Barahin-e-Ahmadiyya Part III — Page 85
Footnote Number Eleven — Fourth Objection 85 1 Part Number 27— َو اَم ُتْقَلَخ َّنِجْلا َو َسْنِاْلا اَّلِا ِنْوُدُبْعَيِل Meaning that, I have created the jinn and the men so that they should worship Me. This also points to the fact that the worship of Allah is a natural phenomenon for all human beings. Therefore, if belief in Tau hi d and worship of Allah is inherent in the nature of all human beings, and no one has been created for transgression and disbelief, then how can anything contrary to the cognition and fear of God also be a natural phenomenon. ’ This objection arises from the misunderstanding of a verity drawn from the above verses; namely, that God has sown in man’s nature the seed of turning towards God and acknowledging His Oneness. Where is it mentioned in these verses that this seed is planted equally in every single person. Instead, the Holy Quran makes it clear, time and again, that mankind shares it in varying degrees; in some it is almost non-ex- istent, in others it is present to an extent, and yet in others it is present in abundance. At one place it says: 2 Part Number 22— ْمُهْنِمَف ٌمِلاَظ ٖهِسْفَنِّل١ۚ َو ْمُهْنِم ٌدِصَتْقُّم١ۚ َو ْمُهْنِم ٌۢقِباَس ِتٰرْيَخْلاِب That is, the children of Adam vary in their natures: some people are wrongdoers, whose inner light has been suppressed by their beastly and aggressive traits; some follow the middle course; and others have excelled in righteousness and turning to Allah. Similarly, regarding cer- tain people, He says: 3 Part Number 7— َو ْمُهٰنْيَبَتْجا 1. S u rah adh-Dh a riy a t, 51:57 [Publisher] 2. S u rah F at ir, 35:33 [Publisher] 3. S u rah al-An‘ a m, 6:88 [Publisher]