'XX/7 Vernacular Newspapers & periodicals, Extracts from & Pan-Islamism.' [‎17r] (33/70)

In the name of God, the Most High and Glorious!
Yes, it is obligatory to assist with arms and money even out of the share
of the Imam and other alms, and it is incumbent on every Muslim to assist
the Muslims in defence for the protection of their lives and honour.
Signature of Muhammad Kazim of Khurasan.
In the name of God, the Merciful, the Compassionate I
On whatever thing depends the protection of lives and honour of the Muslims
and the removal of the high-handedness of the Armenians on them, it is
obligat ory on persons possessing means to do it, whether it be assistance in
money, or purchase of arms and other articles like it. There is no objection to
the utilization of zakat money or even the share of the Imam—on whom be
peace—if no other funds are available, and when no one is liberal enough to
provide other funds for the purpose. May God grant us and the brethren
of our religion, power and strength to carry out their religious obligations !
Seal of Haji Mirza Fathulla of Ispahan.
The Habl-ul-Matin.
Use a cure so that my heart may not bleed.
What is the use of wiping tears off my face.
It appears from the letters received from holy Najaf that the Muslim
High Priests and spiritual fathers of the nation, i.e., the learned
Ulema—may God increase their number—are zealously using their best
endeavours in Islamitic improvements which may be looked upon as the best
sign of the good fortune of the Muhammadan nation. What is, however,
considered a matter for regret by the wise is indifference to the exigencies
of the times displayed by those great men in their deeds and words. Por
instance, this fatva will be of no use or consequence to the Muhammadans
of the Caucasus or other places, as the matter has not been dealt wuth in the
proper way.^ The orders of the High Priests will, therefore, appear as fruitless
and useless in the eyes of friend and foe and will lose their value and import
ance. This is the reason why even in some important matters, in which the
force and importance of the orders of the Ulema should be operative, do not have
the desired effect.
If the learned Ulema really wish that the Muhammadans should improve
their condition, the proper way to bring about such improvement is this. They
should at the outset set aside their religious differences in anv way that may
appear to them desirable; form union societies; use their high educational
qualifications in removing from the principles of their religion everythinsj that
causes friction and hatred among the different sects of Islam; preach Muham
madan morals and impart to the Muhammadans primary education in the
tenets of Islam. The result of these measures will perhaps be long in making
its appearance, but the benefits will be everlasting, provided, of course, that the
Ulema themselves entirely co-operate with each other in such matters
and no differential voice be raised from among them, since the differ
ences existing among the Muhammadans have been and are the outcome of
confusion in the opinions of the different Ulema. Secondly, the Ulema should
encourage and popularize the art of defence by exercising and instructing
their congregation in defence manoeuvres and drill in the squares of their
mosques before prayers and giving a practical shape to their words. Instead
of writing useless pamphlets on defence they should show something practical
to the people, and such measures cannot become popular unless the Ulema
personally take part in them.
The exigencies of the times require that now-n-days the Muslim High
Priests should impart instruction to the people in the exercise of modern art
of defence in the squares of their mosques before they deliver religious lectures