Ahmadiyyat or The True Islam — Page 187
187 hand, lack of the feeling of hate on a proper occasion argues a lack of self-respect, that is to say, a failure to dislike a thing even when it offends against one’s sense of self-respect, dignity, etc. Hate, therefore, is not in itself immoral; it is a mere natural instinct. It is only its improper use that is undesirable. For instance, the Holy Quran repeatedly condemns spite or enmity, and describes it as the quality of unbelievers and transgressors, and never ascribes it to the believers. At a few places enmity has been ascribed to God and the believers, but there it means the recom- pense of enmity and not enmity itself. On the other hand, Islam, just as it condemns enmity, disapproves of the feeling of dislike and hate being suppressed alto- gether, for they are the necessary supports of dignity, self-respect, etc. , which are admittedly good moral qualities. How is it possible that we should regard a thing as evil and should feel no repugnance towards it? All evil is spiritual uncleanliness. When we see a man in a filthy condition or in dirty clothes, we feel a repug- nance towards him, even if he is nearly related to us, and nobody would condemn this feeling of repugnance. Then, why should we condemn the feeling of spiritual repugnance which arises from our witnessing an evil deed? This feeling is to be commended, and when it is exhibited in its proper place and occasion it is a good moral quality. In fact all this condemnation of hate and repug- nance is due to a confusion between evil and the evil- doer. No doubt, we must care for and look after even the evil-doer, but we must also hate and dislike evil. If we