“The true adornment of mosques is not associated with their structures but with those worshippers who offer prayers with sincerity. Otherwise, these mosques stand deserted. The mosque of the Holy Prophetsa was modest in size, its roof fashioned from palm fronds, through which water would seep during rainfall. The vibrancy of a mosque lies with its congregants. In the era of the Holy Prophetsa, a mosque was constructed by individuals driven by worldly motives. By Divine command, it was razed to the ground. This mosque was known as Masjid ad-Dirar, meaning ‘source of harm’, and its site was levelled with the earth. It is ordained that mosques should be erected for the pursuit of piety [taqwa].”
An election is a time for change and hope. Recent events in Pakistan, however, neither provided the desired change nor hope for the electorate. Consequently, the streets of Pakistan are brimming with a wave of civil unrest as the contested results of the general elections spurred thousands of citizens across major cities to voice their grievances publicly.
These demonstrations symbolise far more than a reactionary outcry against the alleged election rigging alone. They are the result of years of discontent with the entire governance framework, which has continually failed to uplift the Pakistani people and address their basic needs. There exists a gulf, nay, an ocean between the establishment – whether civilian leadership or military – and the expectations of an ordinary citizen. This situation forms the very crux of the turmoil unfolding across the nation today.
Over the decades, Pakistanis have helplessly witnessed the gradual erosion of the rule of law, the degeneration of human rights, and rampant corruption across all tiers of government machinery. The political and religious leadership have abdicated their roles. The average Pakistani continues to struggle with acute resource shortages, economic vulnerability, inflationary pressures, and a crippled public delivery system related to education, healthcare and basic utilities such as water and electricity. The troubles are multiplied due to the volatile law and order environment.
The pervasive distrust in leadership’s ability to guide the country towards stability only intensifies people’s frustrations, leading them to follow individuals claiming to be saviours despite their questionable intentions and qualifications. The present situation is a far cry from the 1960s, when Pakistan was on an economic and political ascent. It no longer has reliable friends nor money to pay for the basic necessities of its citizens. (“Pakistan Is Out of Friends and Out of Money,” The Economist, February 14, 2024)
Pakistan is trapped in cyclical debt, sometimes just to pay interest on previous loans. In the absence of economic autonomy, the International Monetary Fund looms large over the future trajectory of Pakistan. At the same time, socioeconomic indicators depict a rather dismal picture in terms of GDP per capita, employment opportunities, literacy rates, infant mortality, and overall human development.
Not surprisingly, many Pakistanis are voting with their feet – by migrating. A study in Karachi, the largest city in Pakistan, indicated that 48.7% of the youth want to leave Pakistan for various reasons, including unemployment, insecurity, economic problems, a lack of social support, and a lack of career opportunities. (Zafar, Ammad. “Determinants of Youth Emigration: A Case Study of Karachi,” Journal of Social Sciences and Humanities 60, No. 1 (2021),http://dx.doi.org)
Thus, many Pakistani citizens harbour a deep sense of dissatisfaction over the trajectory the country has been steered towards by those at the helm of state power. This power dynamic has primarily oscillated between civilian and military rule. Both have neglected their responsibilities.
The recent election, which has whipped up controversy over alleged irregularities, is only the tipping point that has served as a lightning rod for years of frustration and discontent. There is a realisation that regardless of which political party rigs itself to power, the nation will continue to bear the consequences of misgovernance for the benefit of the few rather than the prosperity of the masses.
The protests will likely ebb with time, but the underlying grievances will continue to fester – eventually culminating in yet another upheaval down the road. Comparisons with the division of 1971 between East & West Pakistan are not as far-fetched as people may believe. The polarisation creates a real risk of the country breaking apart on regional and linguistic grounds. This is what defines Pakistan’s turbulent trajectory as a nation-state.
The future is not lost. There can be hope. It requires fundamental recognition amongst both policymakers and the public that the issue at heart is more than just flawed elections or a lack of basic services. It is the gradual yet consistent betrayal by the state of the foundational principles of democracy, justice, transparency, and human rights.
Without acknowledging the deep-rooted erosion of moral values that has set in across society, Pakistan will not find viable solutions to break a vicious cycle defined by political instability, policy paralysis, institutional dysfunction, rampant injustice and the denial of basic human rights and dignity to nearly all of its citizens. The dissatisfaction will continue to brew on the streets once again until the system can demonstrate genuine progress on these fronts.
Most importantly, however, the leadership needs to demonstrate moral strength and compassion for human dignity, which is gravely lacking. The path forward must be paved on the principles of integrity, empathy and justice for all citizens rather than purely myopic political or economic considerations alone. A nation where a large segment of the youth population sees little hope both in their present state and in their prospects cannot sustain stability for long. Reinstalling the moral compass will be fundamental to any sustainable turnaround.
The Holy Quran advises all believers in these commanding words: “O ye who believe! Be steadfast in the cause of Allah, bearing witness in equity; and let not a people’s enmity incite you to act otherwise than with justice.” (Surah al-Maidah. Ch.5: V.9) In the early days of Islam, up until the era of the Rightly-Guided Caliphs, Bait-ul-Maal (public treasury) served all citizens of Arabia equally, without any distinction towards their faith, gender or creed. This sets an exemplary model not just for Pakistan or other countries that claim a Muslim heritage, but for any nation seeking to build a society founded on justice, equality and human dignity as the cornerstones for sustainable peace and inclusive progress.
Dr Abdallah Munir Dawood, Secretary, National Jalsa Planning Committee (NJPC), Ghana
By the choicest grace and favour of Allah the Almighty, the Ahmadiyya Muslim Mission in Ghana reached a century in 2021. Just when the Mission was about to unfold its series of centenary activities to express its profound gratitude to Allah and to inspire its members to be thankful in every way for Allah’s blessing upon the Jamaat, Covid-19 struck and shuttered all our plans. For this reason, things could not move according to plan until the prohibitions of Covid-19 were officially lifted in 2022.
Under the directive and guidance of the Amir and Missionary-In-Charge of Ghana Jamaat, Maulvi Noor Mohammed Bin Salih, the Mission, through the National Jalsa Planning Committee (NJPC), decided to hold the 91st Jalsa Salana in 2024 as its Centenary Jalsa and began working towards this.
The NJPC is the body responsible for the planning and organisation of the annual national convention of the Ahmadiyya Muslim Mission. It is made up of several subcommittees that work tirelessly around the clock to ensure a fruitful Jalsa. Each subcommittee is headed by a chairman and a deputy who report to the Afsar Jalsa Salana (who is the overall head of the NJPC).
The subcommittees of the NJPC are as follows:
1. Facilities
2. Utilities
3. Seating
4. Public Address System (PAS)
5. Jalsa Gah
6. Health (Female)
7. Health (Male)
8. Security
9. Finance
10. General Feeding
11. Protocol Feeding
12. Protocol
13. Traffic Control
14. Executive Reception
15. Exhibition
16. Publicity
17. IT & Social Media
18. Secretariat
19. Transport
20. Statistics
21. Education Excellence Awards
Although all the subcommittees are crucial in ensuring a successful Jalsa, the activities of only a few will be highlighted here. It is instructive to note that the entire workforce, which is made up of members and non-members of the NJPC, works voluntarily without any monetary incentive. It is even more inspiring to note that, all such people contribute financially to support the organisation of the Jalsa.
Being a Centenary Jalsa, the participation is expected to be higher than usual and for that matter, huge financial resources are needed to organise it successfully. At the onset, it looked difficult and almost unachievable, given the current economic situation of the country in general. Here again, Allah has shown His mercy and favour upon the Jamaat. At the time of writing this report, preparations are far advanced, at about 90% completion, alhamdulillah.
Facilities
The core mandate of the Facility Subcommittee is mainly infrastructural development. This includes accommodation, roads, washrooms, stage and decoration, market, sanitation, and general development.
Through an integrated approach, the subcommittee delivers efficient but cost-effective services covering all aspects of its core mandate to ensure the smooth organisation of the Jalsa. Since it was announced after the last Jalsa that the Jalsa of 2024 will be the Centenary Jalsa, the Facilities Subcommittee rolled out its plan and organised and mobilised resources to begin the grounds work.
By the grace of Allah, the work done to date is about 90%. The chairman of the subcommittee, Mallam Ishak Issah, has assured the NJPC to complete all work on the grounds before people troop in for the Jalsa, Insha-Allah.
Infrastructure under construction by the Facility subcommittee | Image: AMJ Ghana
Utilities
The Utility Subcommittee is responsible for the provision of two important amenities, stable electricity, and potable water, to all quarters of the Jalsa grounds throughout the period of the Jalsa. In line with this mandate, and to ensure effective workflow and efficient output, the subcommittee is sub-divided into two departments; Water and Electricity.
The Water Department is responsible for providing a constant flow of water for sanitary purposes, and portable, treated and filtered water for drinking and cooking purposes.
This year, the subcommittee started work much earlier than it did in previous years, which has resulted in the completion of its major operations ahead of time. Major activities undertaken include the installations of both water and electric power plants, laying of underground water pipes to supply tap water, provision of water reservoir tanks at all vantage points, laying of electric cables, erection of lamp poles, etc.
Laying of water pipelines, water pump and reservoir tanks by the Utilities subcommittee | Image: AMJ Ghana
Feeding
The NJPC operates with two distinct feeding subcommittees: General Feeding and Protocol Feeding, catering to different participant groups.
The feeding arrangement changed a bit this year. Rather than having a central kitchen under the auspices of the General Feeding Subcommittee, there will be several regional kitchens that will be provided with logistics and funds to cook for participants from their regions or zones.
The fundamental objective is to feed every participant of the Jalsa breakfast, lunch, and supper. Being a Centenary Jalsa, the number of participants is expected to be significantly greater than the participation in the previous conventions.
Approximately 45,000 local and international participants are expected to attend the Jalsa. Arrangements have been made to take care of guests with special dietary needs as well.
A section of the Jalsa Kitchen (Gas stoves would be the means of cooking) | Image: AMJ Ghana
Public Address System (PAS)
The PAS Subcommittee is responsible for organising and managing the public address and related services, which include the acquisition and set up of reliable public address gadgets and logistics such as microphones, loudspeakers, LED screens, etc.; the amplification of speeches at the right amplitude; the management of sound feeds; and the management of the audio-video systems for both speakers and the audience.
They are also responsible for the newly introduced translation system, which involves simultaneous translations of English and Urdu speeches into local languages via radio frequencies (FM). Four frequencies have since been acquired from the National Communication Authority (NCA) for this purpose.
This subcommittee is the ‘heart and soul’ of the Jalsa, so to speak, since the ultimate goal of the Jalsa is to deliver soul-inspiring speeches to those physically present and those listening/ watching via various technologies.
Health
Within the NJPC structure, there are two health subcommittees, i.e., the Health – (Male and Female) Subcommittees. Their mandate is to provide medication and take care of the health needs of all participants – males and females, during the Jalsa.
Even though the infrastructure of the clinics is built by the Facilities subcommittee, the chairpersons and their deputies are actively involved in the process to ensure the structures are suitable for their purposes.
The subcommittees usually set up with their full workforce a day prior to the Jalsa. Their setups and operations are strictly guided by the standard operating procedure (SOP) and principles of the Ghana medical and related services.
An ultrasound section was added to the male clinic last year and it is hoped to be available this year too. The dominant cases the clinics treat include malaria, fever, minor cuts and injuries from accidents, eye screening, sugar, and high blood pressure checks.
A platform to undertake the annual blood donation exercise has also been prepared in advance. It is worth noting that the annual blood donation of the Jamaat yields the highest blood donation of any religious organisation in the country.
Security
The Security Subcommittee is in charge of orderliness, sanity, and, to a large extent, the safety of persons, facilities, and logistics on the Jalsa grounds. This mandate is carried out mainly by the members of the Majlis Khuddamul Ahmadiyya, i.e., the youth wing organisation of the Mission, under the chairmanship of the President.
Personnel of the subcommittee also include members of the National Security Forces, i.e., the police, military, fire service, and other emergency responders. The Security Subcommittee contributes to ground preparations and post-Jalsa activities, with a focus on comprehensive training for effective event security, while specific operational details remain undisclosed.
Khuddam on security drill and briefs | Image: AMJ Ghana
Ali Fatty, Student Jamia Ahmadiyya International Ghana
Maulana Abdul Wahab Bin Adam addresses the audience at the inauguration ceremony Jamia Ahmadiyya International Ghana, 26 August 2012 | Image: Peace Peace Peace via Wikimedia
As Ahmadi Muslims, we are privileged to have individuals such as teachers and mentors who embody the very essence of loyalty, humility, and obedience to Khilafat-e-Ahmadiyya. One such exemplary figure was the highly esteemed, devoted, and humble missionary, Maulana Dr Abdul Wahab Bin Adam Sahib from Ghana, West Africa.
In his tribute Friday Sermon for the late Maulana Dr Abdul Wahab Bin Adam Sahib on 27 June 2014, Hazrat Mirza Masroor Ahmad, Khalifatul Masih Vaa highly commended him, stating that he would discuss the life of a devoted servant who had entirely dedicated himself to Khilafat-e-Ahmadiyya. He referred to Abdul Wahab Bin Adam Sahib, who had journeyed from his African homeland to Markaz, driven by a strong commitment to be a helper of the institution of Khilafat. (Friday Sermon, 27 June 2014)
Prior to his passing, Dr Abdul Wahab Bin Adam Sahib served as the Amir and Missionary-in-Charge of the Ahmadiyya Muslim Mission in Ghana, roles he fulfilled with great dedication over many years.
Beginning his service within the Ahmadiyya Muslim Community as a missionary, his unwavering dedication, exceptional leadership qualities, and significant contributions to the establishment and progress of the Ahmadiyya Muslim Mission in Ghana and several other African nations distinguished him as a prominent figure widely respected by all.
The current Amir and Missionary in Charge of Ghana, Maulana Noor Muhammed Bin Salih, reflected on his character, noting,
“Maulana Wahab Sahib was a true missionary for all intents and purposes. Not only as a missionary but also as a statesman, he [greatly influenced] the people of Ghana.
“He was very much dedicated to his course. It was not surprising therefore that to most people of the country, Ahmadiyyat was synonymous with Wahab Sahib and vice versa.” (Life History and Character of Amir [Abdul] Wahab Bin Adam by Maulvi Donkour Abu Basheer, p. 82)
Moreover, his significant involvement in numerous successful developmental projects in collaboration with the government earned him recognition as a distinguished statesman in Ghana. Abdul Wahab Bin Adam Sahib’s name became well-known across the nation.
Hazrat Khalifatul Masih Vaa, in his sermon, lauded Abdul Wahab Bin Adam Sahib’s contributions to the growth of Ahmadiyyat in Ghana, highlighting the establishment of over four hundred schools and seven large hospitals, along with two homoeopathy clinics under his leadership. He also noted Abdul Wahab Sahib’s initiative to install large billboards featuring the Promised Messiah’saa photograph on major highways in Ghana, proclaiming the arrival of the awaited Messiah. (Friday Sermon, 27 June 2014)
Family Background
Maulvi Abdul Wahab Bin Adam Sahib was born on 8 December 1938 to Ahmadi Muslim parents in the village of Adansi Brofoyedru, near Fomena, in the Ashanti region of Ghana. The introduction of Ahmadiyyat to his family came through his father, Sulayman Sahib, and his mother, Aisha Akua Woro.
It was the fervent wish of Wahab Sahib’s father for him to pursue a service as a missionary, a dream that was first left unfulfilled due to his untimely demise when Wahab Sahib was still very young. However, in honour of his father’s wish, his mother, Aisha Akua Woro, ensured his religious education by sending him to Rabwah with Missionary Basharat Rasheed Sahib, who was returning to Pakistan.
Reflecting on his educational journey before leaving Ghana for higher theological studies, Wahab Bin Adam Sahib attended the Methodist Primary School in Adansi Brofoyedru from 1942 to 1948. He then continued his education at United Senior School from 1948 to 1950, before completing his senior secondary education at T. I. Ahmadiyya Secondary School, now known as T. I. Ahmadiyya Senior High School Kumasi (AMASS PHOBIA). (Life history and character of Amir Wahab Bin Adam, p. 25)
A prophecy of the Promised Messiahas
The Promised Messiahas received the following revelation from Allah the Almighty:
“People who We shall direct by revelation from heaven will help you’ (Tadhkirah [English], 2009, p.850) and in 1907, God revealed to the Promised Messiahas that “[…] They will be coming to you by every distant track.” (Tadhkirah [English], 2009, p. 975)
This profound revelation received by the Promised Messiahas, promising divine support and the arrival of followers from distant lands, resonates with the journeys of many devoted individuals, including Wahab Sahib. This prophecy, highlighting the global embrace and divine backing of Ahmadiyyat, was exemplified by numerous believers who, driven by faith, traversed great distances to serve the mission, thereby affirming the truthfulness of the Promised Messiahas as a prophet of God. Hazrat Amirul Momineen, Khalifatul Masih Vaa, in his Friday sermon of 27 June 2014, reflected on the manifestation of this revelation through the lives of such dedicated individuals and said:
“[…] This revelation has been fulfilled with great glory during the lifetime of the Promised Messiah[as] as well as with reference to Khilafat established after him and through him. Not only are these people inclined to the Community, but they also dedicate their lives to the cause of the mission with great zeal and sincerity and thus become excellent helpers of the Promised Messiah[as] and are also helpers of his Khulafa”. (Friday Sermon, 27 June 2014)
Huzoor added, “Such people are pious-natured and God’s grace is on them and it makes them shine brilliantly like a star. One Such sincere and devoted individual was respected Abdul Wahab Bin Adam Sahib” (Ibid.)
Life at Jamia Ahmadiyya Rabwah, Pakistan
During his time at Jamia Ahmadiyya in Rabwah, Pakistan, Dr Abdul Wahab Bin Adam Sahib, alongside numerous peers from Africa, arrived in a nascent Rabwah, a settlement established post the 1947 partition, designated as the new global headquarters for the Ahmadiyya Muslim Community. This initial phase saw Rabwah as a stark, barren landscape, grappling with frequent dust storms, and devoid of any greenery.
This period marked a significant transition, particularly for those from Africa, unaccustomed to Rabwah’s culinary, and climatic conditions, notably its harsh winters and distinct environment. Despite these challenges, Dr Wahab Bin Adam Sahib and his fellow students remained undeterred in their mission to assimilate the teachings of the Promised Messiahas in their original Urdu, with the aim of disseminating these teachings back in Africa, thereby adhering to the Islamic directive that “It is not possible for the believers to go forth all together. Why, then, does not a party from every section of them go forth that they may become well-versed in religion, and that they may warn their people when they return to them, so that they may guard against evil?” (Surah at-Taubah, Ch.10: V.122)
Hazrat Khalifatul Masih Vaa recounted the conditions they faced upon their arrival in Rabwah, highlighting the absence of basic amenities like electricity and the need to source drinking water from afar. The living quarters, with roofs made from unbaked bricks, were prone to leaks during rains, causing their belongings to occasionally float in the accumulating water.
Among the memorable experiences of Maulana Wahab Sahib was his interaction with esteemed Companions of the Promised Messiahas. A particularly significant event was his visit to Maulana Ghulam Rasool Rajeki Sahibra, seeking blessings for his forthcoming examinations, a task made daunting by the language barrier. Maulana Rajeki Sahibra prayed for them, confidently saying that both he and his colleague would excel in their exams and pass with flying colours. He shared a vision he had while praying for them, where he saw the Promised Messiahas placing his hands on the heads of the two students. Remarkably, Wahab Sahib emerged as the top student in his class. (Friday Sermon, 27 June 2014)
Love and obedience to the institution of Khilafat
Maulana Dr Abdul Wahab Bin Adam Sahib exemplified profound devotion and unwavering loyalty to the institution of Khilafat, embodying the highest standards of obedience and reverence for the Khalifa of the time. His life was a testament to his belief in the central role of Khilafat-e-Ahmadiyya as the cornerstone of his spiritual and worldly achievements. (Ibid.)
His exceptional adherence and love for the Khilafat and its incumbent Khalifa were encapsulated by Hazrat Khalifatul Masih Vaa, who noted, “He was attuned to every nuance of the Khalifa’s guidance, embracing each directive with full faith. His concern extended beyond mere compliance with instructions; he was earnest in his desire to fulfil the Khalifa’s every wish.” (Ibid.)
This profound allegiance was further demonstrated in his final days when, despite medical advice to seek hospitalisation, he insisted on obtaining Huzoor’saa permission first, showcasing his deep-seated commitment to Khilafat until his last moments.
In a conversation with Dr Hassan Sahib, Maulana Wahab Bin Adam Sahib’s son, insights into his father’s remarkable resilience and patience were shared. Dr Hassan highlighted his father’s ability to place the Jamaat’s welfare above personal trials, illustrated poignantly on the day he learned of his son-in-law’s tragic passing in the USA. Despite the heartbreaking news, Maulana Wahab Bin Adam Sahib fulfilled his commitment to preside over an annual award ceremony at Jamiatul Mubashireen Ghana, maintaining composure throughout the event. Only after its conclusion did he share the sombre news, exemplifying his extraordinary fortitude and dedication to his duties.
Recipient of the blessings of Khilafat
Maulana Dr Abdul Wahab Bin Adam Sahib was distinguished by the unique honour and privilege of receiving numerous blessings from the Khulafa of the Ahmadiyya Muslim Jamaat, marking several firsts in his illustrious career. He was the pioneering African Central Missionary from Ghana, the inaugural Amir and Missionary-in-Charge of the nation, and the first African Ahmadi to be appointed as Amir Muqami. (Ibid.)
In his role as Amir Muqami, he was tasked with leading the community in the five daily prayers and the Jumuah prayer in Huzoor’srh absence. His profound humility and respect were evident when he hesitated to lead prayers in the presence of the Jamaat’s esteemed scholars and the venerable Companions of the Promised Messiahas. This humility led him to request Maulana Abul Ata Sahib, who was honoured by the second Khalifa with the title of Khalid-e-Ahmadiyyat for his significant services, to lead the prayers.
However, despite the revered Maulana Abdul Ata Sahib’s high status, he still submitted to Maulana Dr Abdul Wahab Bin Adam Sahib that he could not lead the prayers in his presence except if he commanded him to do so. (Life History and Character of Amir [Abdul] Wahab Bin Adam by Maulvi Donkour Abu Basheer, p. 50-51)
Maulana Dr Abdul Wahab Bin Adam Sahib’s service extended beyond Africa; he was the first African Central missionary to serve in Europe and represented the Jamaat in various countries, including Canada, Germany, Benin, Mali, Ivory Coast, Nigeria, Burkina Faso, Liberia, Sierra Leone, and Jamaica. (Friday Sermon, 27 June 2014)
In recognition of his exemplary dedication and service, the annual PAAMA meeting following the Jalsa Salana UK in 2014 saw the introduction of the “Abdul Wahab Adam Award” by Hazrat Amirul Momineenaa, celebrating the commitment and sacrifices of Ahmadi missionaries in Africa. Further honouring his legacy, the MTA International studio in Ghana was inaugurated in 2021 by Hazrat Khalifatul Masihaa and named the “Wahab Adam Studio”.
Some accolades
Beyond his spiritual achievements within the Ahmadiyya Muslim Community, Maulana Abdul Wahab Bin Adam Sahib was the recipient of numerous prestigious accolades in recognition of his relentless pursuit of peace and development in Ghana and beyond. His efforts in initiating various projects earned him widespread acclaim in both the religious and secular spheres.
Among his notable recognitions were an honorary doctorate from the University of Cape Coast, Ghana, and the Distinguished Leadership Award from the International Lincoln Centre, Louisiana State University, USA. His contributions to interfaith harmony and national cohesion were further acknowledged through his memberships in the National Peace Council (NPC) and the Ghana Conference of Religions for Peace (GCRP). Additionally, as one of the founding members of the Ghana National Hilal Committee, he played a pivotal role in advocating for the official recognition of Muslim holidays in Ghana.
Maulana Dr Abdul Wahab Bin Adam Sahib’s stature as a respected statesman in Ghana was unparalleled. He was frequently called upon by national leaders to mediate political disputes and spearhead reconciliation efforts, underscoring his influential role in fostering national unity.
In tribute to his distinguished life and service, Maulana Dr Abdul Wahab Bin Adam Sahib was accorded a ceremonial state burial at the courtyard of the state house. This solemn occasion was attended by a host of dignitaries, including high-ranking government officials, opposition leaders, and international figures, as well as the vice president of Ghana, highlighting the profound respect and honour he commanded across the nation.
In a heartfelt final tribute, Hazrat Khalifatul Masih Vaa led the funeral prayer in absentia for Maulana Dr Abdul Wahab Bin Adam Sahib and dedicated a moving eulogy to him in his Friday sermon. May Allah elevate Maulana Sahib’s ranks in paradise and shower His infinite mercy upon him. Amin.
Maulana Abdul Wahab Bin Adam is being presented with an honourary doctorate at the University of Cape Coast | Image: AMJ Ghana
Maulana Abdul Wahab Bin Adam receives an award from His Excellency John Agyekum Kufuor, the President of the Republic of Ghana | Image: AMJ Ghana
Maulana Abdul Wahab Bin Adam as the Principal of AMMTC | Image: AMJ Ghana
Geert Wilders’ recent move to withdraw a series of controversial anti-Islam proposals marks a significant shift in his political position. This article examines the details of these withdrawn legislative proposals.
Background
Geert Wilders is famous for his statement, “I don’t hate Muslims. I hate Islam.” (“‘I don’t hate Muslims. I hate Islam,’ says Holland’s rising political star”, www.theguardian.com).
He has been a prominent figure in Dutch politics, often attributing the actions of some Muslims to what he sees as problems inherent in Islam. He has also been known to pass judgement on the Holy Quran by taking verses out of context. To justify this hostility, he consistently links the wrongful actions of certain misguided Muslims to the pure teachings of Islam.
Hazrat Mirza Masroor Ahmad, Khalifatul Masih V’saa warning
During a visit to the Netherlands in 2011, the Fifth Khalifa (Caliph) and Head of the Ahmadiyya Muslim Community issued a stern warning to Geert Wilders. Addressing Wilders directly, he said, “Listen carefully […]. No worldly power, no matter how powerful and no matter how much hatred they bear towards Islam, will ever succeed in erasing our religion.” (“World Muslim leader sends warning to Dutch politician Geert Wilders”, www.alislam.org)
Huzooraa also said, “Always remember, that we can achieve nothing without prayer. We have no worldly power, nor will we ever use any worldly force. But the prayers of people whose hearts have been grieved are enough to shake the Heavens.” (Ibid.)
Huzooraa also spoke of the many decent people who continue to live in the Netherlands and who wholeheartedly reject the extremist views propagated by Wilders. Huzooraa said that all such people who care about each other’s feelings and believe in religious freedom should come together and start a campaign for peace in the world. This is something that the Ahmadiyya Muslim Community has long advocated and been involved in around the world.
Withdrawn proposals
Geert Wilders, leader of the PVV, has recently appeared to soften his tone and has now taken the surprising step of withdrawing several controversial legislative proposals, including those aimed at restricting Islamic expressions. The proposals were previously introduced by the PVV in the House of Representatives (“PVV trekt drie anti-islamwetsvoorstellen in”, https://nos.nl/). Other proposals, including those relating to dual citizenship and the detention of certain suspects for up to six months without the intervention of a judge and before their conviction, have also been withdrawn. Wilders announced this decision in a short letter to the Speaker of the House of Representatives, without giving any further explanation. (Ibid.) These initiatives were met with considerable criticism, and there was no parliamentary majority in favour of them. It is still remarkable because Wilders always said that he would never retract anything he had said before. (Ibid.)
During the parliamentary debate on the election results, Wilders had already indicated a softening of his tone (“Wilders slaat een mildere toon aan, maar meeregeren is nog ver weg”, www.rtlnieuws.nl). By withdrawing these proposals, he seems to signal a willingness to engage with other parties discussing the formation of a new government. Talks between the BBB, NSC, PVV, and VVD parties are continuing.
So what were the withdrawn proposals on banning Islamic expressions?
He withdrew four highly controversial legislative proposals that specifically targeted aspects of Islamic practice. These controversial proposals focused on the following key points:
1. Burqa ban criticised by the Council of State: The PVV leader wanted to introduce a ban on the burqa and niqab in public spaces. In its opinion, the Council of State is particularly critical of the security argument. According to the Council of State, it has not been sufficiently proven that the burqa in public places poses such a significant security risk that there is an urgent need for a ban that constitutes such a far-reaching infringement of religious freedom. (“Voorstel van wet van de leden Wilders en De Graaf betreffende het verbod van bepaalde islamitische uitingen.”, www.raadvanstate.nl)
2. The PVV’s proposal to ban the Quran raises concerns: In addition, his legislative proposal aimed at banning the printing of the Holy Quran, seeking a ban on its sale and imposing restrictions on its distribution. Strict penalties, including imprisonment, were proposed for anyone found in possession of the Holy Quran. The proposal raised concerns about restricting religious freedom and was criticised for its potential impact on the Muslim community. (“Wilders wil Koran verbieden”, www.parool.nl)
3. Controversy over PVV’s ban on Islamic schools: Another aspect of his legislative proposal was the ban on Islamic schools, with serious consequences for those who wish to be educated in an Islamic environment. Critics argued that such a measure could violate the right to education and contribute to religious discrimination. (“Verbod op islamitische scholen? ‘Wilders kan de Grondwet niet zomaar veranderen”, www.volkskrant.nl)
4. PVV proposal to ban mosques sparks debate: In addition, another proposal aimed to ban the construction of mosques and to impose penalties, including possible imprisonment, on individuals who visit mosques. This raised questions about freedom of worship and the right to practise one’s religion without fear of legal consequences. (“The Netherlands’ most popular party wants to ban all mosques”, www.independent.co.uk)
Political implications
Geert Wilders’ decision to withdraw these specific proposals indicates an acknowledgement of their controversial nature and the challenges of gaining the support of prominent political parties to form a new government. This decision reflects a change of tone and a willingness to engage in more moderate discussions. (“Moskeeverbod, nexit: deze punten willen PVV-stemmers inruilen voor rechts kabinet”, www.rtlnieuws.nl)
Conclusion
By the grace of Allah, we are witnessing that despite his election victory, Wilders can’t move an inch against Islam. The current discussions to form a new government have failed, as I write! Now Wilders has to look for other parties that are willing to govern with him. While the talks are still ongoing, we are following their progress closely. It reminds me once again of what Huzooraa said in 2011:
“Listen carefully […]. No worldly power, no matter how powerful, and no matter how much hatred they bear towards Islam, will ever succeed in erasing our religion.” (“World Muslim leader sends warning to Dutch politician Geert Wilders”, www.alislam.org)
Ahmadiyyat was founded in a small town in Punjab, India, where the Promised Messiahas was promised by Allah: “I shall cause thy message to reach the corners of the earth.” It was not long before this promise began to be fulfilled.
It was in fulfilment of this prophecy (among others) that Ahmadiyyat was miraculously established in Ghana in 1921. One hundred years later, the Ahmadiyya Muslim Mission in Ghana organised a Jalsa to commemorate one hundred years of Ahmadiyyat in Ghana.
It is a long and impressive history with many milestones to be commemorated at this year’s Jalsa, which starts in a few days from Thursday 22 February to Saturday 24 February 2024. This Jalsa will be held at ‘Bagh-e-Ahmad’, a 400-acre piece of land owned by the Ahmadiyya Muslim Mission in Ghana, about 60 kilometres from the capital, Accra. This land was purchased in 2008, just before Huzoor’saa historic Khilafat Centenary Tour in April 2008. (Khutbat-e-Masroor, Vol. 6, p. 183)
A vast piece of land soon to be filled with over 40,000 expected participants | Image: Library
The Jalsa will also be broadcast live on MTA Ghana for all three days as well as online at jalsa.mta.tv, and the highlight of this historic Jalsa will undoubtedly be the live concluding address of Hazrat Khalifatul Masih Vaa, which will be broadcast from Masroor Hall, Islamabad, on all MTA channels and platforms, insha-Allah.
For the benefit of our readers, we wanted to know what was happening on the ground and what was being done to ensure that this historic Jalsa would be a success for all participants.
We also spoke to Dr Abdullah Munir, who serves as the secretary of the National Jalsa Planning Committee, and he told us about the preparations being made for this Jalsa. He said:
“Alhamdulillah, we are once again preparing for our Centenary Jalsa, which is scheduled for 22, 23 and 24 February 2024. Originally, the Centenary Jalsa was to be held in 2021, but as we know, Covid-19 struck and everything was put on hold.
“Alhamdulillah, when the ban on gatherings was lifted, the Jamaat elders went back to the planning table and everything was put back on track.
“As far as the Jalsa Planning Committee is concerned, it is the committee that plans and organises the Jalsa. The committee has several sub-committees. They all play different roles and have different responsibilities in the planning and organisation of the Jalsa.
“The notable sub-committees include facilities, utilities, general feeding, men’s health, women’s health, protocol feeding, executive reception, seating, etc.
“The facilities sub-committee is the main committee responsible for the groundwork and construction of semi-permanent and permanent infrastructure on the grounds. Prior to the Jalsa, the ground had to be prepared, so there was a need to clear the ground of bushes, etc.
Clearing the ground for the Jalsa Gah | Image: Library
“The road infrastructure was laid. Infrastructure such as building accommodations for our guests and the elders of the Jamaat, building the temporary infrastructure for the male and female clinics, building the Jalsa Gah itself for the male and female participants, building the prayer areas for the male and female participants, and building the general feeding kitchen.
Road works to ensure clean and smooth roads | Image: Library
“The seating sub-committee is responsible for all the seating on the stage and for the participants, making sure that there are enough seats for all the participants.
“This year we also have regional kitchens, so there are several kitchens that will be run, insha-Allah. There is also the executive reception, which takes care of our guests of honour, mainly those from the political and non-political class, traditional leaders, leaders of other religious organisations in Ghana, etc.
“As I said, the executive reception is a special reception that is set up to receive our guests of honour who are invited to attend the Jalsa. Normally, they attend the Jalsa on the basis of an invitation issued by the National Jalsa Planning Committee under the auspices of the Afsar Jalsa Salana. We receive them in the executive reception tent where they are refreshed. It is also a waiting area for them until they are taken to the Jalsa Gah.
“We also have protocol feeding, which takes care of our foreign guests, as well as the amila members of the Jamaat, all the central missionaries, etc. The general feeding takes care of all the participants of the Jalsa.
“This year, insha-Allah, there will be several kitchens for each region or in some cases zones. The general feeding team is responsible for the general feeding of all the other kitchens this year. They will ensure that the logistics and materials needed for cooking are provided. They will also ensure that there is proper sanitation in the various kitchens.
Although gas will be the main cooking fuel, firewood will also be available | Image: Library
“The utilities sub-committee is responsible for two major utilities, electricity and water. We all know the importance of these two utilities, without which we cannot function with the numbers we expect.
“The utilities sub-committee will ensure that there is enough water to supply everyone. This year, permanent pipelines have been laid to supply water to different parts of the Jalsa compound. Water will be supplied directly to the kitchens, accommodation areas, washrooms, etc.
Water tanks will store water for the Jalsa participants | Image: Library
“In addition to the pipelines, water tanks will be placed at various locations to augment the water supply. We hope that this year there will be no shortage of water.
A water pumping machine will be used to ensure that water reaches all parts of the Jalsa Gah | Image: Library
“As far as drinking water is concerned, the utilities sub-committee is also responsible for providing drinking water at the Jalsa Gah. Adequate treatment for drinking water, including water filtration, has been installed on site. This is being done with support from Humanity First.
Drinking water is also provided free of charge in water “satchels” like this one | Image: Library
“Since the head of the utilities sub-committee is also the president of Humanity First in Ghana, there is some coordination and cooperation between the two in terms of aid. However, the utilities sub-committee does most of the work.
“The Public Announcement System (PAS) sub-committee is tasked with overseeing some crucial aspects of the Jalsa programme, ensuring the seamless audio and video transmission of speeches to the intended audience. They are responsible for the Jalsa’s Public Announcement System. They deal with all the electrical issues involved in getting the speeches to the participants in the Jalsa Gah, the kitchens and the sub-committee quarters where people will be working and listening to the speeches at the same time.
“This year, there will be live translation of the original speeches, which will be delivered in English, into three local languages – Wale, Akan, and Dagbane – as well as French. The broadcast will be over radio frequencies. We have already secured four radio frequencies for this purpose.”
We also spoke to Mr Hanif Bipuah, the President of Khuddamul Ahmadiyya Ghana. He told us:
“Alhamdulillah, the tasks are far advanced. The khuddam are involved in a lot of waqar-e-amal at the moment. A lot of work has been done, but a lot more needs to be done. The khuddam are basically involved in all facets of organising the Jalsa Salana, when it comes to field work, i.e. putting up fences in the Jalsa Gah, fixing all the flag poles, assembling all the materials needed to decorate the Jalsa grounds, erecting the gates for the Jalsa Gah, etc.
The khuddam are working hard to ensure that the entire Jalsa Gah is fenced | Image: Library
“Some of the activities are still to come and as we get closer to the Jalsa, the canopies and chairs will come and we will arrange them. There is a lot of carpentry work going on in the exhibition area and a lot of weeding and other things.
The exhibition area in preparation | Image: Library
“The khuddam are helping MTA build their camp where they will have their studio and other facilities. This installation is very important. So the khuddam have helped MTA dig the foundations so that they can build the structure. All that remains is to build a fence around it.
The MTA studios are under construction | Image: Library
“When you go into the kitchen, there is a lot of work to be done. We had some rain two days ago and it put the place in a very difficult state. So we’ve gone back and repaired everything, including the roof.
Despite the rain, the khuddam are not deterred | Image: Library
“We had to put the khuddam on cooking duties because we have about 400 khuddam and about 35 Lajna members on site for the next five days doing some security training to prepare them adequately for security duties during the Jalsa.
I was personally with the Amir and the Missionary in charge a few days ago. He gave instructions for the cleaning of guest rooms for our dignitaries, foreign guests and all Jalsa participants.
“In general, all departments of the Jalsa make arrangements with the Sadr Majlis Khuddamul Ahmadiyya or his assistant who is in charge of Jalsa duties. We are given quotas or we are told how many khuddam they need, so we assign different numbers of khuddam to go and help them do their work, which is mostly manual labour (waqar-e-amal).
The khuddam are happy to do waqar-e-amal before the Jalsa | Image: Library
Preparations for the stage are also underway | Image: Library
“As the Jalsa gets closer, we will start assigning the khuddam to specific duties, most of which are security related some of which are traffic control, managing the Jalsa Gah as well as the prayer area where they will be at the end of the Jalsa, insha-Allah.
“At the moment there are a lot of machines working on the ground and the khuddam are scattered all over the Jalsa area. But they work on a schedule because they also have to do security training.
So in the morning they do their physical training and aerobics, then they take a break for breakfast, and then they do intelligence training: fire training, crowd control, traffic control, scanning, body searches, and so on. Then, in the afternoon, they go back to their various duty stations, where they help the various departments of the Jalsa to continue their work.”
This year is also special as Hazrat Khalifatul Masih Vaa will be addressing the concluding session of the Jalsa. We caught up with Mr Fowad Ahmad, a waqif-e-nau lifelong devotee serving in MTA. He said:
“Alhamdulillah, the work is in progress. The planning for this Jalsa started many months ago and we are now at the stage where our plans are coming to life.
“This is the Centenary Jalsa for Ghana, so it is a special Jalsa. We are very blessed that Hazrat Khalifatul Masih Vaa will be giving the concluding address on the last day, which is Saturday. This, of course, places great expectations on us as members of the MTA Ghana team to help broadcast the proceedings on all three days and to have a live link on the final day to showcase the event to the world.
“Last year, we reached a new milestone by broadcasting a full three days live on MTA Ghana, which was also streamed around the world [online]. Over the three days, we had studio discussions, interactions and insights from the field, as well as some documentaries.
MTA set up a studio behind the stage for the live broadcast on all three days | Image: Library
“This year, we have that again. In addition, we are trying to surpass this milestone by having a one-hour live studio session and discussion on Saturday before Huzoor’saa concluding address, during which documentaries will also be shown. This will, insha-Allah, be broadcast live on all MTA channels.
“The first and second days of the Jalsa will be streamed live on jalsa.mta.tv, as will the third day. Of course, the third day will also be available on all MTA platforms. This is obviously a huge technical challenge, but one that I believe our very capable team will be able to overcome with Allah’s help.
“We have had some challenges with the weather, but by the grace of God, we have made good progress. Our team has been there for almost a week and we are working tirelessly to make this Jalsa a success.
The MTA studio and camp will be just behind the stage | Image: Library
“Finally, I would just like to humbly ask you all to remember the entire team in your prayers, so that we may be able to meet the expectations of Huzoor-e-Anwaraa and that this Jalsa as a whole is a success.”
Given the unique nature of this year’s exhibition, we caught up with Maulvi Ishaque Yakub, a member of the dedicated team working to ensure the smooth running of the exhibition area. He gave us an insight into their efforts and progress:
“This year, we are mainly exhibiting the rich history of the Jamaat in Ghana. I say ‘rich’ because when we were privileged to go through history while choosing the items for the exhibition, we realised that we have a lot that many people do not know. So we are trying – in the limited space we have – to add as much content as possible so that the Jamaat members, the masses who will come, will be enlightened. At least they get to know the toil of our earlier fathers, our missionaries, the sacrifices they made and the trials they went through, so that maybe it will cushion us to do more.
“Apart from this exhibition, we also have the Review of Religions exhibition. We also have MTA (a new addition), IAAAE, Waqf-e-Nau, AIMS and Humanity First.
“Another thing we have added this year under San’at-o-Tijarat, with the approval of the Afsar Jalsa Salana, is that all Ahmadi-owned businesses will be given the opportunity to showcase what they have and offer. These stalls will include Raqeem Press. This will also promote brotherhood and make it an interactive kind of thing where people can ask questions about each business.”
This year’s Jalsa is shaping up to be an exciting Jalsa in all respects. May Allah enable us to make it a successful Jalsa and may we understand the objectives of this Jalsa as laid down by the Promised Messiahas and live up to the expectations of our beloved Imam, Hazrat Khalifatul Masih Vaa. Amin!
Recently, it was World Hijab Day, a day to celebrate the wearing of the headscarf by Muslim women. It made me think about how I’ve had to justify wearing my headscarf over the years. It shocks me to think of the many times I have been confronted with prejudices and assumptions about why I wear the headscarf.
I started covering my hair at a young age, even in high school, and only felt comfortable taking it off when I was around female students and teachers. It baffles me that even in today’s society, wearing a headscarf is seen as a sign of oppression or weakness. I feel that it should be enough for people to understand that this is my choice, even if religion is put aside for a moment. I have been approached with the assumption that it was under pressure from my parents that I wore the headscarf and that I had no choice in the matter. In one of the schools I attended, it was considered so offensive that the headteacher literally pulled the scarf off my head and said that it was against school policy for me to cover my head. This experience only made me more determined to wear my headscarf and I remember feeling so upset and insulted that someone would stop me from practising something I felt most comfortable with. This shocking experience led me to change schools in the middle of my most important learning years to a school where I could happily and freely wear my headscarf.
When I explain the reasons why I cover my head, I think they are quite simple. Firstly, just as every other person on this earth, whatever their religion or beliefs, chooses the outfit they want to wear, I choose to wear a piece of clothing that covers my head. Clothes or outfits are a way of expressing one’s identity. We wear what makes us feel most comfortable and confident. We may tailor our outfits for professional reasons or to follow certain uniforms, but it is very common for even students to make small adjustments in the way they wear their uniforms to make them feel a little more like themselves. I saw a lot of this when I was at school, with people turning up the collar of their blazers or keeping their arms rolled up. Some would choose a jumper over a blazer and some girls would choose trousers over skirts.
So I think it is clear that wearing a scarf is a personal choice.
Secondly, the most important and primary decision for a Muslim girl or woman to cover her head is simply because it is a commandment from God. Therefore, it is a complete expression of our devotion and love for our Creator that we wish to practise something that we believe would make Him most pleased with us. Why is this so difficult to accept? A relationship with God is so deeply personal that no matter how it is expressed, it should not be frowned upon by others. It really baffles me that there is so much apprehension about just accepting that reason. Every religion has its own values and guidelines, most of which are very similar to all religions and some of which are a little more specific to their faith. There is so much pressure in today’s society to accept many different customs, freedom of expression and beliefs, but when it comes to Muslim women, there is still so much prejudice.
After these reasons, there is the logic of this commandment, which, to me, is again very simple. It is that the headscarf sets boundaries for self-respect. I remember when I was graduating from university and it was announced that those women or girls who didn’t want to shake the hands of the gentleman handing out the degrees didn’t have to. This was a result of many Muslim girls raising the issue of shaking hands with a man and I was happy to hear that this was respected by the seniors. However, when this announcement was made, there was a lot of gasping and comments from the students around me, like “What’s wrong with shaking his hand?”, “Why would people not want to do that?” and “That’s weird.” I feel that, again, the logic is very simple. If we cannot accept and respect the smallest of boundaries when it comes to a woman not wanting to shake a man’s hand, how can we expect further boundaries to be set when it comes to consent and women saying no to further and sometimes inappropriate advances from men, and vice versa? Over the years, there has been so much education and awareness about the value of consent, especially when it comes to women. So much so that some men are now very reluctant to cross women’s boundaries, and that has made women feel more empowered and confident in their daily lives. We also see many cases where such boundaries are not respected and the devastating consequences of such situations. This also explains why when a Muslim woman covers her head, she has set that boundary, which is physically represented to the men around her. This is not to say that all evil has been eliminated and just because you cover your head, you may never have to face such challenges, but in most cases, it can act as a deterrent. In the same way that you take the initiative to lock the front door of your home, the hijab feels like a form of protection and a statement that you have these boundaries. I have experienced first-hand that boys (Muslim and non-Muslim) at school and university would be more respectful of me and would be reluctant to engage in any kind of inappropriate behaviour with me. This made me fall more in love with wearing my hijab every day and the value of it became more and more powerful to me.
In this context, the idea of oppression is full of hypocrisy. It feels patronising when the false notion that wearing a headscarf means oppression is forcefully promoted, a narrative often amplified by media and political entities around the world. This leads to Muslim men being unfairly blamed for their wives’ or daughters’ choices and branded as extremists. Such views stem from a lack of understanding, failing to recognise that the decision to wear a headscarf is a Muslim woman’s personal choice.
Let me be clear: I did not feel oppressed by wearing the headscarf, but by the ridicule I faced when others thought it was wrong. I felt oppressed when the headteacher tugged at my headscarf and pulled it down. I feel oppressed when my right to speak freely and practise my beliefs is disregarded and violated, especially when I assert my personal choice. So there lies the hypocrisy in trying to push the idea that wearing a head covering is oppression. So the real hypocrisy is in claiming that head coverings are oppression, when the real oppression is when the choice to wear a hijab is not respected.
These are just a few of the reasons why I personally cover my head, and it is fine and actually quite liberating to talk about and answer people’s questions about why I cover my head. However, it is in the lack of understanding and respect for my choices and decisions about what I choose for my own body and expression that I feel unheard and judged. But that doesn’t stop me from feeling confident in my headscarf. As an Ahmadi Muslim and a waqifa-e-nau, I feel I speak for most of us Ahmadi Muslim girls and women, saying that we are proud and empowered in our headscarves and that our concept of hijab or purdah does not limit us in any way. Alhamdulillah.
Some forms of hatred are so subtly embedded and streamlined in today’s world that they are almost imperceptible and therefore don’t always raise red flags or warnings. Where cases of anti-Semitism are carefully and sensitively recorded and handled by Western governments and media, as they should be, there is little to suggest that anti-Muslim hatred in the West is addressed with a comparable level of attention and sensitivity. The abrupt rise in cases of Islamophobia in the West in recent months has received little media or government attention. Yet the kind of division, fear and marginalisation it is creating in society is deeply felt by those directly affected – Muslims.
As Israel’s ongoing aggression in the Gaza Strip enters its fourth month, the tremors of its intensification have been felt by Muslim and Jewish communities around the world. In every sense, this is a war and aggression driven by geopolitical agendas; it has nothing to do with religion, nor is it a religious war between Muslims and Jews.
The misuse of the term anti-Semitism and the casual use of its significance and critical meaning is a discussion for another time, but for all the fear and helplessness that the images and reports from Gaza have brought, if there is one thing that has given hope, it is the solidarity between communities around the world. This has been particularly true in the case of Muslim and Jewish communities; the solidarity and the message of the need for peace and harmony hasn’t been louder. And that is why, no matter how much religion or the two religious communities are weaponised against each other by politicians and the media, it has never been about religion. It has always been about politicians and states with vested interests that they want to pursue and achieve at the cost of man-made suffering and the oppression of other human beings.
Where calls for a ceasefire to a state’s aggression against a population under siege are treated as controversial, and where simply wanting to comfortably express one’s identity as an Arab or a Muslim has become a thoughtful and worrying task that is not without fear, it sadly means that the weaponisation continues.
The weaponisation of religion and religious communities
In the most recent example, the former editor of The Sun, British-Australian journalist Trevor Kavanagh, said on a live television programme that “by the very definition of being a Muslim, you are going to be anti-Jewish”. What made this particular statement so dangerous and worrying was that it went unchallenged by the presenters of the programme, who nodded in agreement.
Islamophobia is so streamlined in the British and wider Western media that it is so easy to perpetrate, with little to no consequences. But words have consequences, and those who face them are those whom the media and politicians have cornered and marginalised with their divisive rhetoric.
What does Islam say?
Islam obliges Muslims to believe in and respect all of the previous prophets, which inevitably makes it imperative for them to show respect and honour to other religions, their scriptures, their places of worship and their followers. Any brief study of early Islam would tell seekers that Allah the Almighty’s permission for Muslims to wage war was in part because “if Allah did not repel”, no church, synagogue or religion would be safe. (Holy Quran, Surah al-Hajj, Ch.22, V.40-41)
In the Holy Quran, Allah the Almighty refers to the Jews as Ahl al-Kitab – People of the Book – and mentions their virtues as well as the wrongdoings committed by some of them, in a similar vein that has been mentioned in their own scriptures. In addition to referring to the Jews as Ahl al-Kitab – People of the Book – a title shared with the Christians, the Holy Quran also refers to the Jews as the Children of Israel (Banu Isra’il) and the Jews (al-Yahud). (“Is Islam Antisemitic? A brief study in Quran and Hadith”, Al Hakam, 29 October 2023, www.alhakam.org)
There is much more that can be said to refute Kavanagh’s view in theological terms. For Islam, the Holy Quran, and the Holy Prophetsa, there was no need to incite hatred against the Jews or their religion. But for the purposes of this written piece, the specific aspect of the community and history of Muslims and Jews living together in coexistence and complete harmony is what the world needs to hear more about today.
Once a funeral procession passed in front of the Holy Prophet Muhammadsa and he immediately stood up out of respect. One of his companions told him that the funeral procession was that of a Jew, not a Muslim. The Holy Prophetsa replied, “Aren’t Jews also human beings?” (Musnad Ahmad ibn Hanbal, Vol. VII, pp. 899-900, Hadith 24343, Beirut: 1998)
On another occasion, after a dispute between Muslims and Jews, some Muslims misappropriated some of the fruits and animals belonging to the Jews. The Holy Prophetsa was displeased when he heard this and said: “Allah does not permit you to enter the houses of the People of the Book without their permission. Similarly, it is absolutely forbidden to pick fruits from their orchards”. (Sunan Abi Dawud, Kitabul-Kharaj wa-l-imarah wa-l-fay’, Hadith 3050).
An example of coexistence from early Islam: The Charter of Medina
To understand the extraordinary change of leadership in Medina with the migration of the Holy Prophetsa, it is important to briefly introduce the population that lived there. Hazrat Mirza Bashir Ahmadra has written about this:
“Ancient records show that the first people to inhabit Yathrib were the ‘Amaliq, who planted date orchards there, and built small castles. After them, the Jews inhabited this area. There are varying accounts as to whether they were of Arab origin or were immigrants. However, historians are of the general opinion that they were mostly from the Bani Isra’il, who migrated from their homeland to live in Arabia. Afterwards, various inhabitants of Arab origin also gradually converted to their religion and began to live with them. In any case, after the ‘Amaliq, the Jews took up residence in Medina, and they gradually uprooted, or expelled the ‘Amaliq, and took their place. These Jews were divided into three groups: Banu Qainuqa‘, Banu Nadir, and Banu Quraiaah. In the beginning, these three tribes generally lived together in great harmony and unity.” (The Life & Character of the Seal of Prophetssa, Vol. II, p. 2)
After the migration of the Holy Prophetsa to Medina, the population of the city had become even more diverse. By this time, there were four different groups living in Medina, as listed by Hazrat Mirza Bashir Ahmadra in volume two of the book Seal of Prophets:
“FIRSTLY: The Muslims who were distributed into two branches: (a) The Muhajirin, who were generally residents of Mecca, and had left their homeland, distressed by the persecution of the disbelievers. (b) The Ansar, who were residents of Medina, and took it upon themselves to afford assistance and protection to Islam, and the Founder of Islam. Almost all of them were from the Aus and Khazraj tribes.
SECONDLY: The hypocrites, i.e., those people from the Aus and Khazraj who had apparently become Muslim, but were disbelievers at heart, and would secretly conspire against Islam and the Founder of Islam. Moreover, such people were also considered as being part of this group, whose actions, despite having believed, were generally at odds with true believers. Their relations with non-Muslims remained unaltered.
THIRDLY: The idolaters, i.e., those people from among the Aus and Khazraj who still firmly believed in polytheism.
FOURTHLY: The Jews, who were divided into the Banu Qainuqa‘, Banu Nadir, and Banu Quraizah.” (Ibid., p. 25)
Due to these different groups and the need to avoid all forms of disagreements or conflicts, it was during the very early days after the migration that the Holy Prophetsa gathered everyone, including the Muhajirin, Aus and Khazraj and the Jewish leaders and “presented the need for a mutual treaty between the various people of Medina. Under this treaty, the future peace of the city, and the protection and welfare of different people, could be maintained; and no prospect of conflict or treachery would remain.” (Ibid., p. 26)
Hazrat Mirza Bashir Ahmadra then listed the main conditions of the treaty that all sides had to abide by. These were:
“The Muslims and Jews would live together with sympathy and sincerity and would not oppress or wrong each other.
All people would enjoy religious freedom.
The lives and wealth of all citizens would be honoured and safeguarded, except that an individual was guilty of oppression or criminality.
All disputes and conflicts would be presented before the Messenger of Allah for his judgement, and all verdicts would be in accordance with Divine Command (i.e., the sharia of every specific people).
No party would set out for war without the permission of the Messenger of Allah.
If another nation waged war against the Jews or Muslims, one would stand up in defense of the other.
Similarly, if Medina was attacked everyone would defend it collectively.
The Jews would not provide any aid or protection to the Quraish of Mecca or their allies.
Every community would bear their own expenses.
This treaty would protect no tyrant, criminal, or wrongdoer from punishment or retribution.” (Ibid., Vol. 2, p. 27)
This charter, in its simplest form, gave rights to all the communities living in Medina. It strengthened mutual relations between Muslims and Jews and established a structured government. Religious and internal affairs were separated. but all the resident communities were to be governed by one law and one central government – all sides agreed that the Holy Prophetsa was to assume the role of the head of this government.
What may appear to the modern reader to be a covenant for a people in a historical period is in fact so much more. Its terms and premises of justice and peace resonate with the world today. Not because the world of today has something similar to hold us all together on a principle of unity, but because that is what we lack and what we are missing. If only the governments and leaders of the world would look at these principles and conditions, and if only we all lived by them, this world, which is increasingly engulfed in the fires of conflict and enmity, might find a way to peace.
Al-Andalus Spain – Peace Between Muslims and Jews
From 711 CE until 1492 CE, Spain was Muslim Al-Andalus. It was a centre of trade, culture and theology and became a symbol of development and progress in Europe. It was also under Muslim rule that the Jewish communities of Spain flourished and enjoyed their freedoms and opportunities for growth. Not only that, but Al-Andalus became a prominent example in the history of coexistence and harmony between Muslims and Jews.
Many Jews at that time achieved high positions because of their skills in business, literature and science. Stanley Lane-Poole, one of the foremost scholars of Islamic Spain, has written:
“Jew and Moor and Persian joined in that cultivation of learning and philosophy, arts and sciences, which pre-eminently distinguished the rule of the Saracens in the Middle Ages.” (Stanley Lane-Poole, The Moors in Spain, Darf Publishers Ltd: London, 1984, p. 24)
Turkey – a haven of coexistence and harmony between Muslims and Jews
Jewish communities had been established in ancient Turkey for many centuries, but the real population influx came after 1492 CE, when Jews and Muslims were forcibly expelled from Al-Andalus in Spain when the Christians reconquered the area. More than 150,000 Jewish refugees were welcomed to Turkey by Sultan Beyazit II. These emigrants brought with them their culture, innovative thinking, and knowledge – all of which would help them make important careers in the Ottoman Empire, including medicine, administration and politics. Turkey continued to receive waves of Jewish emigrants from Europe after the Second World War.
Muslims and Jews in Palestine
Even in Palestine, Muslims, Christians and Jews lived in harmony until the administration of Palestine was handed over to the British at the end of the First World War. The British Mandate failed to protect the interests of all communities because its main objective was to establish a “national home for the Jewish people” while ensuring the protection of the rights of the Arab majority. This was not achieved by the British and inevitably led to disputes between all sides.
Menachem Klein comments on the growing strife of the time and the way in which the form of nationalism enforced the creation of separate identities. Klein writes: “[B]efore nationalism brutally separated the two words ‘Arab’ and ‘Jew’ and required the inhabitants of Palestine to count themselves as one or the other, there were people who thought of themselves as Arab Jews […]”. (Menachem Klein, Lives in Common: Arabs and Jews in Jerusalem, Jaffa, and Hebron, Oxford University Press, Incorporated, 2014, p. 19).
This explains the solidarity and coexistence under discussion here, even if it was more specifically Arab-Jewish than Muslim-Jewish, sharing the same values of community, peace and belonging.
Klein goes on to say: “Arab-Jewish identity differed from the Jewish-Muslim coexistence of the previous period in a number of ways. First, it grew in parallel with the attenuation of traditional identities […]. Second, Arab-Jewish identity in Palestine was very much a local identity, much more so than the religious and ethnic identities that connect their adherents to distant places and other lifestyles, such as those encompassed by the categories of Jew and Muslim. It meant more than coexistence and residing one beside the other. Lifestyles, language, and culture created a common identity that centred on a sense of belonging to a place and to the people who live there.” (Ibid., p. 20)
Conclusion
History is full of testimonies and evidence of the coexistence between Jews and Muslims. What has been said above is only a glimpse and, by no means, the final and complete collection of the past. However, the purpose of this brief sketch was to give a simple answer to the intolerable claim that to be a Muslim, one must be anti-Jewish.
Muslims and Jews have not only lived side by side in peace, but have also come together in times of difficulty to express the message of hope. The most recent example was in October last year in Haifa, where Arabs and Jews came together at the Ahmadiyya Mosque to spread the message of peace. The interfaith event aimed to show that even in times of tension and fear, we can hope and find a sense of belonging in the communities around us.
For if there is anything that immediately refutes and dispels Kavanagh’s accusation against Muslims, it is this comment from a Jewish guest at the interfaith event in Haifa, who said: “In my view, this gathering serves as a significant testament that demonstrates to the Islamic community, the Jewish community, and the global community at large that we can engage in meaningful dialogue that brings us together. We are not adversaries; we are allies. Together, we achieve success.”
Courtesy of AMJ Haifa
When emotions are running high and tensions in the world are at an all-time high, it’s time for the media and politicians in the West, who claim to be the standard-bearers of freedom of thought and social harmony, to take responsibility and be the voices of hope and peace in the world.
May Allah enable us all to be among the voices of reason and peace and may Allah give us all the ability to bring the peaceful message of Islam to the world. Amin.
Lois Duncan, an American writer and novelist, is credited with the famous quote:
“The best things in life are simple. Simple things work. They don’t foul up. It’s the complicated things that get twisted around on you.”
As I scroll through the bite-sized news feeds of social media, digital TV channels and the internet, I am sometimes bewildered by the imbalance of humanity. On the one hand, we have advanced by leaps and bounds both scientifically and technologically, but at the same time, we have regressed spiritually and in our humanity!
How can we, as beings with consciousness, intellect and superior senses, advance so much in progress for the benefit of others and yet, in parallel and in tandem, regress in our spiritual understanding (or definition) of justice, compassion and humility!
Baffling may not be the right word, but astonishing seems more appropriate.
What is also astonishing is how, within the definition of humanity, inhumane acts continue to occur, and escalate, within the definition of being humane for the safety and well-being of others.
The examples of inhumane acts being carried out within the construct of humanity are too numerous to list here. Suffice it to say that a fairly large proportion of the world’s population is certainly aware of it, but unable to do anything about it.
This often leads one to reflect on the profound teaching of Hazrat Mirza Ghulam Ahmadas, the Promised Messiah and Mahdi, who speaks of the three states of man, namely the physical, the moral, and the spiritual.
My observation always leads to the conclusion, right or wrong, that the present state of humanity is, in many situations, a state between the physical and the moral. The third state, the spiritual state, has a long way to go. You could say that it is very much on the back burner for many, as life takes precedence with all that it has to offer. However, this is not the case for all, certainly, poverty and hardship are faced by a greater majority of people around the world than ever before. Where is humanity?
What a dilemma, isn’t it?
Let’s take a small example, something many of us have experienced on our own doorstep.
Election time is always a time of amusement. Promises are made and incredibly powerful statements are made, all in the name of goodwill for the people: “We will give you this, we will do that, we promise this and that.”
Hope is given, promises are made.
But as soon as the results are in and the outcome is achieved, it’s all forgotten, as if it were just a dream.
It has become the norm not to call it a lie, even a white lie. On the contrary, it has become a norm that is said in order to attract voters, and give hope to those in need, and in distress. This is where the deeper problems lie.
In Islam, we talk about tarbiyat, the training we go through to live a fulfilling spiritual and moral life.
Outside of religion and faith, tarbiyat is very much about saying what people want to hear, but not following through on a promise. So much for honesty!
Do we really know what we are saying, or are we so caught up in the world and its material gains that we have actually removed it from the equation of life?
To return to the quote at the beginning of this article, “The best things in life are simple,” are they not?
If we really wanted to help, serve, and look after others for the greater good, with honesty, integrity and compassion, it would be a wonderfully blissful society the world over.
We are already a global village; there is no denying it, nor is there any going back. But instead of carving out territories for one’s own selfish or materialistic gains, how wonderful it would be to bow down and help one another in the truest sense of the word!
The Holy Prophetsa of Islam summarised the above when he established a formal bond between two groups of Muslims in Medina. He went so far as to divide the orchards from one group to the other until such time as they were no longer needed.
Imagine if the rulers were able to take this example and put it into practice. My, oh my, how incredibly life-changing it would be.
Let us take another example. If everyone looked out for three of their neighbours to the left and right, would anyone be left without help or support?
Life is not complex; it is simple, and it is the simple things, the straightforward things, that make the biggest difference.
When will humanity stop its trajectory of bulldozing others, scooping up natural resources, and turn to bowing with grace for lasting peace!
We have made simplicity complicated, so it has become simply complicated. This is nothing new, but the narrative has to change at some point; surely it must. There will never be peace unless humanity is human, unless the physical states move into moral states for a sufficient period of time for that state to then move into a state of awareness of the Supreme Being. Then there will be a true awakening.
This true awakening will then bring the realisation that it has always been this way; it has just taken millennia to get there.
