IN MEMORY OF JALAL-UD-DIN AKBAR IBN-I ABDULLAH, SACRAMENTO, CALIFORNIA

Transcription

1 August 2013 Acting Editor: Nasir Ahmad B.A. LL.B. Vol. No. 8, Issue No. 13 IN MEMORY OF JALAL-UD-DIN AKBAR IBN-I ABDULLAH, SACRAMENTO, CALIFORNIA CONTENTS For the Freedom Mr Olaf Kellrhoff, Karachi The First German Mosque The Daily Taz, Berlin The Berlin Mosque: Photo Exhibition Christian Fessel, Berlin Our Visit to the Berlin Mosque Aaiysha Ahmad, Woking UK Why the Ahmadiyya Movement is Important to me Reza Ghafoerkhan, Hague The Command of Education Mushtaq Ali The Origin of Friday Congregational Prayers Hamad Ahmad The Interpretation of the Qur an Inshaal Ahmad The Oldest purpose-built Mosque in Europe Eid Milan Dinner in Hague, Holland A S Hoeseni and Sjaikh Kasiem, Almere, Holland Page Formatting and Designing: Erwan Hamdani, Jakarta Photographs: A.S.Hoeseni and Sjaikh Kasiem, Almere Photographic editing: Faizaan Ahmad

2 OUR CONTRIBUTORS Mr. Inshaal Ahmad Mr. Chrsitian Fessel Reza Ghafoekhan Mr. Mushtaq Ali Mr. Hammad Ahmad Mr. Ahmed Saadat Eid Milan Dinner in The Hague, Holland Hosted by the Lahore Ahmadiyya Jama ats in Holland Speeches, Songs, Qur anic Recitation Competition, Workshop, and Sketches Mr. A. S. Hoeseni and Mr. Sjaikh Kasiem It is for the second year that all the Lahore Ahmadiyya Movement Jama ats in the Netherlands have jointly organised a get-together to celebrate the joys of Eid al-fitr on a wider scale. A grand dinner was organised at the Tropical Hall in The Hague on 18 August, It was presided over by Dr Robert Mohamedamin, a prominent physician in the medical profession and an active member of the Paulkrugerlaan Jama at, The Hague. Members of almost all the Jama ats in Holland, well-wishers, and people from different walks of life attended this colourful event. The youths, executive members, and other volunteers of all the Jama ats cooperated in organising the dinner, but it was mainly managed and planned by Mr A. S. Hoeseni of the Stichting Ahmadiyya Anjuman, Kepplerstraat, and Mr Sjaikh Kassiem of the Paulkrugerlaan Jama at, both in The Hague. Mr Chandrikapersad Santokhi, leader of the Indian Diaspora in Suriname and Chairman of the United Reformist Party (VHP), conveyed his good wishes and greetings to the members of the Lahore 2 Page

3 Ahmadiyya Movement in Holland and other participants. Mr Firoz Razab Sheikh, Imam and vice-president of the Rotterdam Jama at, gave a brief talk about the lesson Muslims learnt by observing a whole month of fasting, and he also read out an Eid message on behalf of all the Lahore Ahmadiyya Jama ats in Holland. Mrs Bea Autar, who is a presenter of Islamic and other programmes at Radio Amor of Rotterdam, Mrs Urmila Khodabaks of the Federation of EEKTA, and Mr Johan Chandoe, former member of the Municipal Parliament of The Hague, also, in their brief talks, congratulated the organisation of the Eid Millan dinner and appreciated the efforts of bringing people of all faiths to enjoying one another s religious festivals. Mr Max Lalmahomed, president of the Utrecht Ahmadiyya Anjuman and secretary of the Netherland Federation, presented a brief report about the cooperation which is steadily progressing among the various Jama ats and announced that in the near future a sports day and a seminar will be held. Mrs Fariza Badloe of the Paulkrugerlaan spoke about her experience of the month of fasting and how it helped in developing her inner self to enable her to control it and channel it towards kind and charitable acts. She represented AJW, a youth organisation. A novel competition of colouring Arabic calligraphy, and a Qur an recitation competition were also held. A young Moroccan girl, Asma Mulloghe, won first prize in both competitions. Prizes were given by the president, Dr Robert Mohamedamin, and the jury consisted of Mr Reza Ghafoerkhan as president, and Mr Razab Sheikh of the Stichting Ahmadiyya Anjuman, and Mrs Garieb of the Dgearastraat Jama at, The Hague, served as members. The Youth Eid Milan programme was conducted by Miss Alisha Hoeseni of The Hague and Miss Jasmine Santoe of Rotterdam. A workshop based on the book Introduction to Islam by Dr Zahid Aziz was also held, in which Miss Jenice Nirhoe of the Stichting Ahmadiyya Anjuman and Miss Sarina Rahiembaksh of the Paulkrugerlaan Anjuman, both of The Hague, took part. A sketch was also presented on the very interesting topic of whether girls can be forced by their parents to marry when the girls wish, instead, to pursue their studies at university. The basis of this subject is Chapter 4, Al-Nisa, verse 24, where marriage has been regarded a contract in which both parties should participate with a free will. Therefore, no party to the contract can be forced to enter an agreement, which is meant to be lifelong. The coordinating committee should be congratulated on this very joyful and entertaining function in which members of all faiths took part. We hope future functions will be equally educative and beneficial. (For more photographs see P.22) * * * Page 3

4 FOR THE FREEDOM (Fur Die Freiheit) (We highly appreciate the efforts of a German NGO, Frierich-Naumann-Siftung fur die Freiheit, which is based in Islamabad, Pakistan, in promoting religious peace and tolerance. It has produced a beautiful calendar for 2013 with photographs of houses of worship and quotations from respective religious scriptures or sayings of the founders of the religion. The title of the calendar, For the Freedom, is food for thought for the religious and political leadership in Pakistan. There is a great need that an all-out effort should be made to promote and foster tolerance and peace among the rank and file of the people of Pakistan. The stability and solidarity in Pakistan can only be established through religious harmony and understanding. The media, and especially the print media, can play a very effective role in this field. A well-meaning start in this regard has been made by this German NGO by highlighting universal truths found extant in almost all religious scriptures and sayings of their celebrated founders. The Holy Qur an has time and again emphasised guaranteeing religious freedom to the houses of worship and followers of all religions. The following verse is one such divine commandment: And if Allah did not repel some people by others, cloisters, and churches, and synagogues, and mosques in which Allah s name is much remembered, would have been pulled down (22:40). Ed.) * Message from the Resident Representative, Mr Olaf Kellerhoff The year 2012 witnessed sectarian tensions and killings as well as violent protests. The traditional pluralistic and tolerant society of South Asia seems to get lost more and more. Religious confrontations are as old as mankind; but primarily these are or should be theological disputes and competitions, which develop religious understanding and theology further. The prolific author, A. Powell Davies, wrote in The Meaning of the Dead Sea Scrolls, where some Christian perceptions were challenged: What we need is not the victory of one religion over other religions but the recognition of the noble and good in all religions. It is this and not exclusive claims that will draw the world together and bring mankind towards the needed unity. The Pakistani Islamic scholar, Dr Aslam Khaki, has sharpened this even more: Neither did the Holy Christ (as) come to Christianize the people nor did the Holy Prophet Muhammad (sas) come to Mohammadanize the people; both came to humanize the people. When clashes and killings claiming religious reasons occur, we know that they are not based in religion but are merely an expression of social and political changes. No quick fixes will help, but instead an integrated approach for solving the basic needs of life as well as exchange and communication in an open and democratic society. However, education for respect, peace and tolerance is needed, too. All religions can deliver it, and almost all religions have their anchor on Pakistani soil. It s time to discover this rich heritage and to live. 4 Page

5 The following are extracts from each religious scripture or saying of the founder of the particular religion along with a photo of each house of worship. Parliament of the Islamic Republic of Pakistan, Islamabad Freedom to profess religion and to manage religious institutions Subject to law, public order and morality: (a) every citizen shall have the right to profess, practise and propagate his religion; and (b) every religious denomination and every sect thereof shall have the right to establish, maintain and manage its religious institutions (Article 20: Constitution of the Islamic Republic of Pakistan). Masjid in Naran Valley, Kaghan God shows compassion only to those of His servants who are compassionate (Muslim: 11:13). International Buddhist Centre, Islamabad In the sky, there is no distinction of east and west; people create distinctions out of their own minds and then believe them to be true (Gautama Buddha). Bahai Hall, Karachi The foundation of all the divine religions is one (Abdul Baha). Holy Trinity Church, Murree For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the means while accusing or else excusing one another; in the day when God shall judge the secrets of men by Jesus Christ according to my Gospel (The Bible: Romans 2:14-16). Jami Lahore Ahmadiyya, Garden Town, Lahore it allows them to exercise all their rights, but not so as to violate others; and last of all, it requires them to preach their own religion, but not by abusing others (Maulana Muhammad Ali, Translator of the Qur an into English). Jama atkhana Garden, Karachi Tolerance which grows out of hope is more than a negative virtue... more than a convenient way to ease sectarian tensions or foster social stability more than a sense of forbearance when the views of others clash with our own. Instead, seen not as a pallid religious compromise but as a sacred religious imperative, tolerance can become a powerful, positive force, one which allows all of us to expand our horizons and enrich our lives (Address of Agha Khan IV to the Tutzing Evangelical Academy (Germany) upon receiving the Tolerance Award, 2006). Badshahi Mosque, Lahore Say: O disbelievers! I do not worship what you worship, and you do not worship what I worship. Nor will I worship what you worship, nor will you worship what I worship. For you is your religion, and for me is my religion (The Qur an: Ch. 109). Parsi Temple, Dar-e-Mehar, Karachi That nature alone is good which refrains from doing unto another whatsoever is not good itself (Zend Avesta, Dadistan 1, Dinik 94:5) Page 5

6 Hindu Temple Rama Pir, Tando Allahyar, Sindh Truth is One, though the sages know it as many (The Rig Veda: Book 1, Hymn clxiv : 46). Gurudwara Panja Sahib, Hassanabdal Do not say that the Vedas, the Bible and the Qur an are false. Those who do not contemplate on their scripture are the ones who are false (Baba Guru Nanak). Imambara Karbala Gamay Shah, Lahore Develop in your heart the feeling of love for your people and let it be the source of kindliness and blessing to them. Do not behave with them like a barbarian, and do not appropriate to yourself that which belongs to them. Remember that the citizens of the state are of two categories: they are either your brethren in religion, or your brethren in kind. They are subject to infirmities and liable to commit mistakes. Some indeed do commit mistakes. But forgive them as you would like God to forgive you. And you will be judged by what you do for them (Excerpt of a letter of Hazrat Ali (ra) to his Governor Malik Ashtar). Shrine of Baba Wali Qandhari, Hassanabdal The role of community observing the middle course called the Ta deeliyya has been emphasised in a work by the Egyptian author, Tawfiq al-hakim, who speaks of the attempt to strike the middle course between two extremes, and this quality of the Ta deeliyya so it is thought has inspired tolerance generally in the religious thought of the Ummah. So long as a Muslim sincerely accepts the binding truth of the Qur anic commands, he remains within the Ummah, though he may break the instructions; it is only the absolute denial of the Qur anic revelation that would make him a disbeliever or kafir. We should be very careful in resorting to takfir or declaring someone as a disbeliever or unbeliever. It has been reported in a saying of the Holy Prophet (sas): He who declares a Muslim to be a disbeliever, he himself becomes a disbeliever (kafir). This is an adage which unfortunately has been forgotten or ignored by some so-called modern and overzealous groups among the Muslims (Annemarie Schimmel ( ), German Orientalist, Sitara-e Quaid-i Azam (1966), Honorary Citizen of Islamabad, in Deciphering the Signs of God, 1994). (Courtesy: Friedrich-Naumann-Stiftung fur die Freiheit. Address: House No.19, F-6/2, 44000, Islamabad / / pakistan@fnst.org) * * * The First German Mosque A checkered history (Almost 90 years ago a piece of land was purchased in Charlottenburg Palace area of Berlin on the instrucion of Mirza Mahmood Ahmad Sahib, the then head of the Qadian Section of the Ahmadiyya Movement in During his visit to the Conference of on Living Religions held at Wembley, London, he deputed Malik Ghulam Farid Sahib from London to visit Berlin and supervise the project. Unfortunately due to lack of sufficient funds, the plan had to be abandoned and the land was sold out. Later Maulvi Mubarak Ali was sent to wind up the project and he returned in The second attempt (which was in fact an attempt started earlier in Ed.) in Wilmersdorf area of Berlin (made by the Lahore Section of the Ahmadiyya Movement, under the dynamic drive of Hazrat Maulana Sadr-ud-Din), was successful. The Mosque with two minarets with exquisite oriental architectural design was completed in It survived the ravages of the World War II and is still the oldest purpose-built Mosque in Berlin Ed.) 6 Page

7 The oldest Mosque in Wilmersdorf area of Berlin, Germany. It is almost 90 years old. Picture: Axel Mauruszat On the last Friday of Ramadan, Berlin is under a spell of oppressive heat. Despite this devout Muslims have to spend the day without drinks. In Wilmersdorf it is made somewhat easier for them. Between small villas and gardens is Germany's oldest mosque in Briennerstraße 7-8. Their prayer room is pleasantly cool. Due to the pointed arches, soft light falls in the room, which interacts with the dome, ornaments and pastel walls like a backdrop of an old fairy tale. In 1924, the foundation stone of the building was laid, the inauguration followed in But the first mosque in Germany could not have been in Wilmersdorf, if the plan of a mosque in Charlottenburg could have been materialised. On 6 August 1923 a foundation stone was laid at the corner of Riehl Dressel Street: Here a mosque and the mission of the Ahmadiyya Muslim Community (Qadian) was being planned. But whoever wanted to tackle a large project in Germany in 1923, was soon confronted with galloping inflation. On the day the foundation stone was laid more than 4 million marks had to be paid for one Dollar. The exchange of the donations, mainly collected in India into Reich Marks would be tantamount to their destruction. The Mosque project failed as a result. The remaining funds went to the Fazl Mosque in London, {now the headquarters of the Ahmadiyya Muslim Community (Qadian) in the United Kingdom}. But the project of a Mosque for the capital had not yet died. Muslims had a good reputation in Berlin during the Weimar Republic. Not only in trade were there many, but also at the university. Also, at the laying of the second foundation stone in 1924 in Wilmersdorf, many non-muslims appeared, many Berliners were delighted with the exotic building in the middle of the city. Ahmed Saadat, the young Imam of the Wilmersdorf Mosque, knows that this feeling is gone today. In 2011, the Mosque was the target of an arson attack that damaged the entrance door to the Mission House. This happened prior to his time as Imam. When he came to Berlin, he was worried about attacks, but he settled himself. He says: "I feel protected here in God's house." Despite this, the community has installed some CC cameras on the building. Mr. Saadat is like the opposite of the right-wing populist horrors of fundamentalist preachers. On the grounds of the Mosque, he walks around in flip-flops, which he places outside the prayer room. With a constant smile, the 34-year-old greets believers and visitors. He holds the sermons in English, in jeans and a polo shirt. During the Friday prayers, around 20 people gather in the Mosque which could hold about 100 people. Many Turkish, Egyptians, a diplomat from Mali, but also German con- Page 7

8 verts listen to Saadat s discussion about fasting in Ramadan. "They are very liberal here," says a visitor after the service. In fact, there is no separation between men and women in the Mosque. "Of this there is nothing in the Koran, so we do not do it either," said Imam Saadat. To get the exact interpretation of the Koran is an Ahmadiyya priority. Their founding-father (Mirza Ghulam Ahmad) designed the doctrine of a reformed Islam in the late 19th Century in British India. Quickly controversy developed with other Islamic currents. To date, the Ahmadis are a sect in the Muslim world which is largely met with rejection. In 2007 the champagne accusation against the Ahmadiyya was also addressed in Berlin. This time by an Islamophobic movement, which ranged from the CDU to the NPD which wanted to prevent a Mosque of the Ahmadiyya Muslim Jamaat (Qadian) in Pankow-Heiner village. Imam Ahmed Saadat s fears are understandable from his religion. Also Mr. Saadat has not yet heard anything from Thilo Sarrazin. The Wilmersdorf Mosque is a divine intervention for him. That they could ever be built - on the grounds where a church building was originally planned - but above all, that they survived the war as well. The Imam would especially like to spread a positive image of his religion. He explained about the idea of jihad: "It is not a war against Christians or Jews, but a fight for truth." And it is about the inner struggle of faithful Muslims: about defeating their own weaknesses and mistakes. (Courtesy:The Daily Taz, 5 August, 2013, Berlin. Apologies for making some additions in brackets and corrections for giving readers clearer picture of the facts, Editor Hope ) * * * The Berlin Mosque A Photographic Exhibition By Christian Fessel, Berlin, Germany (We are pleased to reproduce a write-up by our dear brother, Christian Fessel, who, with his camera skill, has preserved various fascinating views of the Mosque and the Mission House in the form of still photographs. His aesthetic sense has given such colour shades to the views that it has added lustre to the exquisite oriental design. The selection presented on the Long Night of Religions Day at the Mosque was taken from more than 50 shots of the Mosque and Mission House. Hopefully, most of them, along with the history of the Mosque and the glimpses of its activities as a vibrant Islamic Centre, especially from 1927 to the end of World War II, will be published in the form of a brochure. Below, we are producing Christian Fessel s brief introduction, as well. Ed.) Mini Taj Mahal It is the oldest and surely the most beautiful Mosque in Germany. Built almost 90 years ago when the surrounding area was just plain land, and suffering severe damages during the final days of World War II, it is, though, now, a quiet place yet it presents a serene atmosphere in every respect. The majestic structure of the Mosque with its green dome and imposing minarets attracts the attention of visitors. Although these days the unique architectural beauty of the Mosque is somewhat hidden between buildings and it is showing its age on close inspection, there is still the 1001 Nights feel when approaching the Mosque. Some even call it the Mini Taj Mahal. I approached the owners, the Lahore Ahmadiyya Movement, asking to photograph the Berlin Mosque some three years ago. Ever since, there has been an extremely friendly cooperation. Meanwhile, a wonderful friendship-like relationship has grown out of the many meetings and photo sessions. 8 Page

9 Feeling of 1001 Nights The photographs in this edition are by no means a documentary (well, isn t photography per se documentary?). You will see the dust and dirt on the walls, the chipped paints, the scratches. Non of those has been retouched. Yet, when I first entered this Mosque I felt something. You may smile now but I really had that 1001 Nights feeling: the feeling of bright colours, the feeling of joy. That is what I will try to show in these photographs: the feeling I had when I set up the camera. This is true for the ones on display. The prints you see are only a small part of the Berlin Mosque collection. It is an on-going process which will eventually lead to a book, a calendar, and an ibook, with stunning time-lapse photography and films. I am very grateful to everyone at the Lahore Ahmadiyya Movement for letting me have this opportunity. Prints can be purchased exclusively from me. Enquiries by are always welcome. Sales@christianfessel.de A Brief Profile Mr Christian Fessel is a freelance photographer, lighting cameraman, and director. After two decades working successively in the motion picture and corporate film area he is now putting his expertise mainly into still photography. Having been trained thoroughly as a cameraman at the Berlin Film School, SFOF, he began shooting short feature films and TV documentaries. Two years on he moved from Berlin to London, staying there for many years, visiting Germany occasionally only (e.g. for four years in a row as chief helicopter cameraman, as well as camera crew logistician for the Deutsche Rallye Meisterschaft (German Rally Championship). His primetime documentaries include many diverse projects such as long term observations (e.g. the restoration of the 1936 Berlin Olympic Stadium) as well as emotionally challenging themes (e.g. ultra-right wing youths). Being technically interested, Christian also invented a special camera cart ( dolly ) for moving a motion picture camera along the top deck of a coach whilst it is driving. He also translated and added routines to the cinematographer s Computer Calculator for the late David Samuelson, who received an OSCAR for technical achievement for it in Christian produced Asmara, the first Wellness channel on German TV and podcasts, such as Susanne-Koch-Spricht.de, which got a Tip der itunes Redaktion (Pick of itunes Germany) after only one week of being online. In 2008 Christian settled in Berlin again, this time with his family. He is now focusing on photographing fine art, architecture, landscape and lost places in panoramic formats. * * * Page 9

10 Our visit to the Berlin Mosque Aayisha, Humaira, Zainab & Zubaida (daughters of Mr & Mrs Azhar-ud-Din Ahmad) On our visit to Berlin we encountered many wonderful places, one of them being the Berlin Mosque. As we walked up the street, the dome was one of the first things visible between the green foliage. Long Night of Religions The Long Night of Religions may seem a strange and different concept, but when one experiences it, meets visitors and exchanges ideas with people belonging to various places and engaged in different fields of knowledge and professions, one really enjoys a very friendly community feeling. You can easily see how exciting the occasion would be, providing an occasion for fostering friendship and brotherhood. The day started off with a light cleaning of the Mosque following precise instructions given by the Imaam, Mr Ahmed Saadat, who was in charge. Afterwards, we went shopping with our father for some snacks which were to be given to the visitors, who were to be treated as special guests. As time flew by, visitors started to view the spectacular architecture of the Mosque and perhaps gain some insight about what Muslims believe and the true teachings of Islam. Many people visited that day, from children to teens, adults, and highly qualified people. This was slightly unusual for me, for, in England, a secular country, it is not the norm to see so many people take such interest in religion and the understanding of other religions. When 12 o clock struck that night, many people were still gathered. However, gradually everyone left and so the volunteers were able to retire to their rooms. The whole experience of the Long Night of Religions was spectacular for us as we met so many new people. The whole ambiance of the day/night was unforgettable. Sightseeing Berlin, having so many tourist attractions, was very interesting and a fun place to discover, especially when Uncle Shahid Aziz joined us, followed by Irfaan Ahmad. The people were very helpful, and the transport system was efficient and simple to follow. We visited Alexanderplatz, the Berlin Wall, East Side Gallery, the Holocaust Memorial, Parliament, Market, Checkpoint Charlie, and generally Berlin as a whole. Our trip to Berlin was one to remember, especially the bakeries! * * * Why the Ahmadiyya Movement is important to me Reza Ghafoerkhan, The Hague, Holland (Text of speech delivered on 3 May, 2013, the first day of the Woking Muslim Mission Centenary, at the Lahore Ahmadiyya Centre, Wembley, London.) The title of my speech is Why the Ahmadiyya Movement is important to me. Sometimes people ask me why it is important to follow the teachings and interpretation of the Ahmadiyya Movement, especially when nowadays we find an abundance of material on various channels, websites, and 10 Page

11 YouTube presentations. Search facilities are also available through the mastermind Google and one also has easy access to material and books which were previously difficult obtain. Channels like Islam Channel and Peace Channel, and various talk shows on TV on almost all important world channels, including the BBC, provide copious knowledge on almost all fields of knowledge. Why, then, it is essential that an Ahmadi should prefer the views and interpretation of Islam presented by the founder, Hazrat Mirza Ghulam Ahmad, and scholars of the Ahmadiyya Movement such as Hazrat Maulana Nur-ud-Din, Maulana Muhammad Ali, and Khwaja Kamal-ud-Din? My experience of the Ahmadiyya Movement There can be different answers to this question. Firstly, there is already sufficient material written on this subject in Ahmadiyya literature. I don t wish to enter here into any rational or logical discussion, but would like to put forward what I personally feel and have experienced during my study of Islam. I feel that the Ahmadiyya point of view and interpretation of the teachings of Islam have helped to bring a change in me as a person and for me to develop an attitude of peace and mutual understanding towards others, even if they belong to another religion. Although I don t want to claim that I am a very good and peaceful Muslim, yet I can t deny that Ahmadiyya teachings have greatly influenced me and have brought more conviction and enlightenment about Islam to me. It has even given me the knowledge and the courage to meet the criticisms of opponents of Islam. For instance, if you ask any Muslim today what is the meaning of Islam, he or she will spontaneously answer that it means peace. But if you had asked the same question some 15 or 20 years ago, the answer would have been Islam means submission or surrender to the command of God. The reason is that due to the vehement criticism of the West and the misconception of our own Muslims about the true concept of jihad, there arose the need to improve the image of Islam and to project its peaceful aspect more than of its being a Divine code of submission to the guidance revealed by Allah. Misconception about jihad Unfortunately, misconception and misinterpretation about the concept of jihad by extremists have damaged the image of Islam in the world today. However, the claim of Islam as a religion of peace and tolerance and at the same time submission to the divine guidance revealed in the Qur an do not in any sense profess and promote extremism and compulsion. It is only by submitting to a code of life that one attains civility and nobility which guarantees peace and mutual understanding. And, in my opinion, only the Ahmadiyya interpretation of the Qur an and the Sunnah presents the true message of Islam and for that true role of a religion in the individual and collective development of moral and social norms of life. In my view, the Ahmadiyya exposition of the four distinctive beliefs of Islam has helped me in giving right direction to my thoughts and actions as a person and, for that matter, as a Muslim. Belief in all the previous Prophets The first one is that God has sent Prophets among all nations of the world. This means that we accept all the great religious personalities from the past as Prophets of God and that we accept, in addition to Christians and Jews, Hindus, Buddhists, Confucians etc. as followers of revealed religions and treat them as believers in the broader sense of the word. It means that if one accepts a person as a believer of a revealed religion, not taking into account that person s existing beliefs or practices, then one will treat him in a more amicable way and will try to forge a level of understanding with him. Consequently, there is every likelihood of developing an attitude of coexistence, unity and peace towards him. Hazrat Mirza Ghulam Ahmad, Founder of the Ahmadiyya Movement in Islam, Page 11

12 has put much emphasis on projecting this universal aspect of the teachings of Islam, which is quite in line with the Divine attributes and its wholesome influence on human behaviour. Let me quote him: His [i.e. God s] grace is universal and is spread over all peoples, all countries and all ages. And it was so, in order that no people might complain and say that God had poured down His blessings upon others but not upon them; nor that others had from Him books to guide them, but not they; nor that in other times He revealed Himself through revelation, signs and miracles, but in their time He became hidden. By making His bounty universal and eternal, God removed all such objections, and displayed wide sympathy for mankind, so that not a people, nor an age, was excluded from His physical and spiritual favours. Divine bounty being so broad, it is advantageous to imitate it (Paigham-i Sulh). The last sentence is very important. If one believes in a concept of God, Who is Beneficent to all people and nations alike, then one will try to adopt the same attitude of kindness and beneficence towards other fellow beings, regardless of who or what they are. Reward for every good deed The second distinguishing characteristic of the Ahmadiyya exposition of the teachings of Islam, which is in accordance with the teachings of the Qur an, is that everyone will be rewarded for his good deeds, irrespective of his religious beliefs, and that everyone will be judged according to his good or bad deeds. Hazrat Khwaja Kamal-ud-Din has explained this idea beautifully, as follows: The true religion in man is actually a distinguishing feature; but unfortunately, nowadays, the mere association with any religion is considered respectable, and, what is worse, others are looked down upon on the basis of this sense of false distinction. To eradicate such a pernicious notion the Holy Book of Islam announces that he alone is successful in the eyes of God who, besides believing in God and the Day of judgement, does good deeds, no matter whatever religion he belongs to. Surely those who believe, and those who are Jews and the Christians, and the Sabians, whoever believes in Allah and the last day and does good, they shall have their reward from their Lord, and there is no fear for them, nor shall they grieve (The Holy Qur an, 2:62). The Holy Qur an is thus the only revealed Book in religious literature that removes all sorts of false distinctions and intolerances, and fosters unity and religious better-relations among mankind. According to the verse quoted above, good deeds are the only criterion of honour and distinction. This universal approach towards human actions can successfully eradicate all national, linguistic, colour, and territorial disturbances that have proved to be the veritable curse for humanity. I don t need to add anything to what Khwaja Kamal-ud-Din has stated. If one has a concept of God Who judges all people on the basis of justice and equality then such a person will also treat other people in the same way by recognizing their rights and good deeds. True concept of Hell Closely related to the belief of the Unity of God and His judging each according to his good or bad deeds is the concept of the Hereafter, or life after death. The Ahmadiyya interpretation in this regard is equally rational and presents the true Quranic concept. It explains that the Hereafter is not like the state of life in the physical world. The state of life in the hereafter and the bounties mentioned in the Qur an have all been described in metaphorical language. The hereafter is a non-material world, or rather, a state of life where the soul goes through different stages of growth or treatment, 12 Page

13 which will be non-physical in every sense of the word. This advancement is based upon how the soul developed itself in the material world by performing good or bad deeds. Good deeds mean good development of the inner self; bad deeds mean ruining the inner self or missing the opportunity to develop the inner self to earn the blessings of God s bounties. Maulana Muhammad Ali writes the following about this state of the soul with reference to the verse of the Holy Qur an, And We have made every man s actions to cling to his neck, and We shall bring forth to him on the Day of Resurrection a book which he will find wide open (17:13): The verse reveals the principle that every action clings to the doer s neck is clearly causing the effect of the actions to appear on the person concerned; in other words, all actions, good or bad, have their impress on the man. This is in accordance with what has been already stated, namely that an inner self of man is being prepared in this life. That inner self is really his book of deeds, a book in which is noted down the effect of every deed done. It is to this that the concluding words of the verse allude, where it is said that this book of deeds, the inner self, which here is hidden from the human eye, will become an open book on the Day of Resurrection. And, quite in consonance with this, the next verse goes on to say: Read thy book; thine own soul is sufficient as a reckoner against thee this day (17:14). In other words, the effect of a man s deeds becomes so manifest on the Resurrection Day that no outside reckoning is needed. It is man himself who will read his own book; that is to say, sees all his actions in the impress left on him, and judges himself because the reckoning has already appeared in his own self. We learn from this that people are not judged for what they are, or what is their race or colour, or even their religion, but for what they are. That is, what kind of persons they have become by performing good deeds. A soul takes only its with it to the next world, and it does not carry any kind of label on which is written that he or she is a Muslim or a Christian, or whatever. This means that we ourselves should not judge and treat people on the basis of what they are, but on the basis of who they are, and what kind of behaviour and deeds they perform. The true concept of hell is another fundamental teaching of Islam which comes next to belief in One God. It determines how one looks upon other fellow human beings who do not follow the same beliefs. The Ahmadiyya interpretation in this regard is, again, very rational and at the same time very true. It says that Hell does not merely chastise the wrongdoers, but it is meant to heal, recover or repair the damaged and stunted soul so that it can enable one to attain a higher spiritual development. It believes that eventually every soul that has been unfortunate to enter Hell because of evil deeds will leave that condition one day, as Hell is not everlasting, but finite. There are several arguments in support of this view, but the argument of God s mercy in this respect is the most important. Maulana Muhammad Ali has given a beautiful explanation in this regard: Purification being the great object, the man who has wasted his opportunity here must undergo the ordeal of Hell in order to obtain it. Various other considerations lead to the same conclusion. In the first place, such great prominence is given to the attribute of mercy in God that He is spoken of as having ordained mercy on Himself. The Divine mercy is described as encompassing all things, so that even those who have acted extravagantly against their own souls should not despair of the mercy of God. And, finally, it is laid down that for mercy did He create all men. Such a merciful Being could not chastise man unless for some great purpose, which is to set him again on the road to the higher life, after purifying him from evil. Page 13

14 Unfortunately, many Muslims believe that all non-muslims will go to Hell. And not only that, but they will stay in Hell forever and will be eternally punished and tormented. This would mean that they will not receive any mercy from God. So, according to them, God shall hate such people forever. Well, what kind of influence would such a thought about God have on your own outlook towards people? A human being tends to imitate whatever action or quality he observes in God, and if he sees that God hates a section of people forever, is it not very likely that he will also adopt same kind of attitude by not willing to forgive people and of hating them? Love for all mankind In this world we come across all type of people, and it is essential that we should entertain good and positive thoughts about them. But if, at the back of our mind, we have the thought that such and such a person is hated by God and in the next life is doomed to Hell forever, then a negative attitude will certainly influence the way we treat and deal with such persons. It is only natural that one will treat such persons, though not consciously, with hatred and contempt. The truth, though, is that every human being is loved by God, and, accordingly, we should treat all people as beings who are loved by God and not hated. Thus the true concept of Hell as expounded by the Qur an is that God does not condemn a person for ever but He wants to serve hell as a deterrent and in curative role. Ultimately, everyone, after through the punishment for what wrongs he had done, will enjoy the bliss of an eternal life of Paradise. Universal teachings of Islam These are the Islamic teachings mentioned in the Holy Qur an and practised by the Holy Prophet Muhammad (sas). And the Ahmadiyya Movement, by its exposition, presents the true perspective of these universal teachings of Islam. That is why, in my opinion, in order to understand the real spirit of Islam, it is important to follow the Ahmadiyya interpretation of Islam as it helps a Muslim to develop a positive outlook regarding his or her fellow human being. This message of Islam can bring about good understanding and mutual affection and peace. It has certainly helped me in my personal development to be a Muslim in the true sense of the word. This, therefore, is my answer to the question, Why is it important to follow the Ahmadiyya exposition of the teachings of Islam? I honestly feel that these teachings can bring real change in a person to do good and to be good to the world. It is very easy to say that Islam means peace, but to profess Islam in a way that it actually fosters peace is what the Ahmadiyya Movement stands for. * * * The Command of Education Mushtaq Ali (Friday sermon delivered at the Lahore Ahmadiyya Centre, Wembley, London, on 29 March, 2013.) Read in the name of your Lord Who creates creates man from a clinging substance. Read, and your Lord is the most Generous, Who taught by the pen, taught man what he knew not. No! man is surely inordinate (96:1-7). This instruction or divine command to acquire knowledge is well-known in the history of religions as the first words of Quranic revelation. They were revealed to the Holy Prophet Muhammad (sas) while he was in deep contemplation and meditation regarding the isms of the society in which he lived. Some commentators of the Qur an regard that this instruction only relates to religious knowledge, but hopefully I will show that it meant much more than that. These words of revelation were 14 Page

15 impressed upon the heart of the Holy Prophet Muhammad (sas), who is described in the Qur an as unlettered or umi (7:157). Recently, the media highlighted a young teenager, Malala Yousafzai, who was campaigning for education for young girls and consequently endangered her very life at the hands of so-called up-holders of true Islam. I am forced to ask: Were the perpetrators of this act Muslims? and secondly, Which Qur an do they read that commands them to do such inhuman acts? Have Muslims come to such an abject state that we can go to the extent of killing our children who are keen to seek education in places where circumstances are very hard? Allah says in the Holy Quran: And do not kill your children for fear of poverty. How can we defend the lack of education in the twenty-first century? A close look at 96:1-7 above shows that God Himself commanded His Prophet to read. An instruction to the Holy Prophet Muhammad (sas) is meant as an instruction to the entire Ummah. We also read in the Qur an: Certainly you have in the Messenger of Allah an excellent exemplar for him who hopes in Allah and the latter day, and remembers Allah much (33:21). So, if our Holy Prophet (sas) was asked or encouraged to read, what does this mean to us as the followers of his Sunnah? Does it mean that we should kill our female schoolgirls who are mothers of our future generation? The Holy Prophet Muhammad (sas) is reported to have said about seeking of knowledge: 1. He who travels in search of knowledge, to him God shows the paradise. (Abu Dawud). 2. To acquire knowledge is binding upon all Muslims, whether male or female. (Tirmidhi). 3. Two persons are never satisfied: one who seeks the world, and one who seeks knowledge. Why, almost 1500 years after the most influential being walked this earth and made knowledge obligatory upon his followers, are they being kept ignorant? Surely this has nothing to do with the commandments of the Qur an, the example of the Holy Prophet (sas), and Islam in general. Here, we must make a clear distinction between cultures, ignorance and religion. Allah will exalt those of you who believe and those who are given knowledge, to high ranks. And Allah is aware of what you do (58:11). And these parables, We set them forth for men, and none understand them but the learned (29:43). The most famous prayer in regards of knowledge is Rabbi zidni ilma (My Lord, increase me in knowledge) (20:114). Allah, in His infinite wisdom, has asked the entire Ummah to read in order to acquire knowledge that will take us out of ignorance and darkness into light. Our Prophet encourages us to pursue education and to teach others. At one point in the history of Islam the Prophet set free prisoners of war who could teach Muslims at that time to read and write. Knowledge empowers us to choose right from wrong, to become providers for our families, to get jobs and create leaders. Readers are leaders, and this is echoed in the verse of the Qur an: I have not created man and jinn except that they should know or worship Me (51:56). How are you to know or worship your God if you do not read His message? Page 15

16 So important is knowledge in Islam that we are told: The most learned among you should be the imam of the community. So profound are the first few verses of the Qur an that they give us an insight into the thought process of the bounteous God when they say: Read and your Lord is most Bounteous, Who taught to write with the pen. Ancient civilisation did not have pens, so they carved out images and messages on rocks, which we still find today and bid to unfold the mystery of their social structure and civilisations. But the future of mankind, the passing on of knowledge, new ideas, the design of technology and results of experiments, these have taken mankind to the moon and beyond with the use of the pen. The power of the pen has seen the signing of declarations of independence, the signing off on world financial debts, and the signing on of decisions to go to war. The power of the pen has seen mankind grant Nobel prizes for medicine and peace. But here is a question for the Muslim Ummah: How many Muslims have won Nobel Prizes of any kind? So, while Muslims opt to send their sons to madrassahs (or religious schools) and keep their girls at home and not educate them (despite the fact that it is the female who has to look after the education, well being and the future of their children), Jews, Christians, Hindus invest in their children s education and future. No wonder in the world there are very few educated Muslim international figureheads and Nobel Prize winners! We should ask ourselves, Are we really followers of the Holy Prophet Muhammad (sas) or are we just professors of the Kalimah? The value of education The value of education in Islam is twofold: (1) the good things of this life; (2) paradise in the next life. These are the bounties of our Lord as mentioned in the verse which stresses the pursuit of knowledge and education acquired through reading and writing. This was best seen by the great strides made in medicine, mathematics, physics, geology, and navigation after the demise of the Holy Prophet Muhammad (sas). Muslims then did what the Qur an taught. They held onto the rope of Allah and were not disunited. From the ninth century, Hunayn ibn Ishaq translated Greek, Indian and Chinese medical and scientific works into Arabic. During the Dark Ages, when there was no advancement in any field of knowledge in the West, Muslim scientists and physicians were at the forefront of research and development and their works were sources of knowledge and guidance for 300 years. The Canon of Medicine by Ibn-i Sina (Avicenna) was the basis of medical studies in French and Italian universities from the twelfth till the seventeenth century. Lastly, Muslim doctors were removing cataracts with needles 1000 years before Western physicians entered this field of surgery. These were the bounties Muslims were blessed with when they followed the divine command: Read in the name of your Lord (96:1-5). Where has it all gone? Have the bounties stopped flowing or have Muslims stopped seeking the bounties of Allah? Maybe we want the bounties but we do not want to work as we have to travel to the West to pursue education in medical and other scientific fields. The tides have turned. There was a time, as history shows, that the West looked to the Middle East for knowledge. Why did it so happen? It is because Allah has taken us out of the equation of success. There is no love for God in our pursuit of success and so we are unable to leave a true legacy behind. Our knowledge of the spiritual realm 16 Page

17 is so trivial that we have lost our identity. We have failed to grow our souls while growing our worldly success. The greatest exporters of medical technology today are Israel. They are moving ahead in ground-breaking work and have monopolised the world in this area. During this time, Muslims are still arguing about how long to wear their trousers while praying, and waiting to see the moon with their naked eyes to start the month of Ramadan. The Muslim Ummah have been distracted by politicians and power and have consequently lost their sense of direction. There is an old saying: If one does not know to which port one is sailing, no wind is favourable (Seneca, the Younger). We have lost our sense of identity and direction and Allah informs us of the cause in the following words of the Qur an: Nay, man is surely inordinate because he considers himself as self-sufficient (96:6, 7). We feel we know more than God; we pass laws when God has directed us otherwise. An example being, should gay marriage be allowed? Muslims must embark on a new jihad, a jihad of education and enlightenment through the pen! I end my khutbah with a quote from Khalil Gibran: Learning follows various roads, We note the start but not the end. For time and fate must rule the course, While we see not beyond the bend. The best of knowledge is a dream, The gainer holds steadfast, uncowed By ridicule, and moves serene Despised and lowly in the crowd (The Wisdom, p. 42). * * * The origin of Friday congregational prayers Hamad Ahmad (Text of Friday sermon delivered on 10 August 2013 at the Lahore Ahmadiyya Centre, Wembley, London, UK.) O you who believe, when the adhan is called for the prayer on the day of Jumu ah, then proceed to the remembrance of Allah and leave trade. That is better for you, if you only knew. And when the prayer has been concluded, disperse within the land and seek from the bounty of Allah, and remember Allah often that you may succeed (62:9, 10). Eid-ul-Fitr this year has fallen on a Friday. Throughout the Muslim world this is considered as a blessed day, so I wanted to trace the history and understand how the Friday sermon became an institution in Islam. Origin of Friday Unfortunately, I could not find anything done by a Muslim scholar in this area. However, there is one piece of work conducted by a Jewish scholar, S. D. Goitein, that gives some interesting insights which I would like to share with you. Page 17

18 S. D. Goitein quotes the traditional sources to state that the Friday sermon was institutionalised in Medina. As there is no recorded history of it, and this much is known: that congregational prayers were secretly offered in Arqam s house in Makkah (1). Goitein s theory is that Holy Prophet Muhammad (sas) conceived Friday as the chosen day for Muslims as it fell on a market day in Medina, when Jews also brought their provisions to the market in preparation for the Sabbath, which starts on Saturday. It was a day when everyone gathered for a common purpose. So, Goitein suggests that this was a day well chosen by the Holy Prophet Muhammad (sas) for prayer and exhortation. Here he tackles the prejudices of the Oriental writers who simply stated that this was a day chosen as a day of rest to mimic the Jewish Sabbath or the Christian Sunday. Or, as some others suggest, it was deliberately chosen by the Holy Prophet Muhammad (sas) in opposition to the Jewish Sabbath day. Historical background of Sabath and Friday He examines the phrase Yaum al-jumu ah as used in the Qur an and relates it to the Jewish word Yom Hak-kenisa in Hebrew, and Yaum al-'arubah al-kubra in Aramaic, which mean Friday. He proposes that Arabic has borrowed this meaning from Hebrew and Aramaic. The day of Yaum al-jumu ah was fixed as Friday noon. In Goitein s opinion, this was a practical time: after the market broke up in early afternoon before the intense heat of the day set in. The gathering was socio-political to mark out those who were joining the growing Muslim community. He produces a striking parallel with the ancient Jewish public service instituted on Mondays and Thursdays and then abolished. Jewish tradition states that Jewish market days were also days for fasting and public prayers. I was impressed because S. D. Goitien is a non-muslim and a Jewish scholar who tackles the prejudices of Orientalists, and who attempts to write without prejudices and has produced an erudite piece of work. I hope it serves as a spur for us to pursue our own history and reach scholarly levels. Significance of Friday There is no Sabbath in Islam, and the number of prayers on Friday is the same as on any other day, with the difference that the specially ordained Friday service takes the place of the early afternoon prayer. It is the greater congregation of the Muslims at which the people of a place must all gather together, as the very name of the day indicates. The day is also special in the sense that the imam, who has good knowledge of the Qur an and the Sunnah, expresses his views regarding some social or religious issue. It also provides an opportunity for people who matter to get together and become aware of the welfare of the community. May Allah grant us the wisdom and understanding of the benefits of the institutions of Islam which are meant to enlighten, foster better relations and forge mutual understanding. Editor s Note 1. House of Arqam for prayers in the early days of Islam His name was Abd al-manaaf ibn Asad ibn Abdullah ibn Amr ibn Makhzum, and his kunya was Abu Abdullah. According to Ibn as-sakan, his mother was Tamaadhur bint Hathim As-Sahmiyyah. Al-Arqam is said to have been either the seventh or eleventh person to enter Islam; Abu Bakr brought him to the faith. It is reported that congregational prayers were 18 Page

19 held before the 4th year of the Call at the house of Arqam in Makkah and it was here that Hazrat Umar went and accepted Islam at the hand of the Holy Prophet (sas). The revelation of chapter 62, al-jumu ah (The Congregation) is assigned to the first year of Hijrah. But the wording of the verse 9 shows that Friday congregational prayers were held before that. It is evident that some of the people were not fully aware of its spiritual significance and kept themselves occupied with trading in spite of the call to the prayer. So when the Holy Prophet (sas) came to Medina and congregational prayers could be said openly, Allah specifically exhorted Muslims to hasten to the remembrance of Allah and leave your worldly business. So Goitien s inference that Jumu ah was institutionalised in Madina in the sense tht it was made obligatory is correct but to say that it was not offered when Muslims were in Makkah does not seem to be correct. The harassment and persecution of Muslims by Quraishi polytheists (mushriks) in Mecca was increasing, and the Muslims could not worship comfortably. A safe place was needed to meet, pray and learn about the faith. They selected the house of Al-Arqam because it was located on the east of As-Safa Hill, where Muhammad (sas) was living at the commencement of his prophetic mission. The house could be entered and exited secretly because it was in a narrow street, and the street could be surveyed from within. Al-Arqam bequeathed his house to his son on the condition that it would not be sold. This house is now called Darul Khayzuran. It is opposite the Ka abah and is used as a religious school today. (Wikipedia) * * * The Interpretation of the Qur an Inshaal Ahmad (Text of talk at a monthly meeting held at the Lahore Ahmadiyya Centre, Wembley, London on 7 th July, 2013) Significance of Context The Holy Quran is the true and final word of God. The Quran is written not only in prose (which is another word for normal spoken language) but also in poetry. As you know spoken language can be taken literally e.g. If someone said: That man has only one eye, they are simply telling you to that the man has on eye. On the other hand if in a poem it was written that That man has only one eye, it is unlikely to have a simple literal meaning, and instead it may imply that the man only looks at things from one angle. In actual fact, the man may have two perfectly functioning eyes, but if interpreted in the wrong sense the meaning of the original message is distorted. So Quranic verses have to be looked at in context of whether they are written in prose or poetry. So more often than not, in poetry, the words do not portray a literal meaning and this is one area where differences can occur in interpreting the Quran. Imagery and figurative language Such a problem has been occurring with Quranic interpretations for centuries. The Holy Quran is a simple book which uses imagery and figurative language to explain the final message of Allah. The use of figurative language and imagery is supposed to make the Quran clearer but instead people over the centuries have taken the figurative language literally and misinterpreted it, complicating the message that is intended to be simple. For example the following verse the Holy Quran talks about punishment for thieves; As for the thief, both male and female, cut off their hands. It is the reward of their own deeds, an exemplary punishment from Allah. Allah is Mighty, Wise." While this can be taken literally, that thieves hands should be severed, on the other hand it is a message that illustrates that stealing is totally unacceptable in Islam, no matter what. The cutting of the hands simply symbolizes the need to stop thieves repeating their actions, sometimes we need to as it s called read between the lines to capture the true message someone is trying to convey. Page 19

20 Misinterpretation of the verse about Fighting Another example where the Quran is interpreted wrongly by not only non-muslims but also Islamic terrorists is the verse about fighting non-muslims. It goes "Fight those who do not believe in Allah, nor in the latter day, nor do they prohibit what Allah and His Messenger have prohibited, nor follow the religion of truth, out of those who have been given the Book, until they pay the tax in acknowledgment of superiority and they are in a state of subjection." Quran 9:29. This is interpreted by many critics of Islam as a violent verse which they claim clearly shows that Islam preaches terrorism against non-muslims. On the other hand it is quite the opposite. When we talk of the word fight although it may have violent connotations of punching and kicking, it can actually be used in many peaceful scenarios. For example the fight against racism which is actually a peace-promoting campaign. A fight doesn t have to be a violent exchange. Views can be fought through discussion and debate. In many ways a debate IS a fight. In this case, in the Quran, it is simply asking Muslims to fight the ignorance and to lead people to the right path. We are not being asked to literally put guns to non-muslim heads and demand them to say the Shahadah. We are being told to talk, debate and explain to the non-believers so that they realise the truth. Such verses are used by militant groups to justify their acts of violence such as bombing, when they are clearly interpreting it to suit their own will. This therefore highlights the significance of interpretation, because without interpreting the Quran in the correct sense, we cannot learn the true message of Islam. These two verses are just a few examples in the Quran that have been interpreted differently. Why the Qur an interpreted in different ways? So why is the Quran interpreted in so many different ways? There are many reasons such as people interpreting the Quran to suit their own motifs and also the fact that it is originally written in Arabic. This means that certain words cannot be translated word for word, as vocabulary differs between different languages which can result in the loss of the true meaning of words. Sometimes just using a bit of common sense helps to understand the messages of the Quran, because at the end of the day the Holy Quran is a simple set of instructions, so let s keep it simple. But at the same time new discoveries and developments bring changes and there is a need to seek guidance and direction through interpretation. * * * A fight doesn t have to be a violent exchange. Views can be fought through discussion and debate. In many ways a debate IS a fight. In this case, in the Quran, it is simply asking Muslims to fight the ignorance and to lead people to the right path. We are not being asked to literally put guns to non-muslim heads and demand them to say the Shahadah. We are being told to talk, debate and explain to the non-believers so that they realise the truth 20 Page

21 Historical importance of The Berlin Mosque in Germany The Oldest purpose-built Mosque in Europe 'THE MOSQUE' IN BERLIN The Gem of Oriental Architecture in Berlin The Mini Taj Mahal' in Wilmersdorf area of Berlin 1. Indians in Berlin is the title of a journal on A5 size consisting of 56 pages. It is one of the important series about migrant groups living in Berlin published in December 1997.It was edited by Dr. Barbara John, High Commissioner for Foreigners in the Berlin Senate. This issue was edited by Dr. Joachim Oesterheld and Dr. Lothar Gunther, experts on the Indian history. On the title page are photographs of the well-known Bengali poet Mr. Robindranath Tagore and the world-renowned Physicist Dr. Albert Einstein. On p.15 is the image of the title of the first issue of Islam published by Khairi Brothers: Prof. Jabbar khairi M.A. and Prof. Sattar Khairi M.A. It was started in On pages 38 and 39 again front view and side view of the Berlin Mosque have been published. 2. NUN is a publication of The Academic Intellectual Union formerly Muslim Academicians. The Union was very active in the 1990s and shortly after 11/9. This issue was published from Cologn in August 2007 and consists of 78 pages. In Arabic the letter Nun means inkstand. As the monthly is devoted to uphold the teachings and culture of Islam, the title Nun is very appropriate. The word refers to the Qur anic verse: By the nun (inkstand) and the pen and which they write (68:1). Maulana Muhammad Ali, in his English translation writes: Nun is not an abbreviation, but a word meaning inkstand. (Notes courtesy: Dr. G. Jonker, Berlin) Page 21

22 22 Page Eid Milan Dinner in Hague, Holland

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24 CONTACT INFORMATION The HOPE Bulletin address: ISLAM stands for: I SHALL LOVE ALL MANKIND 24 Page