Barahin-e-Ahmadiyya Part III — Page 86
BarĀhĪn-e-a H madiyya — Part three 86 ‘We chose them. ’ That is to say, they were the elect of men by virtue of their natural capacities; hence, they deserved to be the Messengers and Prophets of God. And about some He says: 1 Part Number 9 — َكِٕىٰٓلوُا ِماَعْنَاْلاَك This means, ‘they are like cattle’; their inner light is so dim that there is little difference between them and cattle. Thus, it should be borne in mind that although God Almighty has declared that the seed of Tau hi d is present in every soul, at the same time He has also expounded at various places [in the Quran] that this seed is not of equal strength in everyone. Rather, the natures of some are overcome by their passions to such a degree that this light almost disappears. It is obvious, therefore, that the innateness of beastly or aggressive traits is not inconsistent with the innateness of belief in the concept of the Oneness of Allah. However much a person may be given to follow- ing his desires, and however much he may yield to nafs-e-amm a rah [the self that incites to evil], he possesses an inner light to some degree. For instance, take a person who, under the influence of passion or anger, commits theft, murder or adultery. Although this act is a demand of his nature, the light of doing good that is invested in his nature rebukes him at the very time that he indulges in any of these improper activities. Allah the Exalted refers to it in the verse: 2 Part Number 30 — اَهَمَهْلَاَف اَهَرْوُجُف َو اَهىٰوْقَت This means, God bestows a type of revelation upon every person which is called n u r-e-qalb [the light of the heart] and it is the faculty of distin- guishing between good and evil deeds. 1. S u rah al-A‘r a f, 7:180 [Publisher] 2. S u rah ash-Shams, 91:9 [Publisher]