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Vol. XII T h i r d Q u a r t e r , 1 9 4 0 N o . 3

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

Annual Subscr/ptlon, $1.00 (England 5/ - Indla Rs. 3 / - ) Single Copy Z$c Founded by DR. M. M. SADIQ. Published by SUF[ M. R. BENGALEE

56 E. Congress St., Suite 1107. Chicago, Ill., U. S. Amer.

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

Promised Messiah and Mahdi and the expected Messenger Of all nations. In the spirit and power of all the earlier prophets, he came to serve and re-interpret the final and eternal teaching laid down by God in the Holy Quran. The Movement therefore represents the True and Real Islam and seeks to uplift humanit3, and to establish peace throughout the world. Hazrat Ahmad died in 1908, and the present Head of the Movement is his second successor, Hazrat Mirza Bashirud-Din Mahmud Ahmad under whose directions the _Move- ment has established Missions. i n many parts of the world, the following being the addresses of some of them: THE LONDON MOSQUE,

63 Melrose Road, Southfields.

London, S. W. 18. England.

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

56 Congress St.. Suite 1107.

Chicago, Illinois, U. S.. America.

THE NIGERIAN BILA, NCH OF THE SADAR ANJUMAN AHMA-DIYYAH

P. O. Box 418 Lagos (S. Nigeria)

B. W. Africa. THE A H M A D I Y Y A MOVEMENT,

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

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

Mount Karmal, Haifa (Palestine).

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

Boernei-owo K/Warszawy, No. 18, Telefoniczna Street

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

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

China Buildings. Hongkong (China).

HAFIZ A. G. NASIR H. A. Kuni Doma Dori,

4 Chomi. 3 Ban Nada Ku, 'Kobe (,Japan)

MOHAMMAD SHARIF MALIK,.

~,/a Milazzo No. 3, Piano: 5, Intenno 22,

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

• Gang I, No. 27, Batavia C. (Java).

Dr. MOHAMMAD DIN, Lomina Street, A9,

Belgrade. M. RAMZAN ALI, H. A.

La Gomunidad lslania Ahmadia, San Luis,

2725 Buenos Aires (Argentine)

M. MOHAMMAD IBRAHIM Nasir., B.A.

Magyarovszagi Iszlam Mission,

VII. Arena-ut, 7.111 2 " Budepast, Hungary

THE: AHMADIYYA • MOVEMENT,

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

Salt Pond. THE AHMADIYYA MOVEMENT,

Rose Hill, M a u r i t i u s . THE AHMADIYYA MOVEMENT,

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

T H E

M . o . s I e m S u n,.r-i s. e. = . = e,lslleleseaoIeaeHtaNeaeeoen|eaHeeeeN$OlanISel~)ea|IIeelnnIeesa eee*

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56 E. CONGRESS ST., SUITE 1107 CHICAGO, ILL., U~ S. A.

Vol. XII Third Quarter , 1 9 4 0 No. 3

C o n t e n t ~ s :

The Mosque o~ Ka i t -Bey . . . . . . . . . . . - . - . . . . . . . . . . . . : ' . ' " ' " " . . . . . 2 3

V e r s e s f r o m t h e H o l y Q u r a n . . . . . . . . . : . . . . . . . . . . . . . . . . . . . . . . . . . .

T h e S a y i n g s o f T h e M a s t e r P r o p h e t M u h a m m a d : . . . . ; . ~ 7 : - . - - - - - - 5

E x c e r p t s f r o m d i e \ V r i t i n g s o f H a z r a t ~ l i r z a G h u l a m , , \ h n l a d . . . . . . . : 6

T h e F a s t of R , - m a a d h a n l . . . . . . . i . . . . . . . . . . . . . . . :.3. : . : . . . . : . . . . . , . . . . 8

T h e M o s l e m Ca l l to P r a y e r . . . . : . . . . . . ~ . . . . . . ~ . . . . . . . . . . . . . 11 B y Sufi "~i i'R~'Be,igalee , i

T h e C h a n g i n g o f t h e Q u i b l a . ; ( " i " ~ 16

F a c t s a n d F o r c e s . " - . . . . . : . . . . " : ~ ' i " ' . . . . . . . . . . . . . .

I ' r a v e r s o f E l e x ' e n : F a i t h s . . . . " : ' i " ; " " " " ;-" " " - " "" + ' " " " : . . . . . . . . . . . . . . . 23

T . d a v . . ' . . - . . . . . . . . - . . . . . . . . . . . . . . . . . . . " . . . . . . . . . . . . . . . . . . . . . . 2 5 By Omar Cleveland . . . .

\ V c s t e r n - \ v r i t e r s o n t h e H 0 1 y P r o p h e t M u h a m m a d a n d I s l a m . . . . . . . . 2 6

T h e L i f e A f t e r D e a t h . . . . . • . . . . . . . . . . . . . . . . . . . . . . ~"" • . . . . i . . . . . . . . . 2 9

Di-. MI 3 t . S a d i q ' s - M e s s a g e to t h e A m e r i c a n P e o p l e . : . I n s i d e B a c k C o v e r .

- . . _ : ' , . -

i

. T H E M O S Q U E OF , K A I T - B E Y ,

C A I R O , E G Y P T

.llosquc ¢~,ilh. 7"omh of l£ail Bey. built in the tS/h C'cittur3': It is rc.qardcd as one of lhe most beauli/.ttl ~nd /he purest.

. m6mtmettt.~" of Eyypt .

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

The Verses From the Holy Quran

Ya Ayyuha-llazeena aamano-ttaquollaha haqqua tuquaa- tihee Wa la tamootunna illaa wa antum muslimoon.

Wa'tasimoo bi hablillahi jamee-an walaa tafarraquoo wa- zkuroo ni'matallahi alaikum iz kuntum Aada:an fa allafa baina quoloobi-kum ~fa-asbahtum bi-ni'matihi ikhwanaa ; Wa kuntum

' a l a a shafaa hUfratimLmina-nnai'i, fa anquaza-kum minha: Kaza-lika yubayyinullahu lakum ta-alla-kum tahtadoon.

Wal-takum-miri-kum ummatun yad"oona ilal kha i r i wa " 9 " " ya muroona bd maa roofi wa vanhawna aiail-munkar; \Va

ulaaika humul-muflihoon. W a laa takun0o ka-llazeena lmfarraqu0~ ~.wa-kh:~alaf°0

mim-ba'di ma jaa':at-humul-ba33 'inaat: .wa ulaa-ika lahum azaabun azeem.

¥ a w m a tabyadhdho wuiuhun wa taswaddu w u j u h . Fa-amma-llazeena-s-wadda-t- wujuhu-hum : A ka fartum ba'da

. imaanikum, Fa zuquo-l-azaaba bima kuntum takfuroon. Wa amma-llazeena-b-ydh-dhat x~ujuhu-hum fa fee rah-

matillah; hum feeha khaalidoon. Tilka aayaatullahi-natlooha alaika bil-haqq. XVa-ma-llahu

yureedu zulma-llil aalaameen. " Wa lillahi, maa fi-ssamaa-wati wa maa fil-ardh: wa ila-

llahi turjaml unmoor.--(111-102-109)

Translation O Ye who believe, fear Allah ~qth a fear which is due tO

Him. And die not save when ye are resigned (unto Him). And hold fast, all o f you together, to the rope of Allah

. . . . . .

4 T I l E M O S L E M s U N R I S E I

and be ye not disunited.- And remember the favor of. A l l ah . unto you, when ye were enemies and then Allah united your hearts and ye became brethren by His.grace. And ye were on the brink of an abyss of fire a n d Allah delivered y0u:f.rom thence. Thus Allah maketh clear unto you His signs, so that ye may be rightly guided.

And let there be from among you a-party. Who invite to goodness and enjoin what is right and forbid what is Wrong. And it is they who will be successful.

And be ye not as those who became divided and dis-agreed after the manifest proofs had coln'e unto them. And i t i s they ft~r whom is a great punishment. "

On the day when some faces:shall tt~rn White and some faces shall:turnblack. And as for those whose faces shall turn

'black, (it ~;ill besaid unto them) : Did y,e disbelieve after your believing? Then taste the punishment for that ye disbelieved.

And as for. those whose faces shall tu rn white, they shall be in the mercy of Allah. Therein shall they dwell for ever.

And th'ese are the commandments o]: Allah- we recite them unto~ thee in truth.- Allah willeth no injustice t o the creatures. -.

And unto Aliah belongeth whatsoever is in the heavens and whatsoever is in the earth; and unto Allah all things are returned.: ~(III 102-109) - -

SAYINGS OF T H E MASTER. P R O P H E T Hazrat Ayesha relates, "One night when t: awoke from

sleep, I found that the Holy Prophet was absent from the bed. I w e n t out in search Of him and lo, he was in prostration i n the mosque, praying to God in these words, 'O )Xsllah, T h o u " art free from all defects, and Thou art the possessor of all excellences. There is none worth); of worship but Thee. I seek refuge with Thv will and pleasure from T h y wrath and displeasure. I seel~ refuge with Thy security from Thy punishment, and I beseech Thee to grant me Thy refuge. I possess not the power to enumerate T h y atributes.and excellences, Thou alone hast the power to describe them ' " (Muslim]

. . • , . , * . .

Abdullah Salam relate.s that,_the Holy Prophet said, " 0 people, propagate Islam, feed the hungry and pray at night when other people are,. asleep, then you will enter paradise. peacefully."---(Tirmudhi) "

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

The Sayings of the Master Prophet Muhammad

Abu Hurairah relates that the Holy Prophet s'aid, "Many radise, whosehearts will be like those of the

birds.PC°pie willin otherenter Pards, their hearts will be free from envv,

jealousy, ill-y¢ill and malice""(Muslim) :- . •

Jareer relates, "I- made pledge to the Holy Prophet that 1 Would.be constant in wayers, pay Zakat--the poor-rate and

• . . . . , " " ri Wotllddo good toall Moslems. ( B u k h a )

I t is related on the authority Of Abu Hurairah that the I loll' Prophet said, "All the good deeds of man is for himself except the fast Which is for Me: I am the reward of it (fast) . Fasts are slfield and protection £or him. If any one of you is fasting, he shoul~l not indulge in abusive lan~mge or in un- ne~-essarv talks: I f somebody wants to quai-rel with him, he sl~fild s~tv, fI am keeping fast) By Allah i n ,.x:hose hands is ~'luliammad s lifc,.the smell of themouth of the man who fasts

t oG od than that Of the musk. The man whokeeps l~swceter fast is blessed with tx~o "~ pleasures---one when he breaks his

will meet fast and eats and tile other when he " his Lord." • (Bukhari)

~\l)u Hurairah relates t ha t t he Holy Prophet said, "God (leals with man in accordance w i t h his faith and confidence in I-fire. Whenever man reinembers God, H e is with him right (here. God l)ecomes more pleased :with His:sinful servant at his repentance than a man becomes, when he finds his r i d ing animal, which he lost in a trackless desert, after he had des- I)aired of finding it. W h e n a man moves-~:loser.to God by one cubit, God moyes toward him by two and when. a man walks towardGod, He runs toward him.'-7-(Muslim)

~,Continued on bottom~ o~-preceding pag e.

6 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 Al imad The Promised Messiah and -Mahdi

. ( 1 8 3 6 - 1 9 0 8 )

Beloved ones ! \Valk in sincerity and truth, for p u r e must be the drop vi, hich will produce 'the ])earl.

- . ~

Friends! thbse who have entered, my Bal t, may God grant both to you and me the .grace to perform those things which will win His aplwobation. To-day you. are few in number and despised in 'the world . You are passink~a time of trial. This is in accoM with the Divine Law:which h:ts been curren! since the beginning of: the world. From every Side.: attempts will be made to obstruct you:: Y o u Wil!be persecuted in diverse forms. You will have to endure manv .a hard w~wd. l:.verv one who will injure you by Word o r by--deed wil l consider bin{- self as rendering a service to Islam. You will also.be visited by trials from heave n, so thai/ your probation might be complete. Listen then and rememl]er! the way to your success and ~,,ictorv does not lie throilgh d r y disputations, answerin.~ sarcasm by sarcasm or abuse by abuse. I f you adopt these. courses, your h e a r t s will ,~et hardened ant l \ 'ou wilF be left ,~,

merely cfiopping, at dry logic: .whi.ch is hatefifl a n d Offensive to God. ]3eware then! lest you draw upon yourselves a doul)le curse from men and :from God.

Know for certain that the mere cursin~ of men is of n() consequence i f not accompariied by the cursing" 0£ God. S o long as God does not choose to des(coy you, , there is none who can accomplish vofii: destruction. But if God hapl)ens tO be displeased with you,- there is none t¢~ afford you protecti0n. .- H o w then to please Him and how. to make I-Iim our JTrien& The only answer H e repeatedly vouclasafed to m e - w a s " T h r o u g h P i e t y . " Therefore, Dear . brotlaers, strive for piety. Without deeds words are vain. \Vithout-s inceri ty deeds are useless. Piety 'consi~.ts icx th{s that you s h o u l d s h u n all evils and betake yourselves to God, ar/d'fulfil all minute re.quire:. ments of .r ighteousness. In the first place cultivate in your . hearts the qualities of .l'mmility, purity; and sincerity and p'ro-

d u c e a spirit, patient, peace~ful and meek.- Know that _tlie s&d of everything g o o d o r bad first germinates in: th.e h e a r t . I f

r / !


your heart is fi-ee from imlmrity, then your tongue will be ~free from foulness and so also your eyes and. other limbs. Every light or darkness begins in the heart and gradually over- spreads the whole body. Therefore be careful and constantly examine your hearts. You have seen how:the betel-seller repeatedly examines his leaves. He turns them round and rotahd and cuts off chips that had h e l m to rot. So do you also constantly turn over before your mental eye your secret thoughts; your secret habits, your secret motives and your secret skills, and whichever o( them you findunworthy, cut and cast off the same, lest i t should defile your entire heart and make vott liable to be rejected~

Next, ' endeavor and also pray t o God fo r strength and resolution that the pious resolves, the pure ideas, the h01y sen= timents and .the sacred desires o f y o u r hear t may find fitting expression and development through 3"ourlimhs and faculties and lead to a perfection of their Virtues. Thoughts which arise in the heart lint find no outward expression fail to elevate our lives. Realize i n y o u r he~trt t h e Greatness of God and keep before your view His Awful Maiesty. Remember that in the Holy Qttran there are given flear'ly 500 Command- inents. Therein indeed has been laid out a.glorious feast suit- able to your limbs and faculties and appropriate to various 1)artics, conditions; age, iilteliigence, nature, advancement, and inilividtial and collective :iiiffer'cfice of inen You should grate- fullvaccept the ~east and makedue justice to all the dishes ln-O~,,](led. Thus will vofi derive benefit f rom all those commandments. \~;hoever neglects any. one of al l these commandments, I.tell him in truth, that.in the final accounting the same will be demanded of h i m .

I f you seek salvation, then-adopt the religion of humility and meekly submit your neck t o t h e yoke O f the Quran; for the wicked shall be destroyed and the :rebellious shall be cast ~into hell. He who laumbly subufits his neck shall be saved from death. You must not worship God f o r the sake of winning a happy life on this earth. Such a motive will bring you to many a pitfall. But you should worsh ipHim because worship is a duty you owe to your Creator. What is desirable is that 3'our entire life should be one continuous worship.: T h e good deeds you do should be prompted by the one desire of winning the pleasure of the Real -Beloved and the True Friend. Any aim lower than t h i s will g i v e occasions for many a slip. (Izalai-Awham) • :

1

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

The Fast of Ramadhan Islam enjoins upon every-adult Moslem the duty of keep:

ing fast dur ing one n a o n t h i t h e month of Ramadhan, every year. The Holy Quran describes the Object Of fast ing as:

"Tha t you may exalt t h e greatness of A l l a h for having guided you, and that ye may. learn to be gra tefu l" (II=185). In 6ther words, one object in view is being relieved from the necessity of preparing and eating food and hav ing 'more time to spare, men should p a y g r e a t e r attention tO sI)iritual 'matters and shouhl l:ell-telnber God oftener. Another 0bjec~. is that t h e pangs of hunge/" and thirst should help men realize the value ()f the favors and i)ounties of God which they ordifiaril~ enjoy and should render them grateful to God. Man does not value that which he possesses, and he learns the value of it 0nly when he loses it. Most people never realize that sight is a great blessing of God, but when they lose i t : they realise the value of it. Similarly when a man at;stains: from food dur ing .a fas t and suffers from hunge_r, he begins to realise how m a n y comforts God has bestowed Upon him, and that:he ought to employ Such a conafortable life in good and useful occul)ationsl and shouhl not fri t ter away in t r iv ia lpursu i t s _ .

Again, God says, that the ob jec t of fast ing is t h a t you sh(,uhl attain "" , ~ " 7aqzca ( I I - l ~ a ) . The word Taqz¢'a is used in the Holy Ohran in three senses. It :signifies pain, security from sin and the at tainment-of a high spiritual level. Fast ing produces all these three effects. A t first s ight it hi)pears para- doxical to say ' tha t fast ing saves a .man f r o m suffering, ;for fasting itself imposes a eel, rain anaount of suffering on man. But a little reflection would show that fast ing teaches men lessons which secure their national welfare. The first l e s son is that a rich- man, who never suffered hunger or pr ivat ion can never realise t h e sufferings of h i s p o 0 r e r brethren who have very often to go wi thout food; but when he is keeping '.fast himself he knows what launger is and can imagine all that the poor have suffered. This pl:oduces in his mind a wave of sympathy with the poor which finds vent i.n measures calcufated to ameli- ora te the lot of the poor , the natural result of which is an in- crease in the national wel fa re : and it is obvious that the w e b fare of the individual is bound up wi th the welfare of t he -na - tion. Another_aspect of fasting, is that Islam does not 'wish to encourage in its followers slothar/d laziness and disinclination

T H E M O S L E M S U N R I S E 9 - . | m ~ m

to bear hardshiiis. On the contrary it desires them to be ready :and able to accept all manner of privations and inconveniences in times of need. Fasts hal)itnate the Moslems to bear tmnger and thirst and restrain themselves in all their desires and pas- sions, anti those Who faithfully' carry" out this command never become lazy- or. self-in(hllgent..

Again, fast ing secures one against sin, for sin is born o [ inclination toward material 'pleasures, w h e n a .man becomes accustomed to a c(mrse of conduct .it becomes very difficult f o r him to renounce it~ But when a nmn w h o is able to give up a hahit or a course of conduct at his will never becomes its slave. A maff who gives up a l l material pleasures which sometimes d raw him toward sin, f o r a whole month, to. Seek the pleasure t)f God, and learns to exercise self-control and self-restraint, can easily overcome teml)tations to commit sin.

Again, as dur ing the month of fasts a man has to rise during the latter part o f the night for his breakfast , he gets .. extra opportunit ies o f p r aye r and worship Which speed him

• in the path of spiritual" progress, and when_he Sacrifices his: ease and comfort for the sake of God, the latter s trengthens

- . - ) , "

Iris spirit and ~h'aws him toward Hm3self. (The True Islam)-. For the good .of our readers, We give below rather the~-

more imI)ortant re~flat ions of the Fast of Ramadhan : ( 1 ) It is incuml)ent on every adult Muslim, man or wo-

man, to fast in the month of Ramadhan, exceI)t a sick l)erson, or one who is on a journey: A woman in her periods, must not "fast. But omissions in thesecases mus t be m a d e g o o d in o the r days. Aged peop le : those-afflicted with disease o f long stand- ing who do not expect to he strong or well enough to be able to

-fast: or a woman whose nu r s ing I)eriods and preg-nancy alter- nate at such short and frequent intervals that she never has an occasion for .years to .fast, or one who is constitutionally so weak as not 1)e able to fast, may a tone for their on~ission by feeding a mantwic-e a d a y t h r o u g h o u t a month Of Ramadhan.

( 2 ) It Was the Holy Prophet ' s practice tO take a meal in the latter part of the n i g h t before beginning the fast. This meal- is called Sahri. Observance. of Sahri t h o u g h advised, is not. an essential condition:of fasting. Not having been .able to: take Sahri . is not an excuse:: i 0 01nit a fast. Saltt~'i meal should. preferably be taken immediatel~ be fo re i t is time tobegin~fas t .

(3) Eat ing or drinking, o r d 0 i n g something unintention- ally, which otherwise would break the .ifast 6r d o i n g so not

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

knowing that one is fasting, will not render the fast invalid. If, however, the fast is broken undei- the impression that it is time to break it, whereas the sun is yet above the hor izon.such a fast will not be included in the count and will have to"be made u I) by observing an extra fast af ter the mdnth of Ramadhan.

(4) ; \ fast lasts f rom early d a w n (when the easti~rn hor izon is lighted up, before actual sunl: ise) till actual sunset.

(5) ~ Eating, drinking, smoking, taking snuff or medicine, or an enema, are all forbidden to a fast ing man and so are sex- Ual relations. -

(6) I f a nursing w o m a n or -one with child i s stron.~'- emmgh to fast wi th0ut ' in inr ing the health Of the child, She m a \ do-go. If she does not she iilust fast instead in other days.

(7) The Ramadhan begins with the appearance of the -. moon and ends Wi th the appearance o f the moon of the next month, i.e., Shawwaal. I f ho*~'ever~ the moon is not Visible .on account of ClOuds, etc., Sha'ban whiCh is the m o n t h p r e v i 0 u s tn Ramadhan should be allowed 30 days, and then the Ram,-id- ban fasts should be begin1. Simularly Ramadhan should be allowed to run 30 days if there is no moon or if it is not visible on account of clouds, etc., on .the 29th. In th is case ' Id should be observed af ter completing 30 f, asts.

(8) A man-intentionally breaking f a s t 0 f t h e Ramadhan, or not fasting-in Ramadhan , without there being for him any. excuse, is guil ty of a great sin, and the penalty is 60 continuous fasts for every fast broken or Omitted, or if he is not capable of that, to :feed .J0 poor. peoplel . --

(9) The. MoSlem.world is very particular. . in observing the Taravih prayer dur ing Ramadhan, which i s the same as the ordinary Tahajjad prayer. I t is c u s t o m a r y to recite in this prayer the whole of the Holjz Qurafl from~ beginning t o end, in installMents,dUring the 30 days o f Ramadhan. Reciters who know the H01y-BoOk. by hear t l ead the prayers and-recite aloud for the benefit of the congregation. Taraz, ih prayer may also be offered like ordinary prayer i~a 8 Rakats made up of:2 or '4 . at a time. Some people also observe 20 Rffkats. -The prayeU-is preferably offered in the latter pa÷t of the.night. I t may also be offered aft~er Isha prayer and before the saying.of l, Vit?.

(10) Pious Moslems also observe thi~ concluding 10 days .- of the Ramadhan as a per iod,of special prayer, and. remem- brance o f God. This period, day and night, is-spent in a


~nosque in prayer and meditation and pious discourses~the people observing it going out ;onl}" to answer calls oil nature. This retirement is called'Itikaf..

(11-) One must never fast when one is actuallv on the m0veon a journey, or on days when a journey is to'begin or end. During thehal t s for complete days one may or may not fast. This rule applies 0nly to the obligatory fasts, i.e., of the month Of Ramadhan. Omissions have to be made up later during othei- days. The Sunrise, Lahore, India.

• "Ihe Moslem Call T o - P r a y e r By Sufi M. R. Bengalee ..

Thehis tory of the revelation of AZAN or the Moslem Call to Prayer is. very interesting. Ir~ the beginning, there was 11o formal call. The Worshippers assembled at differentt inles -for de~'otions and that occas{oned much corffusion. After the -Mosque of the Prophet had been built in Medina, the question arose as to the method in which the faithful should.be summoned to prayer. The Holy Prophet Muhammad held a con- sultation in which the question was discussed. .b'ome suggested the Christian bell while others [he Jewish trmnpets: still others proposed that a fire should be lit on some high place. None of .these proposals met with the Prophet's approval. At last Omar came forward wi th the suggestion that someone should be appointed recal l the faithful to prayer. The Prophet accepted the proposal and appointed Bilal, who had a loud and power ful voice, to perform this sacred, duty: The words used were these :

Assalato Iamia-tun. This simi~le .call continued for some time, not only for

Summoning the faithful to prayer but on other occassion of imblic gathering.

Finally; Abdullah Ibn Zaid; one o f the companions of the ; Holy Pro/~het had a dream in whichthe words of the Call to

Prayer in its present form ~ere revealed to him. Abdullah comnmnicated his dream to. the Prophet who said, "This is from God" and instantly adopted it. The Holy Prophet commanded Abdullah to teach these words to Bilal. His tory tells us that when O m a r heard the Cal l as given by Bilal, he hastenedto :the Prophet and related, " O Prophet of Allah, last night identically the samewords were revealed t o m e in a dream as were uttered by Bilal in his Call to prayer." This

12 T H E M O S L E M s u N R I s E

w as a n a d d i t i o n a l s u p p o r t o f the d iv ine o r i g i n o f the s a c r e d . i n s t i tu t ion . S ince t h a t monaent , the s a m e c e l e b r a t e d Cal l t_o P r a y e r has s o u n d e d five t imes e v e r y d a y f r o n i Count less min- e r e t s t h r o u g h o u t t h e M o s l e m wor ld .

" T h i s A z a n oi" Call to p r a v e r is a po in t o f special exce l l ence o f Is lam. I n s t e a d o f r i n g i n g t h e bell o r l J lowing the t rumpet , : o r s im i l a r o t h e r m e c h a n i c a l m e t h o d s , I s l a m h a s a d o p t e d a r a : t iona l m o d e o f Call to p r a y e r . I t i s a f a c t t h a t t he r e s o n a n c e o f the h u m a n Y-oice is m o r e capab le o f c o m n m n i c a t i n g em o t io n . t h a n the mos t p e r f e c t me ta l i n s t r n m e n t o f n m s i c . . T.he w o r d s a r e i m p r e s s i v e a n d p r e g n a n t wi th m e a n i n g as to m a r k t h e m o d e as the o n b / o n e w o r t h y o f the n6bil i ty , o f the h u i n a n intelli-. gence . A z a n o r the Call to P r a y e r , is t h e : c r y o f the I s l a m i c soul. I t is the w h o l e / I s l a m i c r e l ig ion c o u c h e d i n a f e w w o r d s : "

T h e A z a n or. t h e Cal l is a n n o u n c e d by the M u a z z i n ( t h e p e r s o n w h o g ives the call to p r a y e r ) in a hind an d m e lo d io u s • voice w i t h his f a c e . tn rned to"x;'ard t h e "Ka 'aba whmh" is" . . . . . .m Mecca. I t r t m s a s f o l l o w s : ' "

A l l a h o - A k b a r . . A l l a h o - A k b a r . " " "

_ . A l l a h 0 - A k b a r . " . . . . . " " A l l a h o - A k b a r . " . . . . .

" - " - A s h - h a d o A l l a , i l a h a i l lal lah.: . . : ' ~ . "-:i , As h=hado A l l a - i l a h a i l lal lah. . . . . :- " . : _ "

A s h ~ h a d o A n n a M u h m n m a d a r , R a S o o l u l l a h , ~ " " A s h - h a d 0 A n n a M u h a n m m d a r Rasoohfil i lh2 - " • '

" ~ " H a v v a - a l a - s s a l a h : ~ : " - H a y y a , a l a - s s a l a h ...... . . .

" ~ H a v y a a l a l F a l a h . . . . " :~Ha~ya a l a i . F n l ~ h -- "

. . : . : i :.: - A l l a h o A k l .: ? ! J -,- : .... : . A l l a h o A k l

=, L a i l aha ilia

" " . ~ T R A N S L A q : -

" , i : A l l a h i s m o s t :;i.i: i - : ; -~-- A l l ah is m o s t ._-- - ~.

. . . . . A l l a h is m o s t • A l l a h is m o s t -


l bear wi tness tha t there is none worthy of worship but Allah. I bear witness that there is none wor thy of worship but Allah.

I bear witness tha t Muhammad is the messenger of Allah. I bear witness that Muhammad is the messenger of Allah.

Come to prayer . .: Come to prayer " ~i I:" .... : 'ii

" - - Come to Success - " ' - Come to Success ..

" " ' Allah is most great. " " " • : : . . " i ~ . . . ; -. Allah. is most great.

There is none ~.vorthy of worship but A l l a h . " In-the early morning prayer, the following i s a d d e d a f t e r

t he w ordsl Hayyaa la l2Fa lah , -Come to Success : . : . A.ssalato Khairum Minan Nawm.

Prayer is bet ter t han sleep. - • ".:. , . -

Q U " " The Changing of t h e ibla " : B y S u f l M . R . B e n g a l e e

• " T h e W 0 r a Ouibla signifies thel ,oint .or the direction toward : ~:which people tu rn their faces while at prayers. : " " :. : i It is indispensable fora l l the g"Ioslem devotees to have one

: a n d t h e game Quibla. Otherwise; there would.be Confusi0n and :: "the scene Of the Congregational' prayers xi-ould present a most

d is turbing Spectacle... .Furthernmre, the Uniformity of the - OUibla symbolizes .the uniformity of action a n d b e l i e f and the t~'nity of purpose-and goal.

In t h e be.~irming of tiis ministerial _career, whi le MU- H A M M A D : was in_: Mecca, he- fol lowed: the: Quibl a of the

Chr i s t i ans and the Jews who were-regarded as the people of i t h e : Book: I n other Words, while Offering prayers; the Prophet

and his companions stood facing the temple in?Jerusalem. He con t inued t o do so until he received the explicit word of God,

: directing him t.o change the Ouibla f rom the temple o f Jeru- salem -to t h e sanctuary of - the K a ' a b a in• Mecca,- which had been .the Ouibla of .his forefathers., f rom ancient times. The H01y Proi~het received divine revelation in this regard while h e w a s in Medina, about sixteen month s af te r t heHi i r ah .

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

Though M U H : \ M M A D at first followed the Quibia of. the children of Israel , in his heart of hearts, he entertained a Jstrong desire to havel the Ka'aba as the Ouibla because the Ka'aba was the first house j dedicated to the worship of the One, T rue God, built for the unification of all mankind. And it was the Ka'aba which was btfilt bv the ancestors Of the Arab~ tan people--Abraham and Ishmael arid thus Vividly b r o u g h t the reminiscences of the sacrifices made by them. I t inspired the devotees ~(-ith the highest ideals of worship and sacrifice. : \ g a i n , the Ka'aba was in Mecca which enjoyed the proud dis- t inct ion of being the birth place of M U H A M M A D and o f lslam. Hence, the Ka'aba had the prior right to he tbeOuibla of the Prophet and his followers.

The verses of the Holy Ouran dealing with the change of the 0uibla from the temple at Jerusalem tO the sanctuary m the Ka'aba in Mecca are as follows:

"'The fools from amongst, the people Will Say,"Hll~at hath turned the~ff' from the Quibla whii:h they formerl~, had? Say: • Unto God b¢lo!tgeth the East and the U;'est. He flu idet h wliom. l i e pleaseth t o the straight path. . " A n d lVe. appointed t.h:e- Quibla which ye formerly had only t!lat we litiqht know him who followeth tile prbpln, t, f rom h~m ,c,ho tm'ne'ilt baCk On. his heels. In truth, it was a hard tesi save for. those ~t,hbm Allah guided. . . . l V e h a w seen the tm.nin 9 of thy face to heaven ( for guidance O M U H , q M M A D ) ; verily, we shall make thee turn toward a Quibla which is dear to thee. 'So turit thy face toward the sacred house o f w o r s h i p a m ! "e 0 3 ( 51fosl.ems) wheresoever. ye m a y be] turn yore" faces toward i t . . . . . And eacl~ o n e hath a direction toward which he turneth; so, vie. with one another in good deeds. Wheresoever ye ma3! be. Mllah will bring you all together . VerUy. Allah is .powe~Tful over. all Ilzin.qs."(II 142, 143, 144, 148) • - .

It must be.noted that the Quibla i s a physical necessity for the observance Of prayer and for the realization of the uni ~ fortuity of action and the tinity o]~ purpose, as has already been pointed out. The Ka'aba has never been regarded by the Mos- lems to have possessed any divine attribute. No petition or prayer h~s ever been addressed to it.- .The Ho lyOuran v iv id ly describes this fact in the following verses: i - --

"'It is not :righteousness that ye turn your faces to the East and the I, Vest; but righteous is he who believeth in Allah


and the Last Day and the Angels and the Scriptures and the Prophets: and giveth his wealth for love of ITIim, to kinsfolk and to "orphans and the poor ahd the wayfarer and to those who ask, and t o s e t slaves free; and observeth prayers and pa,yeih the poor-rate. And those who keep their promises zt,hen lhea! make the:m and are patieltt in tribulation and adversity and in thne o f Stress. These are they who are true and these are theywho are God-fearinrj.'" (11-177)

I t has been asserted by Some pervert&l western writers that M U H A M M A D at first followed the Quibl~a of the Jewislr peopte with a view to conciliate the Jews. When all his efforts proved failure in his object, he ichanged the Quibla from the temple of Jerusalem to the sanctuary of Ka'aba in order to win the Quraysh of Mecca.

I t must be pointed out that Mecca was the Holy Ci ty of t h e Quraysh whereas Medina was the stronghold of the Jew- ish people. If the alleged assertion Were true, ~ I U H A M M A D ought to have made the Ka'aba his Qtiibla ~hile he was in Mecca and while in Medina, he would have followed the Jew- ish Quibla. But precisely reverse had been the case.

The truth is that nothing could be farfher from the Prophet's thought than to conciliate either the Jews or the Meccans. In making the change of his Quibla M U H A M M A D was guided by the Vqord of God as he always was, in all ma t- ters of importance.

A MIGHTY PROPHECY

Let the whole world bear witness that I prophesy in the name of the Lord of the earth and the heaven that He wil l spread my followers in a l l countries and make them overcome every other people b y reasons and arguments. The days are approaching, nay, are v e r y near w h e n the religion ( IS LA M) preached by me wi l l be the only religion that :wi l l be regarded wi th honor upon the face of the earth . The Almighty God wi l l bless this religion (ISLAM) and this system in a wonderful manner, and wi l l destroy e v e r y o n e who thinks of destroying it. The victory which it ( ISLAM):wi l l gain wi l l be a last ing victory, and its su- premacy w i l l continue to the end o f d a y s . ~ ( H a z r a t Ahmad.)

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

Facts and Forces- M o d e r n T u r k e y : " "

"Unless I had gone to Turkey and seen £or myself, I would not have believed it. I did not believe it when I was told

'bv the few who had seen iU' "I could not he persuaded that the cormlption: inefficiency

and procrastination which characterized the government of. tffe country in which I had served a ,quar ter of a Century ago h a d whol ly disappea/'ed, and t h a t the re;,,olution hail "chan.ued all that." Btft so it is ; i t has all been swept away and a new Turkey . . has appeared in which I, can rec~ognize nothing of the o ld Tur-. key- -excep t of course t he same hospitable, simple and attrac- tive people."

"Of all the revolutions which have taken place sim:e the end of the war, not one, ] venture to assert has accomt~lighed what ihis one has, and bi-oken so few heads in the:process."

"Let us look first of all at a few of the sui'face chan~e,~ In old days when I thought of Turkey; m y mind always went to brigands! For example, I remember the days when I l ived in a suburb of Smyrna, and as a gendarmerie officer, was called on to provide~ an armed escort for the "i:al"riage Convoy." ,,f girls and their partners goin~ to a dance in town. And Ii i-u: member the night w h e n the b r igands pomaced : upon a y o u n - l='nglishman, took~him to the mountains and demanded £ 10.- 000 ransom for him."

"Those were ;the days when foreigners goinKt: up country for a summer l!oiiday ol~tMned Laisse= Passer---not f rom my gendarmes, zbut f r o m . t h e brigands who incidentally u :ea ted them with great courtesy. A l l t h a t both the lficturesqne and the per i lous~has go~le.

There are no brigands left except, perhaps, a few in the Vilayet of Sert-, away in the soutliwest."

"Then again, casting my mind back twenty-five 3:ears. I think of epidemics. I never traveled up-country wi thout en- countering Cholera, Small Pox or Typhus. I relnember one night sleeping in a Wayside Han, the principal guest=roon~ of which Seemed to be Unusually well Swept and garnished. W h e n I commented On this t o m i n e host i n the morning, he said, " O h yes. The room in which y o u s l e p t is being used as :Choiera mortuary. B u t w h e n we h e a r d Your Excellency ~;as coming , we emptied i t a n d gave it a "special clean-up;'


Today Cholera has been stamped out; Typhus and Small Pox are very rare: and a vigorous campaign is being waged against otlier scourges."

.\gain, consider the country's communications. Never shall I forget the old Turkish roadS. In the summer of 1913 I disembarked at:Samsun and engaged a Yayili (a light spring wagon) in order to Carry out an ifispection in the five contig- uous provinces, a journey which promised to last three months.

" The first day out the horses fell through a hole in the road, the pole snapped, and we had to fashion a new 0ne from the neigh- bouring forest. T h a t ~ a n d much m0re~was travel in those ,lays. The other day I visited the same provinces, and did the journey in great comfort by road and rail and took only ten days."

"Among the visible changes to be noted are the large number of well-built schools--elementary in.the villages and !ycees in the larger towns; townplanning of old towns and the rapid building of new--0f which, Ankara, a village when I last saw

• it, is, oi ~ coursethe most noticeat~le example; and the large number of new" factories established. I visited a sugar factory at Turkal where the provision of. social amenities for :the work people was as good as you could wish. Hospi ta ls~one or two which I. saw were, as regards planning and equipment, bet ter than anything I have seen in th is country. Day nurseries, in- fant welfare centers and village clinics have been established at which a great deal of instruction iia hygiene is given."

"These are some of. the outward and visible signs of progress Which strike the eyes as one goes through the country.

Admittedly they areas yet few in number but; such as they are, they are very good, and they are being built as-fast as funds permit ; and what is so exhilarating-in Turkey todav~. the extension of:their sOcial service is the favorite topic of con- versatiOn with all whom one meets."

"There can be little doubt that women are not little responsible for all this social activity; the womenwho today are to be met in every sphere of human activity~thirteen o f them in Parliament. Gone are the black-veiled phantoms of old days. the heroines of Pierre Lofts novels."

"Where, however, I noticed the least-change Was in the

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

villages. Except for new schools and better water supply (a. big exception indeed) the houses took much the same, and the agricultural implements and methods have changed littlein the past twen]:y-five years. I commented this to a high Turkish- official, who said, "Yes. it is true ! We have not.yet entered the villages." And he went o11 to explain to me some o f the government's plans, for t'he.grouping of., villages,-the better to-provide them with social services and to introduce co-operative farm- ing and the coinmon use of machinery."-

"A start has already been made with the.refugee villages built for peasants migrating from Rumania-mad elsewhere.in - the Southern Balkans.. In the earthquake area too: the government is determined to seize the opportunity to resite a number of villages; to build better houses, and to purchase agricultural machinery in England--for which purpose a trade commission left Turkey while I was there."

"It is impossible to mention the many other reforms and improvements which strike the eyes,, btlt there is one instruction, the Halk Evi. to which allusion must be made. The in- fluence of the Halk Evi on. "People's House"--~is far reaching and has made as big/a contribution .to popular enlightefiment as perhaps any other factor. There a r e 300:0£ these houses in Turkey. Here we should call them "Commuriity centers:" Their activities include art, music, concerts, lectur.es, confer- ences all forms of , fur ther education'S; games (indoor and out = door) and personal service to those in need especially, to ~poor students.

Just recent lyHalk O d a l a r i "People's Rooms" ~ have been opened in villages which cannot yet aspire to the full pr 0- gram of a Halk Ez,i. The Ha/k Evi movement is supported by the people's party:andby grants in aid e i therfrom the•Central government, the province or the municipality. T h e personnel consists entirely of volunteers, men-and women. In fact, i t represents a widespread network of voluntary social service."

"A few words must now be added about Other invisible but no less remarkable ch/~nges. I n the administration, apathy. inertia and slovenly, out-of-date methods have gone. Officials are keen andmgovernors o£ provinces, at any rate--are r e l . a - tively young, i t may be that the foreigners still find that busi- ness is not completed with quite the speed to which they a r eac - customed in someother countries. But (thank goodness) Tur- kish "bureaucrats" can still find time for a talk over a cup of

T H E M O S L E M S U N R I - S E 19

coffee, and the "cult Of efficiency" has not completely de-hu- manized them. And there is no corruption."

"The reason is not far to seek: salaries and wages are now regularly paid and justice can be obtained without resort to

• bribery. I remember one occasion twenty=five years ago when I went to inspect a detachment of gendarmerie in an up-country town, finding the officer commanding in prison in his own quar- ters. I hmched with him, ~being served by his men through the bars of the window, and learnt from:him that his crime.had 1,een that he had taken his detachment's last month's pay. But, its one of his men said to me later: "\Ve can hardly blame the Captain. He had not received his own salary, and he, too. has

a wife and children tO keep." - tn a word the whole spirit of the country has changed.

The:"sicklman of Europe" is dead. In his place stands modern Turl,!ey, proud of its achievements, energetic, full of hope. but modest ahnost too much-so. As a leading member of the government said to,]ne: " I n this respect we are like you. we are bad advertisers.

"How have these remarkable changes come about? The short answer is, "'Ataturk.' O f this there can be no doubt. To elevate women; to "disestablish" church; t o remove the capi- tal from its 500-year-old site to an up-country village: to abolish the fez (more than physical change); to replace Arabic by Latin characters (more than a literary change). These and the many more reforms could only have been made in fifteen years by the fiat of One man. And a remarkable man he, must have been."

"For ruthless as h,/was in sweeping away.rubbish and all i that in his opinion • retarded progress, he never seems to have i gone too far; he always.had his finger on.the pulse of his peo-

• p l e . " ," " le "How is it." I kept sa~ mg to myself, tha ta who people

can Change overnight from what I remember of them twenty- five years ago to what I.se e them today?" The answer I am persuaded, is that i t is not so much that the people have changed as that, freed from the yoke of a corrupt and suppres-

• .~ve government, they have now for the first time been given the opportunity to display their true qualities."

A General surveys Modern Turkey, By Brigadier General Sir Wyndham Deeds, Daily Telegraph, London)

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

Hitler and the Churches

(The followin 9 "conz,ersation occm'red il~ 1933. shoi:tly. al:ter Hitler had become chancellor of Germauy.)

. - _

"I remember in every detail the conversation t . be recorded in this chapter. I t made an indelible impression on me. From ~it dates nay inner rev/flsion agains t National Socialism. For now I began to understatid the true nature and aims of this nlovement."

"A small sofa, a few chairs, a table: F.rau Rauba i . Frau Goebbels, Forster, Goebbels, and myself s i t t ing in t h e room. Behind us the "leader," the newly appointed Reich Chai~cell.r. He was leaning across his desk, turning over the'pages of d o c u t " ments. Facing him were Jul ius.Streicher and XVagner Munich.

It was Streicher who gave Hi t ler his cue in the Conversa- tion. I h a d n o t listened to the be~nningl of it a n d became at- tentive only when I heard Hi t l e r ' s voice behifid me gettin~ louder."

The religions are all al ike, no matter w h a t they c a l l themselves. T h e y have n o f u t u r e - , c e r t a i n l y none for the Germans. Fascism, if it likes, may come to terms wi th the Church. So shall I. Why not? That will: not pre, vent me from tearing up Chiist ianity root and branch,~ and annihilating i t in Germany.

(Editor 's Note: x, Vhen Hitler uses the term '.'Fascism" he refers only to the I tal ian brand of.dictatorial government.)

"The Italians are naive: they're q uiti~ capabl e of bein~ heathens and Chris t ians at t h e same time. But the German is different. He is serious in eve ry th ing he undertakes. I-Ie wants to be either a Christian or a heathen. He cannot be both. Besides, Mussolini will never make heroes of his Fascists. It: doesn't matter there whether they're Christians or heathens.

"'But for our people it is decisive whether they ack~zowl- edge the Jewish Christ-creed with its effeminate 'pit3,-ethics. or ~ a strong, heroic belief in God in Nature, Go d in ore 'own people, in our desthty, i~z ore" blood.'"

• Af te r a pause, he resumed: "Leave the halr-splitting to others, Whether: it 's t h e O l d

Testament or the New~ or simlfly the:sayings of.Jesus, it's all the same old Jewish swindle. I t will no t make us f r ee . \Ve need fr~e men who feel and 'know that God is in ;themselves."

- /


Streicher o r Goebbels made some remark which I did not catch--a question perhaps.

"You can't make an Aryan o f jesus, that 's nonsense," Hider went on. ' ,What's to be dOne, y0usay? I will tell you: we must prevent the churches-from doing anything but wha t they are doing now, that is, losing ground day by day.

eeOo you real ly believe the masses wi l l ever be Chris- tian again? Nonsense! N e v e r again. B u t w e can hasten matters. The parsons wi l l be made t o dig their o w n graves. They wi l l betray their God to us. They wi l l betray anything for the sake of the ir miserable l itt le jobs and incomes.

CtSwastika for Cross"-

Do you think these liberal priests, Who have no longer a belief, only an Office; will refuse to preach our God in the i r churches ? 1 can guarantee that they will replace the cross with our swastika. Instead of worshipping the blood of thei r quon- dam saviour, they will worship the pure blood of our people:

"And when-we have reached that point, Gtreicher. the churches will be crowded again. I f we wish it, then it will be s~ -when it is our religion that is preached there. We need not hurry the process."

" I 'm a Catholic. Cer ta in ly t ha t was fated from the beginning, for only a Catholic knoWs the weaknesses of the Church. I k n o w how to deal w i t h these gentry, Bis' marck was a fool. I n other words, he was Protestant. Protestants don, t k n o w what a church is. In these things you must be able to feel and t h ink w i t h t h e people, k n o w What they w a n t and what they dislike.

"The Catholic Church is really a big thing. Why, what an organization! It's something to have lasted nearly 2,000 years ! We must learn from i t .

"Catholic priests know where the shoe pinches. But their day is done, a n d they know it. They are far too intelligent not to see that, and tO enter upon a hopeless battle.

' tNo Martyrs"

"But if-they do,- i shall certainly not imake martyrs of them. We-shall brand them as ordinary criminals. I-shall tear the lnask of honesty from theirfaces.

"And if that is not enough, I. shall make them appear

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

- . , .

ridiculous and contenal)tible. I shall order ' films .to be made about them: We Wil l show the history Of the monks on t h e cinema. Let the whole mass of nonsense; selfishness, repres- sion and deceit be i reve~led'; how they drained the money out of the country; ho~,v t heyhagg led with the Jews fo r the world. how they comnaitted incest..

" The Young P e o p l e " W e shal l make it so thril l ing that ever)(one will want

to see it. There will be queues outside the cinemas. And if the pious burghers find the hair rising on their heads in horror, st, much the / better. The young pebple will accept it the voune people and the masses. I can do Without the others , r :

ttI promise you,', he concluded, Cethat i f I wished to, I could destroy the Church in a f e w years; it is hol low and rotten and false through and through. One push and the whole structure would collapse."

At the time, I regarded this whole speech as sheer brag~ gadoccio, and as a concession .to 'the pornographic Streicher. Nevertheless, it shOOk me to the depths. I had not supposed Hit ler capable-o.f so much cynicism.

Later I . w a s to remember it many t imes - -a t the time of the currency trials, and then .of the immoral i ty trials of Catholic priests, the purpose of w h i c h w a s to brand them as criminals i n the eyes o f t h e masses and thereby deprive-them in advance of th halo of martyrdom. I t was a cunning, and as has since transpired, long-planned scheme, for w h i c h Hitler.himselt! is solely responsible.

"The Protestants haven' t .the faintest conception of a church," I heard Hit ler saying la ter . "You can do anything you like to t hem- - they will submit. They ' re i t sedto cares and worries. The), learnt them f rom their squires. The parsons. when they were invited to the Sunday roast goose, had their place at t h e foot of the table, amongst" the children and tutors. It was even an honor that they w e r e not asked to sit at the servant 's table. '

" T h e y are insignifi~zant little people, submissive as dogs, and they sweat with embarrassment when you talk to them. .• They have neither a religion that they can take seriously nor a great position to defend like Rome."

. - ~ ' ( D e s . M o i n e s S u n d a y Register By Herman. Rausching )


Prayers of Eleven Faiths Moslem

I begin, in the name of Allah, the Beneficient, the Merciful. .\11 praise belongs to Allah, Lord o f the worlds.

T h e Beneficient, the Merciful. ~ ) Master0f the Day of Judgment " Thee alone do we Worship and Thee alone do w e ask ~or ilelp. ' Guide Thou us on the straight path ." • . . .

The path of those on whom Thou hast bestowed Thy blessings, .excepting those on whom Thy wrath has descended and those who have gone astray.

= Buddis t

All praise be to the Lord, ihe f H o l ~ ~ One, Perfect in Wisdoin. i go to the enlightened One for r~efuge, I go :to the:Law of

Refuge I go to the Brotherhood for refuge.

. C h r i s t i a n r . " * °" , " ~ ~: " + "

<)ur Father w h o art in heaven, hallowed be Thy name Thy kingdom Come; Thv will be Clone on ea r th as it is in heaven.

C o n f u c i a n i

Oh revere, Oh revere~ God is g l o r i o u s : i Help me to bear this burden on my shoulders, And show me the glorious virtue and conduct.

#

H i n d u "

Let us meditate npon the adorable light Of the Divine Vivifier, M a y He direct our minds.

Ja" m Adoration to t h e Lord. the Destroyer of foes, the Supreme

God, the King O f those who have attained victory.

J e w i s h

Hear, 0 Israel, the Lord is our God, the Lord is One. And thou shal t love the Lord thy God with all thy heart

and with all thy soul and with all thy might.

2 4 T H E M O S L E M S U N R I S E

-Shinto

All ye. men- who :dwell under You will t hen en loy this divine heaven - count ry

Regard all beings as your Free f rom hate and s or~-ow. brothers and Sisters. " ..... _ - . : .

The One Sflpreme Being I m m o r t a l , U n b 6 r m Self - whose name.is e ternal T r u t h - existent , : " '

The Creator; the Spirit , devoid . Enl ightener ; t h e B e s t o w e r of of fear and enmity, grace, . - . .

Glory be to Him. - I I . •

T a o -

To kno.w the Eterna l ~is enl ightenment . -: The Divine way is the asy lum:of all things, i . • The g6od man ' s . t reasure , the bad man ' s : l as t resort.-

' Zoroastrian . I . . . .

Blessed w a s . t h e T h o u g h t , a n d blessed w a s the \Vord, and- blegsed was the deed of the Holy One.

Pur i ty was the.best gift. Happinessl is to hilii who is pu re for the sake o£ puri ty. .

Taken f rom Wor ld Fel lowship)

Saymg of the Master Prophet Muhammad " • • - I " " . . . . . •

Abu H u r a i r a h reports that the Holy P rophe t said, "A* ' l l an s good deeds in this world, are cut o f f with his death except three things. The first is such charitable works whii:h continue

. . , . .

af te r his dea th ; second, his knowledge with which men profi t a f te r h i s death, the th i rd , his good children who p ray f o r hiin a f te r h i s d e a t h . " ~ ( M u s l i m ) _ : .

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

Today By

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

Yesterday cannot be summoned back. Fo r . i t there is no ~ l eturn. - I t has served its purpose in our lives and vanished in -the shades of night.

Today salutes you. Born new each morn, deathless, divine. To the dooi-Of 'opportunity,. it holds forth, the . key.. Let us s t r ive to use it ";veil. " " - " . - : Allall, the Beneficient, the Merciful, has bounteously giv-

"cniis Today to employ pr0perl3k islam shows, us the way to its real izat ion.

In Islam there is a message Of-l i fe--an inspiration and :[ {x;hispering of life int.o the depths of sluml~erihg humanity. All of its teachings aim at tlie development of .our better nature. : F i v e times daily a Moslem is enjoined upon to leave his worldh-affairs and per form his devotions.

No peace can come to us unless our he~irts find rest today. T h e p e a c e of t h e future, is hidden in the present-moment. i'Omcirr0w is a dream, a .mi rage that: taunts the idle and the .~hiftless. "

-. S o m u c h canhal)pen in a da y to u p s e t o u r fortunes, our '-hl,pes mad ideals, o l ie moment we are s u n k i n the depths of ,.,,loom and despair, then the tide Of affairs may shift us m

- another direction and our emotions soar to the heights of hap- piness a n d 10re and Our lives:will b e s o f u l i o f meaning and

: purpose and beaut3 that we will find:a thi n veil. but.c!oaks our h e a v e n . - ....

H o w important is the present if we are to ge t the mos tou t l i fe . . .Let us live worthily now; : O u r successes and failures matter little. Great sorrows are survived~troubles ifade with ~he lapse of time and their poignancy in:the end becomes only a dim m e n a o r y , _ . - :

. W h e n the s u n sinks low. in the g o l d e n reflex---2we pause and-muse , deep in ~the memory of the departing day. l n e

: shadows lengthen and twilight ~leepens upon t h e heights where late t h e sunlight blazed. Then darkness spreads, its mantle over a l l

Now a l l is quiet. Man 's -work is d o n ~ . H i s petty strifes - have ceased. Adown the endless. COrridorS of time a n o t h e r day has j o ined the countless host of yesterdays. "

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

Western Writers on the H01y

Prophet: Muhammad and Islam "Much had beefi said o f Muhammad's propagating his I

religion by the sword. The sword indeed: but where will you .get your sword!" Every new, opinion, at its starting is precisely m a miiaority of one. In one man's head alone, there i t dwells as yet: One man alone of the whole world believes i[; there is one man against all men. Tha t he take a sword, and try to propagate with that, will do little for him. You must first get your sword! On the whole, a thing will propagate itself as it can. w e do not find, of t he Christian Religion either, that'it ahvays disdained the sword, when once it had got one. Charlemag, ne's conversion of the Saxons was not by preach- ing. I-care little about the sword: I Will allow a thing to struggle for itseK in this world, With an5". Sword or tongue or implement it has, or can lay hold of. We will let it preach, and pamphleteer; and fight, and to the Uttermost bestir itself, and do, beak and claws, whatsoever is in i t ; very sure that it Will, in the long run, conquer nothing which doesn0t deserve to be conquered. What is better than itself, it cannot put away, but only what is worse. In this great Duel, Nature herself is mnpire, and can do no wron~: the think which is deepest-rooted in Nature, what' we call truest, that thing and not the other will be found growin K at last.

"Her~ however, in reference to mucti that there is in Muhammad and his success, we are to2"emember what an um- pire Nature is; what a greatness, crm.posure of depth and tolerance there is in her. You take wheat to cast into the Earth's bosom: your, wheat maybe_mixed xx~ith chaff, copped straw, barn-sweepings, dust and all imaginable rubbish: no matter: you cast it into the kind just Earth; she grows the wheat ,~the whole rubbish she silently absorbs. Shrouds it in.- says nothing of the rubbish. The yellow wheat is growing there; the good earth is silent about all the rest,--has silenttv turned all the rest to some benefit too, and makes no complaint about it! So everywhere in Nature! She is t rue and not a lie: and'yet so great and just, and motherly in her truth. She

/-"


requires Of a thing only that it be genuine of heart; she will protect it if so; will not, if not so."

"Muhammad was not a sensual: man. His household was o~ t h e frugalest; his common diet barley:bread and water: sometimes for months there was not a fire once lighted on his hearth. They record with just pride that he would mend h i s own Shoes, patch his own cloak. A poor, hard-toiling, ill; provided man; careless of what vulgar men toil for. Not a bad mani I should say; something better in him than hunger of any sort,---or these wild Arab men, fighting and jostling three-andZtwent3 , years at his hand, in close contact .with him always, would not have reverenced him so! They were wild men, burs t ingever and anon without right Worth and man- hood, no man could have commanded them. They called him Prophet, you:say? Why, he stood there face to face with them; bare, not enshrined in any mystery; Visibly clouting his own cloak, cobbling his Own shoes; fighting, counselling ,, order- ing in the midst of them; theylmust have kno.wn what tuna oi a man he was, let lhim be Called what you hke! No emperor with his tiaras was obeyed as this man in a cloak of his own clouting."

"Generous-things are recorded of him: when he lost his daughter; the thing he answered is, in his own dialect, every way sincere, and yet equivalent to that of Christians, 'The Lord .~iveth, and the Lord taketh away ; blessed beithe name of the Lord'. He answered in like manner of Zaid;i'his emancipated well-beloved Slave, the second of the belieVers. Zaid had fallen in the war Of Tabuc, the first of Muhammad's fightings, with the Greeks. Muhammad said, it was well; Zaid had done his Master's work, Zaid had now gone to his Master: it was all

we l l with Zaid. Yet Zaid's daughter found him weeping over theb0dy; - - the old grey:haired man melt ing in tea~rs! 'What do I see?' said she.. 'You see a friend weeping o4¢er his friend.' He went out for.the last time into the mosque, two days before his death: asked if h e h a d injured any man?. Let his own back

bear the stripes. I f he owed any man? A voice answered, Yes, me three drachms,' borrowed on such an occasion: Mu-

hammad ordered them.to be paid: Better be m shame now, said he, 'Than at the Day-of J u d ~ n e n t ) " . . . . . . . . . . . .

"Withal I l ike Muhammad for his total freedom from cant. H e is a-.rough self-helping son of_-the wilderness; does not pretend t0-be what 'he is not~ There is no ostentations


pride in him; but neither does he go much upon humility :.he is - there as he can be, in-cloak and shoes o f his own clouting: . speaks plainly to all manner of Persian. Kings, Greek Era-. perors, what it is they are bound to do; knows well enough.. about himself, ' the respect due unto thee:' ~'

"Sincerity, in al l senses, Seems to me the merit of the Qur-an; what had. rendered i tprec ious to the wild. Arab man.- It is, after all, the first and l a s t m e r i t i n a b o o k , gives rise to merits of all kinds,--Tnay at bottom, it a lone can give rise to merit of any k ind- - the Muhammadans regard their Qur 'an with a reverence Which f e w Christians pay even to their Bible. It is admitted e v e r y w h e r e a s t h e s tandard Of all l a w a n d all practice; the thing to be gone-upon in speculation and life; the message sent direct out of Heaven whi.ch this Ea r th has to conform to, and walk by; the th ing tO be read. 'Their Judges decide by it-; all Moslems m:e bound to study it,i Seek in it for the light of :their life for these twelv.e centuries; i t has been the religion and life-guidance of the fifth par t of the w h o l e kindred of Mankind. Above all things, it has been a religion heartily, believed.. These Arabs believe the i r religion, and try to live by it! No Christians, s ince the earl), ages, or onh;_ perhaps the English Puri tans in mode rn t imes , have ever stood by their Fai th as. the Moslems do by theirs. __be l iev ing i t . wholly, f ront ing Time with it, and. Eterni ty with it."

"To the A r a b Nation it was as a birth from darkness into light: Arabia first became alive by means of it. A poorslaei( herd people, roaming unnoticed in its deserts since the creation of the world- a Hero-Prophet was sent down to them with a word they cou ldbe l ieve : see, the-unnot iced becomes World- notable, the small hag grown w0rld-great : within one Century" afterwards, Arabia is at Grenada on this h alnd: at Delhi oil that :~g !ane ing in valour and splendor and the light of genius. .Arabia shines through long ages-over a great section of the. world. Belief.is great, life-giving. The history of a Nation becomes fruitful, s0ul-elevating,, great, so soon as it believes. These Arabs, the man Muhammad, and the one century, is it not as if a spark had fallen, one spark, on a world Of what seemed black unnoticeable sand: but lo, the sand proves ex- plosive powder, blazes heaven-high f rom Delhi to Grenada! I said, the G/eat Man Was always as l ightning out of Heaven : the rest of men waited f o r him like fuel, aiad then they too would flame." : ~ T h o m a s Carlyle.

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

T h e Life After Death By Staff M. R. Benga!ee

The Holy Prophet lVluhammad expounded that life af ter death is not a newtife . It is but the continuation of this earthly

• lifei In.the life to come, the human soul f reed from all material and physical influences, commences its endless onward march which it ' prepares with its own doings in the course of its career on earth. The deeds done by man in. this present life appear in an embodied form in t h e next life. The Holy Quran says:

"And We. have made man's bird (ac t ions ) to remain a t tachedto his own neck and We-shall br ing forth for him on the d ay of Resurrection a book which.he will find wide open."

"And (it will be Said unto him) R e a d t h y book. Thy own self sumceth today, as a reckoner for thyself.!' ( x v l l - - 1 3 , 14)

The word "bird" occur ingin theabove verse is used meta- phorically to denote the actions of man. For every action, good or bad; takes f l ight l ike a bird. The pleasure or pain which a man feels in the performance .of an act vanishes. But at the same time it leaves indelible impressions which.remain forever. AlthOugh the effects of nmn ' s "actions remain hidden from human eye in this world, they will be.cg!.!!e pa!pal)le and manifest in the next: God will, as it were, turn them in the form of a book which man will be able to read clearly. In reference to the heavenly life~ the Holy Ouran says:

"On that day, t he light o"f ¢a!th w'hich i sg ran ted even here to the faithful men and ~,vomen shall be seen running clearly before them and on their r ight hands." ( L v I l - 1 2 ) .

In short, the l i f e after death is the continuation of our life on earth, which ~'ve Ourselves have Created as a result. .°f our actions.

This brings us to the :conclusion that heaven and hell begin righl: from here. The HolY Ouran. says.:

"One Who is blind here s'hall be bl i r idhereafter ." The blindness of the next life is without doubt hell. Those

who are blind here shall be b l ind in the next world. Thus the verse proves that the spiritual blindness of this wor ld also is hell.

Again, "O thou soul, • that a r t at rest, return to thy Lord, thou being pleased with Him and H e being pleased with thee.

F,o enter among My servants and enter in to My paradise." (xxxlx-27-30). •


• 1 This refers to the highest point of spiritual progress of naan.

At this stage, the soul is freed from al lweaknesses and frailties and is endowed with spiritnal stfength~ It is inseparably united with God and cannot live without Him. The words. ,O:-soul that has found rest in thy Lord. r e tu rn to Him." shows tliat it is in this life, and not af ter death, t h a t t h i s g r e a t t r a n s f o r m a - tion is worked and an access to paradise is granted.

Now we shall throw ligl~t on the nature of t h e blessings of heaven and the tortures o f hell.

It nmst be noted that. o f all the false Charges In-ought against the Holy Phophct M u h a m m a d : n o t h i n g perhaps is commoner than the one that he advocated a sensual paradise. The man who :l"ounded a system, of religion which makes the ,fl~servance of prayer rite times a day obligatory Ul~On its fol- 1,,wets. enioins.comlmlsory fasting anti ImtS al)solutc veto upon all intoxicant, has been assailed as having l~ropounded a sensual paradise !

Nothing could be more foreign to the lofty teachings of the Prophet Muhammad" than -a sensual heaven. Some of the most heautiftfl Ouranic metaphors, allegories. parahleS and- fifful-ative descriptions regarding" heaven and h e l l h a v e b e e n : l~wttu,uslv twisted to paint such an uglylfiCttli'e. The Holy (.)uran stmmlal'ily relmdiates such haseless and erroneous n~,tion..,i. It expressly say's: - -

"'No soul knoweth that blessin.£,~s ar~/ reserved as reward for their .virluous deeds." "

The H,,ly t?rpl,laet elucidates the above verse when he says :"- "The blessings o f heaven a r e things which the eye has not

seen. the ear. has not heard nor ha.s the mind of man conceived." ( Bukhari )

It is ohvious t h a t it cannot be s a id ab6ut earthly things that the eye h~ts not seen them. the ear has not hea#d them, nor has the nlind of nmn conceived .them. It natural ly £61iows, therefore, that the blessings of heaven are all Spiritual The converse is true. That is, the i.lmnishnlent of hell is similarly spiritual.

The following v e r s e o f t h e Holy Ouran is"highlyilhmfin- ating on this point i "And bear g l ad tidings t o those who believe and d o g o 0 d deeds: that for them are g,'irdens throuKll which flow streams. 7Whenever they are prov.ided therefrom

• ° S * " with anv fruit t o e a t , thev will.say, ThL is that with which we were provided before, ' and they shall have its like given to them." ( I I -26) .

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

in the above parable, the gardens and streams promised m the faithfulcorrespond to fa i th and actions. Gardens stand for faith and Streams for actions. Just as gardens cannot flu-ik'e without streams running throughl them, likewise faith cann¢~t flourish without good actions.

The word "fruit" refers tO the spiritual blessings which lmlievers enjoy in this very world a s t h e fruits of their good' deeds. These spiritual blessings are really the blessings not of this but of the next world, and are granted to them as speci- mens of the bliss that is'in store for'them in paradise. And as the blessed in heaven shall hav.e already tasted of the joys and lhrills and wondersof the spiritual life, on this side of the grave, they shall be able to identify the fruits c~f [he next life ~ ith those of the present one, andlwitnessing.the close resem- blance betxxeen the two, sliall cry out "These are the trmtS which were given us in the formei" life."

There is a seeming contradiction between the above state- ~nents. If the btmnties of heaven are things, unseen by human eye, unheard of by human ear and unconceived by human mind, how can :the faithful say when they will be granted

• • . " : " " re the fruits which heavenly gifts m the next world, These a were given us in the former life."

A. careful reflection, however, reveals that there is no contradiction, if we interpret the word . frmt. as meaning not the material and physical things of this world but things which belong entirely to the realm of the spirit. As we have already pointed out, the trtfly righteous enjoY: in th isworld the spiritual blessings xyhich are, in reality, the things of the next world, as a result of their good deeds" and by the development of their fine spiritual qualities. • The following verses of the Holy Ouran about heaven

: t h r o w further light on thelsubject: " " ~ (Hea~;en is 'a place xxherd ther e will be) 'Nothing vain

nor sin.' ¢Ll l 2 3 ) : "Their prayer m it (heaven) will be: Holy art Thou;-O

Lord, their greeting therein shall 1)6:Peace2 And their last cry shall be : All praise be God, the Lt~rd o f the Worlds."

(X-10) :

"The love, will and the pleasure of God will b e the great:

est blessing in heaven." (IX-72) their r ight "Their light shall run before them and on

hands. .They will say, ' O o u r Lord, Perfect for us our light

/ 2


and cover our weaknesses. Ver i ly , Thou hast power over all: things." (Lxvi---8).

In other wordS, the inmates of heaven-will be surrounded by, and will continue t o make progress in, the Divine light:

According to the religion founded by the Ho ly P rophe t Muhamnlad, heaven is eternal and-ever las t ing while hell is temporary. The object of the creation of man is tha t he becomes

' / • : , ' • , • , ° -

the perfect mamfes t a tmn of Chvme at tnhutes . Thxs supreme purpose will he defeated, if the punishment Of hell x('ere to be eternal and if some people were to gO on burning irr hell-fire for ever and ever. /without end. H~ll is.lik ea laospital w.ehre man will he placed so that he ma)-be ~:ured of those spiritual diseases whmh he contracted m:th~s world as a result of his actmns, and tha ta he may regain his spiritual i~owers which he has impaired in this l i f6 on account of their misuse. When man has heen

• • , t , . • • .

cm-ed of his spmtual maladaes, the mercy of God will lead him to paradise, .The H61y Prophet says: . . . . . -.

"There will come a t ime over hell when there will i-emain none in hell and the easterly breeze will shake .its gates." ..

Then manowill start afresh on the path of:developement in a new life. He~/ven is, theref0re, the. a t tainment of a life o f everlasting progress and complete JOY andhappinss through union with God.

M i g h t y Signs of the L iv ing God •'Bear in mind t h a t Almighty G o d hag informed me of eartha

quakes in general. Know it for certain, then, that as earthquakes have come in, America, Europe and Asia, in accordance with my former prophecies, more will yet occur i n diverse places, some of which will be so severe tha t destruction wrought by them w~ll be unparalleled in the world's history, and will remind men of the dest/ruction of the judgment day. Death will make such havoc that streams of blood will flow. In fact, .so great wi l l be the destruction wrought on earth's su r face that the world wil l not have witnessed it before. Many places will be turned upside d0wn and they will present such scenes of devas- t a t i o n t h a t one would think they had never been" inhabited before. Other calamities Of a terrible nature ~rom. earth as well as heaven will come upon men, so that the wise among theCn will be convinced of their extraordinariness. T h e n will they. in 'great bewilderment begin to ask,

w h a t is going to.happen? Many wil l be saved and man~, destroyed. The days a r e near, nay they are at the door, when the world-~/ill see an unparalleled scene of. devastation. Not only will g rea t earthquakes come, but other calamities from heaven and. earth, will also visit the earth. All this will be brought about because men have forsaken God, and with all their heart amI all their soul, are bent low upon the world."

- - H a z r a t Ahmad.

Dr. M. M. Sadiq's Message to the American People

The chief of man in this.life is with his Creator c o n c e l ' l l

and l'rovid er~-\ilah" the Great: and the Merciful. F r o n i H i m d~ we come a n d u n t o Him we h a v e t o return. Through His ,.,race. He has been sending Gtfides and Teachers. (Call them ~3rophets , ~lessiah~ Axatars. 5amtscr~r.O:~'_atiaSai'~ha~:ern~°~lx please) to lead His people to the Rb.ht p o .-, - . all countries, speaking different lnn.~ua~es aim differing in dleir ways and manners, according to t h e exigencies o f the "he but l)elonging fundamentally; to one and the sam.e~aC .hing.

U,t • ,"-~-, w,-qth of the loving Creator a s well as o I rals t..rea- t i l e L J l t ; t t t t • t . lion. The service of God lies m your service o f h u m a n i t y : Gym- pathise with all. B e k i n d . K e e p y o u r f a i t h above the world. :\If are the children o f God without any distinction o f color, race Or country. The Holy Ouran is the final sacred :Book of God to guide and nnite all. A'l"uhammad is the ~:laster-Prophet,

whom be p e a c e a n d blessings- of -k l l ah )Accep t God L . , o ' -

(upon . , , ^t..2~.v, t h e Promised Messiah and Alahdi, t he ser~ , ro.pnet-f~"r~i~: 'Pro,~het Muhammad and learn m e . w a Y ~

" O l I _ i l U I x u l 3 . I t " " ' " rant . . _ . ^ti......t; . . . . . h Order,: headed and gumea._° ~ • 111 t h e ~ . I t l i i c t ~ 2 Y ~ ' " God: j o : ; . . . , , :a_~.nashirud_din M A H M U D -

Hazra t Arneerul Mumlneen, l V t i l / . t t . ~ • • -

: \ H M A D whose au t ho r i zed missionary "and representat ive , . Ben alee is now:doing the work of the propagation

Sufi M . R . g - . . , ~_:_ _£A,,0_onerate with h i m and c ~.~..,, in A m e r i c a rxetp.illlll ¢ t t t t a . ~ - . . 1 - " .

::~ll,~:"the Great: will bless you abundantly, , " :

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