Tolerance, coexistence taking root in UAE

Vivek Katju

Former Secretary, Ministry of External Affairs

DURING his visit to the United Arab Emirates (UAE) on February 13-14, Prime Minister Narendra Modi inaugurated the Bochasanwasi Akshar Purushottam Swaminarayan Sanstha (BAPS) Hindu temple in Abu Dhabi. It is built on a grand scale on a 27-acre plot given by UAE President and the ruler of Abu Dhabi Sheikh Mohamed bin Zayed Al Nahyan (MBZ). In his speech on the occasion, PM Modi recalled his association with the late head of the Swaminarayan Sanstha, Pramukh Swami Maharaj. He said the relationship was “akin to that of a father and son”.

The UAE govt has a full-fledged Ministry of Tolerance and Coexistence, helmed by the enlightened Sheikh Nahyan bin Mubarak Al Nahyan.

“I had the privilege of being in his company and receiving paternal affection for a significant part of my life,” Modi said, adding that he felt “honoured to have helped realise Pramukh Swami Maharaj’s dream”. Pramukh Swami Maharaj had reportedly wished for a temple to be built in Abu Dhabi when he visited the UAE in 1997.

MBZ is committed to the virtues of tolerance, understanding between different faiths, acceptance and coexistence. His views are also shared, to a significant degree, by the country’s Vice-President and the ruler of Dubai, Sheikh Mohammed bin Rashid Al Maktoum, who has permitted the construction of a large Hindu temple and gurdwara in the Jebel Ali area of Dubai. The UAE government has a full-fledged Ministry of Tolerance and Coexistence, which is helmed by the enlightened Sheikh Nahyan bin Mubarak Al Nahyan.

These leaders are pioneers in allowing places of worship not only of Abrahamic faiths to be established in their conservative society but now also of Hinduism, Sikhism and Buddhism. This writer served in the Indian Mission in Abu Dhabi in 1979-82. At that time, there was a small place of Hindu and Sikh worship in Dubai, hardly noticeable from the outside. Sheikh Rashid bin Saeed Al Maktoum, then ruler of Dubai, had permitted this on the understanding that Hindus and Sikhs would not perform their prayers and kirtan in a manner that would be publicly noticeable. In those days, the idea that the UAE would allow public practice especially of non-Muslim faiths, let alone the construction of their places of worship, was simply inconceivable. Indeed, today too, the UAE’s example has not yet been fully emulated by other Arab peninsular countries or other Arab states, for that matter. The social relaxations on public activities of women which Saudi Arabian Crown Prince Mohammed bin Salman Al Saud is permitting fall in a different category altogether.

The UAE came into being as a country in December 1971 with seven emirates — Abu Dhabi, Dubai, Sharjah, Ras-al-Khaimah, Umm Al Quwain, Ajman and Fujairah — which were British protectorates till then, deciding to form a federation. Oil was discovered in large quantities in Abu Dhabi in 1962, but Dubai had little reserves and Sharjah lesser still. The other emirates had none. The oil price rise of the 1970s changed the face of the UAE because Abu Dhabi showed a willingness not only to progress itself but also share its bounty with others. Massive construction activity began, which brought in people from many countries, including India. They belonged to different faiths. Non-Muslims found that they could not freely practise their religions.

Sheikh Mohammed bin Rashid, then ruler of Dubai, began to build his emirate to become a great entrepot for trading, shipping and finance. For this purpose, he had to encourage the inflow of a large number of foreigners. His vision was taken forward by Dubai’s present ruler, who also began to promote tourism. That required a relaxation of the older, strict social customs relating to women and food as well as drink. The authorities looked the other way in these areas, but what they did not allow was political activity by those who chose to live and work in Dubai. Its example was followed by some of the other emirates, except Abu Dhabi, which relied on hydrocarbons for its finances. Another area on which a careful watch was kept was public expression of non-Muslim religious activities. The tenets of Wahhabi and Salafi Islam in matters of faith were strictly pursued.

It is here that MBZ has really moved away by promoting the idea of tolerance and co-existence. These are ideas which are alien to the traditional teachings of Ibn Wahhab, who insisted on the most austere interpretation and practice of the Islamic faith. The Saudi royal family had a compact with Wahhabism, but other tribal chiefs of the Arabian Peninsula also followed it. The validity of other interpretations of Islam was rejected. And, of course, there was no question of accepting other religions, especially non-Abrahamic. The greatest opposition was to idol worship.

Clearly, MBZ wants to show that Islam is not only a religion of peace but also that it is respectful and accepting of other spiritual quests. That is a liberal and enlightened approach. It also seeks to negate the view that Islam preaches extremism and violence. This view has gained ground in large parts of the non-Muslim world because of the theologies and violence practised by groups such as al-Qaeda, Islamic State, Lashkar-e-Taiba, the Afghan Taliban and the like. The UAE was one of the three countries which recognised the Taliban government of Mullah Omar in the 1990s; the other two were Saudi Arabia and Pakistan. In this light, the policy and practice of tolerance and coexistence during MBZ’s rule is amazing.

It is also remarkable that he has been able to overcome the opposition that would have surely come from the conservative Wahhabi ulema on allowing non-Islamic places of worship to come up in Abu Dhabi, such as the BAPS temple. It is too early to assess if this signifies that a change is taking place in the Wahhabi mazhab itself. MBZ will no doubt face the wrath of the conservative ulema of other lands too, but he has shown the ability to withstand such pressures to make a concrete expression of his commitment to tolerance and coexistence. But how deep has it seeped into the consciousness of the desert tribes? Only time will tell. 

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