Maulana ahmed ali lahori biography of george

01. Hazrat Maulana Sadr-ud-Din, Founder and Imam (1922)
02. Maulana Abdul Majid, Asstt. Imam (1921)
03. Maulana Fazal Karim Durrani, Imam (1925)
04. Dr. S. Muhammad Abdullah, Imam (1928)
05. Dr. Mirza Aziz-ur-Rahman, Asstt. Imam (1933)
06. Dr. Nazir-ul-Islam, Asstt. Imam (1938)
07. Mrs. Amina Mosler, Caretaker (1937)
08. Bro. Muhammad Aman Hobohm, Imam (1949)
09. Mr. Abdul Aziz Khan, Acting Imam (February 1959)
10. Maulana Muhammad Yahya Butt, Imam (Nov.1959)
11. Ch. Saeed Ahmad, Imam (1989)
12. Ch. Riaz Ahmad, Imam (2004)
13. Mr. Amir Aziz, Imam (2016)

Before I proceed to give a brief history about how the Berlin Muslim Mission and the Mosque came into existence, it is necessary to give a brief historical background of the need to propagate Islam in Germany. This will enable the reader to assess the prospects available for the propagation of Islam on the eve of the birth of the Berlin Mission. It will also give a review of the individual efforts which were going on in the country and how the Ahmadiyya Movement, Lahore, organised the propagation of Islam in Germany through the Berlin Muslim Mission.

It was in May 1922, that a well-known English daily of India, the Mohammadan, published an article captioned “The Need for the Propagation of Islam in Germany”. Here we quote some of the ideas of the writer of this article:

“Among all the countries of Europe, there does not appear to be as much scope for the propagation of Islam as there is in Germany. She suffered defeat in the War (that is, the First World War), and now she is seriously thinking of re-building her future course in order to usher in a new era of peace and prosperity. Everyone here is convinced that rebirth is not possible without following true religion. Christianity has met with complete failure. Germany is in a much better position to reach to the core of the veritable reality underlying false and baseless propaganda…. Germany is th

INTRODUCTION

THE PAKISTAN TIMES REPORTED on 28 September 1947 that “Mr J. K. Mehra, Station Director, Radio Pakistan, Lahore, embraced Islam . . . at the hands of Maulana Ghulam Murshid of Lahore. Mr. Mehra’s Muslim name is Ahmad Selman.” This news was published as Hindus and Sikhs from what had become an overwhelmingly Muslim-majority province of West Punjab were forced to flee their homes and move to India. In a similar trend in East Punjab, Muslims were forced to migrate to Pakistan to escape violence. Amid this bloodshed, it was not uncommon for communities or individuals to insist on staying in their ancestral land. One survival strategy was conversion. Mehra/Selman was among the millions on both sides of the border who had to change religions to conform to the normative ideal of citizenship according to the nation-states in which they wished to remain. Mehra/Selman’s decision—and most importantly, its public announcement—signaled his intent to live by the ideals of a “Muslim homeland” where faith-based identity was privileged above all others.

Fast-forward to 2016, when another popular story circulated in Indian and Pakistani newspapers. Salma Agha, a veteran actress and singer, applied for an Overseas Citizen of India card to permanently settle in Mumbai. In her application to the Ministry of Interior, Ms. Agha emphasized her “Indian roots” by referring to her maternal grandfather, Jugal Kishore Mehra, who was married to her maternal grandmother, Anwari Begum, a star singer in the 1930s and 1940s. It is noteworthy that Agha referred to her grandfather as “Jugal Kishore Mehra” and not as “Ahmad Selman,” indicating her tacit understanding of shifts in Indian citizenship laws that privilege Hindu religious ancestry. Even though her mother was a stepdaughter of Mehra, Salma Agha was granted the citizen card on the pretext that she was a British citizen and that her grandparents were of Indian origin.³

Indian islamic scholar and intellectual (1913 – 1999)

"Ali Miyan" redirects here. For the Nepalese writer, see Ali Miya.

Syed Abul Hasan Ali Hasani Nadwi (also known as Ali Miyan; 5 December 1913 – 31 December 1999) was a leading Islamic scholar, thinker, writer, preacher, reformer and a Muslim public intellectual of 20th century India and the author of numerous books on history, biography, contemporary Islam, and the Muslim community in India, one of the most prominent figure of Deoband School. His teachings covered the entire spectrum of the collective existence of the Muslim Indians as a living community in the national and international context. Due to his command over Arabic, in writings and speeches, he had a wide area of influence extending far beyond the Sub-continent, particularly in the Arab World. During 1950s and 1960s he stringently attacked Arab nationalism and pan-Arabism as a new jahiliyyah and promoted pan-Islamism. He began his academic career in 1934 as a teacher in Nadwatul Ulama, later in 1961; he became Chancellor of Nadwa and in 1985, he was appointed as Chairman of Oxford Centre for Islamic Studies.

He had a lifelong association with Tablighi Jamaat. For de

2Although Mohamed Ali has a well-deserved reputation as one of the most significant activists of the Indian Khilafat and Non-Cooperation Movements, his project to establish a republican government in Mecca after the First World War has lingered in relative obscurity. This is no doubt due to the fact that the project gained little support beyond its South Asian partisans and was actively opposed to ‘Abd al-‘Azîz b. al-Sa‘ûd who announced the establishment of the Kingdom of Saudi Arabia in 1932. Born in the wake of the First World War, the idea of the Meccan Republic sought to take advantage of the rise of the Sa‘udi state and the conquest of Mecca and Medina by 1925 to formulate a new nomos of the world that would depart radically from the international system of nation states and European empire by rejec