FEBRUARY 1976

ISLAMIC CULTURE SOCIETY (JAPAN)

3

EDITOR'S NOTE

ISLAMIC CULTURE FORUM is an English language quarterlymagazine of the Islamic Culture Society (Japan).

ISLAMIC CULTURE FORUM does make efforts to promoteunderstanding of Islam as a cultural force.

ISLAMIC CULTURE FORUM also does make efforts to foster

mutual understanding among peoples irrespective of race, religionor geography.

ISLAMIC CULTURE FORUM does not associate itself with any

political, nationalistic or ideological platform.

ISLAMIC CULTURE FORUM invites articles, views, correspondences, information or photographs relating to Islam from contributors all over the world.

ISLAMIC CULTURE FORUM is not responsible for the opinionsexpressed by the contributors.

ISLAMIC CULTURE FORUM reserves the right of selecting orediting articles received from the contributors for publication.

ISLAMIC CULTURE FORUM receives with thanks articles, cor

respondences, etc. gratis unless specified by its Editor.

ISLAMIC CULTURE FORUM sends five copies of the issue, ormore on special request, to a contributor when his article ispublished.

ISLAMIC CULTURE FORUM is presented gratis to overseasfriends of Islam.

ABU BAKR MORIMOTO

Articles and Illustrations appeared on ISLAMIC CULTURE FORUM maybe reprinted in full or parts with prior permission from the publishers.

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IJU^

ISLAMIC CULTURE FORUMSafar

1396 H

February

1976

OVERSEAS

EDITION

Editor:

Abu Bakr Morimoto

Associate Editor:

Iskandar Chowdhury

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kS;l

IN THIS ISSUEPage

To Our Readers 2

The Real Purpose of Lifeby Ashfaq H. Shaikh 4

Al-Quran Challenges Literators

by Muhammad Sharif Ahmad ... 6

Muslims and Environmental Problems

of Our Age

by Jamila Qarar 9

Music, Photography—and Islam

by A.S.K. Joommal 13

The Tokyo Mosque—Its History and Role

in the Islamic Call Movement in Japan

by Abu Bakr Morimoto 17

Islam on Forward March in Japan 25

Acknowledgement 28

Readers Forum 29

Photo pages 4 pages between P.16—17

PubUshed by ISLAMIC CULTURE SOCIETY (JAPAN)

2-13-22, Tomigaya, Shibuya-ku, Tokyo 151, Japan

Telephone: (Tokyo) 467-2036

Cable Address: ISLAMCULTURE, TOKYO

TO OUR READERS

Islamic Culture Forum is now in its second year. By the grace of Allah,the Merciful, we can now present this No. 5 issue to our readers. Onthis occasion, while expressing our deep gratitude to Allah, we also expressour thanks to the innumerable readers of the ICR in about 85 countries

around the world for their sincere support to it.

The ICR-publisher, Islamic Culture Society, Japan, has so far bornethe publishing and mailing costs of the ICR depending absolutely uponindividual contributions and support from its members and well-wishers,as also mentioned in earlier issues. Because the Society loves independence,it did not ask for subsidy from any kind of umbrella organization. Andit was no easy task for it to bear alone all the expenses from limitedcontributions by individuals. Moreover, recently, there has been about150% rise in the postal charges in Japan, due to which we could not mail,in part, the last issue (No. 4) though it came out in November last year.We regret this delay and earnestly request our readers' understandingtowards our difficulty.

Problems facing Islam in JapanAs mentioned in the previous issues, Japan is a hard land for Islamic

penetration through conventional process of preaching. Apart from thedeep-rooted local Shinto religion, there are strong imported religions suchas Buddhism and Christianity, and also some new local religions. Addedto them are blind imitation of western material civilization, atheism,non-religionism, or even anti-religionism — all of them making almost animpregnable wall against the penetration of Islam, though inadvertently.To break this wall, it needs great patience and will to sacrifice on thepart of those who want to make the presence of Islam felt. However,under all situations, we believe that this country needs the increase ofits Muslim population as well as the establishment of a strong bond withour brothers abroad.

Having been a latest addition to the history of Muslim people ofthe world, we do not dare preaching Islamic principles to our Muslimbrothers who have centuries-old tradition of being Muslim. Nevertheless,through the ICR, we are endeavouring to make our circumstances knownto and understood by our Muslim brothers everywhere in the worldand to exchange views with them, specially in respect of life of aninsignificant Muslim minority in a vastly non-Muslim culture, somethinglike a drop in the ocean. For the present, we cannot render any biggerservice to ourselves and to our brothers abroad than this.

The Muslim population of the whole world is said to be about 700-million. Among these Muslims, there must not be any difference of opinion

so far as the basic principles of Islam is concerned. However, one cannotignore the facts of life — the geographical, social, liguistic or politicaldifferences or differences in traditions, customs or habits, because oftheir local cultural bases which are difWent. And, except for the basictenets of Islam, there is no absolutely unified and universally' acceptedopinion on various problems among the Muslims of various cultural societies.For example, we can cite the example of Muslim women. In the caseof Muslim minorities in the predominantly non-Muslim societies like Japanwhere all the Muslims have to lead their life very sparsely and have littlechance to form a compact community, it is very difficult to expect ofthe Muslim women living there to lead the Muslim woman's life exactlyaccording to precepts, and their way of life, in effect, may not lookIslamic in the eyes of the people having centuries-old Islamic tradition.To them, the way of life pursued by the Muslim women in the non-Islamic countries cannot simply be permitted. In case of Japan, the socialenvironment is such that Muslim girls cannot avoid receiving schooleducation together with boys for various tenable reasons. In adult life,they have to work in various spheres of life also with men. In other words,the Muslim women under such conditions cannot be expected to exactlyimitate the life of the traditional Muslim woman. In short, in almost allspheres of life men and women have to work together, which cannotbe even imagined in a traditional Islamic society. We have to give thoughtsto adjustments of Muslim life to the non-Muslim environment, if we haveto live there.

There are many other problems such as photography, music, or physicalexercise, to cite only a few, on which opinions vary among the Islamicintellectuals. We have not so far received any unanimous opinion aboutall these problems. On the problems of photography and Muslim women'slife, one of our correspondents has said elsewhere in this issue thatthose who support photography or women's presence in the mosque "mustmake exit from Islam with grace." Another correspondent and an authorhave given different views. Also regarding the latest Islamic call movementin Japan, there has been a criticism against its approach, in a certainquarter. But the criticism is based on unfounded allegations.

In sum, when living in a situation dominated by non-Muslims, ourapproach of Islamic call must not be for creating friction with the localculture, but for wining its understanding towards Islam.

Editor

THE REAL PURPOSE OF LIFE

Ashfaq H. Shaikh

The writer

Allah has created man, the best of all

the creations, to make him Caliph on theearth, thereby bestowed upon him a great

responsibility to live a model life strictlyin obedience with the commandments of

Allah and totally in accordance with thelife of prophet Mohammad (SAS) who,though weak materially and circumstan

tially, lived the pure life and set an

example for the mankind. Irrespective ofcaste, creed and colour, whosoever will

follow the commandments of Allali and

methods of Mohammad (SAS) will like

wise secure every benefit and blessingdirectly from the most exalted Allah.

The Companions (SRA) of Mohammad(SAS) struggled in their life to followthe path established by Mohammad (SAS)as closely as possible. Allah acceptedtheir sacrifices and attempts and blessed

them with the real supremacy over theentire mankind and with the real peaceand prosperity. So this has become ageneral rule for the living universe to

derive the real benefits and success in

this world and hereafter.

Prophets were sent by Allah to convince mankind of the power and might

of Allah and to guide them on to the

right path through which successes couldbe achieved directly from the Almighty

Allah. The chain of prophets ended withthe advent of our prophet Mohammad(SAS) who is Khatem-un-Nabiyeen i.ethere will be no prophet after Mohammad(SAS). But with that the task of prophet Mohammad (SAS) was not broughtto an end but now the followers of

Mohammad (SAS) in his stead have tocarry out the job of propagating Islam.

As long as Umal remains on this

object of life it will have value nearthe Great Custodian (Allah) and alsoin the' eyes of the mankind. But, onthe contrary, if Umat forgets her majorrole, it will loose this credit and shall

suffer a big disaster. Just as when acow refuses to give milk, or the hen

stops laying eggs it looses its value in

the heart of the owner who then hands

it over to the butcher. All the five

fundamentals of Islam i.e. Faith (Iman),Prayers (Salat), Poor due (Zakat), Fasting(Saum) and Pilgrimage (Haj) are thedire necessities to become a Muslim,

but now the so called (qualified) Muslim should take upon himself the duties

of service to Islam. After wliich he can

expect reward and profit from Allah.For instance a doctor, after getting an

elaborate education and qualifying for

the medical profession, if he sits idle

at home and does not apply his knowledge in the medical field, his mere

qualifications can not bring him anyreward or profit.So those Muslims who are contented

on these fundamentals alone (of whatever degree) and do not make efforts

for further improvement within themselves and in others, will naturally findthat deterioration starts in them and

thus do not retain the original standard,as Islam is a dynamic and not a static

power.

Moreover, they loose the special kindof help and reward which are reservedfor prophets and for those who performthe duties assigned by prophet Mohammad (SAS).

However the struggle for unavoidablenecessities of life is not forbidden as

long as the main object of life as desiredby Allah is kept in view and in theforefront of one's existance and by having full faith in Almighty Allah andnot basing upon man's own faculties.

Allali's commandments (during twentyfour hours life) are full of blessings

for mankind and reflect His own beautyand perfectness.

In order to achieve the goal of lifeand derive the real success man has to

purify himself first by striving on thelines laid down by the prophets. Thiscalls for sacrificing one's own desiresand to comply implicitly with Allah'scommandments. Thus the man is gradually and surely elevated to a state ofharmony with Allalr, a stage at whichhe is in a position to beg of Allah whathe wants. Salat (Prayer) and "doa" after

it form a typical example of the wayto beg from Allah. By praying the Muslim communes directly with Allah, thegreater his devotion during prayer andin his general life, the nearer is he to

his creater and the greater response willhe get from his "doas".

Man's noble existance is a gift fromthe Almighty, not to be wasted onmaterialistic activities which have no

bearing on his soul but must be usedin Allah's Glorious service to bring harmony and peace to the greater part ofmankind.

AL-QURAN

CHALLENGES LITERATGRS

Muhammad Sharif Ahmad

The writer

The miracle of ingenuity of ProphetMuhammad (SAW) in Islam is the mostuniversally unique Al-Quran. The miraclesin Muhammad (SAW), in his practicaldeeds and teachings are considered themost supreme and supernatural than theentire miracles of other prophets ofAllah. The Holy Quran is strongly believed to be the God's teachings and

oral Revelations through Muhammad(SAW) for all mankind irrespective of

their races, colours and cultures. Those

who follow the riglit path and lead

pious life as elucidated in the Holy Quranwill enjoy perfect bliss in this worldand hereafter.

Miracle or Vjaz signifies "to weaken".It weakens the ability of a man ci a

group of intelligentsia to make one booksimilar to the Holy Quran wliich con

tains Allah's miraculous teacliings and

it is obviously beyond man's capabilityeven with his sophisticated aid of scientific and technological devices to compete with Al-Quran or to excel theQuranic verses. The Holy Quran is aremarkable Islamic masterpiece on which

man's knowledge is based. It becomes

a fundamental source from which all

knowledge is derived. Unfortunately,

many people tend to be ignorant in theQuranic qualitative analysis.

The Holy Quran has for a long time

proved that no man or 'jinnee^ cansurpass it. During the prophetical periodof Muhammad (SAW), many prominentArab scholars from all tribes were asked

to produce their short verses to contendand compete with the Quranic verses,

but every soul was reluctant. The un

believers expressed illogically that theQuran was merely a magic. In fact, themorally and intellectually impressiveQuranic verses are extremely irresistibleand incomparable. As a consequence,many Islamic theologians, scholars, lin

guists and experts in literature have un

animously agreed that the Holy Quran

is a paramount miracle of our ProphetMuhammad (SAW). For instance. ProphetMusa (AS) possessed miracle to dividethe Red Sea with his staff or Prophet

Isa (AS) whose miracle was to cure

the sick men, and many other miracles

A native of Malacca, West Malaysia, Mr. Muhammad Sharif Ahmad is an educator by trainingwith deep interest in the study of Islam. Though young at about 30, Mr. Sharif Alimad showeddepth of his study in the present article ... Editor

that were revealed by the Will of Allah.A question was raised. Why the miracle

of Prophet Muhammad (SAW) is solelya "book" that is to be read and studied

but why not a miracle which amazedthe eyes? The miracles that were re

vealed by Allah in the Islamic Prophetswere spiritual incidents as mentioned

in the Holy Quran and they could be

seen during prophetical era with thedivine objective to convince mankind ofAllah's Greatness and Omnipresence.Those miraculous occurrences were not

eternal. When the prophets passed away,their miracles also vanished. Only the

miracle of the Holy Quran given to

Muhammad (SAW) by Allah cannot beexplored by five senses. But the Quranwas revealed to be read and studied for

mental, emotional and moral developments as well. Thus it is said that all

apostles' and prophets' miracles, exceptAl-Quran, were divine evidence whichwere visible but not eternal. They onlyoccurred during the life of the prophetsand apostles. Only Al-Quran, the genuine miracle of Muhammad (SAW), iseternally harmonized with any periodand all human races. Nowadays, theQuran is explored by men's mental capacity with profoundity from one generation to another. Factually speaking, theHoly Quran is not subject to any alteration or slight modification and it isdivinely safe-guarded and thus securedby Allah in the ever changing worlduntil arrival of the doomsday.

The Holy Quran is the sacred revelations from Allah to Prophet Muhammad(SAW) with divine motives to give chasteguidance to all mankind so that theymay go along the right way toward the

strong belief or trust in the unity andoneness of Allah.

Undoubtfully, the Holy Quran is anextraordinary Islamic Holy Book, itsdivine laws cannot be invented or com

posed by man.

Thomas Carlyle says: "I am braveto say that I do not understand whythe Arabs love the Quran much. If youhave once read the Quran intelligently,you will begin to feel mentally andemotionally the sacred characteristics ofQuranic contents as a Miracle."

In Al-Quran, its miracle can be a-

nalysed into various aspects as below:—a) Languageb) Soulc) Knowledged) Law based on the Islamic teachings.

a) Miracle of Al-Quran from the aspectof its language:

The Holy Quran was first introducedto the Arab tribes from Allah through

Prophet Muhammad (SAW) in Arabic.In the period of turmoil, between Allah'sfollowers and idolaters, a group of non-Muslim scholars tried to disparage theQuranic verses of its linguistic structures.

The Prophet came forward to challengeanyone among them who was willingand capable to compose one verse similarto the quality of any of the Quranicverses. If the Arabs who possessed theQuranic language have acknowledgedthat they are incapable of competingwith the revelations of Allah and the

beauty of its language, how other raceswho use different languages, can accept

that challenge? For fourteen centuriesuntil today man has never been able to

compose words or verses to competewith the philosophy of Al-Quran.

In fact, no ancient and modernwritings, particularly literature, can matchwith the uniquely and perfectly arrangedbeauty of the Quranic verses.b) Miracle of the Quran from the aspect

of soul:

Quran is the greatest revelations fromAllah and is not a form of writingslike an ordinary book of knowledge.

The revelation of Allah has two func

tions:

i) To explain the Islamic law andtruth.

ii) To instil the truth or beUef ofAllah into man's soul and mind.

Monotheism or Unity of God is thebasic principle of Islam. Solely withthe guidance of the Quran, truth in theunity of Allah can be instilled intoone's soul and, in this way, will totallyobliterate polytheism and atheism. TheHoly Quran reveals adequate and satisfactory proof to substantiate the DivineExistence in the Unity of Allah, theAlmighty. The Holy Quran always keepsin us the memory of Allah's munificenceapart from the concrete truth of knowledge.

The Holy Quran has been a powerful force in moulding and shaping ourthinking and emotion in our religiouslife.

c) Miracle of the Quran from the aspectof knowledge:In the Quran, knowledge is generally

mentioned as religious knowledge andworldly knowledge. Allah has given approval to all Muslims to participate ac

tively in social welfare activities. Furthermore, God encourages us to strive

in developing the nations or in worldlymatters, and Allah will reward us forour pious deeds in the heaven of supremebliss. Prophet Muhammad (SAW) alsourged upon us to work diligently andpiously in this world and to humiliatethe idle one. All Muslims either male

or female are encouraged to gain theoretical and practical understanding ofall subjects of knowledge,d) Miracle of the Quran from the aspect

of Law based on the Islamic teachings:

The formation and development ofGod's Law in Islamic teaching is comprehensively clarified in the suras suchas Al-Baqarah, Al-Imran, An-Nisa, Al-Maidah, Al-Anfal, At-Taubah, An-Nurand Al'Ahzab. These chapters contain

verses about Islamic Law besides verses

which concern with 'aqudah/ moral virtue and historical stories of ancient

peoples. Whatever judicial matters notfound in the Quran, are mentionedvividly in our Prophet's Al-Hadith toexplain further the Quranic verses.

Last but not the least, the miracleof the Holy Quran can be applied toall fields of studies and activities com

prising Islamic religion, politics, sociology, economics, philosophy, science,technology, arts and so on. An overallsurvey in the teachings of the HolyQuran deals not only with Islamic faithbut also with simple and complex problems involved in the affairs of mankind

from time to time. This comprehensiveaccount of the Quran, Allah's revelation

through Prophet Muhammad (SAW) issignificantly useful.

8

MUSLIMS AND ENVIRONMENTAL PROBLEMS

OF OUR AGE

Jamila Qarar

Islam is the religion which God haschosen for us. It gives clear guidanceand tells us how to live within our

society and within the whole creation.The Quran urges us constantly to reflectupon the physical world and to do

research into its natural wonders so as

to understand the marvellous creative

power of God in nature. "Behold! inthe creation of the heavens and the

earth and the alternation of night andday there are signs for men of understanding" (Quran 3/190).

It is He Who brought everything intoexistence and keeps everything in being.Man, as the representative (Khalifa) ofGod on earth (see Quran 3/30) has theright to make use of nature, and has alsothe responsibility to do so in a reasonablemanner "It is He Who has created for you

all things that are on earth; moreover, His

design comprehended the heavens, for Hegave order and perfection to the sevenfirmaments; and of all things He has

perfect knowledge" (Quran 2/29). Unfortunately, man's interference into hisbiological surroundings has not alwaysbeen successful nor advantageous nor use

ful. Sometimes this was because scientific

knowledge had not been developed sufficiently, or if it had it was not yet partof the general knowledge of the commonman. However, sometimes the ruin which

comes from industrial or (surely superficial) scientific work is due to the unscrupulous exploitation of natural resources or to their inconsiderate use in

order to make profit. Profit has becomea magic word and a "deity" in certain

parts of the world. For profit everythingcan be sacrificed — even the lives and the

health of innocent people. There are terrible examples of the results of this behaviour. For instance, an American pro

fessor of radiology in Pittsburgh has

proved that in the surroundings of atomicpower plants the infant mortality rose by

140%. This is due to the nuclear waste

expulsion into the water and the air. Sofar, the scientists have not yet developedmethods of lowering this dangerous expulsion or to neutralize the nuclear waste

(1).

Nuclear testing, particularly in the atmosphere, is a grave danger to humanity.

Mrs. Jamila Qarar, an Austrian by birth now living in Afghanistan embraced Islam at 20.Why? As she says herself: "I felt that as a Mulsima I could lead a full and valuable human life,that Islam leads man to satisfy his spiritual as well as his material needs in an equilibrium thatguarantees the development of a culturally creative mind ... ICF No. 3 pg. 20-21" Her Present article is very interesting in that she has dealt with a most pressing problem of the moderncivilization from the Islamic point of view ... Editor

Reliable estimates show that the fallout

of nuclear explosions (30 megatons)cause, in the course of generations, thedeath of 420,000 embryos or new bornbabies as the result of environmental

radiation; the birth of 230,000 babies

with mental and physical disfunction;and the suffering of millions of peoplefrom inherited infirmities (2).

The inhabitants of a city in Japan(Minamata)* suffered for years fromvisional defects, mental weakness and

disorder. The physicians could not explain what kind of disease this was.Over the years, it came to be called the"Minamata disease". Later it was dis

covered that the people of that citywere fishermen and their food supplywas near a factory which worked withmercury (quicksilver). The industrialwaste was dumped into the same waterfrom where the people caught their fish,and chemical analysis found traces of

quicksilver in the fish and mussels. Thefactory was sentenced by a court tocompensate the people for their immediate health problems, but who can ever

compensate the life-long ill effects? Ofcourse, those who made the profits without caring to avoid water pollution mayreply that there are natural diseases andinherited defects also, but how can theydeny their responsibility for the humanharm and grief brought about artificially?

Water pollution by industrial and residential refuse poses great danger forhuman societies. Not only does thiswaste pollute the water of lakes, streamsand sea with morbific (disease-causing)agents, but it cannot be incorporatedinto the biosphere and, thus, it causes

death or contamination of water and

micro-organic life, which makes the nourishment from the sea a potentiallydangerous one for man. In the highlyindustrialized countries the pollution ofthe air by industrial and automobileexhaust gas has become a most serious

problem. American cities frequently face"pollution alerts" in the summertime,which means that the air is literally toodirty to breathe with safety, and personswith breathing disorders (asthma, bronchitis, etc.) are encouraged to stay indoors. In some European cities theproblem is often so acute that childrenwho walk to school daily have beenfound to be suffering from lead poisoning. The margins of roads with usual

heavy traffic are mostly deserted of allvegetation on account of the lead and

exhaust gas expulsion.

What can be done about these evils?

It would exeed the space and the timehere to discuss the various scientific,

technical and industrial means to with

hold the environmental destruction and

to protect human health. But it is possible to keep the air and water cleanand also to reincorporate the pollutedwater, for instance, into the productionprocess of certain industries and thusavoid the contamination of the biosphere.Likewise, it is possible to use the wasteof certain industries for other useful

industries, not to mention the economi

cal advantage of such processes of production. This involves cost, especiallyin the beginning, but they are insignificant in comparison to the cost causedby the great damage done by the permanent pollution. And does not the health

10

and the well-being of people also justifythe cost? The short-sighted principle ofexploiting everything for the sake ofprofit without considering the effects onfuture generations cannot be allowed tohave priority over life and health.

Whereas the developing countries mustmake great efforts to indystrialize, due

investments for the preservation of ahealthy environment should not be neglected. It is the great advantage of thesedeveloping countries that they face notyet the problems of damage caused bycareless pollution which, in fact, greatlyworry the over-industrialized countriestoday.

Careful attention must be paid toagriculture as well. Steady control ofthe composition of fertilizers and insect

antidotes as well as of the quantitiesapplied is very important, since improperuse of these agents causes opposite results from what is desired. Disparityin the cutting and growth of timberland

has serious effects on the climate and

soil condition. The well-known impactof erosion on agriculture points to thenecessity of due programmes and makinginformation available to private farmers.

Agricultural education should be madeaccessible to farming people on a broadbasis.

At last, what can individuals do to

keep our surroundings safe and wholesome? If we introduce the Islamic at

titude in all spheres of life and developa deeper sense of Islamic consciousnesswe can provide a good example of awareness to our fellow men. Our lives can

be living example of the benefit of

choosing morality over expediency, because Islam causes a mental revolution

in which man directs his actions in

harmony with the universe. Islam opensthe eyes and ears of those who reflectand fosters respect and Rahmah towardsall the creation. All organic and inorganicbeings are in the service of Allah; therefore, one may not kill or destroy themwithout reason and necessity. The HolyProphet Muhammad (Peace be upon him)is reported to have forbidden the unnecessary cutting of trees or branchesof trees, especially fruit trees, and heconsidered the planting of a tree as apermanent charity. This noble attitudeeven towards plants places a responsibility upon us, with our modern know

ledge of biology and the chain of nature.In respect of our nearest surroundings,

our homes and dwelling places, womenhave the greatest influence on themand they shape them practically. Theirobligations towards the family requirenot only an economical but also a healthyhousekeeping. Women should be awareof the requisites of sound nourishment.

Cleanliness is part of Iman and thiswould apply also to our relations withthe physical world. No Mulsim woulddeliberately pollute his natural surroundings, the sustenance that Allah has provided for us, or the place where otherpeople dwell or seek rest.

Furthermore, we should be aware ofthe Quranic injunction to "eat and drinkbut do not squander". We are told thatGod does not love those who squander.Mothers have a great task to implantthese feelings into the minds of thechildren who are our greatest hope for

II

an Islamic society of tomorrow. Wecannot overlook unfavourable or danger

ous developments caused by short-sightedand irresponsible exploitation of theworld's natural resources without having

found new substitutes and expedientswhich God has provided for but ofwhich man may not yet know. All thesethings which form man's attitude andmake his view of life a homogenous

whole must lead to the lofty ideal ofselfless service to Allah. Only when ourthoughts, feelings and action strive inthat direction will we be capable of

building an Islamic order, for the well-being of all humanity.

FOOT-NOTES

(1) STERNGLASS, E.J.: Infant mortality and Nuclear Power Generation,Harrisburg, 1970; and: Effects ofLow-level Environmental Radiation

on Infants and Children, Univ. ofN., Ill, 1971.

(2) PAULING, L.: No More War, NewYork, 1958; German title: LebenOder Tod im Atomzeitalter, Vienna

I960.

*Minainata is a coastal city in the western Japanese island of Kyushu. In this city, a mysteriousdisease broke out during 1953-64 affecting 108 persons, among whom 34 died. A KyushuUniversity Medical investigation revealed that its cause was their eating fish from the neighbouringwaters polluted by organic mercury poisoning from the exhausts alleged to have been releasedfrom the nearby chemical industries. But the industries denied it. During 1964-67 again, similardisease broke out in other parts of the country. Later, the Japanese Health and Welfare Ministryrecognized it to be a pollution disease. A court decision also reaffirmed it and the industriesconcerned were made to pay compensation to the victims of the disease which commonly cameto be known as "Minamata Disease," after the city where it first surfaced. - Editor

THE CHILDREN'S BOOK OF ISLAM,

PART I,

Published by The Islamic Foundation,3-7 Keythorpe Street, Leichester LE2 OAL, U.K.

Although "Produced specially for the SchoolProgrammes run by the Muslim EducationalTrust" in the U.K., this 40-page handbook ofthe basic tenets of Islam will be extremelybeneficial not only to the children but also theadults who have newly adopted the faith in thenon-Muslim English speaking world. The bookis also worth translating into other languagesfor the benefit of non-English speaking newMuslims. We are eagerly looking forward to thepublication of its subsequent parts. Excellentprinting and get-up.

Islamic Culture Society, Japan.

ATTENTION

To avoid undue complications of international remittances, please deposit your contribution or other monetary transactions relatingto Islamic Culture Society, Japan, to your nearest branch of Bank of Tokyo or please ask yourbanker to make local mail transfer to the Bankof Tokyo branch or its agent in your countryfor credit to the following Account:

Bank of Tokyo Ltd.Tokyo,Japan.(Account No. 029-162043 ofIslamic Culture Society, Japan)

Thank you.Executive Director

Islamic Culture Society, Japan

Mr. A.S.K. Joommal, a South African Islamic scholar and author, born of Arab-Pathan parentage, mainly devoted his pen to fighting orthodoxy in Islam. The present article is one suchwriting, reproduced from MUSLIM NEWS of 10 September 1965. One may not fully agree withhis arguments, but he has put up a point of view which is worth discussing. His books includeTHE PATH OF ISLAM (1960) and BIBLE: WORD OF GOD OR WORD OF MAN? (to bepublished) ... Editor

12

MUSIC, PHOTOGRAPHY

-AND ISLAM

A.S.K. Joommal

The writer

This article is not in defence of "western materialism." We Muslims should NOT (I repeatNOT) become slaves to western mentality at the expense of our own Glorious Deen of Islam.We must adhere to our own Islamic principles and maintain our own identity as Muslims. Wemust NEVER allow our eyes to be dazzled by the flitter of the West. However, at the same time,we must not disparage the progress and advancement achieved by the West - a progress andadvancement of which we Mulsims partake liberally.

I therefore cannot understand the

patent hypocrisy of the "upholders ofthe Sunnah" who, on the one hand,

treat with contempt all "western" advancement and conveniences, yet, on theother hand, cannot do without these

same conveniences in their everyday lives.

We make use of the modern media

of transport, e.g. aeroplanes, ships, trains,motor cars. We use telephones and have

radios at home. Are these not inventions

of the evil West? If they are so evil,

then why do these gentlemen to whom

everything of the West is evil, makeuse of these media? They should ratherstick to the "Sunnah" of the Prophetand NOT contaminate themselves byriding in cars, aeroplanes, etc. Theyshould rather travel on camels as our

Nabi did. That would be the Sunnah way

of travelling! Similarly one could speakof many other mod. cons, that ourfriends of the "upholders of the Sunnah"brigade make use of daily — yet speakagainst it. Why do they make use of the

"western materialistic" printing presses(which is an invention of the West) inorder to print their magazines in wliichthey run down "western materialism"?

When I speak of advancement, 1 meanadvancement in science and technology.

The morals of the West, as everyone

knows, is that of a tomcat! We Muslims,

thanks to Allah, still retain our modesty

and morals as taught to us by Allah

and our Beloved Rasool (S.A.W.). To

utilize the results of the advancement of

other nations is NOT prohibited in Islam.On the contrary, our Nabi taught us

that "Wisdom is the lost property ofthe Muslims; take it from whatever source

you find it." We also know that thefoundation of science was laid by Mus

lims. All that the West has done is to

improve upon this foundation and persist with it, whereas, we Muslims have

lagged behind and lost the track ofprogress due to overindulgence in wine,

woman and song as Islamic history testi

fies. The Qur'an and our Nabi exhort

us to study science and to improve theworld we live in. Why, then, are the"upholders of the Sunnah" so persistently opposed to the progress of the worldthrough science and technology?

Science is the discovery of the Lawsof Allah Jalla Shaanuhoo and as such,

is universal. It is NOT the heritage ormonopoly of the West.

People who have not allowed theirGod-given faculty of thinking and reason

ing to be hamstrung by fossilized dogmas,often ask whether photography and music is prohibited in Islam.

The "upholders of the Sunnah" referred to above have made it their preoccupation to repeat - ad infinitum andad absurdum — that Islam has banned

photography and music. Fatwas are quoted by this Moulvi and that Moulvi insubstantiation. Certain Ahadith are presented to "prove" their point — butonly those particular Ahadith are takenwhich suits them. Other sayings of ourNabi that refute their contention are

avoided like the plague.

MUSIC

A comprehensive essay dealing withthe subject of music in Islam by that

indefatigable Islamic scholar, M.O. See-pye, is out (a copy of the essay onmusic may be obtained gratis from:Mr. M.O. Seepye, P.O. Box 506, Pieter-maritzburg. Natal, South Africa). I shall,therefore, deal very briefly with thisquestion.

Music is food for the soul. It bringsus nearer to Almighty Allah. Imam

Ghazzali (R.A.) in his magnum opusIHYA-UL-ULOOM, says that there is

something wrong with the man whodoes not like music. The incomparableImam who was one of the greatestscholars in Islamic history, left no doubtabout the goodness of music when hedeclared that: "One who is not moved

by music is UNSOUND OF MIND andintemperate; is far from spirituality andis DENSER than brids and beasts: be

cause EVERYONE is affected by melodious sounds." Great Awliyas loved musicand saw nothing "haraam" in it. HazratKhwaja Moinuddin Chishti (R.A.) washimself a great musician and played thesitaar beautifully. Rabia Basria (R.A.),the greatest woman saint of Islam, wasan accomplished flautist (flute-player),and at one stage she played the instrument to earn her living!

The three great elemental sounds ofNature are music. Is the sound of rain,the sound of wind, and the sound of

the ocean on a beach not reminiscent

of an awe-inspiring rhythm? The soundproduced by a rivulet cascading merrilyover pebbles and stones, is music. When

the Qur'an is intoned with ilhaan and

tajweed: is that not music?

Can we ever listen to the lilting songof the Namaqualand thrush in the gardenafter the rains and remain unmoved?

Are our souls so dead that we cannot

recognize and experience the divine giftin the nightingale and canary when mesmerizing cadences emanate from their

throats? The chirping of birds in unisonduring dusk and dawn is not just birdynoise, but divine music. These little

winged creatures of God celebrate Hispraises with their warbling, throaty music.

14

The attraction of a warm summer's

night is enhanced by God's little music-makers — the crickets and beetles, is

their perfect orchestral performance notmusic to the ears? Only a man deafin ears and dead in spirit will fail toperceive their God-in-spired ability tomake music in the night!

Music by itself is not haraam, butthe manner in which it is used should

provide us with the cue whether it isdesirable or not. If music is used in

accompaniment with a divine song or asong eulogizing our Beloved Nabi

(S.A.W.), there is absolutely NOTHINGwrong with it. But if music is used in

dance halls to stimulate erotic passions,then naturally it is undesirable andHaraam.

Music, like an aeroplane, is neutral.An aeroplane may be used to dropbombs and kill thousands of people. Itmay also be used to drop mercy drugsand save thousands of lives. Since an

aeroplane can be used to drop bombsand annihilate people, this is no reasonto ban all aeroplanes! We must try andban the EVIL USE to which the planeis put. Likewise if music is used forpandering to evil, then it is the EVILthat should be banned, not the music.

Music, like calligraphy, is an ART, andthe cultivation of art as such has never

been forbidden by Islam!

PHOTOGRAPHY

The next point on which the "upholders of the Sunnah" always have anapoplectic fit is photography, or pictures.Dr. Muhammad Fazlur Rahman Ansari

Saheb, that towering colossus of Islamiclearning, is always photographed whereverhe goes. If any savant can be said to

know the religion of Islam inside outand in all its aspects and manifestations,it is Dr. Ansari. Yet he sees nothingwrong in being photographed. Does he,perhaps, not know that he will have to"put life into" his pictures on the Dayof Qiyamat?

Photography is a result of man's ingenuity. Allah Ta'Ala has given man amind — and man puts his mind to use.Through research and investigations mandevelops machines and equipments thatbenefit mankind. Photography is onesuch result of the "hikmat" of man's

mind. We must remember that the HolyQur'an commands Muslims to do research

and discover things thus making thisworld a better place to live in.

How is an Islamic State in this dayand age going to conduct its criminal

investigation department effectively if itdoes not have a complete catalogue ofall the known criminals' fingerprints andphotographs?

In a penetrative search into cosmos,a fundamental method is the use of

photographic plates to record the pathstraversed by particles which come fromthe infinite expanse of the universe. Someof these particles have been recordedon such plates having passed through6,000 feet and more of solid rock at

the bottom of our gold mines!

The electron microscope is vital inresearch into the very essence of whatis life. This microscope uses photographicprinciples: without it the fundamentalresearch into the beginnings of creationwould have to stop. Consider the variousdepartments of life where photographyplays a vital role — hospitals, schools,universities, laboratories, to name buta few.

15

A toothless argument often advancedby this group is that photographs willlead to idol-worship. I have not known —ever since the advent of photography —of a single instance where Muslims haveworshipped a photograph! No Muslimin his right sense will ever do such astupid thing. The argument — if it couldbe called an argument — is thereforehypothetical and holds no water. Onlya twisted, sick mind can put forwardsuch an "argument". A Muslim worshipsONLY Allah, and not a photograph!

Another example of the hypocrisyof this group is that although theyshout from rooftops that photographyand pictures are Haraam, yet they carryphotographs and pictures in their ownpockets - even while they perform theirsalaat. Does not the picture of Jan vanRiebeeck appear on our Republic ofSouth African notes and coins? If we are

so strictly holy and religious, then wemust go the whole hog and refuse to haveanything to do with a currency that hasthe picture of a human being embossedon it. We must petition the governmentto issue special "Islamic" coins and notesfor the use of Muslims. How ridiculous

can we get?

The "upholders of the Sunnah" carryIdentity Cards. Why did they submitto this photographing which, accordingto them, is Haraam and evil? Theyshould have had the guts and the courageof their convictions to stand by whatthey preach and should have steadfastlyrefused to be photographed! They shouldhave taken an example from the Jehovah's Witnesses who fearlessly rejectall Government attempts to get themto do army training because such trainingis against their religious principles. All

16

of them have gone to jail — and arehappily prepared to go to jail in future —but they have never thought of compromising their religious beliefs. Comparethe Jehovah's Witnesses' stand with that

of our "upholders of the Sunnah". Theconclusion is obvious: it is oh so very

easy to preach, but quite, quite anotherthing to PRACTISE what you preach!

Photography; therefore, is not haraamor forbidden in Islam.

Bukhari is regarded as the ASAHHULKUTUBI BA'DA KITAABILLAH - the

most correct book after the Book of

Allah. Every single Hadith in Bukhari is

venerated as genuine and irrefutable bythe "upholders of the Sunnah". This iswhat Bukhari has to say about pictures:

Hazrat Ayesha (R.A.) relates that theProphet (S.A.W.) said to her: " Anangel brought your PICTURE wrappedin a velvet cover and told me that (thewoman whose picture it is) is my wife.I removed the velvet cover from the

PICTURE, and saw that it was UN

DOUBTEDLY you ! (Sahih Bukhari).

Thus if the picture of a living personis brought FROM ALLAH TO HISRASOOL, what is wrong with us lessermortals if we take family photographs,wedding photographs, photos of ourparents, or near and dear ones for re

membrance?

Islam is not an inflexible, rigid, dogmatic faith. On the contrary it is a mostrational way of life that allows us tolive in harmony with changing situationsWITHOUT SACRIFICING OUR ISLA

MIC PRINCIPLES AND SCRUPLES!

Our tragedy is that intellectually wesimply refuse to grow up and arrive inthe 20th Century!

THE TOKYO MOSQUE

ITS HISTORY AND ITS ROLE

IN THE ISLAMIC CALL MOVEMENT IN JAPAN

Abu Bakr Morimoto

Some of our readers have expressedsurprise knowing for the first time thatthere are Muslims in Japan and thatthere are also mosques in this country.

Perhaps this surprise originates fromthe fact that although Japan is verywell-known as an economically advancedcountry to the people of the world,its spiritual image among them is apparently one of non-Islamic, even anti-Islamic.

In the past, Japan had a very thinor no relation at all with islam. Until

about seventy years ago most of theJapanese did not have any clear ideaof the existence of a religion calledIslam. Only recently that many of themcame to know about the Islamic world.

And the oil crisis gave them the opportunity to know quite well that a largenumber of the people of Asia and Africaare believers of Islam because the shock

came mainly from the Middle EasternMuslim countries from where Japan musthave most of its oil requirements. Yet,though the Japanese people have showngreat interest in the oil producing Muslim countries, their lands and their peo

ple, very few have shown any interestin these people's religion—Islam. At thesame time, the number of the JapaneseMuslims is so negligible that they are

also not in a position to exert them

selves and impress upon their non-Muslimcompatriots so far as the religion ofIslam is concerned.

For instance, the oldest organization

of the Japanese Muslims, Japan MuslimAssociation, which has a history of 24

years, has a regular Japanese Muslimmembership of not more than one hundred. It is quite likely that for variousreasons hundreds of other Japanese Muslims have not enrolled themselves as

members of Japan Muslim Association.In any case, it is true that its membership has not increased upto the extentas one could expect of it for a periodof 24 years.

However, in spite of such unfavourable circumstances, we can see that apioneer Japanese Muslim, MitsutaroYamaoka, performed Hajj and becamethe first among the Japanese Muslimsto do so as early as in 1909. From 1920until today, at least six Japanese translations of the Holy Quran were published,among them, the one rendered by HajiUmar Mita is the only one by a Muslimscholar, and the rest by non-Muslims.Thus, it can be said that at least severalhundred thousand Japanese have hadthe opportunity to read the meaningof the Holy Quran although not all ofthe translations can claim accuracy or

genuineness.

17

Before World War II, many organiza

tions sprang up for the purpose of studyand research on Islam. One such organiza

tion was "Dai-Nippon Kaikyo Kyokai"(Japan Islamic Association), supportedby the then Japanese Government withPrime Minister General Senjuro Hayashi(1876 ~ 1943) as its President. But almost all of them were organized bynon-Muslim scholars or people interestedonly in its cultural study. None ofthem, thus, could be called a part ofIslamic call movement by any means.But there were also a few Islamic estab

lishments meant for the religious activitiesof the Muslims. Among them were theKobe Mosque established in 1935, theTokyo Mosque in 1938 and another small

place of worship in Nagoya city aboutthe same time. However, since then

nearly forty years have passed and during this long period great many Japanesecame in contact with the Muslims or

acquainted with Islam. Yet the numberof Muslims has not increased remark

ably. Why? What were the difficultiesthat stood in the way of spreading

Islam in this country?To answer this question, I want to

have close look into the situation some

forty years ago when the Tokyo Mosqueand other mosques were built, and intothe role of the Tokyo Mosque, in particular, in spreading Islam in Japan.

At present, the Tokyo Mosque issituated in the Oyama quarters of Shi-buy a Ward of Tokyo. It was first openedfor prayer on 12 May 1938 which wasalso the Prophet's Birthday. On thatauspicious day of the opening ceremony,apart from the foreign Muslim residents

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Holy Quran, first printed in Japan (1938).

of Tokyo, Muslim guests from various

parts of the world including China,Southeast Asia, India, Middle East andothers also attended the ceremony oninvitation. Among the distinguished guestswere Amir Saiful Islam AI-Hussein, the

fourth prince of the Kingdom of Yemenattended, representing the Imam of Yemen accompanied by Foreign MinisterHussein AI-Gibsi and Hodeida Governor

Qadi Ali AI-Hussein AI-Amri; Sheikh

Hafiz Wahaba, Minister at the Saudi

Arabian Embassy in the United Kingdom,representing the King of Saudi Arabia;and Abdul Wahhab Dawood Bey, Ministerat the Egyptian Embassy in Tokyo, representing the King of Egypt and manyothers from a number of Muslim coun

tries.

From the Japanese side, patriotic political leaders like Mitsuru Toyama andGeneral Iwane Matsui, the Minister of

Education and many other influentialpersonalities attended the opening ceremony of the Tokyo Mosque. From the

18

grandeur of the ceremony through theparticipation of so many Japanese andforeign dignitaries, it appeared as if astrong Islamic movement is going totake place in Japan.

The fund that was made available

for the construction of the Tokyo Mosque amounted to about 120-thousandin the old Japanese yen currency thepresent valuation of which could beequivalent to nearly 800-thousand USdollars. If looked from the present-daycircumstances of the Japanese Muslims,this is an unimaginably large amount.

Unfortunately, however, the worldwide conflagration of the Second GreatWar and its end through the defeat of

Japan, in effect, destroyed what appeared to be the start of a strong Islamic

movement in this country. All the in

stitutions and organizations which hadhitherto been making efforts for thestudy of Islam or supporting the TokyoMosque, were disbanded because theywere sponsored or supported by thepre-War Japanese Government or theJapanese Military authorities through providing finance or leadership.

In spite of all the twists and turns,since about seventy years ago, Islammade its way into Japan, though in avery slow pace, and the people startedto know about Islam little by littlethrough the translations of the life ofProphet Muhammad (SAW) as well asthe Holy Quran which found their wayalong the Western culture. Thus, Islamwas introduced in Japan not as a religious belief for the Japanese people, ratheras a socio-cultural study. So its diffusionwas not possible as a religious belief.

Perhaps it was from around 1920that Islam became a practiced religionin Japan by both the foreign and theJapanese Muslims when a group of Muslims of Tartar Turk origin migrated fromthe USSR to Japan in the wake ofthe Bolshevik Revolution in Russia, and

settled in Japan. The Japanese Government which was strongly anti-Communistshowed great sympathy for these uprooted Russian Muslims, numbering about600, and helped most of them to settlein this country under its protection.Among them, about 400 settled in Japanmainly in Tokyo, Kansai and Nagoyaareas and made their living mainly onpeddling woolen cloth. At the same time,they were the first people who established the Islamic life in this non-Islamic

land. In other words. Islamic religiouslife started in Japan with the immigra

tion of these Tartar Turk refugees fromRussia and with this started the inter

course between the local Japanese people and Islam, though in a very insignificant scale.

After their settlement in Japan, theseMuslims needed to make contacts with

the Japanese Government as well aswith various other political, economicor social circles for the purpose of improving their situation. Fortunately, theywere blessed at that time with a very

resourceful leader in the person of thelate Muhammad Abdul Hai Kurban All.

Son of a Bashikirit Imam, Kurban

Ali was born in 1890 in Orenburg,

eastern Russia. He came in contact with

the Japanese Army in Manchuria whenhe was fleeing from the Soviet Russiaalong with other Tartar Muslims. There

19

he earned sympathy of the JapaneseArmy. In 1920, when he came to Japan,

he was provided with a job of teachingTurkish and Russian at the General Staff

Headquarters of the Japanese Army.

Late Kurban Ali with Mitsuru Toyama and othereminent Japanese. (Standing 2nd from left)

Kurban Ali was a man of great po

litical and diplomatic acumen and possessed other statesmanlike qualities. Hewas also sociable and personable, thequalities which could influence people.With the help of all these qualities andby dint of untiring zeal and efforts as

well as his convincing arguments, heimpressed upon the Japanese Government, political, economic and military

leaders, like Mitsuru Toyama (1855—1944), Tsuyoki Inugai (1855—1932),Shigenobu Okuma (1838—1922), ChoseiOgasawara, Tokijiro Jitsukawa and so on,

about the necessity of Japan's havingstrong ties with the Muslims of the

world. By his convincing advocacy, manyinfluential Japanese became sympathetictoward the Islamic cause, though inpolitical sense, and Kurban Ali earned

their material and moral support forIslamic activities. Thus, in 1931, with

their help and support an office of theTurkish Muslims was established in Tomi-

gaya in Shibuya Ward of Tokyo, not

very far from the present location ofthe Tokyo Mosque.

In this office premises, educationalfacilities for the Tartar Turk children

and an Arabic printing press were established. From this press, Kurban Alipublished a monthly magazine calledYane Yapon in the Tartar language.

In 1938, an Arabic print of the HolyQuran was brought out from this press forthe first time in Japan. Through the YaneYapon Mokhbiri he succeeded in draw

ing attention of people from variousparts of the world. Thus, the magazineplayed an important role in establishinggoodwill and understanding between itsreaders abroad and the Japanese people.As a result, it also earned high esteem

and sympathy of many leading personalities in the Japanese political, economicand military circles. And also, just this

was the time when the Japanese militarism was at its peak and when Japanwas trying to establish a policy of cooperation and rapport toward the Muslim countries.

Late Kurban Ali

Kurban Ali had a long cherisheddesire for building a mosque in Tokyo.With the help and support from various

28.3m 22.0m

Japanese patrons, he at last succeededin collecting necessary funds for theland and building of a mosque. A topshipping magnet of those days, Kame-saburo Yamashita (1867-1944), donat

ed l,655m^ of his own land for thesite of the planned mosque. For theexpenses of construction, the then Mitsubishi Bank President Kiyoshi Seshimopersonally donated 20-thousand pre-WarJapanese yen. Enterprises such as Mitsui,Mitsubishi, Sumitomo and many others

also made contribution. The total sum

thus collected, as mentioned earlier,amounted to about 120-thousand pre-

War Japanese yen (the present valuationmay amount to about SCO-thousand USdollars). The whole amount was handedover to Kurban Ali to meet the cost

of construction of the mosque building.In October 1937, Kurban Ali initiatedthe construction designed by architectYoshimoto and operated by the MorotaConstruction company. The building was

Tokyo Mosque: Its land with surface design.

completed in May 1938. This is what

the present-day Tokyo Mosque situated

in the Gyama quarters of Shibuya Wardin Tokyo.

As the leader of the Tartar Turk

immigrants and also of the Muslims ingeneral, Kurban Ali left many achievements to his credit. On the other hand,

because of his uncompromising attitudeand strongly individualistic manner in

the face of any interference, there alsooccurred some serious troubles involving

him. One such example is his conflictwith Ayas Ishaq, a prominent leaderof the Tartar National Movement, who

visited Japan in 1933. In another example, althougli he did not have anyfrontal conflict with Imam Ibrahim Bey,

the Grand Mufti of Tartar, who came

to Japan on a second visit (first visitin the turn of the century) sponsored

by the Turkish Embassy in Tokyo,Kurban Ali did not find it opportune

to cooperate with him, either. When

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Tokyo Mosque: Designers drawing

showing completion

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the construction of the Mosque wasmaking rapid progress toward completion, a fierce controversy arouse on thequestion who will become the Imam

of the Tokyo Mosque. The situationdeveloped into so serious proportion that,out of political expediency, the JapaneseGovernment intervened. The result was

that Kurban Ali was deported to Dairen(Lu-Ta), Manchuria. Thus, the man whowas the driving force behind the building of the Tokyo Mosque could noteven attend its opening ceremony. Hehad also to leave his family in Tokyonever to meet them again. After World

War II, the Soviets took him as a prisoner.In 1972, Kurban Ali breathed his last

in Chelyabinsk, Soviet union. He wasthen 82.

When World War II came to an end,a greater part of Tokyo was in ruins

due to air raids. Fortunately, the TokyoMosque escaped destruction or damage.

Under construction.

But the conditions surrounding Islamor the Tokyo Mosque drastically changed.After Japan's defeat in the War, allkinds of organizations associated withthe defunct Imperial Japanese militarywere disbanded or reorganized appropriate to the new situation. So was the

fate of the organizations which werepatronized by the military for the studyof Islamic culture. The New Law of

Japan did not permit the Japanese Government to support any particular religious group or to help diffuse religiouseducation as a faith in the governmentinstitutions. As a result, all sorts of

Islamic activities have had to depend

Tokyo Mosque: Imam Ainan Safaon the "minbar."

solely upon private support of only theMuslims within and without Japan. The

Tokyo Mosque came to be maintainedby the Turkish community living in

Japan.

However, even after the War, the

Tokyo Mosque continued to be mainlya place of worship for only those whoare already Muslims. In the post-Waryears, when many countries with predominately Muslim population becameindependent and have had ties withJapan, an increasing number of foreignMuslims both for private or official visits

started coming to Japan, and the Tokyo

y-•- • V

Tokyo Mosque; "Nikah" ceremony of

a Muslim Japanese couple.

Mosque has been an important placeas a visiting spot for them. No doubt,like any other mosque anywhere in theworld the Tokyo Mosque serves theMuslims in performing their social, andcommunity activities such as marriage,

conversion, funeral, in addition to its

religious functions beside the Eid and

Jumma prayers. And being the onlymosque in the capital city of Japan,it is also an important visiting spot forthe Muslim dignitiaries from different

parts of the world, including heads ofstates and governments.

It is also true that in the TokyoMosque, Islamic educational classes havebeen conducted by some Arab teachersevery Sunday for the last 10 years.Also, here advice regarding Islam is given

to the non-Muslim Japanese who seeksuch advice.

There should not be any languagecontroversy involving a Baitullah. There

is also not a single Muslim to raise any

question regarding using Arabic in the

Salat. But the Khutba given by the

Khatib must be understood by all theworshippers present. Specially, the Japanese who generally do not speak orunderstand a foreign language will ex

tremely welcome the use of Japanesefor KJiutba and other deliberations in

the Mosque.

Another point is that the Tokyo

Mosque's role also as the pivot of theIslamic call movement among the Japanese people must be stressed. Becausethe call movement is aimed at the Japanese, they must also have a feeling

of participation in all the functions ofthe Tokyo Mosque instead of merely

Tokyo Mosque: Brothers from variouscountries greeting one another.

playing the role of onlooker. Unfortunately, there has not been any scopefor a feeling of participation among theJapanese Muslims for various reasons.Before the War when the Japanese Gov

ernment and others supported the establishment of the Tokyo Mosque, theydid it for political expediency and meantit for the foreign Muslims. They had

nothing do with the diffusion of Islamic

education or spreading Islam in this

country. In fact, one cannot expect ofthem any such purpose other than expediency. And as a natural corollary,no one could expect much of the Tokyo

Mosque playing a vital role in the Islamic

call movement in addition to its pro

viding a place of worship for the Muslims, mostly foreign in those days. It is

interesting to note that in the opening

ceremony of the Tokyo Mosque on 12May 1938, a large number of non-MuslimJapanese supporters including Japanesemilitary officials together with foreignMuslim dignitaries attended, but it issaid that there was not a single MuslimJapanese attending.

In sum, the use of the Japanese

language in the Tokyo Mosque, in thesituations where it can be or should

be used, will raise a sense of participation among the Japanese and, in effect,it will help strengthening the Islamiccall movement in this country. On thepart of the Japanese Muslims, they mustalso play their own responsible role increating a favourable atmosphere for theIslamic call movement in their countryto build a line of generations of Mulsims.

It is a fact that they did not performtheir duties in the past properly, neitherare they performing them in the presentdays. Throwing out any kinds of passive-ness, they must come forward and workin a positive manner for the cause incooperation with their other brethren.Only as a result of their own effortswe can look forward to the day when

a Khutba will be given also in Japanese

also by a Japanese Imam.

The wooden and concrete structure

of the Tokyo Mosque is now experienc

ing the wear and tear of time. And

now is the time to make efforts to

build a new modern structure with more

congenial atmosphere pervading the Mosque as well as with better facilities so

that it can play its desired role notonly as mere a place of worship butalso as the centre of Islamic call move

ment in Japan.

— ...Ml"-. -

■Umi' J

Photo by: Khalid Futaki (December 1975)

ISLAM ON FORWARD MARCH IN JAPAN

Activities of Japan Islamic Congress

The story carried in ICF No. 3 underthe above title created great interestamong our readers throughout the world.A number of local news and viewsmagazines in Japan also covered thesituation described in the article from

various angles.Through the 'dawah' movement under

the auspices of Japan Islamic Congressled by Dr. Shawqi Futaki, the numbersof new Muslims and prospective oneshave greatly increased in the recentmonths. According to the information,the embracing of Islam by some 1,500Japanese in about the last one year and

the movement steered by Japan IslamicCongress, the organization of the newlyconverted Muslims, which has by nowmobilized about 24,500 signatures in support of Islam.

The Rabitaul-Alam-Al-Islami, Mecca,also gave its blessings to Dr. ShawqiFutaki's course of action in the movement. Mr. Hussein Shiraj, then DeputyDirector-General of the Rabitat paid avisit to the Congress in August 1975.In the month of November, H.E. SheikhMuhammad Saleh Al-Gazzaz, Secretary-General of the Rabitat, also took thetrouble of visiting the Congress. There

he lead an embracing ceremony forabout a dozen new Muslims and held

talks with the top Congress officials.With their visits, the Islamic 'dawah'

movement has received a great impetusin this country.On 1 December last year. Dr. Shawqi

Futaki led a 4-member Congress delega

tion to Mecca. The members of the

delegation performed Hajj and visitedvarious holy places of Islam in Saudi

Arabia. During their nearly 50 days'stay in Saudi Arabia, they held talks

with many Islamic leaders of SaudiArabia including those of the Rabitat,

and of many other Muslim countries.Then Dr. Futaki and two other members

of the delegation returned to Tokyoon 20 January this year. Another member, Mr. Abdul Lateef Morishima, ex

tended his stay for studying Islam atthe King Abdul Aziz University in Mecca.

For the purpose of providing Islamiceducation to the newly converted Muslims, the Holy Quran classes are heldat the Congress office every Thursday.Jum'a prayers are usually held at theheadquarters of the Congress.

As is well-known, there is an estab

lished mosque in Tokyo. But there aremany practical difficulties for the very

scatteredly living Japanese Muslims toattend the Jum'a or other daytimeprayers at the mosque, because theycannot take leave from their places ofwork except for those Muslims whohave their independent businesses. Inthis respect, one special advantage forDr. Shawqi Futaki's call movement isthat he is an eminent medical doctor

having his own clinic known as theRoyal Clinic in the Shinjuku quartersof Tokyo. The staff and the patientsof the clinic has an organization whichis called Royal Health Society with amembership of about 10-thousand. Mostof the new Muslims are members of

the Clinic staff or of the Royal HealthSociety. Dr. Futaki has founded the

nucleus of the Islamic call movement

comprising these new Muslims as wellas with the sympathy and cooperationof other non-Muslim members of these

two establishments. At the same time,the non-Muslim sympathizers have theopportunity to study about Islam.On 14 February, Japan Islamic Con

gress held a large meeting to hear Dr.Futaki's lecture on his tour of Saudi

Arabia and other Muslim countries. In

the meeting, nearly 600 Muslims as wellas sympathizers assembled and listenedto Dr. Futaki. Apart from Dr. Futaki,

Dr. Shawqi Futaki, speaking on Hajjand Saudi Arabia.

Mr. Muhammad E. Tanaka, a member

of the Japanese Parliament also spokeon the occasion. Both of them discussed

inter alia the future courses of action

of the movement and also called upon

the Japanese people and the Governmentto make more positive efforts for promoting relations of goodwill and friendship with the Islamic people in theworld.

As historically true, the rapid expansion of a certain movement also gives

vent to a sort of resistance to it. So

is the case with Japan Islamic Congress,too. In December last year, when Dr.Futaki was away to Saudi Arabia, amass-oriented weekly magazine published an interview with him taken before

his departure. In the interview published,there were some expressions with ambiguous connotations which were notDr. Futaki's, but put on the magazineto make the talk amusing. Later, this

interview was translated into English

and published in the leading Englishdaily, The Japan Times. In the translation again, new concoctions crept inthrough taking advantage of the ambiguities of the Japanese terms publishedin the magazine. Unfortunately, a certaincircle in Tokyo misunderstood this andunfairly criticized Dr. Futaki and theCongress, and even tried to misguideothers with their own misunderstanding.

Fortunately, their attempts fell flat.We strongly believe that NO unfair

criticism which shoots up from misunderstanding will be able to stand in the wayof the forward march of the current

Islamic *dawah' movement in Japan.

Allah's will shall prevail.

The Assembly of Japan Islamic Congress, 14 February 1976.

ACKNOWLEDGEMENT A

We acknowledge receipt with utmost thanksof publications or other reading materials fromour benefactors. The following is a list of themthough not complete. More names wiU bepublished in the next issue of ICF.

The Australian Federation of Islamic Societies,90 Cramer Street, Preston, Victoria, Australia

Dr. Muhammad Muin-ud-Din Ahmed,University of Chittagong,Chairman, Dept. of Islamic History & Culture,Chittagong, Bangladesh

Tharik Chehab,Jl. Kemiri 8, Jakarta, Indonesia

Panji Masyarakat, (Magazine),Post Box No. 153, Jakarta, Indonesia

Dewan Da'wah Islamiyah,Jakarta, Indonesia

M/S Majalah "ADIL",Mangkuyudan 4/50, Jakarta, Indonesia

The International Islamic Organization,Jalan Tenku Umar 19, Jakarta, Indonesia

Darut Tablighe Islam, Qum, Iran

A group of Muslim Brothers, Teheran, Iran

PERKIN (Muslim Welfare Organization),250-D Jalan Ipoh, Kuala Lumpur, Malaysia

The Light of Islam,60 Robson Heights, Kuala Lumpur, Malaysia

Motamar-al-Alam-al-Islami,P.O. Box 5030, Karachi-2, Pakistan

Muslimnews International,Gem Chambers, Zaibun-nisa Street, Karachi-3,Pakistan

The Holy Quran Society of Pakistan,New Town Masjid, Karachi, Pakistan

M.Y. Ansari, TAHRIK-e-TARSIL-e-QURAN,17 Gulsan Terrace, Bunder Road, Karachi,Pakistan

Yaqeen International,Sahrah-e-Liaqut, Frere Road, Karachi, Pakistan

Muhammad Imran, Karachi, Pakistan

Islamic Research AcademylO-C/163, Mansura, Federal B Area, Karachi,Pakistan

Muhammad Yasin,284 Bunder Road, Karachi, Pakistan

Haji Muhammad Ishaque,Pakistan Oil Mills, Masan Road, Hyderabad,Pakistan

Islami Jamiat-e-Tulaba,Zaildur Park, Lahore, Pakistan

Muhammad Bin Qassim Library,Sujawal, Thatta, Sind, Pakistan

Rabita-al-Alam-al-Islami,Mecca, Saudi Arabia

Muslim World News,P.O. Box 537, Mecca, Saudi Arabia

Muslim Missionary Society of Singapore,Singapore

"AL-ISLAM,"G.P.O. Box 3888, Singapore

Al-Jihad,P.O. Box 4872, Cape Town 8000, South Africa

Islamic Centre of Cape Town, "LIBERTY,"360, Albert Road, Salt River, Cape Town,South Africa

"The Muslim Digest,"100 Brickfield Road, Durban (Natal), SouthAfrica

The Young Men's Muslim Association,P.O. Box 5036, Benoni South, Transvaal, SouthAfrica

Mr. M.K.M. Zubair,41, Bauddhaloka, Mawatha, Colombo-4, SriLanka

Young Muslim Association of Thailand,16 Tambessa Lane, Silom Road, Bangkok,Thailand

Dirlis,Aylik Dergi, Sirkeci, Istanbul, Turkey

Isik Kitabevi,Darussafaka, Cad No. 22, P.K. 35, Fatik,Istanbul, Turkey

The Islamic Foundation,3-7 Keythorpe Street, Leichester, LE2 OAL,U.K.

Union of Mulsim Organizations of U.K. & Eire,30, Baker Street, London WiM 2DS, U.K.

To be continued in the next issue

28

ISLAMIC COMMUNITY OF LISBON

For. a long time, we in Portugal, felt anurgent need for an Islamic organization inthis country, not only to give moral supportto all the Muslims living here, but also topromote wide understanding of the Islamicreligion which is professed by about 600millions of human beings all over the world.At the same time, we had also an absolutenecessity to do serious, scientific study ofIslamic culture because the socalled

"islamologues", "orientalists" and "arabists",upto now, have looked at it as an exoticculture and, consequently, with a negativepoint of view in which the Muslims wereobviously never dignified.

Therefore, in the Portuguese capital ofLisbon, wc decided to establish the "IslamicCommunity of Lisbon". Ils Statutes have beenofficially recognized on 28th March 1968. Itsmembers, numbering nearly eight hundred,are all Muslims living in Portugal. By the way,we may mention the fact that Islam hashad a long contact with Portugal since thecommencement of the statehood of Portugal.

Wc also must not forget the Arab domination of the Iberian peninsula for nearly sevencenturies (711-1452 A.D.). Since then Portugal's contact with Islam has never been broken.From the fifteenth century, the undertakingof the maritime discoveries once again established contact between Islam and the Christian

West and many Muslims from the formerPortuguese overseas territories started livingin Portugal. It is their descendants that todayestablished the "Islamic Community of Lis

bon", a religious, apolitical and cultural body.This organization has to play a big role inthe promotion of the religious and culturallife of the Muslims of Portugal. The Muslimsalso expect of it a great deal of importantworks.

Some of the Community's objectives are;a) to build the first mosque in Lisbon

since the fifteenth century (to attain

this goal, we solicit financial help fromMuslim organizations and philanthropists all over the world);

b) to work for the dignity of Islam;c) to develop friendly relations among

believers of different religions;d) to publish books on Islam in the Portu

guese language;e) to promote classical Arabic studies in

Portugal; and so on.Every three months, the Islamic Communi

ty of Lisbon publishes regularly a magazineentitled "0 Islao," which is the only periodicalabout Islamic culture in Portuguese. At present,there are more than three million Muslims

who speak the Portuguese language. Theylive in Portugal, Guinea-Bissau, Mozambique,Timor and Macao. One-third of the total

population of Mozambique and 60% ofGuinea-Bissau follow the Islamic religion. TheMuslims living in Portugal are originally fromMozambique, Guinea-Bissau, Goa, Timor,Macao, Morocco and Pakistan.

The Community plans to build an Islamiccentre which will include a mosque, a madrasah, a cultural home, and a library withnecessary facilities costing a total of US$200,000. Until this plan is realized, it wantsto establish a small centre with a prayer halland cultural home at a cost of US$50,000.

Presently, the Community has collectedan amount of US$14,150 (figure of Oct.1975) deposited with "Credilo Predial Portu-gues-Miguel Bombarda" Bank in Lisbon (Account No. 1.042.792/01).

Rua Luis de CamSes,100-3° Eq., Lisbon-3, Portugal

Dr. Suleiman Valy Mamede,President,Islamic Community of Lisbon

We are very pleased to learn that recentlythousands of people have become Muslims.May almighty God bless you, and your group,with more success, so that you should beable always to acquaint new groups withIslamic religion.

We appreciate your efforts in the pathof Islam, and would like you to keep usinformed of your activities.

We are ready, with great pleasure, to sendyou any number of publications and Islamicbooks that are in the possession of our group.We have many books of different subjects

written in Arabic. Also we have English booksand publications, the samples of which havebeen sent to you before.

Finally, once again we appreciate yourIslamic efforts and wish you success.Teheran, Iran Mortaza Nouri

Indeed, it is a gieat pleasure for us toreceive your Islamic Culture Forum the contents of which are educative to us.

Dear Brother, rest assure that you haveall our cooperation in the propagation ofIslam. We wish to contribute articles to yourmost esteemed magazine. As soon as thesearticles will be ready, we will send them toyou for consideration of publication. MayAlmighty Allah guide us always on the rightpath.Port Loius, Mauritius

Secretary General, IslamicLiterary Movement

••

Kindly accept my heartiest congratulationsfor bringing out your Islamic Culture Forum.It is indeed heartening to see such a wonderful magazine, appearing from your country.I pray to Almighty for its continued success.And may Allah bestow His inflnite Mercyto all those who are associated with the

publication of this magazine. 1 shall be highlyglad if you will please arrange to send mea copy of the magazine regularly.Chittagong, Bangladesh BurhanuUah Khan• •

I am very happy to receive the IslamicCulture Forum and thank you very muchfor your invaluable kindness to me.

Your magazine is very fascinating and useful to me. From it 1 can learn about myMuslim brothers and sisters in Japan, abouttheir efforts toward the advancement of Islam

through propagating Islamic teaching and culture. All these are astonishing to me and Iread everything with great interest. Withreference to its contents, 1 would like torequest you to add more about the socialcondition and activities of the Japanese Muslims in the future.

I would like to correspond in friendshipwith my Muslim brothers and sisters in Japanin particular, and throughout the world ingeneral.

Finally, 1 pray to Allah that He alwaysbless you for the success of your endeavorsin the cause of Islam in Japan,c/o Syafrizal Peg.-Sip.lMMlNDAM-1/Isk., Kutaraja,Aceh, Indonesia A. Jalil Ahmad••

I came across your Islamic Culture Forumrecently and was pleasantly surprised to gothrough its contents including the highly informative and readable account on "Islam

in Sri Lanka" penned by you.I am a textbook writer working in the

Ministry of Education of my country, engagedin the preparation of religious textbooks forthe use of Muslim students.

I shall be happy to receive regularly thecopies of your Islamic Culture Forum magazine.

May Almighty Allah shower His choicestof blessings upon you and your Society forthe work you are doing to spread Islamicculture within Japan and abroad. It is gratifying indeed to know that so few are doingso much for the cause of Islam, Al-hamdolil-lah.

Colombo, Sri LankaM.F. Mohamed Hazauul Fakhii

••

1 have read the articles of Islamic Culture

Forum thoroughly and, in my opinion, mostof them are very interesting and informative.One of the articles (INTRODUCING A JAPANESE MUSLIM) in the No. 2 issue was sointeresting and important to me that I couldnot resist the urge for translating it intothe Indonesian language and sending it tothe Islamic weekly ADIL in Sala (Surakarta)for publication. The Editor of ADIL is aclose friend of mine since our joining theIslamic boy scout HIZBUL WATHON duringour school life in Sala. I hope he will be ofthe same opinion and put the article in hismagazine so that it can be widely spreadamong the Islamic readers of Indonesia andthus create a more sympathetic attitude towards the development of Islam in Japan.

1 hope you will kindly accept my apologyfor not having asked your prior permission.Surabaya, Indonesia Sumarto Harsolumakso••

It indeed came as a rude shock to me

that whilst you printed the letter of thegreat defender of Islam in South Africa, Mr.M.S. Bhula of Benoni, Transvaal, concerningphotography being unlawful, you yet persisted in filling more than half of your magazine with pictures. It is a shame.

Another point is that you allow womenin the mosque (see page 16 May issue, 1975).This is totally Haraam (forbidden) in Islam.

30

1 spent sometime in India studying Dienof Islam and in India the alims say this isHaraam.

We will be sending you a booklet on"Women in Mosques" and I hope you willbe convinced. I see that you are not convincedby Mr. Bhula's letter to you. If people donot see light, they must make exit fromIslam with grace.Cape Province, South Africa

Molvi A.S. Desai

1 had the occasion to read your IslamicCulture Forum and 1 read a letter therein

by Mr. M.S. Bhula.Your magazine is of very high standard

in every respect, and 1 do not have adequatewords to commend you. Please keep up thegood work.

In South Africa there are some peoplewho like to sow seeds of dessenssion and

create divisions among Muslims whereas Allahsays that Muslims must UNITE and be ONE.In a recent booklet of theirs they have spokenso much of dirt and filth against women inIslam that they have caused an uproar inthe local Muslim community.

May Allah Almighty crown all your efforts with success and may your magazinego from strength to strength, Ameen!Newcastle, South Africa All S. Khan

••

My brother in Islam with whom 1 correspond, Abdul Rehman Loop, sent me theenclosed application form and suggested 1write to you for assistance. 1 am endeavouring to learn as much as possible about Islam,and would greatly appreciate any help youcan offer by way of books and information.1 specially should like a book or a list ofMuslim names with their meanings, if possible.

1 have a few books at the moment. Theyare: 1) The Translation of the Quran byMarmaduke Pickthall, 2) The religion of IslamVol. 1-11, 3) Introduction to Islam by M.Hamidullah (which 1 found extremely helpful)and 4) Islam - Our Choice.

1 have only recently begun my searchfor knowledge on the right path to Allah,and 1 would really be pleased to hear fromyou soon.

C/- Post Office, The Summit,Queensland 4377, Australia Sally Spiller

••

We are pleased to inform you that theyear 1395 H. was very fruitful for the workof our organization. We are deeply touchedby the feelings of sympathy and goodwillwhich you demonstrate towards the Muslimsof our country, by sending us your organ,"Islamic Culture Forum".

The articles published in your magazineare of great use for us and are highly appreciated. In order to consolidate and developthe ties which have been established between

us, we would like to receive your publicationsregularly in future, too. By the will of Allah,you will regularly receive in exchange ourorgan, "Muslims of the Soviet East".

Using this opportunity, we want to extendto you as well as to all the members ofyour Editorial Board our best wishes of perfect health and every success in your noblework for the benefit of Islam and the Muslims.

103 Hamza Street,Tashkent-700055, USSR.

Mufti Z. Babakhanov,President, Muslim Religious Boardfor Central Asia & Kazakhstan

••

1 was very happy to see Islamic CultureForum publication of the Islamic CultureSociety, Japan. By chance 1 came across themagazine. 1 was very glad and prayed toAllah that Mussulmans are still conscious of

their duty of spreading Islam.In my country, Mozambique, 30—40% of

the people are Muslims. All over the countrywe have many madrasahs and mosques. Butwe have no publication like yours. Alwayswhen we want to publish anything we utilizepamphlets. 1 would like to request you tokindly send me a copy of Islamic CultureForum regularly including the back issues.Lorenco Marques, Mozambique

Abdunachid Nunnohamad

••

1 am glad to read your Islamic CultureForum which you kindly send to my madrasah. Congratulations to you for the kindof work you are doing in the world tospread the Islamic religion. May Allah guideyou to the achievement of your objectives.

1 would like to correspond with pen-palsin Japan who are interested in exchanginggifts, correspondences, viewcards, etc. The correspondence should be in English. 1 am aboy of 22 years.P.O. Box 1423

Kumasi, Ghana Ahmed Muitala Iddiisu

31

1 have just finished reading Islamic CultureForum and am much impressed by its contents. For the first time in my life 1 cameto know about Japanese Muslims and yourgood work. 1 earnestly pray to Allah foryour success.

1 shall be very grateful indeed if youcould kindly put my name on the mailinglist of your esteemed magazine.Rangoon, Burma Yusuf Hla Tin••

1 have great pleasure in writing to youand introducing the ARABIC STUDIES CIRCLE, which was formed with a view toimparting knowledge in Arabic language, thelanguage of the Holy Quran, to our interestedbrethren.

1 receive a copy of your Islamic CultureForum from my good friend from Malawi.1 congratulate the members of Islamic CultureSociety of Japan for bringing out this interesting and informative magazine and for theirservice in the cause of Islam. It is really agreat task to publish such a good magazine.May Allah crown your efforts with success.Madras, India

Syed KaramatuUah Bahamany,Secretary, Arabic Studies Circle

••

1 acknowledge with profound thanks thereceipt of Islamic Culture Forum. The journaldeserves praise from brethren in faith notonly in that land of the rising sun but alsothroughout the Muslim World.

1 have shown the pictures in this journalto my Muslim brethren and sisters in mycommunity. All those who saw it were astonished to find out that there are Muslims

in Japan.After reading Brother Haji Umar Mita's

introduction, 1 was deeply touched by hiszeal and enthusiasm in propagating the Islamicfaith. May Allah give him the strength andmeans to pursue his undertakings. If onlysome Muslims follow his example, Islam willsoon gain momentum among the other faiths,that is, there is the possibility of winningthe hearts of other faiths to the fold of

Islam.

1 am a public school teacher and religiousleader in our community. 1 have been longthinking to reproduce prayer guides of Islamin English here as there is dearth of suchprayer guides in and around our community.

32

1 have also in mind to reproduce the Fridaysermons into our dialect because our religiousleaders are not learned in English sometimes.The sermons or 'khutba' are delivered in

the Malay or Arabic languages which fewunderstand. Lastly, if 1 have the means, 1would like to work out a translation of the

Holy Quran into our dialect, Sinama. In fact,1 have already done one-half of it. But myjob at the public school and my limitedknowledge in Arabic hindered me ftom pursuing the work. 1 used the English translationof Abdullah Yusuf All for rendering intomy dialect, Sinama.

1 want to correspond with Chinese Muslims. Can your journal help me in this respect?By the way. My wife is also of Chineseorigin.c/o Mrs Consuelo B. Kunting,St. Joseph School, Moret,Zamboanga City, Philippines

Hadji Yusuf Kunting

1 read Islamic Culture Forum with greatinterest and zeal. It is really attention-arresting,educative and informative and 1 hope thatyour magazine is a silencing refute to thesocalled modernists and orientalists. To me,the greatest attraction was 'Islam' by PaulThomas Welty dispelling some of the sinister-misconceptions about Islam. However, Welty's". . . the former husband must support heruntil she remarries" (ICF No.3, May 1975,P. 12) is a wrong notion. Muslim savants areunanimous in their opinion regarding the provision of maintenance. Islam instructs its ad

herents to support the former wife till her'iddah' (waiting period) expires.P.O. Cheruvadi, Calicut,India

A.K. Ismail Wafa,Jt. Secy, Sunni Students Federation

••

It is amazing to know the stupendous rateat which Islam is progressing in Japan. Thereis no doubt in my mind that it is largelydue to sincere and continuous efforts ofpeople like yourself. All Muslim brothers ofour Islamic Society of Greater Houston liketo join with me in appreciating your effortsand would like to help in any way we can.Jazak Allah.

Houston, Texas, U.S.A.Dr. Jamil Ahmed, Ph. D.

\lU'vHiSi'i,,;

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