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' T h e A h m a d i y y a M o v e m e n t The Ahmadiy.va Movement was founded by Hazra t Ahmad , the

Promis'ed Messiah and Mahdi and t h e expected Messenger of all 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 the I tolv Quran. The Movement therefore represents the T r u e and Real "Islam and Seel~s to uplift lmmanitv and tO establish peace throughout the work l . . H a z r a t Ahmad died" i n 1908c and the present Head of the; Movement is his second successor ,Hazra t Mirza Bashirud-Din Mahmud A h m a d under whose directions the Move- ment has established Missions: in many parts of the world, the following being the addresses of some of them: F H E L O N D O N .\~ {.). N1AZ. Esq., M O S Q U E ; - .\,,tanieho. 2. Chome 601,

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THE blOSLEM SUNRISE

' T h e C o u r t o f Lions i n the A l h a m b r a

"l'hi~ i> the Cr~urt o[ l.i~m.~ in tlw I)eaullful .\lhambra. hI (h'aoada. It is 92 {eel hmg by 52 [eet wide. This ar t iq i¢ crealhm isstretl~tht'ocd by no less than |24 ~',,hmu~s of r;tre beallly and ~'raceful prop,~rtituls. The Fr,untain of Lions i~ ten feet in diameter~ the lions heiug of white tnarhle arid of Moorish design. lh t . pride ~f ( ; ranada is.lht, bt'autiful ..\llmlnbra. ,~f all the structures built by 111:111o , I l l ( ' ¢~1 = the [~wt'olq~st hi mal~nificence ;incl splendor. It required over a century to build. _ Its decorative art has never been excelled. The view from the" (;eueralifc Palace ,verhJ~kln~" the Alhambra i~ one never to be forgotten, so

great is its scenic beauty.

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

:- " / ~ H ' ~ g . ~ I . t •

VerseS from the Holy Quran : T r a n s l i t e r a t i o n

W a m a b . l a k u m alla t tmfiquoo fee Sabeel i l lah i . \Va lillahi mee r thu : s - : .ss a m awati W a l - A r d h ( L V l l - 1 0 ) . . . .

Lan tanalul B i r ra ha t ta tunf i lmO0 m i m m a t n h i l ~ l m o n . \ \ ' a r e a t un - . . . . fiquoo rain Sha - in -wa imlallal la bihi Aleem. ( 1 1 - 9 2 ) . - ~: " .~ . . . . .

Al ladhee utee malal ioo yatazakka, wa m a li. ahad in i n d a h n M i n : Nimat in tu jza . Ilia i l ) t igha W a j h a Rabhi l i i - I -Aa la . " \Vala Sawfa ya rdha I -XCII -18-21) .

--Mathahtl ladheena vml f iqoona a m w a l a - h u m f e e Sabeeli l lahi ka-mathal i habl~atin anba ta t saba sanaahi la fee Kul l i sunhu la t in m i - a t a habbali . . \Val - l a h u - g n d h a e f n l iman Yasha-o \Val lahu \Va-si tnl l Aleem. (11 .262)

• Q a w h u n . m a a r u f t m - \ V a - m a g h f i - r a t u n k h a i r u n H n i n sadaqua t in Y a t - hau-ha aza. \Val lahu G h a n e e v v n n Haleem. " " " " -

Y a - A v v n h a l l a d h e e n a an{a'noo-]a tubt i lo s adaqna t i kum b i l - m a m l i \Val- " aza katlad]me Yunf iqu0o nma lahu r ia -annas i \Vala y u !n inu b i l l ah i \Val Vawmil : \kh i r . (11-263-264) . " - . . - : • .:i '. " "

. T r a n s l a t i o n " " i " : - : . . . .

" A n d what is the ma t t e r "with y-on that .ye spend n01: in tlie way Of ' ' . \ l lah ( G o d ) a n d unto. A l l ah b e l g n g e t h t h e inher i tance 0 f t l ie h e a v e n s ' a n d " " the ea r th? . . , . . " i : . . " - . " • - " Ye will not a t t a i n t o r ighteonsness un t i l ye spend of tl{al~ which r e

lm, e. Ant i whatsoever ve spend, Allali is aware thereof. H e who give th his "wea l th tha t he m a v - a t t a i n " t o purit{ ~. A n d - n o n e

" hath with him al ly f a v 0 u r s f o r which h e shou ld .be r e w a r d e d . •Except as .,/eeking the pleasure Of his Lord . the most-Higli2. A n d ve r i l y he .will re.on be well-pleased. " " - " "

The p a r a h l e o f those who spend their, weal th in : \ l l ah ' s w a y is as the .. - parahle of a grain which produce th seven ears and in every e a t ' a h n n d r e d grains. A n d ~Mlah mul t ip l ie th t o whom h e w i l l i A n d Alla}t is .~ l i -Bounte- " ous and A l l -knowing , ( ! 1 - 2 6 1 ) " " " ~-

- " ,-\ k i n d word with .forgiveness is be t te r .tlian ahnsg iv ing followed by i n j u r v - a n d . Ailah is Self-Stlff icient a n d Fi , rbear ing . . "

O "Ve who be l ieve !: Rende r not ro t | l - ah i i sg iv ing va in by reproach antl . i n j u n : . l i k e h im wht spendeth his Wealth to. be s e e n o f m en and be l ieve th

- not m ..\llah a n d i n t h e last~dav. (117263-264) . : : " ' " . - - . . . . . .

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

The Sayings of the Master Prophet Muhammad

Shaddad Son Of A w a s relates that t h e Holy P rophe t sa id "The.best prayer to ask the forgiyeness 0 f G o d is this, 'O God, Thou ar t -mv Lord, there is ncme wortfiy of worship bes ides : Thee, Thou hast created me and 1 am Thy servant, ! keep my promise and pledges wi th Thee, to the ~)est of niV ability, I seek refuge with Thee f rom the evil consequences of" mv trespasses, I acknowledge Thy favors unto me and I confess my transgres- sions unto Thee. Do forgive m y sins. There is none besides Thee to forgiye." (Bukhar i ) .

Abu Z a r relates how the Holy Prophet said: "Fear God wherever you may be, .and if you commit a sin o r make a mistake, be ' anx ious .to atone for it. a n d do something good to mitigate, the error" and treat every'lmdy with kindness and

~'99 be courleou,. (Bukhar i ) - I t is re la ted on the au thor i ty c~f I lm Masud tha t the

Holy Prophet ,said, "You must ahvavs speak the truth, for. t ruthfulness will lead y o u to r ighteous actions which will l~5ad " to paradise~ One.who acquires the habit of slieaking the t r u t h is known to God as Siddique, the Trt{thful. And you must never tell a lie, because, falsehood will lead you to wicked deeds which wilF lead 'you .to hell. One who is accustomed to .tell lies is known to God as Kazzab---the great liar.'.' (Bukhar i )

Abu H u r a i r a relates tha t the H o l y P rophe t said, "On the day of re.surrection, you wi l l f i n d tha t the wors t man is he who:wears two faces. He-goes to one pa r ty and says one . t h ing and goes to ano the r a n d t e l l s a d i f f e ren t s to ry . (Buk- har i ) .

I-Iazrat U m m i Sahna r e p o r t s t h a t {he H o l y Propl ie t satd, 0 , - y e people, -I am a m a n like unto you. You br ing your disputes bef.ore me to se t t l e . . [t is l)ossible, tha t influenced b y t h e p o w e r of tongue, I g i v e one man's r ight to another~ Remember . such a- decision shall prove like a red- hot charcoal t~ the part,~" w l i o has w r o n g f u l l y won th~ - case." (Bukhar i )

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

Excerpts From The Writings -- o f , - :

. H a z r a t M i r z a G h u l a m A h m 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 . . . . -

' (1836'1908) ,At a time when t h e Arabs were sunk in corruption,

w h e n all their words-and deeds were polhlted with foul- ness, God raised among them a prophet. They knew not what a prophet meant-and were completely in the clark about his function. T h e y denied and disobeyed: him and stuck t o their idolatry a n d follies: : And the iLIolv: Prophet bore all their persecutions and patiently endured their excesses. H e • returned their evil with good and their hate with love. He had c6me to them as a friend and well-wisher, still for a long time he had to pace thestreets of Mecca like a forsaken out- cast and to bear aI1 their iiaiquities with the innate strength. of his pr0phethood. It was h ishabi t to rise in the night and to resort to God praying that his countrymen-might be gifted with diScernment and his grace and mercy. At last h isprayers - were heard, and God, the Changer o f hearts, issued His de- Cree. The influence Of his mission began to spread faster and faster. He. who instills love in human hearts and opens the seeds now c a m e t o h i s help. ~-At His-command the .earth was changed and hearts were attracted to the blessed rues- . . - . -

senger. Every good soul now came forward in sincerity and truth and strove to win ~the pleasure of God-by the sacrifice of his life and possessions until, he fully redeemed hi~ vow of life consecration. They were .killed f o r the sake of God. like goats upon the altar. They proved, with their blood the - " sterling quality of-their race a n d b y their.deeds the earnest- ness of their solicitude for God. I n the .days o f idolatry . .

their spirits were enchained in the- Shackles of ignorance, aow the acceptance of Islam illuminated their hearts a n d changed their vices into virtue and .their wickedness-into genius. Their nightly carousals were abandoned f o r the sake of Vigils and :. . " prayers: and their morning bouts were changed to paeans0f. - praise and thanksgivings. Once they were convinced Of the truth, they spareci neitlaer.life nor .{vealth in. the.service of -- God, and once they. had, discerned the right t h e y strove with their might and main to strike fire out of the flint of the i r faith. They courted danger so tha t the 3, might careful lyand .-.


• t rightly gauge the real nature o£ their faith. This spirit of sacrifice was the secret of their heroism, .of the keenness of their swords, of the renown which they achieved and of. their ultimate triumph. It Was the spirit which made their char, acter so attractive to the people and like the musk under the pestle disclosed the hidden fragrance of t h e i r souls. I t Was this spirit which put valour into their hearts and-. gave elo- quence to their tongues, and firmness to their faith and eleva- tion to their thought. It was this spirit which enabled them to Cast themselves into the f i r e o f Divine love till like coal they were kindled and consumed to ashes. They thus made ample preparation for their journey .to God. For them afflic- tions were changed ~into peace and comfort . . They became : invulnerable to heat and fire. Any- one whocould carefully ponder over this remarkable change, how thOse-wild Arabs abandoned their former pastures and hewed through thefor - ests of their.passions and desires to: make their way to their Lord, cannot fail to conclude that it was all due to the sanCti- fying power of Muhainmad, the .~upreme Prophet elected by God for His everlasting grace. And one may well wonder at the uniqueness of .his. power which picked .up the holy. com- panions from the depths of the earth a n d l e d them to the pinnacles of heaven and step by step elevated them to tile stag e L of the elect. He.found theinlike beasts devoid of the notions of Divine.UnitYand .piety, who knew not the difference be-: tween virtue and vice. He. taught them the rules of human propriety and ,explained to' them the principles o f communal and social life, instructed them in the laws of hygiene such as the need for brushing, cleaning and pick!ng the-teeth, f o r . w a i t - ing in the closet until evacuation has been complete so as not- to foul the clothes, in the rules of sex-intercourse and domestic economy, in the principles of diet and. dress, of sanitation, treatment/and prevention of disease, and in general inculated lessons in moderation in all matters. And when they had mastered the rules of physical llfe,.he led them on from physical to moral and spiritual qualities and to lessons in principled conduct, so as to enable them todevelop a spirit'ual l i f e . And: after they had been confirmed in morals and versed in the practice of good conduct, he invited them to the .heights of the nearness of God and union With Him and initiated them in the Divine mysteries, and directed them to the Supreme Lord of Power and Majesty, .so that they might henceforth freely crop the green verdure of 10~¢e in the holy precintsof God and enjoy the privilege of His approval and acceptance.

Islamic Form of Government By

H a z r a t Mirza Bashir-ud-din Mahmud Ahmad, Khalifa-tul-Masih II,

Head Of The Ahmadiy3r.a ~Movement In Islam I n d e a l i n g with this subject the first question with which

we are faced is, how does Islam define the Sovereign, or t h e ~ ta t e? i n Islamic t enn ino logs , the Sovereign o r Khalifa is - that representative individual whom the.people o f a country elec[ for the protection .and supervision o f their individual and communal . r igh ts . Islam does not ackn0wledge any form of Government other t h a n representative G o v e r n m e n t . The l-[olv Quran has used the word "Amanat '~ ( t rust) in describing the Islamic conception of GOvernment, t h a t is to say, the l(halifa exercises the.power, that is entrusted to him by the . . people, and not the power which is. assumed b y h i m o[ his own will or which is inhe r i t edby him as a bir th-right . . This word ahme is sufficient to illustrate the nature and power of an Isla- mic govermnent. The Holy Quran does not speak of the right of government as something proceeding from t h e Sovereign ...

• tea the subject, but as something.proceeding from the subject to the Sovereign. F o r full appreciation, however, o f the Isla- .. mii: Conception ofl the State,.it is necessary to quote the verse, which in brief lint comprehensive te rms describes the nature and.dut ies of t he rulers and. the-.ruled..- The Holy Quran says :-~- - -

"'God. commands you to entrltst theresponsibility o f gov- erluneur to those worthy o f it. and those of you who become riders.., should: rule jus t ly , God admonishes you with that

• * o j ~ T o

which i s e.rcetleut;: ~,¢rily He lS.i.Heartng, Seeu[g.. . (IX...58.) In the first par t -of this ve r se the people are told that it nes with them to choose their rulers, and : t ha tnobody else can appoint a ruler over them, that is to.say~ Sovereignty is not hereditary and nobody is entitled to become a. Sovereign merely because he happens to-be the son of a previous Sovereign. Rulership is then defined as a trust and people are admonished not to entrust i t to a person who is no t worthy of the trust, but to place the responsibility on the shoulders o f him who would discharge it honestly and fai thful ly. . Then, we are told that- Government is not an~ independent thing in itself, b u t is a - mere delegation of p0wei-s for the purpose of enforcing and " "


protecting certain ri~hts which tile people cannot imlividualh" enforce and protect: owing to the large number of persons con- ' c e r n e d . . It is. therefore, a trust, and not in the na ture of property. The ownership of the rights concerned is vested an the community a n d not in the Sove re ign . . Again, the latter is tol.d that the p o w e r v e s t e d in him is by way o f trust and that he m u s t not abuse or misuse it, and must hand it over to the lieneficiacies at the time of his death without de- i terioration o r diminution, t h a t is to say, he nmst be vigilant i in the protection of national and individual interest and r ights , and that he Would have no power to surrender or damage any portion of them. Rulers 5.rid officials are next told tO discharge the respecti/,,e duties o f / h e i r offices justly and faithfUlly. The verse then goes on to indicate t h a t t h e Muslims would fo r sake this mode of Government and would, in imitation of Other people, revert to the monarchical and heredi tary form of Government. lint that the admoni t ion of God, vi.~., that the Muslims should s t i ck to the representativi~ form of Govern- ment, choosing their .be.stbrains to rule over them and to avoid the heredi tary System of Government, is the best advice. The concluding wqrds of the verse.indicate that God has prescribed this mode of Govermnent seeing evils Of other forms of Government adopted-by men and hea r ing the prayers of those who sfiffered under them, and that the Mu~ihns should, therefore, adhere to it a n d thus show the i r grat i tude for the favour that God had done them.

F r o m this it is c l e a r that the Islamic form of Govern- ment must be based on an elective and representative basis, and that the Sovereign is regarded as the representative of the people in their collective and n0t thei i individual capacity. I shall now draw a b r i e f sketch of the Islamic form of Gov- ernment, so as to illustrate il~s different functions and aspects.

Islam requires the ~Ius l ims to elect a s their ruler a man whom they regard as best fitted-to d i scharge the responsi- bilities of that Office.: Such a man; when elected, holds office, not for a period of years like the Presidents of the Western Republics But for life, and God alone can remove h:im from office, i.e., bv means of death. In this man is invested all. the power and authori ty o f Government , but~ i t is his: duty to de, vote the whole o f his l i fe to t h e promotion of the welfare of his country and no t to the seeking Of his own aggrandise- ment. I-Iis~ control o v e r the t r e a s u r y is limited to t h e spend- ing of money for national needs .and requirements, a n d / h e

T H E M O S L Z ~ ' S U N R I S Z 9

cannot, therefore, fix his own allowance. This must be done by his Advisory Council. It is the duty of the Sovereign to ascertain the v'iews of the people through this Council. On special Occasions and with reference to special matters the opinion of the people may be ascertained by means of a general referendum, so that any differences between the opinion of the people and their representatives may come to his kno w- ledge, I4e i s expected to respect the opinion of a m a j o r i t y ~f the representatives, but as he i s above all kinds of political partisanship and has no personal interests to serve, his own oPinion is believed to be entirely impartial and influenced only by considerations relatifig to the welfare of his count ryand his people. Besides being the true representative of his people, Islam promises special Divine Grace and He! p to the Khalifa.

. He is, therefore, authorised under special circumstances and in matters of Special importance, to overrulethe oplna0n of the majority of his advisers.

He is absolute in the sense, that he c a n ; i n certain cases, ~,verride the opinion of the representatives; on the other hand, his power is limited in thesense that he has no control over

t he Islamic constitution by which he is bound, and he cannot repeal or ox, erruleany,portlon o it. He is bound to take the advice of the people a n d i s bound to preserve the elective character of his own office. I-Ie is an elected ruler in the. sense

t h a t , under the will and guidance of:God, he is appointed to liis office through the agency of the people, and he is a repre- :sentative of the people'in the sensethat he is. expected to f01- low theadvice '0f their representatives except when compelled to differ from it by urg:ent or extraordinary necessity. He cannot, by his own authority, spend a penny out: of the public funds on his own person Or fog his personal n e e d s . He rules by virtue of a Divine Right in the sense that he cannot be ielnoved from his office, and is promised Divine aid in the discharge of his duties and in the carrying out of his under-.

t ak ing . The details as to the method of the election or appoint-

ment of the meinbers of the Advisory Council and the appoint- ment of the Governors and other.officlals, etc., have been pur- posely omitted by Islam sO tha t they m a ) ' b e decided actor.cl- ing to the exigencies of the tinle and so that htmaan reason may have Scope for work and expansion, a principle which is-essential for the intellectual development of m a n . . T h e Holy Ouran prohibited the Muslims from questioning the" Holy Prophet (on ~hom be peace and blessings of God) concerning:evers;


little detail for m a n y m a t t e r s are l~urposely left to the reason - and judgment of men. If the smallest detail had been .laid down by the Holy .Quran or the .Holy Prophet (on whom be peace and 151essings Of God). there would have been no scope left for the intellectual development and progress of man and thus serious injury would have been done to mankind.

Th.~re are several forms of Govermnent at present in exis- - tence., but everybody who s tud ie s the constitution laid down by Islam will-be compelled to acknowledge that it is not.possible to devise a better form of G0vernmeaat. On the one hand it comprises the best fo rm of representative Govern-. ment, and On .the other it is entirely free from party spirit, for the Sovereign is not dependent upon the aid or the co-operation of any particular party. He. confines and devotes, himself- to the study of the Welfare of his country and people, a n d a s his office is held on a life .tenure, the cotintry is not.deprived 0 f the services of its best brain af ter a specified number of ),ears.

We helieve that this is the only perfect form-of Govern-- ment, and we are confident that as the circle of the Ahmadiyya ~. Movement widens and its membership-increases, people will of their own free-will acknowledge the excellence of this form of Government, and even SovereigTas,will renounce their hereditary rights in the interests, of- the welfare of their countries and will confine their privileges to those which they enjoy, and to which they are entitled as individuals.

As the Proinised Messiah (on whom be peace and the blessings o f God) wag on ly a spiritual Khalifa his successors . will also, So f a r as possible, remain above politics, even at a - time when Sovereigns and States have joined the Movemerit. They will perform the functions of a real League of Nation s, and will endeavour, with the .help and advice o f the represen-. tatives of different countries, to regulate in ternat ional re la- tions. Their principal function will, however, be.to 10ok after the religious,: moral, social and intellecttial welfare of t h e people, so as to avoid their attention being monojJolised by political matters, and important [eligious and moral affa i rsbeing neglected ~ts.was the case in the past.- I have Said, that the3 will so .far .'as possible, remain a loof f rom and above politics.

• - • I " - o l I have made th is reservat ion to meet except~ona cases where the people ~0f a particular country in a time of difficutly or. crisis may request the:aid Of the spiritual Khilafat , and it ma.~ become necessary-to make temporary arrangements for the Government of that country. But such a r rangements would be confined to the shortest possible period of time in each case.

T H E M O S L E M S U N R I ' S E 11

The Spiritual Aspectof Islam by

Sir Md. Zafrulla Khan, K,C;S.I.

The attitudes . adopted in Moslem prayers appear at first sight to be mere formal i t i es With no spiritual meaning whatever, but in reality they constitute a .reg-ular course o f spiritual training, and a little reflection would make this apparent . The human soul is encased i n - t h e body and the latter serves-it as a vessel or as a shell, and the condition of the vessel affects its contents, as the condition of the shell affects the kernel. A dirty vessel is sure, sooner o r later, to contaminate i t s contents, and a crooked one is bound to impart to i t s contents its own crooked, shape: For instance, we find that t h e amount of inte l lect possessed by an individual depends UlJOn the shape, dimensions and structure o f his brain, and and the development and decline o f the intellect are subject to- the develotmaent of the physical-characteristics of the brain.

I f bY some.accident or some scientific operation .the shape of a man's brain could be altered, his intellect would be affected at once, n0thwithstanding the fact that no diminution or in- crease has . t aken place i n t h e quanti ty of the substances of which the .brain is composed. T.he assumption of a particularly-facial expression or a part icular at t i tude produces a cor-

" responding change in our powers, manners or moods. For instance, the mildest of men,could, by . a s suming .a stern expression of countenance, acquire a corresponding sternness of' character. A h igh funct ionary in one of the American. States, placed in a position of great author i ty w h i c h required the

.. exercise Of strict control and discipline, was pronotlnced ab- Solutely unfit to p e r f o r m his duties,_ inasmuch as he totally lacked the wil l and resolution .to car ry out discipl inary mea- sures.. H e could never bring himself to administrate the sl ightest .reproof or punishment. A t last he. was f01d that unless he could infuse a little more firmness and resolution into

-his character he would no longer be allowed to retain his post. He then .went-to consult a character specialist, and was told

.that he must put on an expression of sternness, keep his teeth clenched, and generally assume a severe manner. H e relates

1 2 T H E M O S L E M S U N R I S E

that af ter ,,¢~inK tlu~nlKh this c~urse of assumed sternness for. a t'ew months he began to find tha t he was growing really severe and tlaat graduaily he practically It)st all feelings of compassion and forgiveness! This is a very convincinK illus- tration o£ the influence which the mere assunlption of an at titude or an expression, exercises on one's character. ,

/ , . ' .

Physi0gnonusts aild phrenologists are able to read a man's thoughts and character f rom a study of his features and the shape of his-head, and these sciences have been reduced to) definite principles~ These sciencCes demonstrate that there is a strong relationshil) between a n i a n ' s outward form and his character, a n d t h a t they~<both react upon each other. A moral or spiritual change in a inan's character produces a corresponding chaiage i n his fea tures or in the expression of his countenance, and vic.e versa. By the artificial developnaent of certMn parts o f the head or face of a man, it has 'been possible to " develop certain moral characterist ics in him, s o that it cannot 1)e denied that every alteration in the physical condi- : tion af a man has its corl"esponc.ling effect on h i s moral ;or spiritual nature. W eel)ing, even if artificial, sadde'ns-the heart, while even an artificial lau(~h is sure to dispel t h e foKs of mel- ancholy. .qimilarly, cer ta in foods develop certain qualities in those who make use of then1. On the sanlel)rincil)le: certain a t t i tudes and pOstures are n o t only symbolical of but induce certain-.states of mind- .All t h e attitudes and postures pre- soft'bed, in the Salat. a r e productive of meekness and humility, and "not o~e '0f them has been enjoined as a mere f o r m a l i t y . . :They ~ire all natural expressions.of respect anti htmmge. Sim- -itarl-y Jamaa t (Congregat ion) is a symbol 0 ~ Union. W h e n : ' the Mos lemss t and in rows. to offer their p rayers , they in a manner express 1)y their at'til~ude that in a l l spiritual trials and .qontests they w0uld st-and steadfast ly by each Other, andhe !p each other in car ry ing out ihe commands o f God.

Begides, it must 1)e remembered-that no kernel can exist independently- o f its shell, and a sheli is to-be valued only f o r the sake :of the.substance which it contains. ThoSe who neglect¢,~ -the shell a l together , in the e~ad lose the suhstance Mso. Those" - peoples x~,-llo lmve complete ly discarded outward religious forms, have a l so gradually, lost the spiritiaal r e a l i t y . - In the

:case of the greate.r portion of mank ind the result o f the n e g " 'lect of outward forms would be that everybody w h o finds the ordinances of his religion a little irksome Or inconvenient,


would allege that he can. acquire the substance without the shell, and that therefore conformity to those ordinances is not obligatory on him. Hence-this freedom, instead of helping spiritual progress, would lead millions of men to spiritual death, as is apparent from the plight of those Who in answer tothese objections allege, that purity of-heart is the only object w o r t h y of being striven for, and that exterrial acts have 11o Virtue in themselves. Such people lose both the shell and the substance: they do not retain external-conformity and fail

t o attain inner pnrity2 T h e i r hear ts become foreign to the fear and the love of God. whereas if the substance could be acquired without the shell, it should have fOllowed that their hea.rts should not for a nmlimnt have lost sight, of God. By neglecting external acts of worship, they have become incap- able of renderingthe true homage of the heart to their Maker. Conformit) to ".q_alat Would-at least have directed their attention to God five times a day.-

N o d o u b t t h e real object is the substance and no t the shell, but can any kernel exist without.the shell ?.From a stud)" of the laws-governing external' nature we can discover the iaws governing our spiritual development. In external nature, we find that the outer skin o r shell is necessary for the development o f t h e substance or the kernel. Would it be wise to do-away with the skin or the shell Of a fruit becausewe only want the sweet substance of the f rui t and no t its outer covering? It i s a universal rtile.that fine and delicate substances are protected by rough coverings, and just as the Soul stands in need o f the protection afforded b y the body, our spiritual devotions stand in need of physical, expressions. The mistake l iesnot in adopting outward physical symbols of.worship but in regarding these outward expressions as the only object of worship, and this is strongly Condemned by Islam. The object of Salat is thus expressedin the Ouran:

'"Salat keeps one away-from unseemly and undesirable /~cts.';: Elsewhere the O uran strongly condemns those who per 7

orm acts of.worship for mere show and outward conformity. . , / T h e Holy Prophet (on whom be peace and .the blessings of

God). has said 1/fiat prayers Unattended bv the devotion of the heart are useless, and that real prayer° is that in which the heartf inds itself in the presence of. its Makeri

Next {here are fasts. H e r e too if:iS Supposed by some 'people that the act of Worship consists in mere ly abstaining. : :from food and drink during certain prescribed periods o f the


year, whereas fasts are not merely feats of abstention but lea¢l iy.Rreat sl)iritual beilefits, i t is admitted truth, that the con- nection of the soul with the 1)o(lv inclines the fornler towards material objects and pleasures.- This is the reason why the sl)iritual.percel)tion of those whose principle concern is the care of the 1)odv becomes dulled. \Ve find that people-engaged in intellectual I)'ursuitS devote comparatively little attention to eating and drinking and the mere physical pleasures of the hody. \ ery often their.food and dress ate matters0f- indifference to them. i)evond the: fact that the former should be healthy and the latter clean: Even in these days of material comfort and luxury, we find that the intellectual portion of- every COnlmunitv bestows conal)aratively little tiine.~nd atten-- tion'ul)on mere ])hysical comforts. This shows that until .the .

so~fl is to sgme extent .freed from the trammels of i:he body. t " ¢ F it cannot soar very high.in the intellectual and spiritual realms.

: \ study 9f the lives of men. who have attained spiritual eminence in ~an.~7 age or religion, shows that all of them h a v e kept fast during.some part of their lives. Almostall spiritual leaders and founders of religions have enjoined their followers to keel), fast. Out o f t h e thousan(ls of religions .whichhave

flourished or are flourishing in this: world, there-are only two, viz.. the ~Parsee:religion and the religion Of Confucius, about which it has been asserted that they do not enjoin fasting on their followers. As regards the. Parsee religion, however, rood-. ern investigation has established that fasts were enjoined by Illat religion, although -the keeping o f them has now fallen

"into disuse through neglect of the ordinances Of that religi0n. One of the prayers in use among ~he followers of that religion contained a reference to fasting. Thus every religion, ancient or modern, with thesol i tary exception of the religion of Con- lucius, is found to have'c0ntained Ordinances .concerning fasts. It is possible that further investigation niay yet disclose the fact that Conft/cianism is"no exception to thisrule. How- ever,.thi,s single exception, in the face of the united testimony of all the other religions o f t h e world, dead or living, is not sufficient to refute the t)roposition tha ta t all times and among all religions the keel)ing of fasts has been considered essential for the spiritual progress, or at any rate, that fasting helps spiritual progress. AI~ the present day the followers of Chris- tianity, especially those 1)elonging to the Protestant Churches,

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are the greatest objectors to outward acts of worship, yet even here ;,re find tha t Jesus Christ en jo ined fasts on his. followers and that his disciples kept fasts. Among al!.Chi-istian communities th-e great fast of Lent is s t i l l recognized and to a

• certain extent observed.- This shows that fasting hasTnot been enjoined.as a mere ceremony but has a,deep spiritual meaning.

For instance the H01y Ouran. says:. "Fas t s have been enjoined upon you,-just .as they were

enjoined on those who were b dforeyou, in order that you nmy attain to Imrity"of hear t . " . ..

In this verse, the I-[ol}- Ouran has dealt with both aspects of the matter. I t says t h a t fasts-have been "'enjoined" upon you, thereby declaring that the mere keeping of a fast simply because God has enjc~ined fast ing is a n a c t of Worship which pleases God. This would,amply Satisfy those who wish . to perform a n a c t of worship simpl\" because they would thereby secure some direct spiritual benefit~0r reward. ThiS, however,

• t l i e H o l ) B o o k - s a Y s , is not an obligation imposed upon you alone. It was con'sidercd equal lynecessary .for. the spiri tual pi-ogress of former nati~ms and was also imposed upon them. It is.n0t an. einpty-form or ceremonial. The real object o f t h c injunction is that <ou nmv attain to lmritv of heart. Thus the Holy Book exl;lains tlaat by- means of ]?asts a man gains strength to avoid all manners of sins and evilrdoing and at- t a ins nearness t o God. The r;eason for this is that fast ing loosens-the bonds which hind the bodY, and. the former being thus set free is enabled to soar higher and higher into spiritual realmsJ-. O n t h e other hand,- there is no doubt, that while the soul seeks separation from the body for the sake Of its intellectual .and spiritual development, it seeks u n i o n with the body in order tO at tain perfection .in deeds. This double re- quirement demonstrates t h e n e e d o f fast ing. at some season and of administering to the needs of the body at others. In I s lam, therefore , While on the one .hand fasting has been enjoined as a re l ig ious obligation dur ing Ramazan, continuous

• fast ing at other seasons have been altogether prohibited, so that this arrangement ensures oppOrtunities o f development in every direction. There is ne i the r to0 much ease nor too nmch ascetism in Islam. I t aims a t - c r ea t i ng neither hermits nor- ... - .

epicureg. " " . . • A p a r t - f r o m the principal Object .of. 'attaining. taqwa

(righteousness) fasting leads to many other beneficial results.

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

For instance, it is a great test Of endurance. For a poor man, 'to whom one full meal a d a y is a luxury,, it nmy be compar- ativeh" eas)~ to abstain from all food and drink dur ing sixteen or seventeen hours, but for a rich man who is accustomed to his four meals a d a y a t r egu la r hours, the limit o f endurance is ,reached When he is asked to deny himself food and drink from earliest dawn till a f ter sunset on a hot smmner 's day, and this not only on a single occasion lint dur ing a whole long month. Imagine a wealthy m a n accustomed to all sorts of del- icacies, imposing upon himself s u c h a course of stern self- discipline during a whole month and relaxing it neither in thought nor in deed! Thus Ralnazan keeps alive habits of pa- tience: abstinence and endurance even among the richest4Mos- ferns. I t also awakens the wealthy to a realization o f t h e i r duties towards the poor, especially dui ' ing times of hardship and famine. A man who has never missed a single meal in his life is not likely to be aroused to much sympathy bv the knowledge that to thousands o'f his fellow-heings one. full. meal a day is luxury. The. pangs of thirst and h u n g e r have no meaning for him. It)is a form of ill to w h i c h h e himself h a s

- / . -

never been subject and for whmh. therefOre/he is not likely to afford much sympathy. A man on the other-hand, who fasts dur ing one mont l rout of every twelve is not likely to treat the- solid facts of hunger a n d thirst with indifference. The knowledge that there are fellow beings of h i s to whom a loa f ,o f bread might /mean ,,life itself will-keep him restless till he has done all that in him l ies to relieve the distress around him. The reality experienced hy him will prevent him from dealing " with such mat.ters lightly.

Similarl):i"there are manv other henefits Which. result from an observance Of this injunction, but they are all minor or secondary ones and it must be attained bv fasting, as al- ready s ta ted, is taqwa (r ighteousness) . T h e Holy. Prophet (may peace• and the htessings of God-he upon him) has said that thep leasures o f G o d cannot he won by mere abstention from food and drink, and that so long as a man's fast does not keep him a w a y from evil, i t i s not a f a s t ' bu t mere starvation. This shows that the true aim and object of f a s t ing is to gain strength to .avoid evil and : to p u r i f y . t h e soul, and t h e man who observes the form and forgets the Substance gets no credit for his starvation.


Is lam O n Rel ig ious Peace ' By Sufi M. R. -Bengalee

The primary function of .religion is to bring.peace upon earth .and goodwill to man. It is very deplorable to note .the. malignant animosity and .the incessant Conflict, existing among the votaries o f the various faiths. This discord has done a great disservice to the :true religion which, however, is absolutelyfree f rom all blame in this matter~ The cause of this tragedy lies in man's, perversion of the ~truth. In these days of chaos and-confusion, it is of vital importance tl~at, peace be made among the different faiths and the Conflicting religious gi-oups be woven into:a harmonious unity for concerted, action . . . . . . .

• Islam's contribution tO religious peace is incalcuable. The adoption of the Islamic.principles in this regard, woultl Completeb remove the causes of religious strife and usher in a new era of harmony, peace and concord i n the religious

hor izon . . . . FIRST: In order to accomplish success in this grand

task, nameIy the establishmentof peace among all :religions, Is lam lays great emphasis on tolerance. It strictly prohibits compuls{on and advocates complete freedom of conscience in matters, pertaining to faith: The following verses of the Holy Ouran abun~iantly prove the t ru th of our statement.

"Sav: It is the truth from, the Lord o f you all. Then whosoever will. let him belicz,e, and whosoever w i l l let him

. . . . . 7 3 dzsbehez,e. (X~.LL- O) . . . .- . ."Say: • O"people.the truth hath come unto you ];rom your

Lord. "So. whOsOOver is guided, is guided'for the good of his 4"oul. arid whosoever 9oeth astray, goeth astray only a.qainst it (his soul). And I a m n o r a custodiam-over you." (X-109)

"There is no compulsiot~ in. religion,.~ The truth has become .htanifest from error. And he who rejecteth false deities and belikveth ht one true God. grasped a fi/'m handhold which will nc"-Jer break." (11-256)

It has often been observed that the protogonists of the different faiths, indulge in wholesale denunciation of their rival religions. Islam strongly condemns this .pernicious prac t ice and exhorts all reliffi0nists not only to tolerate, but to appre- ciate the good points ila a l l religions. The Holy Ouran says:

And the Jews saa tlze Christians are on ,notl~ng. and the ~hristians say the Jew~" are on nothing. They both read the

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

Book. Amt like-wise say those who haz'e ~to kszowledge." (11-114)

The last portion of the verse quoted above means that it is not only the Jews and the Christians, lint the adherents of all faiths "who possess n o knowledge" are guilty o f sweep-

i n g denunciation o f faiths, other than thei r own. In sharp and striking contrast. I s lam advocates r e c o ~ n of truths in- all the religions of: t he world. ~

Nothing is so repugnant land runs so counter to the spirit of Islam as idolatry. I n o rde r to promote tolerance and to establish peace among religions, ' Islam enjoins Ul)On the Mos- lems to desist from. abusing even the idols. T h e Holy Quaran says:

"Abuse izot the idolsof the ldolators, foi'. if ye do i t . ~ they wiH ab.use your God ilt return., as they knoze not.yore" God..

Inspired by the sublime motive of establishing this much- .needed religious peace, the Holy Prophet Muhammad dis~ played a tolerance toward the followers of other faiths, never to b e found in the annals of religion. The following-verdict of history vividly i l lus t ra tes .how stoutly did the holy prophet - defend tile rights a n d privi leges of those belonging to re!ig: " ions, other, than his own.

"In the sixth year of the .Hegi:ra, the Prophet granted t o : the monks of the Monastery-Of St. Catherine, . nea r Mount" Sinai, and to all Christians. a charter, which :is a monument of enlightened tolerance. By- i t the Prophet secured to the Christians iniportant privileges and immunities, and the Mos- lems were prohibited under severe penalties f rom-violat ing and abusing what Was therein ordered. In th is charter t h e Prophet undertook himself, and enjoined on his followers, t o protect the Christians, to guard them f ro ina l l in jur ies /and to defend-their Churches, and the residences of their priests. They were not to.he unfairly taxed: no bishop, was to be driven out of his bishopric: no Christian was to be forced to reject his religion: no monk was to be expelled from his monastery; no pi lgrim was to be detained from his pilgrimage: no r were.the Christian churches to b e lmlled down for the sake of huilding mosques or houses for the Moslems. Christian women mar- ried to Moslems were to enjoy," their own religion, and not to be subjected to comlmlsion or annoyance of any kind on that.

- account. I f the Christians should stand in need of assistance for .the repair of their churches or monasteries, or any other matter pertaining to their religion, the Moslems were to assist.

T H E M'OSLEM S U N R I S E 19

them." (A Short History of the Saracens by Ameer Ali.) SECOND: Islam offers the eternal truth of unity of

;od as the basis for religious ~ Peace. It is a matter of common knowledge that monotheism is"

the central teaching of Islam. Resignation unto the will of the One and Only God is the essence of t h e h01y faith. The Moslems are rightly designated a s the unitarians throughout the world.

' A research into the history of religion makes the amaz= ing revelation that-monotheism forms ~ the corner-stone of all religions. There is no doubt thaic people have fallen int0 the I~elief of the nmltiplicity of gods and goddesses, men have '- I~een deified and there have existed Trinity: and polytheism of every description, but yet, behind the thick and the clark clouds of human corruptions, the Sun of the Imperishable Gol- den Truth of One and the O n l y God, shines forth with ever- increasing brilliance. The following quotations strongly sup- port our conception. :

"Monotheism has been very generally assumed to have been the primitive religion. Lord Hubert, Cudworth and others elaborately defended this opinio n .in the past, and still i t finds learned, advocates." . ....

"The belief in the primitive monotheism is generally" rested on the authority of the 6Pening~ chapters of genesis ...................... ................................................................................ .. ............ these chapters plainly teach naonotheisna and represent the God whose words and acts are recorded in the Bihle as no mere .national God bu t the only true God. "

-"Were, then, the o ldes tknown historical religion mono- theistic ? ~'Iany maintain, they . were ..................................................

'!The Egyptians had undoubtedly such a sense o f t he" Unity of the Divine f rom the dawn of history and they ex- pressed it so strongly in various ways, from a very early

• period,: that. they have been pronounced monotheists, not merely b y the theologians attached to the traditional dogma, but b v most eminent Egyptiologists'-De Rouge, Marriette, Bruesch and Renouf."

"The Chinese religion, indeed, can hardly be said to have been at any period a polythe!s,n:::- ....... ~ ............. ?y:-::';.--: ....... .;._...;They have throughout their kno~n history expncmy ana clearly acknowledged the Unit)" of the Divine, the umqueness of Tien (Ti, Shang-ti)."

"Then, even, in these ancient religions where a plural i ty


of deities is el)parent, a sense of the unity of the Divine is imp l i edand in the course of their development c o m e s t o expression i n various ways."

"ev, en in the oldest known 1)olytheism are tO be found remarkable approximations to monotheism.'.'

"Final ly reason in str iving tO unders tand a n d explain the world tends towards monotheism ......... ~ .......................................... : ................... In the measure in which reason advances either o n the pa th of

scientific investigation or of philosophical speculation, .polytheism m u s t retr.eat and disappear, in the m e a s u r e in which it discerns unity, order, moral government, indications of :the spiritual charac te r ,and design in the world, moriotheism'must rise and spread. . . . . "

"'A monotheis t i~movement can be Clearly traced in ancient Greece." "

"Israel presents us wi th the first example o f a monotheis- tic nation." -

"The God o f the Old Testament is also the God o f t h e New, C h r i s t and the Apostles ~acdepted what Moses and the Prophets taught concerning G o d , they assigned to Him, no. othei ~ attributes than h a d a l r e a d y been assigned to Him."

(Encyclopedia B r i t a n i c a 9 th Edition, Under T h e i s m ) " Over th i r teen hundred and f i f ty years ago, Islamlaid-~the solid foundation• of religious peace, by extending universal invitation to the advocates of all religions, .to make common cause, based upon the belief in one God. The Holy Ouran says:

"Say, 0 Ye, people of the Book, come to an agreement-between us and you that we sha l lworsh ip none b.ut God .and ~ we shall ascribe no partner.unto H i m and none of usshal l take others for Lords besides God, and i f they tur~t away, then. Say, bear ~Atness that we have submitted ourselves unto Him." (11-64) ,

T H I R D : Another mighty contribution that Islain niakes toward religious peaceSs its recognition of the bas ic unity o f all religions. Islam emphasises ~the fact that f rom the earliest dawn of history God has been sending H i s messengers, in all countries and to all nations f o r the guidance of human-kind. Fundamentally, they ~ill came with the one and the same mission. The Quran says: - - "

"'There has been no people without a Warner (Prophet) ." . . • - . (XXXV-24)

"'And verily we have raised i!t every nation a messenger,

21

i~roclaiminy: Serve one true Gocl and slmn fa l sede i t ies . " • . (%VL36)

I s l am makes it imperat ive .for i t s -adherents to believe in all the Prophets of God. A Moslem cannot be a Moslem

• unless he:believes in all the divine messengers along with M u h a m m a d . . : " " .- .-

Let the followers o f all rel igions recognize the fundamen- ta l un i ty o f a l l re l igions and pay h o m a g e to the g r e a t founders of all f a i t h s w h o were. the common benefactors .of the human race, at Once a l l religious dissensions and discord will cease to exist, and a n e w •heaven and a new earth will be created in which peace will r e ign supreme

F O U R T H : - I n o r d e r t o - b r i n g about religious peace Haz ra t Ahmad, the Holy Founder of the Ahmadiyya Move- ment made certain-definite propositions, which a r e noted below. . . . .

1. The founders a n d the leaders"of t h e d i f fe ren t religions must not be refer red to in a manner calculated to wound

• t he feeling o f their followers. Z In t he propagat ion of their fai ths, the missionaries of

ch reli ion must confine themselves to the expoun.ding o f the ea g - . . . . . . lnerits, beau t iesand excellences of their rellg, ons without afiak- ing an.y attack upon other religions. Because to find. faul t with other • religious does by n o means prove the t ru th or superiority of one's .own.

3 . The followers of a religion •must n o t ascribe to their religion a doc-trine or a teaching which is not directly deduc- ible from their scriptures. Both the doctrine and its proof must be cited: .from the revealed .book o f the religion.

4 . T h e advocates of .different religions must be required not to confine themselves merely to an abstract explanation of the teachings of their religion, but also to i l lustrate in prac- rice the results which can be obtained by acting •upon those teachings, so that people might be able. to judge whether those

t each ings do or l d o n o t lead to.any resu l t . ' ~ : . . . o . . • " ' " i

" .;:: : ~./i I i

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Idul-Azha Celebrated in America

By . - - ' . .

. T i t u s S m i t h

" : ' " ( N o o r u ! I s l a m ) • "

The great- Moslem Festival Idul-Azha, was!celebrated on .- F e b r u a r y . l l , ~1938,! with splendid success, by the va.rious Ahmadiyya Missions in the United States Of America:, Such • as Kansas City, Chicago, Indianapolis, Detroit, Cleveland and Pittsburgh.

In Chicago, the center o f the movement in this Country, the faithful assembled at the Ahmadiyy a Mosque a t a b o u t 10 o'clock. Peace. harmony, devotion and reverence filled the atmosphere.. Sufi M. R . Bengalee, the head of the mission in this country, after leading the prayer, delivered an inspiring sermon in which he traced the history of the sacrifices made

.-by Abraham, Hagaa r and Ishmael, in conmaelnoration of which millions o f Moslems from all the distant corners of the globe," flock to Mecca, every year to preform, the sacred rites of the lfilKrimage. .Those who are unable to make the journey to: Mecca, celebrate the festival in their respective places. The speaker related, in "details, and with stirring effect, the striking incidents how. Abraham was-comnmnded by God tO sacrifice his only son, Ishmael and Ishmael's spontaneous readiness to submit to the Will of God and His miracuioussaying o f Ish- mael's life and how Abraham, at the command of God, left Hagaar and Ishmael in the wilderness Of Mecca with but little

provisions. At this point, the speaker paused and a wave of visible emotion swept t l~ assembly, 'q.Vhen the scanty supply Of water had been exhausted, and Hagaar had become frantic: with anxiety in Search 9f water, God showedHis mercy and power by causing water :to' gush f0 r th f rom the ground." This spring of clear water is known as the Well of Zam Zam, explained the speaker.

~In conclusion, the.Missionary made an earnest appeal that the commemoratiOn of all these moving examples of sacrifice would be utterly meaningless an¢l valueless unless every one honestly andsincerely sets before himself the lofty ideal of

2~

~he supremeself-sacrifice for the sa, ke of God and humanity and constantly andc°nscient°usly'-strives toward its realiza- tiom"

The assembled faithful were deeply moved by the appeal made b y t h e missionary in the ~course of the sermon. Their faces :radiated a fervor which was very intense as they.ex- , Changed greetings v;'hen the sermon was over.

Tl~e slaughter of an animal, whicfi followed, - proved very interesting. Many gathered, around to witness the solenm spectacle. The Moslem Sisters spent the whole day preparing a delicious supper which was served to a cosmopolitan assembly of guests who gathered to attend the evening session. After the supper was over, which every one enjoyed .to the utmost, the speaking program was opened with a recitation of a chapter from the Holy Quran: T h i s was follo~,~ecl by a beautiful poe m on the pilgrimmage, read by Mrs.)Catherine Uber. Then .qufi, M. R.-Bengalee. the Director o f thi~ 4neeting presented two converts to Islam, Brother Omar.Khan and Brother Noorud-

r

l)in. . Brother Omar Khan, in the course of his beautiful speech

saidl ~hat since the- beginning of time, God decreed-that men shofll~l~ be subject to the Divine AUthority..All prophets have" called men to-it, the promiSed Messiah being the last reformer. ,,o ,,,~,,,,I,~ " concluded the sneaker, "we invite you to recogmze.

. . . . { ' ~ : ' l ~ ' y , . . :- • . ..~ " •

the Divine Author i tyof thls wor ld teacher : ,\nd, know that by accepting Him, you automatically accept all the divinely inspired messengerslwho went before him. By-accepting th~ teachings of-the world teacher, you develop in you, moral and

" ' spi r i t ~a~lotq~a~it~oo ~ ~chi :::~Ul~ e~'e~,ySt~ccei s li):tliafe~ouching speech. Among other things, hesaid, ~ . There is an inner urge in all men, which leads us to the search for truth and forGod.

• To find truth is to discover peace--:a peace that no hardship and n0.calamity can disttlrb; This heavenlypeace which the x;vord Islam symb01ises, has been brought .by the pronfised

• " " n d " Messiah.and is:at na . . _ The Imam Sufi. M. R. Bengalee made-a closing address

which was.listened to with rapt attention. I[ Was very interesting to hear him explain how the universal brotherhood, which

i s .a supreme gift of ISlam to humanity,, was realized at Mecca on the occasion of the sacred pilgrimmage. He , then brought

• h o i n e t o his. audience the inner Si,gnificance of the Sacrifice. ~ i • " " Cultivation of the spirit of unquestioned obedience to the


The Kaaba at M e c c a , B y

.... O m a r C l e v e l a n d

Tradit ion represents the Kaaba as fr6m time immemorial the scene of pi!grhnnaage from all q u a r t e r s of. Arabia ; f rom " the Shores of the Persian Gulf, the deserts of s y r i a , and the d i s t an t environs of .Mesopotamia the faithfu! flocked to : Mecca. An homage so extensive must have h/~d its :inception in a remote age. It Seems to h a v e existed before t h e time of Abraham, as a temple of God. A statement in t h e Ouran shows that .. Abraham and Ishmael. had rebuilt this anciimt temple. " :

Centuries later, bv Divine order given to t.he P r o p h e t - ! Muhammad, i t w a s made the Qiblahlfor all Moslems, meaning literally the direction or point towards which all the followers of the Holy 0 u r a n should turn when saying p r a y e r s ~ i n order to s e tone goal before t h e m and to.have one center . to turn to, wherever they happen to b e .

The unity of the Oiblah among Moslems stands f o r the i r • ~, unify of purpose,, s tr iving for one goal a n d forms the basis on

which rests the brotherhood of Islam.. The Kaaba has never been supposed by any Moslem . to

possess any divine.attribute, nor is any prayer ever addressed to it.. I t is one of the five incumbent duties of a.g~uslim tope r - ! form the ceremony of Haj ( P i l g r i m m a g e ) p r o v i d e d circumstances permit.

commandments ot: God is the h,gh. objective of the sacrifice. God says, in the Holy Quran; 'The blood:and the. flesh o f the animal do hy n o means reach God: instead, it is-the righteousness of the heart; ' The killing or the conquest of the evil.Self forms the purpose of the. sacrifice." • -

In short, the celebration of t h e Idul-Azha. festival in oflr : Ahmadiyya .Mosque i n Chicago, was a marked success.-The Moslems were up l i f ted and insp i red . to .h igher ideals o f s a c r i - fice and the message of Islam was effectively con#eved tO t h e non-moslems, . - - -:. .

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

Islam'sC0ntribution to Science and Civilization

" b y

• Maulvi Abdul Kareem B.A.M'.L.C. Retired Inspector o£ Schools, Bengal, India

. . . I I

It is now an undisputed fact that the early Moslems made inconiparable contributions to the culture and civilization Of the world. Far from proscribing free thought and erlquiry and placing any ban upon the Cultivation of science, as:early and • medieval Christianib did, Islam gave it a tremendousimpetus by making it a part o f religion itself. A Moslem was enjoined to look upon the universe as an expression of God's attributes, and he had to explore it and utilize its objects fo r the service of mankind as an iteln of worship of their Creator. It was this relig!ous stimulus to Scientific research that particularly impeiled the early Moslems so zealously to exert themselves for the advancement of science. A detailed account of their nu- merous scientific-achievements would fill many volumes. The ~- more the world advances in.civilization the more will their in- estimable services to hmnani tybe adequately .realized and ap- preciated. - ; "

History bears-witness to the .fact that i t was Islam that .

" \¥hen the pilgrims reach the outskirts0f Mecca, they stop a n d prepare themselves for taking pa r t in this. ritual; a special fbrm of dress, •consisting o]~ two pieces of unsewn cloth is worn by all the men. i Then .they come to - the Holy precincts and perform the sacred rites.

In the southwest corner of this ancient temple, fxed at a height-of five feet is the famous black stone. It should be remembered, h0wever,.that it was at no. t ime one of the Arab.

idols, and the:kiSsing of it in perforiningthe.Pilgrimmage cannot be looked, upon as a remnant of idolatry..

:This black stone stands only as amonument : 'The stone which the builders refused is become the headstone of the corner.'! So when the black stone is kissed, it is kissed as a monument or symbol of the rejection of a nation which was to become the corner. Stgne i n the divine kingdom,

2 6 T H E M O S L E M S U N R I S E

raised some of the nlost hackward nations to the highest pin- nacle of moral and material progress. Wherever the Mos- lems conquered a country, instead o f slaughiei-ing the van- quished; as was done by the. Israelites of old, they gave them new life, inspired t h e m with lofty ideals and raised them. to a high level of civilization. Thus, indeed, were many savage tribes transformed into civilized people: To whatever:land the Arabs migrated they nlade it their home ~ t-hey absorbe d the culture of the conquered people and they did their best f o r the " intellectual, moral and material improvement of. the l and of their adoption. The people to whom the later intellectual development of the Mosl'ems was due Were, for the most l~art, not Arabs but descendantsof thosewho had adopted the fai th of the-conquerors. Wherever the banner of Islam was carried, remarkable centers o f leai'ning sprang up in no time and pro- duced illustrious naen in the f ieldsof literature, arts. science - and industry. Thus'Damascus, Cordova, Granada, Baghdad and Cairo b'ecame, from time to time, relmted centers of Mos- lem culture and held aloft the torch of light and learning,, art. and science in A<sia, Europe and Africa; at a time when the. West was.sunkin ignorance anti superstition.

/ , . • Europe s indebtedness to Islam for her scientific progress-

is muchgreater than she cares to admit.- She remained barren of all progress as long as she w a s u n d e r the heel of the Church. Even the intellectual development that had taken place - among the Greeks and "Romans disappeared under the persecu- tion of the Church. During the centuries o f moral and intellectual stagnation in Europe,.it was. the Moslems who led. ~he vanguard of intellectual:/IJrogress in the world. There was a time when learning in Europe. could be obtained only-through the medium of the Arabic tongue.. The very Renaissance, that awakened her from her long letharg-y, was brought about by the imp~tct 0f.Islamic culture and learning-iBut for the conquest of Spain by the Moslems, who knows how long she would have remained in that savage condition. All her .later achievements in the domain o f Science, art and learning owetheir in- spiration M+h011v and Solely to the influences that emanated from Moslem' Spain and penetr~tted the r e s t o f the Continent. All knowledge, ~.vfiether/.,of AstronOmy, Mathematics, .Physics or Philosophy of which later on-the Europeans made themselves masters, Was origina!ly derived from t h e Saracenic- schools. Besides, there has lJeenhardly any reform, religious, social or political, from the time of Martin Luther to tlaat of


Lenin, which does not bear t h e stamp of Islanfic influence. Draper has very truly said, "In whatever direction we look we meet in various pursuits o£ peace and war, of letter and science, Saracenic vestiges." -:

Campbell, a reputed British scientist, in his book Dr . ,, "Arabian Medicine writes, "When Europe was lying torpid in the depth of intellectual obscurity and gloom in the dark ages, culture and civiliz~ition werespread in the Islamic States under the high patronage of-the Caliphs o f Baghdad .arid Cordova, and a t a .time When the Barons and Ladies o£ Medieval l']urope could not even sign their names' almost every adoles- cent boy.and girl in Islam=couId read and write greely and

"with ease . " " " In his famous "Histbry Of Human Society," Professor

Frank Blackmore of the University of Kansas writes, "In every country that was-Conquered, the first duty of Islam was to build a mosque in which Allah would be worshipped and his Prophet honoured. Attached to this mosque was a school where people were taught to read and study the Koran~ From this initial point they enlarged the study of science, literature and art, and, th rough the appreciation-of these sublime things, they collected the treasures of art and learning wherever~ these could be found. From infitation they passed on to the great field .of creation, and great advances were made t 0 the sum of human knowledge. Schools were founded, great ~aniversities established, and: libraries were built which la id the permanent foundations of knowledge."

The Moslem made phenomenal progress in Science, in a wonderfully short time.- They visualized, thirteen centuries ago, many things which are being discovered to-day. They ex- plored and:exploited the potentialities of objects which were unknown and unthought of, since t h e creation of the world. In fact there was hardly any conceivable subject to which they did not give serious thought. They made most important dis = coveries i n Chemistry, in Astronomy, in Mathematics, in Medicine. T h e y specialized in His tory and Geography-They unearthed Alchemy and Algebra. They initiated and devel- Oped the" stud), of Political Economy and Sociology which were unknown sciences till then.. T h e y made valuable re- searches in: Z0olog~', Geology and Botany: Moslem students, accompanied by artists, ' travelled fai ~ and x~;ide to Study vege- tationsi which Were minutely descrii~ed by pen ~ and brtlsh. Ai- herin~ a renowned botanist,~travelled to and fro in India £0r

. . ,

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

forty years collecting materials for his studies. Besides, Mos- lems investigated and wrote on variotis other subjects such as navigation, agriculture,, irrigation, gardening, statistics, chronology, and topography. Even aviation, the latest-achieve- ment of Europe and an early wonder of the twentieth century, was not left untried. The f i rs t tw0 martyrs among the-conquerors of the air were Moslems. In the reign of Khalifa A1- ~ Mamlam, a scientist named Abul Ouasim: invenl~ed, an aero- plane, but crashed When flying and was killed. .

In the eighth century, the Abbaside Khalifas established the famous academy of Baghdad, where Were translated the works : of the-renowned mathenmtician Euclid, Archemedes and Ap- polonious, of the astronomer Ptolemy; and of the naturalists, Hippocrates. and Diomedes. I n t h i s and other M0slemcen-: . ters of learning Greek culture was kept alive at a time!when, - outside Byzantium, it had .no abiding place in the non-M0s- lena world. M a n y were the libraries, observal~oI'ies and lab0ra- t0ries that were est~iblished by Moslem kings. In the library ii attached to Baitul-ul-Hikmat, the abode of learning, a remarkable university founded by Khalifa Harunur-Rashid,- there were many hundred thousand Sanskrit, Greek; Coptic, : Chaldean, and Persian books besides t.hose in Arabic, :Khalifa

,A1-Hakim's library Was so very extensive that its c/ltalogue had to be prepared in forty large vohunes. "

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- . - . . . .

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Islam, The Greatest Integrating Force

- . - - . - ~ "

B y D r . M . S . N a w a z - K h a n M . B . , B . S . , M e d i c a l O f f i c e r

M a g a d i , K e n y a • - . . . . -

- ° - . . .

I s l am is commonly and erroneously known in the west, as 'Moliammedamsm. Islam means, the r e h g m n o f peace, peace in :tlae widest! sense of tlie word, Viz: :peace be tween God and man, peace betweexa man and man, peace betWeen a state:/md its subjects, peace between master and se rvant . peace between religion and science, peace between Capital

a n d Labour, peace between husband and wife,-peace between parents and children, and peace between different powers;nations a!!d communities. " • I s l a m is the religion of humanity in. general.. I t means complete resignation anti submission to God's will on the one laand, and'doing good to one's fellow beings, on the.other. Islam i s . a swide in its conception aS :humanity i tself .- It

;was. not originated bv the. Prophet Muhammad: (peace and blessings of God be upon him) sinceIsiam was thereligion of all thePropllets of yore, in i ts~literal s e n s e . I t w a s of course perfected and given its present form, by our Holy Prophet:

" E v o l u t i o n I n R e l i g i o n - .. ; •

Like evolution in ~ature there has been,-and shoifld have been evolution in religion as wel l . . In the beginning when society.was in its prinfitiVe state and:man's.faculties were ye t 'in-embryo' or, unevolved; elementary and simple moral codes were revealed to them~ Later, with evolution and perfect moral, spiritual, ethical, - social; economic~ and political code was revealed for the guidance of humanity in general, in the shape of Islam and the HolyQuran. i \Ve believe that all the religious systems of the world

had divine red, elation as the common basis whence they origi- ' nated, and the Hob" founders of all-tile religions were inspired and pious personalities who must be ~July respected.

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

It is impossible that millions of people should adhere to a faith which had m'iginated frmn an impure fountain. There . is truth and beauty in every faith but Islam has assimilated all the beauties, that laY scattered in different faiths. It is like a tower of heavenl.y light, and it is common knowledge that it-is essential t o k e e p the side-roads:flood-lit, in order to guide the people to that tower.

P e a c e : A m o n g R e l i g i o n s - " Islam has laid the foundation-of peace and harmony

among the religions of the .world a n d has thus renioved. mutual dissension and.discord. ' on ground of religious differences, bv conlmanding us to be l i eve in the truth of all i: the prophets of t he world. Every-country a n d i~very nation had a .\Varner for a limited period ofitime, and later when means of communication.- were established between the different cour~tries, a common Messenger and 'Warner were sent to them, to gather all mankind, under the cosmopolitan banner of Islam, which recognizes no Cast distinctions,: no Colour prejudice, and:no sex bars, and which meetsall the true physical and spiritual requirements of-humanity.

.His tor iCal R e l i g i o n . Another distinctive feature of Islam is, that is ahistorieal

religion and its holv founder; was a historical personage. The Holy Prophet was a perfect model-for the guidance of l i u - man conduc't in all the phases of humanactivity. He had t h e opportunity to develop: all his mental a n d instinctive faculties. For instance, his conduct 'was a model for the orphan and the.poor,-as Well for a king; a general and a statesman. All the events of his .life h~id been minutely observed and recorded with greatest accuracy. The. pristine purity of the Holy Quran is unchallanged, since its text has been handed down to us .in its original fol-m qilite uninterpolated,

... both inletter and in spirit. ° " G o d O £ U n i v e r s e

Goal of Islam is above all tribal deities and nat ional Gods. Our Allah is not only God of the Moslems but he is the Lord of the whole u n i v e r s e . . ~ ' h i s conception w3f the Divine has widened immenseh t ~ outlook of h u m a n - s v m p a t h v and enlarged the circle oj~a Moslem's brotherhood; Lille the sun which-sbiucs e(iually in the East and W e s t , on the yellow, the black and the white, on the savage and the ul t ra , civilized, a Moslem's beneficence and mercy knows no-dis-

)

" " L "


l incti(m of caste, colour, creed, or country.

U n i t y An6the r unique feature ,~f: Is lam is its simplicity and its

<ublinic ideal ~ff uni ty . The Creat~w ~f the universe is 'One. ' I-Ie needs n o helper.Tbeca{l se he possesses a l l the perfect at- t r ibutes and is free fr¢mi all defects. His Mercy n f . com'se comprehends all Other attributes. The universe inspire of its. immense varieties and diversi t ies ig Snb~ect to t,ne and the same law.and pr~wcs the influence n f a .~reat ilidividua.l mind behind if] that desiKns, tw•i.~inates~omtrols ~nd annil i i lMes and rec rea tes it. ,:= Even Sir James •Jeans, m~ ieminent art 5 t ho r i tv on. astiit.ql~lllV is forced ti~ admit , that i the creat ion ,,f the ulfive~se must have~ been an act of thouffht and of thought in the mind of a: mathematical genius. '

Life A£ter D e a t h " " : ~ " Islam •teaches us. that•: lifc af ter dea th is a rea i i t~ tand • it

is only :t continuati~m c,f tiffs life: lTvolution ~f tlie h u m a n soul xvill con t inue m the hereaf te • and man shal l have to

a c c o u n t for h is deeds; f o r wiiich a .jt{dgqnent n.mst be made. it is futilcit~b"imaffinc, tiiat, such a o r a n d orKaniza>. lion and such a vast s tar ry Creation, was placed at-the service of man, so that he may live a few score of years. ' to eat, dr ink a n d l~emerly" ~w-mal<e a few.haventions and then per:

i s h . with,rot being raised aoain, t '•' acc°unt• fi,l" his deeds.

" Moral T e a c h i n g TIle scope ,,f m,,ral-teachino'-~ i-,f lslani, is also wide.

Islam does not l ay p a r t i c u l a r stre.as nn meekness . It requires Its t~ devei -p all t h e inst inct ive tendencies in us. and to utilize them with common-sense and reason, on prop-

e r occasions. I ts ! l iain Object is io. reform., i l f forKiveness will move a man~ ti, sulm~ission and r e f o r m , hc should :be forgiven, otherwise he is to 1)C ptmished~ in p ropor t ion to the "

graxTity of his crmac . . . . . F r a t e r n i t y

; l ' h e Hc;h- l:'rophet has establislaed a "wOrld wide . fra- i ternity, and a universal brotherhood and unity o f mankind: I t s dem,,cra~ic I,rit~cilde-"and cosmopol i tan n~tture, are well

_ l~lown to all: Islam abolishes .all invidious class d i s t inc - tions and thus sounds a death knell to all race p re jud ices ,

• and supe r io r i t y based On c a s t e or co lour ••alone. I t s only criterion for superiority i s 'virtue' a n d 'service' to humanitY.

3 2 / T H E M O S L E M S U N R I S E

Islam (h)cs n,)t f , ,ster:unt,)udml)il i tv. \Ve are. never con- fronted With coh)r l)!iol)Icn'i. In a mosque, even a subject stands shoulder to shouhlcr with a king. Islam has t augh t and ill practice has achieved a complete equality ()f mankil).d..Lewis Brown

" " t ~ " • " - • ) - 4 ) ~ • . . says, in his book, I lus l)ehevmg \ \ orhl - - ! he supleme gift. o f Islam was the ideal of miity:; Which it dri l led some;how ira() the heads of a hundre, I races---not merely the unity of God but even-m()re tile unity .of mankind ."

R e v e r e n c e O:f A u t h 0 r i t y • - . - . . .

- • e . . -

: \ no thc r thstlllCllvc le;tture i)f Islam, is, i ts : reverence for au thor i ty . [ns l ) i te0f . th is f ratcrni ty a m l e q u a l i t y of r jg l i t s , we are comm:tndCd ti) have reverence for autlj0rit.v. In first lesson we are taugh{ in the nurser.v, in the form of obedience to parents. W e are expected to remain-peaceful a n d - l o y a l tO tlie l l a g u n d c r which wc l ive , i s lam Condemns all sueli movements a s i civil disobedience, t erl'orislil and s~)cial boy- cott, as well as i'ebcllion and anarchy. . . . . " ~:.

. ~ . . . . . . .

. . NO C ° m p u l s i o n i .,.-: . . :. T h e (2uran d~JCs not al lbw "c(+mlmlsi,)n.in religion. Islam

attaches mm!e importance to puri ty of heart than a6tions a lone . l 'ur i t " ()f heart de l )cnds ,m the l)uritv, of thOught":ahd belief, and it is clear t h a t thouo'hts-and belief cann0t: !.)e chang-ed I)v-force. t I e n c e . c~.)mlmlsion in re!iffi,)n: aiml)lY promotes la3*l)0cris 3' and not l)Urity:of heart : If l"~lfim.was sp read 1)y the: s w o r d it could not :purify t i l e h e a r t s 0~? its: followers, n,,r c(mld it gut dev0tcd..self=sacrilieing" adhm'ents, ls it not a fact that the humbler ,)fMi,Slcms in China , :wherc there

.has not i)cen a singlg Moslcin.rulcr. far exceeds the n u m b e r of Moslem in"Northern India , xx;here M.oslems have ruled for cenluries? I s l a m - o n l y allows ihe use of we;ilion in self- (lefense, never for fire l)rol)agati(m o f fakh, nor f()r the love of l)()()l.v and l)lunder. , - . . . : ...... ,

D u t y O f T h e State" ; . : : ;=

islam .enid,ins Ul)(,n lilt s t . i t%to C()-o1)eritlc with its Sub- ject:s and t,, hell) the l),)(,r and the n:eedv. 'ft-iS the-dti tv ,.,f rhe (-;,)vi.;rnment t,)1)rm'ide mainienanc-c for -ail-its sul)jeCts viz; food, clothes; liousing accommodation and.emi)10yment. q'he state can compeHid leTm0ngers t0-. work, exc.ept of. com'se ihe cripl)led and t ! le unfit, if()r whOse main tenance She is i'esl)onsil)le. Islam lias offerc¢l this.~01-1ilula~ to sett le"

• . - .

• .

. . . . - -

the grnwinK disputes between Capital and Labour, ,and be- lween Imperialism.. Natimlaiisnl and l~,01shevisnl.

P e a c e B e t w e e n C a p i t a l . a n d L a b o r . . . . i " " ' - " ' " "" ' t Islam favours nmther Capttahsm not Bolshexlsm. I

recognizes the imlx;i ' tance of l~rivate , ,wnership. . in o rde r to mainta in the spirit ~,f ,?n|ul~etition and progress aud at the :~ same time recognizes, in principle the rig'ht.of the poor in the wealth of the rich. and i t levies on the Capitalists, a royalty viz" 'Zakat ' at the ra te of 2'/-'% tr ibe paid to the State which is expended for the benefit of the poor and the needy. This is the ,rely medium path between Capitalism anti Bolshevism, that cail

o mainta in the b/tlance between indixichial pr{,gress nnd hal timnal welfare. " . . . . =

I n t e r e s t " " . . . . .

Islam also prohibits, tit/.' ,~iving and t:akin~ nf interest , since it promotes Calfitalism i~nd is t lw canse. ~f continu- ation Of wars. H u g e t r u s t s at{d: syndicates are formed, which mnnopol ize the source ~f. imtion,tl Wealth and i c o n - gequeut lv :weal th c a n n , t i b e e v e n l y dis tr ibuted alnOlil~" the people.

( T o be c o n t i n u e d 3 : " -

: . - ' " - " :" 2 .

"I have a V r i e n d a n d I am filled-with His Love, : And I have an avel~ston to a l i : r a n k a n d - d i g m t 3 , I see t h a t tlic w o r l d and its votaries: are -stricken Wltn :

famine, . . . . . . But tha t t h e land of my Love never suffers f rom want . Men incline towardSlworldly pleasures wh i l e I . - Inc l ine towards the Face Which gives del ight and thrill. I ant a t tached to t h e s h i n i n g skirt of my Beloved " So m u c h so tha t -wha t ,/vas dull and dark has been t l -

l u m i n a t e d i n me. ' - : . " ' " . - . L • ' " " ~ " " "

I have sworn that t Will n6t part front I-Iim; Even though the l ions shciuld t e : W m y body o r the..

w 6 1 x;es . . . . . . . . . . T h e k ingdom of men depart- with tlaeir death, But the k!ngd0m o f nay Lo.ve is not to part for aye."

( T h e p , . o ~ , i s c d M e s s i a h ) .

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embossed seal in desired ¢olorj wlfh Lithographed label.

AGENTS REOUIRED

/ Write for partic;ulars.

Books for Oriental Scholars In t e re s t ed in

Islam, A r a b i c a n d P e r s i a n

The Hol~" Q u r a n / P a r i l I . . . . $2.00 (Engl ish t ranslat ion with commenta ry )

The Teachings of Is lam : Eni~]ish r l d t h . . . . . : . . . . . . . . . !.00 Do. Paper . . . . . . . . . . . . . . . . . . . . . . . . . . . . ' .50

The~ Is lamic Mode - f Worsh ip (illustr~/ted) . . . . . . . . . . . . 50 The T rue Is lam ...................................... 2 . 0 0

Ahmadiyya Movement . 1.00 A Present to the Pr ince nf Wales . . . . . . . . . . . . . . . . . . . : I . 0 0 "" A Shot-t L i f e of A h m a d . . . . . . . . . . 1.00 Ext rac t s f rom the Ho ly Quran and the Sayings of the

Holy Prophe t M u h a m m a d . . . !.25 Life and Teachings of {'he Ho ly Prophet M u h a m m a d . . . 2 5 Muhammad , t he L ibera to r o f Women . . . . . . . . . . . . . . . . . 25

To be had f r n m -

A h m a d i y y a M o v e m e n t i n I s l a m 56 Eas t Congress S t r ee t

Sui te 1307 C H I C A G O , ILL.

i o ~s. TH E MOSLEM SUNRISE · 2019. 7. 5. · ' The Ahmadiyya Movement The Ahmadiy.va Movement was...

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Transcript of i o ~s. TH E MOSLEM SUNRISE · 2019. 7. 5. · ' The Ahmadiyya Movement The Ahmadiy.va Movement was...