working by turn, it would be a defect in both of them. It is more probable that if there be two gods, there must be two universes. But as the universe is one, its Maker must also be one, for a single work can only be done by one maker. So it is not necessary that we should understand the verse of God, “and some of them had enabled themselves over the other,” as pointing to disagreement alone, but it may be taken as true even in the case of argument, for this also leads to the same result as disagreement would do. Here lies the difference between us and the Mutakallimun, about the meaning of this verse, though Abul Maali has said something almost expressing our own views. By the foregoing you would understand that the argument which the Mutakallimun have deduced from this verse is not the one which it really contains. The impossibility to which their argument leads is not one which should be deduced from the verse in question. The impossibility which is deduced from the argument which they think is contained in the verse, is more than one impossibility, by their dividing it into three parts, while there is no division in the verse itself. So the argument which they use is the one which is known to the logicians as disjunctive syllogism, and is known in their science as definition and division. But the argument contained in the verse is one which is known in logic as hypothetical syllogism, which is quite different from disjunctive syllogism. Any one who would look most cursorily into this science would know the difference between the two. Then, again, the impossibility which their argument points out is not that to which the argument of the Book leads. They say that universe will either be neither existent nor non-existent, or it will be existent and non-existent at the same time, or its god would be a helpless and weak god. These are impossible for ever, because of the impossibility of more than one. The impossibility which the verse refers to, is not so for ever, for in it it depends upon a certain period of time, that is when the universe is found corrupted at the time of its existence. For he says “If there be any other god but God,” the universe would be found corrupted. Then he has made an exception that it is not corrupted, and hence there must not be more than one God. So now it has become quite clear that this is the method by which God has invited the people to believe in His existence, and negate the divinity of all but Him. These are the two propositions which are contained in the article of Faith, “There are no gods but He.” So one who thinks over these two propositions, and believes in them by the method which we have pointed out, is a Muslim in reality, with a belief which is truly Islamic. But he whose belief is not based upon these arguments, though he confesses the article, he is a Muslim with the other Muslims, only on account of the similarity of names. ON DIVINE ATTRIBUTES