The divine dispensation is liberal in the distribution of its bounties, but for reasons mentioned above, minds fail to profit by them. For human minds partake of the nature of the divine and the capacity to apprehend truth is innate. The Quran says: “Surely we offered the trust to the heavens and the earth and the mountains, but they declined to bear it up and were afraid of it and man took it up. Surely he is not just (to himself) and is ignorant”.[16] In this passage the innate capacity of man is hinted at and refers to the secret power of knowing God, latent in human minds by virtue of which they have preference over other objects and the universe. The Prophet says: “Every child is born in the right state (Fitrat) but his parents make him a Jew, a Christian, or a Magian.” And again: “Had it not been that evil spirits hover round the hearts of the sons of Adam they would have seen the kingdom of heaven”. Ibn Umar reports that the Prophet was once asked as to where God is found either on earth or in heaven. “He is in the hearts of his faithful servants”, replied the Prophet. It will not be out of place to throw some light here on the following terms which are often vaguely applied while dealing with the question of human nature. 1. Qalb (heart) has two meanings. (_a_) a conical shaped piece of flesh on the left side of the chest, circulating blood, the source of animal spirits. It is found in all animals. The heart thus belongs to the external world and can be seen with the material eyes. (_b_) A mysterious divine substance which is related to the material heart like the relation between the dweller and the house or the artisan and his implements. It alone is sentient and responsible. 2. Ruh (spirit) means (_a_) a vapoury substance which, issues from the material heart, and quickens every part of the body. It is like a lamp which is placed in a house and sheds its light on all sides. (_b_) The soul which is expressed in the Quran as ‘divine commandment’[17] and is used in the same sense as the second meaning of Qalb, mentioned above. 3. Nafs (self) which means (_a_) the substratum for appetite and passion. The Sufis call it the embodiment of vices. (_b_) The ego which receives different names in accordance with the qualities acquired from changes in its conditions. When in subjugating passions it acquires mastery over them and feels undisturbed, it is called _the peaceful self_ (Nafsi mutmainna). The Quran says: “Nafs that art at rest. Return to thy Lord well pleased with Him, well pleasing.” When it upbraids man for his actions it is called _conscience_ (Nafsi lauwama). When it freely indulges in the gratification of his passions, it is called _the inordinate self_ (Nafsi ammara). HUMAN FREEDOM AND RESPONSIBILITY[18]