~1.88,, 8.190 & j~,, ~ &-'~l ~l thi= moslem sunrise ahmadiyya movement "['he...

~1.88,, 8.190 & j~,, ~ &-'~l ~l T H I =

MOSLEM SUNRISE E D I T E D B Y

5 U F I M . R . B E N G A L E E , -

L

DOMINION OF C A N A D A

SAlT LAKE C I T Y C H I C A G O

F R A N C I S C o . . . . K a n s a s C i t y

" U N I T E D S T A T E ~

f

0

~.~ V o l .

MEXICO7

X September , 1938

! , i • , - "

) 2.--.127- -.-

; # : .... i !

"_2

2"!

~ ".2-

;2 ::i

. 2 ' ,2

£1 "; 7"

" 2

!

N o . 3 1 .-~ "

O - A Quarterly Magazine A n n u a l S u b s c r i p t i o n , $1 .00 ( E n g l a n d 5 [ - I n d i a Rs. 3 / - ) S-~ngle C o p y 2 5 c

mm F o u n d e d b y D R . M . M . ' S A D i Q . " P u b l l s h e d b y SUFI M. R . BENGALF-E

~q~ 5 6 E . C o n g r e s s St. , S u i t e 1102. C h i c a g o , I l l . , U; S. A m e r .

i H

.£

The Ahmadiyya Movement "['he Ahmadiyya Movement was founded by Hazrat Ahmad, the,

Pronfised Messiah and Mahdi and the expected Messenger of all nati6ns. 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 HolyQuran. The Movement therefore:represents the True and Real lslam and seeks to uplift humanity and to establish peace throughout the world. Hazrat Ahmad died in 1908, and the present Head of the Movement is his second successor, Hazrat Mirza Bashirud-Din Mahmud Ahmad under whose directions the Move- ment has established Missions in many: parts of the'world, the following being the addresses of some of them: THE LONDON A.Q. NIAZ, Esq.,

:'(omnich0, 2. Chome 601, ~IOSQUE. 63 Melrose Road,

Southfields, -. London. S. W. 18,

England. THE AHMADIYYA MOVEMENT IN ISLAM Sufi M. R. Bcngalee, M. A.,

56 Congress St., Suite t 102.

Chicago, illinois, U. S.. America.

THE AHMADIYYA MOVEMENT.

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

Nada Ku. Kobe (Japan). MOHAMMAD SHARIF M AIAK,

via Milazzo No. 3. Piano. 5, Intenno 22,

Rome (Italy). MALIK AZIZ -AHMAD KHAN.

Petodje, Oedik. Gang I, No. 27,

Batavia C. (Java). Dr. MOHAMMAI3 DIN,

Lomina Street, 49, : Belgrade.

• M. RAMZAN ALI, H. A. C/o Dr. Mohannnad Taha,

B. W. Africa. THE AHMADIYYA MOVEMENT,

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

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

Mount Karmal, Haifa (Palestine).

Venezuela 791, Buenos Aires (Argentine).

M. MOHAMMAD IB'RAHIM . Nasir., B.A.

Magyarovszagi Iszlam Mission;

VII..Arena-ut, 7All 2 Budepast, Hungary

THE AHMADIYYA MOVEMENT,

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

Boernerowo K/Warszawy, No. 18; Telefoniczna Street

Warsaw (Polafid) N. A. GtIAFOOR SOOF1, Esq.,

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

Cliina Buildings. Hongkong (China).

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

Salt pond. THE A H M A D I Y Y A MOVEMENT,

Rose Hill, Mauritius.

THE A H M A D I Y Y A MOVEMENT,

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

Q • C : ' " " ~ "

- . • . . .

- _ . ,

T H E , .

* " e M o s l e m S u n r tggg~|gtI|It~|||||I|||||||ggI||||I|||||I|I|||||III~||||||I||||||I|||||||I$$$|||||I|||||n|$||||I|$||||||II~I~I|II||I|||I||I|||I|||||II$|I||I||Ig|I|Ig|||||||$$II~

56 E. CONGRESS ST., SUITE-1102 C H I C A G O , ILL., U. S. A. -. k -

V o l . X S e p t e m b e r , 1 9 3 8 - N o . 3 - .

Contents . . . .

Verses' from the Holy Q u r a n . . . . . ~ . . . . . . . . . . . . . . . . . . . . . . ~ 13 4 I

The Sayirigs of: the Master Prophet. . Muhammad. . . . . . '2 . , .! .:....i:i....:..~. - 4 • . • , _ . . . . . . . - ;

Excerpts fr0m the"~.vritings of -Hazfat Mirza Ghulani Ahmad. i-~.: i ;5

Islamic Conception-of Private Ownership . . . . . . . . . . . . . . . . . . . . . . . i~....~ " 8 B y Hazrat Mirza Bashir-ud-din • . : :

. . - " " '

: _ . . ' . ~

Islam and Un i ty . . . . . :? . . B3 ' Omar Cleveland i : ".:"~

The Bible and the Q u r a n l . . . . . . . . . . . . . . . . - . , ~ . . . . . . . j ! . . i~ . . . . . ; i~.:: 1i4 B y Suf i M. R. Bengalee . i i . . . . . :

Triumph of Peace and B r O t h e r h o o d . . . . . . . . . . . . . . . . . . i'- . . . . ; . - . . . : . 16 J I~,, ~Iiss Nhla S tau f f e /

Islam, The Greatest •integrating F o r c e . . . . . . . . . . . . . . . : . . . . . . . . . . . 18 By Dr. M. S, Nawa~-Khan M.B.~ B: S., 3¢edicalOff icer . . . .

- , . • . , : ,

Notes. and Comments......,.2..::,;..'.,..-i..i! . . . . . . . . . . . . . . . . 1 2 1 "

Press N o t i c e s . i . . . : . i . . . . : . - : . . i . : i " ' " i i : . ' i ' i / . . ~ i l . . : . . . i . . . . . : 2 4

Islam, A Universal R e l i # o n . . ~ . . . . . . . ~. . . . . . . . :..£ .-.. i . . : ~. i : . . . : 28 BY Maulvi Abdul Ifareem. B. ~4." ~¢. I . C.

I

. . • . , . . -

Islanfic Formulas an t iExpress ions . . . . . . . . . . . . . . . . . . . . . . . . ¢ 3 2

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

Hazrat Mirza Bashir-ud-din :

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

' g ~ H ~ t o t • . . . . .

f .

" ' " " " '" "" ! ~ [ ~ , ~ ~~" ~ "l Q ," ~'11" I~ """

• i~! ' L - ~ " " . - • . . T l ~ a n s l i t e r a t i o n ~ "

'-! Allahu la ilaha ilia hu-~vat I layvul Oayvum-La takhuzuhu • s i f ia tun:waia Nawm: Lahu Ma" fissama ~ wa t i w a l ardh:

,sesilfr the n

" Mamdha-lladhee yash-fau induhu',ilia Bi-idhnihi, yalamu Ma !!'~ ~:.Baina aidee-him wa-ma Khalfa .hum wa=la yuhi toona:Bishai - .- ~.im;-inin ihnihi: iila Bima shaa. wasea Kursiyyatius-samawati wal i i :i, | : , a rdha l .Wa ]a ya-udu-htt HiTzu-huma. wa:l~ual Aliyytfi Azeemi i .

~,-. . . . - - T r a n s l a t i o n ~ . . . . . :- . . - . : . : . . . . .

i :~Vho is he that can intercede with Him save b y H i s permission ? i H e : k n 0 w e t h t h a t w h i c h is before them and- that ~vhich.is-be .....

hind them. W h~le they Comprehend n o t anything of H i s i "knowledge save xx hat .He pleaseth. His .throne extendeth over

heayens and.the earth. And g-uarding theln tires: H i m n o t . H e • is th eexalted, the Great. - : :::

. . . - , . , . . .

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

i

-The Sayings of the. MaSter Prophet Muhammad .

~ ~ -Abud Darda relates that the Holy Prophet said, ,'God will make thi~ way to paradise easy for those who go out in quest of knowledge. The angels spread their wings to gi.ve shadow to those who search for. knowledge. All creatures in the heavens and the earth pray to God to-forgiveand bless .the pos- sessors of knowledge and-wisdom. Men of knowledge and wisdom are superior to the devotees as the moon is to other stars. They are the heirs of the prophets of God: who do not leave behind them material wealth to be inherited but knowledge and wisdom. Those x;.,ho acquire knowledge and wisdom from them, become the inheritors.of all values." (,.,kiln Daud) .

Osama reports that one of the Holy-Prophet's daughtersl • sent for him, saying that he should come and see her son, who was in the' agonies of death.- The Holy Prophet, in present- ing his compliments through the messenger, stated that what.. Allah gives and what Allah takes is Allah's property, and Al- lah knows when we all have to die. He continued by.saying that she slaould be resigned:and look upon her patience in resig- nation as a reward: The daughter again sent for him, impl0r 2 ing him to come.. The.Holy Prophet went to her-with Saad, and some friends. \Vhen he arrived the child was given to the : Holy Prophet . The Holy Prophet took the child_, who was in great pain; and seeing its agony, tais eyes brimmed with tears, i Saad asked, "Why weep, O messenger of Allah?" The Holy Prophet replied. "This is the 10ve Which Allah gives to every heart . Blessing on him who loves Allah's creation." (Bukhari) :

Hazra t .Ayesha relates that the H0!y. l'roi~fiet was accus- tomed to stand up :at night praying to (!od so long; that h i s ii legs would become swolleli. He was asked. "O P.rophet-o;f Allah, thou art Sinless, why (lost thou pray so l o n g ? " The Ho ly .- Prophet replied, "Should.I .not become a grateful servant of: ; God ?" (Bukhar i )

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 M i r z a G h u l a m A h m a d

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

(18:;6-19o8), . . . . ,

"And give good tidiltgs to those who believe and do what is riclht that they shall inherit garde~i,s be~wath which streams / l o w " (11 : 25): In this verse Almighty God compares belief to gardens beneath which rivers flow. These words reveal a deep secret indicating the connection between faith and good deeds~ A s trees would wither, a~vay if they were not watered, so faith without good deeds is dead. Faith without deeds is useless, and good deeds:not actuitted by fai th are a mere sfiow. The Islamic paradise is a true representation of the faith and good deeds Of this world. Every man's paradise is an image ~f what he llas done here helo~. ~ I t does laot come from witia- out but grows from within a man himself. It is his own faith a n d h i s own good deeds that take the form of a paradise for him tofive in a n d i t s d e l i g h t is tasted in this very life. The tree o f faith and the streams of good deeds are even here dis- cernible though not manifest: but in the next world all veils

t h a t hide them from the eve shall l~e lifted and their existence shall be palpably felt. "i~laere perfect teaching of the Holy Word of God tells u s t h a t true, pure, strong and perfect 'faith in'God, in His attributes and in His will, is a deIightful garden of fruitful trees, while thegood deeds which a man does are, in fact, the streams flowing in thegardens and giving life and f ru i t to its trees. The same idea is elsewhereexpressed Jr/the Holy Quran in the following words: "The good word of fa i th which is f ree f rom every excess or default a n d e v e r y defect, lie or joke .is like a good tree whose roots are firmly fi.*ced i~i

" . . . . . : - r a, ielding.its fruits- the earth. ,ts bl anchessho.otmg heaven,va d , hr. all sea.~on~ and never witnessing a period o f fru~t-lessness" (XI \ r : 29).. BY comparing a good word of faith to-a good tree that ever yields i t s f ru i t s , Almighty God has called at- tentioti to three facts: ( 1 ) T h a t its root, which indicates its true signification, should be firndy fixed in the earth which

" rewesentS the heart of man. The firm:fix.tures of the-rOot in- : dicate the unqualified acceptance of the reality and truth of the

faith by the 'nature and conscience .of man. (2) That its


branches should be-in heaven, i. e. reason should attest to i ts truth and the heavenly laws of nature being the work of God should agree withqt, tll other words, that argulnents of its truth shoukt be deducible from the laws of nature and should be so high as if they were in heaven.being above every objec- tiofi. (3) Its third sign is that,it yields its fruit without Ceas:- ing, i. e., its influence and blessings are never intercepted and are felt in every ageand every country. I t i s not true that they exist for a time and then cease. Another verse then follows: "And an evil word is like an evil tree torn .rip f rom the face of /he earth (i. e., rejected, by the nature attd conscience o f man) without strength to stand (i. e., is neither supported b3,:argit- merits nor by the laws of nature and is a mere assertion or an idle talc)." (XI \ f :31). (-The Teachings of Is lam).

I have repeatedl)¢ admonished themembers o f my ni0ve- : ment to cultivate mutual love and unity. God has enjoined upon the Moslems to live in such un i ty as to eonstitute one single bod~, otherwise the), would 10se their Strength. The underlying secret why they are commanded to stand side by side in their daily pra)'ers is that unity may be developed anmng them and mutual sympathy may spread like "electricity. I f there be disunity lamongst you and 0btunity; ye will be deprived of progress, 'I'he H o l y ProlShet said: "Ye must 10re one another and pray for one another secretly, i f anybody prays for another secretly the angels pray the same prayers for the one who offers' prayers for his brother without his knowledge. How excellent is the idea. Man's prayers may, s0lnetimes, go unanswered but the angels' prayers are sure to be accepted.-

I exhort you, let there be no disunity amongst yourselves. I have come unto you with two g r a n d tasks which ye must accomplish: " "

First : Adopt the ,Unit 3 , of God. Second: Proinote nmtual love and sympathy. ~

Ye mus t set sdeh~ an example of: unity tha t it may serve as a miracle for others. This was the proof of the truth which. the companions of the Holy Prophet displayed in their lives. God says in theHoly Quran concerning them. -

"')'e had bcen em.~mies, God malted yore" hearts.'" This u n i t y . . of the hearts was indeed a miracle. ]3ear in mind, So long as every one of you loves not for his brother what he loves for himself is not my follower. Such a manis ifi a state of danger. He shall not have a happy end. (Malfuzat). !i

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

"My followers, may the Almighty God be with you. May lie In'cpare you for .your pilgrimage to the next world even as

_He prepared the companions of.the Holy Prophet. The desires of this world are all vain.- Cursed is the man whose life is given up solely to the world and woe to him who is all in all taken up With its anxieties. Such a one in vain calls himself nay fol- l o w e r : h e iS like ~the dry branch that will bear no fruit and

• Will, therefore, he cut off. But.be ye of those who are blessed because they enter with all their hearts into the spirit of my teaching and are saved. Look upon your God a s One, and ascribe not unto Hiin any.Partner, either in heaven or in earth. Ye are not forbidden to make use of earthly means, but he who forsakes God and relies upon-the-earthly means solely, sets Up others-with Him in Whom should be placed all your trust. Almighty God has.been say!ng.of old by the mouth of His

: prophets that none will. be saved except the pure in heart. Puri- fy yourselves therefore, and :purge ~¢our hearts-of i spite and hatred which is not f o / G o d . The disobedientspirit is full of

impuri t ies but the Worst of all is Vanity, f o r i t iS the root from which faithlessness springs._ Sympathizewi th your fellow- beings whom ve invite to a heavenly life, for how can your invitation be [ rue- i f ye do them evil in this transitory life.

O b e y all the commandments o f God with• fear of heart, for ye will be questioned concerning them. Let your prayers be full of humble supplications to God that. He may draw you to Him-

: self and purify your hearts. Man is a ~veak creature and he cannot shun evil except with Diyine help: He ha s not the power to free himself from the bon.dage of sin unless power be granted tO him from heaven. The utterance of a few words of a forinal subscription to the faith, does not make you a true Moslem. I s l am requires you to bow down in Complete sub- mission to the Divine threshold, so a s t o give a preference to God and His commandments over everything else."

It-is related on-the authority of Abu SaeedKhudree that once some people of Medina began to beg froin the Holy P rophe tand took advantage of his generosity. Time pas~ed, until he.had nought to give away. T h e n he said, "Remember, God will help him:Who will save himself from begging. He who is patient in povel~ty, God will give him contentment of mind. And there is no treasure greater-than contentment."

. - -(.Bukhari).

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

IslamiC Conception of Private Ownership

By. • Haz]mt Mirza Bash lr -ud-d ln .

M a h m u d Abroad , Kha l i fa - tu l -Mas ih II, . , H e a d O f The A h m a d i y y a M o v e m e n t I n Islam

. .

Islam teaches that the Whole unix;erse, including the Earth, the Sun, the Moon and the Stars, has heen created for the service and benefit Of man. All these things, therefore, are, according to Islam the common :property of a l l men. On the other hand. Islam la'vs down another firinciple, vi~.. that God has created men to see how each of them acts, and that every mal~ is bv nature endowed with the faculty of Competition and the desir'eto outstriIrothers in the race for progress. Islam itself encourages such competition by saving,

, Compete wi th each o lher in .qood zcorks. . In a competition some lnen will deserve greater prizes than others, and some will deserve nOthin.~" at all. Islam acknowledges this disparity, nay, it claims that this disparitwis a part o f the Divine scheme of things anal: should not give'rise to elivy Or jealousy. "'Do JIot coz 'et t]tttl in. ~ehich God ha.¢ made some o f you e.rc¢l o thers" ( IV:32 , Quran)~ That is to say. this, ' ipparent inequality which God permits is not without its use and is indispensable for the Pr9Per working of the Universe. I f th0se wJa0 work 'harder thah others or'can brin~ a .superior intellecf or higher business capacitv',int0 the c,mi'luct o~f their affairs are to be deprived of the just rewards of their labour, all this competition and striving after better results would cease and the world would Come td a stand-still.

Islam, therefore, acknowledges t h a t riffht o f those who have earned greate r rewards than others . through superior intellect or gre,'iter industry, but on the other han¢l~it reminds them of their duty to hell) their less fortunate brethl"/.~n to come :forward and participate in t h e blessings which God has bestowed on them. : T h e y are told that in the wealth which they have earned the poor flare also it share, the latter should not be deprived of it. It shoultl be enough COlnpensation andhappi- ness for the rich to provide for their poorer brethren who, in a

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

sense, are equally entitled with them to the good things of life, and thus to manifest the Divine attribute of Providence. "'Give 1o the poor out o f the wealth ~ ~bhich God has bestowed Itpon ~'Ott,'" says the Quran. that is to say, "your wealth-is a trust to ttie benefits of which the. poor are entitled."

Th i s would show that Islam encourages a spirit of competition and in order to foster this spirit, it permits people to re- tain that which thev have;honestly earned. But as all things in t h e Universe a re the Common {~rOperty of all: mankind, the poor have also a right in the wealth Of the rich and the latter should, therefore, se t apact .a portion of their wealth in the nature of a royalty for the use and benefit of the poor.

This raises another imimrtantquestion. If i t is necessary toencourage a spirit of competition amongmankind, the coin-

. petition mustbe opento all classes of men, and insti tutionsand • devices which-limit such_ competition to a few individuals re- ducing the rest of mankind to the position of mere oi.ltside spectators ought to be abolished or reformed. Islam acknowI- eges the importance of this.question and answer~; it in the af- firinative. It has laid down instructions and directions by following which: (a) i the spirit.of competition is fostered and encotiraged; (b ) indix idual ownership is maintained, and those who are able to put forth greater industry and utilize a higher standard of intelligence are secured the fruits Of their labour; (c) the share of those who have in any way contributed towards the production of wealth which is.appropriated by the rich is securdt to the former: (d) the door of prbgress is kept open for all mankii{d and admission is not restricted to the members of a particular family or: class; the members of the lowest classes are afforded equal opportunties alon~" with the rest "of the people of attaining to the highest positions and dig'nities,

"and wealth and power'do not become the hereditarymonopolies of any particular class ; and. (e) the needs of all mankind con- tilme to be Satisfied. These directiOns are as follows :-~

1.. Is lam teaches that all things- in the Universe are the common property of all mankind, and that, therefore, there can be nO complete individual ownership of anything.

A is the owner Of his property, not in the sense-that nobody else has any right in it.; but in the sense that.A's share in it is larger thm~ that of anybody else. for he has acquired it w i t h his. labour. Islam describes the share of the poor in the wealth of the rich as a. r ight . . "In the wealth of:the.rich," says the

I0 T H E M o s L E M S U N R I S E

.(:)m-an, "such as can express their wants and such as cannot i "t " e.rpress tltem ( i. e. animals) ha2,e a r gn . Again it says,

"'(;i.r~'c to your relati~,es, the needy and wayfarer their rights'" (30: 38). Islam. therefore, enjoins the distribution and cir- culation of wealth and prohibits hoarding, for this deprives people of their rights. Money must either be spent or invested; in either case it would be circulated to the benefit of thelc0m- munity, especially of the poorer classes. Concerning those who hoard money, the Quran says: " :

"'God is no} pleased witlt proud and vahl people who hoard l~p wealth and advise other people to do the same and hide that: with ~¢,hich God has blessed them ottt of lii:~ Grace. I f they do not stop this practice and re fuse to act On, God's corn- : ma'uds, a humiliating punishment wilt ot,ertake them'" (IVi 36; 37). That is to sa~, if the5' go on hoarding wealth and abstain from spending i t , they and their people will be humiliated.

Z In orde.r, however, to prevent people from spending the whole of their wealth on personal gratifications Islam has put an end to all kinds of excess and indulgence. I s l a m pro: hibits extravagance in food, dress, houses, in short i n every ': concern or department of l ife.and, therefore; a ~'IOslem, who :_ follows the injunctionsof Islam, cannot possibly spend so much on his own person or-personal gratifications, as to injuriously affect the rights ofothers in his property o r wealth.

3. As :it might- beapprehended that, in sp i t eo f the direc- i tion to spend or.invest naoney, some people would go on h o a r d - ing it, and thus deprive other people of their rights in it, Islam : enjoins, that 'a tax of 2~ per cent. should be levied by the Gov- i ernment on all.money, precious metals and merchandise, etc., "r. I which a man has been in possession of, forone year.or over, and that the proceeds of this tax should be spent for the Welfare of the poor a n d the needy. The Holy Prophet (on whom be peace ii and the blessings of (~od) in explaining the object of this t a x i! clearly indic(ates that it is levied on the rich, as. the poor are entited ito a sh/are in,t!aeir-Wealth. - H e says : ~ .

"God ha~ made ~aleat .obligator'v; it m u s t be levied On tlw :i rich and restored to the poor." .The use of the:word "restored" indicates that the poor have a right:to this tax and that i they are entitled to a share in the wealth of the rich. As their ! contrihution towards the production of th is wealth cannot be i ascertained with. precisio0, a ,'definite r a te has been fixed at i which this tax is levied f rom all those who come within its

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

Imrview. It should be noted that Zalatl is not a mere tax on income .and capital and in many instances may amount to nearly 50 per cent .of the net profitS.

The Quran also indicates that: the object o f Zakat is to lmrify the wealth of the rich,.that is to say, to separate from it the contributions made towards its production by the poor,

and, . to leavethat to which the assessee is exclusively entitled. By this institution Islam provides for the:discharge of all those rightS that the poor have in the wealth of the rich, and thus brings, abotit a reconciliation between labour a n d capital, for, in addition to the wages which each labourer gets for his work, levies a tax of 2½ percent, on the totalwealth of the capitalist- for the benefit o f the poor.

(4) Zakat: offers a solution of the financial problem be- : f o r e us, but it leaves untouched the monopoly, enjoyed by

certain ckisses, of all means of progress and development. Islam encourages-people i n t h e r a c e of:progress, and secures to them the first fruits of their .diligence and industry, but it does not approve that one class o£ persons should bar the progress. of other classes. : Every man who runs in a race has the symlmthy of the spectators, and people may admire him who runs the fastest, bu t nobody carl approve the conduct of a run- ner who, having obtained a start in the race, obstructs the course of other runners in Order to prevent them from out- running him. S u c h conduct would put an end.to all healthy competition and emulation, and the ~fortunate f ew vcho :have obtained a start i n the race f o r progress would henceforth n10nopolise all channels of progress and wouM exclude f rom

. them:their.less fortunate brethren.

" Islam-does not permi t such a state of-: th ings:and has; by malting it impossible, thrown open the gates o f advancement, and progress.to.all Classes o f mankind. . The l causes that lie at the root of -this evil may :be classified under t h r e e heads : - - ( a ) The l'ule of primogeniture,, which involves impartibility of estateS, and the unrestrlcted powe.r, of bequest by which per- Sonality may be distributed according to thepleasure, of the testator; .(b) the institution of usury which enables one man o1- a few .tO accumulate huge sums Of money in his or t he i r hands, without labour of any kind, by the mere exploitation of the needs and misfortunes o f Others; a n d (c) excessive profits.

These three causes have, in. many countries, deprived the common-pe6ple of all means o f progress. Property has ac-


cunmlatcd into the hands of a few. magn~,tes, and the poorer class of people can, therefore;, acquire no portion of it. The institution.of usuarv or interest-enables those people who have Once established their cre.dit to accumulate as much money into their hands as they can have any desire for, and people with smaU capitals can have no chance against them. Through the channel-of e.xcessive commercial profits wealth is pouring like a cataract into the vast-coffers of a handful of capitalists2 Islam suggests threeremedies for these three causes which lead to a monopoly of property and wealth :-=-- -.- - .

(a) I t enjoins the dlsmbutmn o inheritance. No man has power to devise or bequeath the whole of his:property to- . one man, so as to promote its- accumulation into a few hands. Under the Islamic law of iuheritance and succession a man's property must be-distributed among his parents, all- his chil- dren; his widow, brothers," sisters, etc-, and. nobody can inter- fere with, Or divert this mode~of distribution. (b) I t - p r 0 - . hibits the giving or raking of interest which precludes the ac- cmnulatio1~ of ~{-ealth in a few hknds. (C) ExCessive • Coin- mercial profits are kept in check first by the institution of Zakat,.second by disallowing all suchdev!ces by which people .; obtain excessive protits. Theform,~)dtr"of t rusts , etc;, fo r ex- i

: ample; by which profit-is unreasoi~,ably enhancedihave been pr0hillite~! and an ISlamic Government would not permit it.

- . . •

I s l a m - a n d U n i t y i i : : • ByOmar•Clevelana • • •:

: I s lmn hasbeen shining dmvn through the centuries, over ii a g r e a t section:of the world. In the very beginning I s l a m S ! meant allegiande and sulmiission to the will of Allah, tile Crea: tor, Nourisher and F.volver o£ the universe.

Moslems- worship one God (Allah) the Ahnighty, theAll : Knowing. the All-Just, the Cherisher of all the wdrlds, the Friend, the Guide, the Helper. There is none like Him.. IIe has no parmer He is :neither begotten nor has he begotten /any son or daughter. H e is. Indivisible in Person. He is the Light of the Heavens and the Earth, the MercifUl, the Com- passionate, the Eternal, the Infinite, the Firsl~ and the Last, " ~.~

In the Holy Quran, the: Fatihah or the.chapterof Prayer i::


is essential to every prayer , because it conta ins the whole of the Ouran , as it were, i n a nutshell and is repea ted at least t h i r t y - two t imes daily.

It is composed o f seven verses, b e f o r e the b e a u t y of which, even t h e " L o r d s p r a y e r " fades into insignif icance b e f o r e its- ma jes t i c g!ory..

. T h e p a g e s - o f SaCred books may be turnled in vain to f ind any th ing app roach ing the g r a n d a n d subl ime ideas conta ined in t h i s s u r a or claapter o f the H o l y Q u r a n .

T h i s Book Of books, declares the g lo ry o f Allah, and teaches the oneness of crea t ion and the b r o t h e r h o o d o f man. I t teems wi th logic and reason bu t teaches simple mora l i t y and ethics. ~ • • . • ' - .. " ' " "

" I s l a m h a s g iven us a compend imn o f l a w s in the ear ly cen-. tur ies which is f a r ahead o f - any :code of laws in the 20th cen- tury. I t a l s o l a i d the fotin~iat[on o f a new social order , the

. equal o f Which h a s not .been e q u a l e d by t he mos t advanced : th inkers Of our times.

. I s lanf ic b ro the rhood holds a l o f t b e f o r e h u m a n i t y such high i~leals o f life, t h a ~ i t s a d o p t i o n w o u l d save them m a n y s o r r o w s,

t • t ts vo ta rms a re e loquen t exp6nents Of the ph i losophy of . se rv ice . in an)- h u m a n contact: . - . . . . . . . .

I t is a s taba l iz ing and s t eady ing force, but there is no th ing psychic a b o u t it. : I ts resul ts a re accompl ished b y a s y m p h o n y Of e f f o r t ~ a f u s i n g of individual ta lent and a b i l i t y ~ t o p roduce a single ha rmon ic result . I t f o r m s assoc ia t ions deep, fine . .

! and l a s t i n g . . . . . . . . . ~ - -- " Th e abi l i ty to th ink together , pu l l togi~ther and w o r k to-

: :gether. fo r a . common end is one o f t h e most sigmificant quali- , t ies o f Moslems. . _ " " - . . . . .

: _ . - . . - . - -

• . . - • .

: . . . . " . N e e d s " "

- W e do no t need more n a t i o n a l deve lopment~we n e e d m o r e . - spir i tual d e v e l 0 p m ! n t . VVe do n o t need~more in te l l ec tua l pow2

e r ; we. need m0re Spiri tual l p o w e r i W e d o n o t need more knowledge, w e need :more .character . " W e do n o t n e e d m o r e law, We need more religion. W e d o not n e e d ' more o f the t h i n g s th~it a re seen, w e need more o f the" t h i n g s tha t a re unseen: • "

. . . . . " Calvin Coolidge.


The Bible and-the Quran By Sufl M. R. Ber/galee

The recent change of the Christian. Bible by which the new German Government attempts to fit the exigencies of the Nazi politics, has shocked the entire Christendom. The religious susceptibilities of the Christians all over the world, havebeen grievously wounded as is evident from the following utterances i

"Such interpretations as Bishops Mueller and\Viedemann, as the agents of Hitler, place upon the New Testament are brazen and infamous distortions," said Bishop S t e w a r t . . . . "Just as a fire ruins a building~ so they would ruin Christianity" (The Chi~cag 0 Daily Nevts)

Dr. John Thompson, the veteran pastor of the Chicago Temple said, "Anotherbrand of Nazi insanity in twisting his- toric Bible translations to the Support of his doctrines of Aryan Superiority" . . . . (The Chicago Daily News.).

But it is a matter of common knowledge to the students of :the history of the Christian Bible that it is 1)V nomeans the verbally inspired word of God; on the contrary, it is purely a htmmn document: And in the course of its development to its present form. it has suffered many Changes, interpolations and corruptions. "~re read.in the Encyclopedia Britanica..regarding the Old Testament.

"It is beyond dispute that a large mtmber of corruption s were introduced into the Hcbf-ew. text."

A noted Oxford-scholar writes in his book, "The story behind the Gospels" regarding the historicity, Of the New Testa- ment :.

"These 'early writings must have been based upon the oral traditions of the day and upon the r.eminiscenses 0f the disciples and apostles who had;lived with Jesus and heard his Words, and it is upon the reminiscenses and traditions that. Our existing gospels are built." - ~ ~ .

When it isrealized how impossible-it is for a story to pass from mouth to mouth, even a short time after the.occurrence of a n incident, without undergoing Some modification, i t i s in- evitable that nai-ratives andsay ings which~had been passed frorff mouth to mouth over a-period of thirty years should-become transformed in process. Moreover, we must remember that in ancient times it was the common p.ractice for even the


. most conscientious chroniclers and historians to put into the mouths of the characters, of whom the), wrote, words which they considered appropriate to the occasion without any inten- tion of implying that thev were the exact words used. Nor did an ancient chroflicler scrupl e, on occasion, to modify his record in such a way as.to b r ing out the part icular point of which he was. anxious to stress, in his writ ing. There is no doubt that. the Gospels; which were writ ten not only for the purpose of record but f0r edification have been affected-by this att i tude of mind . . . . . . . . . . ~ . . . . . . . . W e have. therefore, no.seCurity that the narrat ives a n d say ings as given in the Gospels necessarily represent what actually happened arid what Was actually Said."

The question arises, then, why blame the Nazis? In: sharp and ViVid contrast, the Holy. Quran is the exact

: word of God which has been handed down to us in its original text without the slightest change, even:of a dot. Ve ry interest ing is the way by ~xhich the ~Hol),, Quran had been protected f rom any .change or interpolation. As soon as the verses of t h e . H o l y O uran were revealed to the Prophet Muhammed, he did two things. " •

Firs t : H e dictated the words of God to a group of his followers who wrote them on pahn leaves, leather and similar

• other mater ials . - Second : He had a group of his followers-c0mmit t h e words

of God to memory. The result was that by the time the revelation of the Holy

_ Q u r a n was finished, it was recorded in full and preserved in the "breasts of men" in its entirety. .All down the ages where~ ever Is lam has gone; the Holy .Quran i n its original. Arabic text has been in wide circulat ion and preserved intact, without the slightest Change. And there a r e millions an'd millions of MoSlems who know the whole book bV hear t . Hence, there is no fear of the change o r loss of the Holy. Quran, until eternity. A Christian writer, W i l l i a m M u i r says; concerning the Holy Quran : - - •

"but one Coran •(Ouran) has been current amongst them; and the consentaneous.use by all o f the same scripture in eve ry age to the present .day is a n i rrefragable proof that we have

t h e very tex t prepare~[ . . . There is pr0babl) in the world no ' other work:-which:has r ema ined twe lve centuries with so p u r e

a text." .: . . . . . - . . . . ' T h e L i f e Of Mahamed, B)~ Wil l iam Muir.

_ . . . . .

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

T r i u m p h of P e a c e and ', B r o t h e r h o o d

. . . . .

By Miss Nina StaUffer

The stories of tlle Crusades. have been told in song-and in • Story for many centuries, and/many people have a'ctually be-

lieved.the fantastic half-trflths Which were writ ten to stimulate an emotional reaction rather than to present the t rue facts of a great civilization. • Iniaginary conversations between the fop lowers of Muhammed mad the Christians have been written in which the~ mosleni was depicted as a ruthless tyrant, an un-, believer, or a barbarian. Modern historians, however, after years of research disproved these descriptions, and in general the writers agree that most of these stories were purely fic- tional and were used for p~ropaganda.

The great crusades: became a reality and Europe flamed with desire to rescuethe Holy. Land frotn the hands of the in- fidelsl The people of that age were ignorant, they had great faith in their church, and they believed the stories that were circulated in the papal bulls. There were also other reasons why people were so willing to believe such Stories, and some con- temporary historians 'have not been deceived: they have shown that there were economic problems existing in:Europe which made the Crusades a potent economic appeal to the peasantry of Europe. France was Suffering from famine at this time and to add to the misery Of the common people the wealthy and avaricious merchant's were speculating with the price of g ra in so that there was little bread and it was dear. Then there were ~he adventurers, who went East out Of Curiosity; others who had lived at hoine in pinching poverty w a n t e d t o fighf: t o end their poverty, and they were not par~icular~ whether they were to fight against the enemies, or the friends of Christianity. Thus the great movement flourished, and the flower o:[ the knighthood.of Europe set out to de~end theCross , -

W h i l e this great undertaking was being organized i n Europe,~students of history have discovered that the. need -for. such a movement was unnecessary. His tory shows that the Arab conquest of the.Holy Land was a mild and just one. : The

k


Church and the grand proprietors .lost their land, but the mass of the native population was little molested. The land tax and the capitation tax impos6d by the Arab government were not di.fferent from those formerly collected b y . t h e imperial

'government. The novelty was the .tribute paid by all non- moslem subjects. The prosperit.~: and industry of the Syrians,

• however was suMcient to prevent the Arabic taxation from • being aburden, and neither the free farmer nor the serf suf-

fered unduly. The inter.nal pe,~ce and prosperity was greater under fhe n:mslem rule :than it had been. under the Byzantine domination. " "

The Arabians were great travellers and they devised the passport system, whereby anyon e who travelled within the bor- ders of the Moslem 12mpire would not be molested, hence the people who made ilgrimages from Europe to the Holy Land were required to have .a passport which was similar to those in use today. If a stranger was found in the Empire who did not have such credentials he was put in jail imtil the authori- ties had time to investigate him; such procedure was neces- saryin order to.protect the other people within the realm.

-That the Arabians pract icedpeaceand brotherhood with other nations is :shown ini a letter which was :written by:Theo- dosius., patriach of Jerusalem, in 869 to Ignatius, his colleague in Constantinople, wherein he praises the benevolence of the

Saracens, who permitted the Christians to build.churches and live according to their law.- "They are just, and we suffer no violence in an y particular." (Economic and Social History of the Middle _Kges by J, \V. Thompson.)

• \Vhcn- Syria was again subjected to. the Byzantine rule, it was then that the Pilgrims from the West began to complain as ~they were subjected .to special taxation,-hence until Pales- tine and Syria were captured by the Turks, the Pilgrims' com- plaints wer~ ~a, hollv against Byzantine. Even under the rule • of the Seliuk siidtans tiae ChriStians were.happy and it is stated that the sultans ruIed their Christian subjects in a most lenient fashion, and :that there was not a t race of religious persecu- tion. anywhere within the empire: It is generally admitted that

m a n y Christians became Moslems due to the f a i r treatment which they received . . . . _

Then came the great Crusades~ After the flame of :fanati- cism had died out and tile Europeans became acquainted with the "infidels" for whom they had endured privation and hard-


Ships to conquer, they found that these peop!e~ commanded ,,T s, respect. One historian states, J. mm n o t only impressed,. 'it

converted . This same historian relates how many Christians forsook their religion f o r Islam, even members of. the-clergy were converted to Islam.when they learned the true conditions. A ~;¢arm friendship f o r t h e s e people and new commercial rela ..... tions were soon established. Everywhere t h r o u g h o u t J e r u s a - lem; mosques were to be found, the Koran was taught in Islamic schools in Antioch. and Tripoli. The second generat ion of the Crusaders s p o k e A r a b i c as fluently as their native tongUe a n d they even emulated the A r a b i c dress and m a n n e r s . . T h u s peace and bro therhood tr iumphed in the face of organizedopposit ion:

ISlam, The i Grea te s t In tegra t ing . . • . . ]

' - F o r c e

D r . M . S . N a w a z - K h a n M.B., B.S., Medical O/ricer B y -

Magadi , K e n y a " i

: (Conc luded from May, 1938 issue)

L - ~ Internat ional Peace i Is lam has also laid d o w n r u l e s for t h e s e t t l e m e n t of"a . ' i

m o d e r n problem, which is t h r ea t en ing to des t roy the wor ld ' peace viz; I n f e r n a t i o n a l disputes. The Ho ly Q u r a n t augh t Moslems ' .a foi 'mula, to se t t le In t e rna t iona l d i spu t e s 1350 years ago , which the W e s t ha s ach ieved now., at the acme of its civilization. I t laid the founda t ion of a nec leus w h i c h con templa tes a body l i k e the p r e s e n t - L e a g u e of NationS. The Quran says that as soon as t h e r e a r e ind ica t ions of dis- ! agreement between two na t ions , the other power .instead ] of taking sides with one or the other should a t once Serve instead of t ak ing sides wi th one or the Other s h o u l d at once serve a notice upon them to submit their differences ~ to the League, for settlementi Bu t if one o£ them refuses to submi t t o the League or refuse to accept the a w a r d of the ~ i League and prepares to make war , the o the r nat ions should

- i


all fight against it. The unsatisfactory condition and its appai-ent, paralytic inertia, is due to violation of this impor- tant Internat ional principle of equity.

Women's Rights The H o l y Prophet was. the first champion to uphold

and safeguard the interests of women/ He-was indeed the • greatest Benefactor and emancipator of the female sex. He

raised the social and economic status of women and gave them an honourable place in society. H e w a s t h e first person to give women t h e r ight of private ownership, the r ight of

• votes, and freedom in divorce.

-Abolit ion Of Liquor iHabit -Another great marvel of the Holy Prophet 's spiritual

power, is the abolitiop of the habit of liquor consumption in Arabia, Which he did in 24 hours. America passed the law of

Prohibi t ion to save the country f r o m the evils of liquor, bu t i t-wa~ a total failure. The :cause of its failure is ob- vious.- U. S: A. lacks . the spiritual power to reform the age-long habits of the people. It could only impose legis- lation by force, which simply encouraged crime. This shows, tl~a{= morals of a whole na t ion cannot be reformed by acts of parliament. I t is only trueProphets, and not Politicians and Philosophers, who can bring about the great upheavals

-- :in t h e social and mora l condition of man. S.P.C.A.

Muhammad ' s benefcence and. mercY was not limited tO human beings alone, since he was .equally merciful to

- 'our dumb fr iends"viz; animals as well. The Westerners are establishing S.P.C.A. i n the dominions and it seems a new ins t i tu t ion but the H01y Prophet established a law for prevention of cruelty t o animals 1350 years ago. He ex- horted the people t o at tend to the needs of our 'dumb friends' and prohibited his followers from branding the horses and mules :on the face. Similarly, on. one occasion hes topped a-few young men from making target of a live hen, which was bound down. ' In shorti the personal i ty and advent of Muhammad was a blessing for the whole world.

G~ B. Shaw On Islam I think, it would not be out o f place, to mention' here

t h e glowing tr ibute paid by G . B . Shaw, the greatest living authori ty on socialism, tO Muhammad and the future


ships to conquer, the), found that these people commanded respect. One historian states, "Islam not only impressed, it converted". This same historian relates how many Christians forsook their religion for Islam, even members o f t he clergy were converted to Islam when they learned the true conditions. A warm friendship for these people and new commercial rela- tions were soon established. Everywherethr0ughout Jerusa- lem; mosques were to be found, the Koran was taught in Islamic schools in Antioch and Tripoli.. The second generation of the Crusaders spoke Arabic as fluently as their native tongue and they even emulated the Arabic dress and manners. Thus peace and brotherhood triumphed in the face of Organized oppositi0n, i :

Islam, T h e Greatest-Integrating . Force

By D r . M. S. N a w a z - K h a n M.B. , B.S. , M e d i c a l Off icer

M a g a d i , K e n y a

.. ( C o n c l u d e d f r o m M a y , 1 9 3 8 i s sue ) i . . "

I n t e r n a t i o n a l P e a c e - - " Islam has .als0 laid down rules for the se t t l ement"of a

.modern problem, which, is threatening to destroy t h e w o r l d peace vm; Internat ional disputes. -The Holy Quran taugh't Moslems a f~rmula, to settle: Internat ional disputes 1350. years ago, which the West has achieved now, at the acme of its civilization. I t ~laid the foundat ion Of a necleus which ~ : contemplates a b0dy. l ike the present League Of Na t ions . The Quran says that as soon as there are indications of dis- agreement between two nations, the other power instead Of taking sides with. one or the Other should a t once se rve instead of t a k i n g s ides .wi th one or the otherl should a t once serve a uofice upon/thefia to submit the.irdifferenees to the League, foi" settlement. .But if one of them refuses to submit to the League or refuse t o accept the award of the League and p repares to .make war, the other nations should

/

19

all fight, against it. The unsatisfactory condition and its apparent paralytic inertia, is due to violation of this impor- tant. Internat ional principle of equity.

Women's Rights ; T h e Holy Prophet was the first~ champion to uphold

and safeguard the interests of women. H e was indeed the greatest Benefactor and emancipator of the female sex. He raised the social.and economic status of women and gave them an hononrab!e place in society. He was the first person to give women the ' r i gh t of private ownership, the r ight of votes, and freedom in divorce.

A b o l i t i o n O f L i q u o r H a b i t

Another great marvel of the H o l y Prophet ' s 'spir i tual power, is the abolition of the habit Of liquor consumption in Arabia, which he did i n24 hours2 America passed the law of Prohibition to save the c0tmtry from the evils of liquor, but it was a total failure. The cause of its failure is ob2 v i o u s . . U . S . A , lacks the spiritual power to reform the.

• age-long habits .of the people. -I t could only impose legis- la t ion by force, w h i c h simply encouraged crime. This shows, that morals of a whole nation cannot be reformed by

- acts of parliament. It is only true Prophets, and not Politicians and PhilOsophers, Who can br ing about the g rea t uphe~tvals i f i the social and moral, condition of man.

S . P . C . A .

Muhammad's beneficence and mercy was not limited tO human beings alone, since he was equally merciful to

i . 'our dumb friends ' viz; animals as well. The Westerners i are establishing S.P.C.A. in the d o m i n i o n s a n d it seems a

new insti tution but the Holy Prophet established a law for i prevention Of cruel ty to animals 1350 years ago. He ex- ; .... h0rted t h e people to at tend to the needs of our 'dumb i friends' .and prohibited his- followers f r o m b r a n d i n g the

horses and mules on the face. Similarly, on one occasion i he stopped a. few Young men from making target of a live ! hen, w.hich was bound down/ In short, the personal i ty and i ~ -~advent-0f Muhammad Was a blessing for the whole world.

i _ " - " " " G . B . S h a w O n I s l a m

. . . . I think, it Would no t be o u t of place, to mention l here ' : " the g l o w i n g tribute paid b y :G..B. Shaw, the greatest 1iv-

" ing authorii:y .on socialism, to Muhammad and the future


of Islam. In an in terv iew at Bombay, d u r i n ¢ his recent tour of the Orient, he-is reported-to have said "I have always held the rel igion of M o h a m e d in the higllest esteem, because of its wonder fu l vitali ty. I t i s t h e only religion, which a p - pears to me to possess that ass imi la t i 'ng capability to the c h a n g i n g phases of exis tance which can m a k e itself appeal to ever), age. T h e Wo;rld mus t doubtless a t t ach h igh value to the predict ions of g rea t men l ike me. I have prophesied about the fai th o f Mohamed , tha t i t would be a c c e p t a b l e - t o the Europe of t omor row, as it is beg inning , to;be acceptable to t h e Europe of today. T h e medieval ecclesiastics e i ther t h rough ignorance or b igo t ry pa in ted M o h a m m e d a n i s m i n . the darkes t colours. T h e y were in f a c t t r a i n e d to h a t e t h e man M o h a m e d and his religion. T o them M o h a m e d was Anti-Chifist. I have s tudied h i m ~ t h e wondel-ful man and in nay opinion, far f rom being an Ant i -Chr is t , he mus t be cal led the Sav iou r of humanity. I-believe if a man l ike 'h im were to assume the d ic ta torsh ip of itl~e mode rn world , he would succeed in solving its problems in a w a y tha t would

rl . . . . " b n g at, the needed peace and happiness . . . . Before closing, I would like to emphas ize tha t "a t ree is

known by its f rui t ;" and this axiom holds true i n the realm o f religion as well. The bleSsings of M u h a m m a d did not end :

. wi th his dea th but they cont inued and still Continue t o be mani fes ted in the person of his s incere followers. " .

Please f i l l in the biank below leg ib ly and mail a f once .. . " ; w l t h y o u r subscript ion and donat ion. :

SUFI M. R. BENGALEE, Editor, The Moslem Sunrise 5 6 E. Congress St., Suffe 1102, Chicago, II1., U. S. Amerlca . . . .

Please enter my name a s a subscriber t o your esteemed magazine The ; Moslem Sunrise. Enclosed find" $1.00, or 5s Rs 3 - 0 - O f o r 0n0 year ~and ~

[ " . - . . - .

$ ......................................... ..- ..... L._~ ........ _...as donation for The MoslemSunrlse.


Notes and Comments P a l e s t i n e P r o b l e m

The Palestine 1)rol)lenl is far from being solved. There is no peacewithin sight in that Unhappy land. On the contrary, it has:become the hotbed Of political agitation; namel); incessant strife, guerrilla Warfare, bombing, killing and bloodshed. The British governinent might think that they. will restore peace and order in the comatry by their superior military force, but they are Woefully.- mistaken in this wrong attitude, because

unj 'ust military force can never brlnff permanent peace. View- ing • the panorama of world events, it can safely be predicted tha t the Palestine situation will ever remain a sourc~ of endless troubles, not only to the-British government, but to the world. The only way to Solve this thorny problem, as we have repeatedly stated-in the colmnns of the Moslem Sunrise, is,to

. adopt the following measures: . . . . (1).~ Stop immediately .the further .Jewish immigration

into Palestine: . . . . . :.. (2) Stop the selling of t h e A r a b land to the Jews so that

tlle Arat )smavn0t .be nltimatelY dispossessed of his land. .- (3) Give"setf-government to. the Arabs, w i th minority " rights guaranteed to the existing Jews of Palestine, along the

same lines as France has given to Syria and the British government:has given to Egypt.

. . - , .

A p p r e c i a t i o n : . . . .

Ignorance is the chief cause of dissension, ha t r edand di- vision among the various groups of mankind. A n d the so- called historians are largely responsible for'poisoning the'minds

: of the people a t large, against the different faiths, races and i na t ions . . In i11ustrai~ing our point x~ e cite one example. The

majority Of the western historians have never taken the trouble- - to give trfie facts and correct infoi-mation regarding the faith

• - of Islam and its founder; the Holy ~Prophet Muhammad. On . the contrary, theyha~ e betrayed appalling ignorance, bigotry • and narrow-mindedness in their treatment of the history of-

I s l a m . " Recently a vigorous protest was lodged in London by the

followers of the Prophet against some exceedingly obnoxious

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

and impertinent remarks made by H. G. \\Tells in his ()utline of I-Iistorv concerning th i s Grea t Benefactor of the hnnlan race.

It is, however, h!ghly gratifying to note that the veil Of igmorance, misrepresentation-and false, propaganda is being lifted. The western public are learnin¢ the truth and are be: coming enlightened about_the H01y Propliet and his noble faith. Th 9 result is that an atmosphere of better understanding and m~Ituai respect is being Created between the east and -the west. This indeed is a great step forward toward the establishment of world peace. :

W e wish to express our warm appreciation to the editors of The Chicago Daily News for the interesting editorial, "About Ben \Veils" in the course of x~'hich they.have stoutly defended the Holy Prophet of ISlam and justly'vindicated his • ase. ~,\e quote the editorial in par t :

" X O . ' " " - -" ~ real "xVestern historian, livin,~ or (iead, Could agree with the superficial silliness of the Wellsian judgment: . . . . . . .

"Here no fine-spun argument (h'axs:n from M0hamined's theolo~; is needed to establish the incalculahle debt owed by the i~ modern world to the life and example of this hu!nan, to le rant and inspired prophet. N o t only chivalry, but also property

" rights and decent treatment Of w0men, stem from his explicit instructions. In an age (vhen Eurol)e scorned and tised these • fountains"bf iniqu!ty as chattels and brood mares, ~Iohainmed inculcated tenderness and legal protection. Nor were thesuc- ceeding Moslem w a r s - - a s e a r l y his tor ians so ignorantly-insisted waged to eiaforce the creedT. . .and for centuries afterward the Eastern conquerors allowed to the Christians complete freedom of religion and domestic custom. All this while the Europeans were torturing and slaying One an0ther for the sake of Sectarian hate!

"When the leaves .of the judgment book unfold. J\bou: ben Wells' name will not lead all the rest as one.who did even bare justice to his fellowmen.":. (The ChiCago Daily News, August 23~, 1938.).

T h e - P r o g r e s s o f I s l a m " -

"Among numerous old and erroneous ideas whichexist in missidnary and religious thou~ht~ there i s t h e o n e that I s l am" ~ is a static religion. "Moslem fatalism prompts the exagget:ated conviction that the Islamic people are apathetic and ahnOst ira-


possible to penetrate, thougll not dangerous from the offensive point of view. The real situation is quite different. Islam

: is On the inarch, and is advancing everywhere, silently but constantly.

It is a false idea that the tremendous blows hurled by Christianity at the followers of the Crescent i n t h e nine centuries of armed struggie which bear the glorious names of Poitiers, the Crusades, Vienna. and Lepanto, present perma- nently insurmountable barriers. Is lam has already driven beyond'the Straits of Gibralter and almost beyohd the Bosphorus. Today the.Moslems advanc%again to the conquest of Europe and the world: They no longer use arms, bu[ peacefully and insinuating .way s , and Europe and :America, which are by

h e r e d i t y Christian. seem ready to fall prey to the propaganda of ~,~elaammed." . . . . -

• ( T h e Moslem Wor ld )

" . W h y w e s h o u l d n o t e a t p o r k : : - " " .

It_is a plain truth that food exercises an enormous influence upon. humaii health..physically, morally, and spiritually. This. is the ~uiding principle underlying the Islamic com- mandment relative t~.~ the law ful and unlawful food. The Holy Ol l l - a n s a y s . ' " " . " " . : ~ ._ E a t t hose th tnq , t l m t are I, u rc -a~ td y o u w i l l be • enabl?d to ac t r l g h t e o u s l 3 . -(XXXIII-51) In other words,

: we are enjoined upon to eat all those things which are not only conducive to our physical health but create in us fine moral qualities. On the other hand, we are prohibited from eating certainthings which are injurious tdbur-he/dth and character• For example animals that die of themselves and meat in which

" blood is soaked are prohibited by Islam to be Used as articles o f f;ood because the)- contain several kinds Of poison and are 0b~,iously Unfit to b e .use d as human food for the reasons stated above.

" ci. he T flesh of swine is prohibited on similar grounds• It engenders many kinds of diseases. It is the flesh of an animal that 'loves filth, and is given, to. an unnatural habit which is not to be found in a ny other animal. :The use of this flesh is, therefore, harmful both tO health and morals,-but its effects

- : a r e not directly traceaMe,, people have not So far appreciated the harm which is done by it. I am sure. however, that the day is not far when the-flesh of swine will be condemned as an article of food." (True Islam) " • - •

2

. • °


Recently we came across a book by a physician, Dr. E . B. Foole of New York. who fully agrees with us in the above theory. H e writes in his book, ,,Disease---Its Causes., Preven- tion and Cure" on pages 56-59~

',One of the most common causes Of blood impurities is the use of pork. It has been said that things were created fo r some wise purpose. This is undoubtedly/ true but hogs weree never m a d e t o eat. We r e a d t h a t Christ used them t o d r o w n devils; they can .never be appropriated to a more beneficent use. As an art icle of diet, pork exerts a most pernicious influence on the lSlood, overloading it w i t h carbonic acid gas and filling it with sc ro fu la . The hog/is not a healthy animal. :Erom its birth it is an invetera tegormandizer and to satisfy its eternal craving for food, everything.in field or g~tter, ho~'ever filthy, finds lodgment in its,capaciot~s stomach. It eatsifilth and wal- lows in its filth ~ind ~s itself but a living mass o f filth. When. therefore, it is rememberett th~/t all our limbs a n d organs h a v e been picked up from our plates w h a t l~ork-eater will felicitate himself with the reflection that , according to physiological teachings, he is physically, part h o g . . . . "

Press Notices CLEVELAND PLAIN DEALER

Monday, March 21; 1938

M O H A M M E D A N H E R E TO P R O - CLAIM P E A C E AMONG

A L L F A I T H S

Sufi Mutiur Rahman Bengalee, wear- ing a t u r b a n . a n d beard which distin: guished him as a loyal .Mohammedan, was in the city yesterday- for a series of lectures which will deal with .the Ahmefliyya movement . in. "Islam. of which he is a leading representative.

Sufi Bengalee says his missidn is to proclaim peace among all religions and reconcile the man.made differences which, have corrupted the faiths. He is speaking at the invitation of Cleveland Mohammedans at 2491 E. 55 th Street from tonight . through T h u r s d a y n l g h t .

The Amadiyya movement in Islam has ~ ~ 2,000,000 adherents t h r o u g h o u t t h e : world, :according to Sufi Bengalee . He is touring t h e United. Statds .seeking to give the message of Islam. to remove misunderstanding and t o build, feelings

/ o f mutual unders tanding and respe~'t. "Our differences with Christ ians are

not so great as the ignorance of people with regard to the .differences," he safd. '%Ve agree in more things ~ than we. disagree." " "

i n his 'address last n i g h t o n "'Science i -and Religion," Sufi Bengalee said:

" .Religion i s based o n the word o f - i God, whereas science is Founded on the- " !

"work o f God. The word Of God is the i direct revelation of God ; the work' of .- God in an indirhct revelation .to man through nature and the creation. " . i

j

T H E M O S L E M S U N R I S E 2 5

"Rel igion is the way . by whiizh to know God, or the way to make spiri tual- progress , and science is that sys temat ic body of knowledge whit~h w e mayacqu i r e by s tudy of the laws of nature.

"Sc i ence aml religion, i u s t e a d - o f b e - ing in- :onf l ic t , are in t h e i r . t r u e light seen to be each the complement of. tlle other ." •

SIOUX CITY JOURNAL

J u n e 7, 1 9 3 8

M I S S I O N A R Y O F I S L A M T A L K S " "- TO A U D I E N ' C E I t E R E

Stiff M. R . B e n g a l e e of Chicago, mis- s iona ry of Islam, spoke wi th a quiet

So asser ts Sufi Mut iur R a h m a n Ben- galee, d i rec tor of the Ahmad iyya movement of Islam in America, who is a visi tor w i t h fr iends -west .of Stanley. The Surf will speak on "Wor l d Prob- lems and H o w to Solve Them," at the M e m o r i a l Building: in Stanley, F r iday evening, June 17.

In June, 1935, the Sufi v i s i t e d S t a n l e y , and made a las t lng, impress ion upon all with whom he came in contact .

The Suf i , who makes a s t r ik ing ap- .. _pearance in his nati~'e cos tume, sea ~

green turban, bearded countenance and militaristic carriage,.- is a brilliant cou- versat ional is t . He represents Is lam, whictL lie says, i s - the rel igion wrong ly called Mohammedan i sm.

and convincing voice on . - the Solution of world , problems t o 50 persons M o n - day night a t the p u b l i c l ibrary. The

" lecture was sponsored b y the Moslem. "brotherhood of Sioux.Ci ty .

Sufi Bengalee was int roduced hy D e r - wish Rameden of Sioux City. H e descr ibed the d is turb ing forces of the wor ldmin te rna t iona l hosti l i ty, economic and rel igious str ife, race pre judice and resul t ing misery and s u f f e r i n g I a n d sa id

A t t r i bu t ing t k e advancement of women • to his. .religion, which "es tabl ishes the equa l i ty -o f both sexes sa feguard ing their, r ights and l ibert ies and ra i s ing t he i r s t a t u s , " , t h e leader expla ined Is- lam now h a s 80,000,000 members in In- dia , and 400,000,000 in the world. It is h i s work to promote its g rowth in Amer ica b y e x p l a i n i n g its doctr ines and endeavor ing t o - i m p l a n t a sympathe t ic under s t and ing of or iental pk'bples .. and

t h a t ' on ly the removal o f . misunder - . . . . the i r proMems. • s t and ings would p rowde a solution. . .

" "_Saying that . eas t a n d wes t mus t be Five ]Languages Spoken united, he descr ibed the evolution of

Sufi B e n g a l e e was born in Bengal, the modern wo ' r ld as t ow a r d tha t o f a India. H e "was educated in the univer- large .city in which nat ions .would be- s i t ies o f Calcut ta: ;and P u n j a b . - H e - o b -

-come members 0f a world family. Re- " ta ined his inas ter ' s degree f rom Punjab .

" ~garding. rel igious d i f ferences , h e sa id " . - ni iss ionaries should desc r ibe the excel- ' H e speaks f iVe ia t i guages . • -

Whi le a s tudent ifi Calcutta, he d e d i - lence of the i r rel igions not cri t icize cated h is ' l i fe to t h e s e r v i c e of humanity. others . Is lam, .he said. stood for uni-

In .1928 lie was se lec ted b y l e a d e r s of versal, brotl~erhood and recogn ized-a l l

. such s p i r i t u a l , guides as Abraham. the Is lam m o v e m e n t to represent them - i n t h e Un i t ed . S t a t e s , Headqua r t e r s for

J e s u s / B u d d h a and Confucius . the religion a r e at Quadian, Punjab , India. H e t raveled in the Uni ted S ta te s

S T A N L E Y S U N " °" . . . . . ex tens ive ly unti l 1935, w h e n he re turned Friday, June 17, 1938 to his homeland and came hack to

I S L A M L E A D E R ' W I L L -BE A m e r i c a - t h e s e c o n d time. in D e c . 1936, • hav ing m a d e a n e~ tens ive . t r i p a round

S P E A K E R A T M E M O R I A L the w o r l d . " B U I L D I N G F R I D A Y E V E . "

A s ' a devout Moslem, r e l i g i o n is his " I s lam k a s | l i b e r a t e d women." pa ramoun t interest . A self s ty led ' : : i t i -

/


zen of the worhl," he is enthusiastic in his support of worht peace.

Unhappiness Found When asked if the people of India are

• Ixappy, he replied, "People all over the world are unhappy. The world is pass- ing thr0ugh chaos and confusion. Unti l we have passed thz;ough t h i s turmoil, into a new order, there will be no gen- - eral happiness. -It is h i s .be l i e f tha t Islam is the answer t o the world ills - and Will control the new order~

Mahatmi Ghandi is misunderstood by the Wes t e rn world. He be l ieves he is rated tOO high by Americans because he is only one of the leaders in India.

The Indian leader .is a student of , economics. "At present, under the e x -

;sting economic setup, the problem is lack 0f proper distr lbutiori of wealth," he Said when queried. Under Isl:im the economic system provides a..wlde, even and jUSt distribution, h e dezlared. It is ~not communistic, because it-believes in priyate 'ownershlp,~" and it is not capitalist!c, because it tends to distribute.

• large individual holdings.

labor, ~;bicb must pay this interest through its elI.rts, staml a chance to lose.

THE M I N O T DALLY NEWS June 16, .1938

S Y I ~ I A N C O M M U N I T Y I N M O U N T R A I L H A S L E A D E R

O F I S L A M A S G U E S T '

Stanley; N~ D . i J t m e 16--The Syrian community" of Ross, west of Stanley, h a s a guest. He i s S u f i Mut lur Rah- man. PJengalee, Chicago,. pictured here, who is di rector in A m e r i c a of the Ahmad iyya movement o f Islam.

His present, visit to the .Mohanunedan ' group .here is h i s first since June,- 1935 . . . . . S u f i Ygcngalee .wears eastern costtune as he appears on the streets iri S t a n l @ . - or v i s i t s a m o n g t h e people of the Syrian colony. His tu rban is o f sea green: His b e a r i n g i s dignified; l i is carriage erect. He s p e a k s scholarly.- English, and a number of persons Who have engaged .in eonx.ersatlon with him this " i week h a v e f0UUrd him. ready a n d witt3-, i

S p e a k s - F r i d a y Night . Principles Re,:0mmended Friday night he will address a p u b l i c . !

Three economic pr inc ip les recom- . . . . m e e t i n g a t : t h e Memorial bui lding-dis ,

mended by Islm, according t o their cussing '%Vorld Problems' and How to

leader a re : " Solve Them." He styles &imself a 1. Inher i tance - - The property of a

"citizen of the world." He speaks five person is d i s t r i b u t e d - a m o n g all h i s - • - c h i l d r e n a n d a large circle of relatives, - l anguages . .~ • . so tha t in 2 o r 3 generations, even the T h e sufi relates tha t h e - w a s b o r n i n . largest estate will have been parceled " Bengal, India, that he was educated in out into a group of small holdings. This universities o f Calcutta and P u n j a b , - would t e n d t 6 b reak capitalism,.ke said.. t h a t long a g o he vowed- t o dedicate

2. The Zakal system. Under this ~system, 2 ~ per cent tax

i s levied per annum .on al l - surplus wealtk in any fo rm, and i s distributed for the poor -and needS-. The tax is .:01- leered bv the g~avernment but mavl n o t be spent f0r"gox;ernmental purpo'ses. "

3. Interest is banned, under the- in~ terest system, capital always gains Sufi Bengalee pointed ouL In explaining the demerits Of the in te res t s y s t e m a s it affects labor, he said a capitalist is

his . l i f e to the service of ht/manity~ In ~ :~ 1928, he: says, he -was selected b y leac of I s l a m tO represent t h e i r Ahmadi movement in Ainer ica: H e the.reafter traveled extensively Over the U n i t e d i s t a tes unt ' i t 1935, when he re turned , t o . . India. He made h is . second trip to-: America in December; 1936. ._

-.The Ahmadiyya movement, . which he - represents, is on e founded by Hazra t Mir-za Ghulam Ahmad, considered a - messiah amorig his followers. Its o b - : i

always protected by interest, and .only jectives., are a re- interpretat ion of t h e -

teaching of the K o r a n . a n d establishment of peace throut t h e world. Haz- rat Ahmad died in 1908, but his work is being, carried .on by Hazrat Mirza

" Baschirud-Din * I a h m u d Ahmad, under whose leadet~ship missions a re"be ing established in many nations~

T H E M O S L E M S U N R I S E - . 2 7

to its ills, he declares, is Islam.

S a y s G a n d h i Overrated

From the standpoint of economi.:s, he asserts, the present problem of the world is lack of .proper distribution of wealth. As a sOlution he r ecom-

. mends, not communism, but a. System 0f . . Intoxicants Opposed , . pri~:ate ownership under which • (1)

Doctrines of the : I s l am f a i t h as in: e s t a t e s would be d i s t r i b u t e d w i d e h " terpreted by Ahmadiyya include: (a) - (being. divided at a man's death rather Liberation o f .women and equali ty o f . than • kept intact)i; (2) "al l : sur@!us the s e x e s ; (b) prohibition of all i n - wealth would be taxed two and b'tie- toxicants; ( c ) s o l u t i o n o f . economic half peri .cent Per annum to provide ..

• problems; (d). furnishing o f h u m a n i t y : f u n d s for distribution to the poor; (3) wi th a noble Sys temof practical, ethi=s; -- banning of interest. : . . - ~e):'promotion of•science andeducat i6n. . Bengalee expresses the " view • thai " The movement advocates es tabl ishment " M0handas K . G a n d h i is overrated by of true d e m o c r a c y " a n d universal Amerlcans. Gandhi, who- is a H i n d u , b ro therhood-wi thou t any d iscr imina- . , is said b y the. sufi t o - b e only one tion of caste, creed, Color o r countD'-" of the l eaders in India today. .

Bengalee :has written a book. "The ~ .- Th e Syrians of Mountrail county are Life of Mohamet," and h e is editor o f :farmers l iv ing both n o r t h and south a magazine of the Islam faith.in Amer- . . . of ROSS.-, T h e r e a r e a few" also in the ica, which is called t h e M b s i e m Sun- adja:cent:county Of BurI~e. They settled r i s e . . . . . . . in. this ~.area 25 ye_ars o r , m o r e ago.

• i~::~ !i : i~ !il, I . !

i ii!i!i ! !iii i!!il !ii!i! i ~ ii~i: ~ii ~ • ; ! i i


Islam, A Universal: Religion

. .cess of Islam", writes Arnold~ "was the.simplicity of the Mus-

° ' B y • . , . . • .

~ M a u l v i A b d u l K a r e e m , B .A.M.I .C . : - R e t i r e d I n s p e c t 0 r o f S c h o o l s , Benga l i I n d i a -

U n i v e r s a l i t y o f I s l a m '. " " il

Isla~n laid the foundation of 6niversalism in religion..This :,in fact is its most distinctive feature. Islam is as.wide in i t s conception as liumanity. It is iiot"meant for 0ne people; or f o r : one age, or for one countrx. The very first verse of theQuran proclaims the oneness of all people. There God has been de- i scribed as "Rabbul Alamin", the Creator,~the Nourisher and !! the Guide of all, and not of any particular people. Nowhere has it been stated tha t God is Rabbut-Moslenin, the Lord of the ! Moslems o n l y . "Sm'elv those who believe and those who are

. / ~ ,

Jews and the Chrtstmns, and the Sabians, whoever believes: !! in. God attd the Last Day aftd doei~ flood, the3: shalli have theh- :i rezt, ard from the ir Lord and there is -no f ear fbr them., nor !! shall- they " , "" grtc~e. (AI-Quran). '"

S i m p l i c i t y o f I s lam / -' .:

Another distinctive f.eature of Islam is its simplicity.i I ts -~ ,teaching is no extant in parableS and myths. There is no th ing il mysterious, nothinff irrational, nothing:impra&iCal, n0thing un- attainable in it. It strongly appeals tO the intellect as-well as. to the natural sentiments Of human beings. -It. is in perfect harmony with science and nJay be said to have been writ large ::: on the face of Nature, from the gigantic sun tO the tiniest • b l a d e i ! of grass: According to Islam every atom in the:universe, While !i maintaining the general equilibriuna,, is incessantl ,3 busY, Dr0-' clamung that sulmussxon-to the VV fll of the Ahmght 'God is the onlyrel igion throughout the universe. \V]mt scientists call Laws of Nature is, in religious phraseology, the ~Vill of the 2

• . . . . / . . . f . "- ~ " . . • . Lord, whlch nlay be/read in,, His Book of N a t u r e . -? "Foremost among, the causds that contributed to the suc-

I


l i m creed. There is no God but God ; Mtlhammad is the apostle of God. Assent to these-two simple doctrines is all that:is de- manded o f the convert. This simple creed demands no great trial, of faith and is within the compass of the meanest intelli-

.. gence. Unencunabered by-the01ogical subtleties it may be ex- pounded by any, even the most unve r sed in theological expres- sion." "A creed so.precise, so s tr ipped of al l theological com- plexities and consequently so accessible to the-ordinary under- " " * " 1 " 3 ' " " " " " " " ° " * ' - s tanding , observes Professor Montel , . might be expected to

possess, and does indee d possess; a marvellous power of win- n m g its way into the conscien_ces o f men?'

C a t h o l i c i t y o f I s l a m . " --

I n i t s catholicity Islatn Stands a l together unrivalled.. .It- ' looks upon all people as members of ione family. • I t aims at

creating anaitvaiad good understanding among the followers of various persuasmns. I t prohibits its followers f r o m - t a k i n g pride. in race. colour or count-ry. T h e Moslems. all the wor ld over are 'knit .tOgether bv a -common bond Of brothei'ho0dl Slaves become kings and king's condescend to stand in prayer shoulder t o shoulder with beggars in rags.

Islam is not mere prayet'-'i or fastin~ or observance Of so many other.rites and rituals. It is in fact p lay ing the game of l i fe as Hazra t Muhammad played-iL at tending to the duties " towards God and man and leading.a Vlrtuous:life~ " I t is not rigliteoitsness that you.. turn your faces towai 'ds t h e east and

• the west , but ri.qhteousness is thiS that one shall believe in God attd the Las t Dav and ttic A n g e l s and the Book attd the Pro- phets, and clive a~a3, weal th .ore o f l o r e f o r H i m to tlte 1.iear o f k i n a n d the.orphans aim tlie :needy and the zt:a3!-farers and the

" beggars and f o r the emancipation o f the captive's. and keep up pra3,.er and pay the poor ,'ate, and the performers, o f their promise when, the~,, make a promise and-the pat ient in distress . _ and a f f l i c t i o n . . [ . these are the~, z~iho a r e : t r u e a n d these are they who are p~ou . . . . ' . . " -' . . . . . .: . . . .

T o l e r a t i o n o f I s l a m . . - " - • . - , - . . ] • .

It is nothinff but a t raVestvnf truth to say !ha t Islam i s a h intolerant religion.: i s l am: teach~s . tha t :ever ) -person- is :- an~ swerable only.~o God . for his religious beiiefs,, and noOne .has a r ight to question, :far less topersecute , another ~for his faith. In an age of extreme religious intolerance .and absence of

- b r o a d - m i n d e d n e s s -in. religious matters :when persecut ion for


beliefs was reg'arded as a religious duty. it was the Prophet of Islam who. for the firsV time in the h~storv of the world, not only_ enunciated and preached the pri.nciple of "no compulsion in religion." but also always lwactised it himself an(/ insisted upon his followers to do the same. !-Ie strict l'~r prohibited forcible conversion, proclaiming "La ileraha fiddil;", "'let there i,e no compulsion m "ct (lton. The Ouranic injunction enjoin- inff the M o s l e m s t o s a y to n~)n.Moslems, "'Altd ttttlo you "(,ottr religion and Hltlo mr" In. 3, reli(libn.", unmistakabh, deinonstrates the tolerance Of Islam. I "'If your Lord had ]~leased sin:ely .all /hose ~uho are in t h e eartlr'z~,ould have believed, all o f them. H"ill y o u then force men till they hecomi, t)ettez" "" rs.:'~" ( A I ~ Quran) . I t i s o n record that t h e lSrophet once accommodated in his o~wn mosqtle a Christian deputation from Naj ran and permitted them to offer their prayers with the r inging o f bells within the mosque. -

The ])]-ophet o f Islam declared that l)eol)le would not be l)unished in th i s wor ld fo r their disbelief Or erronet)us belief,

• and he strongly disapl)roved of all kinds Of religions l)ersecn- tion. H e r e s y was condemlled, but even apostasy was not pun- i s h e d . - I s l a m ~goes so far as to l)ermi.t a Moslem.nbt only to dine with a non-Moslem-but even Io have as his wife a nort- Moslem. such as a J ew or a Christ ian, and to allow h e r to continue to follow hcr own faith if she cannot be persuaded to accept Islam. No other religi0n.tolerates such close association of its followers with the followers of a different faith.

T h e r e is absolutely, no foundation f o r t h e allegation that Is lam-was propagated w i t h - " t h e Quran i n one hand and t h e sxx~or¢l in the other". The l)rophets and patr iarchs of old had sanctioned the use Of arms fo r the sake of religion. Thei r followers ~Celt no hesi ta t ion in unsheathing the sword for indis- criminate slaughtei- of their religions opponents. T h e terrible nmssacre of and 1)y . the Jews and the Christians-in Eurol)ean countries are too well-known to need detailed description. I t was the Prophet of Is lain who fo1" the-first time in the history o f the world, put a check on such abuse of arms by strictly re- stricting their use to defensive purposes, absolutely forbidding its use for the conversion of non2Moslems. . I t is-true that he had to. fight, l)ut all the wars t ha t he. fought were defensix,e wars, for self~prescrVation, fo r the protection of the .lives and p rope r t i e so f Muslims, and for ward ing off t h e cons tant on- slaught of Arhb idolators on Islam. Ouran repeatedly proclaims perfect freedom in the mat ter of conscience. "'And say:


Ihe truth, is from. YOre" Lord, so &:t him then who will, I,clieva; -h'l him,. who.please disbelic~vc. "" (Al-Ouran).-

- The universal toleration which Islam preached was lint • into actual practice-by protecting the life and property of the

f011owers of other religions in the same manner as was done in the .case of .Moslems. In all Moslem countries n0n-Moslems have MI along been safe-and secure: It was stated by .the Prophet in a proclamation. "To. the Christians of. Najran and the surromMing..territories the security, of God and the pledge of h i s Prophet are extended for: their lives, their, religion and their property; there shall be no int/erference with the practice of, their faith or-their observances: nor anv ,change in their rights and privileges: no bishop shall he removed from his bishopric, n o r a n y monk from his monastery, nor any priest flZom his priesthood, and thev shall continue to enjoyeverything great and.small, as lmretofore : no image or cross shall be des, troyed." The Zoroastrians in Arabia were granted similar

concessions: they were entirely free in the possession of their fire-temples as well:as the properties attached to them. The "existence of many sects of Christians:in countries that were

for centuries under Moslem. rule is an abiding testimony to the great toleration they enjoyed. The powerful Moslem rulers could have swept :away christianity from their dominions, as

Ferdinand andIsahella drove Islam out of Spain, or Louis XIV nmde Protestantism penal in France or the Jews were kept out

" o f England for over three centuries. The history o f Islam does not record any instance ofcruel persectition such as that Of Hypatia Or Bruno or Galileo, and its pages have not been soiled by anything like the records of h0rribleinquisitionS in- stituted by the Popes and.potentates of Europe. In fact, the earl/: Moslems set an example O f tolerance towards the Jews and theChristians, who enjoyed a measure of toleration the like of which was not to he found anywhere in the world until quite modern times. In the eyes of-!slalnic Law. the Moslem and non-Moslem subjects are equal. The first Kh.alifa. Hazrat Abu Bakar, issued a proclamation ~mranteeing the lives, liber- -ties and properties of Christians,. who were not prevented from ringing their-bells and taking out their crosses. The next Khalifa. Hazrat Omar, after the conquest, of Egypt, scrupu- lously preserved intact the properties dedicated to the Christ- ians and Continued the allowance granted by the former Gov- ernment for the support of. priests. The fourth Khalifa, Hazrat All; paCticularly enjo inedthe protection o f the rights of the

32 T H E M O S L E M S U N R i S ~

" Z i m m e s " (non-Moslem cit izens) in his tes tament to his son, Haz ra t Hossainl the m a r t y r of Kerbala , i n t h e fol lowing words , "The i r life is nay life, t he i r b lood is my blood and t h e i r h o n o u r is m y honour. See tha t none ill-treats them, f0r they a r e your "Z imma" , responsibility f r o m God?'

I t w i l l be a surpr ise to those who have been prejudiced by malicious critics of Islam, to learn- tha t 2/loslem rulers of ten had clmrches built for the Chris t ian races •under t h e i r rulel Khalid-al :Qaori , the governor- o f Arab ia and Pers ian Iraq, built a Church for his mother : who was a Christ ian, t o . ~ 0 r s h i p - . in. h i the rei~a o f 'AI -Mahdi ; a church was erected at Bagh- dad for the use .of thc Chr i s t i an prisoners who had: bcim taken ." captive du r ing the numerous canipaigns agains t the Byzant ine ~. Empire. ,In t h e reign o f Harun-e l -Rashid , a church was built - a t Baghdad for a S imi lar purpose, and a nmgnificent c h u r c h " was ltuilt at Babylon in which the bodies of Prophets D a n i e l and l~zekiel:wefeTenshrined. A 1 M a m u n gave general permis- " s t u n to erect Churches mad in his empire t h e r e w..ere eleven -" thousand Chris t ian churches.-besidtes hmMreds of Synagog, xles and fireqtemples.i The Nes tor ian Pat iarch . I sh0 Y a h b I I I . also bore witness' to .Islam's to le ra t ion . • H e wrote ' " T h e Arabs to w h o m God has given ~/t this t ime the gove rnmen t o f the worlcl do no t ersecute the Chris t ian reli ~ion: on the . . . . . P - . g . contrary, they .. favour, it, honour o u r priests and t h e Saints of : the .Lor-d , an£t confer benefits o n c h u r c h e s and monas te r ies . "" "

Islamic Formulas and

' Express ions r , ' . : . . -

• La-llah a : i l l a l l a h o M u h a m n m d u r Rosoolullah. .( There is none W Ol"thy of Worship but Allah and M U -

: H A M M A D is His Prophet . " . . . .

~2. i :~ A s h h a d u alia ilahfi.i illallahu w a h d a h o l a s h a r e e k a - ' lahoo wa ashhadu a n n a M u h a i m n a d a n adbohu wa

• : i : :. R a s 0 o l u h . . •

" I bear .wi tness t h a t t he re is none woi~th - of w ' • : - . . . . . . _ y orsha0 • h u t Allah One wi thout a :pa r tne r : and I bear Wit 2

n e s s that . -MUt IAMMAD. iis" His servant a n d : ~ Phophet .

3. B i s m i l l a h . - : * S a i d b e f o r e ea t in f f , d r i n k i n g o r s t a r t i n g a n y t h i n g ,

• . - . . .

- ( I n t h e N a m e o f A l l a h . ) . : , . . ° . ]

2. A l h a m d u l i l l a h . . . . . . . . .: -

All- p r a i s e b e l o n g s t o A l l a h . : :( I n a n s w e r t o " h o w a r e y o u ; " a f t e r e a t i n g o r d r i n k i n g : a n d w h e n y o u , h e a r - , S o m e g o o d n e w s . ) . . - . . . . . . . . . ~

5. - A s s a l a m o A l a i k u m . " . " . - : . • - - " -

•Sa id i n s t e a d o f g o o d m o r n i n g ; g 0 o d b y e , a n d so f o r t h . -: ( P e a c e lm u n t o you. . ) - . : . . : . . . . . . . .

• . . - . . .

6 . W a A l a i k n n m s s a l a m . :-

7. A l l a h u - A k b a r . . " - . . . . . - -

T o - s t a r t i , r a v e r s a n d cal l t o w a y e r . . ( G o d i s M o s t "-" - * v , reat.)" . : - . . . . . . . -

. . . . . - . f

8. l n s h a - A l l a h . . " 7! . " . " • ' . -

..

g o o d r e w a r d f iw t " _ ;- "

10. " K a s s a r a l l a h u K h a i r a k u m . ( . . . . . . " . - - . , -

A n o t h e r p h a s e u s e d i n s t e a d o f . T h a n k . y o u . . - ( M a y A l l a h I n c r e a s e g o o d t h i n g s f 0 r you.-) . . . " . " :

11. g a b b a i k . " - • • -:- S a i d in r e p l y , t o t h e c~tll. " - (Her-6 .1 a m 2 ) "

] ~ - 4

. - . . .

12. L a h a u l a W a l a - q u w w a t a i l ia b i l l ah i l M y y i l a z e e m l - S a i d ( I ) t o e x p r e s s o n e ' s . w e a k n e s s : ( 2 ) a f t e r : y a w n - ,

i n g ; ( 3 ) a n d t o a v o i d b a d i n f l uence . ( T h e r e is n o p o w e r = t o s h u n evil o r a t t a i n g o o d i n A l l a h t h e

L . : .

H i g h , t h e - G r e a t . ' " - : - . : -." " - : : " • : . - • " • ' ' ." . . . . . i ' . . ' •

.13~ S a l l a l l a h U a l a i h i W a s a i i m n l " : : . . : . . . . . ~ i : .. S a i d w i t h . t h e n a m e s o f t h e M a s t e r , P r o p h e t M U -

. :~ 14. A s t h g h f i r t l l l a h l " , " " ' : - : " - . . - ,

I a s k f o r g i v e n e s s . o f G o d . : i : : : - ~ : : = : : : ' ; i - ~

" . - .

Zabe Perfume Co. 5512 Kinsman Rd., Cleveland, Ohio

PHONE WOODBINE B637

Manufacturer, Importers & Exporters of High Quality Toilet Preparations

PERFUMES FACE POWDER HAIR GROWER in every odor " LIPSTICK ~. . HAIR DYE

CREAMS ROUGE (all shades). . o f all i ind (in ell shades) HAIR REMOVER

DEODORANT BEAUTY CLAY (odorless)

For large order we put. up all cosmetics under your own f f ade name. Gold or Silver embossed seal in desired color~ with Lithographed label.

AGENTS REQUIRED

Write for particulars;

Books for Oriental Scholars I n t e r e s t e d i n - ~

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

The Holy Q u r a n , Pa r t l . . . . . . . . . . . . . . . . . . . . . . . . . . . . ~2.00 (Eng l i sh t ransla t ion with commenta ry )

The Teachings of I s l a m : English Cloth . . . . . . . . . . . . . . 1.00 Do. P a p e r . . . . ................................ 50

The Js lamic Mode of Worsh ip ( i l l u s t r a t e d ) . . . . . . . . . . . ~ .50 The T r u e I s lam . . . . . . . . . . . . . . . . . . . . - - . ! . . - . . . . . . . 2.00 A h m a d i y y a Movement . . . . . . . . . . . 1.00 A Presen t to the Pr ince o f Wa le s . • 1.00 ;A Short Li fe of A h m a d . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1.00 Ex t r ac t s f rom the Ho ly Quran and t h e Sayings of the

H o l y P rophe t M u h a m m a d . . . - . . . . . . . . . . . . . . . . . 1.25 Li fe and Teachings o f the Holy Prophe t M u h a m m a d . . . 2 5 ~ Iuhammad , the L ibe ra to r of W o m e n . . . . . . . . . . . . . . . . . 25

To be had f r o m - -

Ahmadiyya Movement in Islam 56 Eas t Congress S t r ee t

Sui te 1307 C H I C A G O , I L L "

" 1 [ ' , ,

7 ,

~1.88,, 8.190 & j~,, ~ &-'~l ~l thi= moslem sunrise ahmadiyya movement "['he...

Documents