leaders had stilled the sweet savors of the Spirit of God (Jesus) and they
ceased to stream across the world, and the darkness of ignorance and
bigotry and of actions that were displeasing to God, encompassed the
earth, then the dawn of hope shone out and the Divine spring drew on; a
cloud of mercy overspread the world, and out of the regions of grace the
fecund winds began to blow. In the sign of Muhammad, the Sun of Truth rose
over Ya_th_rib (Medina) and the Hijaz and cast across the universe the
lights of eternal glory. Then the earth of human potentialities was
transformed, and the words "The earth shall shine with the light of her
Lord,"(57) were fulfilled. The old world turned new again, and its dead
body rose into abundant life. Then tyranny and ignorance were overthrown,
and towering palaces of knowledge and justice were reared in their place.
A sea of enlightenment thundered, and science cast down its rays. The
savage peoples of the Hijaz, before that Flame of supreme Prophethood was
lit in the lamp of Mecca, were the most brutish and benighted of all the
peoples of the earth. In all the histories, their depraved and vicious
practices, their ferocity and their constant feuds, are a matter of
record. In those days the civilized peoples of the world did not even
consider the Arab tribes of Mecca and Medina as human beings. And yet,
after the Light of the World rose over them, they were--because of the
education bestowed on them by that Mine of perfections, that Focal Center
of Revelation, and the blessings vouchsafed by the Divine Law--within a
brief interval gathered into the shelter of the principle of Divine
oneness. This brutish people then attained such a high degree of human
perfection and civilization that all their contemporaries marveled at
them. Those very peoples who had always mocked the Arabs and held them up
to ridicule as a breed devoid of judgment, now eagerly sought them out,
visiting their countries to acquire enlightenment and culture, technical
skills, statecraft, arts and sciences.
Observe the influence on material situations of that training which is
inculcated by the true Educator. Here were tribes so benighted and untamed
that during the period of the Jahiliyyih they would bury their
seven-year-old daughters alive--an act which even an animal, let alone a
human being, would hate and shrink from but which they in their extreme
degradation considered the ultimate expression of honor and devotion to
principle--and this darkened people, thanks to the manifest teachings of
that great Personage, advanced to such a degree that after they conquered
Egypt, Syria and its capital Damascus, Chaldea, Mesopotamia and Iran, they
came to administer single-handedly whatever matters were of major
importance in four main regions of the globe.
The Arabs then excelled all the peoples of the world in science and the
arts, in industry and invention, in philosophy, government and moral
character. And truly, the rise of this brutish and despicable element, in
such a short interval, to the supreme heights of human perfection, is the
greatest demonstration of the rightfulness of the Lord Muhammad's
Prophethood.
In the early ages of Islam the peoples of Europe acquired the sciences and
arts of civilization from Islam as practiced by the inhabitants of
Andalusia. A careful and thorough investigation of the historical record
will establish the fact that the major part of the civilization of Europe
is derived from Islam; for all the writings of Muslim scholars and divines
and philosophers were gradually collected in Europe and were with the most
painstaking care weighed and debated at academic gatherings and in the
centers of learning, after which their valued contents would be put to
use. Today, numerous copies of the works of Muslim scholars which are not
to be found in Islamic countries, are available in the libraries of
Europe. Furthermore, the laws and principles current in all European
countries are derived to a considerable degree and indeed virtually in
their entirety from the works on jurisprudence and the legal decision of
Muslim theologians. Were it not for the fear of unduly lengthening the
present text, We would cite these borrowings one by one.
The beginnings of European civilization date from the seventh century of
the Muslim era. The particulars were these: toward the end of the fifth
century of the hegira, the Pope or Head of Christendom set up a great hue
and cry over the fact that places sacred to the Christians, such as
Jerusalem, Bethlehem and Nazareth, had fallen under Muslim rule, and he
stirred up the kings and the commoners of Europe to undertake what he
considered a holy war. His impassioned outcry waxed so loud that all the
countries of Europe responded, and crusading kings at the head of
innumerable hosts passed over the Sea of Marmara and made their way to the
continent of Asia. In those days the Fatimid caliphs ruled over Egypt and
some countries of the West, and most of the time the kings of Syria, that
is the Saljuqs, were subject to them as well. Briefly, the kings of the
West with their unnumbered armies fell upon Syria and Egypt, and there was
continuous warfare between the Syrian rulers and those of Europe for a
period of two hundred and three years. Reinforcements were always coming
in from Europe, and time and time again the Western rulers stormed and
took over every castle in Syria, and as often, the kings of Islam
delivered them out of their hands. Finally Saladin, in the year 693 A.H.,
drove the European kings and their armies out of Egypt and off the Syrian
coast. Hopelessly beaten, they went back to Europe. In the course of these
wars of the Crusades, millions of human beings perished. To sum up, from
490 A.H. until 693, kings, commanders and other European leaders
continually came and went between Egypt, Syria and the West, and when in
the end they all returned home, they introduced into Europe whatever they
had observed over two hundred and odd years in Muslim countries as to
government, social development and learning, colleges, schools and the
refinements of living. The civilization of Europe dates from that time.
O people of Persia! How long will your torpor and lethargy last? You were
once the lords of the whole earth; the world was at your beck and call.
How is it that your glory has lapsed and you have fallen from favor now,
and crept away into some corner of oblivion? You were the fountainhead of
learning, the unfailing spring of light for all the earth, how is it that
you are withered now, and quenched, and faint of heart? You who once lit
the world, how is it that you lurk, inert, bemused, in darkness now? Open
your mind's eye, see your great and present need. Rise up and struggle,
seek education, seek enlightenment. Is it meet that a foreign people
should receive from your own forbears its culture and its knowledge, and
that you, their blood, their rightful heirs, should go without? How does
it seem, when your neighbors are at work by day and night with their whole
hearts, providing for their advancement, their honor and prosperity, that
you, in your ignorant fanaticism, are busy only with your quarrels and
antipathies, your indulgences and appetites and empty dreams? Is it
commendable that you should waste and fritter away in apathy the
brilliance that is your birthright, your native competence, your inborn
understanding? Again, We have digressed from Our theme.
Those European intellectuals who are well-informed as to the facts of
Europe's past, and are characterized by truthfulness and a sense of
justice, unanimously acknowledge that in every particular the basic
elements of their civilization are derived from Islam. For example
Draper,(58) the well-known French authority, a writer whose accuracy,
ability and learning are attested by all European scholars, in one of his
best-known works, The Intellectual Development of Europe, has written a
detailed account in this connection, that is, with reference to the
derivation by the peoples of Europe of the fundamentals of civilization
and the bases of progress and well-being from Islam. His account is
exhaustive, and a translation here would unduly lengthen out the present
work and would indeed be irrelevant to Our purpose. If further details are
desired the reader may refer to that text.
In essence, the author shows how the totality of Europe's civilization--its
laws, principles, institutions, its sciences, philosophies, varied
learning, its civilized manners and customs, its literature, art and
industry, its organization, its discipline, its behavior, its commendable
character traits, and even many of the words current in the French
language, derives from the Arabs. One by one, he investigates each of
these elements in detail, even giving the period when each was brought
over from Islam. He describes as well the arrival of the Arabs in the
West, in what is now Spain, and how in a short time they established a
well-developed civilization there, and to what a high degree of excellence
their administrative system and scholarship attained, and how solidly
founded and well regulated were their schools and colleges, where sciences
and philosophy, arts and crafts, were taught; what a high level of
leadership they achieved in the arts of civilization and how many were the
children of Europe's leading families who were sent to attend the schools
of Cordova and Granada, Seville and Toledo to acquire the sciences and
arts of civilized life. He even records that a European named Gerbert came
to the West and enrolled at the University of Cordova in Arab territory,
studied arts and sciences there, and after his return to Europe achieved
such prominence that ultimately he was elevated to the leadership of the
Catholic Church and became the Pope.
The purpose of these references is to establish the fact that the
religions of God are the true source of the spiritual and material
perfections of man, and the fountainhead for all mankind of enlightenment
and beneficial knowledge. If one observes the matter justly it will be
found that all the laws of politics are contained in these few and holy
words:
"And they enjoin what is just, and forbid what is unjust, and speed on in
good works. These are of the righteous."(59) And again: "that there may be
among you a people who invite to the good, and enjoin the just, and forbid
the wrong. These are they with whom it shall be well."(60) And further:
"Verily, God enjoineth justice and the doing of good ... and He forbiddeth
wickedness and oppression. He warneth you that haply ye may be
mindful."(61) And yet again, of the civilizing of human behavior: "Make
due allowances; and enjoin what is just, and withdraw from the
ignorant."(62) And likewise: "...who master their anger, and forgive
others! God loveth the doers of good."(63) And again: "There is no
righteousness in turning your faces toward the East or the West, but he is
righteous who believeth in God, and the last day, and the angels, and the
Scriptures, and the Prophets; who for the love of God disburseth his
wealth to his kindred, and to orphans, and the needy and the wayfarer, and
those who ask, and for ransom; who observeth prayer, and payeth the legal
alms, and who is of those who perform their covenant when they have
covenanted, and are patient under ills and hardships, and in time of
trouble: these are they who are just, and these are they who fear the
Lord."(64) And yet further: "They prefer them before themselves, though
poverty be their own lot."(65) See how these few sacred verses encompass
the highest levels and innermost meanings of civilization and embody all
the excellencies of human character.
By the Lord God, and there is no God but He, even the minutest details of
civilized life derive from the grace of the Prophets of God. What thing of
value to mankind has ever come into being which was not first set forth
either directly or by implication in the Holy Scriptures?
Alas, of what avail is it. When the weapons are in cowards' hands, no
man's life and property are safe, and thieves only grow the stronger.
When, in the same way, a far-from-perfect priesthood acquire control of
affairs, they come down like a massive curtain between the people and the
light of Faith.
Sincerity is the foundation-stone of faith. That is, a religious
individual must disregard his personal desires and seek in whatever way he
can wholeheartedly to serve the public interest; and it is impossible for
a human being to turn aside from his own selfish advantages and sacrifice
his own good for the good of the community except through true religious
faith. For self-love is kneaded into the very clay of man, and it is not
possible that, without any hope of a substantial reward, he should neglect
his own present material good. That individual, however, who puts his
faith in God and believes in the words of God--because he is promised and
certain of a plentiful reward in the next life, and because worldly
benefits as compared to the abiding joy and glory of future planes of
existence are nothing to him--will for the sake of God abandon his own
peace and profit and will freely consecrate his heart and soul to the
common good. "A man, too, there is who selleth his very self out of desire
to please God."(66)
There are some who imagine that an innate sense of human dignity will
prevent man from committing evil actions and insure his spiritual and
material perfection. That is, that an individual who is characterized with
natural intelligence, high resolve, and a driving zeal, will, without any
consideration for the severe punishments consequent on evil acts, or for
the great rewards of righteousness, instinctively refrain from inflicting
harm on his fellow men and will hunger and thirst to do good. And yet, if
we ponder the lessons of history it will become evident that this very
sense of honor and dignity is itself one of the bounties deriving from the
instructions of the Prophets of God. We also observe in infants the signs
of aggression and lawlessness, and that if a child is deprived of a
teacher's instructions his undesirable qualities increase from one moment
to the next. It is therefore clear that the emergence of this natural
sense of human dignity and honor is the result of education. Secondly,
even if we grant for the sake of the argument that instinctive
intelligence and an innate moral quality would prevent wrongdoing, it is
obvious that individuals so characterized are as rare as the philosopher's
stone. An assumption of this sort cannot be validated by mere words, it
must be supported by the facts. Let us see what power in creation impels
the masses toward righteous aims and deeds!
Aside from this, if that rare individual who does exemplify such a faculty
should also become an embodiment of the fear of God, it is certain that
his strivings toward righteousness would be strongly reinforced.
Universal benefits derive from the grace of the Divine religions, for they
lead their true followers to sincerity of intent, to high purpose, to
purity and spotless honor, to surpassing kindness and compassion, to the
keeping of their covenants when they have covenanted, to concern for the
rights of others, to liberality, to justice in every aspect of life, to
humanity and philanthropy, to valor and to unflagging efforts in the
service of mankind. It is religion, to sum up, which produces all human
virtues, and it is these virtues which are the bright candles of
civilization. If a man is not characterized by these excellent qualities,
it is certain that he has never attained to so much as a drop out of the
fathomless river of the waters of life that flows through the teachings of
the Holy Books, nor caught the faintest breath of the fragrant breezes
that blow from the gardens of God; for nothing on earth can be
demonstrated by words alone, and every level of existence is known by its
signs and symbols, and every degree in man's development has its
identifying mark.
The purpose of these statements is to make it abundantly clear that the
Divine religions, the holy precepts, the heavenly teachings, are the
unassailable basis of human happiness, and that the peoples of the world
can hope for no real relief or deliverance without this one great remedy.
This panacea must, however, be administered by a wise and skilled
physician, for in the hands of an incompetent all the cures that the Lord
of men has ever created to heal men's ills could produce no health, and
would on the contrary only destroy the helpless and burden the hearts of
the already afflicted.
That Source of Divine wisdom, that Manifestation of Universal Prophethood
(Muhammad), encouraging mankind to acquire sciences and arts and similar
advantages has commanded them to seek these even in the furthermost
reaches of China; yet the incompetent and caviling doctors forbid this,
offering as their justification the saying, "He who imitates a people is
one of them." They have not even grasped what is meant by the "imitation"
referred to, nor do they know that the Divine religions enjoin upon and
encourage all the faithful to adopt such principles as will conduce to
continuous improvements, and to acquire from other peoples sciences and
arts. Whoever expresses himself to the contrary has never drunk of the
nectar of knowledge and is astray in his own ignorance, groping after the
mirage of his desires.
Judge this aright: which one of these modern developments, whether in
themselves or in their application, is contrary to the Divine
commandments? If they mean the establishment of parliaments, these are
enjoined by the very text of the holy verse: "and whose affairs are guided
by mutual counsel."(67) And again, addressing the Dayspring of all
knowledge, the Source of perfection (Muhammad), in spite of His being in
possession of universal wisdom, the words are: "and consult them in the
affair."(68) In view of this how can the question of mutual consultation
be in conflict with the religious Law? The great advantages of
consultation can be established by logical arguments as well.
Can they say that it would be contrary to the laws of God to make a death
sentence conditional on the most careful investigations, on the sanction
of numerous bodies, on legal proof and the royal order? Can they claim
that what went on under the previous government was in conformity with the
Qur'an? For example, in the days when Haji Mirza Aqasi was Prime Minister,
it was heard from many sources that the governor of Gulpaygan seized
thirteen defenseless bailiffs of that region, all of them of holy lineage,
all of them guiltless, and without a trial, and without obtaining any
higher sanction, beheaded them in a single hour.
[PAGES 101-116]
At one time the population of Persia exceeded fifty millions. This has
been dissipated partly through civil wars, but predominantly because of
the lack of an adequate system of government and the despotism and
unbridled authority of provincial and local governors. With the passage of
time, not one-fifth of the population has survived, for the governors
would select any victim they cared to, however innocent, and vent their
wrath on him and destroy him. Or, for a whim, they would make a pet out of
some proven mass murderer. Not a soul could speak out, because the
governor was in absolute control. Can we say that these things were in
conformity with justice or with the laws of God?
Can we maintain that it is contrary to the fundamentals of the Faith to
encourage the acquisition of useful arts and of general knowledge, to
inform oneself as to the truths of such physical sciences as are
beneficial to man, and to widen the scope of industry and increase the
products of commerce and multiply the nation's avenues of wealth? Would it
conflict with the worship of God to establish law and order in the cities
and organize the rural districts, to repair the roads and build railroads
and facilitate transportation and travel and thus increase the people's
well-being? Would it be inconsistent with the Divine commands and
prohibitions if we were to work the abandoned mines which are the greatest
source of the nation's wealth, and to build factories, from which come the
entire people's comfort, security and affluence? Or to stimulate the
creation of new industries and to promote improvements in our domestic
products?
By the All-Glorious! I am astonished to find what a veil has fallen across
their eyes, and how it blinds them even to such obvious necessities as
these. And there is no doubt whatever that when conclusive arguments and
proofs of this sort are advanced, they will answer, out of a thousand
hidden spites and prejudices: "On the Day of Judgment, when men stand
before their Lord, they will not be questioned as to their education and
the degree of their culture--rather will they be examined as to their good
deeds." Let us grant this and assume that man will not be asked as to his
culture and education; even so, on that great Day of Reckoning, will not
the leaders be called to account? Will it not be said to them: "O chiefs
and leaders! Why did ye cause this mighty nation to fall from the heights
of its former glory, to pass from its place at the heart and center of the
civilized world? Ye were well able to take hold of such measures as would
lead to the high honor of this people. This ye failed to do, and ye even
went on to deprive them of the common benefits enjoyed by all. Did not
this people once shine out like stars in an auspicious heaven? How have ye
dared to quench their light in darkness! Ye could have lit the lamp of
temporal and eternal glory for them; why did ye fail to strive for this
with all your hearts? And when by God's grace a flaming Light flared up,
why did ye fail to shelter it in the glass of your valor, from the winds
that beat against it? Why did ye rise up in all your might to put it out?"
"And every man's fate have We fastened about his neck: and on the Day of
Resurrection will We bring it forth to him a book which shall be proffered
to him wide open."(69)
Again, is there any deed in the world that would be nobler than service to
the common good? Is there any greater blessing conceivable for a man, than
that he should become the cause of the education, the development, the
prosperity and honor of his fellow-creatures? No, by the Lord God! The
highest righteousness of all is for blessed souls to take hold of the
hands of the helpless and deliver them out of their ignorance and
abasement and poverty, and with pure motives, and only for the sake of
God, to arise and energetically devote themselves to the service of the
masses, forgetting their own worldly advantage and working only to serve
the general good. "They prefer them before themselves, though poverty be
their own lot."(70) "The best of men are those who serve the people; the
worst of men are those who harm the people."
Glory be to God! What an extraordinary situation now obtains, when no one,
hearing a claim advanced, asks himself what the speaker's real motive
might be, and what selfish purpose he might not have hidden behind the
mask of words. You find, for example, that an individual seeking to
further his own petty and personal concerns, will block the advancement of
an entire people. To turn his own water mill, he will let the farms and
fields of all the others parch and wither. To maintain his own leadership,
he will everlastingly direct the masses toward that prejudice and
fanaticism which subvert the very base of civilization.
Such a man, at the same moment that he is perpetrating actions which are
anathema in the sight of God and detested by all the Prophets and Holy
Ones, if he sees a person who has just finished eating wash his hands with
soap--an article the inventor of which was 'Abdu'llah Buni, a Muslim--will,
because this unfortunate does not instead wipe his hands up and down the
front of his robe and on his beard, set up a hue and cry to the effect
that the religious law has been overthrown, and the manners and customs of
heathen nations are being introduced into ours. Utterly disregarding the
evil of his own ways, he considers the very cause of cleanliness and
refinement as wicked and foolish.