of the tribe, all its members take pride in it. It is as if each person in the tribe feels proud at having done that good deed.

It is due to this fact that at this time, and particularly in forty to fifty years' time, evil and bad deeds will not remain with the perpetrator, but will transgress the rights of millions of Muslims. Numerous examples of this shall be seen in forty to fifty years' time.

Then, having pointed out the damage caused by laziness and indifference, he says that since at this time good deeds also do not remain with the doer but "may be beneficial to millions of believers", "it is not the time to cast oneself on the bed of idleness."

Bediuzzaman goes on to remind the Arabs of their responsibility as teachers and leaders towards the other, smaller Muslim groups and peoples, a responsibility they were neglecting due to laziness. At the same time their good deeds are also great, he says, and predicts that in forty or fifty years' time, the different Arab peoples would "enter upon exalted circumstances... like those of the United States of America", and would be "successful in establishing Islamic rule in half the globe... If some fearful calamity does not soon erupt, the coming generation shall see it, God willing."

However, he immediately continues: "Beware, my brothers! Do not fancy or imagine that I am urging you with these words to busy yourselves with politics. God forbid! The truth of Islam is above all politics. All politics may serve it, but no politics can make Islam a tool for itself."

And then: "With my faulty understanding, I imagine Islamic society at this time in the form of a factory containing many machines and cog- wheels. Should one wheel fall behind or encroach on another, which is its fellow, the whole mechanism ceases to function. Thus, this marks the beginning of Islamic unity. And this necessitates not paying attention to one another's faults."

That is to say, he is saying that Islamic supremacy will be won through the material and technological progress achieved through the unity and cooperation of all the different components, that is, the groups and peoples that make up the Islamic world.

As we saw when looking at Bediuzzaman's Debates with the Kurdish tribes, he considered that the Europeans had taken from the Muslims some of their high moral values and made them the means of their progress, while giving them their own corrupt morals in return. The willingness to sacrifice everything, even one's life, for one's nation was among these. He says it was "the firmest foundation in their progress." He then points out