vol 11 jan-oct 1939..."7 O MOSLEM SUNR'ISE EDITED BY .SALT LAKE CITY 5co UNITED SUFi M.R. BENGALEE DONIN/ON OF CANADA - / ~ x~ < MEXICO CHICAGO Kanui City 5TAT E5 • P.H |LADELPHIA

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MOSLEM SUNR'ISE E D I T E D B Y

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U N I T E D

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

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Vol. XI January , 19 3 9 INTo. 1

" ! • A Q u a r t e r l y M a g a z i n e

'"~ Annual Subscr~ptlon, $I.00 (England $ / - Inc~a Rs. ~ / - ) Single Copy" 25c . Founded by DR. M. M. SADIQ. Published by SUH M. 11. B E N G A L E E

$6 I~. Congres~ St., Suite 1102. Chlcago, HI., U. S. Amer.

The Ahmadiyya Movement The Ahmadiyya Movement was founded by Hazrat Abreact, the

Promised Messiah and Mahdi and the expected Messenger of all nations. In the spirit and power of all the earlie[ prophets, he came to serve and re-interpret the final and eternal teaching laid down by God in the Hol~- Quran. The Movement therefore represents the True and Real Is lam and Seeks t o uplift humanity and to establish peace throtighout the world. Hazrat Ahmad died in 1908, and the present Head of the Movement is his second successor, Hazrat Nirza Bashirud-Din Mahmud Ahmad under whose directions the Move- ment ha~ established Missions in many parts of the world, the following beirig the addresses-of some of them: T H E LONDONj A . Q . NIAZ, Esq.,

Aotanicho; 2, Chome 601, MOSQUE, 63 Melrose Road,

Southfields. London, S. \V. 18,

England. T H E AHMADIYYA " M O V E M E N T IN ISLAM Sufi M. R. Bengalee, M: A..

56 Congress St., Suite 1102,

Chicago', Illinoi£ U. S.. America.

THE' AHMADIYYA MOVEMENT,

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

B. W. Africa.

Nada Ku. Kobe (Japan). M O H A M M A D S H A R I F MALIK, :

via Milazzo No. 3. Piano; 5, lntenno 22.

Rome (Italy). MALIK AZIZ A H M A D KHAN, .

Petodj.e, Oedik. Gang I., No. 27.

Batavia C; :(Java). DrI-MOHAMMAD DIN,

.Lomina Street, 49, Belgrade.

M. RAMZAN ALL H, A. . C/o Dr. Mohmnmad Taha,

- Venezuela 791, T H E A H M A D I Y Y A Buenos Aires (Argentine). 3IOVI~MENT. i . ,

P. O. Box-554. Nairobi ; M. MOHAMMAD IBRAHIM Nasir . , B.A.

Kenya Colon),. = " Mag3,arovszagi: ~, ( B . E. Africa). • Iszlam Mission r

T H E AHMADI YYA . . . . VH. Arena-ut. 7.111 2 MOVEMENT, Budepast, I-Iungat3"

Mount Karmal , T H E A H M A D I Y Y A Haifa (Palestine)-

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

Boernerowo Kl \Varszawy; No. 18, Telefoniczna Street

Warsaw (Poland) N. A. I;I-IAFOOR_ SOOF1. F.sq.,

C/o H. MI. H. Fsmaii. P. O. Box 551:

MOVEMENT, Gold Coast. \Vest :A frica.

P. O. Box 39.- Salt Pond.

T H E At IMADIYYA .MOVEMENT

. . . . . .

Rdse Hill. Mauritius.

T H E AHMADI~'VA MOVE1V[ENT,

China Buildings . . . . • Box Nn. 305. G. P. O;, Hongkong (China). Perth. W. 'Australia.

4

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" T H E

M o s l e m S u n r i s e

! 4q 8081| . . . . .

I t I ! t t ! l l I I I I I ! l t I I t I ! ! l t t t l l t t t I I I I I I I l l I I t f I t ! ! ! I I l i t ! i t ! I t I I I t l I t l ! l l ! | | l I I I I I I ! l I l I l l ! l I I I t l ! l l I I l I l l l I I t i l l ! l i t t i t ! J i l l I!I!IllUllII|IIIIIlIIIII!!!lllII!!I|

ST. , S U I T E 1102 : C H I C A G O , ILL. , U . S. A . 56 E. C O N G R E S S

V o l . X I ;- J a n u a r y , 1 9 3 9 N o . 1

C o n t e n t s Verses f rom tlle H o l y Q u r a l ] . . . . . . . . . . . . . . . . . . . " . . . . . . . . . . . . . ; . , . 3

T h e Say!ngs of t h e ~ / a s t e r P r o p h e t ~ 'h111anlmad. . . : . . . . . . . 4

E x c e r p t s froili the W r i t i n g s o[ Haz i ' a t g, l irza G h u l a m A l i m a d . . . . 5

W h a t the l-Ioly P r o p h e t g . luhanmlad Accompl i shed . . . . . . . . . . . . . . . . . 8 . B.x, Szt f i M" R . Belzgalee

Kemal : \ t a tu r l . A Li fe Ske ,ch . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 8

Jewisli Rigl~ts and Cla ims to Pa les t ine . : . : . . . . . . . . . . . . . . . . 12 +. ; 2 21

. . . . . : -- : ' " 23 T h e \ ; a h | e s ¢~f t h e Ho13; Q u r a n . . . . . . . . . . , . . . . . . . . . . . . . . . . . . . . . . . . . . B y ' . 4 . F . Khal~ Challdbr~!, B . 24; ~;

A n i s l amic H V m t i . . . . : . . i , . . ; . . . : . £ . . . . . . . . . . . . . . , , , . . . : . . . . . . . . : . 2 7 " " - • - B y N i = a m a t ] t H l g l / : . ! ; . i ~ "

Notes and Con~ii-aet~ts. . . . . . . . . . . . . . . . . . . . £ . : ; 2 : 2 . . . . ; . . . ; .... : . . . . . . . . 28

Is lamic F e l l o w s h i p . ~ . . . . . . . . . . , . . " . . . . 2 , . : : . . . . . . . . : . : . : : . 2 , , . . . . . 31 :: ii B y O~lzar C l e v e l a n d '

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

• T h e : T o m b o f A k b a r • S h a h , " : , . :-. : -

' ' " near,_ D e l h i , I n d i a . " " - :

- i • ~. • - / • . . / "

/ ~ ~ ~i! ̧ i . ~/ i ' i . i : i / ~ ! i ~ - ~ i ~ ~ i

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

• .o I ~IPa . ~ . ~ o L - f t . ~ t ' - ~ . t t . t • .

h i I . . . - .

. . . . : .

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

Ya AyyUhalladheena amanoo Hal aduUu-kmn ala tijaratin: tunjee-kum nfin azabin aleem.

Tuminoona billalfi wa tujahid0ona fee sabeelillahi bi amwalikum wa anfusikum Dhaiikum Khairuliakuin In kuntum Talamoon.

Yaghfir lakum dhunubakum ~va yudkhilkum jannatin tajree man tahtihal anharu wa masaklna tayyibatan fee jannati adn in : Dhalikal fawzul a-azeem. " "

Wa ukhra tuhibboonaha; Nasrum minallahi wa fathun quareeb, wa bashshiril mumineen.

Ya ayyuhalladheena Amanoo Koonoo iAnsarallabi, kama quala Isa- bno maryima lil Hawari)~,'eena M a n Ansaree ila=llah-I~. Qualm Hawariyyuna Nahnu AnsaruUah. Fa -Amana t Tai fa tum-mim. liP. Banee Israila wa kafarat taifall. Fa .Ayyadna-lladheena amanoo ala aduwwihim Fa Asbahu zahireen. ( L X I 10-14) : "

T r a n s l a t i o n i '

O Ye:who bel ieve! Shall I show you a cominerce ihat will save you from a painful chastisement ? :t=

Y c shall belie~:e in Al lah and His Messenger andl ~hall strive in the path of Allah ~vith. your wealth and your lives. T h a t is better for you if ye did but know.~ . . . . .

• H e will forg4ve your. sins and cause you to enter into gardens beneath which rivers flow. and pleasant dwellings i n gardens of perpetuity. That is gre~tt success.

-And another bless ingwhich y e love; help from Allah and a speedv victory, Give glad tidings (O Mulmmmad) to believers. " " "

And ye who believe! B e helpers in the cause of Al lah even as :. Jesus, son qf Mary. ~aid to the disciples, wh0 are my helpers in the cause

of Allah~ The,¢ said, -X\re are helpers in the cause of Allah. And a p a r t y of the children" of I s r ae l believed while another p a r t y d i s b e l i e v e d . Then we a~ded those who believed against their enemy and they became victorious. -(LXI 1 0 - 1 4 ) " - - -

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

The Sayings .of the'. Master Prophet Muhammad

; \ lm ~uftkln re la tes that Hei~'aclius the l:.nqmror asked him hbout the teachings of the l ' rophet Muhanuuad, a n d he. replied-: "Worship ~ God ahme, never associate anything else wiih God:- give up everytl)ing bad that Your fore fathers di& offer prayers, speak truth., be charitable to the poor. be righteous, and. do good to VOtlr i'elations." (Bukhar i )

Anas relates laow t h e H01y Proplaet s a i d : "Beware, let no man wish for death when. calamity and misfort tme over- come him. I f he is hard pressed he can say,'. "O (;~Jd l e t me live so long as life is better for me. and let me die when deatli is better for me.'! (Bukhar i ) - ~

"~i "21 " Anas relates that once a COmlianiOn of the Holy ] rophet who was sitting hy him, said to the P rophe twhen a man passed by them, w t rophet: of Allah. I love the man.who just 1)assed hy us." Tl~e Holy Prophet inquireil. "Have you[o ld him that you love him ?" "]'he man replied. "No, O Prophet of Allah," Then the Holy Prophet admonished his compaifion to go and tell his friend that he-loved him. \Vhccreul~on,'the cimlpanion

• , • . - - l * - ] " • " , , went to the man and said. ]~ lore you , fo r the sake o f God. The man said in answey, "MAY (;o~] i0~'e vnu for Whose sake

z " (AhuDa .ud) : you love he. . Abu Musa r e l a t e s that the Hola'. _ l-'rophet said, "One

who throws his oppon.ent in' .wrestling is not so heroic as he who controls his temper w h e n i n anger ." (Bukhar i )

Abu Horei rah says' that once a man went to the H01y. Prophet and asked him to teach him someth ing v i r tuous . The Holy- Prophet said: "Never lose your temper." The man asked f o r Something else. 'l;he Holy Prophet Said: "Never lose y o u r temper." And finally the ' l i l a l l asked again. The Holy Prophet said: N e v e r lo.e your temper." ( B u k h a r i )

Aim Musa realtes that the Ilol~,-Prophet s a i d , . " O n e h e - l iever should be unto another believer l i k e o n e brick of the lmilding is unto another, . that is, one Supports t he other ." ( B n k h a r i )

" r i l e M O S L E M S U N R I S E 5

Excerpts From The Writings " O f

Hazrat Mirza Ghulam Abroad The Promised Messiah and Mahdi

( 1 8 3 6 - 1 9 0 8 ) God h a t h inntinlei'atable wonders but showeth them for

those 0niy, who are H i s in fa i th and in sincerity.. He: manifests them not unto tliose who are lacking, in faith in His wondrous m i g h t a n d a r e , n o t His faithful servants~ Woe unto him who is still ignorant 0f the faci: ttiat h e h a s a God who hath power over everything_ My God is nay paradise; in nay God do I have

. my highes t bliss, for I have seen Him and found that He possesseth every beauty. This is a wealth which deserves to be possessed though one may lose one's Self in gaining it, and a jewel wh ich is wor thy of acquir ing though one may ex- t i n . f i s h one's self in a t ta in ing it. Ye, all that lack this blessing, run to this fountain for it shall slake your thirst. I t i s the fountain of life and shall s a v e you f rom destruction. Ah! \Vhat should I do to convey these glad tidings and how should I impress them upon t h e h e a r t s o f the people. \Vith what trumpets should I declare t he wonder fu lness and power of God, on eve ry inhabited corner of the earth, that all people may hear it, W h a t remedy should I apply that their ears may . beopened unto my voice.

I f ye will be God's people, know it for certain that H e shall be your God. Y e shall be s leepingand God shall be waking for you. Y e shall be ~inaware of 3;our enemy, b u t God shall see him and frustrate his evil plans. Ye know not what mighty power God possesseth. Had ye known it, no day

• would have ever found you gr iev ing for this world. I f any one halh vast t reasures in his possession, will he weep or cry or destroy himseff for the loss of a . far th ing. Again, had ye been aware of this great treasure, namely; Goal will help you at t h e t i m e of every need, ye would not have been so much cnwrapped i n the af fa i rs of this world. God is a precious t reasure , know Him a n d b e grateful u n t o Him. that He may assis t you in every step. Without. God. ye a r e nothing anal" your means and plans are -useless: Imitate not the other nations who have placed-their whole trust in earthly means. Like the serpent that eats dust. they eat the dust of earthly means and like the dogs and x, ultures which fall upon a ro t t en carcass,

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

they are tear ing a ca r r ion with their t e e t h . There,[ore they are removed / far thest off f rom God. They worship r f i e n a n d eat swine and drink wine like water . O1a account of their ex- ceeding trust in the earthly means and ceasing to pray to God for hel l) a n d strength they-have become dead. The heavenly spirit hath left them like a pigeon leaveth his nesl~ and flies away. Their interior is infected with the leprosy of t h e l w o r ship of the .world which has consumed them .from within.

I do not forbid you to ha:ve recourse to the means which are necessary to attain to an. end but I forbid you f rom becoming slaves to themeans , f rom trust ing in them alone and f rom forget t ing God Who proxddes t he means. H a d ye an eye, ye would have seen tha t w i t h o u t God all is naught . Ye cannot stretch out your arm, nor wi thdraw it but with His p ernaission, He who is spiritually dead would lau.~h at it, bul: his death would have been better for him than his laughter. Beware, . that ye do not imitate, other people because they made some material progress in this world, a n d follow not in their foo t - steps to attain a similar success. H e a r a n d u n d e r s t a n d that they are ig-norant of and ut ter s t rangers to t h a t G 0 d W h o calls you to Himself. But what is their God? Only a weak human being; and, therefore, they are le f t in a state of utter helplessness. I do not prohibit you f rom engaging yourse lves to a business or occupation: but follow them not who consider this world as the goal of all t he i r aims and desires[

Be continually praying t o God beseeching.Him tO grant you power and ahilitv in the execution, of all ) 'our affairs, whether temporal or s i ) i r i tual , Let.nOt y o u r prayers be en!pty words u t te red by your lips alone~ but let them be sincere-sup- plications .proceeding" from the very depths o f your he~irts: Let it be your true and sincere belief that e v e r y blessing descends from heaven. Ye will become righteous only when ye will make it a rule of your life that when ye are confronted Svith any difficulty or arc about to' launch upon an tmdertaking, before ye resort to any material resources, ye close the doors of your chamher and throw yo.urself down at the threshold o f God htnnblv imploring I-Iim to deliver you, by His grace , out of. the difficulty or hel I) you in y o u r undertaking. Then shall the holy sl)irit assis t you and an unknown way shall be opened unto you. Have mercy upon your souls and follow not those who have severed all their connections with God, and given themselves wholly to material resources so much so that they do not even utter the words Insha!lah, i.e., if it be the will of

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

God, in order to seek divine strength. May God open your eyes So that ye may be able to' see that God is the pillar of all your plans. If the pillar fails, can, the roof remain? It would not only fall itself but also cause the loss of many lives. In like manner, your plans can never Succeed without the assistance of God. If ye do not seek the assistance of God and make it a guiding principle of your life, ye shall never succeed, and ye shall d i e i n g r i e f . Think- not, how other people are attaining prosperity, although they know not the God Who is your. per: feet and powerful God. The answer to this contention is that onaccount Of iforsaking God, they have been put to trials of • this world. SometimesGod tries this way that when a person forsakes God and gives himself entirely upto the lusts, luxuries, and-the enjoyments 6f this physical life and tothe riches of this world, then the doors Of .this world are opened unto him but spirittially he becomes utterly pauperized and denuded and when he dies, he dies a victim of worldly entanglements and sorrows, and is cast into an el:ernal hell. Sometimes, however, the trial assumes.the form that~the person is made to meet di~app0intment even in his worldly objects. But the former is more dangerousthan the latter because it makes the man vain, though both ithe .classes are under the wrath .of God.

God is the fountain head of true happinessl " How can the heavenly bliss b e t h e lot of those who are ignorant of the Living God and are negligent about, and turn their faces away from Him ? Blessed is:he.who understands this secret and woe unto him who comprehends it not. FollOw not the wisdom of the world nor regard it with h0nour, for it is nothing but ignorance." True wisdom is thatwhich God has taught you in His Word.: Woe unto those who 10ve Worldly wisdom but those who seek Wisdom and kno.wledge in the Word of God, shall prosper. FollOw not the paths of ignorance. \Viii ye teach God what He knoweth not? Do ye run after the blind that they may lead you and show you the way? Ye fools t the

: blind will .not lead the blind. True wisdom comes f rom the • " holy spirit as has been promsied to you. Through the spirit

ye will be taken to the pure fountain of knowledge which is beyond the reach of other people. If ye ask with a sincere heart, ye will. find it. Then will ye understand that this is the knowledge which breathes freshness and a new life into your hearts, and helps you :t o attain to the highest pinnacle of the certainty of faith. (K i sh t i - e - - -NoohThe Ark of Noah)

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

What the Holy Prophet Muhammad Accomplished

By Sufi M. R. Bengalee

Teachings About God . . . . . - The most important function-.of religion is t o - fu rn i sh

humanity with the true conception of the 'Divine Being and help man to find the living God in his manifold relationship. with Him. The Holy. Pr0phet Muhanmlad accomplished .this grand task with supreme success. He .expounded .the absolute Oneness of.God and emphasized the fact that the Author of the universe .is free from all defects, faults and frailties. He is above all physical limitations and material needs. He is the sole possessor of all excellences. He is the.Infinite, the Omni- potent, the Manifest and the Hidden, the Merciful, the Kind and the Compassionate. He is the Creator and-the Sust~tiner of all things. I-Ie i s the light of the heavens an~l the earth, and. " l~erfect in all l)ivitm, qualities. " " "

I The Holy l-'mphet Muhammad not only taught, the Uni ty

of God, but took every .precaution that he might not be deified after his death. "'-Say, ( 0 M u l t a m m a d ) . I a.m. a mall. litee-,mtb yon, only the word o f God has beesi:-rez,ealed m~to me ," p r o - claims the Holy Ouran concerning, him. Whenever a follower of the Great PrO~)het is to mention his name, he has to s a y , concerning Mulmmmad, "lhe seJ:z,anl alzd llZe:Propltet o f God." "There is izoJze wor thy o f worship but ol, e /rue God aiz.d il,I~t- ham mad is 1.Ii~" Messeltctcr. . . . . I b.ear zoitlzdss /hal thcre is ~tolte fit to be wOrxhipped but Allah. oste witholt t a.partt.ler a.nd I bear ~,iltiess that : lIuhammad is H i s serz,astt and .~ ophet, a re the two most important formulas o f the faith, constantly used by every follower of th.e Prophet. By forbidding statuary, pictures and the representation o'f a[l living things in the house of worship, to which every mosque throughoul!the eiatire worhl bears witness. Muhammad eternally laid axe tO the root. of idolatry.

Muhammad expounded the attributes of God in :such a. way that the Beauty, the Glory, the Greatness and the Majesty


Of God are so powerfully impressed upon the mind of man that an intense spiritual hunger is awakened in him. Muhammad stressed the fact that man is the manifestation of God upon earth, he is endowed With infinite, dynamic and glowing spiritual qualit{es bv the developnmnt and unfoldment of which his spiritual hunger and the craving of his heart can he completely satisfied. The Holy Prophet Muhammad established a complete code of moral law and instituted a perfect mode of worship by following which a man can realize God on this side of the grave as the vital experience and realit.~, of life, in his direct and personal dealings with Him. wi thout the hell) of a n y in- termediary.

Unity.of All Religions An inestimableservice which the H01y. Pr0phet Muham-

mad rendered to the cause of world peace was to inculcate, for the first time, in the annals of niankind, the divine origin and

: hasic unity of all religi0ns. He lwopounded the sovereign truth that God, out of His infinite mercy, sent His messengers and l)roi)hets in all ages aml to all lands and nations. All these spiritual reformers and-divine guides came with one and the same.nfission, namely, to lead this benighted humanity out of darkness into light, and to hel l) them win success in the supreme lmrp})seof life, culminating in the realization of God.

The Holy Ouran, the Sacred Book, which. was reveo.led t o the great Prophet Muhammad proclaims, m its very first chapter, "'God is the:LOrd Of all the worlds," which unravels the truth that mercy of God is not confined to Arabia or Syria only, but all countries and nations have been equally blessed with His bounties . Just as the sun, the moon and the stars illuminate all parts of the physical plane of. the universe, so also must the word of God give l igh t to everycorner of: the globe. Hence the appearance of the prophets in all climes and among all ImOlfles.

Again we read in the Holy Ouran:- "'There has been mJ people wi lhout a H" arner ( I hophet) .

(XXXV-12) " A n d v e r i l y zee have raised in :every nation a messenger,

proclaiming: Serve one true God and shun false deities." ( X V I . 3 6 ) .

"'Sa% 0 Moslems, we believe in One True God and in the revelation, which has beeu sent down (o us and in..the revela-

I0 T H E M O S L E M S U N R I S E

lion which was sent down to .Jtbraham and in that which was sent dbwn to [shmad. Isaac, Jacob and to the Tribes;and we beliez,e in the revelalion which, was given to Moses and Jesus and we beli~oe in the revelations which were granted to all the prophets from their Lord. No distinction do we make between any of them. and {thus havin E accepted all the propltets) do we enter the religion of Islam', resi.qnin 9 Ourselves: wholly to God. (Ouran 11-132). :

"The apostle beliez,es in that which has been sent down to him from. Ms Lord. as do {he faithful cilso. Each ond-.be- lieves in God and'in His angels and in. the books revealed by Him and in His apostles and t,l!ey.sa.v, q, Ve make nb distinction between any o f H4s apostle~ (aeccpthv! ~'ome and reiectim others). (1"~=285)~ - " " • • , . . 7

The above verses will make i t increasingly clear that the faith of Islam ~ "/ enuncmtes, with the utmost emphasis, thepr in- - ciple of the fundamental unity 0 f all ' religions.. .The followers " o f M uhammad are notj all0.wed to"make any invidious, distinc-/ tion between any of t h e messengers-of G6d. who might have appeared in any part o f t h e world and in an).- time of history. The Moslems h~9,e to believen/ot 0nly in Muhammad but in a l l ot them along with Muha~mmad, because, ill essence, they a l l came with God's truth, as the common benefactors of mankind.

The importan6e and the value of this sublime principle can not be overestimated. This binds all.humanity in a.common and indissoluble bond of unity and fraternity. -

T o l e r a n c e - " • .

T~he ad,Cent 0f/the Holy .Prophet .Muhammad marked-the dawn of a nex~ era of liberty and toierance. The Sacred Ouran strictly prohibits compulsion and advocates complete . f reedom of conscience i n . matters relating to f a i t h . . The H o l y . Q u r a n s a y s : . . . . . - -

" "'Say: I t is tt;e truth b'O,;* t heLord ofyou.al l . T h e n whosoever will, let. him. believe, and wliosoever will,, let him

• ~ • " ] " 3 " ,"

dzsoet, ez e. (X\rLL-30)

"'Say: 0 people, the truth hath come u n t o y o u f r o m yo.~,r Lord. So, whosoever is guided, is guided for the good of his soul, and whosoever goeth astray, goeth astray only agah:st . it (his soul), And I am not a custodian over you/" (X-109)

aere ,s *zo.computston in religion. The :truth has become manifest from error.'" (1.1-256) ". i .

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

That is not all. Muhammad went a ~step farther. He strongly condemned the pernicous practice of sweeping dentm- Ciation of other faiths and m~ged his followers not only to tolerate b u t to appreciate goo d points in all religions. The Moslems were enjoined upon to desist ~even f rom abusing the

.idols of the idolaters. -It is to be noted that nothing is so utterly opposed to the spirit of Islam as idolatry.

History has-recorded the vivid accounts as to how stoutly did the Hoiy Prophet Muhammad defend the r igh t sand pri-

• ' vileges of thechampions of other faiths. " In the sixth year of the Hegi ra , the l ' rophet granted to the monks

Of the Monastery Of St. Catherine,near Mount Sinai, and . toa l l Christians, a-charter , wlfich i s a monument of enlightenedtolerance. By it the Prophet secured to tim Cln'istians important privileges and immunities, and tim Moslems were prohibited under severe penalties fi'om violating and- abusing what. was therein, ordered. I n th is charter t he .Prophet

ufidertook himself, and enjoined on his followers, to protect the Christians, t o guard them from 'all injuries.-and to defend their churches, and the resideime.s of their priests. They were not to be nn fairly taxed ; no bishop was to he driven cmt of his bishopric: no Christian was to be forced to reject his religion-; no monk was tO be expelled froni his monastery; no

-pilgrim was to be detained from his pilgrimage: nor w e r e t h e Uhristian churches to be pulled down for the sake of building mosques or houses for the Moslems. Christian woulen nmrried to Moslems were to enjoy their own rgligion, and. not to be .subjected to compulsion or annoyance of any kind On that accof ln t . I f the-Christians should stand in need of assistance, for the repair of their chtirches or monasteries, or any other matter pertaining to t i l e i r religion., the Moslems were to assist them." (A Short History of the Saracens by Ameer AlL)

Ibn-i-H~sham, the historian, has preserved for us the charter granted by the Prophet to the Jex~.'s. -It r u n s thus:

In t h e name-of God, the Merciful and the Compassi9nate. Given by Mohamnmd the Propl}ct, to the Belie~;ers, and als0 to flaose who have made common cause with them. All these .people will constitute one nation. The Jews who attach themselves t 9 our commonwealth shall have an equal right with our own people to our assistance and good offices. The Jews of thevar ious branc.hes donfic.iled i n Yathrib Shall form with the Moslems one composite nation. They shall practice their religion as freely as the Muslims: the clients and a l l i~ of the Jews sliall enjoy the same security and freedoms" "

Democracy and Universal Brotherhood. The supreme contribution wh ich the Holy ,Prophet of

Islam made tO the advancement and civilization of mankind Was to create a veritable universal brotherhood. Muhammad


appeared in .\i'al)ia at a / in l c when i-ace discrimination loonmd large in that count ry . ,qlavcrv constituted t h e basis o f - the

.

whole superstructure of society; It was at such tilne that he 1)r&lght the heavenly message~)f the equality of ail humanity. "'All mort ¢tl'c created o f A d a m and A d a m was crcaled o f c lay , " declared the Prol)het. "'7"he mosl riHhlcotts amollH 3'011 is the most respcclablc atnon[i you in lhe Sir/hi o f Goit.i' the (.,)uran I)roclaimed. Difference o fb i r th , count ry or color was no more to be the test of respectabil.ity.- Hencefor th it was the iritrinsic meri t - -honesty , in tergr i tv , righte6usness, learning and intelli- gence which was to be {he. criterion of honor . ' With his infinite spiritual dynamic, Muhammad drilled into his followers the magmificicnt ideal of the COlniiaoii l)rothet:h0od of :a l l man. Race hatred and color distinction vanished before the prol)het 's clarion call of unity.

The result was that ill a Short period of twenty-three years, a moral revolution took 1)lace.in Arabia.. A mighty change came over the land. l'eople of'I0w a n d humble origin attained to the highest offices. They becameminis ters of religion, gen- erals and commanders-in-chief in battle fiehls. I:vcn those who were formerly slaves rose to leadership of every descrip- tion. " " "

The followers of .the l)rol~het carr ied this message-of democracy to the ends of the earth. \Vherevcr they were, they exterminated color and race prejudice and established an inter'- racial brotherh'ood. ' .That partly explains hmv the ear ly Mos- lems succeeded in swelling-their number by millions in an in- credibly short period. To this day, evcvv mosque in the world bears undying testimony to t h e i ' r o p h c t ' s nt)ble achievement in this regard.. .

/ . .

Liberatign o f W o m e n -... ,

Before the advc.,nt of-th.e great Arabi/m iProl)het, women suffered grave in iustices in all counti:ies and underall-i-eligious .systems. Tliese f o u n t a i n s o f iniquity w e r e i~reated ,-is chattels 113" men and were regarded as a means of thei," self-gratification. In some countries, l')aby girls Were burned alive, Widows w e r e not permitted to remarry and women werei 'orced to burn them- seh,es when their husbands died. and in o thers women were denied the 'right o f owning property and could h e disposed of at the sweet will of men.

The Prophe t Muhammad appeared as the liberator and protector of the-fair sex. H e declared that he Was entrusted


With the special task of the emancipating of women. "i'he Quran proclainaed the essential equality of both the sexes.

"God created both men and women f rom the same es- • t y . . ° selwc, (i\-'-1) and bv virtue of their common humanity, they

were cqua!. "'llTomcn are Ihe ~larmcnls o.[ men. just as men are the gar-

ments of womeu." (II-18) The Holy Prophet is reported to have said; "'If a daughter is born to a iJian and hebrin.9 s her up well. lie shall be saved from fire. I f a man. has sons and daughters or vottngt'r brol hers and sisters and he educates them ,rod provides' for their ueeds, he shall be admitted into paradise. 7

Parents are not allowe:d to marry their daughters to whom they will. without the consent of their daughters just as in the case of the sons.

The marriage relation is instituted in the Holy Quran as a partnership based On the principle o f division of labour; to each is assi~aed a particular sphere of Work and the rights

a n d liberties o f each are scrupulously safe-guarded. "'Just as men. have righls, over women, so also women have rOhts over I I lCI I .J ~

A distinctive feature in the Prophet's noble work of the elevati6n of:women was that he gave themcomplete economic independence. For the first time in t h e a n n a l s of history women were accorded the right of inheritance,' and individual ownership of property.. The sister was to inherit the property of her parents just as well as her brother and the wife was to inherit the property o f her husband whether or not they had children. .in the same way, the mother had a share in the proPerty of h e r deceased children. "

Furthermore, the code Of law which Muhammad established imposed upon the husband an obligation i n the form of Mahar or Dower; to be bestoWedupon thewife, at the time of marriage as a mark Of respect to his consort. This is, of course, in addition to the full financial responsibility of main-

• taining the wife and chiklren, which:according to the Islamic law, devolved on the husband.

• Muhammad exalted the intellec:tual and spiritual status of women. Intellectual: "The acquisition of knowledge is a duty on dlloslems, both mal( and female," says the Holy Prophet,

: Spiritual" "'lVhoso doeth f looddeeds, whether male or

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

female and he (or she) is a beliez,cl~, such will enter paradise and they will not be. wronged in, the least/' (I \ ' -124) "Truly the men w/to resi.qn themselves unto Allah. and the women who resort themselves, and tacit, who belie~,e and women who-believe, and m e n w h o obey attd women who obey, and mett who. speak the t~'uth atM women who speak the trulh, and nten who are patient and women, who are patient, and m e n w h o are humble and womel~ who are hmnble, and men. who give alms and women who clive al,ms, and men who fast a n d w o m e n who fast. and men lwho 9uard their .modesty and Women who 9uard, and' mes~ who remember Allah oft attd women Who remember--AUah hatlt pre'pared for them forgive~tess and a 9reat rewardY (XXXIII-35).

The founder of Islam highlysanctified, by his precept and example, widow remarriage and the remarriage of the divorced women, which car r ieda Stigma in many quartets.

The institution of divorce ~ as,," one other measure which Muhammad adopted to reclaim the fair sex from slavery. He secured for t hem the right o f obtaining divorce in times of need so that they might not live a life 0f li~'ing hell when they found their marriage a failure.

The Great Prophet paid a tribute and respect to mother- hood, which'you will seek in vain to find. elsewhere. He said. "'Heavel~ lies,beneath the feet of the.moti!ers.'~

Throughout his life, the Holy Prophet Muhammad un- ceasingly exhorted, his followers to show kindness tO women. "'Best among you is he who. ~'.¢ most kind and well-behaved t o his wife," says the Holy Prophet. A b o l i t i o n o f L i q u o r

One can hardly, exaggerate the evils of intoxicating liquor. Gladstone said, "The combined harm Of three scourges--war, famine and pestilence is not as terrible as that of wine-drinking." '

Before the advent of t heHo ly Prophet ]~Iuhatnmad, the Arabian people were grossly addicted to t~iis giant evil. It is related that they were accustomed to drink at least five times a day regularly.

One of the most conspicuous reforms which the Prophet of Islam effected in Arabia early in the seventh century was that he put an absolute veto on the use of intoxicants. He achieved miraculous success in enforcing total abstinence among his adherents. Very dramatic is the story as to how


this noble task was accomplished. God spoke to Muhammad, abolishing the use of intoxicating liquors and he proclaimed the divine decree amongst his followers. At once they all broke wine jars and punctured wine skins. Wine flowed freely in the streets of Medina: And prohibition Was in force. Since then drinking was never prevalent in a strictly Moslem society. Wherever Islam has gone, drinking vanished. So dynamic was the spiritual power.of Muhammad that he removed by one stroke an evil which the twentieth centur)r America abjectly failed to-remove.

Abolition of Gambling : ¢ Gambling was another evil .which had a strong hold on

Arab nature. If was one of the causes of degradation of the Arabian people of Muhanmlad's t ime. The prophet's unique and unfathonled soul force enabled him. to liberate his followers f rom the slavery 0f this great demon. Bosworth Smith says: . -

"By absolutely prOhibiting gambling a n d intoxicating liquors, Muhammad did much toabolish; once and for all, over the vast regions that own his sway, two of the worst and most irremediable evils of European society; evils to the intensity of Which the Christian governments of the nineteenth century are hardly yet. beginning .to awake." (Mohammad and Moh-

'ammedanism by. R. Bosworth Smith--Pg. 207)

Science and Education -- At the time of Muhammad's. appearance on the scene of

Arabia, the people of that country were submerged in grossest ignorance.-They were wallowing in intellectual darkness. T h e whole period is designated by the historians as the Dark Age.

The Holy Prophet instilled into them a new spirit of in- satiable thirst for knowledge. Here are some of his sayings:

• "Seek knowledge, even though i t be in China." "'The. ink of the scholar is greater than the bIood'of the martyr." "'Men o f knowledge are superior to the devotees as the .Moon is to other stars."

Inspired by such lofty ideals, the Prophet's foUowers furthered the cause of science and education all over the world: They explored the heavens and the earth; inquest of knowledge and became devoted lovers of letters. It seems like magic, how this Untutored Son of the Desert drove away the darkfiess of

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

ignaorance from among

T H E M O S L E M S U N R I S . E 17

ties and to lessons in ln-incipled conduct, so as to enable them to develop a spiritual life. And. after they had been confirmed in morals and versed in the practice ofgood conduct, he invited them .to the heights of the nearness of God and union with Him and initiated them in the Divin e mysteries, and directed them to the Sul)reme Lord of Power and Majesty, st).that the), niight henceforth freely crop the green verdure of love in holy pre- cincts, of God and enjoythe privileg e of His approval and acceptance " (Najmnl-Hooda--The.L0de Star )

U n i v e r s a l ~MeSsage t o A l l M a n k i n d .

Muhammad's mercy and beneficence travelled far beyond the confines of Arabia. t-Iis followers carried the torch of light to .every corner o f the globe and dispelled t h e darkness of ignorance. They gave to the nations of the earth a high Culture and civilization and elevate~l t he re to the summit of glory. Alfr&l \V. Mari:in remarks:

"'By l~flin:q to a hi.qhcr moralaltd reliflious phtne the com- mmfftics of his day amt Place; by w ehtinq intoa harmonious reli.qious mlity, the coJ(flictia.q creeds of Mrabia. hIohammed twhic~.,ed that which neither the ]udaism ,nor the Christianity of Medieval Arabia coMd ac~'onipli.'~h. ~ a v . more. in ihe suc- cessful fulfilhitent of his ci~,iliciq.q work and in the realication of his supreme reli qimts aim. ll[ohammed rendered invahtal, le service. 1tot oMy to Arabia. b z)t to all the world., (The World's Great Religions by Alfred \ V . . M a r t i n )

It is a nmtter of utntost significance that the Holy Prophet Muhammad gave tomankind a compendium df laws, which is far ahead of any.code o~f laws that we can find in the twentieth century. The pr¢sent generation is confronted with many tangled and vetted problems such as economic problems, international relati0ns.lmarria~e and divorce prohlems and many Others which apparently have no solution. I f the principles as promulgated b~- this Saviom" of humanity were tobe applied, how quickly and beautifully the), would be solved. And peace would cover the earth even aswaters cover the seas. "'Most sttccessfur" says.a German Scholar Noldecke.. concerning Mu- hammad. " o f all prophets and religious persomffities." (Enc~ Bri t t .~Koran) .

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

K emal Ataturk.. A Life.Sketch Mustapha Kemal, the Turk i sh President, was born at

Salonika in 1881. He came of an Anatolian family. As a young captain on the generaI~ staff, he was one of the leaders of the Young Turks, his colleagues being Enver. Talaat and Djemal. These forced Sultan Ahdul Hamid torestore the con- stitution a n d i n 1909 dethroned him in :favour of his brother, Reshad, who ruled as Mohammad V.

During the world war, he fought with special distinction in the Dardanelles and later, under Liman yon Sanders, led the Turkish forces in palestine~ It w:is he who was resp0n- sible for the capture of General Townshend at Kut and the breaking of the British offensive in Gallipoli. From thef i rs t he was sceptical regarding a victory for the Central Powers.

After the collapse he took over the chief command froin Von Sar~ders at Adana, where, according to the arnfistice conditions, he was to collect the Turkish war material and hand it over to the Entente. This, however,-he did not do, but with the rest of the troops and all the nmterialmarched into Anato- lia, whence he was able, in the spring of 1919, to drive back a French detachment nea r Mersina. This success brought him a steadily increasing accession of ex-soldiers and volunteers.

Thus, in the smnmer of 1919, he was able to Call a Na- tional Assembly at Angora and Set up a Government in opposi- tion to the regime of the Sultan a t ConstantinOple.

Meanwhile he had recrui tedan army of over 100,000 men and in the autumn of :1922 attacked the Greeks with s u c h success that they had to evacuate Asi5. Minor. On November 1, 1922, the Angora Assembly had abolished the Sultanate and Mohammed V had got away in.a British Warship. The Osman dynasty was banished for ever from Turkey.

"REFORMS . . . . .

On October 29, 1923, the National Assembly proclaimed a Turkish Republic and chose Kemal as its first President. He broke with many traditions. : in March, 1924, he took the bold : step of abolishing the Khalifate, which had beenthe mainstay of Turkish power and prestige, ' " " although he claimed that~ if he had liked, he could easily have made himself Khalif. He had utilised the .Moslem agitation i n India against the-curtail-

19

ment oJ? the power of Turkey as jeopardising the functions of the Khalif to win the Peace Of Lausanne, and it was not till this had been done that he discarded the. Khalifate. Kemal substituted a code of civil law for the sacred law of Islam, suppressed all:the Islalnic religious orders, disestablished the church legislated against polygamy and purdah (Veil) forbade the wearing of the fez and turban, set up-a drastic system of taxation and introduced--Latin alphabet, for the Turkish langxlage--and all this without provokingany serious opposi- tion.

A f t e r t h e war he mai-ried Latefeh I-~anomn, the daughter of a rich Smyrna merchant, who gave her. a dowry of £ 130,- 000. Educated in England, she was a leader' of the Turkish women's movement and went about mweiled even when at- tending official functions with the ~Presidentl He divorced her in August, 1925.

In December, 1930, there was an agitation for the revival of the Khalbfate and over 1,000 religious leaders.were arrested. One o f Kemal's fears w a s t h e creation o f a wave of popular feeling against Turkey's abandonment of h~zr leadership of the Moslem world. He eliminated all Arabic words from prayers and .even the call to prayer :from the minaret was made in Turkish. Reactionaries greatly resented this and many were imprisioned.

Other "reforms ~.' were the introduction of Western music anddancing, the substitute of the handshake for the obeisance, schools for social science, regulation of the employment of children, a n d a n annual chi.ldren's week during: which the whole State is nominally administered by youngsters. Kemal also drove the beggars off the streets, made it a crime to laugh at the-mad or crippled and forced engaged couples to produce dean bills of health before they could marry.

, Certainly the most outstanding figure of theMoslem world in the last twenty years in- war and diplomacy, Mustafa Kemal was the idol of the. nation whom he carried from a state of impotence to the stage where it became a strong and well- or- ganised power. His strategy in war and his sincere and genuine patriotism which .on no occasion failed to inspire a new national fervour and a n e w hope in his following were the wonders Which Changed thewhole outlook of schemes of post- war peace settlement in the eastern Mediterranean. A nation


rose alm¢~st phoenix-like from its ashes and under the inspir- ing an'd vigorous lead o f a compelling and forceful per somility set about the task o f buildii'lg'u 1) anew the national s tructure in a setting hitherto wholly tmaccustomed and with a zeal and determination which in a few )-ears rehabilitated it in the es- timati0n of nations, with an enhanced prestige and respect. The later diplomatic r01e played by Ata turk in effecting, treaties of mutual advantage with Turkey's" neighbors, was a fur ther tribute to his construct ive genius. The Turkish nation is the poorer fo r t h e loss o f a lovC:d and honoured her¢~ and the Moslem worhl has cause ior deep sorrow for t he dei~arture of a:.~rdat soMier ~tnd statesman whose achieveinents have had a tremendous influence ove~: the trend o f international politics in the course, of h .generation.

(The Sunr ise , Lahore. India)

• " . " . . . .

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

Jewish Rights And Claims To Palestine

The . vet3' nam.e "Palestine" clearly indicates the non- Jewish origin Of its original settlers. Today the land is: of- liciallv, called "F i l s t in" - -a name plainly suggestive of the Phil- istine ethnic element. The Hebrew occupancy of the land did not .include-Philistia a n d was never very secure because of tribal differences among the Hebrews themselves .and because of the Babylonian conquest wh ich follov;,ed. Af te r the return

f r o m the Babylonian ¢ap~tivit3 there were other fu r ther difficulties for the Hebrews (or Jews as the)" were now Called)

'owing. to the thrust of neighboring civilizations upon them. "['hen came the diaspora, a-dispersioll which-continued for

• many centurms. -. " A n d So the h i~ory of the Hebrews is btiti a br ie f episode of semi-tribal existence among more firmly established civiliza-

• .tions. Never w e r e t h e Hebrews long.in peaceful possession of the land of Palestine because they lacked political coherence and • basic, tribal tmiD,,~ The Hebrew kingdom which was-established

• about 1095 B,. C. lasted less than a hundred years and was torn by .internal strife. into the kingdoms .of Judah and Israel.

The-Jewish claim to Palest ine rests on a religious-biblical dogma that: is not binding on .those who cannot accept: it by reason of-different b e l i e f . . I n the real world of practical, polit-

--ical and ethnic:values, Claims are based Upon l o n g established !egal titles. \Vhatever sovereign Claims the t - I eb rews had

s o m e two thousand y e a r s a g o to the land o f Palestine have long since vanished. Those. claims .have long since lapsedi ac-

- cording t o m o d e r n international concepts of.riational .title to land. A n d . t h i s is tr~ue not only of tlle modern Jews but of other, racial minorities who .have made analogous claims to o ther parts o f the world.

. - As an example of a sPurious championing of such claims one may cite the. case of David Lloyd George ~who once con- sidered the occupati0n of Upper Silesia by the .Germans for a

:period of thfee, hundred years sufficient groun~l for the post- : war German claim to that territory, That claim was not un- - reasonable. Yet it was the same Lloyd George who denied the. ~,alidity of - the Arab ciaim to Palestine after an occupation of

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

nearly two thousand years. It was the same Lloyd George whose gox ernment was responsible for the Balfour Declaration.

The basic inadequacy of the modern Jewish claim to Pales- tine is well set forth by H. G. Wells, who says in his Outline of History.that the great Solomon was a petty:chieftain and that,his kingdom was but "A pawn lbetween Phoenicia and Egypt." Wells also says, "For three centuries the life of the Hebrews was like the life o£ a man who insists upon living. in the midclie Of a busy thoroughfare, and is consequently being. run over constantly by omnibuses and motor-lorries."

Again Lewis Browne, a Jewish author, States i n h i s b o o k "Stranger Than Fiction" that at its zenith the Jewish King- dora was but "a doormouse compared to the mighty empires of Egypt and Babylonia.,

These Jewish claims have no doubt l/een thoughtlessly. reinforced by many .Christians who have been influenced b y the Bible--a book necessarily favorable to the Jewish people.

The impertinency of the Jewish claim to modern Palestine was well set forth by file late Morris Jastrow in,ills book "Zion- ism and the Future of l'alestine." O n page 27 of that book he says: "It is a fact Of the utmost significance-that the great contribution of the Jews to the world's spiritual treasury, was made not while the national life. wa s flourishing, but as i t was ebbing away. The prophets with their revolutionary doctrines " made their appearance w h e n t h e southern Kingdom was beginning to show symptoms of decline, and the movement reached its height after this kingdom had disappeared and the national existence of the southern Kingdom was threatened. The religioli of the Prophets is the swan song of ancient Hebraism, and the example of a people flourishing without a national background had to be furnished to the world in order to bring the new conception or religion to fruition, which divorced " " " " " rehgaon from natlonahty and made it solely the ex - pression of the individual's aspiration for the higher life and ¢ for communion with the source of all being. The ancient He- brews disappea#ed. It was the Jews, as we should call the people after the Babylonian exile, who survived, and they survived despite the :fact that they never recovered their na: tional independence in the full sense of the .word."

] . . -

Speaking of this perennial Jewish clailn to the Imad o-f Palestine Hocking (TheSpir i t of World Politics, p. 375) says: " I f one seeks to accent this claim by the statement that the

Continued at bottom o~ next page.


The Values of the-Holy Quran By

A. F. Kahn Chaudhry, B.A.

The first thing to be noticed in Connectiofi wkhl the Holy Quran is that it was revealed to a historic personality, in a historic age, i n piecemeal, according to the exigencies and demands of the situation, was immediately recorded in writing, or committedto memory, and was reci tedat every time in prayer and congregational services. So the p6ssibility of self- contradiction and inc0nsistancies is out of the question. Fur- thei- the contents Of the Holy Ouran can be divided into two broad parts , (a) personal (b) impersonal, general or universal. l'ersonal narratives are. those which have direct bearing upon the life of the Holy Prophet Muhammad but they serve a s example to others (b) and thos e which are re la ted to the conduct of the Moslems in general. Another special advantage of the Holy Ouran is that it-has found a living embodi- ment o f its doctrines in/the person of the Holy Prophet Mu- harem/~d, who; i n the words of his talented consort, Lady Aye- sha,--was ".the very personification of the Holy Ouran." No other scripture can claim this supreme privilege.

In the second place the Holy Quran was revealed in Arabic language, which is regarded as the mother of all lan- ,.~ages, in pure classical diction and is regarded as the priceless gem in the purest ray serene of the Arabic Literature. Al- though all Other scriptural languages, e. g. Sanscrit, Pahlavi, HebreW, etc. have become more or less extinct, hay61 lost their fragrance, and is"of interest only to a handful o f research scholars. Arabic,.however, is rising more andmgre into popu-

Jews were 'driven out ' of their homeland, the assumption is that conquest gives no rights; and in that case the British have no right to dispose of the land from Which theyhave driven out the Turks." Hocking also refers to the fact that the Jews were never forcibly exiled except dur ing the years 6284535 A.D. under the emperor Heraclius. Apart from that forcible exile many never lef t Palestine and those whc; left did so voluntarily.

---(From Whither Palestine.., Published by The ,4rab National League)

24 T H E M.OSLEM S U N R I S E

larity and importance and in recent .years has been introduced as a subject of study and investigation in almost all the Uni- versities of the East .and the \Vest and is destined tO play a n important role as the Lin~la Franca of the World. It is still. as nmch a living language as it was in the past. The Holy Ouran, in its original Arabic 'text.-~-.is being recited ever\- morning by s i x hundred million Moslems: and is intelligible to the nmjority, of them.

In t h e third place: Systematic and eIaborate arrangement has been made t o preserve the-integri ty and purity of the text of the Holy Ouran. Even the worst enenfies of Islam, have not been able t"o question .t!ae purity o f its text. T h e present arrangement of the chapter and section o f the Holy Ouran has been made underl the instruction of the H o l y Pro- phet himself.

In the 'fourth place : - -The Holy Ouran is an inexhaustible mine of profound spiritual wisdom and deep religious truth. lhe like of which the world has not witnessed up to the present day. It is. tmiversal in i ts appeal and suited to the condition of 'every a~e anti c l i m e . . q . m e Of its texts are o~f: the prophetic type, which means that although their me;tninff and implica- tions h a v e no tbeen - fu l lvmide i ' s t ood up to this day. They are sure to be explored in 'near o1: distant future.--(x'h~n people will realize its worth and value. Even the stories of the Prophets and the Patr,iarch Which have heen repeate d in dif-" ferent forms, have prophetic significance and testify to the

i~¢T T " s well known but oft repeated dictiml r-tl, tory repeats itself," indicating that the .~ame cycle or chain c;f i~acidents is likely to be repeated in the future--

l:n the fifth place: The Iloly .Qlll'ail iS the only. book under the sun which gives a clear and convincin~ evid~l]ce about the existence of G0d, His attributes, mode a n d iilethod of manifestation of those attributes.~l"elation of God with His created beings and so on. Fo r example in:the Holy Quran God h a s been described as I¢ .q B B. which means the Creator; .Prox:idor and Sustainer ~ " ' • of t heumver se . And to qnote the words of Maulana Muhamad :\li. the-translator of the Holy Quran, "The Arabic word Rabb conveys not only the idea of .'fosterino brilt.qilz[i-np, or nourishht.q but also that ~ff rcqulatiis(i, coJ!tPlel: lug and accomplishinq, i.e. of tile evolution of things from the crudest state to that of ihe h_ig-hest perfection. -\ccording to Imam Raghib, Rahh si~nifie's the fostering of a thing in such

THE" MOSLEM S U N R I S E 25

manner as to make it-attain one condition after another until it reaches its goal of completion. Hence Rabb is the author of all existence-. \Vho has not only-given, to the whole creation its means Of nourishment, but has also beforehand .ordained foreach a sphere of capacity and within that sphere provided the means by which it continues to attain gradually to-its goal of perfection. It Will thus be seen that the word Rabb which for want of a b e t t e r word, I render, as Lord, .conveys a far

• nobler and.grander ide~k than the word A b or Father which has comparativeh" a very limited significance. The Moslem prayer therefore prefdrs the use of the word Rabb or Lord to tha t of ,4b or Father ih addressing the Divine Being." Another attri- bute of God is Samad which implies that:every thing is depend- ent upon Him, withOUt He himself being dep.endent upon anv- thing. Thisat t r i lmte of God. at once summarily dismisses the idea of 'Sonship' in all l~hvsical sense, which is an indication of the imperfection and frailities of human being. Hundreds of similarother attributes may be nmltiplied, which reveal the full manifestation of His glory, dignity and Majesty. and vindi- cates Him against all charges Of parti,'ility, injustice and in- carnationh0od. This stfl)lime'and:unconipronlising lnonotheis- tic concept of God is at: once it challenge and protest against all fo1"ms polytheistic anti dualistic coucept . . . . ..

Lastly :--The Holy Ouran is.the only book on earth which can offer ,'t solution in broad outline to.all the-present-day

_bail'ling social, economic and political, prolflems. For example it lays down definite principle iwhichShould govern the relation between man and-woman. It tells us definitely that man and woman have been created from the samesoul, so that there is no...inherent- difference in the intellectual capacity between the members Of two opposite sexes: Each is independent in his or

• her respectivesplaere of ai:tivity. Right of marriage and divorce has" been Conceded equally to man and woman, and woman has been given:the right of owning property. "

Regarding-the: economic question the Holy Quran prescribes the via media course between the two extremes Of capi- talism and. cotnmunism. Islam as represented by t h e Holy Ouran, doesn0t deny tlae right of private ownership of property .and. lays do~ n Certain flmdmr~ental principles, by which, extreme form ofCapitalism becomes Virtually impossible. The Holy .Quran condelnns the Law of Promogeniture by which the property goes to one single hand and prescribes tha t it

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

should be equitably distributed between sonsand daughter, and anaong a Wide circle of relati,~,es, none canbe regarded as "Turned-out?' Secondl3,s Zakat,i.e. poor-rate is one of the well-known institutions in Islam by which the Moslem state has been given the r ight of levying a tax f rom the propertied people and spend the same for the good-of the poor and needy. Besides there are several other compulsory and optional chari- " ties on special ceremonial occasions known as Sadaquat, which if carr ied out literally will at once make .the state affluent enough to carry, on all kinds:of humanitarian and philanthropic work. Thirdly:--tin Islam there js that interdict to U S U R Y a system which has been condenmed in the most emphatic terms by the Holy Ouran, and which is truly the soul of capi- i talism. Further the Holy Qurar/has encouraged ."investment of money" into different nation--buildinffwork and profitable

" t . . . " - concerns, characterized as Fa.Thdlah. and.has., thereby en- . couraged thecirculation of money. At the Same time it has urged its followers tomake :provision for i~he morr6w Called Saat by the Holy Ouran and f0rtifv 6neself against the rainy day and ~.gainst all'rlsks and dai~g~rs " " i ~.

Coming to the .question bf political, relatignship, the Holy Quran has laid down certain broad outlines and left the details to the individual.discretion of the nations. It is, however ,certain that theabs01ute monarchicalform of GovernmenL in the words of Louis, the fourteenth, of France, ~ " I a i n the state," . it has repudiated in the most emphatic terms. Islamic Govern- ment must be representative government~ The Ruler of an independent Moslem State must be elected either directly or in- directly through a. college of Elders . a n d when once elected ordin/trily he is eelcted for life and cannot be deposed except for physical, moral and mental Consideration. He should gen- erally abide by the decision of the representative bodies but- will have the pereogative power in emergent cases.

Regarding the relationship betweefi one community and another, the Holy Quran exhorts its votaries-to deal with them with Adal,,i.e. justice and fairplay.. A n d du r ing the sover- eigaaty of the Prophet as the Lord of Arab ia ,~ the minority_ communities viz., the Jews-of Medina, were given the liberty of worship, freedom, o f having, their own culture and tradition. The Moslems should even be prepared to lay down their lives in defence of the churches, templesand synagogues of other faiths.

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

. . . . A n i Islamic H y m n • . : - . ' , .

' ' " . By N i z a m a t Jung

. . . . Ufiseen, al l-seeing Lord o f all, " " ' Eternal, increate ! " T h y wil t makes Worlds ari,. Thy: ' thought Unknown is t C r e a t o r Thou of heaven a Lord- of. Eterni ty , Al l life from Thee alone h~

" " " Al . I l i f e re turns to Thee.

Fi 'om No~hing t o Infinity, F r o m formless Clay to Mal

: A t O m s o f dus L we are mac And quickened b;: T h y bfe: Yea, T h o u - dost "breatlle a'

i . : : : : In to the heart_ of Death.

Al l •seeing arid al l -kn0wing

O u r life on .earth i s - i d l e

- - . , .

- : T h e hidden and the manif~ A l i k e are known t o Thee :

• iAll.~acts, a l l thoughts w i t Of sin o r ' p rob i ty . .

. . . . . . Thou gtfidest w i t h a MasteI : -If man but understood,

" " ., H i s Soul-from tha t"which • T o evei-lasting Good.

VCe praise Thee, and obey': . . . . Lo rd o f the .Vvorids! Al l l i fe is T h i n e A n d T h i n e the J~ld~nent Day~ " - "

" O lead us t o the path o f - R i g h t ; • Guide us along theAVay . . . . .

" O f those on whom Thv ga-ace do th l ight , A n d not of those wlN. s t ray !

. " • • ( I s l a m i c Cul ture)


Notes and Comments When History is Fiction: . . " -

Recently we came across a series of articles. "Links Of Christianity;s Chain" by Albert F . Gihnore, Litt. D.. in the Christian Science ~hmitor . It i s a - len~hy dissertation and will probablybe published as a b i g booki 111 course of the twenty-fourth of fifty=six articles, the most erudite author, writing on /slam, observes regarding the 3Ioslem conquest. of AlexaMria : "

"\Vheil :he then head of Is lam-was t.hl that its library contain~'d priceless l)~oksand manuscril)tS: he replied. 'El{her what those l~o.ks, con- t a in i s in the Koran or it is not. If their contents are in /he Korani the 1)ooks are uselesi~., I f not. the l)ooks :ire false and useless-; Burn them.' Tiros did this scourge . f Christ ianity wipe - 'w ducunaents whic l i i f -preserved 10dav might clarify many t~f the greatest quest ions 'which have c -n f -unded 'human i :v . " ('l"he Christian Science ~Ionit . r . Oct. 29. 1938):

The above-mentioned alleged st¢~ry of the burning of .the Alexandrian fibrary by the ~Ioslems, represents the most flag- rant and typical example of the abSohltelv false and purely_ lictitious tales, which lhve been circulated about Islam by the igmorant western writers, The truth about the matter is a s follows-

. ,

There werc two libraries in Alexandria--one at Bruchion and the other at SeraI)im. The one at the Bruchion quarter; which was the larger of the tWO; was Connected with the Museunl aM served as a sor tof Academy. During his attack, Julius Ceasar set fire to his shil)s ~ wlfich spread to theBruchion quarter and destroyed the celebrated library.

The disgrace of the pillage of the library at Serapim eternally belongs t o t h e Christian emperor Th~/odosius. I n 389 or 391, he passed an edict concerning the l)agan.naonuments; and according to his order, t he Christian Bishop Theophilus destroyed the library at Serapim. So, there existed no library to be l~urnt 1) 3- t!ae'3loslems at the time of theh" conquest of AleXandri~. The last part of-the library was burnt by the Christians more than .two hundred and fii'ty years before the Moslem conq~lest. -.

There is a host o f \Veslern historians who have frankly


admitted that thegtory of the burning of the library of Alexan- d r i a bv .the Moslems is pure fiction and an-ig-nominious lie. Those-of the readers who mav be interested to learn the truth

.

about this story may consult such works as Decline and Fal l of the-;Rofiian l~.mpire hy Gibbon, History of Conflict between Science and Religion by William Draper. EncyClopedia Britan- ica Eleventh Editiom vol.. I Page "570 and vol, VI__Page 546, and.Mahomet, the Illust1ious, by Godfrey.Higgins and. man)" -other historians. ~-.

It "is a most poi.~nanttragedy tha t the western write~:s sit down to write hooks and without the least compuilction of cgnscience , insert in their works popular false:stories as his- .t6rical facts. Though they have ample materials at their disposal, the)- do not think it necessary to take the trouble of- .making research and sifting the t ru th from falsehood. These are the people who are -responsib!e for. widening the gulf of discord and .hatred among the different-sections of mankind by Promiscuously tiltering untruths and hall"truths into. the ,'finds of the general imblic, a t a time when the world is sorely in need of learning truths about all peoples and faiths so tha t

. a new era of. nmtual understanding, respect and appreciation may he inaugurated and peace may be est~iblished on earth, for which there is a-ufiiversal hunger.

" C l ~ r i s , ~ a n : M i ~ s i o n s t o M o s l e m s - . . . , , ~ , . i . - . . " . .

The Christian missionary- organizations, of. Eur0pe; and America have been spending millions and millioias of dollars

:in their evangelistic work all over the world. People are, however, very pessimistic about the success of their gigantic missionary enterprise~ A _few year s ago, theLaymen'S Commission of America published a. report deploring the results of Christian missionary activities. This is theopinion of the laymen about their general work. Even the-heads of the missionary organi, zations and {he missionaries themselves are becoming increasingly.conscious o~f their failure among the Moslems.and they make no secret 0f their deep "concern" of "the results whether measured in terms of the number of genuine converts

. . or by. any other .standard are apl~arently infinitesimal in pr o~ - portion to the sacrificial outpour!ng of humanl i fe and material

" r • ,9 resources which they hax.e entailed. .

This keen sense of "failure of missionary work in Muslim

~:, 1 4 0 8 0 8 | |


l a n d s " led to e n q u i r i e s as to t he ~causes o f th i s f a i l u r e . H e n c e , y o u will r e a d a r t i c l e s on th i s sub j ec t e v e r y once in a wh i l e in C h r i s t i a n m i s s i o n a r y pub l ica t ions . Recen t ly , R . A. Mor i - i son '! c o n t r i b u t e d a n a r t i c l e " M i s s i o n s to M u s l i m s " w h i c h h a s b e e n I p u b l i s h e d in I n t e r n a t i o n a l R e v i e w o f Mi s s io n s a n d the s a m e has a p p e a r e d in a c o n d e n s e d f o r m in "~Vorld C h r i s t i a n i t y . T h e w r i t e r e n m n c r a t e s , a m o n g : 6 t h e r s , t he f o l l o w i n g r e a s o n s : .

"One commonh' re~:ognize~l reason why Muslims do not become Cllristians is the nacure of: Islam itself. It alone of the outstanding religions arose after Christianii.y, and it alone claims to supersede it. According to the orthodc/x Muslim doctrine of divine revelation, Muhammad was the last and greatest of the prophets, greater than JesLts Himself, and to sums: mon Muslimg to ChriStianity is (from theMusl im point of v iew) an in- vitation to revert to a less:complete and lessexplicit revelation of God. Jesus, says the Muslim, was an ascetic, who never married but renounced this world for the sake;of thenex t . His exampl e, therefore, is of little practical value for the average man of today. Muhamnmd, on t h e other hand, offered a pattern of right conduct for all conditions and circumstances of life. In his varied caree-r may. be f0und a precedent for guidance in all emergencies. VVith these ad~vantages on the side of Islam, why, "asks the Muslim, should he renounce his religiotl in favor0f all inferior faith ?

But, over and above these general considerations, the Muslim un- hesitatingly denies the truth and validity of the message .which the Christian missiona~ry bears. Even if Christians may claim to .be "People of a Book," of what value is this, asks the Muslim when the Gospel as now circulated is full of cori'uptions, and in any case resembles in -its form the Muslim Traditio.ns rather than the Koran, whi~-li is the very ~,¥ord of God? From - tile"outset his mind' is closed against ~he acceptance of the main Christian

• . • - • • 4 - • " " ' doctrines--the Tnmtv. the dlvlmty of our Lord, H i s death on the Cross, His atonement mid resurrection. - "

The Muslim can pei'ceive no .necessity in the"nature of things for .a mediator between God and man. All the Jewish an d Christian teaching about the sacrifice for sin seems to him irrelevant, if not impious. Again. the Christian-negation of "good works" ~s determining ultinmte-salvati0n

. t

opens the door, in his n:ind as m that of some of St. Paul 's opponents, to a doctrine of licence. A Ioreover, the ~usl im has a set of moral values quite different from ~he Christian's. H'e misses: in Christianity t h e emphasis on ceremonial puri ty; he condemns tile Christian partaking .of pork and wine.

To all these difficulties must be added otl~ers that ' derive from the failure of the Christian Church mid the-Cliristian comnmnity to live up to the ideals of tlieir Founder. The blood-stained legacy of the Crusades, the

~imperialistic policy of European powers, the disloyalty to the local Muslim

T H E M O S L E M . S U N R I S E 31

.have united to eml)itter and sour rela~ons between Muslims and Christians- and to render more difficult the" fri~dlv approach of .the foreign mission- arv or the imlegenous Christian. .-\g'~il"l, the impact.of the "xVest upon the East, through the theatre, the cinema, the radio and the newspaper has exposed to view the seamy side of western civilization and lent some justi- fication to tim criticism tlmt Christianity. lmving failed to redeem the life of European nations, is doomed to sinfilar failures in tim East.

Even the Christian" Churches, which should embody and exemplify the Christiaia message, are a t times a stumbling-block and an offense through their pictures, .symbols and rites,, which to t h e iconomclastic- Muslim savour of idolatry, while their.mutual antagonisms give the lie to the fundament~il doctrine Of Christian 10re. Tlie motives of tim missionary lfimself do riot escape criticism, as in the eyes of many he is but an agent of a foreign power, or h a s claosen this -career to increase his merit before God. Missions; again, are condenmed for their attacks on the character of Muhammad and the validity of the Koran, as well as for their habit of taking advantage (as the Muslim sees it) of the immaturity of children in scfiools and of the weakness of sick folk in hospitals." "

Vv'e w o n d e r i f the l e a d e r s o f t h e Chr is t ian o rgan iza t ions ' and the missionaries l thenaselves Can meet these d i f f i cu l t i esand a n s w e r these questions,, to t h e s a t i s f a c t i o n o f the en l igh tened people . .

• . " " ~

_ . • . . . . .

• " • t

Islamic Fellowship B y O m a r C l e v e l a n d .

~Islam is t h e rel igion 0 f peace and is f r e e f r o m dogmas and •conventions. I t has one fa i th and one b r o t h e r h o o d . I t s s imple c reed " T h e r e is no God ' bu t A l l a h , " needs no explana- tion. I t is u n d e r s t o o d by all.

I s l am t e a c h e s u s tha t Allah, is t h e A l m i g h t y and All Knowing , tha t h e has no par tner , no son an d tha t he alone is

: w o r t h y o f worship . One o f the blessings c o n f e r r e d b y Is lam is t h a t the whole o f h u m a n i t y is one i n i t s origin.

• " B e c a u s e o f this, those w h o . h e a r d the message of M.uhammad ( p e a c e be o n h i m ) , t he re g r e w a m o n g them a spir i t o f fe l lowship a n d b r o t h e r h o o d t h r o u g h the centur ies w h i c h has been I s l am ' s g~eates t asset .

I s l am prescr ibes a complete code fo r t h e r egu la t ion o f ou r

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

lives, andremedies for our social ills~ It aims at i 'aising human- it), to a higher plane. All the necessary steps areot~tlined for the social, moral a n d spirit.ua! development of man. Equal status is g iven to men and wonaeu. \Vhatever-one's race or antecedents he is received in the brotlaerhood Of islam, where the k ing and begger sit side by side and are .inspired topursue a common ideal.

Islam practices equality and religious toleration" this has ever been its pride. I t has drawn mankind together in one common bond.of unity and inspired a new life.

Wherever Conquests have been made Moslems have carried the seeds 0f ~their culture and:civilization, there;i also. great libraries and universities were founded and fourished, tn the

• earlier Centuries they carrie d to benighted: Europe the torch of learning,

Glvn Leonard says, In the east I have come in contact with Sfuslims of all classes and conditions i n l i f e ; and I have found that, irrespeci~;e of class and C0ndition, they a r e will- ing to live up to the liberal princilfies of Islam.

The), are pious, simlfle, open-hearted and believing. Their religion is surrender of self to Allah. \Vhether Afghans, ': Baluchis, H industanies, Somal.ies, Turks. Berbers or Eg)q~tians, .I Mussalmalis are insp i red kvith the same common feel ing of idealism, and bound by the same tic of fraternity, and good fellowship. In peace or.w.ar, at home or in the batt!efieht a~ friends or as enemies, they are ready everywhere to give proof of their ltloral and spiri tualcourage. The 3- are brave beyond comparison, fearless Of death and unshakable in their belief in God and their devotion to the Holy Prophet. T h e i r learning, piety and loyalty have filled mY soul x¢ith wonder and admira- t ion,-- they are fit for Islam and Islam is the.fit r.eligion for them. It is indislmtable that t i le power of Islam-Can raise even ordiflary men to lof tyheights ofl idealism."

In spite O f difliculties Islam has. marched Steadily to-new and successflfl.achievements, changing i ts formations and its strategy to meet new conditions. So life offers no more compelling purpose, no satisfaction more .complete than the effort .and desire to discover and work out the plans of-Al lah, the .Creator, Sus t a ine rand Lord of the Worlds.-

Once we have lived in accordance with this plan, however : briefly, all other modes o£ living a r e found incomplete. ;

What Islam,, Islam i.q the reli.qiml whicla is wrongly called M0ilammedanism.

1. Islana. means. (-1) P e a c e : . - - . {, 2 ). R&ignation

The ~i.t,mificance of the name Islam ig the at tainment of a life of perfect peace: and eternal lmppiness throu.gh c0mplete, resignation to lhe \Viii o f God. - -

2. Alisolutelv unctmq~ronfising monotheism is r i le central teaching ,,f Islam. "~I.a:liaha. ' .lllallah 3Itdmmmadtir-I{asultdJ a-' ' "There is none wortliv of worship bnt. ,me and the only God ( A l l a h ) , who possesses all ~- ,.xcelltmces. and Mttlmmmad is His l~rophet. ' ' Th i s is the most importmtt &,cirine *,f i s lam, -Fttrthermore. Islam helps us to establish a perma- nent relati6nsl.aip (vitli God and t o r e a l i z e Him during .our earthly life :is imr Helper in all our affairs andunder takings-

3. Is lam requires belief in all t h e p r o p h e t s attd spiritual guides in: t'luding Almt lmm. Moses. Icsus. Krislma, BUdha andConfuc ius : " Islam represents the comple t ion 'o f the.mission of all the prophets from the earliest.dawu of history: that in fact alll the prophets o f~30d came With one and the same mission. Tht t s Islam-estabi[shes. peace between all religions. -

4. Qttran. id te Muslem Scripture the w o r d of God was revealed t,~ the 3laster-prol~!}et Muhamnutd over thirteen hundred years :tffo and has l~een~ preserved in tac t wi thout , the slightest change. "I'here are millions and millions ~;f Mos lems who know the :whole :Book by heart. It i s an incxhau:~tihlc mine td:spiritt/al truths which satisfy the needs of all peoples o f all.countries. . - .

5. The establishment of - t rue democracy-and universal brotherttood without any discriminati, on u f caste, creed, colour or country is the ufiique and utirivalled distinction ,~f Islam; : I slant ha~; not only propounded lint fulfilled and real ized the splendid pr inciples of d e m o c r a c y in the , actual life and action of huntan soc ie ty .

6. Following are a fei, v of the specitic peculiarities, of Islanl : (a) Liberation of women by establishing the equality of both sexes.

safe,g-uarding.their rights and liberties and raising their status. ( b ) Absolute veto on all intoxicants. -" (c) Sohition ofeconomic problems. ( d ) The furnishing of humanity with the noblest practical e t h i c s . ( e ) T h e promotion~_0f science and education: . " .

7. Fol lowing are sc,me of the ohligatory dut ies o f I s l a m - ( a ) Daily prayers. ( b ) F a s t i n g i n t h e m o n t h o f R a m a d a n . " " (c~ Fixed.almsgiving and charity. " . (d) Pilgrimage once in offers lifetime, .provided circumstances allow.

S. . . \ccording to Islam life afler death . is- the continuation o f life ,,u earth. Heaven :and Hell begin right froiit here. Heaven is eternal and everlastinff, while I-fell is onl~e -temlmrara ". .Hell is as a hospital - treatntenl foi t h e htmmn . / o u l Which~ as s o o n a s i t is curedl .goes t o lleaven Heaven is the att;dmnent, nf a life o f evertast ing. .progress a n d c,,mplete joy and happil iessthrougli nnion with God a n d by the develop- me'at of the" fine Spiritual qualities and tim unlimited capacities tha t have been implanted in man. . . . . . . .

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Books for Oriental Scholars Interested in

i s l k m , _Arab ic a n d P e r s i a n

The Holy Quran, Par t 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . $2.00 (English translation with commentary)

The Teachirigs o f Is lam: English Cloth . . . . . . ' . . . . . . . . 1.00 Do. Paper ..................................... 50

The Islamic Mode of Worship (illustrated) . . . . . . . . . . . 50 The True Islam . . . . . . . . . . -2 .00 Ahmadiyya l~Iovement.. : . . . . . . . . . . . 1.00 A Present to the Prince of Wales . . . . . . . . . . . . . . . . . . . 1.00 A Short Life of Ahmad . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1.00 Extracts from the Holy Quran and the Sayings of the

Holy Prophet Muhammad . . 1.25 Life and Teachings of the H o l y Prophet Muhamniad. . .25 Muhammad, the Liberator of Women. , .25

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vol 11 jan-oct 1939..."7 O MOSLEM SUNR'ISE EDITED BY .SALT LAKE CITY 5co UNITED SUFi M.R. BENGALEE DONIN/ON OF CANADA - / ~ x~ < MEXICO CHICAGO Kanui City 5TAT E5 • P.H |LADELPHIA