I’m Ahed Tamimi’s cousin. Israel needs to stop imprisoning kids like her

Ahed and I are the second generation of Tamimis to spend our whole lives under Israel’s oppressive 50-year military rule. We grew up under the constant watch and control of Israeli soldiers. At a young age, we had to learn resilience, determination and persistence. In order to survive, we had to be acutely aware of our surroundings at all times. Even the most basic things, such as being able to move freely or take a day trip wasn’t a possibility because of military checkpoints and other impediments. We had no room to breathe — sometimes literally, as clouds of tear gas fired by soldiers engulfed us and filled our homes.

Sadly, we are used to soldiers forcing their way into our homes, their cameras clicking as they take photos of the males in the family, documenting how many windows and doors we have, and stealing and destroying our personal belongings. There is no privacy. In addition to my father, my mother and brother have also been imprisoned. Ahed’s uncle was shot and killed by soldiers during a demonstration in 2012, while her mother was shot in the leg during another march and developed asthma because of the tear gas.

I was released on bail after 16 days, but Ahed has now been languishing in prison for nearly two months, as has her mother. On Jan. 31, she spent her 17th birthday in a cell.  The start of her trial in a military court has been delayed several times. The latest postponement came on Tuesday, when it was rescheduled for March 11. In a blatant attempt to avoid the scrutiny of the international media, the judge also ruled that journalists will be barred from attending. The charges that Ahed faces carry a maximum sentence of 20 years. I still face charges as well.

In prison, we were treated very badly. After being arrested, Ahed was taken into a basement cell and interrogated without a parent or lawyer present. She and I were repeatedly moved from one prison to another, held with regular Israeli criminals, and subjected to sexist and degrading verbal harassment. The army knows how to place psychological pressure to break you. They deprived us of sleep and food, and I was forced to remain seated in a chair unable to move for long hours at a time.

When we were brought to military court for a hearing, it was very hard seeing our parents sitting in the back feeling worried and helpless. My uncle Bassem Tamimi, Ahed’s father, and my own father know firsthand what Israeli prison feels and smells like. Both have been imprisoned multiple times because of their nonviolent resistance to Israel’s occupation. Bassem was named a prisoner of conscience twice by Amnesty International, which has also called for Ahed’s release. They know that we were held in a freezing-cold cell as we waited for our hearing. They know the pain of the handcuffs as they are tightened on our wrists and ankles, and how dirty the cells are, and the smell of rotten food. They understand what it feels like to be isolated in a cell — completely alone, cold and frightened, unsure of what will happen to you. Like her parents and siblings, I fear for the well-being of Ahed and the more than 300 other Palestinian children currently imprisoned by the Israeli army.

We have had our childhood stolen from us, never knowing the feeling of safety, security, and quiet. The unfortunate truth is that this isn’t only the reality of Ahed and I, or of Nabi Saleh. It is the reality of most Palestinians, especially the young ones.

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Badshah Khan: Muslim activist who showed that Islam is essentially a religion of peace and non-violence

 

ANYONE who has seen Richard Attenborough’s film Gandhi will remember the vivid depiction of the Amritsar massacre in April 1919 when British and Gurkha troops under the command of General Reginald Dyer opened fire on unarmed protestors and killed well over 350 people. It was one of the worst atrocities by the British in India, but far from the only one.

Far less well-known is the massacre at the Qissa Khwani bazaar in Peshawar in April 1930 when British troops opened fire with machine-guns on people protesting the arrest of Badshah Khan, the remarkable Pashtun leader and close associate of Gandhi who gave much of his life to the cause of non-violence.

It is no reflection on Gandhi that Badshah Khan (whose full name was Khan Abdul Ghaffar Khan, "Badshah" meaning "King") is so little known in Britain. But the story of his life needs to be told, not least as his abiding belief, rooted in the Qu'ran, was that Islam is essentially a religion of peace and non-violence. His personification of this belief is a powerful antidote to the Islamophobia currently so prevalent across Europe and north America.

This, in turn, is why it is so good to be able to welcome Heathcote Williams’s new “investigative poem”: Badshah Khan: Islamic Peace Warrior (Thin Man Press, 2015). This is a short but powerful book thatSURVEYS Khan’s life but also tracks his approach through to the modern era.

Khan himself is still best known for founding the Khudai Khidmatgarmovement, also known as the “Red Shirts”. This drew many supporters from the Pashtun of what was then the north-west frontier region of India, who came to form a hugely important part of the movement for independence. At its peak, the Red Shirt movement had over 100,000committed to peaceful change and an end to British rule.

Inevitably, Khan incurred the enmity of the British and spent many years in prison, often in appalling conditions. But he and his movement survived it all. He became known as the “Frontier Gandhi” and, as a devout Muslim, said he drew his commitment to non-violence directly from Islam. 

He wrote: “There is nothing surprising in a Muslim or a Pashtun like me subscribing to the creed of non-violence. It is not a new creed. It was followed fourteen hundred years ago by the Prophet all the time he was in Mecca, but we had so far forgotten it that when Gandhi placed it before us, we thought he was sponsoring a novel creed”.

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Islamic Response to Insults of the Prophet Muhammad (pbuh)

The compassion of the Prophet towards those who abused him

Prophet Muhammad started the message of Islam in Arabia at a time when human rights had no meaning, might was right and the society was entrenched in paganism. In this environment Prophet Muhammad  taught a message of justice, peace, human rights, animal rights and even environmental rights as ordained by God, the One True Creator of all that is in the universe.

God has shown us in the character of Prophet Muhammad  the model of a companionate person. He treated every one, friends and foe, man and woman, young and old, with kindness and respect.

Even when the pagan Arabs reacted to the message of the Prophet with extreme hatred he showed love and kindness.

The following examples from the life of the Prophet show us how we should react when faced with hatred.

We can see one of the most patient and tolerant aspects of the Prophet's character in the incident of an old woman who made a habit of throwing trash in the way of the Holy Prophet Muhammad  whenever he passed by her house.

The story related about this incident, mentions a neighbor of the Prophet that tried her best to irritate him by throwing garbage in his way every day. One day, when he walked out of his home there was no garbage. This made the Prophet inquire about the old woman and he came to know that she was sick. The Prophet went to visit her and offer any assistance she might need. The old woman was extremely humbled and at the same time ashamed of her actions in light of the concern that the Prophet showed her.

By seeing the example of compassion of Prophet Muhammad , she became convinced that Islam must be a true religion that the Prophet was preaching. ¹

Another incident that is reported from the life of the Prophet is when the Prophet traveled to a neighboring town of Taif. 

In Taif he thought he might find people who might be respectable to the message of Almighty God. The people of Taif turned out to be as hateful as the people of Makkah. The elders of the town planned an organized campaign to ridicule the Prophet. To escalate their disapproval of the Prophet and prevent him from preaching Islam, they set a group of children and vagabonds behind him. They pestered him and threw stones at him. Tired, forsaken and wounded, he sought refuge in a nearby garden. It belonged to Atabah and Shaibah, two wealthy chiefs of Quraish.

They were both there when Prophet Muhammad  entered and sat under a distant tree. The Prophet raised his face towards heaven and prayed: "O Almighty! I raise unto you my complaint for my weakness, my helplessness, and for the ridicule to which I have been subjected. O Merciful! You are the Master of all oppressed people, You are my God! So to whom would You consign me? To the strangers who would ill-treat me, or to the enemies who have an upper hand over me? If whatever has befallen me is not because of Your wrath, then I fear not. No doubt, the field of Your security and care is wide enough for me. I seek refuge in Your light which illuminates darkness and straightens the affairs of this world and hereafter, that Your displeasure and wrath may not descend upon me. For the sake of Your pleasure, I remain pleased and resigned to my fate. No change in this world occurs without Your Will."

Atabah and Shaibah were watching. They sent for their servant named Adaas and gave him a plate full of grapes. "Take this to that man under the tree," they ordered. So he brought the grapes to Prophet Muhammad .

As the Prophet  picked the grapes he said: "Bismillahir Rahmaanir Rahim" (In the Name of God, the Most Merciful, the Most Compassionate). Adaas had never heard this before. He was impressed by it, because the Prophet was invoking mercy and compassion of Almighty in spite of all the hardship he was subjected to.

"Who are you?" Adaas asked. Muhammad  replied, "I am the Prophet of God. Where do you come from?"

The servant said: "I am Adaas, a Christian. I come from Nainava."

"Nainava? You come from a place where my brother Yunus bin Mati (Jonah son of Mati) lived," the Prophet  said.

Adaas was surprised to hear the name.

"What do you know of Yunus? Here no one seems to know him. Even in Nainava there were hardly ten people who knew his father's name."

The Prophet  said: "Yes, I know him because just like me, he was a Prophet of Almighty God."

Adaas fell on his knees before the Prophet , kissed his hand and embraced him.

It is further reported that after the Prophet took refuge from the stone throwing mob, Angel Jibrael came to the Prophet and asked him if he so wished Jibrael would give the command to bury the city between two mountains. Although the prophet  had suffered a great deal at the hands of these people, he replied that he did not wish destruction for the people of Taif because maybe their offspring would proclaim the religion of truth. ²

The Islamic scholar Imam Ghazali (1058 - 1111 C.E.) summarizes the information he collected in the hadith regarding our Prophet's compassionate attitude to all those around him as follows:

"He was far from knowing anger and quickly showed compassion for things. He was the most loving of men toward other people. He was the most auspicious of men and did the most good to others, and the most useful and beneficial to others." ³

The Quran says that Prophet was sent as mercy to humankind. If we are to honor the Prophet , it will be by adopting the sublime character of our Prophet and not through the emotions of anger and hate.

1. Abdul Wahid Hamid, (2004) Islam the Natural Way. UK: Muslim Education and Literary Services.

2. Al-Bukhari and Muslim

3. (Imam Ghazali, Ihya'u Ulumiddin, Vol. 2)

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