Seyran Ates recalls the searing pain of a bullet tearing through her neck. She remembers wavering on the brink of death and telling God that she had to rejoin the living.

A 21-year-old law student at the time, working at a women’s centre in West Berlin, she was nowhere near finished with the world.

“'I want to go back,’ I told God,” Ates, now a 55-year-old lawyer and women’s rights activist who is also studying to become an imam, recalled of that afternoon. “I still have a mission.”

More than three decades later, that mission came to fruition a year ago when she stood before a congregation of Muslim men and women kneeling side by side as they recited prayers in the Ibn Rushd-Goethe Mosque – the first Muslim house of worship in Germany where women, many with dark ponytails and long curls uncovered, are recognised as imams.

Any Muslim is welcome to join: men or women, Sunni or Shia, transgender, gay or straight.

Ates's Ibn Rushd-Goethe Mosque recently celebrated its first anniversary ( Alamy )

“We want to send a signal to political Islam,” Ates, wearing a long, white tunic trimmed with gold, told a packed room on the opening day, when journalists outnumbered worshippers.

“We want to show that another Islam exists, that has nothing to do with terrorism.”

Over the past year, that something has grown into a congregation of 35 core members – many of them women. They help Ates organise weekly prayers, give tours to school groups and hold seminars on democracy, love and the concept of an open, tolerant interpretation of Islam and a forgiving God.

Three years after a wave of more than 1 million, mostly Muslim, migrants arrived in Germany seeking asylum, culture wars over religious identity and the possible threat posed by Islam have led to a rise in nationalist, populist movements.

The government of Chancellor Angela Merkel was nearly brought down this week over a dispute with the Bavarian sister of her conservative party, which sought to turn back refugees at the border.

The Bavarian conservatives of the Christian Social Union joined the far-right party Alternative for Germany in promoting a narrative that refugees pose a threat, after several highly publicised killings and sexual assaults in the country led to charges against Muslim migrants.

The party ordered that crosses be displayed in all public buildings in the state, and Merkel’s new interior minister, Horst Seehofer – also a Bavarian – declared: “Islam is not a part of Germany.”

Against the backdrop of these debates, Ates sees the survival of the Ibn Rushd-Goethe Mosque, which recently celebrated its first anniversary, as proof that Muslims living in Germany need and are open to an interpretation of Islam that reflects the values of the Western society in which they live.

Sumba island's Marapu religion Show all 13 1 / 13 Sumba island's Marapu religion Sumba island's Marapu religion Tombs in the centre of Tarung village serve as handy laundry driers on a sunny Sumba morning. Mark Eveleigh Sumba island's Marapu religion Each tomb in Waihola village (near Nihiwatu) represents massive expense in terms of ritual sacrifices for local families who observe the ancestral Marapu religion Mark Eveleigh Sumba island's Marapu religion Catholic imagery on a tomb in Waihola village (near Nihiwatu) shows how imported religions seem often to have blended almost seamlessly with the ancient Marapu religion. Mark Eveleigh Sumba island's Marapu religion In an effort to minimise economic strain the law stipulates that only 5 buffalo can be sacrificed at funerals - in reality many more are often killed and a big buffalo with a wide horn spread will often fetch close to $4,000. Mark Eveleigh Sumba island's Marapu religion A royal tomb in Pasunga village is flanked by the smaller tombs where servants were buried (sometimes buried alive!) alongside their master. Mark Eveleigh Sumba island's Marapu religion Village dogs - currently guardians but, more than likely, part of some future feast - on tombs in Pasunga village. Mark Eveleigh Sumba island's Marapu religion A horse - another part of Sumba's ancestral warrior heritage - grazes among the tombs in Pasunga village. Mark Eveleigh Sumba island's Marapu religion A more humble modern style tomb stands next to the kings burial place in Galu Bakul, Anakalang. Mark Eveleigh Sumba island's Marapu religion Prai Ijing village. Sumba island's Marapu religion A village dog relaxes on a tomb in Prai Ijing village. Mark Eveleigh Sumba island's Marapu religion While still considered sacred the tombs very quickly become part of normal village life. The is nothing sacrilegious about drying your wellies on one. Mark Eveleigh Sumba island's Marapu religion Tombs in the centre of Tarung village serve as handy domestic surfaces. Mark Eveleigh Sumba island's Marapu religion The monumental tombs of Sumba. Mark Eveleigh

She recently extended the lease on the room where the mosque is housed for two more years, defying those who foretold a swift demise for the project.

“A couple of days after we opened the mosque, a young man showed up and told us, ‘You won’t be here long. The Arabs will never allow it,'” she said. Instead, hundreds of people from across Germany, Europe and abroad have visited or attended services.

Those most committed to its survival have made donations, some as much as €500, Ates said, emphasising that the mosque receives no public funding.

“Even atheists come here and appreciate this place, as a spiritual place, a place of peace,” she said recently, standing barefoot on the pale carpet of the mosque. “I had hoped, but never dreamed, that so many atheists would be interested. That was a positive surprise.”

The criticism and rejection, in its fierceness and intensity, less so. Even before the mosque opened, her personal Facebook page and that of the mosque were flooded with derogatory messages and even some death threats.

“May Allah put you on the right path, or destroy you,” someone writing under the name Xalo Bero said, in one of the friendlier remarks.

Protection provided by the police and paid for by the city government, in place since she published the book Islam Needs a Sexual Revolution in 2009, was increased to a personal security detail after the heightened threats on her life.

Ates says that even atheists come to appreciate the mosque, as a ‘place of peace’ ( Rex )

Days after the mosque opened, Dar al-Ifta, an influential arm of the Egyptian Justice Ministry that issues religious verdicts, denounced the mosque and declared that allowing men and women to pray alongside one another violated Islamic law.

Turkish news outlets reported that the mosque was a terrorist organisation with links to the Islamist cleric Fethullah Gulen, whom Turkey blames for a coup attempt in 2016 against President Recep Tayyip Erdogan.

Despite a video message in which Ates states that the “the Rushd-Goethe mosque has nothing to do with the Gulen movement”, the rumours have persisted.

She blames them for the fact that few Turks have joined the congregants, although they make up the vast majority of the estimated 4.5 million Muslims living in Germany.

Despite the demands of running the mosque, she takes Arabic classes and continues to work as a lawyer. She considers achieving a degree in Islamic theology important to her recognition in the Muslim community.

“I want to understand the words and know the meanings so no one can say, ‘She’s just a lawyer,'” she said.

Born in Istanbul to a Turkish mother and a Kurdish father, she emigrated with her parents to what was then West Berlin in the late 1960s, part of the first large wave of Muslim immigrants who came to fill the blue-collar jobs needed to rebuild the German economy after World War II.

Ates was 6 when she and her four siblings moved into a one-room apartment with their parents.

Ibn Rushd-Goethe mosque in St Johannis Church, Berlin ( Alamy )

As she learned German and excelled in school, Ates says, she came to understand that it was not the crowded living conditions that she found suffocating, but the realisation that because of her gender, she was not afforded the freedoms of her non-Muslim peers.

“I was a girl,” she wrote in 2007 in Zeit Online. “I embodied the family’s honour, and my hymen – for a long time I didn’t even know what that was – was more important to the whole family than my brain.”

At 17, she fled her home, graduated from high school and started studying law at the Free University of Berlin. To support herself, she worked as a counsellor in a women’s centre.

In September 1984, she was speaking with a client when a man wearing a trench coat entered the centre, pulled out a pistol and fired three shots. One hit the client in the stomach, killing her; the other struck Ates.

She survived to see the suspect, a Turkish bricklayer, acquitted for lack of evidence, which enraged her. For years, she struggled with the psychological fallout of the attack.

She returned to her faith, but was again alienated by Berlin’s traditional, conservative mosques, where women were forced to pray behind a curtain. She decided that if the faith community that she needed did not exist, she would create it.

It took years of planning, fundraising and looking for a suitable space. While she received support from like-minded liberal Muslims from Switzerland to the US, the critics have remained.

What keeps her going is the encouragement, not only from social media postings, but also from the visitors who go out of their way to find a place of worship that previously existed only in their dreams.​