Barahin-e-Ahmadiyya Part III — Page 87
Footnote Number Eleven — Fourth Objection 87 For example, when a thief commits theft, or a murderer commits murder, God puts it in his heart at the same time that he has done ill and not good, but he pays no attention to this inspiration, for the light of his heart and his reason are weak, and are overcome by his beastly or aggressive traits, and are pulled by his selfish passions. Such natures do exist in the world as well and this is established from day-to-day experiences. The commotion and agitation of their ego, which is a part of their nature, cannot be subdued, for that which God has imposed cannot be removed by anyone. Yet God has provided a remedy for them. What is that remedy? It is repentance, istighf a r [seeking forgiveness], and remorse. This means that if they do evil in conformity with the demands of their nature, or an evil thought occurs to them due to their natural inclination, and then they seek a remedy through repentance and istighf a r, God forgives this sin. If they are remorseful each time and repent upon stumbling repeatedly, their remorse and repentance washes out the stain of this impurity. This is the true atonement that is the remedy of a natural sin. Allah the Exalted refers to it in the follow- ing verse: 1 Part Number 5— َو ْنَم ْلَمْعَّي اًءْٓوُس ْوَا ْمِلْظَي ٗهَسْفَن َّمُث ِرِفْغَتْسَي َهّٰللا ِدِجَي َهّٰللا اًرْوُفَغ اًمْيِحَّر That is, whoever does some evil, or wrongs his soul in anyway, and then asks forgiveness of Allah with remorse, will find Allah Most Forgiving, Ever Merciful. This verse, which is so profound and full of wisdom, means that as stumbling and sinning are characteristics manifested by defective souls, correspondingly there are the eternal and everlasting attributes of God which are forgiveness and mercy. He is inherently Forgiving and Merciful. His forgiveness is not casual and coincidental, but is His eternal attribute which He loves and which He desires to exercise upon 1. S u rah an-Nis a ’, 4:111 [Publisher]