Ahmadiyyat or The True Islam — Page 168
168 We must, therefore, search for that something else in man, which converts natural tendencies into moral qualities. That something else is supplied by the operation of reason and good sense. Natural tendencies when governed and regulated by reason and good sense become moral qualities, and as every man is presumed to regulate his conduct by reason and good sense, these being the qualities which distinguish man from other animals, man’s conduct is termed moral, although, as a matter of fact, in many instances it may only be the result of a natural instinct or tendency. Some people, for instance, are so forbearing by nature that they never object to anything, and some are so determined that they never relinquish a project which they have once taken in hand. Neither of these classes of persons can be de- scribed as possessing high moral qualities, for their acts and omissions are not governed by reason or intention but are almost involuntary, just as the fact that a dumb person refrains from abusing others or that a maimed person refrains from causing hurt to others, is not a moral quality, but the result of a physical disability. In short, the proper use , and not merely the use , of natural instincts and tendencies is a moral quality. Having cleared the ground so far, we can easily understand that a religion which teaches us merely to be kind, or forgiving or affectionate or brave, does not teach us good morals, but merely enumerates our natu- ral tendencies. Are not all these qualities to be found in animals? Are not animals kind and brave? Do they not love and forgive and show sympathy? We very often see that an animal approaches another animal which