Again, is it at all possible that that All-Wise Being should choose man, among all His creation, to receive direct and universal address from Him, should make him a comprehensive mirror to Himself, should permit him to taste, weigh, and become acquainted with, all the contents of His treasuries of mercy, should make Himself known to him with all His Names, should love him and make Himself beloved of him — that He should do all this and then fail to despatch wretched man to that eternal realm, to invite him to that abode of permanent bliss and make him happy there?
Is it at all reasonable that He should impose on every being, even the seed, a task as heavy as a tree, mount in it instances of His wisdom as numerous as the flowers, and beneficial aspects as numerous as the fruits, but assign to that task, to those instances of His wisdom and those beneficial aspects, a purpose pertaining only to this world, one as small as a seed? That He should make that purpose nothing more than the life of this world, something less valuable than a grain of mustard-seed? That He should not make of beings seeds for the world of meaning and tillage for the realm of the hereafter, for them to yield there their true and worthy results? That He should permit such significant alternations to remain without purpose, to be empty and vain? That He should not turn their faces towards the world of meaning and the hereafter, so that they might there reveal their true purposes and fitting results?
Again, is it at all possible that by thus causing things to controvert their own nature He should present His own veracious Names, All-Wise, Generous, Just, Merciful, as being characterized by their opposites —God forbid!— that He should deny the true essences of all those beings that indicate His wisdom and generosity, His justice and mercy, that He should reject the testimony of all creatures, that He should negate the indications made by all things?
Can intelligence at all accept that God should impose on man and his senses duties as numerous as the hair on his head, but give him no more than an earthly reward, something no more valuable than a hair? That He should act meaninglessly, in a fashion contrary to His true justice and opposed to His true wisdom?
Again, is it at all possible that God Who proves and shows Himself to be a possessor of absolute wisdom, by attaching to every animate being, or even to every member like the tongue, indeed to every creature, instances of His wisdom and sources of benefit as numerous as the results and the fruits He has attached to a tree — is it at all possible that He should fail to bestow of Himself the greatest of all instances of His wisdom, the most significant of all sources of benefit, the most necessary of all results, that which makes His wisdom into wisdom, His blessings into blessings, His mercy into mercy, the