1. Order 1. Unity = [Arabic: rabbi l-?alamin] = [Arabic: Allah]

= The Reality[50]

of which both Mind and Matter are different aspects.

2. Continuity 2. Continuity = [Arabic: ra?mani wa r-ra?im] = Force or Energy.

3. Unity 3. Order[60] = [Arabic: maliki yawmi d-din] = Order or Process.

What Sir Edwin Arnold calls the soul of Islam, _i.e._, the Principle of Unity, so patently corresponds with the ultimate results of modern Science and Philosophy, that I need not dwell on it at any great length.

It is sufficient to point out that Science has now proved three Unities, the Unity of _Substance_, the Unity of _Force_, and the Unity of _Process_; and Philosophy has shown that the three Unities resolve themselves into One Infinite Power.[61]

"There is no strength (to avoid } evil) nor ability (to do good) } [Arabic: La hawla wa la quwwata great and supreme." } ?illa bi-llahi alee-eil a?im.]

_Maxim of Union and Loyalty._

2. How is the Maxim of Union and Loyalty inferred from the principle of Unity? Man, being a creature of G.o.d, should try to be G.o.dly and G.o.dlike, try to imitate G.o.d in actions, try to co-operate with his fellow creatures for the good of all, and should thus attain the ideal: "Union is Strength." This is the Islamic doctrine of Atonement[62] (= at-one-ment [Arabic: fana fil-lah]): to be _at one_ with G.o.d by _union_ and _co-operation_ with G.o.d's creatures so far as your and their const.i.tutions and environments allow. But you need not bother yourself with theories at present. It will be enough if you remember that the ultimate aim or the sole object of the Prophet's mission was to establish the universal union and brotherhood of mankind by means of a firm belief in the eternal truth of G.o.d's unity. He preached the Unity of G.o.d and worked all his life for the union of men into a universal Brotherhood.

In order that you should _co-operate_, _i.e._, work together with your fellow-men for the good of all, your work must needs be _co-ordinated_.

It must be guided and directed so that it tallies with the work of others. This guidance and direction comes from your leader, whom you and your fellow-workers must obey, in order to attain the best results.

Co-operation thus implies Co-ordination which requires a leader--Caliph or King--whom you ought to follow loyally. _Loyalty to your leader_ is therefore the gist of co-operation. The Qur'an and the Traditions are full of injunctions for obedience to "those in authority among you"

[Arabic: ?uli l-?amri mink.u.m][63] "The surest way of pleasing G.o.d is to obey the King."

Modern Science teaches exactly the same thing. I have a series of little books in my Library called "People's Books" published at 6d. each by Messrs. Jack, London. One of them on "Zoology" is written by Professor MacBride, F.R.S. He traces the development of Man from Protozoa,--little specks of animalculae--and points out how each species of animals has risen higher than another by (i) greater "inventive capacity", the capacity of adopting new means to an old end and old means to a new end: and (ii) higher "tribal morality" implied in co-operation and loyalty to leaders. He says: "Mankind progresses by the appearance of individuals in whom (besides the inventive genius) the instincts of co-operation and loyalty are more strongly developed". It is precisely those instincts that Islam fosters by its doctrine of the universal brotherhood of Muslims--a doctrine which implies primarily loyalty to your King. Just as the affairs of a family like yours, consisting of a dozen members, cannot prosper unless each follows loyally the lead of the eldest, or the wisest among you; so the affairs of a nation can never be in a satisfactory condition unless each individual is loyal to his King and country, and co-operates with his Government by willingly doing what is required of him.

Muhammad enjoined [Arabic: utlibul ilm wa lov kaana bis seen] "Seek knowledge even if thou hast to go for it to China"--(the farthest country known in his days).

Delve gems of Science divine Ev'n unto Cathay's mine.

He said that wisdom was the birthright of every Muslim who should seize it wherever he found it. He thus encouraged the learning of Science and the consequent acquirement of inventive capacity which is biologically as essential for human progress as co-operation and loyalty.

A study of animal life from the lowest animalcule to the highly civilized man, teaches us to know, feel and act, in a particular manner, _viz._,

(_a_) to _know_ our environment, _i.e._, to know the Laws of Nature in order to improve our general capacity for invention, manufacture and commerce, (Knowledge)

(_b_) to _feel_ for our fellow-men in order to increase mutual good-will so necessary for co-operation, (Sympathy)

(_c_) and to _act_ for the general good of our race under the guidance of our political and social leaders, (Loyalty).

"Knowledge, Sympathy and Loyalty" are thus the watchwords of the Science of to-day no less than of the Islam of our ancestors.[64]

+Note 9.+

_Perfection and Self-help._

Allow me to explain here that my object is not to persuade you to believe what I say but only to make you think for yourself. I will therefore avoid arguments and discussions as much as possible and content myself with bare outlines of certain Islamic doctrines and brief references to the corresponding ideas of modern Science. I shall be very pleased if they serve to excite your curiosity and stimulate your thought.

II.

_Principle of Perfection._

1. The second Muslim doctrine which I have called the Principle of Perfection may be inferred from the second part of the Sura:--It is essential for our perfect development that we should worship G.o.d and implore Him for help and guidance in the discharge of the three-fold duty of our life.

No sane man thinks that he is perfect as he is. There is always a feeling of some sort in our mind that somehow, and in some respect or other, we are not as perfect as we should be. It is to remove this feeling of imperfection inherent in us that we have to worship G.o.d and supplicate His help and guidance. If you ask: "Why should I worship G.o.d?" Islam answers your question by asking another: "Why should you admire beauty in Nature and Art?" You can answer only: "Because it is beautiful. I am so const.i.tuted that I cannot do otherwise than admire a beautiful object when I see it". You are unable to give any other reason satisfactorily accounting for your admiration of the beautiful. Islam returns a similar answer to your question: _"You should worship G.o.d because He is G.o.d"._ You, as one of His creatures, cannot help worshipping or reverently adoring Him when you see, at every instant of your life, manifold manifestations of His divine Goodness and Beauty.

Some Sufis[55] even go to the extent of identifying G.o.d with "Infinite Beauty" [Arabic: husn-e azlee] which is the object of their love [Arabic: ishq] and ecstasy [Arabic: wajd].

You remember the verse which every devout Muslim recites when he hears the news of the death of any one: [Arabic: inna lil lahi wa inna ilaihi raji-un]

"Verily we are G.o.d's and to Him we shall return".

This as well as some other verses support the Islamic belief in the re-union of a man's soul with G.o.d. As I have mentioned in my previous Note, Islam conceives that there is but one Universal Soul. Small parts--infinitesimal fractions--of the Universal Soul are confined in men's bodies and break free at death to re-join the Whole[56]. This belief is in entire accord with Sir Oliver Lodge's theory (or "speculation", as he calls it) put forward in his book, _Faith allied to Science_. Without stopping to enquire how far the belief indicated by Qur'anic verses, or the theory advanced by a man of science, is supported by scientific facts, I would only point out that it gives a clear and intelligible meaning to the word "worship" [Arabic: ibadat].

It is the communion of the fractional soul, which is somehow confined in a man's living body, with the Whole Soul, the Soul of the Universe, to which it--the fractional soul--shall return some day freed from the trammels of the flesh. This "communion" [Arabic: ibadat] includes Adoration [Arabic: tasbih wa tahlil] and Prayer [Arabic: du'a].

I cannot do better than quote Sir Oliver Lodge's admirable description of the meaning and object of Prayer:--

"In prayer we come into close communion with a Higher than we know, and seek to contemplate Divine perfection. Its climax and consummation is attained when we realize the universal Permeance, the entire Goodness and the Fatherly Love of the Divine Being."

[[Arabic: al-?amdu li-llahi rabbi l-?alamin, ar-ra?mani r-ra?im.]

Praise be to G.o.d, Lord of the worlds, compa.s.sionate and merciful, King of the day of Reckoning.]

"Through prayer we admit our dependence on a Higher Power, for existence and health and everything we possess; we are encouraged to ask for whatever we need as children ask parents;

[[Arabic: adnee istajib lak.u.m] Call upon me--I will hearken unto you]

and we inevitably cry for mercy and comfort in times of tribulation and anguish."

"The spirit of simple supplication may desire chiefly:--

"1. Insight and receptiveness to truth and knowledge.

[[Arabic: iyyaka na'budu] We worship Thee alone.]

"2. Help and guidance in the practical management of life.

[[Arabic: iyyaka nasta'een] We seek help from Thee alone.]

"3. Ability and willingness to follow the light withersoever it leads."

[[Arabic: ihdinas siratal musta-qim] Guide us into the right path]

Compare the verses I have placed in brackets with what Sir Oliver says, and you will observe how well he has interpreted the Qur'an. It looks as if he had the Opening Sura [Arabic: Sura al-fati?a] before him when he wrote. Even the sequence of his ideas corresponds _practically_ with the order of the verses. But you may be quite sure that he never thought of the Qur'an at all. He evolved it all from his own inner consciousness well trained by scientific studies.

_Maxim of Self-help._

2. There are numerous verses in the Qur'an which enjoin "purification [Arabic: tazkim] of one's self" and prohibit "cruelty [Arabic: Tazkiya]