Written and illustrated by Karen Gray Ruelle and Deborah Durland Desaix, The Grand Mosque of Paris is published by Holiday House Books for $17.95. Bouquets should be presented to the authors for the research they’ve done to bring such a beautiful historical moment to life. This book is living proof that Muslims and Jews lived as brothers in the past.

At forty pages long, and with illuminating illustrations on nearly every page, this is a fascinating read. It is set in 1939, when the Nazis invaded Poland, initiating World War II. Jews, the Nazis’ main victims, were in grave danger; they were being hunted down all over Europe. Many of them fled to France in the hopes of safety, but in 1940, the Nazis conquered France. A new French government of collaborators was set up, and as per the order of the Nazis, many anti-Jewish laws were passed. The new government rounded up Jews of all ages, mercilessly tortured them, and sent them to concentration camps, where millions died. Those Jews who were not captured began to seek shelter and refuge wherever they could. A large number of them found help in an extraordinary place: it was the Grand Mosque, the center of the Islamic Community in Paris, “… an oasis hidden behind high walls right in the middle of the city.”

The authors have projected the Mosque as both a place of great beauty and as a place of refuge and sanctuary, glorifying the Islamic principle of helping people in distress:

“The Grand Mosque shimmered like a mirage, the white dome and the glittering mosaics of the minaret in shark contrast to the mutated colors of Paris. When the mosque was built in 1926, the North African countries of Algeria, Morocco, and Tunisia were under French rule, and many Muslims had come to Paris from those countries. The land for the mosque was given by the French government in exchange for a symbolic payment of one franc, to thank the half million Muslim soldiers who had fought for France during the First World War.”

The mosque, with its graceful columns and arches, spacious courtyards, blooming gardens, and cascading fountains had a library full of rare manuscripts and books, steam baths, a clinic, and a restaurant. Everything that happened in the Muslim community – like births, marriages, and deaths – was duly recorded at the mosque.

This short book pays tribute to some notable persons who played dynamic roles in France and unflinchingly helped Jews – women and children young and old. There was Si Kaddour Benghabrit, the writer and diplomat who was in charge of the mosque. He kept the gates of the mosque open for Jews, housed and fed them, and kept them safe from persecution. In some cases, he even issued fake birth certificates to them to prove that they were Muslims. In one example, a young Jew from Algeria, Salim Halali, had a great desire to be a singer. In France, he was given protection in the mosque. Benghabrit secretly asked a stone carver to inscribe the family name on an unmarked tombstone in the Muslim cemetery, to convince the Nazis that Salim was a Muslim.

Another notable figure was Dr. Ahmed Somia, who cared for and protected the young children who were sick.

Besides these notable people, many unnamed Muslims in the French Resistance helped Jews to escape from Nazi-occupied Paris. Various means were adopted to disguise Jews. They were supplied with the Fez (a traditional tasseled wool felt hat) so that they could pass as Muslims. The Resistance also operated a secret network that smuggled Jews out of Paris to safety, sometimes through hidden tunnels under the basement of the mosque. These passageways twisted and turned beneath the streets for miles and miles until they reached the bank of River Seine, where Jews could then be transported to safe havens.

The authors, Ruelle and DeSaix, lament the fact that most important documents and manuscripts were either destroyed or lost during the Nazi invasion. After a long and laborious search, they could obtain only a few documents that threw light on the historical facts chronicled in the book. One letter, as the authors say, “… was recently found among the old papers of a Paris cafe owned by a Tunisian. The cafe owner said that it dated from World War II. It read:

Yesterday at dawn, the Jews of Paris were arrested. The elderly, the women, and the children. In exile like ourselves, workers like ourselves. They are our brothers. Their children are like our children. Anyone who encounters one of his children must give that child shelter and protection for as long as misfortune – or sorrow – lasts. Oh man of my country, your heart is generous.

Was this letter read out in the cafe? Did it circulate among the Kaybele workers of Paris, making its way through the crowded boardinghouses where these men lived? It certainly seems to be a call to action. Without a doubt, it is a recognition of the strong bond between North African Muslims and Jews.”

When World War II ended, Si Benghabrit kept on serving in the mosque as its rector until his death in 1954. He was buried by the mosque. Jewish singer Salim Halali lived a long, successful life, and is revered as the father of modern North African song. Dr. Ahmed Somia continued his selfless devotion to the sick until his death.

The Grand Mosque of Paris, written in simple English, is a book that must be cherished. One cannot help but feel it could have been better if descriptions of the incidents and the works of the people mentioned in the book were in greater detail. Yet, it is a book designed for children, so the authors wanted to keep the level good enough for the aimed age group.

She began to question religious thought under the influence of philosophy she studied when she was eighteen. She searched for answers but failed to convince herself. Since her grandmother taught her to be “honest” all the time, she decided to end her connection with the church, stating, “I do not have the faith and I still continue to go to church; this is not right.”

One day, in the library of the Sorbonne University, she encountered a half page text describing the views of Rumi written by Dr. Muhammad Iqbal. She grew confused after reading the article. Either Rumi or the Greek philosophy which she had been reading up until that time was correct. She looked for publications regarding Rumi to investigate the matter comprehensively. But she failed to find any record related to the topic in the entire library. She read Muhammad Iqbal’s book called The Reconstruction of Religious Thought in Islam in English, expecting she could reach the opinions of Rumi through him. She found many answers to her questions in this book. She became a Muslim in 1954, as a result of this enlightenment, and changed her name to Hawwa.

Hawwa was very impressed with the collections of Rumi, accepting him as a guide. She translated almost all of his and Iqbal’s works into French. She worked ten years to translate Rumi’s magnum opus the Mathnawi. She became the reason for many French intellectuals to discover and grow closer to Islam by her translations, radio speeches, and lectures. She made many visits to Turkey and attended Rumi programs.

In a live broadcast, Ms Hawwa gave the following long answer to questions such as, “Why did you choose Islam? What have you found in Rumi? Why Turkey and not another Islamic country?”

The Western media happens to have launched an attack against the religion of Islam. When you listen to French or German televisions and radios, you would hear awful statements regarding the Islamic religion. You would hear that Islam is about violence, jihad, fanaticism, etc. Despite these continuous attacks, there are scores of people in Western countries adopting Islam. I know many people who have accepted Islam in France, England, Germany, and Spain.

According to the data I have obtained from French authorities, many of the converts are intellectual people. They were seeking something and they found what they were searching and longing for in Islam. It is because their interpretations on creation and existence were not addressing these feelings anymore and also materialism disappointed them completely.

I have discovered a very different Islam than the one taught at the school or university, or depicted on newspapers and televisions. I am proud to say that the work of Rumi I last translated took ten years. This is an extraordinary book. In my opinion, the West was thirsty for spirituality. I also think this is very significant for our era. I go to Konya every year and love it there since it is the town of Rumi. I feel as if I am from Konya when I am there. I also love Turkey very much; since it represents my acquaintance with Islam, I am very happy there and I feel like a Turk. I found a religion in the Mathnawi that rejects radical religious ways, strict rulings, fanaticism, and conservative approaches; a religion which is entirely sincere, tolerant, and suitable to my beliefs.

The need for spirituality in our time is not satisfied. But I also do not think that humans can quench this by withdrawing from social life. In addition, scientific developments have demonstrated such an amazing universe. What is extraordinary of Rumi (which is not my reason for adopting Islam) is his projection and this impresses people, especially a young generation who has a passion for science. Consider that Rumi tells, ‘If you split an atom, you will find a solar system.’ He speaks of planets orbiting inside and outside of us, but also warns us to be careful. Since when these atoms open their mouths, they can eject a fire that can destroy the whole world. As seen, he talks about the dangers of the atomic bomb in the thirteenth century. It mentions the presence of nine planets, whereas modern science only proved this in the 1930s. Previously, seven planets were believed to exist. Number eight was found by a French researcher in the 1840s, and the ninth was discovered by an American scientist in 1930. However, Rumi already knew that there were nine planets back in his era. While the sun was believed to orbit earth in the West, Rumi tells that earth, like other planets, is a small planet that revolves around the sun. He also mentions other extraordinary things.

I often receive frequent phone calls, usually from intellectuals, even professors, authors, and journalists, and they tell me that, ‘Do you know Madam, I have accepted Islam and this was possible via Rumi.’

I now have translated all of his books including, ‘Majales-e Sab’a (Seven Sessions), Fihi Ma Fihi (In It What’s in It).’ The most important one is the Mathnawi. I am truly happy. Furthermore, I think that the time is very suitable for the publication of such works. This is because our world is being devastated by wars, conflicts, hatred, and aggression. However, Rumi’s works are full of love, peace, and tolerance, which are essential messages for today. True Islam is a universal religion with a perfect message of tolerance. The teachings of the prophets before Prophet Muhammad, peace be upon him, are accepted as valid. Therefore, Islam provides satisfying answers to people seeking clearer, universal and general answers compared to their own religions. Yet I am repeating once more that conversions are totally different from each other. For instance, I know people who adopted Islam suddenly. These people experienced something, saw something, and joined Islam. Some people like me, however, adopted Islam after doing many investigations, passing through many stages, completing PhD work on Islamic philosophy, but the goal as a result is the same. Spain was Muslim for 800 years; right next to it was France, and Spain was decidedly more advanced, intellectual, and civilized than France and the rest of Northern Europe.

I only assess the situation with a Western point of view and I do not mention either Turkey or Arabia. I am talking about the West. I am talking about such a tolerance in Spain, where ministers were Jewish, doctors were Christian, and Caliphs were Muslim. In this country governed by Muslims, business was advancing much faster than other countries. This was a great threat to Christian countries, kingdoms, and the Papacy. As you know, in order to get rid of something disturbing, it must be put down. The West did that. It started imperialism wars by putting down Islam. They expanded their propaganda and misinformation campaigns against Islam. For example if you ask someone in the street, ‘What do you think of Buddhism?’ They would answer, ‘I do not know,’ but when it is about, ‘the religion of Islam,’ they would reply with phrases such as, ‘Ah, yes, marrying four women, keeping them at home, having a tent.’ As you see, there is a type of partial lack of information present, there are clichés found on televisions and in newspapers; concrete symbols exist and all of these distort Islam entirely.

Today Islam is not known very well and people have gotten completely inaccurate ideas. Unfortunately, I think that these arise from failing to generate the necessary image about Islam by Muslim countries. In addition, the misinformation planted as the result of the wars of imperialism contributed to this. Unfortunately there are fractions observed among Muslim countries and this hinders the solutions needed for this and many other issues. Muslims have the same Book, the Prophet and his tradition, culture, and the Qur’anic language, which is Arabic. Yet these countries fight frequently and do not pay attention to this common heritage. In my opinion, the main reason for Westerners not to accept Islam is the lack of unity among Muslims. In fact, this is a separate issue. Islam as a religion should not be adopted through political and social reasons, but through the point of views and paradigms that it brings to the Creator, life, humans, and the universe.

In order to describe Islam as is, it is essential to read Rumi, Ibn Arabi, and briefly, the works of all the great Islamic thinkers. People get very surprised. The other day, I went to the doctor; they are very educated people. His wife, who called me in the evening, asked me ‘what are you doing now?’ I told her that I had just completed the translation of the Mathnawi. She asked what that was. I then told her that the Mathnawi mentions nuclear break down, the atomic bomb. They did not believe. As you see, people do not know the main reason of scientific developments in the middle ages.

The first medical school was established by Arabs in France. The greatest doctor of the era was in Spain. There were many successful scientists who were very ahead of their times, but nobody is aware of this. While I was doing my doctorate on Islamic philosophy at the Sorbonne University, I discovered Islam, but while studying at the university before starting my doctorate on Rumi, nobody taught us about Muslim thinkers. They were teaching German, English, Latin, and Greek philosophers.

There is a long way to go, so much to do. Now there are intellectuals who love and embrace Islam. These people should announce what lies at the essence of Islam to the world.

In her will, written to her spiritual stepson, Prof. Dr. Abdullah Ozturk, Ms Hawwa asked to be buried near the tomb of Rumi, in Konya. After she walked to the horizon of her soul on July 24, 1999, Dr. Ozturk went to great efforts to fulfill this will and she was buried at the Ucler Graveyard, near the tomb of Rumi, on December 17, 2008, exactly the time of “Seb-i Arus” the wedding day, as Rumi described death.

There may be some credit to the idea that it is not proper to compare the immigrants in France to those in Germany, due to the historical and cultural differences in their social structures. However, the typical characteristics of ghettos and the similar approaches of the governments to the immigrants imply that such unpleasant events can always take place. First of all, the immigrants who are pushed into ghettos and usually cannot be assimilated are in an isolated position from the main society in terms of language, culture, and education fields. There are clear examples of this in Germany; the large numbers of immigrants living in certain regions bring along serious language and education problems. Many young people start life without a good educational degree, without career opportunities, and after having had negative experiences in school life. Such young people are mostly idle, have achieved nothing close to a satisfactory educational level, and, not caring about human values, they tend to solve their problems through violence as well as being open to manipulation. We face potential danger as long as this situation remains the same. Riots like in Paris might happen in other countries as well. Developing early solutions and maintaining social peace before such unpleasant events happen is in no doubt a better alternative than having to send riot police to the suburbs. Politicians and local administrations should adapt more sensitive approaches to the immigrants, or rather the minorities, who live in the ghettos and similar locations that have such potential.

Germans, for instance, should first of all give up trying to blame the problems on ethnic and religious reasons and form the main frame of a fresh vision of living together. Actually the German constitution does have the relevant essentials for such an approach. However, in spite of the first article of the German Constitution “The dignity of man is inviolable,” Germans in administrative positions often fail to fulfill this principle. Anybody who observes German society in this respect can witness how the dignity of the immigrants is violated, how they are looked down upon, and psychologically isolated at schools, factories, and other workplaces. Beyond violating the individuals’ dignity, insulting words or behavior sometimes even amounts to insulting an entire nation. What is more, unfortunately sometimes even some statesmen present such behavior prompted by the media.

As a matter of fact, the ghettos and similar locations in Germany were not consciously formed by the minorities. The immigrants who came to the country as workers about forty years ago started living around their workplaces in the beginning. Therefore, the number of foreigners at the schools in these neighborhoods started to increase more and more. So the formation of the ghettos started with the dwellings centered around workplaces and then it affected the educational institutions. On the other hand, the fact that in most German cities landlords refused to let out their apartments to immigrants had and still has a role in the formation of the ghettos.

Despite this fact, a minister in one of the parties in Germany made an interesting comment, particularly for the Turks, saying “Turks consider themselves to be superior to Germans, so they prefer to live in ghettos instead of integrating into German society.” On hearing such opinions, one cannot help but remember the old Nazi view of the Jews.

One of the reasons for such attitudes is that some politicians try to gain credit by adopting such policies in order to attract nationalist votes. Surely, these policies do not benefit society and history proves that those who trigger social chaos become the first ones to pay the price. When the hostile and provocative manners of politicians cause unrest, it is the media that should assume the responsibility for maintaining the peace.

Unfortunately, let alone playing a positive role, a significant part of the German media just fans the flames. Almost everyday they exaggerate marginal events and German society is misinformed about Muslims. The result is a biased society that is afraid of all Muslims. Thus, the media is in fact preparing grounds for similar social troubles that happened in France; for ignorance and fanaticism trigger the same kind of reaction on the opposite side.

Even after the provocative events of publishing a caricature that insults the Messenger of God and thereby all the Muslims in the world, most Muslims protested the event within a democratic framework. In spite of this, some European media organs used the freedom of press as an excuse to violate the sacred values of Muslims and they also tried to reflect all Muslims as pro-violence by showing some street demonstrations and violent events, as if millions of Muslims had approved of using violence. The fact that European Muslims protested the provocation within their democratic rights has been overlooked and unfortunately Islamophobia still continues to grow.

The following is a concrete example of the insistent negative attitude of the German media against Muslims. At a news program on the ZDF Channel, the reporter asks questions about the events in the Paris suburbs to Daniel Cohn-Bendikt, the French senator of the Greens in the European Parliament. The program was an evident proof of the terrible need for a radical change in the German mentality about Islam and Muslims. Two points were emphasized by the reporter: the role of religion and the young people’s refusal to integrate! The senator just laughed and his answer revealed how superficial the reporter’s comments were: “the events in the suburbs are in no way related to religion. Some of the people who have been left to their own fate and discriminated against for decades might have turned to religion, but the rebellion doesn’t have a religious motive. Look at the education given in the ghettos. Lots of young people want to benefit from education opportunities, they want to be integrated. But they see how they are discriminated when you look at the terrible condition of their schools.”

The integration policies in Germany, Britain, Holland, and France have all failed. But why? Because the cultural identity of people has been ignored; policies that require them to abandon their religious and national identities and become assimilated into the culture of the country in which they live are being imposed. Today, European countries need to both revise their integration policies to date as well as developing a new “vision of living together” that is beyond integration. The events in Holland at the end of 2004 and the events in Paris in 2005, along with the latest one, the impertinent caricature, give food for thought to state authorities and should allow them to draw important conclusions. The initial precautions to be taken can be to seek ways to enhance educational opportunities in the suburbs and urge the media to give up horror scenarios, rather preparing sensible and informative news to contribute to peace in society.

On the other hand, integration-oriented problems in Europe are generally more common with Muslim immigrants. It is known that in some countries the integration policies towards Christian immigrants have succeeded. The Spanish and Italians in France and the Poles in Germany can be given as examples. The same integration policies didn’t work for Muslims in countries like France, Germany, and Holland. For this reason, terms like “integration” do not make much sense for Muslim immigrants now. After a few decades of integration policies, most Muslims still don’t know with what they are to integrate. No one denies that they should abide by German laws, conform to the social rules, and learn the German language. When the German minister, Prof. Maria Bohmer, said that the immigrants should speak German, learn about German history, recognize the social values, and abide by the legal system of the country this was, of course, approved by all sides.

At this point, both sides need to present a positive approach to reach a healthy solution. On the one hand we have many Muslims who are maintaining their identity and who are citizens that are respected by their German friends. On the other hand, some extremists in the German community just adhere to their bias against foreigners, no matter how they behave. Nevertheless, one shouldn’t jump to conclusions and make an overgeneralization about all Germans.

Sooner or later, good efforts will be shown the respect they deserve. When both sides come together with honesty and good intentions at dialogue activities, we witness that the new “vision of living together” is not a dream, but a reality that is at hand. One should keep in mind that feelings of love, kindness, and the relevant positive responses are inherent in human nature. All of us have the conscience mechanisms to appreciate these feelings. What falls to us is to turn the inherent feelings in human nature in the positive direction, which is already in compliance with what the religions teach.