This paper- in which I introduce an unknown part of the history of Pan-Islamism as well as of Pan-Asianism in Japan- deals with the connections which the Japanese secret military service, during Meiji and Taisho eras, had established with Muslim Peoples in Central Asia, East Turkestan, India and Turkey. Through these connections Japan had tried to promote Pan-Asianism under the leadership of the Great Empire of Japan. During the period between 1904-1913 (the last decade of Meiji era) Japanese Military Service, the society of Black Dragon, and the Japanese school Toa Dobun Shoin of Shanghai contributed together to the stationing of pioneers in the areas where the Muslim minorities in China, Central Asia and India inhabited, and to the dispatch of officers to make investigations on the Russian and the British military existences in those areas and also to create a network with some influencial persons from the mentioned areas. Consequently three institutions were established in Tokyo to provide connections between the Japanese Military and pioneers. Those three institutions were: Ajia Gikai, Akasaka Islamic Network (Association of Muslim in Japan) , and the Institute for Asian Studies. As for these three institutions, I will focus on analyzing the life and the works of Hatano Uho - Yosaku- (1882-1936) who graduated from Toa Dobun Shoin of Shanghai then assigned to make investigations over the area where Russians menaced Japanese interests. A few years later Hatano returned to Tokyo and started his contribution to the Ministry of Foreign Affairs of Japan, the Japanese Military Secret Service, The Society of Black Dragon and also to the Islamic Association of Japan in which many revolutionaries from India, Central Asia, Egypt and China joined and started to spread their Pan-Islamic ideology against both Russia and Britain. In this structure Hatano gained a high rank position in the network; first by converting to Islam, then by taking charge of all the publications of this network. Finally, I have tried to analyze on one hand, how and why the Japanese Military Service adopted such Islamic Policy towards Muslim minorities in East Turkestan and Central Asia, and on the other hand how and why Islam in Japan had become colored by a nationalistic character that may be described as "Japanese Islam". I have to make clear that this paper concerns with propaganda and public opinion studies much more than with the history of Islam in Japan. This kind of observation is important enough to be made, because in my opinion there has been no independent history of Islam in Japan from the whole political life and tendencies during Meiji and Taisho eras. That is to say this paper is concerned with the history of Japanese nationalism rather than a study of the history of Pan-Islamism. The parts of which this paper is formed are: -Hatano's biography. -The Common Cultural Association of East Asia. -Hatano's Investigation in East Turkestan. -Hatano's diary on Chinese Muslims. -Hatano's activities in the Association for Asian Studies. -Hatano's activities in the Asian Association for Justice. -Hatano's activities in Akasaka Islamic Network. -Framework of Hatano's conception on the Great Asia and the position of Muslim world in his classification of areas. -On the Historical background of Dai Ajia Shugi. -Some observations on the Japanese Islam. (This paper would not have been possible if not for the generous assistance and encouragement of many persons. First and foremost to express my deep gratitute to the director of my research Prof. Akira Goto, Prof. Masayuki Yamauchi, Prof. Hideaki Sugita and Prof. Hisao Komatsu. I am deeply indebted to Mr.Vice Admiral Yasumasa Yamamoto, Mr. Colonel Sumio Shinagawa Mr. Lieutenant Colonel Noriaki Nagasaki and Mr. Makoto Mizutani, and Miss. Bettina Hinze Wack. My special thanks to my colleague Miss. Kei Nakagawa. I am
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