T H I = ~

MOSLEM SUN.,- ISE ~L~ EDITED BY

SUFI M . R . B E N G A L E E

_DOI'HINION OF C A N A D A

" SAEr LAKE C I T Y FeANCiSco "

~ N I T F D

s ANOdeS

CHICAGO

Kaolins City

S T A T E S

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Pj H t LADEL ~.Pi~.

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Voi. XI July, 1939 No. 3

. A Q u a r t e r l y M a g a z i n e - "

Annual Subscription, $1.00" (England 5 / - India Rs. 3 / - ) Single Copy 25c Founded by D R . ' M . M~ SADIQ. Publ ished by SUFI M. R. BENGALEE

56 E. Congress St., Suite 1102. Chicago, Ill., U. S. Amer.

The Ahmadiyya Movement The Ahmad~yya Movement was founded by Hazrat Ahmad, the

Promised Messiah and Mahdi and the expected Messenger of all nations.. In the spirit and power of all "the earlier prophets, he cams to serve and re-interpret the final and eternal teaching laid down by God in the Holy Quran. The Movement therefore represents the True and Real Islam and Seeks to uplift humaffitv 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-Din Mahmud Ahmad under whose directions the Move- ment has established Missions in many parts of the world, the- following being the addresses of some of them: THE LONDON A.Q. NIAZ, Esq., MOSQUE,

63 Melrose Road, Southfields,

London, S. W. 18, England.

THE AHMADIYYA MOVEMENT IN ISLAM Sufi M. R. Bengalee,.M.A.,

56 Congress St., Suite 1102,

Chichgo, Illinois, U. S., America,

THE AHMADIYYA MOVEMENT,

P'. O. Box 727,, Lagos (S. Nigeria)

• B. W: Africa. THE AHMADIYYA "MOVEMENT;

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

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

Mount Karmal, Haifa (Palestine).

H. A. K. AYAZ KHAN, B.A., LL.B.,

Boernerowo K/Warszawy, No. 18, Telefoniczna Street

Warsaw (Poland) N. A. GHAFOOR SOOFI, Esq.,

C/o H. M. H. Esmail, P . O. Box 551,

China Buildings, Hongkong (China).

Aotanlch0, 2, Chome 601, Nada Ku, Kobe (Japan).

MOHAMMAD SHARIF MALIK, "

v /a Milazzo No. 3, Piano, 5, Intenn0 22,

Rome (Italy). MALIK AZIZ AHMAD KHAN,

Petodje, Oedik, Gang I, No. 27,

Batavia C. (Java). Dr. MOHAMMAD DIN,

Lomina Street, 49, Belgrade.

M. RAMZANIALI, H. A. Clo Dr. Mohammad Taha,

Venezuela 791, Buenos Aires (Argentine).

M. MOHAMMAD IBRAHIM Nasir, B.A. ,

Magyarovszagi Iszlam Mission,

VII. Arena-ut, 7.111 2 Budepast, Hungary

THE AHMADIYYA MOVEMENT,

Gold Coast, West Africa, P. O. Box 39,

Salt Pond. T H E AHMADIYYA MOVEMENT,

Rose Hill, Mauritius.

THE AHMADIYYA MOVEMENT,

Box No. 305, G. P. O., Perth, W. Australia.

I c t t , ,

T H E

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M o s I e m S u n r i s e i . I i,, i t | i , | i | * , i i i i i i * , t ! | i i I i I I i | i i I * * , i | i i t i t I I i i i i , i I t I i i t i i ¢ * a , | i | I t t I i i | i i i ~ I | i | i i i I i s | I | I I t I i i t i i i * i I . i i i t | , I i i I I I I , I I I t I I I I t | 0 1 1 1 1 t I I | t a I I | , l * I t I | t | l S I * s

56 E. CONGRESS ST., SUITE 1 i02 CHICAGO, ILL., U. S. A.

Vol . X I J U L Y , 1 9 3 9 N o . 3

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: C o n : : t e n t s • - . - .

• . " - . . - ¢ . : - . . .

t h e - : -/-Io13/Quran-- . . . . . . . . i : . . - . . . : . . . . . . . . . . . . ~ . . ..... : . Verses f rom 3

The Sayings o f t h e Mas te r Prophet Mtdmmmad . . . . . . . . . . . . . . , . i . . 2.-~ 4 7

Excerpts f rom tim \Vriting~ of HaZrat i~Iirza G h u i a m : A i m m d . f ' . . i . 5

The Exis tence,; i ' :GrM. i . . . . . . . . . . . . / i : . . . . ~. ' . .: . i . ~/ . : . . ~ :..i:. ; . - . : 1 1 " - " B y l~han Sahib M . . / l h T - u r R a h m a n ~1[,-/1. . . --,

The Miss ionary of Isla, i'~ Si,c~aks t a :An ie r i ca . . . . . :i. . . . . . . . . .:. i-.[i~v. 16 B v H . J. Y o u n 9 - , : - ....

1 | - w I l~mbraced I s i a m . . . . . ; . . . . . . . . . . . "" - B y MJ-s] h t c

\Vh , W a s Sacr i f iced . I s h mad , r Is,'aac~..

T h e Glory that \ V a s S p a i n . . . . . . . - . : . . ' . . . . . . . . . B y Miss- N h t a 'Slaltffem- " "

Future ReligiOn rff . . . . . . M a h l d m l : . . - ; . ; . : " . . . . ' ; i i d;:iSi::[: : : : : / 2 4

Islamic F, wmif las a n d Exi3~Zessi,3i~s. . . . . . ~ .C-I:: ) : ]J 2 5

• ". . . . . . . . . . . . 2 6 v ~ , . t ~ ..,,i,,1 V , , ~ c ~ . . .: . . . . : ~ " " " " : : . . . . . . . . . :..:21:~:.;: a0 In the Kaaba ' . . . . . ;7 . ;;. . . . . . . . . . > . . . ; ~;...

Sex-Repression Is A Monstroiis Sin! ? . ! . : . . : . . ~ : : / . , . . . .... i : . , , . . ~ 31 • / B y Su f i ML"I¢~,Be,agaieei . ~ ~-

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THE MOSLEM SUNRISE

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The Interior of the great Mosque in Cordova.

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

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-Verses from the Holy Quran - T r a n s l i t e r a t i o n

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Lillahi ma fi,ssamawati wa ma fil-ardh : wa in tubdu mafee anfusikum ~tw tukhfuhu uhasibkuni bihi-llah: fa-yaghfiruli-man=yashaa-u-wa- )uazzibu man y a s h a a : wallahu ala kulli shai-in Quadeer.

Amana-Rrasulu bima unzila ilaihi mir-Rrabihi Wal munfino0n : kullun amana billahi wa mala-ikatihi wa kulubi!fi wa rusulih: La-nufarriquoo

• haina ahadim-mi-rrusulih, wa-qualoosamina wa atana ghufranaka Rabbana . - . . - ~ .

wa ilaikal Maseer~- . . . . - : . . . . La ukallifullahu nafsan ilia us:ah'a: laha ma kasal)at wa alaiha mak-

tasabat. • " i . . . . .

Rabbana la tuakhizna .in nasecna aw akhta'na.. Rabhana la tahmil alaina isran kama hamaltalm ala41adhecna rain (luablina. Rabl~ana wala tuh,'unmihm, ma la taaquata lana bi!i: wa'fu anna waghfir lana warhamna anta mawlana fansurna alal qtmwmil-kafirceia. (II.--'284---286)

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Translation " Unto God ht;!ongeth whatever, i s i n • the heavejls-and whatever is in

the .earth : And whether ve nmnlfest that which is your hearts or conceal ii, God. will cal l you to'account for it and He will forgive w h o m He plcaseth and will punisli whom ]-Ie pleaseth. And God is powerful over all things . . . . " "

TheProphe t believeth in that which issent down. unto him from his Lord and-the faith'ful also. Every one of them-believeth in God and in His angels and inHis books and i1{ His prophets: We make no distinction

. between any of.-His PrOphets: A n d - t h e y say w e : hear and obey an d we beseech Thy fo r~venessO Loi'd, for un toThee must We return.i

Godwill not hold any one responsible for attght beyond his capacity. Every one shall have (he'-good whirl1 he eamaeth and shall have the evil which he earneth,

O •Lord catch us not if we forget orcommit faults. O Loi'd,lay not on uS a burden like tlmt •which Thou didst lay on those who passed before

• us and make us not bear What we have. not strength to bear but remit - . .

(mr sins and forgive us and have mercy tmto us: Thou art our Master, so help us. against the tmbclieving nations.. (Ig-:--284---286)

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

J..,,,)t o..,

The Sayings of the Master Prophet Muhammad

Ihn ( ) m a r relates that the l l - lv . lh '~qihet said. ":Xloslen~s are br~,lhers u n t o (Jlle am, ther . ~ l 'he re f iwele t m, .~l~sleln ~q~press ;trip,they .Xl¢,slem mw leave hiiil hi the -ha l lds c~f [tll ~q~lWeSS~W. And (h~d h e l p s him wh~.help.~ ~thc1:s in t imes c~f the i r needs. ( )n the day ~ , l : . j udgment ; ( ;~d will rerm~ve the distress cJf liim whtJ rem, ,ves the dis t ress ~,f hi.s lw,,th'er. On the day of iti(l~ment ( ;~,(1 will h ide tlie faults ~f him w h - hides the faults . f his br~qher.'" ( l lukhal- i)

Aim Saeed relates, that t l ie"ll~4y Pl"~q)hi:t Was asked ;(s t~, wh~ was the best ~l~slem~ T h e 1-1olv ]?rol~het answered , " T h a t hel iever is the begl c m e - w h , s t r i v e s l i n the pa th . f G o d wi th his life and. wealthY" : ; ' \V lm is lhe nex t? - ; w a s t h e quest ion a~ain. The - I~o l v - i ' r o p h e t r e 1 4 i e d . " 'The m a n w h o retires t~, the corner ~,r n,'~.k . f a Irill and (lex~les h imse l f t~ the w - r s h i p of (;~d. fears H im and does n - t d~ aiav harm. to

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a n v o b d v . " (T i rmudla i ) It is rel;ited tha t when Utba . s o n of Ghazwan . w a s the

.~overncw of l lasfah , he Said in the course o f a: serm¢~n. "I r e m e m b e r d~e d a y s when there we re only sev~Sn ~ I o s l e m s in .Mecca ~ilon~ w i t h t h e l l ~ I x " [ ) r -phe t and 1 was the seventh one an!Oll~ them. \Ve could n~t have any c~ther thing- fiw f,,,~l except the leaves ~f lhe trees. ( )n acc]mnt ~ff ~alink,- t he leaves. ,mr haleStines became w o u n d e d . I n l h ~ s e days [ re- ceived as a gif t a sheet of .Ch~th. (vhich :I divided-i~]to iwo par.ls r ~me ~f Whicla I used luySelf a n d : g a v e tlie ~ ther to S a a d s~m ~f Malik t~ w.ear. "]'~day every one ¢~f us is a g~x;ernor of some p r .v ince , f seek refu.qe w]tl{ (;d f i om the s l igh tes t thou.e,ht o f . s e l f - i m p o r t a n c e ; " ~:XIuslim)

I t is re la ted on the-autlaocitv o f Suhai l i:hat a m a n asked the H~4v Prdpt~et. "O Prol )he t of Al lah . g ive 1he counse l to do s i .~ch 'workas W~mhl help me to win the love Of G o d a s : well as* th e love. of men.. ." Thet{~4~,. Pvo. I)hat.. replied,_ " R e - n, mnce the l,~ve of th~s mater ia l w~vld, then (";¢~d wi l l love ycm. l )esire met to have any weal th from pe~q4e ~nd they. also will Iove.vuu. '" ( I b n 3]a ja)

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

Excerpts Fromo ...The. Writings ~ " H a z r a t M i r z a G h u l a m A k 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

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• ..Tile a t t a inment of the cer ta in ty ,if convict ion concern- ing the exis tence of God is the most hnpor tan t and difflcult ln'i,blem for man t.i S.lve. i-Ie mus t develop in liis h e a r t of hearts -t firm-lielief .that obedience t 0 God is t h e sou rce of peace and haplfiness in this wor ld and in the wor ld to come and tha t disobed)ience to God is at the r-oot Of all sor rows anal sufferinffs.: "~. \Vhen man at tains . t o / t h i s Stage of the realization o f God. he slmns all evils; for lie knows, for cer- tain tliat God sees a l l his act ions and watches all his move- -- mcnts and is so- powerful as to turn this life:-into he l l for , ram. t is obvious tha t every one avokls w h a t he knows for certain to be harmfu l for him~ No ;ine tl irusts Iris hands into a h o l e w h i c h in his absolute kn0:vledgc:has a snake in i t .nor does any lmdy swal low w h a t lie knows to be poison. In ordcr t.~ get rid of these ha rmfu l things, man does not st:rod.in need 0f , 'mv a t o n e m e n t nor does lie ever consider it necessa ry tha t s01nd one should be crucified to save Iiim

f r o m tlaese'ex;ils. Al l - tha t lie requires is abso lu te l ,mowledge o m c c r n i n g the harnl fu lncss of tl!e sins. This: is sufficient to keep h i m ' a w a y from those evi ls . No o n e k f i o w i n g l v casts

h imsel f into dest ruct ion. Even the patient avoids the t ak ing ,~f :t:f6od which he knows wou ld ' endange r Iris: life.

N o w when we find this innate quality in h u n m n nature , the quest ion arises,i w h y does not man stay a w a y f rom com- mi t t ing sin agains t God and from brezkinff His c o m m a n d - men t s ' a s he "stays a w a y f r o m o t l i e r harn~i~ul things. T h e

-answer to the quest ion qs clear : because he has not as sure a. convict ion of tile ha rmfu lness of sin as of t he physical

t h i n g s naentioned above~.It is, therefore, w i t hou t the least " d o u b t tha t w h a t man n e e d s to a x o i d sir. i s n o t a t o n e m e n t

lint firm and absolu te : fa i th in the existenc-e of God a n d a n unshakeable convict ion tha t Sin aga ins t Him is rank poison. Wi th Suc|i fai th and such conv ic t ion re ign ing s u p r e m e i n his hear t , man is sure to keep a w a y f r o m s i n s a s he keeps

.awaYlfrona a venomous reptile. • - . . . . . . . . . .

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

\Vc have lha:le it abumlantlv clear that lack or weak- hess of/ai.th in God oi" in His judgnlent, is the cause wh{- sins are committed s~ fearlessly-. It is ingrained in the:natm:e ,,f man to be ' f ea r fu lo f t]linoS that cause him harm. I f several men are s i t ' i ng comhwtably under the roof of a house, one shock of earlhquake, wou ld b e sufficient to make them run awauand .¢e t into the opim. Because they know that a few m~maent's ,lelav would bring the roof down i11)on their heads and end heir" vel:v lives. But the siuner is not as sure of the evil that would-~vertake him in consequence of his sin and this is the real cause of liis recklessness-in the: sinful course "l'h,~sc who seek false methods o f salvation g'r~w still h(,lder in the commission o f sins:because false schenies cannot lead t,~ certainty of conviction. The man wlio has the certainty of:faith in:God, is fully aware of ihe evil c0fisequences of l~i, sins and firmly believeg in the Divine judgment must. Of necessity, sa(:e himself from the com- mission of sins. It mvst be noted:that the faith in God must not be a traditional lzelief based upon heresay but it nmst be a strong fai-lh lmsad;ulion certain knowl.edge about:the Divine Being. This is the t rue phih~sophy of salvation which the I h~ly ()uritn has :ei'ealed unto us.

At this ]~oint, the question may be asked how is it possible for man to attain to this stage and" to:have such a' strong faith in the existence of G0d aim ili His retribution, so that he keeps away from the, slightest disohedience to God with the same honZor as he.keeps away from snakes and poison and silnilar. other destructive thing,;."

In answer to this ilUdstion I wish to s ta te that~it is m)" persona! experience and the experiences of the righteOUs men who: haxe passed before-us that byfo l lowing the 'Holy Ouran and the IioI~,, l'rophet Muhammad, (nmv tl{epeace andTifless - ings o f God]Je Upon him) with :trUe sincerii:y and £aithfuiness, man attains to the 10,,e of God which is gradimlly:instilled'inio Iris heart This love Vl'OWs ever deeper and deeper, and a l i gh t is .qq'anted the soul of man by the Sl~iritual power of the W o r d of God wllich opens his inhe]--eves and enable them (the inner eyes) to witness tl~e wonders of the l i fe to come. It is thenl that man knows fo r certain tlmt God exists. T h i s certainty Of conviction grows s~.ronger and stronger unt i l it becomes per-

• sonal experience and i-eafizati0n of God.: When a person be- lieves in the Holy Qurail and in the HOly Prophet , he does not at first attain the purity o f soul. At first; he renmins e n -

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

gi-ossed in many transgressions. Then the grace of God takes him by the hand and his faith is strengthened by extraordinary methods in accordance with the womises contained in the Holy Quran, "l';0r the fa i th fu l are the glad tidings in.thi.~" life." Thus t!ae believer receives glad tidings front God Concerning him- self and as his ~faith contilmeS to become stronger and stronger by means of these glad tidings, he gets r id of sins more and more and advances in virtueand rightoUsness Step by step. It is to this gradual adv.ancement from a l i fe of transgression, t,J tlae life of righteousness that the Holy Quran refers when it says, " . . . . Some ut]2tre l hemsel'ves by ez.,il deeds; others keep • t he m e a n hetzveeu, flood and c~'il; an([ Others employ the f.ulness o]' /heir powcr in, doi&q f)ood.'" This verse mentions three classes of believers which are three stages Of progression in the Slfii'itual jotirney of man. First: Those wlao are still in- valved in sins, their evil deeds outweighing their virtues. Sec~ ond: Those who kee l) themean between g¢~o,l and evil. Fhtit. • • " " " " ' - " " - • ' - ' I i " " ~ ' '

,s to say, they are not yet entirely released' from the bondage of sin but ~tt the:same time, in themthe power to do good is iiig!aly effectivel The third: This class is constituted by the ri,a'hteous who have reached the highest pilmaele of spiritual pr'~gress and exceli; in ,,/irtue and in h igh morals.

A glance at tlie early history Of Islam wi l l make it in- creasinoly clear lmw t l ie ]=Iolv Pl:oplaet Muhammad brought ab~mt a marvelous transfonii 'ation in the l ivesof his follow- ersl Tli is unique change marked the moral and spiritual ad- :ancement from the lowest to thehiglaest stage as descrihed itb,,ve. ThoSe wh6-beliex¢ed i n t l ie Holy Prop!let were at Ihe time of [heir conversion in a state of moi'al degeneracy ;rod ccwrul~tion. They were steeped in:harbarisna and led lives which were nlore beastly than hmnan. They were so deeply immersed ill gross ~.nlmoralities and vices t h a t they liad fallen off from tlle elex~ated state of humanity. They were ul~terh, ignorant-of their degenerate condition. They c,,uld hardly distinguish between good and evil. Tlie im- mediate ~ffect which the teachings of the Holy Quran and the company of the H01y P!'ophet exerted upon them was -that they hegan t o be conscmus 0f their moral hankruptcy and falle1{ condition. Their previous'state has beendescribed in the-Hohf Ouran in these words, i. " T h e y are like beasts, cz,e)~ .more astray-.thalt beasts ." When they fe l t the power ;rod the wonderful effect of the Holy Quran and of the com- p:tffy of the Holy lProphet, they began to move toward a

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

virlu()us course ()f l i f ewi th lhe assistance ()f lhe Holy Spirit.. as the :\l ' .nighty (;t)d sa;<s 0f then1. "I-/c (God) assisted tlwm, 'with a spir i t from Hint." This Sl)ii-it t)f Go(1 is the unseen 1).ower which-is vouchsafed unto) every believer after / , • . . " "

he has bcheved m God and s h o w n l)afience i;1 His patl~. In o ther-w~rds , t h e acquisition of this hidden .'Divine l)ower must be preceded l)v'the act ~)f 1)elievin~ in (3~¢1 and exertion in His piith.

Af ter the coral)anions ()f -die Holy/ I~r0phet had 1)een 1)lessed j with t h i s divine ll,)xX',cr, t h e y did not stop in that stage in which they were .awakened'in.It) t h e real iZal ion o f the i r ()wn weaknesses and faults and. deveh)lled a oreat hatred ' for Sins. They: l()()l¢ a forward ste 1) in the l)ath of r ighteousness and c(mtinue~l in lhal l)ath until they reached the mlild!e S t a g e i n which they acquired a.1)ower 1o practice virtue, sufficieiltly strs)ng tn c,)unleradt the influence of evil to which their weal<ness s t i l l at t imes pu l l ed them. Then. insl)ire,l l).v t he lJ,,we'r , ) f t h e H i ) l y S p j c i t . they devoted them- . seh'es, with their virtuous deeds, to conquer Satan Which is a name for the fl)rce that iml)els men to wr()n~ (h)ing. At this ~slao-e their exert inns to win the l)leasure ()f (;od an(l to do His will reached a 1)oillt 1)e.vond xv!fich htlmatl imagin- ati()n could:n()t cnnceive, ha the liath Of God, they- did not value their lives even as clmfl_ Then tl!ey w e r e accC~pted of God wh,) infused in their hear t s l ia tred f(.)c sin and love for vii~tue. Thus t l e fulfilled the I)r()mise which he made in the Holy Quran, "~/1~ for those ,eho slri¢,e in our path, we ccrtainl~, "hake them walk in our paths."

[n Shi)rt, thei-e are three Stages Ihr(iugh which the l)e-. liever has t(:) i)as~: In tlie first s tagei thr)ugh evil t endencies are p redominant , ye t a man is fully aware ()f his fallen s tate; in the second he gains 1)()wee t~)do g~)()(l but is n~)t able to crush file demtm ()f evil Ulterlyfftnd i n t i le third lie employs the fullness ()f his power t ( ) d ( ) ~ ) d . In this last S tage his ()nward nlareh is a cont inuous one )tnd he gains • such knowl : e(l~ze and .uiMerSt,tn(ling c()neerni'n.q'- tile .~reatness, power . and .~lory of G0d as though he iiad seen Him: l lecause in lhis sta~e God rex'eals unto h i m H i s path 1) 3- tlie ex t raordin- ary w6rk ing ()f His Spirit. T h e assis tance 0f-ihe Holy ' Spirit wfiich is g ran ted t o the t rue belle; , 'eris siml)lY a g r a c e o17 God which is 1)estowed upon thnse wh()1)eHeve in the H o l y O uran and i n t h e H o l y P rophe t it!nay the peace and: bless- ings of God be Ul)On h im) .wi t l i a t rue and S ince rehea r t . I t

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

is not g r a n t e d as a resul t c~f ally el:furts ,~r exer t ions on the l,art ~ f t h e b e l i c v e r s . [ t c~mles onh" to those who are t ru ly f:dtliftd and s teadfas t and show p 'a t ience land fo r t i tude in" times of trials. A t the same t ime, the Div ine gu.idauce which is men t ioned in the verse, ",4x f o r t h o s e who Str&,e [tt ottr paths, zce make them walle in ottr p a t h s " Cannot be acquired s:tve thr¢~ugh ct:f0rts and exer t ions for the a t t a i n m e n t of the h igher s t age i~f Spi r i tua l progress . The: m a n who str ives i~1 th6 l/ath of God is in the b e g i n n i n g like a bl ind man . H e is still tm: tware ~af the g r e a t he igh t s t o w h i c h he will reach a11d the m.ystcries and wonde r s ~f the spir i tual life are not vet re\ 'ealed ut | to him. i " - - " , . . . 1-Ie s still at a ..,teat d i s t ance f r o m lhe :land o f lighti But i f he contintles ila his efforts and ex-. crtions, the I -h! ly Spi, : i t will. inspire h i m - t o m a r c h fo rward

.~r:tnted :t n.ew s er s t ronger lhan the spir i t wh ich he. ai: f irst possessed. In reality, lhev are no.t two-spirits., bu t d i f ferent m a n i f e s t a t i o n s ,,f ~me and~the same spirit . God is One but H i s m a n i f e s t a - ti, ms are di f ferent wi th di f ferent peop le . -GOd reveals H i m - self unt~ His chosen S e r v a n t s - w i t h such beneficience and

" ~ t • " ffh~rv a n d m a m f e s t s such w onde r s of rl~s p o w e r un to those elect ~mes, aS arc no t w i t n e s s e d i,i His dea l ings w i t h o the r l~e,q~le. An l - n o r a n t person m a y th ink t h a t t w o d i f f e r e n t qh,ds a r e : d e a l i n g wi th t h e :two dif ferent classes of people. The l}rutl; is, ]-le is but-"me a n d the same God.. S o a lso isi i : ~ with t h e Hoh" Spir i t wliich :is one , t n d he same but its manifestatio~is a r e : d i f f e r e n t i n t h e differe,at-s tages of the spiri tual p r~gress ~f man . T h e g r e a t e r t h e s J n c e r i t y a n d t he

. fa i thfulness staown lJv a m a n . t h e . g r e a t e r m;e t h e w o n d e r s which God shows for his sake so m u c h so t!aat t h e l ieaven ;rod the ear th are m a d e subservien ' t to him- .O'athe con t r a ry , t.he less thesincerlt~: a n t l fa i thfulness shown by ~ person, in t h e

l ~ a t h of Gf~d.. t h e xveal~er are t h e mani fes ta t ions of Div ine l~ower t h a t are: displayi}d for hifil so that such a - m a n ulti- mately meets With d isappoin tment and fai lures and lJecomes vict ims o f t rials and afflictions.

ReVer t ing to the o r ig ina l s u b j e c t , I wish t 0bea r w i tnes s that the God in \Vhon l t i l e H0!y Q u r a n requires us to be- lieve is n f i f f h t y a n d bmn.ilmtent-. I-le is t he Sole ?ossessor of a.ll perfec t a t t r i b u t e s . T h e m an w h o tu rns tq~ l t i m wi th a true hear t and wa:lks t oward Hini .with sin:clei'itv and fa i th- fulness is n lade un ique a m o n g m e n even as God is unique in His Oneness . A n d the d o o r s of heavenlx" hie;s ings are

I0 . ~ H E M O S L E M S U N R I S E

opened mat() him.~ Just as God has . shown immmerable w4;n(lersof His power in the heavens and the ear th, so also) d()es IAe manifest ffreat wonders (-)f l)ixine 1)ow.er at the hitnds of such a r iohteous person and ex t r ao rd ina ry signs are shown thr0uo-h him wlaieh a re beyond the power of o ther mortals. ~ N.o One wh6 stands agains t him can win victory over him for A l m i g h t y God becomes his~tongue w i t h ' w h i c h lie Speal,~s and l fi~ h.an(ls w i t h w l i i C h he perf0rms wonderful deeds in this world. Ye cannot sa~" such a per, son i s -God-o r t h e s o n of G o d . At the same time. the man xx:'ho by f011ox~ffng the 1-Ioly-Otlran at t~tins to the he igh t o f D iv ine love, s incer i ty and faithfulness, becomes, s() to say, themanifes ta i f ions of God. :All this is the re.~ult of the migh ty power and. tlie peculiar characterist ics which we wi tness in the word of God, :llae I-toh" Ouran. T h a t migl! ty power and thcise character'is'tics cannot be found in a n y o ther 1),)ok which is ~-eo-a rde~d f re vealed :b0c)kby ()il!e!: 1)cople.

I t migh t be l h a t (m account of t h e . ! o n o" ages through which these ()t.her 1)~oks llax:e l)een handed (l~)wn to the 1)resent .~-enerati(4n. they have, l )eenxchanffed (w 'taml)ered with, or wrc)nff inteiTretaiic)ns have l )een 1)ut re) (heir w()rds ()r Ahniglily ' G()(I has t:tken away blessin.~s from those 1)ooks s() tha t in the last d.:tvs :all diffe/"ences may be r emoved aild all peol)le ma.v take one book for their g\fide. W e eamaot explain away in any otliel- m a n n e r the fact that the othi:r books do not l)()s.~x~ss the 1)owers and the character is t ics : that are fi)und in the Ho ly Ouran . For example , 1)y following the ]:Ioly .Quran a person en te rs . the categor3; of the choscli ones of God. and of those who at ta incd access t() Him.. This is thi~ reaso~ why the ..followers. of these books defiy the existel{Ce Of such excel lences:as man a t ta ins to, in the near- hess of God ;rod l a u g h s / a t s i g n s a n d miracles. \ V e , h o w -

- !

ever, do not h u g h . a t " t h e m but feel g r i eved .on account of the fact that they are deprived of these Divine blessings.: .

I d o n o t ~ 'e la te the stpries 6 f miracles of tlae past. ages but speak, of ~Lv ox.x n personal .experiences. I imve wi tnessed a miglaty" power m the Holv :Ouran . _ L and a marvel lous in- fluence in f,.~llowing, tlle Hole. Pl 'ophet- ,-a p o w e r and in- fluence of-xrhic'h all o ther rel igions are devoid, namely , a t rue followtr of them at ta ins to the s tage of the elect ones of God~ Not only is s u c h a person favored by God wi th His word b u t H i s dceds also r e v c a i unto him that H e is the God, the t r e a t o r o f thi~ universe. His fai th t h e n at tains to

( Conti)m~;d at the bottom of the next page)

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

The Existence of God K H A N S A H I B M. A T A - U R R A H M A N M . A . -

. "Their apostles said: Is there any dottbt ahottt ,411ah. the Creator o f the Heaveus,aud the Earth. (XIV; l l . ) This is a definite statement Which the H01y Quran m~;es ahottt the existence of God. Bel ief inGod's ,exis tenCe, ac- cording to Islam, is not superstition, not the result of man's fear of the supernatural or the superhuman; it is part ~f his very nature, i t is ingrained in his very be ing . Atheisn., , r any shade of Scepticism, has.but a negative existence.

! It is a t once the symbol and proof o f the perversion: of human nature or intellect. I f man is left to his natural propensities, free f rom external counteracting influences, his inward self will cry for.the infinite Being, and his soul wi'd:yearn af te r the Divine Soul.

It is to this naturalness of 'human belief n Gods ex- i • - !

ister, ce that the following verse refers : ' "',.1Jl6 se t yoltr face stra~Tht for relfyiou, turuiu 9 solcll, to

,:ll!ah~lhe Uatltre kou:~titltted l bv Aitah iu, which He.'has mude meu; /he)-e is ,uo Chauyiu~ of .41hlhs creatiou; that is the ri.qht reliyio~r'" (XXX:31) . Islam claims t o b e this right religion because it. takes its stand o n human nature and inculcates belief in the existence oi an All-Perfect God as also in His providence. T!ae Prophet of GOd, ( m a y peace and blessings of Allah he upon h im)hin ise l f gave the cor- rect interpretatio n of the above Verse and pointed out .that

~ hci'a,'hts that are beyond"tiie Stars in. heaven. This is.lnV personal experience.: God speaks: unto r~e and has man~-

-';ested more than a -hundred thousand sicns at my hnnd~ .ThouglfI hold in respect a l.the pi-ophets that ha\-e passed liefore and reve÷e the sacred scriptures o f tverv people, yet I believe Isl:tm is the onlv"living religion. I~r it is through ISlam-that God revealed 'Himself tu;to me: Any one,wil0 d-ubts t h e truth of these statements may sta~- with me for two months imd he will be convinced of their truth. In my cqfinion, only that religion is worth tlae- namt which is a living" relig-ion and which- reveals God b~y livin~ al*d fresh manifestations of His power. Mere assertions de not prove the truth of any r e I i g i o n . . : -

. " - . . . ( C h a s h m a i - M a r i f a t )

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

" • G o d i human rature itsclf dictates bclicf in the One, True I as presmted I-)v Islam: "E~'crv chihl thitt is l, or;z."" sam he. "is born i l l ' the ri.rlltl, tlalttr~tl rd ig ion ; ~l is his ~arclzts w h o ~take him a .Icw~ a Chris t ian or a "lla.rlian.": Then he repetted the: words that occur in the Ouranic verse: "'flu Italurc consl i l t t ted by A l l a h in which I t c Itas made moet; lhere is tzo ?han qh~.q o f A l lah ' s creat ion; itha} is the t@ht reHqidn." ' ( B u k h a r i ).

There is another beautiful verse in the Holy Quran vhich points allegorically, to the same t ruth:- ."And ~vhen • onr L o r d l~rou.qht for /h , o;tt o f their: back: fro!n lhc

childm'n o f ,4dam. their descendants, and s~;t I lwm .t_tp as wi tnesses a rlai!ist lh t ' i r owt t sOitls, sa3'itt.q. '.4tit [ tzof yottr Lord? ' they said, ' l 'ca. w e do bear ~, i lm'ss."" This-bear- ing of witness on the part of man by acknowledging God's existence even at birth, Signifies that human nature, impels. us to believe in the existence and providence of a Supreme: Being and revolts at" ever), other form of atheism or scepticism.

Apart from the call of hunmn nature, it is not possible for us, unless we are: of perverted understanding, to reject the weight of uni,~,ersal evidence.in support o f God's ex- istence, particularly the evidence of the piotls and the devout, of .the whole army of. prophets and divine messen- gers who have risen from time to tiine amongslt various peoples and in various countries.

A very strong proof about God 's existence is to be found in the order x, hich prevails in the physical and t he moral world. \¥hecever there: is order, wherever there i s harmony, t he remvs t be a Mind behind, who brings about that order and hama0ny:for , it. is unthifikable that various elements and diff.-rent parts 9 fma t t e r , should, by them- selves or by a :freak chance, so adjust themselves, as to bring about-this order in tim universe, or produce a logical chain of events in time. " -

The exisience Of a Sentient Being behind, the ordered system 'of.tim tmiverse is t l i e constant theme o i the Holy Quran. " V e n l y i n the creation of the heavens and the earth and th., alternation Of the night and.' the d a y are s igns ' fo r iren w h o reflect" (III:190). Elsewhere, " H e ha th O'cah.'t. /he sc~,en hea~'cJts in harmott~t Yc can scc no fau l t in the Benef icenl O n e ' s crcalion. 7:hen look agailt, can yon so." any .dt.sordcr. . (LXVII :4) "He created the

T H E M O S L E M S U N R I S £ - 13

heaE,clts willloul pilhu's attd sol up mout#ttitts olt the carlh lest il mi~.lht "CO ll~,ltlse ~¢,ilh .3'ott" ~tild l i e scattere~t therci~t all liituts of astimals; aud ll"e s?ltl dowtt water from. the clouds, cuti/ IUe m a d e ~tll mature" Of c.rcelleltt thilz.qs, to 9rozo thereit/ ' . (XXXI:11). There are nunaerous verses of similar strain, that make a n appeal to the reason and conscience of man b y poil?!ting ou t that t h e marked regu- larity whicll vce notice in tile movement of celestial bodies and the alternation of the seasons , and the wonderful ad- justnlent strikes us m the oi-ganic wor ld , afford an un- deniable e~Tidence of the_existence of God. The advance of physical science, is one long h i s t o r y o f the discovery of order and harmony in the.universe of laws of number and proportion that govern t he external world. The science of chemistry has revealed"the laws of combination of ele- ments which have gone t o make this world of matter, • Astronomy lias shown the x.vondel-s o f t h e vast solar sys- tem, and yet the so la r sys tem we know is but an .insig- nificant part of m i l l i o n s 0f system.S, whicll never come into conflict with 0he a n o t h e r but i)c0duce an incon- cei(-abl,v-, grand harmony, the ~ music of , the, splieres. The science of biology-discloses wonderful adjus tn lent of part to part, or part to Whole,: and of whole, to environment. Geology narrates With-mathematical precision the a m a z i n g st ors~ of the growth of th is material hab i ta t ion of ours. Now, all. these phenomena of ordered life.. in the organic and in-organic world cannot be explained.without belief in a D i v i n e Reason and-De.signing Intelligence. \¥1 ie re there is intelligent action there must be an intellio-ent Beino';

• - - . 1 ~ . " b

dlerefore na ture leads us t o God. Finally, there are tliose xx~ho st~bstitute for nature general laws. B u t do not laws suppose a legis lator? And who can this legis la tor be, ir :not God?

• Another strong argument ~vhicli the Holy 0 u r a n ad- duces is that wliatevei- we see all a round us is sub j ec t to

.limitations; and limitations cannot be explained except by admitt ing t h e existence of a Supreme. i~.Iind that imposes lhe limitations. Every species of animal, for instance, has a limited span.of life wlfich may not be transcended. Every living organism is l imi tedby (lie conditions of its environ- ment. I t cannot live a n d g r 0 w Wlien placed outs ide its environment. It is to this:law of limitations which governs a l l objects, animate or inanimate, including matter and

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

soul, that the l loly Qtiran refers in these words : - " 'He created every object, amt lhcn. l ie defined i tsmeasures and. set limits to it." Indeed, it xs imlJossible to deny-quan- titative laws operat ing in the universe law's regarding weight, measure, and nmnber. How could mere matte.r, asks the theist, have an idea of weight, measure and num; ber? H o w could inert m a t t e r s o adjust itself to quan- tiative relations as to produce this beautiful wor ld? The Holy Ouran puts tiffs question in these words: "Have the objects been. creah'd o f themselves or. have they been their own creators, or have tt~ey created tlie heavens and the earth? Nay, they I.mve no belief" (LI ! :36,7)• : " "

Then the Holy Qui'an leads us to reflect Over ,the unity in variety which is discernible in/tlie vegetable king- dora. The wonderful--ramifications of vegetable life, ex- ternally so,divergent and-varied; indicate -onref lect ion a remarkable unity ; and tliis u n i t y l e a d s us to tll e conception of an Intell igent Being whose Mind:pervades all forms of life and i'mparts tO it the unity. \,\;e read in the Holy Ouran: ".tte. il is who. sendelh down. water from the-sky, a~ut therewiih I.Ue Iwiml forth. buds of e'z'e13, kimt: l Ve brim/ folqh the, qr~'en bhidc from whidt.: lve bring fort h t h e . thick-chtsle/i,d ~,lraiu; On d fJ;om..the da/e~pahn:, from the pollen ll!t~reof,, sprin9, pemtent, bunches; and (IUe bring forth) gardens of 9rapes, amt the olive and the pome- ~lranate, aiike am/ ~mlike. I Look upon the f r u i t s thereof when fhev bear. fruit, amt upon i t s ripeniit 9. Lo! herein verily areportents forl a people who belit~;e " " (V1:100).

The hand of God is seen not o01y ill plant life b u t a l s o in. h m n a n l i f e creation o.f man out of dust, propagation of lfis species, comple,xities of human life, development of the moral and spiritual sense of-men, and, in fa/:t, t h e

/

regulatmn of ihe mora l -and spiritual 0rder prevai l ing- in the universe. The fol lowing is One of t h e most beautiful passages in the Holy Quran:

"Mint of His. sipns is thiS.: [te cl~eated 3'ott of dust attd behoht, 5'ou humall beings, ranffinff widely! " %4mt" ofiHissi()ns isl lhi.(: "Ite" create[l for 3,ou. help-mates

from yourselves that ~'e might find.rest .in them. and He ordained between, you, love and mercy. Loi herein indeed are portents for people who l'eflect.

"And o f His .~iynS is ~'the creatibn of the heavens and- the. earth, and the, difference: of yoltr languages and colours. Lo! herein indeed are portents for men of knowledge.

]

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

"!And of His sign s is .your shtmber by niqht and by day. amt your seckiu 9 of His bomtty. Lo! herein indeed are portents for people who heed.

"And of Itis signs, is this: He Showeth vot~ the lightninq for a feat" and. for a hope. and sendeth down water from the Sky, attd thereby quickeuth, the earth after her death. Lo! herein indeed are portettts for people whounderstand.

" i " i - " " At d of His st.qn, s~ s thzs: The heaven attd the earth stand fast hy His Command, and afietxvards, when He calleth you,: Lot from:the earth ye will emer.qe.

"Unt'o Him. belonqeth wha~soez~,er is m. the heavens and the earth. .~Ill are ohediettt unto Him.

"'He it is HZho prodm-eth creatitm,: there- reproduceth it, and it is easier for 1-Iim. He is the Sublime Similitude iJt Ihe hea~.Jens and lit: the earth. He i.~ the Mi~lhty, the

r ,,') lVise" ( X X X : 2 1 - . . 8 ) . . - But t he fo rego ing arguments at best enable us t o make

the irfferetiee that God exists. Absolute certainty, hoxw ever, cannot be a t ta ined except-by, revelation. When God Himself speaks, and.-HiS mighty woi'ds are realized in life,

• we t r a n s c e n d t h e spliei'e of logical, inference, and directly experience Him in .oui: lifel Then .we are no longer in doubt but find ourselves, in the domain-of certitude; and then it becomes absolutely imlmssible for us.to deny God's existenee any more than we can deny- our own existence., Tile Holy Quran-Iays stres:s"on this ..attribtlte .of God i n several places-+-theattribute of.speech, by which He Him- serf gives evidence of His own existence. We read, for instance, "'And those who make. sincere.e.~orts to ap- proach Us, .most surely then-.do, lVe_ Show them the path that leads to US'" From this we understand, tha t God directly speaks t o those who meekly wal.k along His path. ElseWhere we read, "Eyes camtot :reach Him. but He reaches the eves".: This verse beautifully signifies-that human beings[finite as t h e y a r e , cannot at~/ain G o d by their unaided efforts, and that it is. God Hims61f who responds t o their Call, and by HiS ceaseless revelations raises them to His Holy presence. 'Again, -"Attd when: my. servants itt- quire of Me, 1o1 [ am at hand; I resp. ond to'the call of.the caller when he calls to Me . A . a m , in Chapter XLI, 31-32,

w e read, "'Lo! those who say; our Lord is Allah. and after- ward are upr~Tht, the ancdels de~¢cend upon. them; sayin.q;

(Co)ztinued at the bottom of the next page)

16 T H E , ' ~ M O S L E M . S U N R I S E

T h e M i s s i o n a r y o f I s l a m

S p e a k s - t o A m e r i c a - - - By

H. J. Young - . . . -

It ha s rcccntlv been the pleasure i,f the wr i te r t~vaticnd-a : Series of lect t i rcfff ivcn by 5ufi 3h t t i u r :Rahman Bengalee, M.A., d i rec ior ~f~tiie : \ l l m a d i x v a M~,vcment in Isl;tm in Amer ica and editor o f "The 3[iiSlem .qunrlse." ' . . . . Tlus series. delivered in t h e h u g e - \uditoriu m Buihl]ng in Chicago. Illinois. U.S.A.,' - xx'-as xx' ell' at tended' ' 1 ~.x" ",t 1,,i" "-....e' ",tnd divcrsilicd audience and covercd:such a wide range <~f subjects ,'ts "The I 'alcstine. 1 roblem.'. Fhe New \\ '~nld.()rdcr. and , T h e Unknown Life of Jesus" a11i! extended from April 30, 1939 tlirough May 7. 1939 and C Ollcludcd .qtmday cvcnin.~ May. 14. 1-939,

The Sl~eakel"; in his lh-st discGursc, decr ied the in jus t ice of the British govea-nmcllt iu cst;i!Jlishinff a lmt icmal lac~me for lhc Jewish l!CCq~Ic in I'alcstin~:. a land l~m.ff: sacrcd l]i M,,slems. in view i;f the lw, mii.q, es ..2.-iveil l~v l , r i tain t,, the. M-s l ems in 1915 when she enlisted, thci r -s t i l ! l~r t :t~itinst Turkey ;tnd l)rl)miscd ill turll l,) SUl)l;)()rt ;tn indcl)cndcnt " Arab state in Ihc l li)lv l.:tndI,

The speaker furtl~Cr ,,;Ul)l)()l-ted his c()ntcntii)n 1)v .citinff. that for th i r teen ccntucics Palest ine hadbee11 the h, imcland of the Arabs, whereas hist~,rv sh~,ws that the lc.ws ~,cctq, ficd .: the country a so!rot, o~e-hun(lrcd years. - l'~urthe] -. :tlmt all dur-

! • | ) ¢ 1 ~ 1 i.affthe 3l~slcm domina ' t i .n , peace ;tin n.~ all creed.,:; r c i f fned ; whereas , in less than t w c n l y sca rs c Jr Engl i sh prcJtcct~'atc bloodshed and civil strife h a v e dominatc:d.

Fi'n;tllv, the Suf i r c n a a r k c d , t h e ]lt)lv l.an~l was n o t a

Fear nor ~.lrieve. l, ut_ lwat~ ~./ood iidinqs of lhe paradise which ye arc pronriscd. IVe ai'e your prolci'tin.q fri~,nds ilt the life of the world and in the hereaJlcr .

Accord ing t - Is lam, God's n)esse-ngers appear from t i m e to time. T h e y receive~aessa.~es direct from (h,d. M a l a y of these messages .a re pl-ophecies tliat are fulfi l led at t l ieir appointed t i m e ; a n d , these, in their- fulfilment, afford the " strongest proof of Div ine existence.

T H E M O S L E M S U N R I S E . 1 7

conquered te r r i tory and tha t Bri tain had no legal r ight to dispose of 1;tml that. belonged, not to a vanquished enemy but t,, a f r iendly ally, namely,,-tlae Arab.Tr ibes , who llad rendered valiant assis tance agains t Turkey-. " -- " . . . . :- T h e S u f i d e n m n d e d : - • .

1. J ewi sh immigrat i6ff b e stopped. 2. The al ien; t t ion of htnd from A r a b s t o - j e w s b e re- : str icted. . . . . . . . . . . . 3... Nat iona l independence of A r a b s b e dec l a r ed wi th

mino r i t y rie,hts gu i t ran teed . to ex i s t ing Jews. 4 . - A representa t ive gove rmnen t to be. establ ished for

• e=,=istinff I~eoples wi th represen ta t ion accord ing to numer ica l streng-th.

5 T h c Manda te be terminated, as Soon.as- possible. ( I t is si.~nificant i l m t s u b s e q u e n t t~b the discourse given

s' the Sufi , tlie Bri t ish g~,vernment has issued a new declara- tion on the Pales t ine prolf lcm. Th i s l a t e s t : solution embraces ahnos:t substant ia l ly all .of the demamls made b y ! h e speaker and appears on i t s f a c e to b e t h e mos t equitable mox'e made in this directi~m b y l l i s Majes ty ' s g o v e r n m e n t .

(The fore.~6il]~ l~ala~tlal~h .is the wri ter ' s own opinion I,ased :Ul,,,n w, ,r ld c m : r e n t evellts.):. - ( .

l :6r his succeedinff lecture the Sufi Subjected Is lam to a test of universal appl icat ion to solve, both the spiritual and material l~r~lflems-of t h e world. As brought o u t by the speaker the teachinKs of t h e l-:101y P rophe t M u h a l n m a d en- j, in up~,n his f ldlowers unfe t te red tolerance and respect for :;11 creeds: In the light, of I s lam there w e r e : m a n y prophets sent to m a n v l a n d s and all came from God. Is lam emphasized the f u n d a m e n t a l . u n i t y o f: all religions.

The solution o f the present dav w i d e - s p r e a d e c o n o m i c ;:nd political distt irbances, o f fe red ]~y I s l a m . w a s x e r y en: ! ighten!ng and imlJortant. 'Iqle speakei" briefly o u t l i n e d three iniportant tests , which i f appl ied-:w0uld tend to alleviate and- ra ther r emove m a n y of ou r -p r e sen t day evils.

First , if I s lam .were adopted in A m e r i c a , s tated the spealcer, it would prevent lhe accumulat.ion a n d perpetua- li0n of large estates, bec~iuse u p o n the dea th of the testator, his es ta te wou ld , go nei ther by-h is .wi l l , no!" by our .present day laws o f descent, but w o u l d be .d i s t r i l ) u t ed to a large sphere of relatives ex tend ing to those of even remote con-

" sanguini ty. . . , . . -. " Second,; the Zakat, or tax on an), wealth a b o v e and b~-

yond the needs of the individual, a n a o u n t i n g t o . t w o and one*

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

half per cent to be collected and distributed to the needy h y the government, would aid in more equally, distributiug

/'("~ealth. , - Q~ x~. Third, Islam positively puls ;t ban o n Interi~st~ T h e

speaker pointed out t h a t all economists agree that there should be no interest paid on l()ans t() 1)e used for consump- tion. When, a man borrows at interest to pay the expenses. of his~ordinary living, he is almost always unable to pay~ Interest mounts rapidly aud hecomes usurious. As to :int&- est for prodtic(ion, it.affects labor which must pa.y through its efforts and stafids a chance to lose. The Capital iS pr0- tected as it tloes not asstime eu(,tigh risks. Under the Islamic system of production which prohibits interest, both tlae capital and labor become tlie sharers of loss and ga in . Hence there is no injustice.

The 'speaker also obsers, ed that the instituti~)n of inter- est is of ten responsible for w.tr~ The Great \Var could not be continued unless tt/e governments o f the bellie,erent na- tions raised money on interest. No nalion would he pre- pared.to hear the hear 5 burden laid down On it b y the de- vastatmo wary.

(This last Solution be~trs keen scrutiny al{d investiga- tion in America where-:t hue,e .and: m,mniin.ff public debt bearing interest and a likewise increasing amount of in te r est l~earing p r iva te obligations a recrea t in f f a condition

• ) t . . . . . . ,

which may some day catapult tlHs country into national bankruptcy). .

For his final lecture the Sufi spoke on ilae-Unknown Life of Jesus. In his introduction the speaker g a v e a brief. summary of a book.-under the above •title by a Russian traveller Nicholas Notovich wlao as a result of-his explora- tions maintained, that Jesu s spent his-3"ears from i3 to 29 in India. Mr. Bengalee then vividly described that Jesus was put, hut did no t die, on tlae cross.. He was in a state of unconsciousness and was restored to health-hy, his friends and followers, and then went to India vi;here the remainder of the tweh, e tribes .of Israel l i v e d a n d there fulfilled his mission.

This was a very startling revelation, Which the Sufi verv ° • " • l ° . . -

logically proved both by deductlon and by.actual recordS discovered in research. It is :necdlcss. to say that were tlliS contenti6n universally.accepted .it would shake the very. foundation of traditional Christianity, namely the Resurrection. ]

" T H E M O S L E M S U N R I S E 1 9

How I Embraced Islam By MRS. INEZ CLUFF (Sister Saleha)

To make myself clear, I will refer to mv former expe- rience \vhile ila much perplexi ty and earnest ly Seeking. the tl:ue w a y a n d ln 'aying to be led ti~ G~d and His wonderful li~lat. I was grol)inff in darkness, as it were, and o n e n i g h t i,~S ret i r ing I e.arnestl'), prayed for more !igl~t a.nd un i ty witli --

• (;,~d. I had a. s t range d rean r in wlfich I was walking, in .a -~ deep valley in !2,hich 3vere m a n y trees, and deepl.~ shadowed. I ~seenied to h,tve lost m y w:,v and was.:x~andering aboul~ when I came to a clearing: Also it was a lmost t w i l i g h t when I came out in the clearing. I l o o k e d u p to see the sky overcast with. b l ack Clouds which, hunff 10w anti I was very weary a n d a long way from home and I despa i r ed of finding, m y .way, and i n nay dream I b e g a n to c r y t o God t,, help n~e and lead me 0u.t, and when I '10oked up I saw a ffolden anchor le t down to ilie b y a go lden cha'in of eight links, a n d a voice said "Seek - f a r t he r and.-you, shall find." ..\nd riay dream ended and:I a w o k e a n d pondered much wha t the dream meant. I related the dream to m y friends but none unders tood t h e d1:eam. T h a t w a s i n February o f l~)31 and I - f e l t u r g e d to iSontinue.my Searcli for Ti 'uth until in the fall of 1935 I met an Ahmadiy~:a t Moslem lady who showed m e t h e way ofIs lam~ .which I s tud ied e a r n e s t l y a n d found much which . impressed me so fo.ndly as the light r was seeking. . . - -

.qo I decided-to become a Moslem which I d id this last year of 1938 and where a s : I was so.burdenecl before and could not f i n d p e a c e , n o w P r a i s e God, nay burdens h a v e

ro l l ed away ~tnd I h a v e s u c h peace as I never knew before. ,q~o now I know what Jesus meant w h e n he said, Come all v.e weary and heavy laden a nd f ind rest f o r y o u r souls." • A n d so i say to all:.wh0 are burdened and seeking peace and truth, come and try l~slam's way and find peace and rest. 'It is nay earn'est desire ' to llelp a l l o t h e r s t ° find this glorious ;rod wonderful . w a y . May-God s:peace a n d b l e s s i n g s be. on this-great moxCement and a i l i ( smin iS te r s . :- ~ : '

• . . - , ,

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

W h o Was Sacrificed,. or Isaac?

T l l e r e has been consideraMe c . n t r o v e r s y r e f f a r ( d i n g the son whonl Abrahan~ sacrificed Ishm,tel or I saac?

St. Paul con lendcd that . . \brahanl had iwi) s~)n.~, the nne by a handnmid, the otlier hv a fi-ee woman. But h e ( I s h m a e l ) . who was ¢)f tl)e handmaid was born a f t e r the-flesh; lml~ he- ( I saac) of the free woman was by p r .mise . : = ;

A careful study of the Bi l i l e .wi l t make i t evident, that P a u l ' s assertio~i, is groundless , The :c ; ld T e s t a m e n t makes several statenaents which d i sprove- the theory lha t Ishmael

v ' " 1 / " " J . . . . • " " x. as turn aftra the flesh as t a u l and ~ther [sraehtes were. prone to drink, ,and f'urther.prt)~,es tIiat his birth tOolc, place in ccmq)lete :tccordance with the prcmfise that ( i -d had given to Aln'aham heft)re IshmaeFS birth and in response to his long and Continu(n~ls suppliCatimls. ~ : . - .

:kcc~wdine,-to t h e i]ook-~f Genesis, I shmael ' s lfirtll~ even the .name fulfi.lled a promise. Some specilic s ta iemcnts allud- ing to t h i s s u h j e c t - a r e : , -

"And Abram said. Lord God. "whal wi l t lhou .qi~'e me. seeinq I go childless, aim the steward of 'my holtse is this Elie=er of Damaseu.~'? And Ahram said, behOht to me :Fhou hast gi2,en tto seed: and "10. olte born/in I'ttv house is mine heir. Amt. 1 ehoht, lhc a,ord of the Lozd came msto him. saving. "1 lus shall not be thim, heir; bul he thatshal l come forlho'ttl of lhiiw oz~,u lmwelsshall be thine heir'. Amt he hrouqht him, forlh abroad, dnd said. 'Look noa, toward hea,,en, au~t fell the stars, if lhou lw ahle Io mtmher llg,em : and he said milil him. So shall lhl, seed lw'." ( ( ~ , e n e s i s , 1 5 : 2 - 5 ) " .

; l 'he above quo ta t io l l ' sh ,ws flint God h a d lw"mised Abra- " ham a son, and that the scm ~;vbuld be blessed and hnnoured, and that he was to be Ahraiiam'.e, i awful lleil:.

Haffar,. , the motlim~. ~f :Ishmael . a l s o . received .,,d';¢',, ~ u¢,mgs'" '" from G , d that a son ~vouhl be bnrn tn hei- Wtm would, be called Ishniael. ']'he follcm, in.~ verse l?.ints ntll that. Hao_,-a~- enjoyed perpetual communion with (;,ul, and that she .was not a mere handmaid of Sarah as thd-Israel i tes have repro- / sen ted her to he: a "'Amt the Ait[jel"of the Lord said mtlo.-her, (Haq~tr) [-will mM.liply /hy seed e.rceedinqly lhal it shall not be mtmbered for multitude. And the attgel of. the Lord said unto he~; "Behold

T H E - M O S L E M S U N R I S E 21

Ihou aH with cl~ild and shalt bear a son. and shalt call his name lshmael, because the Lord hath heard thy affliction'.'" (Genesis. 16:10, 11.)

The-c0nstruction .of the word Ishmael reveals that God had hea.rd Abraham's prayer for a s o n . The word Ishmael is com- l~osed of two separate words, ' samia, meaning he heard and eil. meaninff God, so that the combination of the two words mean that "'God heard.'" Hence the name of Ishmael signifies that : \b raham had addressed incessant implorings and entreaties to God to bless him with a son and that God had gran ted his request and a son was bo rn tO him who was named Ishlnael.

"And as for Ishn,ael. [ have blessed him, and will make hi.m fruitful, and will :multiply him-exceedincdly; twelve princes

, . ~ • " J l ° Shall he be(let, and I will make him a- c 3 :eat natzon. ~ ( G e n e s m , !7 ~20:)

Moreover there are.Biblical scr iptures wh ich support the f a C t t h a t H a g a r was com.manded by God to take care of Ishmael. This unustval k i ndnes sOf God t o w a r d I s h m a e l at a t ime when he was actual ly i n t he j aw s of death u p h o l d s the fact that H a g a r ' s so!a w a s some th ing more than a mere b:andnmid's son, also that God Was with Ishlnael.

"And God heard the voice of the lad (Ishmael) and the angel of God called to Hagar out.of heaven, and. said uttto her, "~Vhat " aileth thee Ha.qar? fear .not; f o r God',had heard the z,oice of the lad where he is. Arise li f t ~tp the lad, and hold him hr. thine hand for I will make. him a rdreat nation. : And God opeized her eves and slte saw a well of water; and she went attd filled the fiottle ~oith water and .qa~,6 the lad drink. A.nd God was with the lad; and he .qrew, aszd dwelt:in the wilderness and became an arHte~:." (Genesis, 21: 17,18;19,20.)

God had made a Covenant wi th A b r a h a m and his seed t h a t every manchi ld among t h e m . s h o u l d be circumcised. Ishmael was also included i n this covenant as lfe was cir- Cumcised w h e n he was th i : teen 3,ears old.

.';,4nd God said unto Abralmm. thou shalt keep by covezmnt, iterefore, thou azzd th3! seed ;.n their geJwrations~ This is my t~o~,enent, which ye :shall kccp, between me. and y o u and thy .~eed after thee; Ez,ery manchild a.mo~tc d yOU shall be circ~t.m- cised."~(Genesis, 17:9,10.)

Thu s, it is without doul~t that Ishmael was offered for - sacrifice, becaus e througlaout . the Old T e s t a m e n t we find lhat in a c c o r d a n c e wi th the old Law, only the first born issues o f both men a n d animals were offered for sacrifice

.

22 THE M o s L e M S U N R I S E

because the first born child was considered preferable to all otlier children. For instance the Bible states:

"'And Lord spake mtto Moses, sayiny, sancti fy ulzto me all the first born, whatsoever opcneth the zvomb amoncj the children ofIsrael; bothof man, attd of beast is mine."-,Exodus 13:1,2.)

"'If a man, have two wives, bne beloved, and another hated, attd they have borne him. children, both the beloved and the hated; ai!d~if the first born, son bt her s that ~oas hated. T h e n it shall be, when he maketh his so~ts to inherit that zohich he hath~ that he ma3,1not matte the son of the beloved first born before the.son of the hated, which is indeed the f irm born. But he shall acknowled.qe the son ol: the hated for thef irs i born by yivin.q him a double portioll o f all that h e liath: for he is the beyimdn9 of his. strenyth ~ the right o f the first born is h is .~(Deut . 21:15, 16, 17.)

Therefore, since Ishmael was fourteen years older, that- Isaac, it InUSt necessarily be assumed that according to the Old Law, Ishmael, the t]rst born, was sacrificed.

Despite the f~tet that the Israelites claim tha t Isaac was offered for this great sacrifice, there is no reminiscence of this great sacrifice among the Israelites. -On the other haml, the Holy Quran i:laims that Ishmael was offered t . undergo the renowned immolation, but unlike among the Israelites.. God has madi~ a pilgrimage to the Iqoh, Teinple of God One of the fundamental princ!ples:of Islam. the observance of which is obligatory on every Moslem who .possesses the means to do so, and has thus kept :alive forever :the blessed nlemory of the h01y pair (Ishmael"and Haga r )wh ic .h .is celebrated every year at Mecm in all seriousness and solemnity.

Hence :there are four definite reasons Why I shmael was offered for sacrifice is place of Isaac.

First tha t I shmae l was born according, to promise in answer to Abraham's supplic;/tions.

Second ! ,That the word Ishmael, whieli God admonished Hagar to name her son , .meansGod heard.

Third: That accordil{g t o t h e old Law tlie first born was ahvays offered for sacrifice and Biblical history proves t h a t Ishmae t was f0ur~teen years older than Isaac.

Fourth and lastly, this day i s commemorated among the Moslems in memory iof Hagar and Ishmael and tile great Sacrif ice .

T H E M O S L E M S U N R I S E 23

T h e Glory That Was Spain By

MISS NINA SLAUFFER

The relentless march of time has failed to b l o t out the teachings and t h e religious philosophy which Muhammad gave .the world more than thirteen centuries ago. From • the desert Bedouin t o t h e Egyp t i an ruler, .the faith Still lives and flourishes; even today, over five hundred million adherents of I s lam still follow the simple religious rites which he set forth.

Moslem culture, civilization a n d architecture have been .respected all over the world.. For centuries their buildings have beautified the Medi ter ranean countries and the lands of tl~e Tigris and Euphra tes with an architecture of arabesques and gracefully swollen domes: The followers of I s l am preserved and elaborated the.: ancient Grecian learning that w a s t o help educate Europe, and evolved a cultttre, art, and science pecul!arly their own.

T h e M 0 o r s conquered Spain and brought to a darkened Europe a bri l l iant light f rom. the East. It was in this count ry that. Arabian civilization reached a peak which it did no t at tain elsewhere. The Moslems founded univer- sities and taught the Greek classics which, the Latin West did n o t d i s c o v e r until the late Middle Ages. Sciences

flourished as well as .the intricate-studies-of mathematics. Moorish architecture has been admired down to the

present time. The Alhambra, perhaps the best known as well a s the, m6st b~autiful architectural m o n u m e n t of this period, is visited each year by thOusands of tourists. This famous building has been discussed by many famous writers, - and it has been the theme. for many songs and

. stories for ~ several generations. Traces of this great culture are still evident in war-torn

Spain.. Even revolutions, :decadence, and ignorance have never been able to erase the past-merits of the University of Cordova. T h e same is true with t h e city of Granada.

. Under t h e Moorish rule .th;s" city, wi th i ts-picturesque streets, its palaces a n d cupolas attained an almost match- less splendor. : .

• .Granada, the last stronghold of the Moors, was con-

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

quered b v King :Ferdinand and Oueen Isabella in the ),ear 149"2; nevertl ieless its prosperity c.ontinued unt i l 1610, when a decree was issued Which expelled the Moors from all parts of Spain. This was a blow which s t ruck at the industrial as well as the cultural centers of the country, and it was this edict whicli w a s responsible for the down- fall of Spain.

\Vhen the Moors were forced to leave Spain, the country went into a decline.. ~The power that t h e Moglem Spain had exercised over the other countries began to dwindle, and her supremacy over land and sea:was ended. Generations have.passedbut Spain has never recovered her former power; however, the Alhambra, tile spires, palaces and cupola~ of Granada, and even the Unix;ersity ot: C0r- dova still mutely acclaim " the glory that was Spare." "

Future Religion of Mankind. 1. In the case Of Islam, its abi l i ty to survive the decline

of its temporal power stands welt pr~ve¢l. The politic;tl prestige of, Islam Was sh:ttlered quite at the-c,,mmencement of the Modern Era ;but in spite of the logs of this sus ta in ing

[ 1 • factor slam remains a world factor even. today.

2. The political power of Claristianitv is "fast on the wane; and its ability to survive a vi.tal loss of this kind being unproveii, it is quite on the cards that, with:the r ise of new powers and new world,factors now in the process of coming into play, it may easily be.relegated to a position of msiguificance.

3. This conclusion seems, all tlle more likeh- when wC take into consideration the fact that scholars of note among Christians have begun to .repudiate those-specific beliefs and ideas which distinguish Christianity from other religions, e.g., the position and authority of the Bible as a revealed book: the divinity of Jesus Christ: the doctrine o f hissonship: and the universality of his mission. The case these scholars nmke is so weigltt.v and strong that tile Church is hell)lesS a~ainst this tendency" in the thoughi~ of its enliglitened-f0llowers. • 4.. .B.u t the greatest danger to Christ ianity springs from Its Inability, more or less ax,0wcd"now, t~ solve those prob- lems of individual and corporate human life Which the rood-

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

crn man m u s t e i t h e r s~'~h'c wi ihou t loss of t ime or see blasted i n a day tlie glor ious fruit of centur ies of pat ient toil and

l~r~gi'ess. Famih , life, sex relat ions, and the economic life ~,f individuals as 'wel l as nations, the s tandard of morali ty :tnd sense Of justice in nat ional and indiv idual -conduct all these, instead of func t ion ing sm0ot l ! ly as s tabi l is ing factors, have d e g e n e r a t e d i n t o s o m a n y s torm centers. W i t h r ega rd to some of these and allied quest ions Chr is t iani ty s tands so irrevocably wedded to t he exis t ing o rder tha t if one has to .q~, the nil'let camlc~t s tay: wi th regard to Others, it has no idea where the trouble lies, no r ' how: t o imt the matter right.

5.- Islanl, o n - t i l e o ther hand, has detinite remedies to suggest , and the.xv0rld can be seen driven b v the force of c i rcumstances , to accept these r e m e d i e s . F 0 r i11stance, s tudy the line of ev~lutima which the l a w re la t ing to divorce is takinff in Eur~)l)e a n d Amer ica ( the lJrol)able future of ntono- ffamv; and the t r end of measures ca lcula ted tO-bridge tlm Kulf be tween Capita! a n d L a b o u r . - . I n all these spheres, of ht¢manl life there is a c l ea r drift t o w a r d s , t h e ; I s l a m i c basis fi,r a r ranginff the life Of h u m a n beings.

It is lheref¢we reasonable to conclude that the fu ture re- ligion - f manl¢ind is go ing to be not Chr is t ian i ty but I s lam.

F r o m Review o f Re.ligions, condensed by \Vor ld Chris t iani ty .

"" Islamic Formulas and ExpreSsions

1. La- i laha illallaho M u b a n u n a d u r Rasoolul lah. "There is none w o r t h y of w o r s h i p but Allah and

M U H A M M A D is His Prophet . . " 2. A s h h a d u alla i l aha i l l a l l a lm w a h d a h o la sha reeka lahoo

wa ashhadu anna Muhanunadan adbdohu wa Rasooluh. I bear witness that there is none w o r t h y Of worship bu t

A l l a h O n e w i t h o u t a p~trtner; a n d I b e a r w i tne s s tha t M U H A M M A D is His servant a n d Prophet .

3. Bismillah. S a i d b e f o r e eat ing, drinlCing or s tar t ing .anyf l f ing . ( I n

the N a m e of A l l a h . ) • 4. Al lmmduli l lah.

All praise belongs to Allah.- ( In answer to " h o w are

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

! .

you," a f te r ea t ing or d r ink ing and when yon hear some good new~.)

5. Assa lamo Ala ikum. Said ins tead of good morn ing , goodbye, and so forth.

(PeaCe be unto you.) 6. W a Ala ikumussa lam.

A n s w e r to above. (And unto you be peace.) 7. Al lahu-Akbar .

To start prayers and call to p r a y e r . (God is M o s t Great. )

g. I n s h a A l l a h . . . Said whi le promising: l0 (10 any th ing , ( I f it b e t h e will

of God.) 91 Jaza kumul lahul -kha i ra . " " -:

Said instead of " thank you.: ' (May God g ran t you good r e w a r d for this . )

Kassara l lahu Kha i rakum. . : Ano the r l)hras.e used ins tead o f " " " " thank y o u ; - ( M a y

Allah increase good things fo r you.) Labbaik. Said in reply to tlie call. (Here . [ am") La haula wa la q u w w a t a illa billahil a l iyy i l azeem. Said (1) to express one's weakness : (2). af ter y a w n i n g ,

(3) and to avoid bad influence. ( ' [ 'here i s n o power to shun evil or a t ta in good. but in Allah the I - l i gh , the Great .)

Sal lal lahu alailii wasal lam. Said with the haines of the Mast er-Propliet. M U I t A M -

M A D a n d all o ther /Pro l )he t s . ( M a y AHah Shower His blessings and peace Ulmn him.)

Astaghf i ru l lah . I ask forgiveness o f God.

• . ' . . . . . . . . , :

1

Facts And Forces The Turkish ReligiousP61icy . . . . -.

According to the Turkish paper A1-Jihad, Turkey since the death

10.

11.

12.

13.

14.

of the dictator Ataturk has begun to tnodify her l~olicy with refer- ence to religion. '!Only a few days passed before the religious leaders appeared on the scene in the life of Turkey. Arabic letters are regaining their positionY, Elements which were supporting, the irreligious policy were removed from the cabinet in Angora. As

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

minister of Foreign A~airs has been named a man "whose sincerity and entbnsiasnr towa~-~ Islam are no less Hmn those of the new president." I t is expected tha't the government of Turkey will seek t o p l a c e diplomatic, relationships with the Arab O r i e n t " o n a basis of Islamic commnnitv spirit."

Syria-Palest ine Translat ion Service • . . . :

President Roosevelt o n t h e F o r c e s o £ R e l i g i o n

A'sohd:ion of the problems that e~'er more darkly overshadow the world today is impossible without recourse to the forces of religion. l 'v this, I mean recogni t ion-by_men and nations of the spiritual pt;wei" beyond oursel~-es which makes fo r right.eousness, which trans- cends the order of mundane culture antl en te r s the penumbra of divine mystery. . . . In the bitter conflict of principles and policies wliich we witness today, the American nation will Continue t o sustain before the world the torch.of complete l iber ty of conscience. Beyond the turmoil of the passing day we seek ' fo r peace, the peace that passeth understanding. Wi th us freedom and order a r e moral re- tluisites. \,Vithottt f reedom all is chaos.

. - -Z ions Herald ( M a y 3, 1939).

Equal i ty Spoils Women's Charm, Germany-Is Told The modern emancipation of women was assailed i n an article

by K~trl Kynas t appear ing today in the periodical Race. "Kynast asserted that since their emancipation women "have become

less charming and less desirable to men- Of normal feeling." :He said the enmncipation is a "serious dange r to the Nordic race."

. . . . . . . The Nordic Women apparent ly desires to be equal to man in every- thing, or at least to resemble him,"..he declared.

The wtSter blamed the emancipation nfovement on, the development of. liberalism and Marxism, with ever increasing participation of Jew- ish men and wom~n.

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28 THE MOSLEM S U N R I S E

Mass invasion hv women into tile professions is injnrioils f rom' the viewpoint Or race l~iology, according to Kynast , who ~aid it prevented marmage andl the foundation of families. . -.

"Gifted womeu must not s tudy-or enter into competition with men, but .must ~transmit their valuahlecapaci t ies tol their children," he de- clared. "

ione~- spent on . the educat,on of women f6r higher professions would bet ter he spent, on doweries;" ' . , " ..

Overindu!geuce in sport l)y women also was condemncal. "The_ _passion',, . .f0r. sport .must not. become an ohstacle to maternity,"

he wrote. Certain spor ts such as fencing and eques~rianism tend-to; render women masculine.. Feminine men would be o b j e c t s o f ridicule- in the third reich, but masculine women still do iaot reeeix~e the sharp " coudemilation due t h e m . " . . - . - °.

He fu r the r eoudenmed the "foolish fash ions" of tanucd color, for faces, the "s lender l ine " a n d "c0mradesllip marriages'," Which were descrihed as. "'American impor t articles." _ " .. . . " "

" " ~ C h i c a g o Da i ly Tribune

T h e M o s l e m M i s s l o n a r y P r o p o s e S t o S h o w , U s t h e T r u e - W a y = o f A l l a . h a n d o £ T h e P r o p h e t

By P. L. P r a t t i s " " " • r ~ " " t , " - . . • Amemcal.ls are so. hus ) savm~ the heathen m foreign lands:

tile coun',mes.of Afmca. Japan, China, India. from "Greeuland's icy mounta ins . to Ind ia ' s coral strands." t h a t it i?,. difficult' to escape a sense of shock when one comes face to face with one of the "heathen".- who lias come. to Amemca to save us.

But that - i s the ~Ictual mission of. SUfi M. R I Bengalee, head of the Ahmadiyya movement of Islam in America. and edi tor -of t h e Moslent ~ Sunrise. ,who i.~ in this City this week to deliver a series of lectures at his.mission's headquarters at 6311 Frankstown aveuue.

Sufi Bengalee ha s heen in the United States 10 ),ears and now modestly confesses that hq h a s a good numlier Of converts, most of - Whom are organized h i missions in Chicago, CIeveland, 'Indianapolis, Detroit. Kansas City, ~¢o., \Vashingtou; Pa. : and tllis city.

I-Ie has proselyted amollg white and black.:

Brings -Races Together . . . . "The whites tell me to :lea~;e t h e h l a c k s a l o n e ' commented Sufi

Bengalee tO T h e Courier, "and the blacks tell me not to- take my niessage to the whites,.hut "I end up by bringing m y message to.boti~ white and Colored.

Of course, i t is the puri~ose of .Bengalee t o l~ersuade Amerii=ans to exchange Jesus for A l l a h a n d the concepts o f t h e B i b l e for. those of the Koran. • . , - -

• Is lamic Tenets - ' .. i - ' • Specific peculiarities of :]~slamisn~ which a r e impressed up0n his ..."

followers are : . . . . " - 1. 'Liberation of womeu by.establishing the equality Of both sexes ,

T H E M O S L E M S U N R I S E 2 9

~,,i(~-gtmrding their rights and liberties and .raising their status. . 2 . :\l)solute veto on all intoxicants.

3. The furnishing of humanity with the noblest practical ethics. 4: The promotion of science and cducatiou. Stili Bcngalee comes from.Qudimi,:India. He was sent.to the

Unifed States because his sect beiieved that America needed to be

iii,! !t~iili~'a..], a:~ ~l id i tterle~ te d If' )i 'fit21 ~ ~°e:°ra ~tUs~ti°nl :hi o~'~a ' n e ri~d a ~ ;v ~ : , , h ' e i t . . .

;:But w.hat about the untouchables i , i lndia?" l~e Wasasked. "Arehrt thcy" worse Offtlmntlae colored here?: :~: :: , - ~

le?.w0uld not ;.: : In some ti l!ings, . I t ;idmitth~t~ tiaey.wet-e. : the Alnerican colored is wbrse0ff.; .Bengalee believes;- in others, the untouchable~ But his religi0niSti~yilig to help both; ... " ~" i.: . " : : " : .. .:

• i - . :/:: ,:ii : ( P i t t s b u r g h , . c o t i ] - i e r ) . .

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$0 T H E M O S L E M ' S U N R I S E

..... I n T h e K a a b a - . . . •

H e r e . i n . T h y h o u s e I stand. Thou m a k ' s t m e one ' \Vith:al l wi th in the depths and .on the height . ~.

. . . " . . -

T hy Un ive r se encircl ing S t a r a n d sun , - Botmdless domain o ' e r spread ing day and-n igh t , -: SUrrounds hie; vet not this my heritage.. .4 • • . q . . . . " .

.Tls sore%din1 .~park where clouds of darkness r011, Some tlliklloWil symbol on an unseen p a g e ~ . . . . . A gl impse Of Thee fai th- t lashed Ul)On my soul!

F r o m no th ing I , f rom da rknes s came my- l igh t , T h y b rea th g~tve ~ life which is e t e r n i t y ! - ~ - So I;'.a being ever in T h y s i g h t , " ' o n c e havfng been:shal l never c e a s e t o b e l : f Say, a m I but. a, d ream i n e n d i e s s sleep? - ; . :. DisPel the dream, 0 r le t its .i'eil be r i v e n . i - : Show me within myself .Hell's deepest deep, And.int . i l lyself the highest he igh t of H e a v e n ! : . " _-

l .

. - . q . - - . " . . " . . -

Thou a r t :above them all, a n d m y re tu rn . " . - -From ear th and lleil an i l /heaven is :tO Thee . ) ~,vrapt i n Th ine own¢ mv be ing still doth yea rn To f i n d i n Thine.~its. immorta l i ty , .- : , " : O f Thee, f rom?Thee , and mlto Thee I move : . : In endless, mot ion born. of endless m i g h t . : T h y best is f o r toe '=Mercy , Grace and Love ;

.The fii-e of Hel l shall burn w i t h H e a v e n ' s own l i g h t . i -.. . . . . ' ~ : , .; : .NIZAMAT JtT?CG. . "

" : ; ! : _ ~. --¢-(Islalnic Culture): i :.- -

" " " " " 5 - • . . • " " . . ": "

........ ; :2 : : - : : i . :

T H E M O S L E M • S U N R I S E $1

Sex-Repressmn is a MOnstrous

• B y : Suf i M. g . Beng.alee - . . - . . . -

The wo~ld is Consciously oa-unconsciously C6ming to rec- o-nize and accept the truth o f / S l a m . Thirteen centuries ago when Celibae~ and sex-repression used robe looked uponas o n e ot the hohest and cardinal teachings of Christianity, I s l am 1)romulgated, the t ru th , " N o CelibaeJt in Islam." The Holy l:ounder o f is lamlaid ' a n especial emphasis on the sanctity of marriage when he said,: "Marr iage is both m y precept a n d practice (sunnat) : those/who do not follow my injunction arc n o t o f hie .

So many ce'nturies-have passed sincethese words of truth were uttered . . On account of this,highly-wise teaching, Islam has ])een made a target of a severe vilification by the So-called torch-bearers 6f light~---the Christian Missionaries. But, glory be to God[ Light is Sure to overcome darkness! Today even a Cliristian minister, without knowing that he. is preaching ' the t÷Uth oLIslam, has to confess that sex-repression i s a moiistrons sin. : : . " "

t t r ea l ly i s a flagrant .example .of the triuml)h 0f.Islam over the traditio.nal Christianity. In.proof of ' the above state-

'ment-I quote-below.the sermon o£ Rev..Haynes Holmes of ~ ' • • . . . . - . . . . . .

New :k ork.' This speech was pubhshed mahnost all the leadm~ -newspapers of the. United"States-of America.- i The.following is quoted-from a leading paper of Detroit , Michigan : ~ . ..

• . "New York, J u l y 15--:- Many o£ the m e n a n d women, at the Conmmnity Church, one of the best knmvn and most-fash- ional)ie Chur~h~ in. New 'York .City, .at.: Pa rk Avenue and Thirty-Fourtfi~Street, were.startled'by the:sermon of theRe~/. John Haynes H o h n e s . - H e spoke o n ' S e x : Are There A n y Standards?' " - " . . . . . . . .

. . . " . .

"In the course::of his sermon he said-. ' I have no use f o r " asceticism in sex relations. Repression of the sex instinct is as unwise and wrong o n t h e one Side as gross sensual indul- gence on the other. The Christian Church is guilty o f a mon-

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

str°us sin in having cuitiVa~ted ascetici~n and repres.sion with! t he base idea - tha t there is something Sinful about sex, and-! t h a t t h e r e is thel'ef&-e virtue in putt ing i t al together out of:i one's •life. . . . . ., " .

" 'What we have to cememher is that sex may be as beau- tiful as• i t i s n a t u r a l ~ a t once the loveliest and most normal expressi0n of the ¢!eepest instincts of human nature.. : I would base a l l that I h a x e to sa3: t6 y o u today'.tin the idea• of the i sauctity of sex.: To the pure and true]over, sex is the greatest i sacrameht of :hunmn life. - : : :. . . , !..

M u s t - B e . P r o t e c t e d - ' " '

" ' I t : iS iust for this:¥eason that. Sex mi l s tbe .pro tec ted , by r i g i d Co,Jes o f discipline and Ui, iii:.ted "to h i g h leve ls ofi dedication.- J u s t because Sex life iS isacred, ~it must never! be made common or unc lean . To u'se it flippantly, selfishly,~ promiscuously, is a profan~ttion ~nore terrible than the dese-~

c ra t ion of an a l tar . Not the pri, esl~ Who regal:dS sex as a sin, but the n~)i'mal man or x;,:oman ~lao regards i t :~s an .eXal ta t ion o f love and life, inustb_e the first to gtiard i l~ from degradat ion. :

• " I t is because I would elevate; exa.lt, beaUtify a n d sanctify the sex l ife that I wofild insist: " . . . . ; t l l )On 1110515 mgorous standards.

• _ . • ' - ? W h a t a re these standards'¢ " . . . . . ~ -

" ' s e x relations •shall be joined 0 n l v 0 n the basis o f love . This out laws 0n/ the o n e banal, marriage:::f6r cdnvenience, or:

i supp0rt, o r a n y Other wordly motive,i andon~. the:other hand i, all relations for mere seltish enjoyment :or gratification.

,,,ex relations :shall continue on13/on 'the basis of love. T I

i:

What is I s l a m ? I s l a m is the religion which is wrongly called Mohammedanism.

1. Islam means : • - . "

(1) Peace . (2) Resignation

The significance of the name Islam is the attainment of a life of perfect peace, and eternal happiness through complete : r e s igna t ion to . the Will of God . . . . - , : " '

2. Absolutely uncompromising monotheism is the central teaching of Islam. "La-Ilaha, Illallah Muhammadur-Rasululla. ' . . . . There is none worthy of Worship bu t one and the only; God (Allah), who possesses all

. . . " .

excellences,. " tslam; Furthermore, l s i a m n e l p us o and Muhammad i s H t s P'r°phet" sThist~s establishthem°st importanta perma- doctrine of nent relationship-with God-and to realize H im during our earthly life as our. Helper in all our affairs and Undertakings. "

3. Islam requires belief in all t he prophets and spiritual guides in- cluding Abraham, .Moses, Jesus; :Krishna, Budha .and Confucius. • Islam represents the completion of the mission of all the-prophets f rom the earliest dawn of history: that in fact all the prophets Of C.~od came with one and the same mission. Thus _Islam establish.es p e a c e between all religions.

4. The Quran; tim ,Atoslem Scripture the w o r d o f God was re- vealed to the Master-prophet 3~IUhammad over thirteen hundred years ago and has been preserved" intact without the s l ightest :change. There are millions and millions o f Moslems who know the whole B o o k by heart. I t is an inexhaustible mine of ,spiritual. truths which satisfy the needs of all peoples of all countries. .

5.. The establishment of true democracy and universal brotherhood Witllotit any discrimination of-cast~, creed, c01our o r country is the unique and ttnrivalled distinction o f Islam. Islam has not only propounded but fulfilled and real ized the splendid principles of democrac~r in the actual life and action Of human society..

6.. Following are a few of the specificpeculiarities of Islam : (a) Liberation o f women byestablislxing the equality of both sexes.

• . safe-guarding their rights and liberties and raising their status. (b) Absolute veto on :all intoxicants.

. (e) Solution of economic problems. (d) The furnishing, of humanity with the noblest practical ethics; (e) The promotion of science and education.

7. FOllowing are some Of the. 0bligatory. duties, of Is lam: (a) Daily prayers. " - ( b ) Fasting in the month of Ramadan. (¢) Fixed almsgiving and- Charity. - - (d) Pilgrimage once in one's lifetime, provlded circumstances allow.

8; According to Islam life afte1: death is t h e continuation'of life on earth. Heaven a n d Hell be#n right f rom here. Heaven is eternal and evei-lastin~, while Hell is only temporary. Hell is as a hospital t r e a tmen t fo r the lmman soul which, as soon as it is cured, goes to Heaven. Heaven is the at ta inment of a life of everlasting progress and complete joy and happiness througl~ union with God and i~y the develop- ment of the fine spiritual qualities: and tlm unlimited tmpacities that have been implanted in m a n . .

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