Barahin-e-Ahmadiyya Part III — Page 84
BarĀhĪn-e-a H madiyya — Part three 84 chemical ingredients, the proportion thereof, and the structure of their chests, hearts, and skulls. It is because of these peculiarities that we see such stark differ- ences in people’s mental and moral faculties. This long-held theory has been endorsed by physicians as well. They maintain that when they minutely analyzed the skulls of thieves and robbers, their struc- ture was found to be of a kind peculiar to such wicked people. Some Greeks have gone even further and claim that they can ascertain the inner state of a person’s mind just by looking at his neck, eyes, forehead, nose, and various other organs. In any event, there is no running away from the proven fact that there is a marked difference in the moral and intellectual faculties of human beings, and though everyone may try to improve himself, he can do so only within the sphere of his capacity. At this point someone may harbour the doubt that: ‘God Himself has declared belief in Tau hi d [Oneness of God] to be ingrained in the nature of all human beings, as He says: 1 Part Number 21 — اَل َلْيِدْبَت ِقْلَخِل ِهّٰللا َتَرْطِف ِهّٰللا ْيِتَّلا َرَطَف َساَّنلا اَهْيَلَع Meaning that the belief in Tau hi d is inherent in human nature and is the foundation of the creation of man. He also says: 2 Part Number 9— ُتْسَلَا ْمُكِّبَرِب اْوُلاَق ىٰلَب Meaning that every soul affirmed the Divinity of Allah and none denied it; this, too, points towards the natural confession. And He further says: 1. S u rah ar-R u m, 30:31 [Publisher] 2. S u rah al-A‘r a f, 7:173 [Publisher]