vol 14 · PDF fileto serve and re-interpret the final and eternal teaching laid down by God...

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Vol. XIV Third •Quarter,-1942 No. 3

A Quarterly. Magazine Annual Subscription, $'I.00 (England 5 / - I n d i a Rs. 31-) Single Copy 25c Founded by DR. M. M. SADIQ. Published by THE MOSLEM SUNRISE PRESS.

220 So. State S t . C.hicago, llI.~ U. S. Amer.

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The Ahmadiyya Movement The Ahmadiyya Movement was founded by Hazrat Ahmad,.the

Promised. Messiah and Mahdi and the expected Messenger of a l l nations. In the spirit and power of all the earlier prophets, he came to serve and re-interpret the final and eternal teaching laid down by God in theHoly Quran. The Movement therefore represents the True and Real Islam and seeks to uplift humani~ and to.establish peace throughout the world. Hazrat Ahmad died in: 1908, and the present Head of the Movement is his second successor, Hazrat Mirza Bashirud-Diu Mahmud Abroad Under whose directions the Move- ment h~s established :Missions in many parts of the world, the following beingthe addresses of some of .them: THE LONDON HAFIZ A. G.: NASIR H. A. M O S Q U E , " Kuni Doma Dori,

63 Melrose Road, 4 Chomi, 3 Ban Southfidds . . . . Nada Ku, Kobe ( Japan)

London, S. W. 18, MOHAMMAD SHARIF England. MALIK,

THE AI-IMADIYYA t,/a Milazzo No. 3 , ~

MOVEMENT. IN ISLAM Piano, 5,-Intenno 22, Sufi M. R. Bengalee, M. A.,

220 ~So. State St., Chicago, Illinois,

U. S., America: THE NIGERIAN BRANCH OF THE ;SADAR ANJUMAN AHMADIYYAH

P. O. BOX 418, La~os (S. Nigeria)

B. VC Africa. THE AHMADIYYA MOVEMENT,

P. O. Box 554, Nairobi, Kenya Colony,

(B. E. Africa): THE AHMADIYYA MOVEMENT,

Mount Karmal, Haifa (Palest ine) .

H. A. K. AYAZ KHAN,

Rome (Italy). MALIK AZIZ AHMAD KHAN, • Petodje, Oedik,

Gang I, No. 27, Batavia C. (Java) .

Dr. MOHAMMAD DIN, Lomina Street, '~49,

Belgrade. M. RAMZAN ALL H: A. . L a Gomunidad

lslamia Ahmadia. San Luis. 2725 Buenos Aires (Argentine)

M. MOHAMMAD 'IBRAHIM Nasir., B.A.

Magy.arovszagi Iszlam Mission, :

VII. Arena-ut , 7.111.2 Budepast, Hungary

THE AHMADIy~rA

B.A., LL.B., Boernerowo K/Warszawy,

No. 18, Telefoniczna Street Warsaw (Poland)

N. A. GHAFOOR SOOFI , Esq.,

CIo H. :M. H. Esmail, P. O. Box 551,

China Buildings. Hongkon~ ( C h i n a L

MOVEMENT, Gold Coast, West Africa,

P. O. Box 39, Salt Pond.

T H E AHMADIYYA • MOVEMENT,

Rose Hill.. Mauritius. THE AHMADIykrA MOVEMENT.

Box No. 305, G. P-O~, Perth. W. Australia:

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" e M o s l e m S u n r l s . . . .

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220 S. S T A T E ST. C H I C A G O , ILL., U . S . A .

Vol. XIV Tl t i rdQuarter , 1942 No. 3

: C o n t : e n t s.

Passage

Saying.~

Manrdl

Bor,k I

Excerpl H~

The S I

M.rnin

-Mighty

Facts.

Fast o[

. • , - • .

:i

T H E M O S L E M S U N R I S E

T he C o u r t o f Lions in the A l h a m b r a

• This is the ~htrt ~Jf l.i~lls hl thL ~ bc:luti~'ul :\lhambra. i~.I Granada. It is 92 [e~t l~ll~ bY .~ t'~t~t Wide Tlli4 ~Lt'ti4ti¢ "t-reatit~ll i.~ st'reli0,thcned hv 1io Ic,~s than 124 odm~ms ~f rare bcmltv and ~raceful l~r~l~t~rti~ll~. The I'.untahl t~f l.i~m~ i~ ten fcct in diameter, the li~m,~ |leillR qJ[ wliit(" marble and ~f .M~x~rish design:

The pride iJf Granada i.~ the l)eautifl.d .A,'lhmnbra. ~,f all "the structures built by man. ~me (Jr th t . ' fo r rmos t in magnificence and s lJ lemlor . I t reqtfircd over a century to I)uil(l. : I t s decorat ive ar t has never I)eeli e×celled: T h e Vlcw fr~mi the General - life Palalcc over looking the AIhaml)ra is one nC'~'cr t o h c forgot ten, so great is its scenic b e a u t y . . • -

T H E M O S L E M S U N R I S E _ 3

.

- , . . .

. : . .

A PaSsage from the Holy Quran . . . -

T r a n s l i t e r a t i o n

.\llahu No0ru-ssamawati wal-ardh : Maihalu No0ri-hi ka-mishkatin feeha niisbali ; AI-misiJahu fee zujajah ; Azzuja jam karannal!a kawkabun durr iyun vuquadu m l n shajaratin niubarakathl zalt/anati-L~LLa, s!mrquayatin.wala gharbivvah Yakadu zaituha vudhee-u walaW lain tramsas-hu n a t ; N00ru.n ala m,~'w : Yahdi-llaliu li-noori-hi m a n yasl!0 v \V a yadlwibudlahu-l~amthala Ibnnas. Wa-llahu bi-kulli shai-in'Aleen.

Fee Imvutin adhiua-llahu an turfa=a Wa yudlikara feeha-st!mh. ~,usablfihu lahu fceha Ifil-glmduwwi wal asal. • , . . . .

Rijaltm la - tu lh i -h im ti jaratun wala bai-tm an ldhikrillahi wa iquanfi- ssalati wa it;m-izzakati.-Yakliafomm vawman tata-quallalm- feehil quoohtbu wal-al~saar.-

Li-yajzia~humu-llahu ahsana ,ma amiloo wa vazeeda-hum rain fadhlih ; \Vallalm-varzuquo nmn-vasha-u bi-ghairi hisab.

\Vallariheena kafaru- anmlu-hum ka-satZabin bi-quee,atin vahsabuhu- dham-anu ma-a. Ha t t a idlm j a a - a - h u ' l a m vajid-lm shai-an w a ,a;aja-dallaha indahu fa waffa-hu hisabah ~,Vallahu saree-ul-hisab. . . v

.:\w ka-zttlumatin fee 1)ahridlujjiyin yaghshahu m a w j u n rain faw,quidfi" lnawjun' nlin fawqui-lfi Sahab. ZuhlnlatUli ba 'dlmdm faWqua ba 'dh . - Idha akhraja vadalm lain Vakad varaha : wa m m l lain Vaj£alillahu lahu n°oran- f:L malal~u lilillnoor.'(XXI~r-35-40). " -: ' " " " ! "

. % . -

T r a n s l a t i o n

.\llah is the.light of the heavens and the ea r t h . The s imil i tude of H i s li.~ht is as a niche wherein is a lamp. T h e lamp is..in a g l a s s . The glass is as it were a shining star. lit from a blessed Olive t ree ;ne i ther of the east n . r of tlie west . the oil thereof would ahfi0st # o w though :fire touched it tl0f Light UpOll l ight .- Allah guideth unto Hi s l ight w h o m H e willeth. Allah se t t e th for th i ,arables for mankind.. . and Allah is K n o w e r o f all ..

This light is found in |louses which Allah hath allowed to be exalted

(Contiimed on bottom o[ page 5)

4 T H E M O S L E M S U N R I S E

. T h e Sayings. Of. the:Master: Prophe t M u h a m m a d

Talha l lm Uhaidullah relates thai a man came t . the Holy Prol~het frc.n Nejd. " The-Alair cila his Iiead was dishevelled a n d he Was talking. in a low voice for Whicla we ¢mild not understand him. until he came closer. f ie was askinff the I to lv I~rophet concerning Islam. The Holy- Pr0phet answered : "F ive prayers during every dav and night." The nl,hn asked: " I s there any more of prayers beside that . . The Holy Prophet replied: "No. but thou ma.vest add to that Of' thine own free will." Then the Holy

: Prophet mentioned the fasts of Ramadhan. The num inquired: " I s there any more, of fasts besides those of Ramadhan ?" T h e H01y Prophet said: -"No. btit thou mavest add t~ them of ,thine own free will." Then the Holy Prol~het mentioned Zakat the poor-rate: The mau asked again: "'Any" more beside t!lat?'" T h e Hoh" Pi'i~l~het answered: " N o . / t h o u mavest add to t ha r . f thine o w n f ree will.'" T h e r e u p o n the man went

°

a w a y saying: t 'Bv Allah. I shall, add nofhing nor omit any'thihg." The Holy Prol~het sai~l: " 'He will-succeed in the supreme l~urp~se o f his life

- if he is true to his word.'" 113tikhari) . .

Abu Hura i rah relates tha t the H o l y Prot~het said: "Wla .soever fasts faithfully and carefully, during the month of. kamadhan, his i~rdvic~us sins are forg~veiC" I l]ukhari)

Abu Hura i rah r e p o r t s t h a t tlie Hoh" Prol~het said: "\VhosoeVer gets up at night and offers prayers durin/¢ tl{e montli of Ramadhan. faitlifullv and carefull.v, his previous sins ar~ forgiven." { l ]ukhari)

Abu Hura i rah re l a t e s tha t the H o l y I~rol~het said : " ' \Vhosoever does not give up falsehoods and evil deeds, while fasting, God does not need his abstaining frmn fi.~d and drinl¢.,'" ( lh lkhar i ) "

Abu Hura i rah relates that the H o l y Pr0phet said : "All. good deeds of man is f . r himself except the hs t .wl i jch is fi:~f me; I am the reward d it I fasf}. Fasts a r e shield and protection fi~r hitn. If a n v o n e ' o f you is fasting, he milst not iildnlge in abusive language or in unilecessarv'talks.. If somebody wants to quarrel with him. h e m u s t say. "I am fasting.' l:ly Allah. in wllose handsi~; my iife, the smell o f the n~outh of the man who fasts is sweeter to God tha1"l "ihat of the mtlsk. The man who keeps fast is blessed With two pleasures---:one when he breaks Iris fas t and eats 'and the other when lie will meet his Lord," (Bukhar i )

Ibn Abbas repor ts : "The Holy Prol~het was the most ~enefous.0f men and he w a s mr,st chari tahle in the month of Ramadhan. '" (Bukhari) .

T H E M O S L E M S U N R I S E

Excerpts From The Writings O~ "

• : H a z r a t M i r z a G h u l a m A b r o a d . . . .

" " T h e P r o m i s e d M e s s i a h a n d M a h d i i

. . ii : " ( 1 8 3 6 - 1 9 0 8 ) ~ i : " i :

F I V E P I L L A R S O F I S L A M :

The. first f u n d a m e n t a l princilf le Of t h e f a i t h or" I s l a m is -, . . . . . . . - : - : . . . . . . . *~ ~:-- . . . . . I T n i t v b u t it s h o u l d be b o r n e i n [ | ' 1 ~ l ' ~ k ~ C f t l - ~ l l l L l O l l t i t L ' I ' * ' I I I ~ ~ . ~ . ~ . . . • , ~ • .

niind t~hat a m e r e bel ief in t h e U n i t y o f God is no t suff ic ient . i )ne s h o u l d neve r b e c o n t e n t e d t h a t one i s Called a Mo s l e m a n d believes in t h e f o r m u l a : " T h e r e i s no g o d , bu t God.", T h o s e who h a v e read the H o l y o t t r a n k n o w ~;~'ell t h a t A l m i g h t y God is not . p l eased w i t h lili'1~i~ffession. I t is t h e hear t ; to w h i c h ( ; . d looks because t h e h e a r t ~s the sea t o f the A l m i g h t y . In the H01y Oul-an Al .mie,hty G o d speaks o f the J e w s as a f a v o r e d people t 0 " \vh0n i g r e a t b less ings w e r e . g r a n t e d . bu t a n o t h e r time c a m e upofi t h e m w h e n t h e i r bel iefs l~ecame l ip-br ie fs on ly , and the w o r d s Which t h e y u t t e r e d wi th the i r m o u t h s h a d no

. . . . • - . - . - , . . ' .

: J

i

' . ( C o , c l u d a t l r o n ~ p a g e 3 ) . . . . . . . . .

,lial tl;er i,,. l,erei,, .lo ,,,e,, proclaim 1 tis holliless a t morn and evening.: " " . - . -" i - • ~[en whom neither merchandise .nor sale diverteth fr6m theremem- |wance of Allah and the observance of pEa.vet and from the paying of poo r- rate : they fe~tr a day when the hearts find the eves shall be overturned.

That -\llah may reward them w i t h the best of What the~ ~ did 'and that t'le may, give them more Out o[ His gr~ice. Allah- bestowetla_ HiS blessings without measure upon-whomsoever Hepleaseth.

-As for those whtJ disbelieve, their deeds are as a mirage in. a desert. The tliirstv person-thinketh it t0 be water until he c0meth-tlilto it ! and findeth it naught; and he findetli, in the place tliereof, Allall; ~Vh 0 payeth him- his

-thle in full; arid Allah is swift at. reckoning;- " " :Or-as darkness in a deep.sea. There coveretli it a wave above which is

a wave above which .is a cloud. Layers of darkness one over the other. When he stretdleth forth liis liands, he scarce can see it. And unt:o whom- st,ever Allal) granteth no light, for him there is no figlit:

6 " T H E M O S L E M S U N R I S E

access to their hearts, because while there was faith on their lips, t~!eir hearts were full of evil ideas, dishonesty and faith 5 lessness. Hence Ahnighty God sent Ul)On them punishments of various Sorts. They had s t i l l t h e Books of the. Prophets with them in which the)" exl)ressed their belief and they 1)e~ lieved also in the Prophets, lint they found no favor in t h e . sight of G6d because the Wor~ls they uttered were upon thei .r lips and t h e i r hearts did n o t realize the m e a n i n g ' o f those words. Bear in mind, then. that Alniighty GOd :is not.l)leased with the Wordszof the mouth when the heart is devoid t )f t rue lmrity. Reniember this. aml let not a "mere profession of 1;e- lief in God deceive you, .for the faith that is on the tongue and not in the heart is an inlpure an(l l)0wer!ess faith. It cannot serve any l)urpose, neither in this l i f e n o r in the next. Al- mighty God is not pleased until He sees that a man has bah~ ished f rom h i s heart all except the idea o f G o d and turns solely to Him and sets tgreater valne Ul)On his faith than upi)n the things of this world. You may deceive men byoutwai-d deeds of 1)ravers, fast ing a n d a h n s - ~ i v i n g when your .hear t is devoid o £ t h e t r u e sfiirit o-f these'.virttlous deeds, but you t~ann0t~ deceive God i)3" your d r y and spiritless formalit ies." That y-ou repeat the formula of faith and are known as be!fevers in the Unity 6f God .has no Value in tlle sight of God.

It is the meaning 0f the forumla of faith which you shouM know and act t!l)on; "~Vhen a person says. " T h e r e i s no god! lint God," he professes with his tongue and believes With his heart that none except God deserves to be worsh.ipped. The word I L A H translated "God" really means in Arabic "oi)ject of love, worship and desire." The ft;rmula L, ' \ I L A H A I L L A - L A H , "There is no god but God" which has l)een taught to the Mos lemsas a l)roclamation of the Unity- Of God is really the essence of the H01y,Quran. , It means t h a t unless God is

9 ~ " o . . made the true tobject of a roans love,, desire and worshq), and unless Divine glory and majesty reign Supreme: in a 'man 's ~ heart st) that he i.s prepared to sacrifice a l l worldly interests for the sake of God. he cannot attain to the supreme bliss and the eternal happiness known as Salvation. There is a tradition of the Holy, Prol)het: ,VChoever says that there is no god l)ut God shall enter .into para¢lise," The meaning of these words has been great ly misunderstood. The tradition does not mean as many people think that t h e utterance of the above n~entioned words with the tongue is sufficient f o r the a t ta in-

T H E M O S L E M S U N R I S E 7

II~c'nt Of salvation. ~\lmightv (~od sees the hearts and mere words have no importance in" His sight. The tradition signifies 1hat when a nmn fully realizes the significance Of the words L-\ I L A H A ILLALI~AH, ,and the nmjesty and g l o r y 0 f God (tfllv enter into his heart, he enters into a paradise. The reali- z,tti]m of the significance of these words involves that a man should have no object of love besides God, nor an), object of worship or desire besides Him. True and sincere faith in the UnitY of GodIand .acting in practice upon t h e t r u e sig-nifi- canoe of lhe formula of the faith is.that stage in the spiritual progress o f nmn tipon reachinK which a manl becomes a saint or the belox;ed one o f God. .Be not proud that you do not worship an id01 or a human being, for idol worship, and human-worshil~ are evils of a gross type ,'rod are avoided by every man of common sense: 1-yen the H i n d u w h o has for centur- ies renmined steeped in the grossest idol-worship has now be 2 ~ml t o hate it, and the worshippers of Jesus are also beginning to see their errors. But Islam does not stop there,, and when it inculcates a.: belief i n the Uni ty of God, it does not require us simplY, to.avoid idol-worship or human-worship. I t requires us completely :to forsake all those false idols, which we have nmde in our hearts. For instance, to follow one's evil desires or to- gratif-+ one's passions or to follow an evil ctiurse are reall)' so ,many idols Which m e n are worshipping. The faith of I s l a m , "['here is no god hut God,-" rejects these idols as well, and considers ttiem great hinderances to the spiritual progress of man. In Islam there is negation o f all .~ods besides God, whether those gods may be the fa lse . idols within a man's heart or actual images nmde of stone. What is required.is that the heart should be filled w i th the love and rev- erence of one-Being onlY. NAY, it is easy to forsake the worship of stone idols, but the idols o£ desires assume various dis-

g u i s e s a n d reniain h idden ill thedeepes t depths Of the heart. There was a time when idol-worship predominated every phase of life inl India but many ido!±worstiippers-have now become

. .Moslems and even the Hindus who stick,to their old fai th are beginning to hate idol-worship. T h i s is because the error of idol-worship is so obvious that even an ordinary person can perceive it. The id01s:within the h e a r t of. a man are not seen by the physical eye, and Wen philosophic minds-are misled bY the disguises which they assume. It is only through the nficroscope of Divine grace (ha t they carl-be seen. A n d

d

$ T I I E M O S L E M S U N R I S E

s() long" as thev occupy the heart, it cannot become the Seat of the :\lmighty." Thei r harm is g rea te r (m account of their very natnl-e. There idols are t h e desires and passions /0r whose gratification a man jnf,-inges both Divine and human ,rights. Some people t r u s t in the efficiency of material m e a n s and resources to such an extent as to exclnde all ideas of God. They may profess a belief in C;od and express hat red for idols, lint "theil~ means and resources are really t h e i r idols. UnlesS these idols are swept off the hea r t , t rue Uni ty o f God can never be established in iL "

Many 1)eople Wouhl ask. "Do we nol~ belie,/'e in the Unity of ( ;od" .~ly answer to . them ii~ that they do n o t l)elieve in the Uni ty of God if their hear ts still foll-ow their own desires

" I , • - -

and rely on then- o~vn resources. A belief in the Uni ty 0 f G o d • o . .

Js not a meanmgle/ss .thing.~ It has a wonderf!fl effecl5 Ul)On human life and this effect can be witnessed Clearly in the l)ractichl life i)f the man who with his whole hear t and t rue sincerit;c 1)elieves in the Uni ty of God. W h a t I sa,? to voti is my own exl)erience : le t him Who will accept it.:'It l~a~ns me tO see even a mong mv followers there are those who do imt accept the Uni ty Of Go(l" to -which F-Ie invites them'. A belief in the, U n i t y of 'God requires us to 1)e most scrulmlously regardfu l of t he r ights o f 1-1is creatures. The re fo re the I)erson who v i o l a t e s . his brother 's r ights is not a beIiever in the Un i ty of G o d . So long as jealousy, enn|itx;, hyl)ocracy-, (lishonegtx', e tc . , -are met within a man 's re la t ion 'wi th his fellow-men, h~s l)rofession o f the Utlity of G o d i s not sincere and does not proceed f rom his heart. For, unless a man shows in his l)r~tctice that he .ha s forsaken all gods an(l all objects of .love, worsfii 1) and desire, a professi6n with his lil).~ is. an ut ter ly useless . th ing. . A man- can never 1)e imre in heart unless he t~rst destro.vs all the false idols which like rats on the ear th affect it with a l)lague It. i s in this that the distinctive SUl)eriority.of Islam lies, for as re- gards the mere belief in t h e U n i t y of God, even the Uni tar ians amon~ the-Chris t ians , the Aryas, the Brahmos and the Jews too prOfesS a belief i n t h e .Unity of God,

The Uni ty 0 f G o d is the lirst and foremost i)rin~zil)le.of Is lam. H a v i n g exl)ressed invself 1)rieflv on the t rue na ture of..thls d0ct rme I-will say a f e w words al)oul: the prayers enjoined bv the Moslem. . law which f o r m the se.~5ond pillar..o;f the faith of Islam. The import.ante of t h e injunct ion relat ing .to- l)rayers can 1)e Understood easih" fr(ml the fre(luent rel)etition

T H E M O S L E M S U N R I S E - 9

,,f lhat-iniulaction in the Holy (~tnan. B u t t h e }-toly Book at the sanae t i lne warns the Moslems againgt a misconception or - -ignorance of the true nature of prayers, for tt says:"IUoe is to those who pray l, ut .arc uttcrlv rcgardlt"~¢s o f the true nutm:i" of their pra\'crs." Prayers are a Supplication addressed ~o Almighty ( ;od by'. a 1nan tO lmlqfy him and to hell) him

a t ta in Union with Him. for unless a man is purified bv the hand o f (;odl he Cannot be pul-e, a~d unless :~\lnaight~; God helps him attain His union by His powerful hand, he cannot succeed in it; Many arc tlie chains and fetters w i thwh ich a man is i)utmd, and ]~is own exertions, however hard, are n o t sufficient to liberate him frdln them. He desires tha t he may I~c, come purified, but his efforts without the.helping" hand of l;~d are of 1i11 avail, and somi.q-ilnes he does stumlfle. To purify ,,he flOln sin i s t h e Work of God only and there is no other power on the ear th ' s surface Which can bring about that ob- iect. Hence : \ l lnightv (;od has enjoined pray'ers that the3" may i~e the means of ln inging about a pure t ransformation and of creating holy ln'Olnptings: and l mre'ilnpulseg within a man's heart. Prayers al-e a humhle and earnest supplication to zXl-- mightv (;o'd that evil desires, evil passions and evil ilnpulses maybe su l!pressed and a pure love and a pure connection with t h e - l ) i v i n e Being be genera ted in their place which enahle a man to walk iill-ol)edience to Divine commandlnents, The word used for prayers in the Moslem L a w : i s SALAT. and the lwesencd of the idea Of burn ifig in the root meaning shows that" p1"axer i s not the Utterance of certain Words with the lips, ,,hi;,', l ,ut-true prayer should .lie acc01npanie(!, with a burning

:- ,ff i.he heart fin" the-?attainment of the object.lway'ed for. \Sery fe,v persons are acquainted .with :the philosophy of pra3'er. .-\ kind of death mustcolne over the person who set s himself to pray for the attainment of anohiect . It is then that prayer is act3epted- Bilt very few persons know thiS: i dai~b- receive • letters in w h i c h m e n ¢olnplain that they- prayed for. an object, but that their In;aver was ilot'an~x¢ered. They d o n o t know that the utterance o f certain Wo'rds with the lips i s n o t a pra3;er, f i a t t h e whole hear t nmst .completely naelt before (;od, and l he grace of God must he sought With patience and l~erseverar ce. .quch prayers are generally accepted. The daily prayers which are enjoined by the Moslem Law. afford to a

" Moslem tlke best occasion for" addressing. his supplications to ( ;od ,bu t . he Moslems are unaware of their blessings. It is


due to ignorance that the different sects have invented differ-. i:nt fornls ()f devotion fo? seeking the nearness of Go(l. It is throu,~'h 1)ra,vers,onlv that H i s n e a r n e s s is httained, and: this was the way which the Holy Prophet fi)llowe(1. It is my l)er-. sonal exl)er]ence that nothing else can hel I) a man attai]a that nearness to-(;o(1 which can I)e attained th!-ough:l)rayers. :kll the movements in l)rayers are expressive of the'deel)est hum- 1)leness before God. First we stand wi th our halids folded on the breast, as a servant stands respectfully before his lord and master: expressing l)v>this at t i tude that like. a htui~l)le servant. we are ready to o'l)e.x" all the Divine commandments. Next we bend lowbefo re l-linl as a :servant does 1)ef6re h i s master and thus express fur ther huml)leness while we praise the h01i- hess and greatness of God . The highest degree of htiml)leness which is exl)ressive[0f utter htinian weakness in the n lajesti¢~ .:. Divine presence is shi)wn in the act of l)r()Stl'ation. The tongui: u t t e r s ' t he praises i)f God ~ia(l thus while the xvol;(Is exl)ress His gh)ry a M greatness, the heart shows its sin_ceritv in the praise and gl()ri'ficati()n of tlae mighty Lord of earth a~](l heavens 1)v the physical act of 1)rostrati()n. The i)hysical movements ()f t h e l)odv in l)rayers are therefore 0nly liractical expressions of the deep hunlbleness of the heart, l)oth, the tongue al~(1 the heart, the 1)oily. as wi:ll as the soul,-i()in in sin.~-- in~ l)raises of tlle glorv a!~d grea tness of God and in exl)ress- ing in words as X(-~II as 1)y deeds the utter weakness and heI1)- tessness of lnall;

. . . . . . ~ . " . . . . ~ - . . . .

The th i rdpr inc ipa i iniunction ()f the ~I()sleiil law is fasting. There are Some men who say that changes must 1)e intro- duced into these l)racti/ces. : T h e y are sl)iritually blind and ig- n()rant o f . the deep wisdom which underlies every injunction given 1)v Almighty God. Fasting is necessary ior the l)erfect purity of the soul, It is. l)resu!ni)tuous on t]ae part of those who hove never x(=alke(l in the sl)iritual paths t() suggest re- forms in these matters. T h e e are engrosse d day and night with their worldly affairs and t]aeir wh01e lives pass. in teml)ora t . concerns. How absurd .it is on their part to interfere with matters religious. 11otwithstanding their alJsolute igmorance about t h e m . The fact is Jthat the suf fer ing:of htmger and reducing the: qutintity ,of regular food is an essential step toward the spi r i tual l)rogress of man.. It s trengthens his sl)iritual di~;cernment. ~lan does not live bv 1)read alone. And

• T H E - M O S L E M S U N R I S E 1 1

after l i f e t h e r e is anothel~ and eternal life. to neglect which is to selmrate oneself entirely from God. The man who fasts

should ~fiear in mind that fasting does not mean only abstain- in~ from food for a stated time. Its true siDfificance is t f ia t man should abstain from every kind o f evil. I n fact. food is-athin.~: which Ahn igh tv God has not forbidden but H e h a s forbidden evil. I f t h e n I'le requires us to abstain while fast- in.~ from $00d that which he has not ordinarih" forbidden, how ~ much more necessary" i t is t ha t we should~a[)stain from t h a t which l:le has fo rb idden for all the time. \\: 'hen keeping fast;

should remember God much. T h e practice: of the H ly v,u]?j,.ophet shows that the I/amazan is particularls-the month:of Divine worshili. Therefore let your abstinence i'rom food dur- ink these day's serve as a step for the engrossment of 5'our ideas witti the worship of God. so th;it l~y cutting o f f all o rd ina ry c.imecti0fig wth:the physicaiworld, you may- enjoy the bless c

inffs ,:,t7. th)i spiritual ,,i~)rhl. \ \ o e t o him who found the physical bl2ead and ilid not Care for the Slfiritual breadl A s the ph{-SiCal bread susthins the physical life ! n man. l ikewise the spiritual bread sug~aii{s the spiritual life of man and ilweathes vital power int~ h is spirit. Seek assistance from God. for, l)x: His grace are ithe doors opened;

The f0til"th pillar o f Islam is ZAK-kT .or ffiving of legal aims. The A i-able word signities purificationl and ~ therefore by this inikmction also Islam a i m s at. pu r i ty . T!aere are many

. . # o . - o . . . • : •

laeople who gwe ahns and' make chamtable gifts, b u t t h e y d o n,t care whether they earn money 1)y fair means or foul . But the institution of Z~\KAT in Islam requires only a stated share of that which has heen earned fairly and wit]aout doing any wrtmg to Others. -ZAKAT is the giv!ng i n t h e way of ( ;~dou t " ' - " " : " " ot one s lair earnings Which are thus purified. W h a t !s lamaims at tea.ching by" tiffs institution is that a man should n.t so love t he weal th of this w o r l d a s to feel it difficuitto part with it in the. way Of God. O n one Occasion the H o l y - 0utah says: " B 3' no means can yo.lt attain to Hflhleottsttess uutil you spcmf it, tht: z~.'a3, o f God out o f w h a t you lo~,e." The: reason for this injunction is that unless a man:learns t o sacritice his dearest interests 'for the sake of God. he cannot be said to have preferred thes ide of God tO this world. When we com~

pare the state of Moslems o f ou r time with the companions of the Hob/-Prophet, a sad contrast is brought to light. There i s nothing" in the world which is dearer to a m a n than his own-:-

, f i


life. lint the coral)anions Willingly sacrificed thei.l: lives for the sltke of God. They had also wives and children to l(iok after, lint they loved to sacritice theinselves and everything the 5" had i n t h e wav o f Go(L . . . .

T h e fifth l)illar t)f the M()Slem faith is the pi lgr image to Mecca. The 1)ilgrimage rel)resentS the last :.~tage-for the spir- itnal wayfarer . In the highest stage of Sl)iritual a(lvancenmnt the sl)ir{Ual Wayrarer has all his lower connecti(ms entirely cut off mid h-e is COml)lete!y saturated with Divine love. The true lover finds his highest satisfaction in sacrificing his ver.v heart and soul fo r the heloved one?s sltke, and the.circuit round the house of God is-an emblem of externat manifestation of it. Corresl)onding to the I-)ivine teml)le on earth, there is a Divine teml)le in heaven and a circuit round the teml)le on earth is useless unless a circuit is made round file heav~aly teml)le als0. The l)ilgrim who makes a tit/cult round the Ka'aba takes off all his ClotlaeS and wears only one.garment , lint the sl)iritual l)il- g r im throws off a l lh is . SUl)erticial g a r m e n t s a n d comes into Divine presence With a heart qu i t enaked because it has been freed from every trammel. The 1)ilgrim Shows 1)v the ekternal act of making t/h'cuit round the Ka'al)a that the fir"e of Divine love has i)een kindled wi thin his hear t , and-l ikethe, true lm'er he makes circuits round the house ()f his I)eloved one. He shmvs in fact that lie has h)st his own will and coml)lete!y sur- rendered it to that of his beh)ved Mas te r and tha t he has sacri- riced all his interests f o r His sake.. Such is the true meaning of the Ha j j o r pilgrimage in the Islamic law, and evervene w h o tmdertakes to go on a lfilgrimage shotfld bear in (hind tha t unless he realizes the ftfll Significance of the pilgrimage and unless the bodily act o f the pilgrimage is accoml)anied With the spiritual lfilgrimagei his I)ei'formance of the rites of the pilgrimage is only a lifeless ceremony devoid of all nieaning. Bt;t mare; peoi,ie:l)erfi)rn, the lfilgrimage-.onh: tt)1)e called l)il- grims anti Sl)end their foully earned wealth for a {~isit to theholy places. Almighty God does not accept their pilgrimage, fo r riley are on!y-.crusts without an), essence.

. . . - - . .

"Clieer one sad heart: thy Ioz'im.I deed ,t,ill be More thai} a thousaud temples.raised by thee.

. _ . . . • .

One fre, eman whom, they. kindness ha th euslaved Otttwei#hs 1)y far a thousand SlaT,es set free."

T H E M O S L E M S U N R I S E - 1 5

The Spirit of Islamic Culture I " " , : . •

.~ " K h a n B a h a d u r . -

" " A t a - u r R a h m a n , M. A,

An excerpt f r o m a paper, read at the All-India Oriental C0nference~ he ld . a t ~{.vderabad, on Dec. 20, 19411

The only concept ion of man tha t fits in na tu ra l ly witl~ the iKid m,m~theisnl of Islam is his hro t l ie rhood ancJ~ equali ty. ulnan heings, h e i n g the Creatures Of one . Jus t G6¢1 m u s t l~e

reK;irded as brothers and mus t he ~iven equal Status and the same t r e a t m e n t . . Les t t l iere migh t liuge|: any doubt ahout this g rea t l~rinciple aftei ~ l~is death, the Holy. P rophe t in ci,urse of the last sermon he del ivered on the occasion of his I::trewell pilKrima.~e said" "I.iS'ten. O men. ve are brotl~ers, role t~ ani~ther. - Your lives, a n d your proper ty , and your h,,ll~mr are sacred a n d i n v i o l a b l e e v e n ms th i s day or this nl ,mti i o r this city is sacred and inviolable. IAster]; ne i ther

-;tn Arah has-any:; superiority; over a mm-Arah , nor mus t a n~,n-Arab he deemed superior to an . \ rah . Ye a l l a r e chil= dren ~ff Adam. and A d a m was made of dust . And your wmnen, and your w o m e n ! Fear A l l a h in the m a t t e r i of w . m e n : t h e y h a v e r iohts over you as Ve have r ights over them. And x-our slaves, and v~mr s l a v e s ! T r e a t t hem just ly , feed theili ~'ith t h e f o o d +e 'ea t . and clothe t h e m wi th the

" c l . thes x,e wear.'" These appealine," words of else Prophet lmx;e heen genera l ly

respected thr6u~l iout t l l e cen tur ies tha t imve since elfi.psed. Serious ai-titicial d i s t i nc t i0nshave I~een Uniformh'_ discourag- ed. At no s t age .o f the progress of Islam has t h e r e been any

m Islam, so wrote color bar. " N o - c o l o u r prejudice existed " ' " the late M a r m a d u k e Pickthal l . "Black. h rown, whi te and yellow people m i n g l e d in mar t s and m o s q u e s and places ilptm a foot ing of complete equal i ty and friendliness. Some , f the gre~ttest rulersl saints and sa~es in Is lam. have been men as lilack as Coal,.like Jeyyash , . the saintly king of XZa- man. A n d if any One thinks that there were no White people in that m igh ty [~rotherhood. he it known that there are no

14 T H E M O S L E M S U N R I S E - .

men w h i t e r than tlie lfl~md Circassians, and the nu~untain. £otk 6f A1mtolia. who very. early found a place in the Islamic conf ra te rn i ty . " I shall ven ture to make one quotaticm from tile wri t in.~s of an eminen t pe r sona~e , M a h a t m a (~andlii, xvht~, as is 'well-kn0wn, possesses ve ry ' i n t ima t e '~ knowledge i~f~i con(liti~ins in Africa. xvliere, till very recenth ' ; the cc~lor pri~blen'l was ex t remely acut~t. He says, Someone has said that l~uropeans ill S~Juth Africa dread the adven t ~sf I s l a m ~ I slanl that civilized Sl)~till, Islam that took the torch of light tc~ Spain and preached tn tlie: w ~ r l d the .~OSl!el Of brother- h~H~d. The-F.uri~l)eans of S~uth Afr ica d r e a d t h e advent nf Islam. f~r they are a-fraid ~f the fact t ha t if the na t i xe races embraced Islam, t h e y may Claim equality" witli the white races, for I have seen- that -allV Zulu en~bracinK Christ iani ty d~Jes not ipso facto come to a level ~vith all ChriStians. While immediateh" he embraces Is lam. he d r i n k s frnm the same

. CUll and eats from tile same dish its ;i ~[us;tlman. Tliat is what they dread[" \ v e may add that Nor th Africa furnishes a fflorious example ill the case of ] ,ethers. l ,e lore the advent of Is lam i,n N - r t h Africa, they were its good as savaKes. In the course of less tlian h a l f a century , tuider the li.~hti¢i~'ing influence of I s lam they were tfansf~wnled into a civilized pe~qfle. They soon reached .~uch an intel lectual level-and acquired such a posit i |m tiial tile rulers had tn leave to tlicm the gove rnm en t of t h e c o u n t r y . 3[anx, of them became uflicers in the army, o thers laeld l~oStS t~f civil adminis t ra tors .

[sEtm has never ct~tmtenanced the Met c~f racial Superigr- itv a n d has q~een free from the t roubles t l lat arise frcml :the acceptance of such theories as tile inherent superi,:~rity'of the N~Jrdic r a c e s . The re l iave been nc~ "'perils" in-Is lam. ve l l ,w , b rown or lflack" -m~ lmil-Ethi'ol~ean m~vements , no ]~r,blems o f Asiat ic exchis i im. . Similarly" I s l a m has never been faced with-the problem of untoticlial)ility. The reason is simple. There are no untt)uchables within Islam. \Vithout , they receive but wi l l ing rec0gniton and sympa.thy. Islam has always been the de fentler of the weak against the strong. \ V h e r - ever I s l am has .~on6, it is .the weak and the di~wntrodden- in tile first place tllat have welcomed it wi th .open arms. In Syria. " the :nat ive ChriStians certainly- prefer red"- so writes S i r , T h o m a s A r n o i d , '~the rule of the Moslems to that o f the Crusaders , and whefi Ierusalem fell f ina lh and fi~r ever in

T H E M O S L E M S U N R I - ~ E " 15

t h e hands t~f the 3I¢islems in A.D, 1244, the Christian l~opu- l:tti~m ~f Palest ine seem t~ have welcomed the new masters :tnd tc~ have submit ted q tdeth" and contented l_v to their rule." "the l e w s ~f Spain; who ha~l been persecuted b.v a corrupt :clergy, reK;trded the Arabs as their deliverers. The down- t rodden slax~es whose Contlitioxi under the Gotlaic Rule was exH-emelv miserable, ex tended a cordia l welcome to the .~l~slems-and were the first converts to Isl;im in Spain. The I,~urds ~f l,~urdistan had for ;tges been. under the heel of the t'h~sr,~es. Islam freed them from their bondage. They once m~re bre;tthed pure air aud w e r e a b l e to produce men like the .-'\Vui~ide hero ~f the Crusades . . t l~e Cllivalrous Sul tan

.Salaht'ldtlin. In our own count ry Is lam had estal) l ished itself, lmrticularlv, in the coastal re~ons , lt~ng before the M o s -

l e m invasions. Rigours of the caste system and the social disabilities o f lkr~6 sections of the in¢[iffenous people were i nd i r ec th resl~onsible fi~r t!ie penetra t ion inti.~ India of Is lam

which-was c~rtliallv recei;ced because it made no distinc- li,,n he tween man an-d m a n : a n d was read_v t o welcome the mat~uchal~les as equal par tners o~f f h e c u l t u r e it represented.

Sl;tverv as a n inst i tut ion has never been recognized by Islam; ;l'he Holy Prophe t , alike .1)x- precept a n d practice, cncou!-a~-ed m;inumissi~n ¢~f slaves. Tl!e Cal iph O m a r used t , , ~ttldress l lelal, t l aeAbvss in ian Slave: as Savidee. " O my chief", and invariably g a v e h i n i precedei{ce in interviews. The young Usama, son of Zaid the slave, was given the rank ~ffa oeileral i n t h e army. Zivad, iche son o fSamivah , a maid- servant, was appointer[ tile £]overnor 0f i ran. "I~o Abul Mu- hajir, another slave, was en t rus ted t h e adminis t ra t ion of

);tire;wan in Nort l l Africa. T h e celebrated Tariq, af ter ;~"hom Gibraltar has been namedl w a s t h e freed slave o f ~Iusa bin Nusa i r . Caliph at ~Vasiq Billah en~us ted - the actual ad- ministration: 0f the empire t~ the capable Ansar, a Turkish sl;tve. The period of the ru le of the ,~Ianaelukes, a slave dx'nastx', f~r near ly three hundred .years forms a glorious

- Chapter in the-history of E,,.,~'pt. In India . Qutbuddiri Aibek and his slave descendants were ins t rumenta l in saving Ind ia from the threalteriing invasion of Chengiz a nd h i s m a r a u d i n g h~rdes.: . v -

Next to tlle spirit of equal i ty comes the si~irit of tolerance ~,f o ther s.vstems ~f tliouffht and ways of life. No cultural


ha rnmpy is lmssil)le with,mr a spir i t of t~leration, w h i c h imlflies total al~stenti~,11 fr~,minterfer in.~ with the freedom of o ther communiti&~ t~ maintain~their s~cial, and religious institUti~ms. In the Holy (..)uran we find the necessary sanc- tioia for s~lcla n~m-interference,'.~"Sav then: () mankind , t ru th

h a s come to lvou from Voilr ILOrd. ~-Vhosoever will let himself b e guided will d o it to his own good , wlmsoever wi l l follow er ror wil l wande r away t o the h a r m ~f lfis ox{'n s~ml. and I am not a c u s t o d i a n over .you '" (X:108) . In the .time of. Caliph Harun-ur-Ra.~;hid,-on a c c o u n t of t!ae re f rac tory be ~ haviour ~f some cffthe Roman Cljristians; the ~luestiml ari~se whether the .Moslems could not demolish s6me Of .their churchesL To the learned (2)azi Ytlstif, then in ch-trge of the rel igious portfolio, the questima w a s r e f e r r e d . . t - l e examined the ma t t e r and-witl l~mt hesi tat ion g a v e the rulin.~ that it was not within tile r ights-nf the M~iSlems tc~ demc~ljsh those c lmrches and mmmster ies . T h e Iiistorian. 3l)t¢lri~i~ makes - ment iml of the rest~wati, m a t s t a t e expense, fi~lhm, in.~. the £atwa of the l e a d e r o f the Ulema.of the age. Lmth bm . a ad, of a n u m l m r iff churches tha t had been des t ro3ed under . the orders 6f Caliph al I Tatli~

• . • - .

Cominff to India we:find t h a t the same-spi r i t ,ff tcderance was shown.dtir ing. M o s l e m r u l e to the .mm-3[oslems: The voun~ MMutmmad l ) in ( )as im i m m e d i a t e h - a f t e r his invasi,m o f Sind made a lmblic m m m m c e m e n t t h a t h e wi~hhl never interfere with the free exerc ise by the Hindus nf the i r c r e e d s and laws. On a representation f¢onT the Brahmins (ff Brah- manabad the tempfes .tlaat imd suffered damaRe i~ia Course of war fa re were ~wdered 1:~, be repaired immediatelvl 3 Iohan> mad bin Oasim fur t ! ler ~wdered,tlmt 3 per cent of the t a x e s should be reserved for bein.~ ex lmnded iua the repairs. ~,f temples . E~nperor Ilabar. in. his last will. gave liis s o n H u m a v u n the foll ,m'ing instruct:i0n, a m o n g 0 thers : " 'Never allt.,w prejudiCe against a'nv b~Mv ~f men to in t luence your decisiml, resl~ect the sent iments and suseel~tibilities of all comnmnities. N e v e r destr.ov...houses of worship, Imt: .deal wi th all justly" i f v ,m .des i r e peace t o ceign suprenm in the count ry ." \Ve need s a y - n o t h i n g about Aklmr .... His name has been a by ,word for ex t reme Catholicity and the widest to lera t ion , l lernier, who had been in India i n t h e t ime oi Aurangzeb, . tes t i f ies in his Travels to the l a rge f reedom en-


j,~)ed Under the rule of that emperor by- the non Moslems, in the observance of their religiousl rites. \Vhen complaints were received by Emperor Auranftzeb tha t some of the 0tiicers were dealinft lmrshh" with the Brahmins in charge of c e r t a i n t e m p l e s in I;enares,- he imnlediately issued a firman c~mvevinff strict iustruct ions to his officers that- they must refrain from molesting them and frominterferin,ff~with their affairs. \Ve need offer-no apologies f0r a quotation from that .highly-respected sage, Acharya P . C. Roy, re- ~ardin,~ Aui'an~zeb who has been unjust ly maligned for i~ersecution of the Hindus: ':Even under Aurangzel.~,. sa3.~s the Acharya, "the Hindus held iverv trusted posltlon m ille State~ Under Aurangzeb's viceroy ifi Bengal. Murshid (-~uli 1,~han. the Hindtls lind the iaaonopol.v of al.! the import- imt administrative, posts i~1 the cix-il departnaent. They also held important mili tary posts. Prominent amonft the Hindu

- . ] p . . . ,/fficers were Darpanray 'an , - l ,hupa t i -Roy , J a s w a n t Roy, RaKhtmandan. l , aho r iMa l l . Dulip"Sinffh, Ramjiswar a.nd l)avaram. Even a t Delhi the practical head of the revenue

del~artment was a Fiindu. During-the Moslem period from the 13th centurvi t~ the Battle Of Plassev the Hindus :had never any Occasion t ~ feel that tliey were under an alien rule." I t is sometimes stated that durinff Hie .Moslem rule in India, ilc~ new temples cmlld be built. Nothinft is farther tr<m~ the t~uth. Ix;u l ,ahadur Lala-P, l lnath exposes the ab- q~,lute-iiac~rreCtneSs o-f this Statement i~a l/is bo~{k India; Pas t and-Present. ]-ie writes that there are still in existence num- en~us Hindu teijq)les evefi in Delhi and Aftra that were con- . strutted in the days of the Moslem rule. The we l lknown temples of ,rh'indaban, Govindaji , Gopinathji :and Madan- nl~.hanji, he say-s, were all constructed dur ing the Moslem rule.

The spirit ofl Islamic cnlture is particularly manifest in the Moslems' pursuit anti advancement of. kno-vledge .and l~rdmotion of arts and letters. The same br0ad spirit which :characterised the adminis t ra t i6n of the Mos lem rule in India and other lands was also visible i n t h e i r activities for the advancement of learning. ~Under their encouragement, the Moslems ransacked .the treasures of knowledge where- ever t liese couldbe found, whether in parts Of the Byzant ine empire, or in Iran. or in India, or even in China. They


ga the red kn()wledge fr()m all available s ( ) u r c e s , from tile Nest(wian Chris t ian. from tlle .Jews. fri)m t he ancient Irani- ans. and from the Hindus . T h e y were the first-to introduce the exl)erimental me thod in the study" of l)hysical science and t() buihl ohservatories. X() I)ranch of lefirnin K, literatui-e and l)laih)sc)i}hv~ was 1)ev()nd their pene t ra t ing searcli and inves- tlffat~(,n. \ \ hrle m the East and the \ \ est l ea rn ing was c()n- sidered t o he the mOnOl)ol_v ()f t h e s()-called custodians of religion, the Moslems recovered books f r o m ~loisters and monaste~ries, got them t rans la ted and made them the common property of the worhl. The scats of the Calil)hate. whether at Bagdad ()r'~Damascus. Cairo or Comlova. were invarial)ly the centres of learningl T h e Caliphs themselves were patrons of learning and sl)ent falmlous sums of money on u n e a r t h i n g the hidden treasurers of knowledge- The.v-founded great uni- versities xx;here instruction was provide¢[ in ever3; branch of/ study, and researches: were carried on , t inder competent scholars. To these semin~tries of learning students flocked from all parts o f the world. At. Cordova there were large p, uml)ers o f Chris t ianst t tdents . w h o ( m their return dissemi- nated Arabic Science and l~hilosophv in man( parts of l'.'~u'ope. Indeed tile collection ,,f books became a ve]'itabie Craze. an,i this naturally resulted in the estal~lishment of numerous li- l~raries. The Royal Library of Ccwd0va .contained 400.(.1(10 books. So great was the anxiety of the Caliph for collection . f books that whm3 a treal~v was.'draWn up between Manmn. the Abbaside Caliph. and Michael I lI. the (.;reek l'hnl~eror, one of the stilmlated conditions. ' we are t01d. was that the l ibrary .of C~)nstantinol)le shi3uhl i~e made over. t() tl{e Calipl~. T() se- : cure the go()dwill of t he grea t Al)dur l l ah inan .HI of Spain. the IlVzantine E m p e r o r .ci)uld i1()t think (if a 1)fitter present th:m ;~ l)eautifullv 1)ound C()l)y" ()f the Pharmaceu t i ces Of Di,)s- ci)rides: a n d as the Moslems at t h a t t ime were not faniiliar with the Greek l anguage the learned monk N i c o l a s w a s sent with the l)reci(ms .l)resent to have the book translated into A r a b i c , i . • - .

Tliis lmnt for l~ooks and. prmnoti~m cjf l ea rn ing in W h i c h men , f different rel igions and denominat i~l is c~-mperated, was responsible for the generation o f a spirit: o f C0nu'ade- ship in a go¢~d cause, and ultinmtely, proved to be a so lvent c,f many a conamunal f r ic t i~ , f i . .The atm¢~sphere in a n d a b o u t the grea t temples of learning h rea thed t h e liberal and toler-

. .

T H E M O S L E M S U N R I S E I~

:rot spirit o f t h e a.qe. The Calil)h H a r u n decreed that to crecy mosque in the empire sh~ ~uld b e a t t a c h e d a school, and ;tl~p0]nted a Nestorian Christian, John Masue. to be the Super in tendent -Genera l u f Publ ic Educat ion . The Jewish scholar. Hasdai . l ived ili ck~sest f r iendship with the Chris- tian Chemist . Nicholas. at the court ~f Calip!l A b d u r Ralaman I I I .

The rec~mntinK ~f what exacth" w e r e the cOntributions ,,f: Islam in the vai'i~us tields o f - l i t e r a t u r e is ~u t s ide the scope ~,f the present :paper ; \Ve ma_v onl.v men t ion tha t the w(.)rld will alxx:ays remain in deel) del)t.0f ob l iga t ion to I s l am n()t only for its h a v i n f r e s c u e d from.()hlivion ¢~r destrtiction the great intellectual wealth of the ancients, but :also f0r add- inff very cousideral)h" t(, this w e a h h 1)3" its o~,vn creat ive .uenius. " It was entirelx~ the gigantic lahors of the Moslem sch(,l:trs that mitcle l)()s~;il)le the intellectu~tl emanc ipa t ion ,,f Eur()l)e which uhimateh" nshered in the- Renaissance.

lh-c)m :the f()re.~oinK i t i s clear . that the u n c o m p r o m i s i n g m~)ncitheism t)f Is lam. i tself ,t g rea t unifying factor, has • served tu elevate t h e 3It, slems' ccmcept ion of m a n and has kreatl.v enhtrged his meuta l h~Jrizon. Recogniz ing, as it d~,es, the pri!lcil)le ~,f tmiversal 1)r¢itherhood. I s lam has ab|dished ;trtificial dist incti~,ns he tween man a n d man, be-

• ~ween class und class, and h a s set up o ther s t andards of jutl..~-ino humail bein.~s-- s tandards based on r igl! teousness and fe,tr ~Jf Allah. T h e a t t i tude ~f the MOslems therefore has heen m o s t to lerant t~wards their fellow m e n , whati~ver HliAr-c~ih~r. na t iona l i ty ~_,r creed. Toleranc.e, however , is a negative virtue. \.Vith k n o w l e d g e a , m e apprec ia t ion and admiratigm, i s l a m therefore has ahvavs e n c o u r a g e d this spirit of inquiry in the l )ursui t of a d v a n c e m e n t o.f knowledge and has raised its acquisi t ion to the level of a religious duty. l 'rinciples such as these, reinforced hv a dynamica l mono- theism, in their Operat ion released the energies of a virile l~e~l~lewhich the.v enll)loyed R;r bu i ld ing the g rand edifice ~,f Islan!ic culture. Indeed. tllrt-mgllout i t s hist0rv. I s lam has functioned as a great civilizing force. ~"Where(:er Is lam has penetrated '" st) wrt , te the la te C. F. ~Andrews. "wi th its faith in the essential hr~,therliood t!f a! 1 l~elievers, it has rais-

. . . . . .

ed the s tatus and h u m a n d igni ty ~f those wlio have con- fessed it as a l iving faith."

ZO T H E M O S L E M S U N R I S E I

"Fa'Jr Azan" The Mosiem Call to Morning Prayer

.: ,41iaho ,qkhar ! . ' G o d i s the gin;arcs! o f all!

i _ l.Vith .qolden fhi.qs, mt furled. ' , :i! Gilds d o m e imt/ arch as}d minare t . : -.i

. P a i n t s homc a m / . q m n ' c amt parapet?

. ._ -. . , i , . i " ' "

' / . ~ La- i laha il-Tallith!: T o God / a lone iS , w o r s h i p gi~'cn !:-i

. ~ J p o n - t h c l O ~ . ( t l l t ( ] I l l l t t ( l l t ~ , : ~ -:;

i: ~ ; : - / . The/Mm'. '~cin:stdnds 6ttt : . / . - : .Aboz.,e l h t ;M os qm 5 in: the :Cit~ isquar'ei:.!:

: ,SeiidS fO,'th th; ,,,;O>'),!,,q ,..l; tO p,',,v,'i:;> . : ~ .416,i! de se r t ed s tr , ei.4. " . / 5 i~ i

• • - :i: ' 3 [ t thammadi t r R - i ' [ I t t h ( } . l l l I j l ( l d i s ( x ' o d ' ~ "

" O i i c o u c ~ o f si lk t, nd I, e d o f :+and. "-Y:~ : " T h e : i ~ a i t h f u l hear flit c a l l ; : i : .

t h e :sleOp;i A n d shaki t t9 {rom their ea, es ;i T.h[" ,'it!ill t'lw; po,;r;, tl.w.i~"tro,i,sr. t h e +,,t,eaJ

,411 heed t h e ca l l t o pra.ver, i ~ ._

"~. : ~'"!: / / H a V a a las -Sa lah! / i "~ ,~ /COme to l ' raver! . . ~ !::

: : . : :,:: >Tlw begflcr in his d o o r - w a y Sti):s!..:~- i : i ' .. < Thc,:~Tcli m a n riseS,tOo.: ....

~ FO)~eei[ul n o w off. s h ] n b e r .;~wteti .i • . , ' T h e v f i l l . each ~l'z,enu( and street.: /::

, / ; i - • i t l i . ; , t h e hom- :o f pra3er. " . i i

' H a y alal - fa lah !, .- . C o m e t o / s t t c c e s s ! . . . .

. . . , . .

4

- . . . . • . - .

. . . • - ?


• " ' " • • 1 l ~ e t t c a t h t h e - 1 f o s q u c ' s h i g h - l i f t i m ! d o m e . • " : l .They k l w c l ilt h u m b l e p r a y e r :

- B e f o r e t h e t u s k s , ofe:~,erv,duv.. . - : . . . . . . . .. . ..o. T h e - F a i t i t f u l . bO~, t o ( ; o d am,

- T h e m o r t t i l t g h o r n " o f p r u v . - . . . . .

":.. . . " . . ) l l l a h _ o _ A k l , ar~r .... - . _ . : , ( ) ' o e l i s l h e . q r c a t e . # - o - { u l l !

": -: : - . h:iwhi)f:/iiei:(tithful#ltceli,,9 : . • ! - .. : - l ~ , o w s : t h e - p o ~ L ; r o f C ; o d - . . --::.-:: : : : : . . . . . . . . . .-.: '

• " : ' - . .' l:o.smoOtlz.tlw ~(,ay. mql¢,'. SZ~,eet tl~e::!!Om%::..::.:~:: i : : : ~ - . : .... ~ . • ' - . " . : : . To .qi~,e:success o r f i ' tme or ]~owcr:~- .... : : : . . - : ~: i : : . : . . . . • •

• . . ~ : - . : 7~d:: ' l : ~ z i t h f z d h e(~i:ts, i~t :pr, 'Vei ' : '-. ! : : . : : :::/: ,:::::.~::.::::i::::::: " : . .

' " . : ~ Nmie mbv l;eworshipp,'d:: but: (;od/: :: ::• i:: ::; ::::::::::::::::::::::::-i" . . : : .

: - O r " T e . m h h " l,(;ll.~_ o f M t m d i t l a ~,;.: :)...?-:. ..i!::: ': ::::. ::. - O r - w h ( i i i . q i n g f l O l i . q . ~ o . f : ( ! l l Cutluty , ; : .

..:-_ " : T h e M o s l e H t c u l l t o p J i a v c r . . ~ .... . -,

. . . . . - . , .

5 ~.. -.. Please fill in the blank below legibly, end mail af once ~ "

~ " : with your sUbsCription end donation.

: : : i i SUFI M . R. BENGALEE, Editor, The M0slem Sunrise r

220 S. State St., Sui te 1010, Chicago, IlL, U .S . Amer;c a :

: Please enter my name es a subscriber +o your esteemed magazino The

:i~i Moslem Sunrise. Enclosed find $1.00, or 5s, Rs 3-0-0 f o r one year a n d

: $-2......:... . . . . . .~:._~._.i....~ . . . . . :- ............... .:.as donation fO r The Moslem • . . Sunrise.

~ ~ " . . . . . . . . Yours Very truly, : : :

Name..: :_.- ---.:-: ..... - - - - ..... . ...... -~ . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ~ . . . . . . .

Address . . . . .t.L.:,--~ . . . . . --~ ......... :---: ........ ; ........... - .............. :'"": . . . . . . ": . . . . . . . . . . . . . . . . .

22 T H E M O S L E M S U N . R I S E "

MightY Prophecies "Some time later on the world shall witness a Sign

which will shake towns, villages and m e a d o w s to the very foundations. The ~::wrath of G o d shall change the face of earth and the naked shall not have t i m e to tie his naval string.

An earthquake** shall suddenly b r i n g a terrible shaking over m e n , . trees, stones and seas.

The earth shall turn upside down, in the twinkl ing of an eye and streams of blood will flow• like the water of a rivulet.

Those who had at night silver-white garments on, will find themselves~ soaked in blood at dawn.

Men shall lose their senses and birds their conscious- ness. and all pigeons and nightingales• shall forget their"• warbling: :

The time and the hour is ve ry hard on every wayfarer who will miss the way in Utter helplessness and total despair.

Wi th the b lood of t h e dead the streams Of the moun- ta in shall become red like red wine.

All men and spirits shall lose their, presence of: mind for fear and even the Tsar of Russia shall feel rniserabie a t t h a t momen t . : " ; " * ..

That heavenly sign will be a specimen: of God's wrath, heaven shall direct i t s charges against the•world with its d r a w n dagger.

Don' t deny this th rough impatience, 0 undiscerning youth, because On it rests the t ruth of my claim:

I t proceeds from the revelation of God and shall cer- t a in ly come to pass, but yo.u must be patient for some t i m e . like the God:fearing. , . .

Hazra t Ahmad, the Promised Messiah

N O T F : S : *The.-e prol)hc/:ies. ,naile in 1905. have I)eeu fulfilletl and a r c being fulfilled hi t h c : \ V o r h l \ V a t No. 1 and 2.

**Tile word e a r t h q u a k e ' o c e u r i n g i,i tile prol)tlecV signifies a ' t r ibu la t io t l : and i , the H o h - Quran i tself it i's used as mcauing war. ~ \ ' hen pt!bl ishing t'his p rophecy , the p romised Mess iah wi-ote that it m e a n t some visitatioil which wouhl des t roy i:itids a n d fiehls.

***This l~rophecy was fulfilled ill the \Vor ld W a r .No. 1.

- T H E M O S L E M S U N R I S E D

-Facts and Forces i

England after the War . : .

There have l,een a numl~er of letters in the. columns of the l)ailx~ 77e!erjraphduring t h e last fortnight: discussing the: l~r~hahle'stand~trd of IMng in England a f t e r ' the war. This discussion arose frmn an article by Sir Ernes t Benn. in which he i lamped the hopes of those w h o l o o k f o r w a r d t o an economic ut~,lfia inlthis country When lieaCe r e t u r n s . "

The imatter i sone l of g r e a t importance tO tls. and i t so hapl)ens ihat we ali-ea~lv possess endugh evidence to enable us t~i form ;~-.fairlv a/zcurate iudgmenl~ upon what the- future in this lresl)ei:t is 1]keh" to be . -

Let tfs locJk at the facts. - - -

Our Far I~aiitei-n possessions have gone. anti. though w e hc,i}e and ibelieve that eventually Japan will hede fea ted , it is extremelVl unlikelY: t h a t t h e countr ies and settlements in that part t~f th~ w o r l d t h a t used t o pro,,,ide tls with so much wealth \rill ever ~gain come into our possession under the same terms up~m wh~cll we previously .held them. Their raw inaterials will again be exptJrted, but -we cannot.hoI)e to exercise our ~Jhl control of them quite so exclusively to our own advantage.

:\g'aiia, the Self-governing Dominion Of Caiiada. Austra- lia. and New Zealand, having become.free f r6m their tinancial indebtedness to Great Britain and well supplied with their own means d . industrial manufacture , will n o longer be under

. . ,

the necessity of exporting food t~ u s at unecononuc prices or n~ price at .all.

Thirdly. the Uni ted States. under the conditions laid down in the Li:ase-Lend Act, will 7 be in a position to draw upon (,teat Britain tor a number o t agreed commodmes, for wluch we shall receive no th ing in r e tu rn : Fur thermore. by the end d the war. i t api~ears probal)le that we sha l l own extremely few. i f any, securities either in t ha t country o r in others ~ : s u c h a s the A r g e n t i n e : f r 0 m which we have 'been accustomed to draw a substantial tribute in the fo . rm of food.

• . . . . "

24 T H E I~IOSLEM S U N R I S E

' LaStly, our l~osition as ~me of the chief centers of financial c(mlr~;1, inSul-ailce; and factory production will be mldermijled. Of post-war linanc e it is not possil~le to Sl~eak with any, de-i gree uf certitude, llut the whole bankin ff sy'stem has in recent years hecome much more w i d e h understood and propoi-tion- ~tl~elv crificized, and it d~,c's hOlT al~l~ear: prolml)le that usury will: ever' again be ttilerated to anything like theesame extent as durin,q" the last-50 to 1{10 years, and the control exercised over trade by a handful of thmncial magnates will certainly be vigorously: at tacked. .The income derived from in.~urance lmsi- heSS, shil~pin.v dues. c u r r e n c v e x c h a n g e . e tc . . which in past years has played an important part in lmlancing our inter-- imtional acccmnts and en1"iChi11g the "l~reasurv.. hits fallen to us in our ¢:almcity- as a leading c~,mmercial liation. There is n,~ reas ,n t~ SUpl~ose that it will ccmtinue in oul- present circum- stances. :\S 1"egards fact(wy lWOduCtS, the means for pr~du.Cing tliese are . .as w e have seen. nmv so genel-al!y dispersed over the world as the 1-esult- of armament requirements. :that n ,

• . . . .

single nati~m will. in future, hi.. in a pt~sition to n!~m~l!(dize any considerable bh:ick o f f i w e i gn markets . . . . . . .

From all this it i s lwettv clear that svha'tever the precise conditions of peace may be~ l~n.e,land_will face a future very different .[rom any th ing .that s h e h a s experienced in the last 100 veai-s. This-difference mav he exl~ressed in tl!~' follmvil!}~ wav~ xx.he,-eas: .hithe,-t,,i Since l ievond living-:men,orv., her energy." has been principally expended u ium. and her wealth derived from. the exercise of certain world controls and the manufac ture o f Secondin'v-a-that is.unessential--k:ommodities, she wil'i n o w becoml~elle(-! t o concentrate ' upon the production of primary, things--food, shelter, clothes and ;fuel..<,he will no hmger, to anything like the gam e extent asprevio.usly, be able to rely :Ul~On ~t l~rofusion Of 'quxtil'y' goc~ds. SUl)l~lied to her in tile form of either raw ~ materials, semi-manufactured at: ticles, o r f in ished l , roducts , a s a. . l )onus f r o l n "her colonies .or a trilmte f r o m h e r delm~rs. Sh~d will l~e forced to depend very much more upon i the potential wealth o f h e r own l a n d .

. . . . ~ - . .

cr • { 1 r All sudden, chan..,es i n one s manner of hvm,, are likely • • . • . • *

to c a u s e diff icult ies a n d h a r d s h i p ~ for._we are all c r e a t u r e s ' o / hal)it. "

---The \Veekly Review, ).lay 29. Imndon

T H E M O S L E M S U N R I S E 2 5

C r e d i t f o r t h e I n d i a n S o l d i e r s

India 's soldiers have shedga lhms of blood for the Uni ted Natitms on nearly every worhl f ront but lmbodv has given them. the credit t'hev deserve. -It is an nndoubted fact th,'/t were it not for the weight ~he Indian Army was able to throw into the ci-ucial bat t les-of-Africa and the frar East, t h e Allied p, sitiOn would be a great deal worse todavl .

)\gaifl in.the hattle~0f Alexandria, the Ifi~lian soldiers are in t h e t h i c k of the fighting, playing their :role- as the No:- 1 tr~ul)leShooters :))f this War. Ii i ~ t h e old Story'. \Vherever lighting is the 1)Ioodiest in Africa. or Asia. in~:ariahlv there have l)ccn contingents o f Indians at hand to fill tlae .gaps afi,l., back up the British. and often to take .the full shock of the. enemy-offensive.

; \ look at t h e m a p will show y o u why the Br i t i sh have drawn s 0 laeavilv on t h e i r I n d i a n - a r m y . Indian divisions can be moved u 1) to .the fighting lines in Afr ica and Asia in (rely a f r a c t i o n o f the~tinm and with on ly a f rac t ion-of the exl)enditure of Shipping that it takes to t ransfer B r i t i s h f . rccs around Afr ica from ]'2ngland. To top that, t he Indians a r e g o o d fighters. .They-proved that in Eri trea, SYria and at .~i(li Regezh.- In . 5:lalax:a and Burma they fought no better or worse than the British against hopeless odds.

Mil l ion in A r m y ..

: Alr ea:(l(" the In'dian a rmy has grown to more than 1.O00,- OI)~ men and several t e n s ' o f thousands are being added m~mthlv through recrui tments as ' India has no .system of c, mscril~tion: Great numbers of ln(l ian troops are d[stributed th rough .Afr ica : a n d the Middle East. lint th e lmlk of the army i s stationed within Ind i a ' s frontiers.

The Indian a rmy is u n i q u e mnong the world's fighting h,rCes in many ways--r The-Chicago Daily News.

"'Tau~l!zt Deli.qht in s imple thinflS 21rid Mir th t h a t h a d no b i t ter spr ings;

- For(jiz,etwss f~:ee of . e~,il done " -: - . ~ . . F ~ , ~ " ,

:~And Lo~,e to all men neath the Sun . : /:~ :- " " " " • " " ' " 7 " - ' " , - 7 " i / q : -

" - - . . . . . ~ - ' i '

"God 's w a V ma v sccm d a r k . but soon or late : T h e y tot-tch thc Shininy hill) of. day . ' - :

26 T H E M O S L E M S U N R I S E :

" T h e Fast-of R a m a d h a n (As nfr more issues of the.,*loslem .Sunrise will be out before

ihe comin~/Ramadlian. we ,pubJish be lowthe imlx)rtant instructions for the betaefit, of tlle Mbslem~" of this country.)

1. I t is incumlfent on every adult Moslem, man or woman, /to fas t in t h e - m o n t h of Ramadhan, except a sick person, or one who is on a journey'. A woman in her periods; nmst not fast. But onfissions in these cases must be made good on other clays. Aged people: those afflicte.d With disease of long Standiiag w h o - d o not expect to be s t rong or well enough to be able to f a s t : or a wonmn whose nursinK periods and pregamncv al ternate at snch Short and frequent intervals- that she never has an oct~asion fo r years tt-} fast. or one Who. is t~onstitutionalh; so Weak as not to:be able to fast, nmy make np for their omission by feeding a man twice a day throughout the Ramadhan .

2. It was the Hoixi lgrophet 's practice to take a me~tl in :the lat ter part o f the n igh t before beginning the fast. This meal is called Sahri. Observance of Sahri though ad.viscd, is not an essential condition of fasting. Not hav ing bee n able to take Sa/3ri. is not an excuse, to omit a fast. Sahri meal should preferably be taken a t the latest hour be(01:e beg:inning the fast.

3. E a t i n g or dr inking, o r doing something.unintent ion- ally which o therwise would b reak the fast or doirig s o not k n o w i n g that one is fast ing, will not render the fast invalid. If, however, the fast is broken; Under the impress ion that it is tinie to break it. whereas the sun- is yet above the horizon, such a. fast will no t ' be counted and will have to be made Ul) I)3" observing an ext ra fast• a f t e r the Ramadhan .

4.. A fast lasts f rom early dawn (when t h e eastern horizon is l ighted up, before actual sunr ise) till:actttal sunset.

5. Fat ing, all-inking, smoking, t a k i n g snuff or medicine, or an enema, are all forbidden to a f a s t i n g m a n and S° are sexual relations.

6.. I f a nu r s ing woman or one. with child i s strong enotigh to fast Without in ju r ing t h e health 0f the child; she may fast . I f she does not she must fast instead in otlSer days.

T H E M O S L E M " S U N R I S E 27

7. The Ramadhan begins With the appearance 0¢ the m,)on and ends with the appearance ()f the-moon of the next m,,nth, i.e.. Shazewaitl . If, however, the moon is not visible

- ) -

(m accotmt.of clouds, etc., Sha hatl .which is the month.previous to Ranmdhan should bea l lowed to run 30 days, and then the Ramadhan fasts should be begun. Similarly Ramadhan • silould 1)e allowed to run 30 days i f there is no moon or if it is not visible on account of clouds, etc., on ;the 29th. In. this case ' ld should be Observed af ter C0mlileting 30 fasts.

8. A nmn intentionally breaking a fast o f the Ramad- han. or not fas t ing in Rainadlmn. in : the absence of an excuse, is gu i l ty ol" a g r e a t sin, and the penalty is 60 fasts without a break .for every fast broken o r omitted, or if he is not cal)al)le Of that, to feed 60 poor l)eol)le.

9. The Moslem wor.ld is vei-v l)articular in observing the 7:ara~,ih i ) raverlduring Ramadhan. which is the s a m e as the ordinary T a h a j j a d l)ray:er. I t - is cus tomary- to recite in this i)rayer the-.whole of the H o l y O u r a n from beginning to end, l)v instahnents, dur ing the 30 days .of Ramadlmn. Reciters wh() know the .Holy Book l)v heart lead the prayers a n d r e c i t e ah)ud for the benefit Of the congregat ion. . . Tarav ih prayer may also be Offered like ordinary prayer in 8 Rakats made up

o f :2 o r 4 at a time. Some peol)le"also obse rve20 Rakats. The l)ray'er iS.I)referably offered in. the latter part of the n igh t .

I It may. also l)e. off(~red a f t e r l sha :(night) p raye r and.before the-saving o f Wit r . " :.

iO. PiOus Moslems also observe the concluding 10 days of t h e R a m a d h a n a s a t)eriod; ol " special prayer, and re- . . . . 4

membrance o f G o d . This period, day and night; is spent in a Mosque in-pra~-er and meditation -'and pious d i s c o u r s e s - th e l)eople obse rv ing it going Out only to answei- calls of nature. This ret irement is called "It ikaf . .

• . . . . -

1 1 . . O n e niust never fast when one is ac tual ly o n t h e move on a journey, o r o n days When a journey is to.begin or end. Dur ing the.. halts f o r complete days one may o r may not fast. "r'lais rule applies 0nly t o the obligatory fasts, i.e.,

• of the mon th o f Ramadhan. Omissions have t0 be made u p later d u r i n g other days: . ~ " " " " •


Mankind at the CrOss Roads By Mr. H. J. Young

Some two thousand years ago. on the sands of Tliessaly, the great epic battle of Thermol)vlae raged, while the gods Sat

. ~ * . • •

on Mount Olx'mlmsand weighe(1 the (lestnales of man. Abr ie f year ago, on ' the ident ica l site another battle t0okl)lace. The ()lvmpian gods had tong !)ecome myt!a!cal : l!]all ha(!: l)rogressed snt]icientlv t o discard poh'thcism and accept :one GOd.

T h e pages ¢if history, in the interve]ling-years had t)cen. br ightened by t h e d e e d s o f heroes.and crimsoned by the con- quer0rs. Th'e:gentle Jesus lmd come and 1)reached his G()sl)el of Brotherhood: the kindlyMuhamme¢l had coml)leted his Mis- sion.: Science and the Arts have reached their, greatest.devel- opments: Yet, in spite of al l this,, man has never found the peace~ that shouhl t ) e h i s rightful h e r i t a g e . - Not even 9he generatidn h a s e v e r reached maturity- without having.i ts li.fe blighted liv the sorro~vs and horrors and carnag e of war..

" . . - .

• The wonders of Science and-Industry are of little avail if the value-of their a~hievements are to i )e measureillJy the amount of destruction and havoc they can accomplish. The Social Sciences a r e ()f negative ,,alue and the lea(lets: 0f re- ligionstaia(l indicted at the bar of eternal justice. .

Today the followers ()f .3Iuhamnmd h o l d t h e balance of power [n a great coiaflictengulthag all the world. Pagan and Christian leaders the worhl Over are wooing their SUl)l)or.t. Let us investigate further aim ascertain whether, llhe-followers of I~lam have only. man 1)rover to offer or whether there is something within the sl)iritual teachings of the Great Prol)het which would solve the l)robleil! of e ternal-warfare andb r ing us las t ing peace. -

\Vars are largely Of economic origin.i They may arise out of; the covetousness and greed of .onenat ion toward the material ~.;alues i)ossessed lw another.: I s l am f.orbids this and advises nations to devote tl~eir energies to the development oi the taleflts within and-to take. advantage of all. the natura! g i f t s which God has 1)estowed Ul)C)n them. The l)hmdering of

T H E ~ M O S L E M S U N R I S E 29 . . . . .

i~lher nati(ms c a n b e 6£ no lmrmanent benefit and leads only to tdtimate distress.and trouble. . .

Internat ional dishOfiestv is another cause of War. I f the ;uttesnlan of the various cot~ntries were" to Set a high s tandard ¢~f truthfulness and moral integrity i n their :diplomatic deal- ings. a large number of intei~national disl rotes could be avoided. Islam strongly •stresses t ruth and s t ra ight forwardness in all internat ional affairs.

Islam a lso!avs great emphasis upon the sanctity o f trea- ties. A treaty once entered into may not be treacherously vio- lated by a wanton attack. D u e notice must be served by the party clainfing the b reach and war must only be declared as a las t r e s o r t . " : . . : " : " " " . . :

Islam also exhorts nations to be prepared. A strong, well lwepa red nation can riot be ravaged so-easily. So. Islmn does not a l low a .5loslem State to offer tempta t ion to:other nat ions t . make war on it: A Moslem-nat ion nmst ever be fully pre- l~ared t:or self,defense. • • . - .

For the amicable se t t l emen t of: international dislmtes, Islam Contemplated a combination of n a t i o n s w h i c h may ac, t , . , , . . 1,.; • . . . . . . . . I , l,.--,,me of Nations This would be more

u l l l I / I 11 . . L ~ I l I I ~ % I t ~ u ~ u L ~ ) ~ ~ • " . ' .

COml~rehensiveand far reaching~ t h a n the:late.. League ot Na- ti.ns, since it w o u l d b e invested w i t h . f a r greater powers.

According t o Moslem :teachings,. as. soon - as t he re are :indications of disagreement between two nations, t h e Other

nations. instead o f taking Sides with one or the o the r , should - a tonce demand that the-disputants submit their differences to

the arbitrat ion o f t h e other nati:ons. I f the i:~mtending parties agree, then the dislmte will be amicably settled. If, on the other hand. one Of them refuses to subnfit to arbitration, or, haxdng made this sublnission, refuses to accept the decision, the other nations must:" unite .for the-lmrpose of compelling the recalci- trant nations to submit to the decision Of t h e League, It is Obvious that however strong a. na t i onma5 : be, it cannot with- stand the united forces of all or ninny nations and-wi l l be forcedto speedy submission~ T h e a r b i t r a t o r s should on no ac - count play-the role of parties to the distmte or-put forxx:ard any claims arising out o f the conflicts of the_ ref rac tory nations. Scrulmlous c a r e nmst be taken that perfeci: justice be exer-. cised in the settlement o f t h e terms of peace.

- If a leag-ue of nations were established along these lines


international peace could be secured. It is a sad conmlentar3- Ul)On the ;conduct of modei'n nations-that where there is a con- flict between two states, the other nations either play the part Of amused spectators ,}r take. sides in the disi~ute. Such conduct instead of iwimlOting.pcac c, aggravates the situation. That is why the late League ,~f Nations failed. -

National prejudice plays a conslfiCuous part in bringing. about international contticts. T h e subjects Of a na t ion o f t e n sympathize with the .aggressive policy" Of their government simply because i t is t he i r K6vernment. without any thoughtful consideration 0 f . the hlerit of the question. lshml teaches that it is the Sacre, l duty o f the lJe,,pie iaot to sympathize with tlie unjtist and aggresslve policies of their government but to pre~ vent it wholeheartedlv from following an unjust course.

Jslam t eaches the h ,ve of all humanity and theprincil, le" that all mankind forms one nati,m a n d t h a t all nations must be united in-things essential fiw the common welfare an31 mu- tual progress;

Mankind Vo(d,l-,I,7 Well to-weigh carefu l lv the teachings of the Great Prophet and to adopt those principles Which could insure p, eace. Internati.naq c .n t l ic ts waged on the scale-of modern warfare are so costly" I in men artO resources .that if !s doubtful Whethei:/mailkind c, mhl survive, another such .confla- g r a t i o n . Complete.destructioni: o f all civilization is imminent if V~rar is no t now once and for. all time banished f r o m o u r

earth. 4 • " ~ - - . ' - . .

• ; 5 - . . - .

J . - . -, / ~ / • . _ ~ . . ~ . • " . .

. . . . . . : '/An dKppeal to Conscience " . . - . . . . . . . .

_ . : " '0 m o n s t r o u s , d e a d . unprOf i tab le w o r l d , . . . . . : i - T h a t tho~t 'cans l hear . at td hear inr j ho ld t h y w a y , : ' '4 :-voice o r a c t t l a r . h a t h p e a l e d t o d a v . - - T o d a y a h e r o ' s b a m w r is m t f u r l e d f " .: . . . .

-i H a s t thou . .no l i p f o r w e l c o m e ? "~ _ : ' : ,

' ~ "'lllan. i.~. blindbecause/. Of s i n ; " i II) :: " i R e v e l a t t o n m a k e s lure s u r e . :. i ; :: i • i

l /V i thou t t h a t w h o l o o k s w i t h i n , :: " ' L o o k s in, vain. l o r att.s, ot sc l t r t . .-:., ,.

• , - . " . . i : " M i A r n o l d .

THE MOSLEM SU1NRIS.E $I

Book Reviews L i f e Of M u h a m m a d , b y S u f i M . R . B e n g a l e e T h e

: The Moslem Sunrise I ress. 2 2 0 S. State Street. Chicago. I l l . 12-Mo.~296 pa.'.a, cs.-l'rice $2J10 plus postage, etc.

This admiral)le lmok is very .deep i n i t s historical research and COmln'ehensivc in its revelations. It na r r a t e s :in a splendid manner the l ife o f the Ho ly Prophet M u h a m m a d a n d eXlflains t h e religion :founded bxChim. .The sch01ar .and the l ayman will 'lm equal ly benefit tctl by i t . T h e book deserves wide cir-: cuhtti~m and shouhl b e i n eve ry l ibrary. " •

. . . . . • (: .41-Bayan. N e w l ' o r k )

T h e au tho r knows his Subiect, a n d - h a s provided a- icon- " " cise s u m m a r y of the life, t imes and teachings of t h e . f o u n d e r id IMam m o r e at :curately than any West.ern Wri te r could have. This b o o k is an: excellent text. f o r . t he s t u d e n t of c o m p a r a t i v e religion. . -

:" . " (7" lw C l e . z ' d a n d : N e w s ) . .

t h Ae detailed; Scholarly and well doctm.lentetl b iography o f g rea t Founder . o f "the Fai th (ff /s lam~ The b o o k is more

accurate than m a n y o the r s . . " " " " : . " .~ (1 l , v s t c h c s t c r ' F e a t u re s S y n d i ( a t c . Y o n k e r s . N . t r . )

If- Christiari leaders wan t to get an u n d e r s t a n d i n g o f the Moslem imtl~iok, there can b e n 0 b e t t e r sou rce than this life i f f t h e lh-01~het b~., one who v)rites as a devoted follower. No book about Islant Or t h e P rophe t Who:stand s outs ide t h e fa i th

- is likely t o thi-ow so much l ight upon M o h a m m e d a n i s m as will this hook. " '

" ' : . . . . " " ' (Z/on H e r a l d , B o s t o n ) .

. ; , . , . " . . . , - - . ; "

M a n ' s Q u e s t f o r ' S a l v a t i o n " " - - ~ ' By Charles S..Braden, Chicago: Willetlc, Clark and CO.. 1941. 274 pp. $2150.

Reviewed by Edmund D. Soper . • . . . . - . . .

2.\s the title o f his volume indicates. Dr. Braden has chosen to consider Iris subject broadlY: it. is man 's long quest for some good Which is to him Worthy of ahn0st any sacri rice. Salvation cOmes ill many Ways, sometimes bv his own e f f o r t s a n d at other times tllrough the loving care o f t bene- ficlent spirit. BUt t~rough it all one may trace the same longing of op-

32 ~THE MOSLEM S U N R I S E

pressed men aml women for relief, j~y'. inner satisfaction, or asstrrance of something better in an. ther life. h~ a ve.ry deep sense this quest makes the whole WoHd ~kin.

Dr. Braden's method is t o take up each religion sbparatdh- an~l trace as far as possible the devel~pment of the idea of salvation through its history. In this Way, he deals with.l~linduism. Jainism, l~,uddhism. Sikhism.' the religions: of China. Shint.isna. Zorbastrianisna. Judaism._ Christianity, and,Islam. Naturally a numl~er Of the faiths 1"eceive far fuller treatment than others. The cimpters on Hinduism. Buddhism. |udaism. Chris- tianitv and Islam are the.10n'gest. ~ The reader will s0;m'realize that the writer has put him under a lasting debt of gratittide fiw the care, he has taken to pro. vide quotations, many of them f r o m the writings of the ad- herents of these religions; Dr. l',raden is scrupul6usly careftil to let the best in each r e l i ~ . n b e seen at its best. But with all this he.writes as a convinced Christian 'who sees in h i s , w n f~iith values which, are not to be found elsewhere.

The chapter oll Christianity is the hmgest in tlie I)o.k. \Vitli remark- able clarity the long s t o r y o f the.many attitude.,:; taken by theol,gians in attemj.~ting to state:the Christian d,ctrine of salvation is'recounted. He does not atteml)t t0 give a construi:tive doctrine uf-his-own. Imt gives.the reader the material for evaluating the different theories~and he.has done it in so interesting a fashion thiit olle is. led on from page to page fascinated with the account. This is a feat in-itself J r i s o n e of" the feature~; which nmke this l)0t)k c)ne, which any thoub~htftfl mall ()r wc)lllan will delight to read. T h i " F i r s ! - " " - " " ~ l i u r c h I ~ e , ' t e ~ e . 1,)c~c. 6. 1941, . '

E d i t o r ' s N o t e :

Concerning the chapter, on Islam the'authOr lms d epen~led solely upon the XVestern writers f . r h i s material and- as iguch SUl~plied a re- pr~Milction of Western thoughts and ideas about Islam. t t must be noted that in the .world of Islam. \Vestern wrlters a r e notorious for" wrongly citing the Moslem scriptures and thus grossly wtigrepresenting th/~ir faith. There. is no il.ul~t that Dr. ]~,raden hag been oqer~'helniinglv influenced by" his So-calledauthorities.: F , i " example, DrL Bradefi has set forth quite at length, the \Ves te rn picture o( "Mohamadan' lieaven and hell. but has not dwelt or thrown any light upon f i r e Moslem interpretation about the subjecL H e has glossed ovei~ it b y one exceedingl~ [ lirief statement:

" h need ltardlv be said iliat the phy-sicfil inmgerv used in these descriptions of b0t(i heaven and hell is capable of, a 'spiri tual interpretation, just a,4 i s t h e imagery of the Christian Bobk of Revelation. and many Moslems do so interpret it)" (Page 240) W e a r e . f the iil.finion tlmt.:since Dr. Braden is aware of the fact

tlmt "the physical imagery is capable of spiritual interpretation . . . many Moslems dot'S0 ihterpret ~t.'" he Sh/mld lutve consulted Moslem attthorities on the Subject and devoted some space on that "Si)i.rituM interprdtati0n." H e ought t o have br6ught out :

( I ) The Moslem Conception of heaven aml hell is purely spiritual ior the Holy" Quran.says : "

• . - . ~ ' _

"'No s,;td khoa'cth zvh,:t Ncssi::as ere reserved as reward/or their : '!r!'tm.'s dc,'ds.".(:AI-Qurat~ x x x i1 -7 ) , ~: .: . " ! The H01Y Pr61)het elucidates tl'~e :ahtwe ve r se whim he says :

';The" .blcssinqs o~ hcavenarc things whiNt tlw:eye has not seen, "h,~ ,'ar has m~t i[~-m'd noJ-the n,ind, of'haTh Conceived." (Bukha r i ) t t is obvious flint it cannot lie said abou t ear thly th ings t h a t t he eye

has m~t seen them. the ea r has not heard .tlaena nor has- the mind of man c,,nccived t l a e m . . I t na tura lh ' follows, therefore , tile b less ings of heayen arc all spii ' i tual. The converse is true, the: punislunent of hell is spir i tual .

( l I ) Islamic Conception of-"lacll : i s not ctcrnal. . The H o l y Prophe t

31uhamnmd says : - - . . . . " .... . \ t ime Wi l l come: over hcll .~Jldl,. it's. gates ~,t,ill clash against

each other because there wi'll be no one le.tJ in it". ( F a t l m l Bayan). r " "i'," Dr~ Braden i l l l ) Is lamic sa lva t i tm is not " o t h e r w o r l a ) only as

puts it. On t!ae con t ra ry , salvation is to be at ta ined in tlfis Very world. ~ I t begins here and Continues a f t e r death: In other words, heavenly l i fe I,c~ns in tiffs ve ry .wor ld and' continues af te r death; The Holy Quran ex- plicitly s a y s : . . . " . - ! . .~ : i-..

( a ) "Vc,'ilv,- thOSe who sa~, i,-lllah .is ~ our Lord " and:are steadfast, angels'descend upon tl;em and .say: Fear not, n~r oricve, reio&e and be happv of the paradise whigh had bee)~ promised tO you. II"~: arc yore: friends in t h i s world'and in the next." ( X L V - 3 0 )

~b) .1rid Joi" hhn who fears his Lord and stands in awe oj l t i s Gloi'v amt marl,sty, there shall be tWO. parhdises.: ( onb in this woHd and the Other in ihe lift; to' come.). ( LV,-16) :: . . . . . : . i . . . . •

(I \ : ) Is lamic salvatiou- consis ts : in the a t ta inment of Uniol~, witlk,G0d: ; m , l a l ife Of eternal progress---an idea conveyed b y t h e vei-~ nan ie of lsl, mt. by t h e very formula o f the fa i th . .La- l l ( lha- I l l a , l l ah and is ~trc.-.-cd il'l the l-lolv:i+)uran in evcrv page, . • ,.- -

k \ i t l i the.qe remarks. We tid<e great p leasure in iminmendiug this book- t,, the reading lmblic as it i s highly in fo rma t ive and in teres t ing . :

B a c k issues o f : . - . .

T H E M O S L E M S U N R I S E ,

m a y b e h a d £or 2 5 c ea ch ;

The l .number of copies available - . f . f " . .

Orders should be sent in:prOmptly. . - - .

- . - : . .

1

B o o k s f o r O r i e n t a l S c h o l a r s . .

Interested in

/ Islam, Arabic and Persian

T h e T e a c h i n g s of I s l a m : Do. P a p e r . . . . . . . . . . . . . . . . . . 50

T h e M u s l i m P r a y e r B o o k . . . . . . . . . . . . . . . . . . . . . . . . . . . 50

T h e T r u e I s l a m . . . . . . . . " . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2 .00

The Life of Muhammad . . . . . . . • . . . . ; . . . . . . . . . . . . . . 2~00

A h m a d i y y a M o v e m e n t . . . . . . . . . . . . . 1.00

E x t r a c t s f r o m t h e / H o l y Q u r a n a n d t h e S a y i n g s o f the H o l y P r o p h e t M u h a m m a d . ~. 1.25

M u h a m m a d , t h e L i b e r a t o r o f W o m e n . . . . . . . . . . . . . . . . . 25

T h e T o m b of J e s u s . . . . . . . . . . . . . . . . . . . . . . . ". . . . . . . . . 15

T H E L I F E .OF M U H A M M A D

b y S U F I M. R . B E N G A L E E

P u b l i s h e d by

T H E M o s L E M s U N R I S E P R E S S

Apply a t •Once: i

THE MOSLEM S U N R I S E P R E S S . -

2 2 0 So . S t a t e S t .

C h i c a g o , I l l i n o i s , IT. S . A. : "

I d o h e r e b y t d a e e m v o r d e r f o r . . . . . . . . . . . c o p i e s o f t i l e b o o k

o n t h e L i f e o f M u h a m m a d h v S u f i M . R . B e n g a l e e . I u n d e r s t a n d

t h a t I w i l l p a y 8 2 . 0 0 p l u s t h e p o s t a g e t o t h e m a i l m a n f o r e a c h h o o k

o r d e r e d w h e n t h e h o o k s a r e d e l i v e r e d t o m e .

T r u l y y o u r s .

N a m e . . : . . . . . . . . . . . . . . . . . . . . ~ . . . . . . : ' " . . . . . . . . . . . .

C i t y . . . . . . . . . . . . . . . . . . . . . . . . . . S t a t e . . . . . . . . . . . . . . .

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