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I N I O N OF C A N A D A

LAKE CITY

U N I T E D

GHIC~GO

K~,su City

S T A T E S

0

MEXICO

The Ahmadiyya Movement

The Ahmadiyya Movement was founded by .Hazrat Ahmad, the

Promised Messiah and Mahdi and the expected Messenger of all nations. In the spirit ~ d power oi~ 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 IslanJ

and seeks to uplift human!ty and tO establish peac e throughout the world. Hazrat Ahmad died in 1908, and the present Head of the MoVement is his second successor, Haz'rat Mirza Bashirud-Din Malmaud Akmad under

whose directions the Movement has established Missions in many parts of ~e world, the following being the addresses of some of them:

THE LONDON MOSQUE,

63 Melrose Road, Southfidds,

London, S. W. 18, Enghnd.

THE ~ I Y Y A MOVEMENT IN ISLAM Sufi M. R. Bengalee,.M.A.,

220 So. State St., Chicago,. ILlinois.

U. S. America. -

THE NIGERIAN BRANCH O E THE SADAR ANJUMAN AHMADIYYAH

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

B. W. Africa. THE AHMADIYYA MOVEMENT,

Gold'~Coast, We2st Africa, P. O. Box 39,

Salt Pond.

THE AHMADIYYA MOVEMENT

P. O. Box 11, 13o, Sierra Leone,

West Africa.

THE- AHMADIYYA MOVEMENT

P..O. Box 5S4~ Nairobi, Kenya Colony, .

(B. E. Africa).

THE AHMADIYYA MOVEMENT

Mount Karmal, Haifa (Palestine).

M: RAMZAN ALI, H. A.

Corrales 2668 Buenos Aires,

Argentine.

THE k c,a.I A MOVEMENT,

Rose Hill, Mauritius.

THE- AHMADIYYA MOv mvr:

Box-No. 3o5, G. P. O. Perth, ~0g. Australia.

\ !

T H E

M o s- l:-e:m

. 4 . .

S u n r i s e I~1 I;H'lrl,lflllllllllll!lil ~ ! ~ ~ 1 ~ ~ ~ ~ r ' ~ ~ i i L t ~

220 SO. STATE STREET CHICAGO, ILL., U. S. A.

Vol. X V I - i- Second Quarter . N o . 2

. C o n t e n t s

A Passage from the Holy Quran 3

The Sayings of the Master Prophet Muhammad 4"

The Secret of Sacrifice inI 'Dul :Adha . . . . . . . . . :-' . . . . . . . L~ . . . . - - . . . . . . . . . 5 By Hazrat Mizra Ghulam Ahmad ( T . ~ Promised Messiah)

The Love of G o d .............. _ _ ~ . - ...... By. Imam Abu Hamid Muhmnmad Al~Ghazali

Truth ( A P o e m ) . . . . . . . . . . . . . . . ; . . . . . . . . . . . . . . . . . . . £ . . . . . . - . . . . . . . . : _ . J - 1 8 By Priscilla May Moore . . . .

Facts a, nci Forces ..i ..................... $L~._..L . . . . . . . . . . . . . . . . . . : . . . . . . . : . . . . . . . ~ . . . . ~ . ~ _ 19 The Palestine Problem. i " . . ! :~ .- - India's War-Effort and Its Significance. • : ' " Japan's War on Christianiq¢. ; . . . . . . . .

M y H a n d i n G o d ' s ( A l b o e m ) . . . . ~. . . . . . . . . . . . . . .~i . . . . . . . . . . . . . . . L u ~ _ ~ . + _ : 2 4

[By Florence Scripps Kellogg - • "

Fundamental Teachings of Islam 25 .By Maulana J. D. Shams, H. A . . . . .

Bookshelf 30

9 -~

A

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

Mughal alace in Delhi, (Indi ) / . • . •

J The in?erior of Delhi-gate, built by Shah Jehan

betu,een 1638 and 1648

. - - ,

"Islamic Architechtm'e i'eached its clinmx in India. .The All.hambra

in Spain is Wonderfully . . . . . " beautiful, some mosques m Catro ar~ really sublime, but as Havel has said: ~All the great n~onuments of Saracenic

art in India surpass those of "Arabia, Turkey, Egypt, and Spain. . . The mosques of Cairo and Constantinople seem to be almi~st expres. sionless in plan and weak in construction in comparison with those o] Bidiapur, Delhi, Fateh~ur-Sikri and Ahmedabad. The coloured stucco and sharp geome!ry Of Alhambra appear cold and monotonous by" the side of the extravagant st,'ength and ,'ichness of ideas ~ the Mughd palaces in India'." (Prof.,KheM)

e .

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

t , ~ o | , ~ , a o . .

.

A

0

Passage from the Holy Qttran y i T r a n s l i t e r a t i o n .

!

Ya A~uha-lladheena aamanoo la tulhikum- amwaalukum

awlaadukum an dhikrillah; wa man-yaf-al dhaalika fa-ulaa-ika

khaasiroon.

walaa

humul

Wa anfiqoo mimmaa razaqnaa-kum rain qabli an-ya'tiya ahada-

k-umui mawtu fa .yaquola Rabbee law-laa~akh-khartanee ilaa ajalin quareeb; fa-assadda-qanna wa akum-mina-ssaaliheen.

Wa lan-yu-akla-khirallaahu nafsan idhaa ja-a a ajaluha wallaahu

khabeerum-bimaa ta'-maloon. (LXIII--8:IO). 4 -

T r f n s l a d o n ..

0 Ye who believe, let not your Wealth nor your children distract you from the remembrance of God. Those who do so, they are the losers.

And spend: (in the path of God) out of what We have provided you with,

before death cometh unto one of you, and he saith, " 0 Lord, I f Thou wouldst grant m e respite for a little while, then I wouldgive alms and be among the righteous.". / •

/ . .

But God 'giveth respite to no s0ul-whet,/its term cometh and God is aware of what ye do. (LX! I I , 8 -10 ) . . . . .

" ' h .

: . . . . -

" . . - " : . " • : . ? ' . ' ~ - .

" , C

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

• . x ~ . e . The-Saymgs Of The Master. Prophet Muhammad -

Omar Ibn-al Khattaab relates that the H01y Prophet said:. "Verily;. God uplifts some peoples th/ough tfiis book _.(The Holy Quran) and degrades others through it (on account of their forsakifig i t) . (Muslim)

Abu Hurairah reports that the Holy Prophet said: '~C_~ does .not look" at your faces and your fortunes but He does look at your hearts and at your actions." (Muslim)

Omar-Ibn*al Khattaab relates [hat he heard the Holy.Prophet say: "Should you rely upon God as He ought tO be relied upon, Hewould provide for you as He provides for the birds - - in- the morning the)/.are without food but in the evening they have enough, to~tisfy their hunger".. (Tirmidhi) "

It is related on the authority-of Anas that the Holy Propiaet said: "N0- one becomes a true believer 0nless he loves for his brother what he loves for himself." (Bukhari)

Anas relates that the Holy Prophet said: !'All the: children of-Adam a~ prone to err; the best of the et'ring, however, are those who seek forgiveness of God." (Tirmidhi) . . -

It is related on the authority of Abdullah2Ibni-Amr that once a man asked. the Holy Prophet, "O Prophet of Allah,. in which action does the best of Islam lie?" The Holy Prophet replied: "That you should f6ed the hungry and call peace upon those whom you know-and upon ~ those whomyou do riot ktaow." (Bukhari.)

Ahnaf-Ibni-Qais relate~: "I went to help a man who ~vas fighting against another. On the. way I happened to meet Abu Bakr who asked me, 'what d0 you intend to do?' I said, 'I wish tp help this man." He said to 'me:t'~Re - trace ydur steps, for i have heard the Holy Prophet sky that when two Moslems fight against each ol:her with the sword, theslayer and the slain both descend into hell. I then asked, 'O. Prophet Of Allah,the slayer may justly go to hell but why should-it be so in the case of the slain?' The Holy Prophet answered, 'Because he intended to kill. his. companion.' " (Bukhari) .

Muadh reports that he heard the Holy Prophetsay: "God says that those who love one another for the sake Of my. glory will occupy, a high place in heaven upon which My light will shine. be" envious of tl~t." (Tin~dhi) .

Even the prophets and martyrs will

,.- - . ~ "

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

7 " ~

Excerpts From the Writings of ii

H a z r a t M i r z a G h u l a m A b r o a d ii

- T h e P r o m i s e d M e s s i a h a n d M a h d i . . . - -

( 1 8 3 6 - 1 9 0 8 )

T H E S E C R E T O F S A C R I F I C E I N I ' D U L ' A D H A i

o ! Servants of Allah, ponder 0vet this day of yoursi the day of Ad.ha (lambs sacrificed in the morning); fo~ in it are pu'b, secrets for the intelligent. And you know that in this day a g r i t many animals are sacrificed in the morning. And the throats:are cut of numerous camels and herds of cows~ And herds of sheep are slaughtered t o please the Creator and Sustainer of. this. Universe. And it has been i done so from the beginning of the daysof Islam up to-this t/me.

And I think-that the Sacrifices offered according to our Shariat ~ thelaw of religion which is the best one, have Outgrown the limit "

of number. And they have surpassed the sacrifices made by the fol- lowers of prophets, gone before..And the face of the earth has be- come covered with blood on account of the gre~/t slaughter; and i t . has increased to an extent that if their blood be collected and i t be made to flow, surely canals would fl0w. tlierewith, and rivers would run and the pools arid the large Valleys would overflow with it.

And, certainly, in our religion, this action is counted as one of those that draw one near to Allah, to Whom be prais e. And this•~ ( is understood to be -the :riding beast which resembles the lightning in its. speedand brightness. And-it is for this reason that theanimals to be sacrificed are called Qurbani (from Qurb meaning nearness) ; as it has been said that all•those who perform it sincerely :and devotedly, and .!aithfuliy see more of Allah-and become nearer to Him. And, .surely, this is one of the greatest virtues (Nusuk) of the Shariat; and _i that is why it has been called Nasikat (sacrifice). And Nusuk in the Arabic lahguage means-obedience and worship; and this word is also

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

used in the sense of slaughtering tl~e es~animals. Sothis commonness. of meaning proves conclusively that ti~e true worshippe~ is he who kills his self and its powersand all his belox;ed ones simp!y" to please his Lord and Creator and Sustainer. And the strong winds of nothing, ness blow over him and his very atoms are carried away by the violent gusts of this storm. And hewho ponders over these two corn, mon meaning s of the word Nusuk'and studies, this p0int with a thoughtful mind and With his eyes open, will not have the Mast doubt and hesitation to admit that it points to the fact flaat:the worship

• which saves one from eternal loss is the killing of the Nafs4-ammara (the uncontrollable spirit or thespirit prone to evil). It Should be stabbed at the throat.with the spears of Inqita (cutting up of all con- nectiot~s ana turning towards God) towards Allah the Benefactor, the Governor, and the Powerful. And the various kinds of. bitterness involved therein should be borne patiently So. that-the soul be saved from the death of inexperience, negligence and--f-d~ulness. And this is what Islam really means and herein lies the .true realization of complete submission and obedience. And a true Moslem is he-who bows down his neck before -Allah the Creator and Susta[ner of all the worlds. And_.fgr Him he sacrifices :the sl~e-camel Of his:self and throws her down on her forehead, and he does not forget his own death at any moment. " .

In shor~, the sacrifices and immolations in Islam are meant only to remind us of this purpose. They are an incentive-for-the attain- ment of this dignity arid-theY-urge us towards a truth which is arrived at after a completely pious journey towards God.

So it is incumbent :on each and every believer, mMe or female, who wishes toplease Allah the Loving~" that he:should" Understand this truth and make it his 0nly goal. He should enter it intohis ve~ self so that it rfiay permeafe his whole existence2 He should never stop, and never take any rest until hehas performed this sacrifice for his Creator and Sustainer, the One Adored.. And he should not be content with ot~y a Small Specimen and a shell like the'ignorant and the blindl But'~e should enter into the very Spirit Of sacrifice and perform it as he ought to do. And he should fulfil the spirit of the sacrifice with the Whole of his intelligenc e and the soul of his purity

/

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

and piety. And here it is that the journey of all the devotees comes to an end. And this it is which is the highest g 0 a l o f all the saints. The pious have no more steps to go. The pure and the most truth- ful cannot ascend higher. And the journey of all friends of God is brought to an end. And when thou hast reached this pohat, thou hast indeed done what thou couldst. Thou hast indeed attained the point of Fana (complete annihilation of the self) and at this point the tree of the Suluk (spiritual journey towards God)-shal l have grown t ° perfection, and the neck of flay sou[ shall have reached the young grass of the. gar~len o f purity and greatness; just as the long neck of the longnecked she-camel is lifted up to a green tree.

After this come the charms, the sweet breezes, and revelations from the Majesty of Unity so that the remaining roots o f humanity be completely cut off. A n d a f t e r this is given Life, Permanence,. and Nearness to the soul which is lost in the Lord, and Satisfied and

pleased with Him, and.the Lord is pleased with it. And all this is done to prepare the devotee for a reception of the hea~'enly bounties poured unto him after the second awakening Of life. And after this the perfect man is decked with the robes of Khilafat ~ ),icegerency, by God. Then he is dyed With the dye of heavenly attributes, by way of an image, fully to establish the dignity, of Khilafat.

'-Then lse comes down. unto the world to attract the-people towards spirituality. From the darkness of the earth h e takes them to the light of, heatven. He is made the heir of all the prophets, the saints, the learned, the wisel and the Suns Of Nearness and Friendshi P who have gone before h i m . . A n d he-is granted the knowledge and Wisdom of

all the ancient sages and previous philosophers.of Islam in order to establish his right to inheritance. Then such a man remains in this world for a period of time defined by his Creator and Susta.iner, the Lord of: Honour. His work is to illumine the world with the light of true gu!dance. And When he has illumined the people with t h e light of his Creator and Sustainer, or when he.has sufficiently preache d his mission; his name is made perfect, and he is called away by his Creator and Sustainer and his soul is lifted up to .its own highest point, And this is what Rafa (lifting up)- means .according to the men of knowledge and learning.. And Mar fu - , the One.lifted, is the

8 THE MOSLEM S U N R I S E

\ man who drinks the cup O f union from the ve/y hands of the Beloved God Who is a River of Beauty. His humanity is eternal, but:he is covered with a mantle of divinity. And this is the last point attained to by a seeker after God in his human creation. So neglect it-not, ye people, and-think ye of the secret underlying thesacrifices~ Make them like mirrors to see this reality. :And forget-not these~xhorta- tions, and be ye not like those who have forgotten their Creator and Sustainer.

Our Creator and 5ustainer, the Ever-lasting God has also pointed- to this hidden- secret in His word. He says to his prophet and He is the most Truthful, ffSay; certainly my prayers and my sacrifices and my life and m) death are all for the sake of Allah the' Creator and Sustainer of all the worlds." See how He has explained: the word Nusuk~by thewords "mahya" and "mamat" life and death. He has in this way pointed towards the reality which underlies the sacri- fices. Ponder over it, ye wise people... And he who offers his sacri- fice with a knowledge o f the-reality, with ~ t rue heart, and a sincere intention has certainly sacrificed his self andsoul , his sons and his grandchildl:en. And for him is a• great reward like the reward of Abraham granted to him by his creator, the Sustainer, the~ Glorious.

And. towards it has po in tedour Master the chosen, and our, Prophet, the elected, and the _leader of the Gocl-fearing, and the seal- of the prophets.. H~ says, and he i s themost t ruthfulaf ter Allah, "Verily, the sacrifices are those riding beasts which carry one. to the

~ s r d of the Universe. They efface sins and keep" off calamities." This " is what has reached us fr0m-the Best o f creation, on Him be peace and

the choicest blessings of Allah. He has pointed here to• the philosophy ; Of these offerings in words wl-iich-are like beautiful pearls:

KHUTBA~I-ILHAAMIYYA A SERMON REVEALED. i

Back issues of THE MOSLEM S U N R I S E ~may be had f o r 2 5 c each.

The number of copies available is limited. Orders should be sent in prompdy~ ,~

i •

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

Mche'my Of Happiness * : B y

I m a m A b u H a m i d M u h a m m a d A I , G h a z a l i

The Love of G o d The love of God is the highest of all topics, and is the final aim to

-which we have been tending hitherto. ~We have spoken of spiritual dangers, as they hinder the love of God in a man's heart, and we have spoken of various good qualities as being the necessary prelim!naries to it. Human perfection resides in this, that the love of God should coriquer a man's heart and possess i t wholly, and even i~ it does not possess i twhol ly i t should predominate in the heart over the love.of all other things. Nevertheless~ rightly to understand the love of God is so difficult a matter that one sect C~f theologians have altogether denied that man can love a Being who is not oflhis own species, and they have defined the love of God as cqnsisting merely in Obedience. Those who ho ld such views do not know what real religion is.

All Moslems are agreed that the 10re o f God is-a duty. God says concerning the believers, "He loveg them and they love Him," and the Prophet said, "Till a man loves God and His Prophet more than anything else he hasno t the right fairlY." When the angel of death came to take the s0Ul of Abraham the latter said, "Have you ever seen a friend take his friend's l i fe?" G o d answered him, "Have you_ever seen a friend unwilling to see his friend ?" Then Abraham said, "O Azrael! take my Soul!" T h e following •prayer was taught by thee

I Prophet to his companions, "O God, grant me t 9 love Thee and to love those who love Thee, and whatsoever brings me nearer to Thy love, and make Thy love more precious to me thari cold water to the thirsty." Hassan Basri used tO say, " H e who knows God loves Him,

• arid he who knows the world hates it."

We come now to treat of 10ve in its essential nature.- Love m a y • be • defined a s an inclination to that which is pleasant. This is appar-

ent in the Case of the five senses, each of..which may be said to love that

*KIMIYA-I-SA'ADA tr~/nslated by C. FIELD

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

which gives it del ight i thus th~ eye loves beautiful fom~s, the ear mu- sic, etc. This is a kind of love,we share with the animals. But there is a sixth sense, or faculty of perception, implanted in the heart, which animals do not possess, through which w e become aware of. spiritual beauty and .excellence. Thus, a ngan who is only acquainted with sensuous delights ~:annot understand w h a t the Prophet mear/t when he said he loved prayer more than-perfumes or women, though the last two were also pleasanf to h i m . . B u t he. whose inner eye is opened to behold the beauty and perfection of God will despise all out-

w a r d sights in comparison, however fair they may be.

The former kind of man will say that beautY resides in red-and- White complexions, well-pr0porti0neddimbs, and so forth, but he will be blind to moral beautY, such as men refer to when they speak ~f such ;ind such a man as possessmo a '~beautiful" character. But those possessed of inner perception find it quite possible to love the de- parted great, such as the Caliphs Oma~ and Abu Bakr, onaccount of their noble qualities, though their bodies have long "been mingled. with the dust.- Such love is-directed not towards any outward form, but towards the inner Character. Even when~we wish to excite love in a child towards any one, we do not describe their outward beauty of form, etc., but their inner excellencies.

i

When we apply this pr!n¢iple to the love of God we shall find that He alone is reaUy worthy of our love, and that~ if any one loves Him not, it is because he does not know HirK Whatever we love in any one we love. because it is a reflection o f Him. I t is for this reason tha t we love Muhammad, because he is the Prophet and t he Beloved of God, and the love Of learned and pious men is really the love of God. We shall see this more clearly if we consider what are the "causes which excite love. ~

The first, cause is thiS, that man loves himself rind the perfection o f his own nature. This lea& h im directly to the love.of God, for man's very existence and man's attributes are nothing else but the gift of ,God, but for whose grace and kindness-man would never-have emerged from behind the curtain of non-existence into the visible world. Man's preservation and eventual attainment to perfection are also entirelY dependent upon the grace:of God. It would indeed

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

be a wonder, if one should take refuge from the heat of the sun under the shadow, of a tree and not be grateful to the tree, without which there would be no shadow at all. Precisely in the same way, were it not for God, man would have no. existence no'attributes at all; wherefore, then, should he not love God, unless he be ignorant of Him ? Doubt- less fools cannot love Him, for the love'of Him springs directly from the knowledge of Him, an.d Whence should a fool have knowledge?

The second cause of this love is that man loves his benefactor, and in truth his 0nly Benefactor is God, for whatever kindness he re- cei'ves from any fellow-creature is Clue to the immediate instigation of G o d . Whatever motive may have prompted the kindness he re- Ceives from another, whether the desire to gain religious merit or a good name, God is the Agent who set that motive to work.

T h e third cause is the love that is aroused by contemplation of the attributes Of God, His power and wisdom, of which human pow- er and wisdom are but the feeblest reflections. This love is akin to that we feel to the great and good men of the past., such as the Imam Malik and the Imam Shall, though we never expect to receive any personal benefits fiom them, and is therefore a more disinterested kind of love. God saicl to the prophet David, "That servant is dearest to Me who does not Seek Me from fear-of punishment or hope of re- ward, but topay thedebt due t o M y Deity." And in the Psalms it is written, "'Who i s a greater transgressor than h e w h o worships Me from fear 0f hell or hope~f heaven? If I had created neither, should I not then have dese.rved t o be worshipped ?"

The fourth cause of this love is the affinity between man and God, which is referred to in the saying of the Prophet, "Verily God created man in His own likeness." Furthermore, God has. said,. "My servant seeks proximity to Me, that I. may make him My friend, and whet~ I have made hi 'M friend I become his ear, his eye, his tongue." A ain,

~ o y . . . . . . g • - i i • - " " • ;~,,

God said to. ses, I was sink, and thou didst, not wslt Me. Moses replied, "O God! Thou art Lord of heaven and earth~ how couldest Thou be sick:" God Said, "A certain Servant of Mine Was sick; hadst

: thou Visited him, thou wouldst have,cisited Me."

This. is a somewhat dangerous topic to dwell up0n,as it is be- yond the understanding oflc0mmon people, .and even intelligentmen

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12 TH.E M O S L E M ' S U N R I S E

have stumbled in treating of it, and come to believe in incarnation and Union with God. Still, the affinity which does exist between man and God disposes of t h e objection of those theologians mentioned above, who maintain that man cannot love a Being who is not of his own species. However great, the'- distance between them, man can love God because of the affinity indicateB'in the saying, "God created man in His own likeness."

• : T h e V i s i o n O[ G o d

All Moslems profess to believe ~hat-the Vision of God is the summit of human felicity, because it is so stated in the Law; but with many this is a mere lip-pro ef~sion which arouses n o emotior/in their hearts. This-is quite hatural,-for h o w - c a n a man long for a thing of which he has no knowledge? We Will endeavour tO .show briefly why the Vision of God is the greatest happiness to Which a man t a n attain." : ~ - •

In the first place, ~every one of man's faculties has. its appropriate - function which it delights.to fulfill This.h01ds good o f themall , from the lowest bodily appetite to t he highest, form o f intellectual appre- hension. But e~'en a comparati~,ely low form. Of mental exertion af- fords greater pleasure than the satisfaction of bodily, appetites. Thus, if a man happens, tO be absorbed i n a game o f chess,-he will not come to his meal, though repeatedly summoned? And the higher the sub- ject-matter of our knowledge,, the greater is our delight in it; for in- stance, we Would take more pleasure in knowing the secrets-ofa king than the secrets of a vizier. Seeing,. then, that God i s the highest pos- sible object of knowledge, the knowledge of H i m m u s t afford more delight than any other. He who knows God, even in this world, . dwells, as it were, in a paradise, "the breadth of which is as. the breadth of the heavens a n d the earth,'.', a paradisethe fruits of which no en W can prevent him plucking,, and the extent of which is not narrowed by the multitude of those Wh o .occupy it.

But the delight of. knowledge still falls short of tl~e delight of. vision, just as our pleasure iri thinking of those we love is much less than the pleasure afforded by t.he actual sight of them. Our imprison- - ment in bodies of clay and water, andentanglemen t in the things of sense constitute a veil which hides the Vision of God from us, ~ al-

_

T H E M O S L E M S U N R I S E ". 13 7

though it does not prevent our attaining to some knowledge of Him. For this •reason God said to Moses on Mount Sinai, "Thou shalt not see Me."

The truth of the matter is this, that: just as theseed of man be- comes a man, and a buried date-s~i~n e becomes a palm-tree, so..the knowledge of God acquired on earth will in the next world change into the Vision Of God, and he who has never learnt the knowledge will never have the Vision. This Vision will not be shared alike by ill who know, but their discernment of it will vary exactly as their knowledge• God ~s one, but He will be seen in many different ways, just as one object is reflected in different ways by different mirrors, some showing it straight, and some distorted, someclearly and some dimly. A mirror may be so 'crooked as to make even a beautiful form appear misshapen, and a man may carry into the next world a heart so dark and distorted that the sight which will be a source of peace and joy to others will be to him a source of misery. He , in whose heart the love of God has prevailed over all else, will derive more joy from

~this vision than he in whose heart it has not so prevailed; just as in the case of two men with equally powerful eyesight, gazing on a beau- tiful face, he who already loves the possessor of that face will rejoice- in beholding it more than he who does not. For perfect happiness mere knowledge is not enough, unacc0mpanie~t by love, and the love of God cannot take possession of a man's h~art till it be purified, from

love Of the World, which purification can only be effected by absti- nenceand austerity; While he is in this world a man~s condition wi~h regard to the Vision of God is like that o f a lover, who should see his Beloved's face in tile twilight, while his clothes are infested width hor-

nets and scorpions, which continually torment him. But should the sun

arise and reveal his Beloved's face in all its beauty, a n d the noxious vermin leave off-molesting him, then the lover' s joy will be like that of God's servant, who, released f rom the twi!ight and the tormenting

trials of this: world, beholds Him vcithout a' veil. Abu Suleiman said, "He Who is busy with himself now will be busy~,i th himself then, and he who is occupied with God now will be occupied with Him

then." [

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

Yahya Ibn Muaz relates, " I watched Bayazid Bistanii at 'prayer through one entire night. When he had finished he stood up. ;ind said, 'O Lord! some of Thy s er~;ants have asked and obtained of Thee the power to perform miracles, to walk on the sea, and tofly in the air, but this I do not ask; some have asked and obtained treasures, bt~t

-these I do not ask." Then he turned, and, seeing me, said, 'Are you there, Yahya ?' I replied,-'YesJ He asked, 'Since when?' I answered, 'For a long time.' I then asked him to reveal to me some of- his Spirit- dal experiences. 'I will reveal,' he answered, 'whatAs lawful to tell you. The Almighty showed me Hiskingdom, from its loftiest to its lowest; He raised me above the throne and ttie seat and all the seven heavens. Then He said, "Ask of me whatsoever thing thou desirest." I answered, "Lord! I wish for nothing beside Thee." "Verily,': He said, "thou art My servant.' . . . . -~,-~

On another occasion Bayazid said, "Were 'God to offer thee the intimacy with Himself of Abraham, the power, inprayer of Moses, 'the spirituality of Jesus, yet keep thy face directed to Him only, for He has treasures surpassing even these." One day a friend said to him, "For :thirty years I have fasted by day and prayedby night and have ound none of that spiritual joy of whkh thou speakest." Bayazid

answered, "If you fasted and prayed for three, hundred years, you would never find it." ,"How is that?" asked the other. "Because," said Bayazid, ';your selfishness is acting as a veil between you and God." "Tell me then, the cure." " I t is a cure which you cannot carry out." However, as his friend pressed him tO reveal it, Bayazid said, "Go to the nearest barber and have your beard shaved; .strip yourself of your clothes, With the exception of a girdle round your loins. Take a horse's n0se-bag full of-walnuts,~ hang it round your neck, go into the bazaar and cry out~ 'Any boy-who gives me a slap on the nape of my neck Shall have a walnut.' Then, in this manner, go where the Cadi and the d0ctors of the law are sitting." "Bless-my. soul!" said his friend, "I really can't do that;~do suggest .some other remedy." ;'This is the indispensable, preliminary to a cure,'" answered Bayazid, "but, as I told you, you are incurable."

The reason Bayazid indicated this method of cure for want of relish in devotion was that his friend was an ambitious seeker after

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

place and honour." Ambition and pride are diseases which can only be cured in some.such way. God said unto Jesus, "O Jesus! when I see in My servarits' hearts pure love for Myself unmixed with any Selfish desire concerning this world or the next, I act as guardian over that loveY Again, when pe6pleasked Jesus "What is the highest work o f all?" he answered, "'To love God and to be resigned to His Will." The saint Rabia was once asked whether she loved the Prophet: "The love of the Creator," she said, "has pre~,ented my lov- ing the creature." Ibrahim Ben Adham, in his prayers, said, "O God! In my eyes heaven itself .is less than a gnat in compar!son with the love Of Thee and the joy-of Thy remembrance Which Thou hast granted me."

He who supp0ses that i t is possible to enjoy happiness in the next i--world apart from the love of God is far g o n e in error, for the very

essence of the future life is to arrive at God as at an Object of desire long aimed at and attained through countless obstacles. This enjoy- ment of God is happiness.-. But if he had no delight in God before, he will not deligh~ in Him then, and if his joy in God was but slight before it Will be but slight then. In brief, our future happiness wi l l be in strict proportion to the degree in which we have loved God here. . "

But (and may God preserve us. from sucha doom!) ~ if in a man's heart there has been growing up a love of What is opposed to God, the conditions of the next life will be altogether alien to him, and that which will cause joy.to others will to him cause misery.

This may be .illustrated by the" following anecdote: A certain scavenger went into the perfume-sellers ~ bazaar, add smelling the sweet scents, fell clown unconscious. People came round him and sprinkled rose-water upon hhn and held musk to his nose, but he only became worse. At last. one cam e who had been a scavenger him- self;-he held a little filth unde r the man's nose and he revived in- stantly, exclaiming, with a sigh o f satisfaction, "Ah! this is perfume indeed!" Thus in the next life. a worldling wil l .no 10nger f ind the filthy lucre and the filthy pleasures of the world; the spiritual joys of that world will be altogether alien to him and but increase his wretchedness. For the next world is a world of Spirit and of the

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

manifestation of the'-,,~eauty of Gogl, happy is .that man who has aimed at and acquired affinity with it. All austerities,-devotions, sttidies have the acquirement of thataff ini ty for the i ra im, and that affinity is love. This is the meaning of that saying of the Koran, "He who has purified his soul is happy:"-Sins an d lusts ~fectly op- pose the attainment of this.affinity; therefore the Koran goes on to say, "And he who has corrupted his s0ulis miserable." Thosewho are gifted with spiritua! insight have really grasped thistruth as a fact of' experience, and not a merely traditional maxim: Their clear percep-. tion of it leads them to the: conviction that he by whom it was spoken was a prophet indeed, just as a man .who has studied medicine knows when he is listening to a physician. This is a kind of certainty which requires no support from miracles such as the conversion Of a rod into a snake',, the credit of which-may be shaken by apparently equally , extraordinary miracles performed by magicians.

The Signs of the Love of God-

Many claim .to love God, but .each should examine himselE as to the genuineness o f the 16ve which he:professes. The first test is this: he should not dislike the, th6ught of death, for no friend shrinks from going to see a friend.'. The Prophet said, "Whoever wishes to see God, God wishes to see him.'" ! t i s t rue a sincere lover of God may shrink from the thought of,,death com!ng before he has finished his prepara- tion for the nex t world, but if he is sincere, he will :be diligent in fiaak- " ing such preparation.

The second test of sincerity is that a man should be willinKto sacrifice his Will to God's, should cleave to what brings him nearer to God, and should shun what places him at a distance from God. The fact of a mail's s!nning is no pro9f that he does not love God at all, but it proves that he does not love Him with his whole heart. -The saint Fudhail said to a certai n man, "If any one asks-you whether you love God, keep silent; for if you say, "! d o not love Him," you are an infidel; and if you say, "I do,' your deedS.contradict you." ~ -

The third test is that the remembrance of God Should always remain fresh in a man's heart Without effort, for what ~t man loves he constantly remembers,, and if his love is perfect he never forgets

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

it. It is possible, however, that, While the love of God does not take the first place in a-man's heart, the lo,¢e of the love of God may, for loveis one thing and the love of love another.

The fourth test is, that he-will love the Koran, which is the ~,Vord of God, and Muhammad, who is the Prophet of God; if his love is-really strong, he will love all men, for all are God's servants, nay, his love will embrace the whole creation, for he who loves any one loves the works hecomposes and his handwriting.

The fifth test is, he will be covetous of retiremerit and privacy for. purposes of devotion; he will,~long for the approach o f night, so that he may hold intercourse with his Friend without let or hindrance. If he prefers c0nve~:sation by day and sleep .at night tosuch retirement, then his love i~mperfect. G0dsaid to David,. "Be not too intimate with men; for.two kinds of persons are excluded~from My presence: .those who are earnest in seeking reward and slack when they obtain .it, and those who prefer their own. thoughts to the remembrance of Me. The sign of My displeasure is, that I-leave guch to themselves?'

In truth, if the love of God really take possession o f the-hea~:, all other love is excluded: One of the children of Israel was in the habitof praying a~ night, but, observing that .a bird sang in a c~'rtain " tree-very sweetly, he began to pray under that tree, in order to have the pleasure of listening.to thd bird. God told David.to go and say to him, "Thou hast .mingled the love o f a melodious bird with the love Of Me; thy tank among the saints is loweredi" On the other hand, some~ have loved God ~,ith such intensity that, while they were en- gaged in devotion~ their houses have caught fire and they have not

noticed it. "

A sixth test is that worship becomes easy.. A certain samt-~.td, ~'During one space: O f thirty.years I performed m y night-devotions with great difficulty, but during a second space of thirty years they became a delight." When love to G0d.is complete no joy is equal

" i to the joy of worship..

The seventh test is that lovers of God will love those who obey Him and hate the infidels and the disobei~nt, as the Koran says: "They are strenuous against the-unbelievers and merdiful to each

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

other." The Prophet once a.sked God and said, "O Lord! who are Thy lovers ?'". and -?the answer came, "Those who .cleave-to-Me as a child to its mother, take refuge in the remembrance of Me as a bird seeks the shelter of its nest, and are-as angry at the sight of.sin as an

- angry lion who fears-nothing." , : . " f

T R U T H " Priscilla :May M o o r e " " -

. . . " . . . . .

Tro th is h idden in common things: " - . - . . i . . . . :

In sun .and. w i n d .and silver rain,-

In ieweled dews that ntorning brings;

In the quie t peace that f o l l o w s pain; " -. . . .

In :flowers- that b loom beneath the snow;

in songbirds' , sMvbs . to 'the d a w n . . "

In :all the lovely things that g r o w . - ' . - . . . . .

T h e Tru th of G o d lives on and On. : - . -., ( , : . - . .

T r u t h i s f o u n d wherever man : - ...

C a n - h o l d alof t its .torch o f l ight, .

W h i c h since out" planei ]irst began : . . . . . i :I-l~ts led ' to f reedom and the right. ~ . . S"

7" Tru th is pre~ent everywhere, ". . . . . . . .

A n d those who seek it ]ind it now;" . ~ • . - : - . - - .

I t brings neu, ~Oys for every care,

N e w strength fO r. every day som:ehow. " .

T h o u g h dark . t he mght , " ihough sad the d a y , :

• T h e good truth is that God is /zear - " ' -

T o l i f t the-soul a~M l igh t t h e way, "

~ To bid the heart, "Be o f good • cheer.t"

Yes , Tro th ~s all and Tru th is here;

F o r Tru th i s beauty, !i/el a n d peace. - - : . .: . --

lV i th eyes to se_e~and ears to hear, ~ " -. "

I V e f ind Truth 's .b less ings never cease. :'~

. - - - .Daily .IVo,'ld

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

Facts and Forces T h e - : P a l e s t i n e P r o b l e m

- "The Br~tishsold a horse which they did not. bwn.to tWO. people," Sun Mutiur Rahman Bengalee,-Moslem scholar +and missionary and leader of the Ahmadiyya Moslem Movement in the United StateS, said last night in his 'discussion of the PaleStine question.

• Gives History of I s sue

The Sun referred to the Hussain-McMahon agreer~ent of 1915 .in which ~he British agieed to give the Arabs complete independence in Pal-

estine in return for Arab assistance in driving the Turks .away from the Suez Canal, Hussain was the sharif of Meci:a at the time of the agreement and McMahon was the high commissioner of Egypt, representing t h e British.

In 1917 the British engineered another deal with the Zionist. Move- ment in which the British guaranteed the Zionists freedom in Palestine in return for financial help in the first World War with Germany. Both the Zionists and Arabs completed .their agreements with the British but . the .British took over the control of Palestine through a League of Nations mandate when the Zionists and the Arabs could not agree, the Sun said,

The agreement wi th the Zionists was made by Lord Balfour and the -agreement has borne his name to the present day; the Sun said. The Zion- ists established" foreign immigration into Palestine:and .the Arabs found themselvesunder Br~tish and Zionist control.

• . . . .

"There was. such a large influx .of foreign Jews into Palestine that the Arab majority foun d itself threatened with becoming a minority," the Sun said, "and it was only +naturalthat the Arabs should resist. The Arabs and the real Palestinian Jews had lived in harmony, for centuries," he continued, "and the pro'blem today is between the Arabs and the foreign

J ews ." He said that a solution of the question would be that all Jewish ref-

ugees,:who have come to Palestine since the beginning of the present war, should be returned to their native lands a t t h e end of the war, otherwise the winning Of the war will be useless at least as far as Palestine is con-

cerned. ~aor " .. Holds P~" + Rights

The Sufi pointedout that Palestine has been the home of the Arabs for 13 continuous centuries and that the Jews have. only controlled the country for about 100 years: H e said the second British pledge to the Zionists was illegitimate since the British had already bargained with the Arabs

\

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

and had promised them control Of Palestine which at the time of the agreement was under Turkishrule. He maintained that the present prog- ress of the JeWs in Palestine isbeing made at the expense of the Arabs : and that a national h6me for Jews has already been established in Palestine.

He maintained that under no .circumstances must the influx of Jews into Palestine be allowed and that independence must" be given tO-the Arabs with min0i'ity t[igh.ts guaranteed for the Jews.

"'Palestine belongs to the Arabs as England bdlongs to the British and France to the French," the Sufi said. "To allow the Zionists to chase the Arabs out of Palestine would be~the same as allowing the Indians to chase the Americans out of this country. The Muhammadan :wOrld is united on the Palestine pr0blem, Palestine is as sacred to the Moslems as it is to the Jews andthLChr is t ians ." "

: The Springfield Union

India's War Effort n and its Significance In the far-flung BritishEmpire India is the key stone. I~er geograph-

ical'Position is of the greates¢ strategic significance. Her natu)ral resources can supply all war materials: India.need not go to the United States for Lease Lend, for she has all that she needs at home.

What has India done to help the war effort? She has contributed generously in money, "material and men.

In money the poorest peasant and the ruling Princes have alike con- tributed. For instance, in the dark days of the Blitz the Nizam of-Hyder- abad gave £100,000 to the R.A.F., and this money helpedlto bui ldup ~the force that brought down 500 enemy planes.

Though India is a poor country,, and people liye on fourpence:a day in the Pufijab, yet all have subscribed in some w a y . - ~ r e - a t e :the Indian Defence Bonds. Also the Groats Fund, which.hasraised about six m'd[ion pounds. Some of this inoney was sent to the Lorcl Mayor of London t o " help. the air raid victims, and also to St. Dunstan's. The Indian Comforts Fund, of which Mrs. Amery is the Chairman, ~sends out parcels t6 Indian prisoners of war, 14,000 of whom-are in-Europe: T h e y get 500parcels a week, at the cost of £2 4s. a parcel, and all the cost is met from the Indian Purposes Fund. ~

The money hb.s flowe~l, and. the rising tide is still going On. India has expanded her fighting forces to a ~ery great ext.ent~ and side

by side with this exp~nsi0n has come the growth of her production of war equipment. : Before the .war, out of a population of 398 mill!ons, we had- only an army of 223,000, of which. 0nly 180,000 were Indian. A very small army; but at the same time we d i d n o t regard our borders as the strategic frontiers ofIndia. The oUter bastions were Malaya and .Singapore

I " 4 '

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

in the East, and theSuez Canal in the West~ The Indian Arm~i which was good and well-disciplined, was effective against any neighbouring enemies. But it was not-sufficient to stand up against the Japs and the Germans.

SO it was decided in 1939 to re-arm and mechanise the Army, and the British Government undertook this task,, spreading.the programme out over five years. At that time seventy per cent of the arms came from outside India,. an d only thirty per cent from Indian factories. And eighty per C e ~ Of the officers were British. •

Since the war enormous progresslhas been made.. The difficulties wer~ : very great. The recruits were mostly country men, taken from the plough,

and quite illiterate. These had to be drilled, trainedi disciplined, and taught to fight with modern arms as mechanical units.

Then came the :.set-backs of Narvik, Dunkirk, and the fall of France, etc. -The Navy and the Army of France were lost: W e had to defend the Middle East, which is not only important for all the United Nations, but is a vital centre for the defence of-India. New armies had-to be formed and sent out. All diffichlties were overcome. RecrUiting figures rose rapidly. From 30,000 a month•in 1939 the nunabers went u p to 30,000 a month in .19zi0-41, and. u p to 70,000 in 1942, and they are still going up.

All this is more remarkable, when you remember that in India there is no.conscription. All'these men were volunteer's. Despite the fact that politicaI influence was brought to bear against India helping the war effort, it had no effect at all upon recruiting, which simply went on increasing.

The Army grew to two million. And the percentage 0 f Indian officers rose from twefity per cent to thirty-six per cent. The equipment was also an Indian achievement. Whereas we had only undertaken to equip thirty per cent:of a small army, not only did we raise the men, but we equipped ninety per cent of a big-army. Factories have sprung up all over India. We have great steel pro~lucing centres. We make bullet-pro0f armour, and also armour-piercing bullets. What we cannot y~t produce, like aeroplanes, we get from England and assemble in India.

.This- new Indian Army, With. its modern equipment, trained for offence and defence, was launched in Syria and has since covered itself'with glory. The whole of Abyssinia was cleaned up by the 5th Division of the Indian Army. At El Alamein the 4th Indian Division t0ok the brunt of the German attack, -reformed, broke through the enemy clefences and chased the Germans back. They captured 100,000 prisoners. There have already been three Indian V.C.'s in this war, and several other honours have been w o n . _ --

F o r two hundred years India has been under the protection of the White Ensign, but she also had a small navy o f her own, the Royal Indian Navy. There were twelve to fourteen ships in this force at the outbreak of

q

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

war, and they did good work in keeping the Red Sea open, and later the supply lines to Russia, through the Persian Gul f . . We have now enlarged this Navy and the percentage ofIndian officers has risen to 55.8 per cent [rom the previous five:.per cent. Indian sailors have also fought with the Royal Navy, which has complimented them on their loyalty and courage; and the Indian Mercantile Marine. laas been With the Merchant Navy throughout, and has hhelPed in the Battle of the Atlantic. " x

At the beginning of the war we had only.one squadron of. the Indian Air'Force, and five flights of Volunteer Reserve. To-day,. there must be fen times more. They-do Splendidwork in-Burma, and policing and On recon- naissance with the Navy~ Lately the I~uke of Gloucester presented them with a badge, and said that though their history Was young,. th.eir per- formance was as good as that of any other Allied country. The I.A.F. and the R.A.F. are working, together in harmony. Many 6'fficers.are being trained under the Empire Tralning.Scheme. They-will be together.in the- new invasion work.-

The significance o(India 's wonderful war effort in men, material and money is, that in spite of detractors, the experienced~Indians prominent

in public life have realised that unless the Unit:~ed Nations.win the war, t h e aspirations that India shall function as an independent democratic unit in the comity of nations will be flattened out.

With independence there is" always inter-dependence .of fellowship and all good economic relations. The Indians and the members of the British Commonwealth of.Nations are not tmited by ties of kinship. But moral and cultural foundations, and common spiritual values are stronger~ than any other ties/and we must sincerely trust that. the thoughtful states- men and politicians of ,Great-Britain will share these values equally with India as with other nations~ "

By Sir Hassan Suhrawardy,: o.B.E.,.D.Sc., LL.D. " Victory, Now and After. (London)

Japan's War On Christia.nity One evening in Shanghai, shortly before Pearl. Harbor,. I was sitting

with Colonel S. Nishihara, Spokesman for the Japanese Army. Nishihara had partaken of too much of his native wine, .sake. Between bites of raw fish he told me of the "virtues" of his Emperor, Hirohito.

" Y o u should become a Shintoist and follower of the. Emperor," he said. "Come, now, Colonel," I protested, "I understand you are a Christian, registered in the Christian Church in. Japan.. You Christian Japanese don't feel the same about the Emperor!as other J a p a n e s e - or do you?"

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

Nishihara pulled himself together slowly. 0bviously, I had deeply offended him. "I Was registered as a Christian for only one reason for the Emperor!" he shouted, glaring at me through bloodshot eye~. "The Irhperial Army ordered me to attend a Christian mission school so that I might learn English from your teachers.'" "

"But we aren't dependent on mission schools any 'more,". Nishihara said. "Japan has developed her own teachers. Our universities and hos- pitals now are far better than the mission institutions/'

I asked Nishihara whether the a,verage Japanese felt any gratitude toward the Christian missionaries for the humanitarian work they had done in Japan. "Gratitude?" The little colonel smiled. "Self-respecting Japan- ese resent the fact that we have had to accept anything from you foreigners. We are a superior race. We descend from the gods. It is you who should be learningfrom Japan. Some day Japan will control theworld. Christian- ity wiI1 be wiped out.'" A half melancholy look came into his eyes. "You know," he recalled, "I did like those Christian hymns. Very strange music." He I/*unched into "Onward Christian Soldiers."'

I found something too sinister in the way Nis'hihara was singing that hymn. -Just a few h6urs earlier I had reported the bombing of another Christian mission in interior China. That had been the twentieth such raid in less than a year.

Nishihara'scommuniqu~ that afternoon in Shanghai had said: "To- day o u r planes successfully bombed an important objective in Honan Pro;c- ince."

Yes, everything associated With Christianity had indeed become an "important objective." The Japanese Government persistently denied that it was trying to wipe out Christianity, but the factg spoke for them~ selves " " - -

Japan's plan o f operations against Christianity on bot h the military and diplomatic fronts has long been obvious." First, every Christian mission be- hind the Chinese lines is tO be levelled to the ground by bombing. They hope the missionaries can be killed in the ruins of their missions or ter-

rorized into fleeing from Free China. Few missionaries have fled, but many have. become martyrs. Hundreds of churches, schools and hospitals lie in ruins.

The Japanese have carried out more than 800 bombing attacks on Christian missions in China in the past six years. Thousands of Chinesq and fore ig.n Christians have been killed or maimed as they were attending religious services or mission schools. The majority of victims have been young students; sometimes as many as 500 in five minutes.

This massacre has been a long time in bringing itself to the attention of the Christian world. Each individual bombing makes only a small, in-

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

conspicuous item on the inside pages of our daily newspapers. But in the aggregate these systematic bombings should go down" in history as one of the bloodiest and most ruthless' campaigns ever carried out against any comparable number of Christians.

The second front on which Japan has been at war with Christianity has been behind her own lines in China, the Philippines and other occupied .. areas. The vast majority of. Christ,,j.an missionaries have been driven from their posts, imprisoned, or confined in concentration camps. "

Many have been. shot, beaten, given the-"water cure" or subjected to atrocities too terrible to -be described. Christian parishes everywhere have been turned .over to Japanese "Christian missionaries'." who serve, un- der orders from-the Religiou s Department of the Japanese Army. "

These Japanese "Christian missionaries" total about fifteen 6mes as many Christian ministers and priests as have-beenordained in Japan in the past thirty years. The majority of them are carefully disguised, specially trained Shintoist priests.~ Their job is to sabotage Christianity from with- in. They don't.ask the native" Chinese-or Filipino'to give up. Christianity. They tell him to remain a Christian, but to forget the lies which the.Wes- tern barbarians have taught him in the name of Christianity.

--Robert Bellalr m DOMINION and THE W O R L D TODAY. (London)

MY H A N D IN G O D ' S Florence S c r i p p s K e l l o g g

Each m o r n i n g w h e n I w a k e I say, ~ -. " :

"'I place roy"hand in God 's t oday" ; .

1 k n o w H e ' l l walk close by m y side " •

M y eve o, wander ing step to. guide.

. ~. 'i_ H e leads m e w i t h t~e tenderest care " . ; .~-

I V h e n paths are dark and I despair - . . . •

N O n e e d / o r m e , to understancl'. " " ". . " " ; "

l f f I but ho ld fas t to H i s hand. " " " . . . . . . . i

M Y hand in His. t N o - s u r e r way - ~ - . :

TO walk in safe ty through each day. " " _

B y H i s great bounty l ant f e d ; : " ~ ~ '

. . . . W a r m e d by Hi s love, and comfor ted . -.- -

, _ W h e n at day's e n d I seek m y rest

A n d realize h o w " m ~ b I ' m blessed . . . . . . .

A l y thanks pour out t o H i m ; a n d th'dn

I .place m y h a n d . ~n G o d ' s again.

D a i l y IVor ld

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

Fundamental Teachings of Islam By

Maulana J. D. Shams. H, A.

Islam (with. soft 'S') is the name of our religion, which is wrong- ly called Mohammadanism. Islam means complete submission to the will of-God, that is, to obey His Commandments With one's heart and soul: According to its root it means also peace a~d'-reconcfliati0n. The object of itsteachings; therefore, on the One .haY, d, is to explain the means of attaining communion .with God, a n indispensible con- dition for eternal happiness and everlast'mg tranquillity of mind, and on the other hand to furnish guidance to establish peace and brother- hood between individuals and: the various groups of ma.nkind. The word Moslem means a person who submits himself entirely to the will of God: Jesus Christ in this sense, was a Moslem as he always sought the will of God.

The Five Pillars of Islam.

There are five fundamental principles on which Islam is based. 1--Declarati0n "I bear witness 'that there is none ~,orthy of worship

besides Allah, and I bear witness that Muhammad is the messenger

of Allah. 2--Observance of "Salat" (prayers). 2 -Payment.of Zakat (obligatory a l m s ) . . " - 4--Observance of fasts in the month of Ramadhan. 5--Performance of pilgtimag~o Mecca if possible..

The oneness of God is. the comer.s~one of. the teachings of IslamZ :, .. All the divine prophets, according to the Holy Quran taught :their respective peoples the oneness of- God, and enjoined them toworship Him alone. -~

jesus Christ also taught the same lesson when-Satan asked Jesus to worship, him, he answeredi "Get thee hence, Satan, for it is writ: ten, thou shalt worship the Lord thy God, and Him only shalt thou serve."8

?

t "

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

The w~ords, "Muhammad is the messenger j A i l a h , " were m- . cluded in the declaration, in order that he should be taken as a p.erfect. example for manl~ind for the worship of God and resighation to His will, and also that he might not be deified a s Jesus, • Buddha, Krishna and other prophets, contrary to their teachings, were deified .by their / followers. ' "

2--Prayers, and Fasting are prescribed in nearly all divine teligi0ns to elevate the spiritual condition of man.. Both, prayers and fasting are the prime means for shunning evils, indecencies, and. reje~ing all satanic appeals. -~ "

Jesus Christ also said: "Howbeit, t h i sk ind goeth not out. but by prayer and fasting. ''4 "

.

Islam has emphasised these two points more than any other reli- gion. There are five obligatory prayers .daily, which means that a Moslem must present himself before his Creator five times every day and worship Him. : - . .

The mode of the Salat ( the Moslem prayers) contains collective- ly all the ways such ~ as standing, bowing and prostration, adopted by the different nations as symbols of perfect humility, respect and rever- ence. The prayers Which aresa id in the Salat are perfect and cover all requiremeots ' of human nal~ure~ T h e Salat is a demonstration Of body, tongue and heart to express our love for our Creator. A-perfec t accord, therefor/e, between our heart, tongue and outward actions is of paramount importance. It is obvious tha t a person, who avows t~ve times daily before his ¢ Creator, that he loves Him, obej, s His com- mandments faithfully and resigns himself to His will, wouldcer t~ i in ly try his best to shun all kinds of s inand be dutiful t6 his G o d and his fellow beings.

3--Iffam enjoins upon every adult Moslem be he a king. o r a beggar :. that duty of keeping fasts during the month of Ramadhan eve.ry year. Those suffering from a temporary illness and those who are on a journey during Ramadhan are permitted to substitute an equal number of days during some other part of the year. -.Those who are sufferihgfrom some permanent/disorder, or are too old, Or too

. I

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

weak to be able to keep fasts, are exempted altogether• They are enjoined, however, to feed a poor person during the fasting month if they possibly could afford. The time of the fast is from dawn to Sunset, during Which the observer of the fast .must abstain from food and drink of every description. "~,,

Besides many other spiritual and physical benefits the month of fasting contains the following lessons.

1--All human beings, rich and po0r are equal kn. the sight of God. They are without exception bound to. observe the orders of the Creator, therefore they should consider themselves as brothers.

2--When a rich person by fasting suffers the pangs of l~unger and thirst, i t makes him think about the poor and the orphans who seldom .have the chance to eat their fill, and he will thereby be moved to provide for them; a~ least the essential necessities of life.

3 It is obvious that a person who abstains from enjoying lawful things at the commandment of God, will hate.to touch the un- lawful things. Thus by fasting one acquires control over oneself, wherebyone's will power grows stronger; hereinls the source of bedoming virtuous, and abstaining from vice. Thus fasting eleva~tes the observer to the higher stage of spirituality.

4--Zakat. The fourth principle (Zakat) is an annual tax levied by the Islamic Government on all money, previous stones, mefals, ani- mals, etc., provided it has been in possession Of a man forgone year or more. The. percentage differs according to the objects. On money for instance it is 2 ½ % , on !agricultural pJ:oduce provided the land would not be taxabl e is 10~b if unirrigated, and 5~'o other- wise. The Holy Prophet of Islam has said: ':God has made Zakat obligatory; it must be levied oti the rich and restored to the po~5 '~ By "introducing this system Islam has acknowledged the r i g ~ t h e _ poor and the needy, in the Wealth of the rich. It is the duty of the Moslem Government to provide the poor with the indispensible necessities of life~ and to spend a portion of the Zakat for their uplift and by adopting aft possible means for the i(. progress.

5--The fifth principl~ is the Hajj, Le., pilgrimage to Mecca. It is in- cumbent Upon those.Moslems only who are in a position to afford

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

all expenses of the journey and for their families at home until • their return.

". One Object of all these comm.andments is to create a unity and perfect brotherhoo~l between all t h e Moslems; to remove the -false

~. pride or superiority and to-create a kind of equalif]-and harmony ~:" among all Moslems, both the rich and the poor.- Islam besides fixing

Zakat, that is a certain portion in the wealth .of the rich for the poor, ii has appointed various, times for their meeting in order that they may

benefit by these mutual associations.- The inhabitants of a distr ictof a town are enjoined to assemble i~ the mosque of that district five t'nnes

' daily. Every Friday there • is a weekly gathering for all the Moslems of the town in the biggest mosque for Friday pra~,er. There are no re-

" served seats in the mosque for the rich, but-he who arrives first will have the right of being i n t h e front row. The rich has-no option but

t o stand shoulder to shoulder with the poor. As soon as the worship-. pers enter into the mosque they find themselves in .an atm0sphere of

• .equality and brotherhood.

(: Then again the Moslems f r o m all par ts 'of the.world g -- ; gether at Mecca once • a year on the occasion Of the pilgrimage. The ii • pilgrimage like Fasting and Salat contains a practical lesson of equal- iii ity and true brotherhood. During the performance of the ri tes of the

Hajj, every pilgrim, b e.:ahe king or peasan_t: rich or poor,. is enjoined to wear the same dress, consisting of two white sheets. They. are for-

:. bidden all kinds of luxury, and given the training of to live frugally :' -like the poor. The scene of assembly a t Arafat, gives a wOnderful

i:- manifestation of unity, brotherhood and equality,•when all the pilgrims ~: of various countries speaking diverse languages, acclaim their Lord -i i n one Arabic language. "Allalaum-ma-Labbaika." "Allatium-ma~ 14 Labbaika; we are ready, w-e• are ready to resign ourselves to Thy wil l O ,,- God." This scene imp.resses u p o n the participants tha t all of them :_ are members o~' the same family, and aie the children of God, before

whom all are eqUal. They visit there, the sacred places which remind them of the sacrifices m a d e by: Abraham, Hagar, Ishmael, and the Holy Prophet o f Islam, and their devotion and faithfulness-to God.

~ . It reminds them also-of the Grace of God upon these persons and ~-- how He made them prosperous. It creates in. them also sympathetic

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

feelings to help the poor. There they Can make acquaintance with --other Moslems of various countries. They interchange their views. They hold conferences to consider the means of the vcelfare of the Moslem comn~unity as a whole. In short there are many benefits both

• ipiritual and temporal in the Hajj, which cannot be-explained in a

booklet of this size. Articles Of Faith. mentioned in the Quran are (1) To believe in

Allah, ( 2 ) His angels, (3) His.books, (4) His messengers, '(.5) The Last day or hereafter.

It is. necessary for a Moslem to believe in all the prophets with- out excepti0n,:whether they preceded the Holy .Prophet of Islam such as Jesus, Moses; Abraham, ~ Zoroaster, Krishna, etc., or followed him as the Promised Messiah, whose coming was foretold by. the Holy Prophet himself. The prophets who preceded him were sent only to particular nations, while he was sent to all. peoples! "

Islam does n o t recognise any difference of sexes in spiritual mat- ters. God says in the Holy Quran. i'Whoever does good, whether male or ~fernale, while he is a beli.ever, ithese shall enter the garden in

sustenance without measure. 0 which they shall be given " " " H e a v e n and Hell: According to Isl~/m Heaven is evt~rlasting, and

Hell is limited. "Isl/ma regards hell a~ a-place o f reformation where : sinners will be purged of their sins t0!enable themto find their way

ultimately to heaven and enjoy the reward of t.he good deeds they did i n this world ~ there being none who has not Clone more or less some good deeds in this life." I t is related that theHoly Prophet said: "Surely a May will come over hell when there shall notbe a single soul

i~ in it." It Should be remembered that thenext .world is:not a material world, consequently Heaven and Hell also are not. material.

There is no fatalism in Islam as it is generally known in the West . Islam does not recognize original .sin but teaches that ~hild is born of pure nature. Salvation depends on God's Grace. Both true faith and good deeds are necessary merits to attract His Grace. The only way of doing His will is t o acceptall that.comes from Him with utmost

• readiness. " ~

V FERENCks l--John 51 30. 2--The H01y Quran 16, 36. 3--Matthew.4, t0. 4--1)o.17, 21. ~--Bu!ohari Vol. 1, .p, 167 Osrnaniyya Press, Egypt. 6--The Holy Quran 40, 40,

30 .THE M O S L E M S U N R I S E

Bookshelf : On Islam and.The Arab~

THE WORLD OF THE ARABS:2 By Edward J . Byng. Little, Brown and Company, Boston,. 1944. PP 325, $2.50.

MEET THE ARAB. By:John Va n Ess. The John Day Company, New York, 19,43. PP 229. $3.00.

Never ~in the annals "of mankind was there a mor.e crying need for the mutual understanding o f the peoples of the wor ld . This global war has made it crystal clear that the days of "isolationism't or "aloofness" are over. Peoples of the world are inextricably interdependent. The fotindation of an enduring peace cannot be laid unless the nations of the world join hands in a spirit of sympathy and understanding based upon thorough and accurate, knowledge of one another. It is a happy sign that ~ere has developed an awakening in the Western horizon for the study of the 6they peoples, their history, their religion and their culture, THE WORLD OF .THE ARABS by Edward J. Byng con- stitutes ,one of those books which will go a long way to create undersfanding. The vast majority of the American people are utterly unacquainted with the mighty contribution of Islam to the Occidental civilization:

"In the tenth century A. D. when one half of Europe :was pagan and savage an'd the other half steeped in relig!ous fimaticism: ignorance and squalor, Baghdad, Cairo, Cordoba, capital of ,the Moslems of Spain,. and many other Arab cities, had colleges, free hospitals for the poor, complete sewer system, hundreds of thousands of houses with bathrooms, thousands Of public baths, hundreds of public libraries. Our basic knowledge of.military science, naviga- tion, horse breeding and equestrianism, algebra, chemistry, medicine, astronomy, and even of the teachings of Aristotle, was handed down to the Christian West by the Moslem Arabs. So" with millions of our Soldierspassing. through Moslem countries, it is time we got acquainted wi~ Islam in a spirit O f humility."

This book tells with remarkable boldness and clarity how deeply is the west indebted to Islam and its votaries.

In the opinion of. the present reviewer,, a distinct contribution of the volume is that the author has wisely called the attention o f his readers to an important fact which must be borne in mind by all serious students of Islam:

"Our western picture of Islam is a pitiful caricature of the reality. It is the result of thirteen hundred years of religious propaganda." (xii)

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

"But through repetition.an untruth becomes not a truth but a prejudice. .~ " Thirteen centuries of propaganda has blinded us to the true

history of Islam." (P 145). The present volume which happens to be one Of the best on ~he subject

deserves a wide circulation.

MEET THE ARAB by J0hn Van Ess, written with a careless and slipshod ease b y a Christian missionary wh0~has lived among the Arabs for forty years, is full of facts, fiction and fun. Throughout the book, the author has dis- played the typically Christian missionary spirit of representing Islam and the Moslems. As soon as the book came to my hands, I hastened to the Chapter, ' "ALLAH, HIS BOOK A N D HIS APOSTLE," and was amused to read: "To

-. Allah are given ninety-nine "beautiful names" or attributes. An Arab once told me that the hundredth name is known only to the camel, and the camel won't tell. That is why he looks s o supercilious." ( P 35) This Will abun- dantly iilustrate the sources of the learned author's information. This:is how the Christian missionaries paint the picture of I s lam.

The principalcharacteristic of this work ~onsists in the jokes and fun with which the author has endeavored to entertain "his readers. Let me cite one example. In giving a description o f his thrilling adventures among the Marsh Arabs, the Christian missionary tells us how he passed for a physician amon.g those Uneducate d people. He said to a Ch'ief, , I am a tabib __ a doctor". •

"A tabib?" said h e (the chief). "Then I Will test your skill. I will bring you a sick man. I F you cure him, j~ou are our honored guest. I f you faili pkhkhkh,[r and he dtew his hands significantly across his throat.

"Bring along your sick man," I said, as confidently as circumstance seemed to require. But inwakdly-I prayed. "Oh Allah, anything but a leper."

"Bring. Abu Farhan," sa id the chief, and in a few moments an old man was bi0ugllt:in groaning and writhing in pain. _I diagnosed it as colic and gave him the biggest dose of morphine ! t h i n k any mortal has ever swallowed and survived. ' "

In .a fewminutes he was asleep, and m y skill had been vindicated. I did a thrivifig practice for the next hour, trusting rather to the harmlessness of my remedies than t o their potency. Ink-pills, I had found th rough the years, were especially popular with Arabs. Their lurid ,colors and lethal taste seemed to foster confidence, and so the faith of the patient generally co- operated, as the text books say. it should. Af ter a While the chief himself called a halt and drove out the patients, with his huge fists and feet. W e had

.supper together, he and I grilled fish, ri~e and buffalo milk." (P 94)

'Whi le reading this anecdote, the thought came to m y mind that this t0rd~-bearer of Truth does by no means deserve to be called a Christian. Be- L.

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

L.

cause, according to the Gospel records, one of the miracles performed Jesus was to cure the leper. And Jesus said:

2

"Verily, I say unto yot(, I f .ye have faith as a "grain o[ inustard seed, shall say ~nto" this mountain, Remove hence to yonder place; .and it shall j move; and nothing shall be impossible unto you." (Matt. 17:20).

"And all things, whatsoever ye I sha~l ask in prayer, believing, ye sh~ receive." (Matthew 21: 22).

Had the author of this slangy, entertaining volume possessed faith as grain of mustard seed, he would have welcomed the leper instead of bell afraid of him. -

. _ . - ,

If the reader perusesthis book with the above remarks in his mind, ] will find some information in it; as we have observed at the very outset, t~ work is full of facts, fiction and fun. S.M.R.B.

On the Bibleand Christianity -~THE BIBLE IS HUMAN. By Louis Wallis. Co!umbia University Pre,

New/York - - 1942. PP 33~0. $2.50.

THE FALL O F CHRISTIANITY. By G. J. Herring. Fellowship Public tions, New York ~ , ! 9 4 3 . PP Z43. $1.50.

THE BIBLE IS HUMAN is a very yaluable" book for'the students of the_ Bib Its treatment o f Israel's deve!o~ment in Palestine fiom pre:historic times the Exile is really masterful~ .In tracing the evolution o f the Hebrew rw Mr. Wallis sheds much illuminai:ion upon many Obscure matters by his higl developed social vision. Following a rigorously scientific method, he brings t Old Testament out of a false supernatural realm and restores it to the pure human scene. Though the bulk'of the volume deals with the Old TestameJ the final chapter on "Significance of the Bible history" makes a suggestidn to what it would involve if applied to the literature of the New Testament.

We find ourselves in cordial agreement with the author when he expres~ his gratitude to his wife for suggesting the-name for the book, THE BIBLE HUMAN. For this is precisely what the Bible is - - a-purely human documel The history of the Bible reveals that the extant Bible .was committed to writil from various sources, covering many, many centuries and underwent gre changes and interpolations before it had assumed its pr~ent form as" tl author has amply proved/n the course of his monograph. This volume shou be a "must" reading for every, student of the Bible..

/

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

THE FALL OF CHRISTIANITY was written "betwee~ .two" wars" and its main thesis is: "The Christian Church o f the first centuries took a positive stand against war and against absolute authority of the State. Since the reign of Constantine, however,-the Church has steadily retreated before the ea- croachments of war and the State. In this retreat, declares Professor Herring, can be seen the fall of Christianity."

This book Strongly advocates pacifism which does not approve even df a defensive war. No one who has ~ read the New Testament ethics can question the soundness of the stand taken by the author inhis scholarly exposition. By participating in war, the Christians have, according to the author, proclaimed the defeat and fall Of Christianity and declared a moratorium on Ou'istian ethics.

The boldness and the daritywitla which Prof. Herring has stated h i s ' ~ . deserves admiration. This book~should be-read by every one desirous of ga m• ing a first-hand knowledge concerning Christian attitude toward war. I.H.

:What Western Writers say About flae ' iHoly Quran

"The Quran contains pure, elevated, and benignant precepts ."~ Washington Irving.

. "The creed o f Muhammad is free from the suspicion of am- biguity, and the Q uran is a glorious testimony to the unity of God . " - - Gibbon. '~

"We may well say that the Quran is one of the grandest books evet~ w r i t t e n . . , such a work is a problem of the highest interest to every thoughtful observer of the destinies of mankind."qDr: Stein- gass.

"By a fortune absolutely unique in history, Muhammad is the threefold founder of a nation, of an empire, and of a religion. Scarce- ly able to read and write; he was yet the author of a book which is a poem, a code of laws, a book of common prayer, and a bible in one, and is reverenced to this day by a sixth o f the whole human race as a miracle of purity o f style, of wisdom,, and of truth. I t is the one mir- acle claimed: b y Muhammad - - his standing miracle, he called it and a miracle indeed it i s . 'nBoswo/ th Smith.

. " l " " " " "

" : ! " " 2

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Selections from the HoIy Quran and Ahadith (authentic sayings ~i! and doings of Muhammad). - , ~

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