Our God — Page 98
98 components work automatically in their respective spheres according to their purpose, thus concluding that there is no God. They should think honestly, can this inherent sense that makes everyone inclined to do good be the result of a blind mechanism? Is there, or can there be, a machine that can distinguish between the poor and the rich, the fortunate and the unfortunate, the young and the old, the frail and the strong and the orphan and the non-orphan? Take for instance a flour-grinding machine: will it grind better and faster for a person who is poor or unfortunate or old or frail or orphaned than for a rich or well-off or young and robust man, or a child with living parents? If there is no such machine, and there cannot be one, then does not the inher- ent sense of good and evil, and man’s natural liking for good and for a show of mercy, love, forgiveness, or helping the afflicted, or making a sacrifice under appropriate circumstances, prove that human life is not operating automatically like a machine, but that there is another Being who has inscribed these emotions in his fi t rah with a particular purpose? Similarly, it is part of human nature for man to view evil with abhorrence; and he feels remorse if he happens to commit evil while he is unmindful or provoked. This also proves that human life is not machine-like; rather, some Higher Being has created it with a particular purpose, and natural guards have been appointed over the citadel of his heart with a special purpose. A wealth of emotions is embedded in man’s heart and the knowl- edge of proper and improper use of each emotion is also sown in his nature and so is the tendency to opt for the proper use and shun its improper use under all circumstances. The law or Shariah is always revealed to nurture these hidden seeds in human fi t rah.