Discrimination presupposes the existence of two beings of...

Discrimination presupposes the existence of two beings of equal potentialities on one of which a favour is bestowed and from the other it is withheld. But where the disparity is due to any inherent deficiency, the question of discrimination does not arise. Principle of Generality There is another misunderstanding which is the result of man's comparing Allah with himself. A man takes a decision at a particular time, at a particular place and under particular circumstances.

Suppose a man decides to build a house. In order to build it he joins together by artificial means a certain amount of bricks, mortar, cement and steel, which have no inherent link with each other. The final result is the construction of a house. Does Allah also accomplish His work in the same way? Does His creation lie in the combining and joining together of several things, having no connection with each other?

The creation of such artificial ties and bonds is the work of a created being like man, who himself is a part of the world system and can utilize within a limited scope only the forces and the qualities of the existing things. Man does not create a thing. He only produces a motion in an already existing thing. Even the motion produced by him is forced and not natural. In contrast, Allah is the Creator of all things and all their forces and qualities.

Man makes use of fire and electric which already exist. He makes such an arrangement that he may use them when required, and in order to save himself from their harmful effects, may put them off when not required. In contrast, Allah is the Creator of fire, electricity and all their effects and qualities. Their very existence means that they should generate heat and motion and should burn. Allah has not created them for any particular person or for any particular occasion.

Fire heats the hut of a poor person, but it also burns his clothes if they fall in it, because Allah has created it with the property of burning. If we look at fire in the context of the whole system of the world, we are bound to find it useful and necessary. It is immaterial whether in the case of any particular person or in a particular instance, it is beneficial or not. In other words, in the case of Divine wisdom the ultimate object and purpose relates to the doing, not to the doer.

Allah is wise in the sense that He has created the best system to enable the existing things to achieve objects for which they have been created.