Ahmadiyyat or The True Islam — Page 44
44 sources and causes of human conduct, a religion must have regard, not only to the motives which influence the more highly developed sections of society, but to the motives governing the actions of all classes and condi- tions of men. In fact, the higher sections of mankind are generally naturally inclined towards good. The greater part of our attention must, therefore, be devoted to those who have fallen low and have wholly forgotten their duties as human beings. This class of people, with rare exceptions, is amenable only to fear, and no moral or spiritual reform can be effected in this class unless it is faced with the prospect of loss or pain. A religion which claims to bring all mankind in direct relationship with God, must, therefore, have regard to this characteristic of human nature. In describing the attributes of God, Islam has so balanced the different attributes that no more perfect combination could be imagined which could attract and control men of widely different na- tures. The attributes both of love and anger have been emphasized, subject to the assurance: 'My mercy en- compasseth all things,' that is, that mercy overcomes anger, for the object of the latter is to reform and not to inflict pain. This is a supreme and perfect conception of God, and completely answers the real object of religion. Yet it is not distinctive of Islam. Most religions ascribe similar attributes to God, with slight differences. This causes superficial observers to wonder why different religions should be opposed to each other. The fallacy, however, that all religions present a similar conception of God, arises from the fact that most people, when