Barahin-e-Ahmadiyya Part III — Page 89
Footnote Number Eleven — Fourth Objection 89 proven and obvious, so is it in accord with the divine order. There is no irregularity in it, and it is not opposed to the laws of nature. Rather, the very existence and continuation of the world depends on it. It is obvi- ous that if all natures had been of the same capacity, different types of work (which call for different grades of capacities) that are essential for human survival would have remained unattended because hard natures are appropriate for hard work, and delicate natures are suited to deli- cate work. Greek philosophers have also expressed the same view that, as some men are close to animals, reason demands that there should be others who are at the highest level of purity and refinement. Hence, as we observe that some natures descend so low as to approximate to animals, there should be some who are capable of rising so high that they should establish a relationship with the higher world. Now that it has been established that individual human beings pos- sess a diversity of intelligence, moral qualities, and n u r-e-qalb [the light of the heart], this should serve as proof that divine revelation is con- fined to certain individuals, who are perfect in every respect. It is clear to every reasonable person that each soul can only receive the light of Allah according to its capacity and ability—and no more. The sun is a brilliant illustration of this principle. Even though it sheds its rays in every direction, not all places receive its light equally. A house, the doors of which are closed, cannot receive any light; and one which has a small window or hole in the direction of the sun receives some light, but not enough to dispel the darkness completely. But a house with all doors open in the direction of the sun, and walls built not of opaque material but of clear and transparent glass, will not only receive the full light of the sun, but will also spread it in all four direc- tions, thereby conveying it to others. The same is the case with the pure souls of the Prophets. These blessed people, whom God chooses to be His Messengers, are like a clear, transparent, glass palace on account of their removal of veils and attainment of perfect purity. It is therefore obvious that those individuals who do not possess such an absolute perfection can never