a I l l l ~ I I I l l l l l l l l l l l l l l l l l l l l l l i ( , ~ ; ~[,,~!lCtl111111111]lllltllllllillllllllllllill!lllllllllllllilllllllllllll

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" O S L E H I S U N R I S E , . ~ , , SUFI , ; M ~ i I B~g:N,G ~LE E

.:::.::-:>'~OMINION OF CANADA " " ~ ~ ; : !

r LAKE. C I W ~ -~HÁI

U N I T E D

C H I C A G O

K a - ~ Cir.,

5 TAT E5

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Vol. XV Second Quarter, 1943

J~ V

I "

N O . 2

A Q u a r t e r l y Magaz ine

Annual Subscrlptlon, $I.00 (England 5/- India Rs. 3/-) Single Copy 2Sc Founded by DR. M. M. SADIQ. published by THE MOSLEM SUNRISE PRESS.

220" So. Seat~ St. C-~zlcago, Ill . , U. S. A m e r .

~i~i~i~;ni]~t~ii~li~HHHHHH~tHi~HHi~H~ii~1~ttiH~|~|~H~H~i~|i1~it~HHt~ilHH~

The Ahmadiyya Movement The Ahmadivva Movement was founded by Hazra t Ahmad, the

Promised Messial; and Mahdi and the expected Messenger of all nations. In the spirit and power of all the earlier prophets, he came to serve and re-interpret the final and eternal teaching laid down by God in" the Hoiv Quran . The Movement therefore represents rife T rue and R e a l ' I s l a m a n d sdeks to upl i f t humanity and to establish peace throughout' the world. Hazrat Ahmad died in 1908. and the present Head of the Movement is his second succe.<cor, Hazra t Mirza Bashirud-Din Mahm ud Ahmad under wtiose directions the Move- men t ' ha s estalflished Missioris' in m a n y p a r t s of lhe worht, the following being theaddresses of some of them: T H E L O N D O N :. .HAVIZ A. G. N A S I R H. A. M O S Q U E , " Kuni Doma Dori, . " . .

63 Melrose Road. 4 Chomi. 3 Ban Southfields, : ' : ' • " N a d a K u , Kobe (Japan)

London. S. W . !8, England.

T H E A H M A D I Y ' Y A M O V E M E N T I N I S L A M Sufi M. R. Bengalee, M. A.,

220 So./State St., Chicago, illinois.

U. S., America. T H E N I G E R I A N B R A N C H O F T H E SADAR A N J U M A N A H M A D I Y Y A H

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B. V¢. Africa. T H E A H M A D I Y Y A

• M O V E M E N T . P. O. Box 554, Nairobi,

Kenya Colony.

M O H A M M A D S H A R I F M A L I K .

z~'a Milazzo No. 3. Piano, 5, Intenno 22,

Rome (I ta ly) . M A L I K A Z I Z A H M A D K H A N ,

Petodje; Oedik~ Gang I, N 0 . 27,

Batavia C. (Java)~ Dr. M O H A M M A D DIN,

Lomina Street,-49, Belgrade.

.M. R A M Z A N ALI, H. A. La Gomunidad

Islamia Ahmadia, San Luis, " " .2725 Buends Aires

, (Argentine) M. M O H A M M A D I B R A H ! M

(B. E. Africa). T H E A H M A D I Y Y A M O V E M E N T .

Mount Karmal , Haifa (Palestine)i

H. A. K. AYAZ K H A N , B.A., L L . B . .

Boernerowo K / W a r s z a w y , No. 18, Telefoniczna Street

\Varsaw (Poland)

N. A. G H A F O O R S OOF I .

Nas.ir., B.A. Magyarovszag i

I sz lam Mission. . . V I I . Arena-ut . 7.111 2

Budet~ast. Hungary T H E - A H M A D I Y Y A .~IOVEMENT.

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

Salt Pond. T H E A H M A D I Y y A MOVEMENT:

Esq., Rose Hill. Mauritius. C/o H. M. H. Esmail. T H E AHMADIYTYA

P. O. Box 551. " M O V E M E N T . China Buildings. Box NO. 305. G. P. 0 . .

Hon~kon:z (China ~. Per th . W. Australia.

_ .-: .:

' '.. .C "

THE , .

M o s l e r a S u n r l s e i i i i i i i i i i i i i i i i i i i i i I i i i i i i i i i i i i i i i i I i i i i i i i i I i i i i i i i i I i i i I i i i i i i ii i I I i i i i III I i i i I i I I i I ii I i i I i I i i I I i III I I iii iII i I i i i Ii Ii I i i IiII ii i i i i I i i i i i i I i i i i i i i I I I i i i I I I i i

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220 S. STATE ST. CHICAGO, • ILL., U . S. A.

V o l . K V S e c o n d Q u a r t e r , 1 9 4 3 N o . 2

C o n t - e n t s . . . .

l 'as.-age f rom ihe lh,l~. Q m ' a n . . . . . . . . . . . . . " . . . . . . . . .

Sayings of the Master l ' r , ,phe t Muh, ' immad : . . - , - . . ; - - . • . 12 . ~ ) :

F . x c c r p t s f r - m t h e \ V r i t i n g s ol - . . - - . ] l a z r a t M i r z a Ghu lam ' : \ h m a d . . i i ;...:.7:. '. ' . . .

• : " : : - : : _ : f [

Facts and F . r c e s . . "

Alchenw -f" H:iqlpiiles;.

I ; lam mul the. I

Islmnic C u l t u r e - . . :

3

- 4 - . .

-8

>. 16

.:i-i' ..: 2 20

~:_": ~ . 27

i; 29

. \ Ral~r.clienlenl -.::

l ' . ,ok Rev iews . ~-

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J

J .

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

The Ahmadiyya Mosque, London, England

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! ~ ~ ./i- ...... : /v i:i ~L ¸̧ ~ i~ r i I I

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

" " " ~ ~ ~ ~ ~ 1 " . . ~ • i} . iI~ _ Q

A PasSage from the Holy Quran T r a n s l i t e r a t i o n

" -

Afa-ha.~ilm-lladhecua kafar,,~, an-vattakhidlu~_, ilmadet- ra in doonee axvliaa : hmaa a ' tadnaa, ja i iamlania l i l-kitafireena nuzulaa- ~ . . . . .

Qull lial nunahbi-uktm~ lfil-a d lsareena a ' i lmalaa ( . Al ladhee im ilhallaa sa',~-tl-htun fil havaat iddtmivaa wa-htun wthsabc~c, na

; L l l l l i l h l l l l l V U h S i l I O C ~ I l a S L l l l - a a . .

Ulaai'ka-lktdhe~Sna kafarl,o lfi-avaati ICab!fihim wa ]iquaa-~i!fi- fa-lmbitat ;t'm,Lahflmm falaa ntUlUeCmu lahun(x 'awnlal qivaamati- waznaa.

I )lr, i;ilika jazaa-uhtml iahamhtniti bimaa kafai 'd,, wattakhadla~,, aava::tee W I L l ' l l S l ~ { i ] ~ e | l l t T . t l W ; ' . l a [ - " ' '. : "

hmalla~ilieena aamam,,, w a amihissaaiihaati kaanat lahum] jammtul firdawsi nuzoolaa. : . . i - - . . . . :.-

Khaalideena fcehaa la(t yal~ghoona anhaa hiwalaa! O u l l a w k;tanal-baliru -midaada-lli-kalimaati. t~abbet" laqiiifidal:=bahrt/

qtl;thl'a an t;tnfada kaliiiutatu Rabl~ee [walaw j i 'naa hi-mithlihee madadaa. Ihfl innamaa atlita hasharum-nfi thht-kunl Voohaa i layya a n n a m a a . ~ , , . • . . . . . . -- ° - , . ~ , i ° ° I _ [ [l:iahukunl l laahun waalu,1; ta~nlall-.kaana yar3-, , hquaa-a ! , a b b f l u f a

va'mtd amalan saalihan, walaa Vusliril¢ hi-iha,'idati, lCal~bihee ahadaa . (X\" [I - -101 1 1 0 ~ . - . . . .

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

\ \ ' h a t ! di.~ thc~se who disbelieve think that they can tak6 My Servants as their protectin.~ /~riends. besides M e ? V e r i h ' . ' \ V e have pre]mred hell as an en te r t a imuen t for thedisblievers~ . . . . . ; -

S a y : Sha l l : \Ve inform v . u w h o svill b e the greates t l o s e r s i n t h e i r w,n'ks?" Those whose lah- r I is h~st i n . t h e l i f e of:ti~e World; and vet t h e y i k thex l o ~ o o d w o r k - , - - i ' ", "-;" - " - ; . .: " :.. : - ~ ' '

meeting with Him. \Vherefi~re their Works a r e null and voM. and on the . I)ax-of Ressurrect ion W e ~vill assign no weiglii! to:,them~ - " :l 'hat is their rewitrd : hell. bet~ause they:disl~eliev.ed an d held My Signs

iuld-M 3'messengers in m o c k e r y . . " VerilY. those who believe and do good works, for them will be tim

gardens i3f paradise for enter ta imnent . . . . . W h e r e i n they will abide a i ld -wi i l :not de s i r e t o b e removed from

e thenCsa~, : Should the sea hecome :ink to write the WOrds of my Lord. verih"

• " " . . -. 7--~It the bottoilt o.f nex t p a l e

1

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

T h e Sayings of t h e Master

Prophet . M u h a m m a d ' " I t is re la ted on lhe au th - r i t v . ~f lira M a s ' u d that the lit,Iv. P rophe t

sa id : " 'The r ead ing - f evt 'n a. sin,~'tc lc t ter fi'~Jm the Holy (..)uran ccmstitutes a vir tue, tile r e w a r d of which is ten t imes in l W . p - r t i . n theret~. 1 ¢1o n . t say that . \ l i f - L a a m - M e c n ! is a s ingle let ter , but . \ l i f is a let ter , lAtiun is a

le t ter a n d Meem is a l e t t e r . " ( l ' u k h a r i l Aim M . ~ s a ; \ l - . \ s h a a r i r e l a t t .~ ; tha t the l l o l y . l ' r - l~he t sitid :. " 'The

l Jarable of t l ie rigl~te, ms man who rea~ls tile l l01v ~ u r a n i s like theUh'nialJ- , ,f wliich both the tas le aml Smell a re l , leasm~t: the r ighte , Jus Ifian ~-h,; d - e s not read the l l . l y ' . ~ u r a n is l ike the da tes which have a s w e e t taste -

D . but no smell . T h e m a n w h . is add ic ted to evil lint reads lhe H . I v I . , & is l ike the lCaihana, which h a s a pleasant, smell 1,ut a bittei" tas te ; an,'l d ie man wh,, is a d d i c t e d to evil and never reads tlie H01y- ~u iqm is l ike the llimc, da which has n,~ smell a n d tas tes extremcl .v b i t t e r . " (Buldml" i ) .

: \ l ,u M . o s a . r e l , . r t s that tile l l o l y : . l"rophet sai.d ~ . T h e pa rab le . f the gu idance and knowledge with which Al lah has sent me is the liargl,lc of abundan t rain p o u r in g l q , . n tile ear th . . \ par t of the ea r th Ul,On w l i i c h tile rail1 falls" is g . . d soil ~.qfich act 'cpts ! l ie wa te r and d r inks Ul)-the life- g iv ing m~!isttu?e, caus ing lilt' g rass to g r - w . al~d l) lants and herbage.~)f m m w Muds. A n o t h e r pa r t o f t h e ea r th is r . c k y ; which s tores lip the wate r its it falls and Ii01ds it ; and then : \ l l ld l t~xtemls tiff: bcne t i t thereof io the l , e . l i l e who d rank f r . m it. r e f r e sh ll iemSelves, and raise crops . ~l*he third l lar t ()f the Citrth is. h, iwcve(.: hare . h a r d and lttv(:l l)lain w h i c h cml iieither • h()ld the wa te r n ( ) rdr in l¢ it {l l) in ()rder tl) gr~)w g~t:sg and o lhe r herlmge. Such is the case of the man who learng well tile rel igi tm c,f L.\llah aud t rader . s tands it l J r .pei ' ly ; A l l ah ex t ends to him the bcneli t of the I<nowledge. with which H c l m s Jsent m e : and. ha: ' i i lg lea ril t and . lmders t~c~d it well himsclf~ that man teaches it to othcrs . T h e case of the man who never ra i ses -h i s head at these th ings n(~i" does he aCCel)t th9 gu idance with w h i c h A I l a h has s'ent him is l ike the bare, ha rd and level plain wh ich can ne i the r hold' ~ior s tore up the wa te r il~r d r aw it in. in ~wder to .~r~w..~rass a n d o t h e r herbage. ( l l u k h a r i ) - --

Ihe sea would lw finished h e r . r e the words - f my ]¼~wd-w.uld l)e exhaus ted , even th, ,ugh \Vc b r . u g h t tile l ike thereof fi,r hcil~.

Say : 1 a m onh" a man l ike tmt~ vtJu. M y l .o rd reVealeth imto 3Ie tha( your God is o n l v . ( ) n e : G o d . : \ u d wl 'ms0ever hopeth for t h e meet inff will? iris Lord . let alin-I do r i g h t e . u s work, aud make n - n e - s l m r e r of tli.e w0rshil~ due Unto Iris L o r d .

- { X V I I I I O I - - 1 1 0 )

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

Excerpts From The Writings • o f .

H a z r a t Mirza G h u l a m Ahrnad . Mess iah a n c M a h d i T h e Promised "

( 1 8 3 6 . 1 9 0 8 )

• . . - . . , . "

T H E E S S E N C E - O F ISLAM • ". " i

. The l i tera l meahin.~ c~f the. w - r d Islam iS "'t4~ ImV t l i e " " . price ~f a:c0imnoditv. '~ "Tt ~ entru.qt t , l lC.-;Woll; . t0.!t- .pel~t ' l l , .

..... t,isccl< pcac'c.'" ,n- "'t,~ give 111, ;i.ll affair or a (hslmte. The f,,lh~winR- ver.£c ,,f tlie l l,,ly .(.)tll'an. g-ireS US.a chic

: , , the ilefiniticm c~f the tcrna I s l am: ." -

Yea I w h o s o surrendereth h imse l f to ~Ood and is the doer of good .deeds. his reward i s w i t h h i s Lord; no fear shall come u p o n such, nor shall they grieve~ (II=!13). . .'\ .'kl"slL'm is h e whi"~ makes a comple t e s u r r e n d e r of hin:-

~elf imti~:( hffli.tlmt is t¢i .~av. dedic; i tes his w h . l e life to the ,hfinK ,,f i lis will a n d t~, ihc a t t a i n m e n t of His p leasure . Such a pets(hi .l~ec~mlCS :stcadfast in dtfin.~" ri.~hte~ms deeds aml devotes all his p~wers t~ the service-~,f (;od. In o the r Wordlq ' a .M(;slem i s o n e w h , beccmles wli~llv i ' o r l ; i~d .bo th i s r e g a r d s hclicf as Wc.ll a s : i a c t i - n s . . : : . . " '

-"1",; h o e , m e W h . l l v h n " I;,~d :t.~ reo-ards helief means tha t ,,nt. must.ri~c~.,.,-nize t l m t tllc .purpose o f : l i f e is t~ knmv t h,il. ~bt~vand loire ! ! i ra ;rod t~J attain, t-lis pleasure.

"17~, bec~mle whc~llv f~w (h~d as reKards aCtlOllS l l l eans 'hat , , h e muiqt pCrfi,r-m, l m r e l v f t ' r (:;,;il's-Sitke. real vir tues

"whi~'h p e r l a i n , l~, thu diffcrel;lti~owcr-'4 :alid calmCities, be- ; t~wcd up~n~ m a n br . (hM..x~: i th suc l3zea l : s incer i ty and dcv, qi ,m lhat: lit; is. as it Were. s ce inK the f ace .o i (h~d in the mirrt~r ~f his ~bediencc t - i l i m . -

C~mtinuinff. the verse says. th'tt'~,:me wh~Se purity- ~.~f i,clief and acti~ms is based t 'q)(m.such indwell.inK hive and

• '.vh" di,es K~,~ddt"cds ~xilh such narurat zeal . bee . rues de= ...crvin.~ ~ f .receivlng'L rexx a i - d s f r -n i ( ; i ,d . . :.Such. a pers , ,n ~n.Ws"m~ fear n~n'..~-i~icf..which m e a n s t l i a t , he a t ta ins s.il..

x:ati~m. l;or when 'a man at tains t ha t Stage-go that he l)ecomcs - . , . . - . . . .

T H E M O S L E M S U N R I S E °.

rec , ,nc i led t,, (h ,d hv l~elievin~ in l lira and t lis a t t r i lm tc s . his will 1)ecmnes id~']llified w i th (;,,(l 's will. all his 1)leasure lies in ,,1)eyink" Him;-.lae (h)es n,)t l)er/(,rnl rightei)u:~ deeds u n d e r c, m s t r a i n t ( ,r c,)erei~m, r a the r , f inds i n n a t e 1or and hliss in lmrfc , rminK t h e m : . then he is said t,i have~ ' t t{a ine .d a success or s a l v a t i o n . -Th i s is t he s t a t e wli ich m u s t l i e . t e r m e d s a l v a t i o n .

In real i ty the sah'ati~,n t~ lm exper ienced in the nex t worhl is lint a develolmmnt of this s ta te which assunles . :so to speak, a- m a n i f e s t f~,rm in the life t~ c~mm. In ~ t h e r w~,rd~;i .heaven!y life b e g i n s in th i sw~i | ' ld and it .is in t h i s ve ry w: | rh l t h a t hell a lso t akes r(),)t i n the imlmr i t i eS o f tiffs life ~tnd in t l ie blind= ] hess to sp i r i tua l real i t ies ; I T h e al)ove verse will m a k e it Clear i | , eve ry r i ~ h t - m i n d e d p e r s o n t h a t a m a n c a n trulv, lm Called M~Jslem . n t v w h e n his wh, , le se l f w i t h all i ts lU~(;cer a n d cap:tcitbes broth ~ ; i r i tua l as w e l l a s playsical: is consecra ted to (;~Jil alone ; i r iddedica ted io Hi s service. , w h e n he ~ives back t,_/ (:h,d-all t lmt he received f rom t l i m as a t rus t and w h e n he is a .M~slem not in belief • ,rely 1)tit s h o w s the p ic tu re .~d h i s - I s l a m in the m i r r o r of his l i f t and acti~,ns. In , t h e r w-r ( l s , a m a n is a .M~,slem in the t rue sense ~f the t e r n v w h e n h e pr,.,ves t h a t l f i s h a n d s and ieet . m i n d a n d bra in , his i n t e l l i gence , a n g e r a n d pi ty , h i s sl~iritual and playsical senses , his h , ,m, r . Wea l th . c~mff~l:t and pleasure, in f;tct, all t ha t is his f r o m hea d to fOot. ex'en his in-. tenti , ms. th~,uKlats a n d ImSSi~,ns f , , l h m the will ~f (hDd, as the. l imbs iff m a n f~dh,Whis will. In slu,r.t, a m a n can l~e cal led a l rue ~l~,sl, em | , n l v wl ien his dev,.,ti~m and Sincerit:v. a t t a h i / t , ~ - - its culminat inK p~-iint so tha-t all t ha t is his. is. no h inger his lint , ; , , d ' s and! all his p , | w e r s a n d f a c u h i e s a n d the o r g a n s , i f

h i s hot ly are s~ Coml~letely e m p h , y e d i n t h e secvic e ~f G o d . : l~hat t h e y k:an . h ~ c a l l e d Hi s l imbs .

.-\ ca~-eful re t tec t i .n up~m the -ve r se qtmted al)ove leads -t- '~ the c~,nclusi~m t h a t the S u r r e n d e r ~f s e l f . u n t o (; , ,d w h i c h is the essence ~f l s l an t is ,,f tx~'i~:kinds:

Fi r s t : .Man mus t make (;od ahme l~is object o f worship . h~ve and des i r e : he m u s t n - t have a n y l m r t n e r w i th (;Od left in his n t ind , in. his w,,rShil~, l i ix'e;-fear and l~qm. 1-1e

• / / * . . m u s t l~r-claim th e h o h n e s s and ~zh,rv ~f ¢;~,d a n d atl~/re l l i m in all s i nce r i t y . -keep up the d iv ine c ~ , n i n t a n d m e n t s and . subn~it to the d iv ine d e c r e e in"a l l h u m i l i t y and ea rnes t - hess. l 'ur t l{erm~,re, m a n . m u s t acqu i r e "full k n o w . l e d g e ,ff

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

~lae la,,lx" t ru ths which ctm-stitute t i le means ,~f c, mqJrehend- in.~ (;oil 's inlinite p, ,wers and the nlajes tv o f His k ingdom ;tli(l wllich-f,~rms-a l,,~werful guide t,, ~lae recoKnition ' ' f l lis favors and blessings. . - .

Second- Se l f - su r render unto (h~d C0nsiSfS in..the service , , f t l i s creatures . In ,~tlier xx',~r:ds. ,me mus t devote one-

" scli t.o the bearinK of the i r burdens , sht,w .SS;mlmthy" tow:.trd mankind and underK ,r afflicti, mS in ~ r d e r - t 0 rel ieve the .,utTerinKs, ~f others. • . . . . .

T h e above disc, mrse will make it clear that the. siKnif- i c a n e e ,,f the n a m e lslitm is v e r v h r f t v : . - N , , 1nan deserves I . he designated With the noble lmme"0f -Moslem unless he .~ives , ~ x ' e r t o ( : ; ~ b ( 1 his wh, de self • witla all its faculties, des,res and intentf lms an-d unless. :by e rad ica t in~ his self wi th all its allies, dex',Jtes himself t,; theserx-icc t;f God. A man deserves it, b e c a l l e d Moslem in .the !real scn.~e-,ff the term, onlY when he shakes off:his indifference tO the spiritual, s i d e o f t h i n g s . ,

and etlai:es his self with all its passions. " T l f f s" t fans format i 'm may be Called ;t. dea th af ter which

,, new.l ife i-s l~reathed'inti~ l~im~ This new life is s,, pure tha t n, i t iqin.~-is. left ill the individhal who a t ta ins it. except ,,l~edience tt, t h e C reat,~r an'd the service of His creatures .

()beclience t,, (h,d means that ,me mus t be p repared to . ;uffer disKrace and instflt, d i e a t l vmsand deaths , and be

ready ex:en t , , cut tree hand ~withl the ,,tiler Claeerfullv in ,,rdel" t,, prc~claim .the .~iorv~ h,,n, ,r and t!~e un i ty ,,f (;0d. io keel~the name uf His Oneness alive and in cdJedience to l lis c,~mlilalfd. The love f , , r- the ~rea tness of the divine

• ,~,-,mmandments a n d tliirst f,~r. the at . tainment of divine t f leasure creates in him such a laorr '~r for sin tha t he re- K a r d s i t a s a l m r n i n f f . f i r e Or a de~tdly'.p, iison or a bolt from ~l~e h-eaven and flees.from it with all liis mi.~ht. In-shor t . -a Crue 3his lem i.~ he wl{,~ :rem~unces all his desires in o r d e r to d,~ the \Viii of God. Sustain lminhd w, itiml s in j~rder t o at ta in union With Him and .severs ;till his rL.lat~,ms m p r o o f of his rel;~fion wi th ( : h , d . .

Serxqce of (;,id's c rea tures means that one musl . in un- • • . . . . .

• :.lloved devot ion- ti:~ (;,,d alid ,,Ut . , f f selfiless; genuine and I r u c SVmlmtlav. serve : them in :all their::needs. 'd,~ g o , d t,~ them ha al! p~i~ssibleway's alid liell~ every on e that s tands

F • • . • • • • . . • • ,

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

(

Some Questions About God ~B.}'

Hazrat MirzaBashir-uddin Mahmud Ahmad, F~al i fatul Massih II, Head 0f the Ahmadiyya

Movement in Islam

. \n iml)(n'tant (lue~ti(m c(mccrnin,.2," (h)d whit 'h i t (hltv ()f a rel(gion l() a l l S W e r i s . w h v Ca l l l l ( ) l w e s e e

if l ie exis ts?

is Ihe ( ;()(I.

It is easy t() asser! lhat (;()(I exists , l int the

in need *)( i t , licnh m a t e r i a l l y and Slfirituall.v, 1Lv the ).1tlll,~st exercise of (toe's ( ;o(l-.e,ivcn 1)()wers.

T h i s s e l f - s u r r e n d e r trot,, (;iul can I)e w()rthy. / , f i t s n an ,o (,nh" w h e n the liml)s ;,f t i le ln)dx ' , f f a m a n ar c ' e m l d ( ) y e d s() COml)letelv hl obedience 1() (~()(.I tha t they nre, so t(, .,l)eak. the d iv inc i n s l r t l n l e n l s Lhl()t!.~h which,'( ;()d nl:Hlifests His works ft-(mi t ime L()time. or t h e y are. as it Were. a I)ri.~'ht mirr( ) r w h e r e h i the I ) iv ine W i l l is Tclearlv r e t l e m e d . \ V h e n illan's ()l)edience to an(l servicL' of (;()([ a t ta in t() such a

. . - . - ¢ l - I . ° . " { ) . . . .

1)(tint ()f 1)erlectu n. t h e m thrc)u.~a tile lllessm.~ ()t t ins d n ' m e 1)al)tism. the l imhs ,)f su}(h a ; n a n lna{" nie{al)h()r ical l* ' i)e cal led the l imits ()f (h)(l. l'()r eXaml)le, h i s e\:e m;i.v he calle(I

. . - ° . - ~. .

lhe eve ()i, (h)(1. his t ( )not |e t h e l(,n.~tle ol ( ' ()d. his h a n d s . t he h iu lds ()f (;(,(1. his, e a r s . t h e ears ()f ( h ) d and his feel l h e feet ()f (h,( l : f~)r ()n acc ( )um ()'f t he (iLct t h a t these liml)s an(1

.()rKans h a v e l leen thoi-(mgh I.v iml reed. w i t h and m()uhled lhem- selves, in (;()(l's ~:aVs, a(:C()l"dinK ~I0. tllc l ) iv ine :\\ ' i ll , they (le.~erve t()-l)e lerm(~'d the hnaKe q,f.(]()(l. T h i s is h e c a u s e . just as lhe liml)s ()i, a m a n (H)ev 'h i s w i l l fullS", l ikewise . w h e n a l)erl 'ect m a n r eaches this: heiKht ,)f s l ) i r i tual l)r().~ "- r e s s . he a c h i e v e s c()ml)lete i d e n t i t y w i th lhe wi l l an(I 1)lensure (it" ( ;od . in ifnct~, evet~:t l i in~ " ' t ha t 1)leascth !Ire . \ l - m igh ty is a s ' p r e c i o u s t() lfim as i t is t() tile l.()rd l l im- self. in h Word. such Kreat ()l)edience l0 (h)d anil the service ,)f His c rea tures . Which at./: i n t e rming led with I.:)vC. d,:v()ti()n an(I sinceri ty, cons t i tu te llte essence, the reality, an(l: t h e sunl-l()lal ()f-I s l am, wh ich can l:e at l.'tined. ,.)nh: hv7 (ule -~vh,) (lies t ( )se l f , liis li)',;e: ()i' t h e v.'()rhl a n d l().his (icsh:e~ :(:\i,aai- l ,~amalati-lslam ) ~ . . . . i

\

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

,lil'tictfltv i s to prove the x'aric~us attril)utcs ~Jf (hM. The l-lolV ~)uran ]-ecognizes this resl)6ns]lfilitv and furnishes pr~:,fs of {I-le vari~us Divine '}tttrilmtes. I:,~: insiance, concerning the ;,bcwe-mentitmed questi, m it says: "'God t'tillllOl l;o ~'t'Oll 'z~'ilh the physical cvcs but I fc rc~,cals l l imscl f to lilt" cx't's of man. Ht" is ioo sub[h" to I,c seen by I!tc cx'P. of man: I,ut "tic is ttTt'ttro

• [ "~ . ,q" cr;crvthinq!" ( \ 1. 1 )o). I \ \[hat a l)rief but COmlwehen sire cxl~lanation ! Subtle things cannot be seen bY man" fiw instance. air. electricity, ether, etc. t-l~w then can ia6 see God. \Vho is more subtle t han the subtlest thing and is not made of a n y • niaterial, however subtle, bug is Himse l f the creator of all hings? ()n the other hand God kno x.VS that man is restlessly

~ccking H i s union and is impatient f iw H i s m e e t i n g . He. • thcreforc.. Himself comes to nmn and reveals l l imself to his ryes. t h a t i s to say. manifests l l imsel f throu.~h I l ls Powers ::]M Attributes all(] thus man is elCaliled to see l l im with the

- ( . v e s o f l ' e ~ t s o l l . . . . . - Concerning the proof o f the existence of God. the Hoh-

• ( )utah savs:"13h'sscd is l i e itl!l~hosc hand is Ihc kitt!fdom and : i):li,, h , d ,/1 thi,,,z.,', tI'hO c,-,',,tca Lif; ,,,,a

th'ath to asccrlttin ~chiclt of vim i"S 1,~st in deeds. (That is to say. Hc has:i'rcatcd L i f e for actions and 1)e~!t!t for compen-

• .,-atiOn. for pcrfcct compensalioncottht not Iw a~cardcd in this lift', It's} Faith should Iwi'Omt' tt thiity of J~o ~,alnc); Hc is the 3li¢lhly. the l?m-qi~,inq, l i e has created tht ¢ sc.z'cn heights. caHt supporting the other.- lTou'zcill f ind.no incongruity in • lgithmim'Scrci;tion. - Then look and sce whctl!cr3'ou can dis- co.r'cr any dc fcH;and look again and again a n d ~vour look 'will r,;lurn i,, you mzsu,:ct~'s.tul a)ul fittiyue~J.."- : i : "- :

" - ( L X \ : I I . 1 -4) .

In other;words, if one oinsiders t h e e n t i r e universe, one will find that every" need has been.met, ~tnd the most.apl)ropri-

I a t e materials:~for the (levelolmlent ~ff every faculty" and capacity have l)een l , rovided.- Some 0f-.the needs of the meanest worm flint crawls on t h e earth.- are being proviiled for by means . f , a planet which is tl;avellin!z .lfillions of miles a w a y ]'r¢~ni the earth. Let t h e c0ntemplatiim of this circle of want"and satis- faction teach u s t h a t this universe has a Creator. i\\ 'ho has not

•,,mitted to .foresee Our smallest Want a n d / h a s provided the means of Satisfaction of eve!', v yearning and every true'desire.

Anotlier questiim which-is sometimes: asked is, if God is a .Beneficent Creatoi-~ xvh'¢ h a s t i e - c r e a t e d t h i n g s . l i k e wild

• . . . ' . " .

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

• j and savage animals, worms and reptiles, pains, trc~ubles, ail- . merits, and pestilences, el.c. Isl;tm Offers an explanat ion ~ f this also. For instance, the H¢)l.v (.)utah says" "',.ill praisc is duc to God II'hO has created the tlca.;'cusaud the EarHz aml has madc 'thcl.i~lhl aim l)ark,css, and vt:/ lhose ~~,ho de,v.

; . . . . t , . . "

the Truth assocmte Others zei/h l tmt. ( \ '1 . 2). Tha t - i s t ~ ) • say. all thinks: that are tr, mblesome and a r e called the children

of Darkness, for instance, reptile~;, w{Id beasts, poisons. plaKues, etc., are a l s o the creation of (;od. and their creaticm does not ot~fend aga.inst the a t t r ibute of Mercy but ¢mthe con~ , t rarv pruves the Mercy*of God. If theil, t rue nature~is c.~m- sidei'ed, they add t~)ti l t praise a n d gtbry of (;~d and do not in any wavdet~ 'act f rom it. yet th~se xx.h~ are ig'norant of. the natur'e o f ' lhese things, regard thi~ir creation as der~Jgat~l:y ui (.;c~d and associate others with Him, believing tliat these t.hings must have been created by some other being'. See la(~xv l)eatw lifuIIv Islam has unveilet] the t ruth and has explained the ,,l)iect ,~f creat ing those th ings which al.~p~.,ar a t tirst sight t o b e harmful . I t leaches that they have all been created l'~w a useful purl)ose and t h a t m a n /~uKht to l~raise (ic~il fi~r t h e i r cread~m. Considered- in this light the whole p.siti~m is re- versed. : \rsenic. Strvchnia~ and ~[i~rphia are deadlypois~ms, yet how fliequentlv thd\* are used to relieve h u m a n distress and - to corn ml disease- l)o more men die ~ff these l)~fistms, or are m~we men saved th rough lhem? Mil l ions ~f men are every year saved fl'oin the clt~tche;; 6£ dea th by the use ~f [[aese ]~oisons. How can it then be said that tl-iese~things ave harmful or even useless? The same is the case Wi/ch snakes, scorpions and other reptiles. Much at tent ion has n~t yet been dev~teil t,~ these • cceatm:es but fur ther research is hotrod lt~ disch~.se the fac~: lhat theiY existence is ~fx"erv Kreat Value fr~m~ dae medicinal p~iint o f vieW. Besides. as appears f rom the H01y : ( )u tah the creati0n ,)f these insecls, reptiles, elc.. was :t pre- l'~'minarv t o t h e creation o f ln/tn, and they h a d a larKe share in the imcificatitm of t lae.at lnosphere cH" tlae earth. These in: sects and alfimals were in fac t the first links in .-the crealion of man. not, however, in the sense in whicli ex'~lutiim is .~en- eraUv unders tood in these klays, but as indicat ing and velwe; sentilag the different .stages Of development tllr~u.,¢h which_ the ear th has passed.

Again H e says: "'One r~f His hotmlic~" is lhc i'rcatimt of the hca~'ehs attd iheear th ~mit of all li.z,iUr.i thitt!/s l~e/~¢,ectt

T H E M O S L E M S U N R I S E 11

tlwm, rout Hc can do away with Hwm when 4Je ph'as,'s, and a,hatc'rcr l?cfalL~" you is tl£" consequence of v'om" own actions" amt (;od suppresses many evil consequences of your errors.'" (XLII, 29, 30.) In other7 words God has created the Sun. the Moon and the stars and the heavens and' the earth and all that is between them to serve man, lint if he fails to take advantage of them or misuses any of~them and tiros suffers loss or in- jury, it is his Own fault.- In many cases God averts die evil consequences Of man's errors, and the evi lssuffered by him are not , therefore, due toGod~s action but t ( )man's contravention t)f the laws of Nature Which had linen.devised for his benefit. Disease is also due to the action o f t h e active and t h e impres- sible factdties With which man fias been end0Wed. The whole of

• ) S ~ man s progress is due t o the-ac t ion and re-act i (m of these faculties and if these faculties did not exist nmn would not 1)e-what he is. Unde r a general law of Nature nmn inlluences all things arotmd him. and is in his- turn influenced 1)v all of tl~en'l, and whenever ill this process of influencing or~l)eing in- tluenced he contravenes :the laws of nature, he exposes himself to the at tack of a disease or.I)ec6mes liablel to some other ill (,r inconvenience. God has not, therefore, c rea ted disease, but h~ts created :the L a w Of Na tu re which is indispensahle to nmn's progress, and disease is the result iff a n infr ingement of this 1,tw. ,.ks this L a w is in i tself the result o f the beneficence o t (;oil, the mere fact that disease may r e s u l t f r o m the lgaaorance ()l-infringement ( i f i t does n0t i n ' any xvav detract from the p e r t e c t u m o f ( , o ( l s B e n e h c e n c : - - . . " . - - :

A n d as-wit t l disease, so with sin, whlt;h again has .m) m. dclmndent existcnce~ An in:frin.~clncnt o f a n a t u r a l or Slm'ltUal la~x; is termed as in . and the existence o! sm therelore , .docs n()t offend against the B'eiieficefice or:Sancti ty of God. The names iwhichhavc-bccn used in the Holy ( )uran {o siqnai fv sin; indicate eithei; excess (w. default, n(me'o'f-, them l)eing an u n d e r i v e d mmla. which shows that according t o t h e H o l y Quran sin has no indelmndent existence, and. signilies inereh" the absence of 1-ightCousncss. il:.xcess, and defaul t are the 'd i rec t result of man's acticm or omission, Iris :failure to use.(]od 's l)ounties ()r Iris attempt to infr inge the rights ¢!f others.

No other religious li00k presents (;0d in this light, and i t is the. l lo lv Ouran alone which •asserts and explains that the ex- istence ()f'these:aplmrenth h a r n f f u l a n d injurious th inks does not,~ ,,,.-,.~.detract from. ...... . the ..... -pe(fect, attrilmtes of.. God. " The Hoh"

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

6

()uran dcJes not merely mnlmcratt: the attributes o f God: it c'-xplains and illustrates them in such detail that all douhts a n d misgivings vanish and a revclati-n df their 1)eauty. enchants the eve. compels admirati~m .and tills the heart wilh the loliging t~ lox'e and obey. .-\ mere enumeration of Div inea t t r ibu tes howex~er, is of no gieat merit. "

: \gain, it is.sometimes td)iectcid thai it is inc~mqmtible with (;~nl's Mercy that children should suffer from diseases and dis~wders which the} have.in n~ way darned or 1)l:ou.~ht upon themselves.

The answer to this id~iecti~m.is contained in the above ex- - l~lanatiop, that i s tojsaY, (hnl has. inade a law that all thin~,q are influent(ed liv their" surr0undin.~s, and thig law is whoilv. beneficent. I f this had not been s~.. man.could neither have

. . / - . . - . . . .

t,een influenced b v external things :nor c~uld h e have made any pr(Jgress. Un~ler the Olieration ~ff.this law children are in- fluenced, both f¢ir ~ gCnnl-and fiw ev i l , lw their lmrents. They get health fr¢ma them and als¢~ diseases. "If they could not have inherited disease they .would equally" have been lwevented from inheriting, th¢-power~ and' capacities of their,:l~arents, and man would have heen-b(wn a mere image ¢~f st~me, impervi~ms b~th to good and to evil. intluences, and the ol@ct underlying the creation of man would have failed m3d his existence would have been wcwse than tha t ~)f. anihmls.

The next qu.esticm .is, wliether there is any coml~ensation for the loss and sut't'erin.~ caused 1A" inherited diseases and dis- abilities. The answer glven to this-quesii .n lw-Islam is. that in measur ing the spiritu;iJ progress . f each man'al lowance avill be made for every disability u n d e r which lie had Suffered and which had not been incurred hv some fault o f his, own: I'7or instance2 t!le Holy" O uran say's,: "On the day of thi" fin.al Nc- tril,utio, cuuscs ~,hichhad.impcdcd the spiritual pro.qress of a mall ttlld o~'cr "u'hich he had no control ~L,ill lw taken into COll- sidcration, r" (171; 7) At an0ther.lflace it says: "Those of the fai thful who do not slrir.c itt tltc path o[ (~od camlol bc l, ut on the same lez'cl ~.ith thbse ~t,ho stri~'c, c.¢ccpt those w h o s e i , abilitv is due to .~ome nitlm'a.1 dcficicncy. God will kc@ their disabilh.v i , ~,iczc." ( I I ' , 95). . ~ . . . . :

The ICloly Prolflaet (on Wh~im hepeace and the'blessings of God) says" l

"'No bclicz'in 9 mcn or ~t,omc, e.rperic,ce any suff.crinq cotzccrni;t 9 their t,odies or their chihh'cn o r property, l!ttt that

T H E M O S L E M S . U N R I S E 13

1heir a'im~" arc~lhccci'v reduced amt they arc so pm-ificd l,v the suffcmn.~l thai l,v lh~- time t lwy uppcar l,cfor~" (;od. lhci/ sitzs Iza~'c l,ccll cli.tirclv washed a~'a v." (Tirmii thi) . Although this traditi~m refers l;articular Iv to;the l~elievers, the principle laid down by:the l-[olv Ouran "is of universal application, and the hclievel"s are mm{ti~'led in tl-m tradition -because this exl!lana- t ion Was given in answer tO theil" q.uestion..

\Vhat has been described above is a n apt illustration of the diflerent teachings ~f religions concerning the attt-ilmtes ,,f God. 1slam defines:the attrilmte of beneticence in . ne xvav alid other religions define it: 'in quite another way: Some ~f them have-ha~l t o import the docnqne oftranst{f igrat ion Of s~uls m order to SUl~l)ort tilt Benchcence o t (,od: But exen a brief consideration.would s h o w that t h e exp!anation given by Islam is perfectly reasonable and in accord with the laws c,t Nature. whereas the doctrine - f transnii.~ ration~ of s.uls is hased on inele Stq~l~ositiollS. . . . .

The Worl~ing of the Divine attribmes of Justicwand .Mercy a l s o reqtlires attentitm. .-\U re l ig ions describe God both as

lust and .Merciful. but there is a vast difference between their i-espective explanations of ttm x~-orking 0f these attributes. Islam says that there is no conflict: lmtween the.~e two attri- butes anil that bt;th of:them can and d0 c~pel'ate Sinnllta!leously'- Mercy i s not ol~posed to |us t ice but is above it. The Holy ( ) t l ra i l s a y s : " ' I t "hOt";'t;F t'lot'x ti Hood: doodle'ill ha~'c a tcltfold

o _ . . . . - . - l't"z~,tll"d, a l l d ~:,llot-'r't'r do t ' s till ~."r'l/ thll,{H, .'~¢'1 H [,t" i't't'OlllpCIlXt'd , )dr in prophi'tiot, th~'rt'IO, tHRt thex: ~()'11 liot 1,c mtfltstlv dealt a,ith.'" ( \ ' I . 160.) This Shox~s th;atlacCording to Isla{n it is not unjttst tO reward a person m excess Of his deserts, but that it is uiljust to inflict ot~ a man a punishment ~reater than he deserves. . - "

~urelv. injustice, means to reward a man in a measttre less than he tins earned, o r to punish a inan in a measure larger than tha the deserves, or to # r e to one man that which is dtte to an- other, and God never d0es an\ ' .of these th ings . &ll that h e does is that He :forgives a repentant creature who having -seea~the en:or of his ways .~ives ttp his evil course of life and presents himself before t h e Throne o f. Divine Mercy-. SUl~pli- .catin~ for forgiveness with :a beatin,~ hea~:t, tremblin.~ lips, ~trea'ming ~/ves a .head b o w e d w i t h shame, and. a 1hind

. lmrsting wit]a tumultuotls thoughts, .and .a determination to l e a d a imre anil tinsullied life i'n the future. St!oh a person

• • . . - .

17

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

(;cJd cnal)les to start ~m =i new c~,ursc in life.. H t is like the father whose, son goes_ astray and comes home humlfled and repentant af ter a hmg time, u(mble to lif{ his-eves to his father. wh. , m'ercome by natural affection, draws h~m to his breast, and does not reject him. but on the cimtrarv proclaims his j!~y at lhe return of h i s son. Would this be ~in occasi~m for liis ~ther sons who had remained at home mid s e r v e d h i m , to corn=

. " r : ' " (;od. !]{)- and thous- 1)lain of theiniust ice of their .lathe . ]~v a .

and times no! No doubt. Imnishment is one of the instruments of reform,

lint the tortures of l lell are not greatm~ lmnishment tha n t rue remorse. \Vhat the Ih'e Of Hell Can effect i n t h e cour~;e-of a hundred th¢~tlsaild years, true .remm'se can effect in the course of a few l n i n t l t e S . \Vhen ;, mal~ ~ippears lmfi)rc (;od truly, re- l~entant and witli a detm'mination to lead a bettei" life in the future, the Merciful God must take p~ty" on him. Shall ihe Merciful and F o r g i v i n g . L o r d t u r n away from and.7 reject a .dervant of His who throws himself down at t h e door of His Mercy. all remc~rse fro the past and hc~pe for lhe future? Surel\'. N o ! . -

I~astlv. 1 shall refer to the attribute which is lietter knmvn than any-other attri lmte of (iod, lint concernin.~ which there is greater disagreement am6ng the different:religi0ns than in. the ease'of any other attrilmte, that is:. the atti' i lmte o f Unity. "Fhere is not a 'singleh-eligionin existence which teaches apl.ur, alitv of gods: as a matter of l)rincil ~le all of them-proclaim the Unity of (.;od. _ Na3.', the followers of o n e re l igion charge the follo~vers of another religion with n(m.-1)elief.'in a.1)erfect Unity. I have seen it stated in some I)t)()ks written 1);c E u r o : 1)eans that thel *luslims are 1)olvtheists, and-1 am told th~tt many l)eol)le in lr.urdl m and America wh() are ignorant o f Islamic lit&'ature, imagine : t h a t :the Muslims worship the: Holy : Prol)het (on wi{om Im l)eace and the b less ingsof God). "[hls indicates the general feelin K that. the doctrine o f a l)lurality 0 f gods is imI)ossible (~f accel)tance in this age. But nothwith- standing the-a,greem(~nt ()f a l l religions in their 1)rofessed be- lief in the Uni ty :o f God; everyone of them differs from th(~ others in its interl)retation of i t , mid many i)f them use the exl)ression'onlY as a cloak t() hide their l)ol.vtheistic beliefs. But Islmn is ;,vh011v free from 1)olytheistic concel)tions and doctrines and has et;mpletely ul)ro.oted all beliefs and ln'actiees which even remotely suggest such ideas. I t hag. defined and

T H E M O S L E M S U N K I S E . _ _ I $

i assoclatl a • explained the doctrine of " "n,~ aught With God so ex- haustively .that nobody is left ijl any doubt concerning it.

Tl~el lolv (~uran classifies Shii 'k (or association of other .q.ods with God) into ~onrkinds . F.irst. a belief in a l,lurality ~.f gods. S#condly. a belief that any other being shares, in a .vreater or lesi~er degree, in God's "attrilmtes.. irrespective of the. fact whetlaer such heing is or i sno t called a deit.v: For i n - s t a n c e , a belief that a particular person can create living thinks ~wcan brink the, dead to life amounts to shirk, al though the person to whom such attrilmtes are ascribed be a human heing. For here. there is a difference only in name. and the essence of I)ivinitv has.been ascribed toan, , ther . Thirdly. to look Ul,Ort a 1,eing:. ,~'ther than .God as w(,rthv, of x~:orship ~[lth(,ugh that he- in.g-is not c,msidered a god. nor isbel ieved t0 Share in the at- i ril,utes ~,1 God, as. for instani:e4 l,arents w e r e w0rshil)ped in s~mm tribes in ancient days. Fourthly. t o r e g a r d a human be-

. . ing as infallif)le. For instance, a beli-ef tha t a t,articular saint ,,r holy person is wholly free .from file na tura l weaknesses ot

- m a n and must theref(;re, b e imI)licitlv oheved in eve ry in- stance, h()wever ol)lectmnable his-orders maY 1)e~ an(i l)racti-

The 1101v (...)uran indicates these four kinds o f s h i r k in the fi,lh,wing verse: ' " 0 . peiipli' o f the Book. let ItS ~lgr¢'c in this one moiler, zehich both .of its ctcccpt, thor ,k'c wors!zip none but i.lllah, lI 'ho has nb partner., omt thor w e associate w i t h Hint mine itJ H i s attributes ond llmt ,{'e prefer to H i m nol~ody front amoug! His Sere'ants. I f they refuse;.. Si~v. . .bear. witness,, ye people" tha t ~t'c .~'u bruit: o!tiTsCl~'ex I o GOd tit. llt zs ma mzer:

. . . . . ( I I I ; 6 4 . )

What a-complete reflitation of all kii lds of shirk is con- .- rained in this one little v e r s e ! In view of"what is laid d0wn

hi this verse when-a Musl im says he i)elieves in one God. he n{eans that he worships noneTlml~ God, that hedoes not ascribe m any other being any of the attrihutes o f God. that he con-

. L - ' "

: siders-Him free from all ear thly relationships, that he believes that God-is above assuming hu/nan form. t h a t he believes that

-G0d is not sub jec t to death o r -hunge r or thirst .~that he bows to none except God.' that his hopes are centered in no other

'being that he addresses his prayers to none but Him. and that although h e v e n e r a t e s the p r o p h e t s o f God. h e does not re- gard them as anything more than hmnan. This is what Islam

" his life. • I - . - • " "

teaches him and to which heho lds t h r 0 u g h ~

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

Facts and Forces

A Prophecy Which All Shou ld Know "

"Death will make such havoc tha t streams of blood wil l flow. In fact. so great will be the destruction o n t h e earth's surface as the world has not witnessed before. Many places shall be t u r n e d upside down a n d t h e y w i l l , present such scenes of horror that one would t h i n k they had never been inhab~tated. O t h e r calamaties of a terrible nature from earth as well-as from heaven will come u p o n men, so t h a t the wise will be convinced of their extraordinariness. Then wiU men ing rea t bewilderment begin to ask themselves what was going to happen. Many shall be saved and many shall be destroye d . The days are near, nay, they are at the door, when t h e world shall see an unparal le led-scene o f dev- astation. NOt .only w i l l great earthquakes come, but other calamaties from heaven and ea r th :wi l l also visit the earth. All this will be brought abou t because men have forsaken God a n d with all their heart arid all t he i r soul they are bent low on the World . Had I not come, these calamaties would also have be~n put off for a while, but with my appearance the secre t design Of the wra th o f God have been made manifest, for He says that no 'punishment is- sent upon a people until a Messenger is raised.' Those who show fear before the calamity comes shall be shown mercy.", (Hazra t Ahmad, -The Promised Messiah). --

Anthropologis t Debunks False Th ink ing on Races

T h e l ' r e s id t 'm.~ , f tile Uni ted .Statt;s has ~lcclared that. the l~erpetuati~nl -. c~f d c m . c r a c v dcpt 'nd~ u p , n the p rac i ice of the lu- . therh , ,od ~if man . . l - l e has fu r the r ~aid thal pt~,,1}le 6f every natii~n, eve ry race and eve ry creel l a r e aisle Ui l ice u~.qclher as .\meri~.'pns because "¢!f (~tu" c , nv i c t i on that man fintl.q his f r e e d - m - n l v x;.-hen he shal:es it wi th . t h e r s . " :

. - . .

\Ve. the l*e,,I,le, echo this .-.tatcment, \ V e ~1- s,J reco~mzm,..,, t-tiat the I ' r e s iden t ha.s dec la red ,/ur lmrl ,ose; not , ,ur pract ice . \ V e do U,,t have t-he brotherh,~,~d ,d man" T h e f r eedom we have is n,~t fully shared . Some ,,f us deny that hill f ree 'd-m: to stnnc; ,~tlacrs .l"_.cause o f cl:eed ~,r race. H e r e p e o p l e - o f eve ry race a n d c r e e d ai'e ahle I - l ive . toge ther : b u t it is. n ~ t because eqUatit;~" is a re;tliLv, b u t l~ec;tuse it is the accepted ideal .

TI-IE M O S L E M S U ' N K I S E 17

~\~e tnttst ever re-assert the ideal, and nttlSt ever s tr ive tmvard real- izatkm Of it. \Ve nms t alst~ face our faihtres to apprr,ach i t . s o r e m-ercome

. + . . . . .

them.

Place of Race•

: k s an anthr-l>ologist I wri te a f e w words ahtmt the place <ff race in our fai lnre to l:ealize tlae l>rutherhoi~d - f l i lat l . [ h a v e one point : i t is n()t ihe racial dit'fefent~es -tht3nlselve`~ that l )rcvetlt u s : it is t ;ur c(msCi(msuess , , f those differences. T.he s~>cial c . t t scquences ~,f race ¢Io not f , l lmv directly f~-~)lt~ the biohbgica! facts uf race. T h e y are the result o f what people

lhink al)+)ttt the 1)iulogical f a c t s . . : F()r it is the ~-()ttcltlgii)i~ ()f s tuden ts 0f racial differences that the 1)hvsical

l 'eatures in .terms of Whicli authrtq)~ I ~gists c lass i fv l)e(;ple racial lv•have' l )rack ticallv no significance fur cu l tu ra l ach ievement . ' If n0 imtice_wcre t aken of the s h a p e uf the n<~se, people ~f m~ses with u n e shape w , u l d Ire j u s t a ; wel l prepared to run ~ ~verliments 4Jr wr i t e b,.~l<s as pec~l)le with nuses

• ,~ , " dta 'Je T h e "lips +f ci,iored peup le are as gtunl i n s t rumen t s ,,t. a n t h o r . I -+ . : - • :. + ~ . ++ . - ". . . . , , • f ,r ~l+eaking lmatttilul F rench . r pt .r tect l-n.~hsh, as .uell as ex~dlcnt t,antU, ftg are an,;" u the r ldud +,f l ips. . " " : : :"

Brains A r e E q u a l + . . -

• ;l 'he lwains uf Uhinese. Afr ican an d N6r th Eurt)l+.eau are boxed in 1,,my ccmtainers tl~at dil t 'cr s~)mewhat iu their character is t ic Shapes. but we imve nt, real evidence that . n the average, the i+raius can ta ined in the skulls ~f une u f tlmse racial g r o u p s a re bet ter o rgans fur t h ink ing thau

. . , . • . ,

th,~sC aCCUlWing the skttlls of the t M ~ e r ' g r h u p s . . . +L " ~. It i s the ~)isilfilitv of r/tcial differences that makes fur racial pr<dflems.

ConSlfiCtUms racial t rai ts set"tiff the meml>ers <+ f i m e g r < m p fn+m those ot . ani , ther, and s . make easier, is~)latitm:,..segregation.. ~ m~d pre jud ice . If one • gr~mp h.~l<-~ d o w n u p o n another , the presence of .+ skin color. Or s~mm • CMmr dis t ingUishing:physica l trmt. makes it I citsv "ft,r t h i s separa t ion tip be

en forced. - " - : '+ l?ach individual has t h e lahel of his s,+cial .p<~siti.n wr i t ten ac r - s s

his face. \ V h e r e tl~e racial lahel is nol: c~mspicuous en ,mgh f,~r easy, reading. there is a .d is lmsi t ion to +hell) it ~mt with htmtan~ T h e Naz i s make tim Jews weal . . . . . vellmv a rmlmnds ~X.'here cme di'~p - f :+\frica, t,t. b lood makes a c~d0red man. [t ilia'+" be bel ieved ad,~'isable t0 10o1< at tl~e f inger nai ls ~-~f an ind iv idua l

+ t+, discuver: tlae categ<>r(- tu w h i c h he heh r igs . W e n:ake race : it is n<+t

r a t e t h a t mal¢.es us~ •

S t u d y PeoPles ' Hi.Gtories :

Tlie impl ica t ions uf race for the lm~therlm~+d -[ nlall are thereft~re m .: he tm¢lePsto,++L bY ~,tudvi~lg. . the s6cial cond i t ions a n d hist<+ries eft t h e people..

h~v+dved. The,~- \ r i l l n o t h e understoc~d hv d i s sec t ing b ra ins t~r by g w m g .iutCllitIetice tests. I t may" be that tlle c<mrse of race r d a t i 0 n r u n s a char- acteristic cuurse Of dex;elopment~

. o r l l i l p e r l a l l s t l e e x p a n a l O l l <}r SpeciM cireunistances. :such as war " " """ " :"

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

slavery may a lTect race relafiqms i~1 ch~n-aoeristi¢ discoverable ways. "'The lW.lm~mdas c,[ hate arid warjalwavs monkey wi th the lmzzsau: tff race and nalhulalilv, bi'eed and kiii:" These are the \vords ~ff Carl S~[nd lmrg . .wh . - " als. sa id ' that ;peol~le.set up. a razz.le-dazzle.m.ld .~et caught in the i r own revolving mirrors. Race is such a: razzle-dazzleL I f we understand :that • we are u~ing the hi.logical facts of raec as justifiCationS fi,r ou/~ prejudices. then we: the lie"pie, mav'n6t si, . f ten be ca:ught in I t : : "

l ' v I¢cJbert Re~lfield - Anthrol)ohigi.~l. Untvers i tx ; - f Chicag(): (The Chicag- Daily; N e w s )

C h i l d r e n M u s t L e a r n R e l i g i o n i n . t h e • H o m e .. . i - .

The family is tile ba~.-kl,,me of tile na t i -n : it makes f iw pernmnence and gives men:and women something t . live f . r . It ca l l s for the highest ideals in the reahu - f Cth~lwratii,n. I,,ve and ~tcrifice. l ' a ren ts will \k-arch .. their own :tctions more i:riticallv mid lie re.re careful t~ detnonstrate, r ight: conduct because their childreri art~ watchin.~, and bi.,cause they unconsciously fornl mental pictures .o.I" flleir parents" actionS. \Ve all know .tllat exml!ple . ig better than Precept. . . . . . . . . . . . "

O n e o f the"greatest goods in the fanfily" life is religiOn. YOU hear people say that-file religious life of the ehihl is the respofisibiiitv of the church. "l'he cliurch iS n ~t Unwilling to take tiffs resptmsibility; lint the insignificant.anioUnt of tinie t h e averagech ih l is tindel{ the roof ~ff the church iuakes its influence all toc~ 'limiteil. " At the'. best. tlie average child " spends from 52 to 80 hours a v e a r inchurch , of if. he: gltes.t0 week:-day

.church scho.l we can add another 30 hours, so at hest, the church 'has him fi.w 104 li0urs a year : the school has him fo?[1.200 hours, and the home has lfim for the balance Of 8,406 h o u r s a 5"ear.

- R e l i g i o n in H o m e - . . . . .

]ohn Wallace .suter, ]r., 5u his : l ,6ok, " N e x t S t e p s i n Reiigious " f.ducation," .~avs that in the mait er of rel i#ous educat ionthe home conies ". firsL the. church second a n d the school tl i ird. The Jews of Jesus ' day . said that a cliild drank in religion at ills miitlier'sl breasts. If that i s I/ruei and it certainly sounds reasot~al)le; what nmv t he result 1)e if t l i e r e . i S n o religion in the mother. - " " ' " " "

\Vhere lretter than in t h e home can a little-child learn his, first lessons about the loving fatlierhood o f G o d . and how we lntlst trust and ol)c;v Him. and that God is always with ~him? Such teaching begins x~ hen he is a t i ny th ing , lying in his cradle and his mother places her halld upon his h e a d a n d sa~-si'his"eveiling prayer as slie .putO hiul to bed.: It continues a s he watches father and mother kneel and daily: Sa)'.their fatnily~ prayers, and he:readily jo ins then l wlien he is ohl enough to knee] witli them.

( The Kansas City ]oursial) • . - . " . . , " . ," .

T HE MOSLEM S U N R I S ' E 19

India's A r m y ~k P o r t e n t o f I n d i a n U n i t y

B y Maj . G e o r g e F i e l d i n g E l i o t .

• -\\ 'hen tliel Geru lan .conun andei'~in chief-in Tun i s ia . Col. Gen. Ju t / ten vtm : \ rn im. surrt ' t i( lered to file four th Indian division, he i)r0ugltt to dll a l t oge the r al)l)rOl )riate c l i m a x . t h e h m g - a n d spleildid Afr ican ca reer ~Jl" t ha t distintcuislied:unit . : " "

The four th divis ion is ii t vp ica | division .of the Indian a r m y . which i.,. an a rn lv tha t should I ~ e b e f l e r k n o w n in t h i s c o u u t r y ~ a n d very likely will" be be t t e r k n o w n before this war is a g r e a t deal Older.

Tl~e .fourHl. like o the r Ind ian dix isions, i s conq~osed . lmr t l y of Brit-. ish aftd partly" of l n d i a n t r o o p s . T h e na t i ve t roops Of the Ind ian a r m y arc" ill ~'eneral .drawn frohi tile so-Called mar t i a l races. Who are war - riors by t rad i t ion and descent . . . . - . . _

D i s t i n g u i s h e d H i s t o r y

The a r m y is: r ec ru i ted en t i re ly bY v o h i n t a r y enl is tnlent , and . in t ime o f l~eace when tile e s t ab l i shmen t is l imi ted, m o s t of t h e regi- mcnts [mve 10n'g Waiting lists. Many of the applicants fi,r enlistntent are those Wliose fathers a n d grand[athers before them liave: s e r v e d i n a par- ticular.regfllient. [~w tlie Indian ~2rlll.V:iS. all ohl and distinguished organi-

ifim. - " " - . . . . For examlfle, tWoof the battalions which scrk-ed with the fourth diVislon.

.. wt[rc originally, ra ised in 1775. when E n g l a n d was w i n n i n g an empi re in .-\sit as sh/: was h~sing one in North A m e r i c a . . .- : . : -

G r e a t T r a d i t i o n s : . ,

The 1);ittle Ii¢}ni)r.~ bc, rne b y the cohJrs o f these and o t l i e r ' Indim?t regl- " u flmsize tlle mamlit~i~icnt t radi t ions to which tile young Indian

l l l e l l t S : e l | ." - - . , ~ . . . . , . , . . " ' r . ~ . t . ' . o , , b

suldiers of today t t re provmff themselves the wor t lw heirs. 1hey go u,,,-,- I', t~e wars.of Clii'e and \Vellesiev. to g r e a t b a t t l e s J n t l ie open field. 'stwh as l lassev and :A.ssave. to sieges such as tl{0se Of BImr tp6re and Seringa~

.I,;iianl. They follo~v ~ill the course 0f.-l~ritislt: history dowfi tlirough tile - years, and man~? Of these units fOught on the western front in the last war. ~n:Palestine an(l in Mesopotamia. " : . . . . . . . . " ' . . . . . .

" " O f M a n y R a c e s

The men o f tile I n d i a n a r m v are Of nmnv races and-of various religions. " In the railks of thef0t i r th IncJian divis ion. -Hindus and Moslems fight side

by s ide with Sikhs. With an equal devotion to du ty and an equal courage in the face o f all advers i ty . Some ba t t a l i ons - inc lude all th ree of these major :religiOUs ,~ ro t t p f i n t h e i - anks o f a s i n g l e uni t .

7rhus. t o ' t a k e o"11e at random, the third battaiion of the 14th Pun jab regiment has a Sikh company,, a c0mpanv_ of. Punjab,'. Moslems attd two | l~ndtiComlmnies--one of Ra jpu ts and one o [ Dogras. The central .India horse, whose .steeds .today move 6n fottr _wlieels instead o [ on ' four legs.

• ..... " --~Continm'd oni bo t tom of m'.rt page

• . . . ,

2 0 T H E M O S L E M S U N R I S E •

Alchemy Of Happiness t. By

Imam A b u Hamid Muhammad AI-Ghazali (1059-1111 A. D . )

THE K N O W L E D G E OF SELF

K n - w l e d g e ~ff.lsclf is the key t~ {lie knlm']e(lge ~f (;o,,I. a e c r l r ( l i l l . ~ . t ( i ¢tlle sa.Vill,/~" " f i t . wlnl ],gl1OW~; i l i i l l s e l f kllow.<. God." and. ;is it".is writleli i n . t h e K01-al~i; "\\7C will .shiny them Our s igns in the w~wlil and in lheinse!veg] tha t th.e t r u th m a v q m m a n i f e s t t~ ihenl.'" -N4,w n~thin.~ is n e a r e r to

• thee than-thySeli r, and if th,m-klic)west m~t thyse l f h ; , w . e a n s t thou know anythiliff else? I( thoti savest. " ' I -know lm~self. '' meanin.~ t h y - ~ u t w a r d shape . face. l imbs, a n d s~ f~wth, such- km~wle(i~-e can never l)e a key t~J t h e kn~wled.~e .~,f (Md. Nor, if t h y k.miwledge as . t , i t i lat which" is w i t l i i n o n l y ex- t ends so fai'. that wlien th ,m-ar t hunffl.'y thou eatest, and • whei? thou art an~rv tlmu at tackest s(lille one. wilt th(itlpt'og'i7ess any furlht ; r in t hi~ pa th , . f ,w the 1)efistsare t hv pa r tne r s in this. But real self-kn, iwledge o ins i s t s in ic.nmvilig" the f-llowin.e, thingS : . \ \ ' h a t ar t them in thy~self.:fi'~m~ Whence has t them c/role? \ V h i t h e r a-rt lh, lu gill!lR', a n d - f l w .what liUrl)o~e hast tll~m eolne ti, i a r I -V here awhile7 and in what does thv real h;liqlii~ess ;in(l l l i iserv oinsist?'~ ~lline ~f the

- • . •

has a Shikh squa(lrt, n. aM-s lenl squa(lri,ll and-a squadr.n c~,nll,-scd , i f Jars; wh . Jare l l i n d u s . .

Knows N o Polltics The hldian a r l n v k n m r s n- I)i~litics. 11 f iTl l ls for its ldng enlperor c,li

every haltletieid where i is duly" calls i t . . I t is hself a svnil lol of t h e u n t ) ' - o f India and ~lf the i) l ,ssibi l i iy ,J. Indians (if :al l faiths, all dasses.alid all races (-(/-clllel,'atill~ h'l a (-c~llllll~ll [Itirp~ise, - " ' .

The- f i lu r th lndia i l d iv is i l ln has left its dead in Egypt. i l l ]:.ri irea. in L ihva an(1 nmv i i l .WlllliSi;.L I t -has added fresh bauk / honors to th.st ' alr~.,adv-llOr{le I iv i ts [ i r ( l t l d -a l ld 7[llCi('llt reg i l l l e l l l s . " .

I t has set all exmnple which wi l l lie f . lhm'ed in lhe day's in eOtlle l iv i i lher d iv is i -ns i l l ihe l l l ( l ia i l al'lll.X" ." i l l -se ..\lllCrit-allS wh O 111.Try. Clillle [ f i l]~ht at their side wi l l l ind tht'ni Worthy; t '( l l l l lTadc:4 Ill RI'II1S.

" ; ( T / i f Chic<lqO .Tit/i )

T H E MOSLEM SUNRISF-. Zl

atlril)tlteS are {llt~.~e t~t anil.llals. S|~Ille (If devils, and sonic, t~f a iig-els, and thou hast to find out which of these a t t r ibu tes arc acc:idental and w h i c h essential. Till thou lln~west this, them canst not find ~mt where thv real haplfiness lies. The , , ccupa t i im o f animals is eat ing, sleeping, and f ight in~: therefcwe, if tl~ou art iin an imal , busy thvsel t in these thin~s. l )cvi ls arc 1)usv ill st irrinK up mi~'chicf, and in g-uile and dcceil~: if thou. 'behm.~est t ~ them. d~ their work . .-\n~els c~,ntcmplatc the 1)eautv of (]tid. and are entirel.v free from animal qualities: i£ tlaoti ar t of angelic nature, then strive t,~wal-ds th ine ori~in, that thOU mi t vc s t : kn ow and con- template t h e ~ h ~ s t I-[iKh. and be del ivered frolu the thral- d~lll c Jr lust and:an.~'er. Thou shouldes t also disct~ver w h y them has t been crea ted with these t w o an imal ins t incts :

uliwar d l~roKress, make of one thy steed and ~Jf the t~ther th.v

W~al)on. The first stei} t o se l f -knowledge is to know that t hou

a r t c~mq~osed. 0f an ou t wa rd Shape; Called the body., and an i~iward ent i ty called the heart , and soul. B3" "hea r t " I do v.ot niean ttie:piece of flesh s i t u a t e d ill-the left 0f our bodies, but i ha t wl i ich uses all t h e o ther facult ies i ts its ins t ru - m e n t s and se rvan t s . [n t ru th it does not b e l o n g - t o the

v i s ib le world , but to tile invisib.le, and h a s ' c o m e into t , . - . . . . . . t . ~ . ~ . cr ..... 1,.~ ,-isits a f o r e i , ~ , ' t i coun t ry for the

l l l ~ ~ , ~ , ' t J l t t . L * t ~ ; { L t z ¢ ~ L - ~ . - - - . - -. - . o . . , , - 0 -. .

s:tke ~f mercl iandise , and will present ly re turn to its nattve l a n d . . i t is the kn6wledKe ~f this e n t i t y and its a t t r ibu tes w h i c h is the key to t h e kn0wledKe of (:;od,

.%ome i d e a - 0 f t h e rea l i ty ot the hear t , or spir!t , may he ,bt~tined by a man cl0sin~ his eves ail d : f i , r~e t tm~ every- th ink a round except his individual i ty . He will thus also ~:htain a _,~linipse o f the unendin.~" na tu re of tha t indivi-

. o . . : . . - ° , . . -

duality. Too Close in~lutry. .h~Wever, into the essence ot ~lfirit-is forbidden bv the Law. [n the Koran it i s wr i t t en : "They will ques t ion thee conee~nin.~ the spir i t . Say: 'The Spirit:-comes by the COlllllliHid Ot m v l . o r d . " " - Thus nluch -~ is-known of it -.that it .is an indivisibie essence beh)n.,,;ing, to . the w o r l d ~ d decrees, .and tha t it is n o t f r o m everlastin.°, , but created. An exact lflfilosoplaical .kn6wledge of the spirit is n~-,t:a necessar3~-lwelinlinar, v to xx:alkinK in the path

()1: religion, but comes cather ds ;t i'csult ¢)f self .di :cipline a m l . / "o

prese rvance ~i~ t h a t t )a lh , as i t is said in t l ie K ( ) r a n : " 'Those who s t r i ve in ou r way, ver i l y , w_e w i l l ,~uide them to the:-r i~ht pa ths . " - :

F~w the car1~yiil,,~ on o( tlfi.~ spi-ritual W~trfal~C by which the kiiowled.~-e ()f ()ncself :ttld .~)f (;~)d i s t~) I)¢-.ol)t~tine(l. the bod_v may be fi.~ured ;ts a kin.~d0m, the s(ml as i ts k-in--, and t~lae different senses and f~tcultieS .as c0nstitutin.~" ".m army. Reason /may be.called tlle. yiz.ie y. or pr ime minist~:r. passion the revenue-col leotof , and anger .~11C p()lice-¢,fficer. Under the.~uise ofcollectin.~ reycnue, lmssion is C(Ultinualh-. prone to phmder ~)n its own acc()unt, wl]ile r e sen tment is ;thv:D's inclined t(.i harshll t :ss : t l i ( l .extreme severity. I;i)th ,,f tlm/ese .the rcxenuc c()llcct()r and lhe 1)()lice-offici:r, have t,) l)e kept in d u e sub(.)rdm;itu)n t() the ],:l~l.~,'] ..!)U t m)t killed ()r Cxl)elled, :ts tho_v/, ha.re the i r ~)xxn 1)r()l)er functions t() ftil- fill., l l u t if lias'sion : t n d r e s e n t m e n t - m a s t c r re;ts~)):~ the ruin ,d the simi infallibh: cnsues..A s0ul which :tlh)ws it.s: lt)w.cr faculties to.dt)min;tte the hi~her is :t6 ()he {Vile)-slumld lured ~,ver an an.~'el t() the 1)ower 8 f a d()R ()r :t Muss:tln!;t~ t() the tvr;tllnV ~)f antu!bel iever . . T h e cultivitti~.)n of dem()nic. : t] , imal~,)r: tn.~elic ,iuali, tics ,-esults i n the il,,-,,ducti(,,~ ,,i c-rresponilin.~ ctmr; telers . wliich in tlie l:);tx; ()f ]ud~menl will be m;t~fifcsted i n:x.isil~le shapes, the seusti:il al)pearing.;ts ,-~vine,the ferocious as d(,.~s and. wolves, and' the pure :ts angels,o -"The aim (,f mi,rai disil~linc is t,) 1;tirifv th"c t~cm-t fr(;nl: /he rust ~ff lmssion ~md resentment . /ill, )ikc a clear mirr()r, it reflects ihe li~:h~ c,f.I/;0cl.

S()me (,he m a y h e r e ~)l~ject. "BUt if m;ta has hecn created with a~{im~tl and dem(mic qualities as well :ts ang:eljc, .h,)w are \re. to kn/)w th~tt;tht~ l;tt:icr c~)nstittlte his real csse~cc'.

:while the f(wnmdr arc ~mel:ch" accidental and tra~isitorv?" To this I ansivei: that the essence0f c;tcli ci-caturc is t0'be st)ugt~t • in"ihatxChich is hi.~hest i f i i t and 1)ccul~ar t ( ) i l . Thus the la~)rse and t h e - a s s are M°;th 1)t{rd.e!~-l)e:tri~L~ animals, bui the superiori ty , f t h e h,.wse to the ass C()nsist.s in its bein~ ~ adapted for use in liattle.- If i t fails, in this..it hecome.: de=. graded to t he rank of burden-beai ' inK animals: Simil~irly. w i t h man : lhe h iohes t facul ty in lfim is r('as~m".which ills him for the contCnalilation0f-(h)d. 1~ this prcd(mfin;ttes in hi11~, when he dies. he. leaves 1)ehiild him al l tendencies t,) l iassion-and resentment , and.hecmi~es (:.apahle of associ;t-

°

T I l E ~MOSL'EM S U N R I S E .Z3

thin with angels: .\,~ re.e,-ards his mere animal qualities, man is infericw t~ many animalS, but reason makes l l im superior t ~ them; as ii is wr i t ten in the Koran: "To m a n wc have subiected all thin e,s in the earth. ' : But if his .l,,wer tendencies have ti-iumphed, after death lae will ever be h~okinff towards the earth and hinging for earthly" delights.

. .Y;)wthe rational soul in re:an abounds- in marvels, 1)oth (,t kfi()wlede,'eand l ) ( )wer . - l 'v means ()f i t he mas te r s arts and .4ciences. can 1)ass in-a It-ash: fr(.ml earth t(~ heaven and

" l~ack-aKain, Call lliap out tile skies and measure the distances. :- I~etween the stars, llv i t a l s ~ he can draw the tisli f rom tile

sea and t i l t birds froln the air. and can subdue to his service a idmal s like the elephant: tlie camel.-and tile lv wse. His five senses are like live d~iors ol)eninff ~m t h e e x t e r n a l xv¢~rld: but

_ m o r e w6nderftil than--this, his heart, h a s a window Which opens im the unseen world ¢ff spirits. In - the state of sleep: When the ai,-enues c~f the s e n s e s a r e Cli~sed, this Window is , ,pened and man receives impressions friun tile unseen w , r !d .:,.nci .~,metimes f~,reshad~winKs c , f the ftlture. His heart is ihen like :1: mirr~w ~f which Cel]ects. what is pictured in the "l'aldi2t c i f I~ate~. llut:, even hi s leep . t h~ugh t s of:.;woridly things dull this, mirror, s'~ tha t the impressl~ms it recelv:'s ;:.re n~t Clear. Af te r de:tth, however , such tlaouKhts vanish

' - ; t nd thin~'s are seen in their naked reality., and the savinff in the I,~wan is fullilled: ":\Ve have stril;pe d the veil fr~m~

-~,ff thee and t hy s igh t tii-day is keen ." ' F h i s cq)ening-of a wind .W. in the hear t t~w;.u'ds: tlle un-

.seen als~ "lakes-place in c~mdi.ti~ins"alqw~:tChin.e, th~se-of lW~q)hetic inslfirat~on, wlien intui t ions sp r ing uP in the mind unconveyed t h r ~ u g h an(- sense-channel. T h e mtwe a man l~urifies hiniself from llcshlv lus t s and- concentra tes -his mind ~m (;~(1. the.m~we con-.~cious wi ] l l i e , be ~f such in- tuili~ms.. "l'h~-;se xx'la~~ are not c¢,nscious Of. them have n¢¢ r i~ht t~t deny tl{eir realitY.

N~w :t~ie such in tu i t ions conlined.~mlv to those of 1)rophe~ic _ rank. ]ust as ir6ii, by Sufficient: polislYhaK. /can be made

iut~ a fidrr~w, so any n d n d bx; due discip!ine can be rendered ; ' ecept ive~f"sucl i ~mpressions. It xvas a t this t ruth the I ' rophet h i n t e d - w h e n he ~;aid, "Exery" cli~ld is, born with

:t ln 'edisposl t i0n- towards Is lam: then h i s - l~aren t s make a lew. or a Christian. or a s ta rwdrshipper of h im . " E v e r y

- ]~unian being-has in t he deptlis"0f his consciousness heart l .

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

t i le q l leSt i~J l U.'\]ll ] 11~! v~Jtlr ].q~l(] ~'" ; t l ld-an. , ;Wel-ed " ' Y e s " t , , it. I lut s tmle h e a r t s :u'e'lilte mivr , , r s s,, befi~uled w i th rus t and d i r t t h a t t h e y .~ive n ~ . c l e a r 1;etlectitms. whi l e H l . s e ~f lhe pr~q~lietS and sa in ls~ . th t~uKh t l iev a r e m e n "',~f like p a s s l o n s w i t h us ," a r e e x t r e m e l y sens i t i ve to all d i v i n e ira-. p r e s s h m s .

Nt , r is it ~,nh- lw reas~m ~f k n~.iwledffe : tcqti ired and in- t u i t i ve t h a t the. Si*]ul ~ f f m a n .hch l s the first r a n k a m o n g c r ea t ed t h i n g s , l~ut als~ l |v reasq,n ~,f p o w e r . . lust ;ts a n g e l s p res ide cJx'er the element~;, s~J d,,es the s~ul r u l e the m e m ~ hers uf t he l~c, tly. Th~,se s,~uls wh ich a t t a i n a specia l deffree ~f p ~ w e r n~bt ¢:mh" ru le t he i r o w n l~c,~h" but t hi~se ~;f .others alstJ. If t h e y wish a sick l!lan t~ receiver he r ecove r s . ~ , r a perscm in l-aealth tO fall in he bec~maes ill; . r if i h e v will tile p r e s e n c e o f a pers , m he c t ,mes t~~ t h e m . : \cciJrdi 'nK :ts the effects lm~duced by these p~,-werful s~uls ar e g-ii,d (,r bad t h e y a re t e r m e d m i r a c l e s ~,r-s,~rceries. T h e s e s , ~ u l s d i f f e r fr~m~ c o m m ~ , n f i , l k in t h r e e w a y s - (1.) \Vha t . Others ~,nh see ill d r e a m s t h e y see in t l ie ir wakin.~ m~,ments . (21 \Vhi le ~,thers" wills o n l Y a f f e c t the i r ~,xx'n b{~dieS, t h e s e , by wil!- l ~ w e r , can m - v e - h ~ d i e s e x t r a n e ~ u s t~,. t h e m s e l v e s , t ~ l "/'he kn , ,wledg 'e w h i c h o t h e r s acquir/~ by lab~,rii~us learni!Lff c , ,mes lc~ t h e m by in tu i t i on :

T h e s e t h r e e , . o f c ~ u r s e , a re ns~t t he onh" m a r k s - w h i c h d i f f e r e n t i a t e t h e m fr.~m~ c~mmt~m pe tq~le . .bu t t he ~'mh- ones tha t c~m~e w i t h i n t)ur c(~ffnis;~nce. Jf ls t ;t~; .n~ one knuw.~ lhe real n a t u r e uf (.;od but (h ,d l : l imse l f . S~ n~r one k n o W s lhe real n;ttui-e Of a prtq~het bu t a pr~q~het. N~r is ~his t - be x~,t, n d e r e d a t ;ts in -e \ ' e rV-dav m a t t e r s we see t h a t it is int- I~ussihle to exl~lain the c lmr]n Of p ~ e t r y t,~ t ,ne w h o s e ear is insuscepfi l~le ~f c a d e n c e a n d r l av thm. ,Jr t h e .u ,hMeSof

. . . o- , , . cu lo f t~ (me w h o is st,_me-blind, l , es ldes m e r e ~ncapae! ty , t h e r e are t , ther h i n d r : t n c e s t ~ the a t t a i n m e n ~ ,~f spiri.ttml t r u t h . ' O n e ~,f t he se i s e x t e r n a l l y - a c q u i r e d k n o w l e d g e . T o use ;t fiKure, the h e a r t m a y be j ' e p r c s e n t e d as a well a n d the i~xe senses as five s t r e a m s wh ich are conrinual ly- c~ ,nveymg w a t e r t,, it. I.n o r d e r to t ind ~mt the real c, m t e n t s t~f t he h e a r t these s t r e a m s m u s t fie s t o p p e d ft~r ; t t ime . a t . a n y ra te . a n d tlie r e fuse t h e y l iave br~u.~ht With t h e m m u s t he ~:leared o u t o f the X{,ell. In t, t h e r Words , if w e a r e t~ a r r ive at pui~e spir i tu: t l I r u th we m u s t put avta.v, ft~i- the. t ime . k nowled,._- whicla h;ts been a / cqu i r ed bY e x t e r n a l pm~cesses and w h i c h t ~ o o f t en h a r d e n s i n t u d o g m a t i c , p r e jud i ce . -

T H E M O S L E M S U N R I S E Z5

. \ .mis take ,~f an ,qq!,-~itc l i n d is made by shallo_w pe, qdc wh,~. echcdn.~ .some phr,ls;cs which they have c:tu~ht .from: ~uti te~tchcrs. .q,~ ab ,mt decr .vhl~ all [~n,wledge. .This is ;'.~, i l D. ]ICI'S(UI \V]I(I \VHS 11,~t an adel)t hi a l c h c n l v were t,~ ..-.'"~, :~l:,,ut savin.~. " ' . \ I c h e m v is be t t e r t h , t n .~idd~'" and were ,~, ¢cfuse K~Jltl When i t - w a s ,J l)cred t,~ hhn . : \ l c h e m y ;.s t ,cl tcr than ~'(dd. lint r.cal ;dchemis t s are \ier.x." rare . and so :t,:c real Sutis. l i e \vh,J has a m e r e s m a t t e r m k of Sufisnl is nt,t SUl~erior t ,);i l ea rned man . any m,~re than h,." x\'l~¢~ hn~

" . . . .

I,'ie(1 a lcx\" cXl)Cmmcnts m alchel~;x-, has .u.-r(,und )()r (le- Sl)iSin.u, :t ;'ich man .

. \ n v one Wh()-will look int,) the m a t t e r will see tha i h,tl)l)incSS i s n t .cessar i lv linl<ed wi th t h e klx,)wle(l°e ,)f ,h,(l. I£.tch facul ty ,)f ,~urs dcliohts::in tha.t t()r which it was ,re; t ic(l : lust (lc!l~iat s h~ :tcc()ml)lishh~.~ desire , a n g e r in t;ikinR \-cn.c,cncc. the c~x-c in Sedin~ I)c.autiful i)l)iects, and the car in hearin. ,c-lutrnloni,ms s, mnds. T h e hi.~liest functicm ,ff the s,ml ~ f m a n iS t h e precel)!-i,m ,~f t r u t h : i n this accord- inklvi . t f inds its. specia l dcl i~ht . Even i n i r i } l i n g ma t t e r s . sucll a.q learning" ches s l t h i s h ,dds ~,~,,d. and the h i g h e r the ~ul~icct=m;itter,~f t h e kn:~wled~e ,d~tained tlie .,._,:reater the

dc l i~ -h t . .V m a n \v,mhl be idcased a t b e i n g - a d m i t t e d in t,~ the c , ,nihlence }~f a prhne min i s t e r , but li,;w mucla m o r e if the ldn~" m a k e s an i n t i m a t e /~f h i m and , l iscl , ,ses s ta te secre ts ~,, h l l l i I.

. \n astr , mon ie r who . l~x- his kn,,wled-~'e, can m a p the s ta rs and tlescribe their courses, dr/rives ,, .ore ~,lcnsnre from hi'; i.n,~xx'led~c th;tn the cress-I , laxer f,'im~ his. ' Scehau. then . ~hat n , ; t h ino is h i u h c r than C;,nl h n w ~rea t mus t he the deli.~:llt Which s l , r in~s h-oni the t rue kn,~wle(l~c ,~f l l i m ! :

. \ pers im in xx-h,m~ the dcsh'c fi,r thi~ kn , ,wled t ,e has dis- : , ~ , , e a r e d i~ iik~e , m e ,~vh,~ has l(,st his al~l~etiie f i , r health,"

f~,,,d, i,r:xx'h,, Iwefcrs-i 'cediii 0" ,m clay ~,~ eatin.~ hread. All ii0dilv apl~etitcs 1)crish :tt dea th with tlie ,~ru;~ns tht 'v use. lint the S,)tll (lies n,~t. and r,~;tains ' , \ 'hntcvcr ,,f (h~d it p,,s- ~csscs : n;ix'-, inc reases i t .

. .~n-imp,;r tant par t .6f , ,ur kn,,xx:ledu-c ,,f thud ar ises tr, m~ lhc s tudy and cimtCmld;it i , m ol ,~ur ,~\\'n li,,diCs. Which rcve~tl, t,~: us . the i~,~wCr, wis'l,m~, and."h,vL'..:,-~f the Crcat,~r. Ills ~,~wer. ii~ t h:tt ~r,m~ :t m e r e ,lr,,l~ I l e lias bt, ih m~ the -.\-,mdt.rful f ran,e ,,f m:ua: l lis w i s d 6 m .is revea led in i~s ;nti'ic'tCies and the , , , , , lual :ida,~talfilitv , , f it6 ~:trt s'~. ;,rid H i s l , , \e i s sh,,x\'~) liy I-li.~ n , , t - , m l y SUlq~!yino" sucla ,~r....,ans :ts

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

:ll 'e ~I])S~)]LllU]V ]leccsS~Z1"V i'~,I" ( 'Nisle) lCe," : IS t i l e " l i ve ] ' , , t i le ]mart. :rod the. ]wain. l m l t h , , s e whicl! :u'e h~,_t :tl~sedutelv IIUCCSS;LI'V, ;tS the II~tlld, t he lquJt, t ] le" t(~l l~t le, . : [ l ld t ] i e e\'c. "l'~, these He has added. "is ,wnaments. the hlackness ~1" t'he ]lair. the lae(hless q,f the lips. a n d tile. cu rve i,f tilt', ey'e- b rows .

-~lan hits been lr t ! ly t e r m e d a " ' m i s o i c o s m . ' " ~ r ~{l le w~,rld in h imse l f , a n d tile s t r u c t u r e ~,f his 1)c~(1{" s h o u l d he. . ,tu(lied n, , l (mlv l)v th~Jse wh',p wish to, l ine"me (h,ctiws. lint l:v t 'huse wliqJ wisli t~, a t t a i n l,, a .m~,re i n t i m a t e km~wle(1.~~

"~,i (;f~d. j u s t i ts cl~,se s l tu . lv: , , f t h e - n i c e t i e s and Shades ,,( °

]an.~!la.~'e in a .~reat l)~.,em revea l s t~ us m,~re and m~)re ~:i . lhe .~'enius ,Jr i ts aulh~u-.

But . w h e n all is said. the knowle(l .~e ~bf the smil pia'vs a m~we m~l .Wtant pa r t in lea(!in.~ t,~.{he k-n~wled.~-e t,f (h ,d than the knmvle(l~- e ,,f ~mr b,,(lv and its (unc t i ims . q?he

• h , ,dv m a y 1)e O m q m r e d t,~ fl s t eed a n d the s, ,ul , t~ its r ide r : the- l ind*: was c r ea t ed l~w the s,,ul, t h e .~ml f~ir Lhe l i -dy, If a m a n k n o w s m~t his , ,wn s, m l . . w h l c h is the: nearest: t h i n ~ t,, liim. w h a t is the use ~f his claimin.~ t~, k m m ~ i t h e r s ? It is 'as if a be.~.q-ar wh, , hiis m~t the w h e r e w i t h a i fi,r a m e a l sl~onl(1 claim to be a b l e t o ~eed.a t own .

I n th is cha t t i e r we h a w l i t e r a l ) t ed , in s~mle degreg , t~ exp~,und Abe ~ r e a t n e s s ~)f m a n ' s soul. ] l e - w h , , ne.~lects it suffers i ts Cal)acit ies t d r u s t , , w t o d e g e n e r a t e n l t l~ t neces-

. saci lv be, lhe h~ser in t h i s wi , r ld a n d tile next : T h e t rue ,,-r--.., cat~!ess ~( mm~ lies in hii~ -Capacity- for e t e r n a l pr~,~ress,. ~tl'Lerwise ifi t l iis tem.luWal s p h e r e i l l e i .~ the w e a k e s t ,~f "all

- • ' -" , ' . / . : . • • '

thm.~s, imm.~ s.uloect t~ hun~'er , t lu r s t , hea t . . coh l . , anti s~w: row. Th(~se thin.~s he t akes m ~ s t (leli.~:l~t in a re o f t en the m ~ s t in jur i~ms t~ h im. a n d (hose t h i ! ! g s whicl~ benet i t h im are n , , t t , , be ,i,l)tained w j t h ~ m t toil a n d t r~ml~le'. . .-\s ;~, ,his in te l lec t , a sli.~zht diSai ' ran~Zement. ~f m a t l e r in Iris lwain is su l i ic ien t t , , d e s t r d v ~w m a d d e n h i m : as t~ his lU,wer, the S t ing td ;t xVaSl) is suf l ]c ient i~, r,d) h i m ~if ease and s l e e l ~ : a s t~ his teml)er , he is u p s e t by the h,ss o f a s ixpence" :is I~ his be:t t i tv, he i s l i t t le m~.,re t h a n lmuse , ms ma{Lei" o~vered wi th a fa i r skin., \ \ ' i t h , m t l f r e q u e n t washi~{.~- he lmc, ,mes u t t e r l y relmlsix e ;tnd ( l i s~racefuk

111' t r t l th , m a n i l l th is Wiwhl i s - e x t r e m e l y w e a k ;til(l con- t empt i l ) l e : ~t i s , , n t Y i n the nex t tha i he will-be ,~f value, if by m e a n s of the > a l c h e m y ~f hapl ) iness ' " he r isds f rom the rank-

--C'onlimied ~;n l,~,~llom o] no.r/ Pa!l,'

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

Idam and the Post WarWorld • . . B y .

. . . . . N i n a A. Stauffer

Near ly th i r t een centuries ago the H o l y P r o p h e t ~.hthan> .mad enioined -his f~llowers tc~ banish malice~ hatred, tyranny and injustice. He bade them to respect the other fai thswhicla grew out of the. Ieachings o f the great prophets who. had preceded him. The 1-101v.Quran teaches that ever since, the creation r ,f man .God laas raised "different Apostles. for the guidance ¢if.mankind. The ttsaching of these l)rophets were determined by-the particular needs ¢ff their {imes. There was ;t special emphasis laid on thes~}cial and et!fical teachings which were needed either to teinl~er an excess, or to devdop anti strengthen a qttalitv which I)al)pened-to .have been neglected,

:hmice:. a 3loslem is ~'equired to bel{eve in the al)solu(e unity ,}f God. and in .the l)iv:ine~Iissi0n of all ithe Prophets.. The supreniacv andoneness of God is followed by the Brotherhood ,,f 3lan::;Fhi~s factm- Wasso important tO the ideals of Islam that the k l d v l~.rophet .Xluhanunad 1)roclaimed this law in his dying addr~.~s-to his fd lmvers : "¥e are one brotherhood. .':,acred and inviolal)le hath God made, the life and proper ty ~,f each of ;cou unto the othei ' ,unti l ye meet your Lord.".

-The i~leal of human-equa l i ty 6f 61~l~ortunitY has never l*een m o r e emphatical ly proclailned and. practiced than in Islam. a faci..to which tl~e i).ageS of history bear witness. '

"Under 31ahommed," says Mered i thTownsend . "there s p r a n g up a form of-democratic equality toore absolute than the-w~rld has dsewhere seen. Claims o f b i r t h and wealth

• . - . .

,,f. beasts tc~ tha-t ~ffanKels. ()therxvise his c~mdition will. l , e xx'~,rse than the brutes, which perish and turn to dust.

It is nece.ssarv flit hini. at { h e s a m e time that he is con- .<cious~f hiss-ttl)eri~rity" :ts the climax of created thinks, to

l e a r n t~ kil~m" a l so his hellflessnc'ss, as that t ~ is one of the keys to tlqe knowledge Of GOd. (Kimi3'a-i'Satda.translated by C-l:ield..)

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

f -

I ! c~uhl l)e of m~ value in the presence (~f a ~[aster wh~se, fav~mr hnplied the fav~)llr c~f the l)ei tv. iThe prtnulest .\l-ab c~iuld mJt murmur if t'lle l'fol~het of (;~ul chose a slave like Z d d to he lhe leader o f armies, a n d vlsil'~ly c~mfirmed liis choice with the seal o f victory.

"'It was t h e prhaciple a lsoot" the new sect that Islant extinguiShed all ( f0 rmer ) relations~ The slave, once.a .Moslem. - was dearer than any k i n s m a n : the p;tgau, once a .Xlosleni. might lweach if the l¢r0phetlmde, to attentive list~enm's.;"

I " ( . . . . . . Universal h r o t h e r h o . !, tolerance and~simplicity of fai th: were t h e fundamental laws umlerlvin.<" the g- rmvthof I s l a m : %carcelv more than a decade ago this spirit o-f tolerance asserted itself. \Vhen the I:.ucharistic Cong:l~ess was laehl ~tt Cartha.~e~ ~in North . \ fr ica, so many" delegales, lfil,~rilns.and potentates attended that there xx'as :dii'ficultv in 1)rovidin.~ accommodatiuns fc~r a l l . . - \s a result theleadin .~ .M~islenis of Tunis and the nei e,'hhorlaood most .eenerouslv ti-n-ew open .theil: lmmes t o - • . - ' r . I " . . .

these Christian visit .rs. -

T o - d a y t h e wh~,le worhl is discus.<in~ the R,iu" freedoms. ln'otla}eihoi~d a n d a post War x~:ol-ld: i~erlial~s a new orbit1:, a new kind oi equality" which has heretofcwe been miknmvn "

t~J the \Vestern \V~whl: But.such disc, mrse :;eems:t~J lead cmlv t~J va~-ue .veneritlities. thtis C6n fusioti;is lmramounL '()he leader will declare .that certain thing-smust be accoml)lished before peace will 1)e declared( a n . t h e r leailer will proclaim a d i f le ren t aim which his countl"V desir'es. 7The conntries seem mlwillin.v- at this point to lint aside their sel]'ishness and t~, str~ye for the l~etterment of lnanldnd ~ts their ultimate goal.-

\Vill the Voice ~f: Is lam be heacd amid thie r~mr ~f l the cm~non and the slil"iekin~ ~ I~ombs? The Mt~slemshave added. lhe freedom . f ]waver t~ the tflhel" freedoms. Thl"~m.vh pravc'r the .\tab,; In-ou~ht-al~,mt ;t last in~ ieml,ei"ance Xvhicl4 remi,~:ed the sc~mr~'e o f w i n e which l~li~'h!ed all Arabia. Moslem ~i~is= sions are h~Lated in'all ~f tl~ e i mp. r tan i countl:ies of the w o r l d . an,l amid the-lfitterest ,~l)l),~siti,m they o,nt inue to R1-,Lw. \Vhen lhe weary armies have 1)c:enhalteil and the whole.world s t a n d s ;tt al tent .~on t¢~ awai( the tinal decistere ~1:. the .victi,rs. what; will be the atti lude in the minds and hea~:ts.()f tl!osc{ Who will dictate the terms from Which the new i,rder wil2.emer.k,e? \\ 'ill t h e - tapel:S of ISlam otftline t l i e "LTniVersal l- lrohierhood" Which will ln'ing ~eace and ho ~e .to a- Wal->W.g~u-y world ? I . . I

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

Islamic Culture . • . " -

B y . " " "

. . : O m a r . C l e v e l a n d " -~ . ..

: The-h~dv c i ty of Mecca. about which sO.many legends L clugter~ is doubh, i:alilOUS. F~,I". it has the ,)isfinction o f being the i~irthplace i,f tlaat son of the desert, the lirophet Muhanmmd. (01i whom be peace), and wherein, effacing tilne, is t0cated the celel)rated Kaal)a. the ancient shrine of Islam.

its: hist0rv xx:ill ever stir the liulst~ and quicken the mcm0rv, f&" ¢lc~wn through the corridors of the ages, it has been tile theme of chronicles and commentaries. Iml~edded in its walls, i s - the falned Black-St~me. "The stone which the lmiiders rejecteil has become the head of the corner." I t is kissed bv those who make the pilgrinmge across the d e s e r t ~ ihe great watc, r less wastc~--'f°lh'.vin,~" ~he: trail which, in the course of t h e ages. men and beasts have made in the dry sand: ~,vhei:e the silence is broken italy bvthe~n0notonous treail ~if Camel's i'eet; Yet ~me. is intoxic~(te~/with t h e stillness and lifelessness of i t a l l . I lere nothing flies:or stirs. All iS silent. emi~ty and dead. Ahead the skyline dances in the heat as the sun soars t!pwa~d mid the enl:l~t_v level distances anaaze the w a y f a r e r w i t h mirages. - . . . . . . " Through th is tlae pilgrim must travel on his xx a) t o the Flolv City ¢;f Mecca. Also)dotted here and there along the way, are l i t t le rough, unhewn tombstones, marking the burial places xv]lere the pious ones have lain dowfl to rest for eternity7.

Among the obligatory duties in Islm{l are= (,~) Dail ; : . I,ra;:ers. (b) FaSting in ' the nionth of Raniadan. . (C) Fixed allusgiving.and charity. (d . ) : P i lgr image once in one's lifetime, l'~rovided j

• . . circumstances permit. , - " ' T h e Ouran, -the MoSlem Scripture, \vas revealed to the lWophet *(uhammad over thirteen centuries ago. \ \ .hen hxs mission became.successful and he was:the undislmted head of Arabia; he never assumed t h e hauteur of power. He might be seen sweeifing the floor of h i s house,, carry, ing water from

' the Well. kin~'lling a fire, mending his clothes, or mi lk ing the goats. _ " -('onlinui~d On "bdtlont of m'.rt pa!lc

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

A Rapprochement With Islam By H. J. Young

Nali(ms. i ! a thc c(,urse of their destinies, o f t e n lind il adx'anla~'e(ms IO entei" inl() al l iances and c0-()imrative r e l a - ti, mships witl i Other nali(,ns, wh,)se v i e w s . . and aims; (n" s,nne (,f which, they share. T h e g:rearesl democracy , the Uni ted Stales• has been .ver.v:dili.~ent ifi t l-iis respect t h rough its goo d n e i g h b , r ln)licv with the . \ m e r i c a n l~.epub.lics~-i T h e exigen- c,es ,,f war have -even .<-nlfed the hr idoe b e t w e e n l ) e m o c - racy and C'(,l"nnmnism and has resul ted in :t wo rk inv ;t.v'ree- merit desi~ned f,,i" mulua l benetit.:

The .ques t ion lhen arises, whY. f(n- irately Sellish regt- s~,ns, if fin" m, o ther imrl)c)se, has the LTnited States refrained f r .m a t t e m p t i n g 3 , ) estahlish d ip l~mmtic in terc , ) t ! rse with the various ~h)slem .-Nathms and Tfilm~;. nu!nlmrinR s,,nle m(,re than f ( m r - h u n d r e d milli(m imople an.d scat tered throu~-h(mt the world, in s~ratee.'ic ln)siti.,ms, and xvh~) miRht well bear the ba lance ()f l),,wer that xv~mld spell the dit'fer-

\Vithin seven years 6 f.the In-ophet's death. -\ral~ Mtislems had spread the gOsl)el Of Islam m'er l)ales;tin6 and .qvria; Meso- l)otanlia and l 'ersia. T h e n - l a t e r entrenched theinselves in Spain. where C o r d m a became l h e tinesl~ tlmvm~ of Islamic culture.J "l'hi~ city enclosed within its xvalls many a magniticent m()sque and palace'; wide streels, Imths and libraries.

I)ue to t i l e caliphs and their ministers, the majori ty of -~ loslem Spain were possessed" of the.ble.qsings o f educatio1¢ and

cl eed.. F a i r the peninsula became a melting pot of races and ""' s skimled.y'~mths from lrrance and Germany" sat side !?y" side in its halls o f learning, wi.th the iluskv felhm-s f rom Barba ry and Figypt. and listened wiih rapt attention to the exl)osition

* ( " ~ - , * • - . ) ) . .

~)f the Canoia of. ; I e d m m e ot o ldAvicenna , one o f the most learned of his time,.and p.m-ed over the pages of the alchemists. that found i ts way into the memi)irs of their day. J. B. Trend says, the . pamsh Mosleans created a splen(fid civilization and an organized economic life:: Mosl:em Spai!! play'ed a decisive part in the development of art. science, philosol)hy, and poetry, and its influence reached even to the-highest peaks of Christian thought of the thirteenth Cent~lry, t o : T h 0 m a s Aquinas and

• * ~ I[ • . ) ) Dante. Then. if ever. S p a m was the tolch of Europe."

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

c~ce between vict6ry :tnd defeat-if this p,m'er was unified in the <ause c,f the Uni t ed N.tti, ms.

It is then because ,,f s,-,m~ Imsic difference in their polit-. . ical c~mcel)tS that we find incnmlmtible: t o q~tlr, o\vll ~r is it lncrelv, l ack t , f f|~resi~-ht on the part of our leaders. Le t us hrieflx" examine and omq?are the Is lamic S ta t e with our own ( ' , ,nsiituti , m a l - . ~ m e r n m e n t and Observe xx:hat, if any; are The d i flerences. - -

The,.e.:uidin~ lwincil~les of Is!a m, in ma t t e r s o f .~overn- m e n t a r e : - . " " "

1." Tha t t h e rig,ht , , f K , , v e r n m e n t is th(} c , m m o n r i g h t ~,( the pe,!ple. Hence. by mutu:tl consul~ati~m, they shmd.'t alqn,int the m~,st elficient:am0n.e, them t o be their Antic. Muhanhned sa id : - "Bv GOd to tha t l~ersnn we shall never entrust a lmblic 0flicc ~ Wl!tt personal ly seeks , r y-earns af ter if.:" We. in Amei' ica. have a sitvin.e,: ":'The 4:,l'fice sh~,uhl seek The man. not the man the ,,ttiCe.'"

2. T h a t it is the du ty of a person Who. af ter his apln,int- ment its Ami r . - a s sumes the char.e.e nf .e.'nvernme!lt that he sh~ffihl dischar.e,e t l ie.trust enil-UStcd t,~ hi m :w~th just ice and equity, and deal \vith affairs ,,f political and adminis t ra t ive iml-m~"tance in Cmlsultati, ,n wi th the petq~le. In othei" xv~n'ds. Islam admits no he red i t a ry right of .Vcwel-nment. n~w ,t,es itl.~ermit an:.~\inir 1,) i'.~'iloi"e imblic opini ,m and d i sca rd con- sultative meth~ iils i n fax~Jr ~,f . t rbi t rarv ;tnd cq)presslve ~mes.

These {hen, are tlae fundament~(ls of. the .C~,nslittltinn as lint f , r th by" .the f, mniler: n f . l s lam. In this . as in ~,thcr t empora l mat te rs . Islam prt~vides on.h" f u n d a m e n t a l s and leaves the details t,~ he w~rked . ou t w ' i t l i r e f e r e n c e t ~ cir- cumstances prevailin.~-for the t ime beinR" in a enun t rv nr

: nation.. In ma t t e r s ~,f tiffs kind: indeed, reas~m and nmdera- ti,m demand that direct i6n shimhl bi~ c ,n f ined ,mlv-tn basic lCrincipies~wliile details sli:,mld be left t" themselv'es. If. 'm the cnntrarv, intlexible, albembraein,~ law is imln , sed for

- al l t imes ~,~{ a ccmntrv and its people r e g a r d l e s s o f its cir- cumStanc.'es..such a -law w~mld b e . reore 9f a curse, than a blessi~{K and w 0 u l d m i s l e a d ra the r l t l i an guide. Sn. i| ! this m a t t e r . l s l a m wi th a u n i q u e prudence, has laid down only .~uiding- principles which:apl)ly" equally, it0 all c i rcumstances With 'proper ad ju s tm en t i n mat te r s of. detail.

T h i s is verY s imi ldr to our Consti tUtion of the U n i t e d

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

States. it ,h,es .m~t 1,rctcnd t!i l,e ri~id m" inilexible. 1),at ra ther t~J lay d~bwn ~.~'ell(:-i-a] 1,rincil)les which C~,llSliltlte the. fr~haew,n'l~. ~f t~ur system ~f dem~crhc.v. I t - i s a livinff d,~cu- merit, all cmliracinK u.n(ler wllt~sc hr~ad-1);tnncrs ;tnv .ques- li~m l~ertaininK t~J f ree-men can f i nd i t s s~lUti~nl.

Islam reffards a l)uhlic office as ;t l)ul)lic trust. This hzts a lways lieen the concept, un(l~.'r :-\mericaia :iurisl)rudence. :\l- th(iu~'h the C()nstituti~)n xx~ls silent on this. cluesti-c)n,:()ur SU- preme Court. ear,lv ila il;s hist~J:y i read t!iis lwinciple intii the htw. and ruled, t]aat when a leKislative both" vi~,httes its l rus t , its acts ;are null a n d r o i d and unconst i tu t ional . -

The retlucfi~m tcJ practice of the ISlamic -lWinciples ~,f gtwernnlei i t anti, dales ~tlr ~txx'n nati~m by" swe! a tlmtlsand years. \Ve x;,'h~, pride ourselves ~m-inu' democracy, can. upon compari/sim, f i n d little: Cariancc from t h e principlc~ laid down 1)'¢ flae (h'eat l 'rophct so manvc-cnturies afro. Comparison

, - ; " . J . . . . - , , ; - , , 1 . . • • , . . ,

~nlh hlKlrhghts/t{]e snmlarl tv. For. is it not said that i..,l,lm rec~,Knizes.lio vested ri.~ht l]~ .R-~Vei-I1 ill any" single individ- ual: but : ra t l ler iha t a11 ind ivhhmls l iave equal riKhts t . at- tain leadership, lglam, like ~urseh'es~.,6,h!rifies t!ae C, mma~m man and rec~.~-niz6s him a s the-lieer ~f ru ler :and pinentate . .

]:lei'e. then, is.an anc ient dem~cracx:. Sharing ~tn" love ~f liberty, fre6d~nn and/indi 'vidual r ights, wil l ing t~ shed their blo~tl t~ retain ,tfiis-G,d-g'iven blessing. \Ve sh .uh l cultivate their Kood w i l l . ' for t h e y are pe~q)le, like ourselves. lmck ,,'f unders tanding, l,r,,i]al,lx: mutual; has 1;:ept Us apart , wlienr we Shc~tihl be very close, fiw x;,;c; liave much in-cm~im~n'L

l;et us then .petiti~u(i~Ul: le;iders. .and advise them ,,f the impcwtance . f mitkin~ an elY~;rt i n t h e d i r e c t i o n ~f be t te r !'e~ ht t ionshi l) :rod uniler.~tandinK w i t h the lil~tllX; f~dh~wers ~f" [klam, xV!l~i t!~n.,uKll thei}- teade.i-s, .Wi;uld. pn d~al~l.v w elc!m~e a n ~ippt:wtunitv/ to part i / : ipate in t h e phtnnine, ~ff a better , ,-, ,rld. L f,;r i'reed,,m /fi;i-all i,e, iples, and~ a ~;'eat~:v deo'ree ,,f c~.q~e~'ati~in ai{~imR: the nati~ms, ls;ma h ; i s c~mti-il~uted much t~ the c'uhure: and ::learning. Of :the ~x'orld in the past and it has-muclat{}~ffcr fi}r ihe future. " " " " " "

ln th~ xx-~r(ls i~f ~,ur.great c-nm~mer~ \ \ : i l l iam .lennjnKs l l rsan, broth ls,lani and American democracy are built on l h i s e ( w l l e l S t o l l e : . . - _

"'The humblesl c i t izen-in the=land, wlien clad in the armorer ~ fa ri~'l~to~us c:mse, shall be as fiwnfidal~le as all tilt ] i O S 1 S c~f err~,r.'" i - " • " .

..Book Reviews BIOGRAPHYIOF THE GODS: By A. Eustace Haydon,

New York. The MacMilian Co., 350pp. $2.50. T h i s is a scholarly l~ook. The :mthor gives ahundant ex'id~tfce that

, - :::-+-'-:.2 ~ ,-,-~o..rdl T h e thcais is interestingly and hcauti- ]IC I I ~ . I . S l l la ( l12 |);.tlzlSt~.tt. ' ,tU~ - ~ : - ~ , : • . . . . .

in!Iv sct ,.'t,rth. But. the ldnd ~,f scholarship which tile author reveals in :.:i.£ volmnc proves thi, t he lives ,,n!y in the w,~rld"~,f- profane literature. l le has no cml tac twi th the ~livinc l~:n,~wled~e and wi~&nn. From spiritual I' im ~,f v.iew, he::is utterly lflintl:- .No one .l eiievhL~ in God. regardless of his reli~i0us afIiliaziori talc1 Cree/l. c a n cscai,e a seU,c ,i~ s ! ~ C i < . . \ C~lh'gc

i f . ' s~or Writiu.~ the dfiograph', 02 (i~ ds '~more than a imndrcd Gods :" . . . . . ' . . . . =~ ; ,." . . . . , "-oh',r t , ihe si,mifi- i\idml the n::rro~v c~,nlpass o! .~3t.i l~,tg}.~. - \ \ hat l~n(l ~ c . : •• : '~ •

c:,ncc is that l)r. =\i Eustacc I-la_x'dr,n hal~,p~ns t 0 h e :the l,}'o~t'ssor o l ~.x{m- irtr-ttive i'eligi,~q i0.tl{c k.'niversilv d f ('liica~d. No ',Vtmdcr the r:smg generalions in t he "~\'estern Countries a rc rapidly )}'i!}.'.g sx.vq>t" awa~ ".by ~he turbulent stream ot athmsm and. the \ \ c s t e r n C!~fl!z,itmn t s rocmng 1~, its very founilations.

The-gist ~,f the huok can w ell.licexi,rvsscd in the words o f the author, "'Goals . . : . like nmn . . . [ are eartld,<n'm'" ~ | ' reface) . " \Vhen tile thought pushed beyond the fi~lk Gl,ds it f:le~ed h lank-Unk~wn. '.hat all the reality Hwrc was'ti~ the I ;ods was arab.died in the ideas of dram" ( P 2 ) . In other w,n'ds, there is n o reality hehinil tl~' i(lea~,f (;~,1.~) it is the creation 0f the hmnan mind. A n d t h i s book is the l i fe story Of the Gods. how they first vmerged and how through tlie centuries they dex:eioped., and. l low many ,)f them (lied and vanished. "

This book. to use tim author s phrase ~s a revolt from God and has heen writl~en from ihe standlmint Of humanism. In m y opinion, humanism, at~n,sticism, naturalism, etc. a r e al l different forms 0 [ atheism, they are tl~e ldth and kin. Or, you may ca l l ; them,"Atheism Brothers & Co."

Concerning the ~-hapter'on Allah. it is ratlier with his authorities than with the author tha t the Moslems will find fault: I t is the reproductions ~f the \Vestern writings on Islam. which are. tmammously regarded by the Moslems as ccltosal misunderstandin.tls m)d gross misrepresentations.

,,. I . t-I .

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I s l a m , A r a b i c a n d P e r s i a n

The Teachings of Is lam : Do. P a p e r . . . . . . . . . . . . . . . . . 50

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Muhammad , the L ibe ra to r Of W o m e n . . . . . . . . . . . . . . . . . . 25

The Tomb of J e s u s . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15

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

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