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Muhammad Ahmad Hussein
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Muhammad Ahmad Hussein
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Hussein during a meeting with Austrian foreign minister Sebastian Kurz in April 2014

Key Information

Muhammad Ahmad Hussein (Arabic: محمد أحمد حسين; born 1966) is the incumbent Grand Mufti of Jerusalem. He was appointed in July 2006 by Mahmoud Abbas, the President of the Palestinian National Authority.

Abbas raised Hussein as an immediate successor to Ekrima Sa'id Sabri, who was reportedly removed from the position due to his growing popularity amidst his open expressions of highly contentious political views and his condoning of violence in the Israeli–Palestinian conflict.[1]

Appointment as Grand Mufti

[edit]

Prior to his selection for the position, Hussein was the imam and custodian of Al-Aqsa. He was appointed as the Grand Mufti of Jerusalem by Mahmoud Abbas to replace Ekrima Sa'id Sabri, reportedly under the expectation that Hussein would avoid controversy and self-aggrandizement in contrast to the more militant attitude of Sabri.[1]

Controversy

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Israeli–Palestinian conflict

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In October 2006, three months after his appointment as the Grand Mufti of Jerusalem, Hussein expressed his opinion on Palestinian suicide bombings against Israelis, stating: "It is legitimate, of course, as long as it plays a role in the resistance."[1][2][3]

In January 2012, Hussein addressed a crowd during an anniversary event for the founding of the Palestinian nationalist political party Fatah, during which he quoted a hadith, stating: "The Hour will not come until you fight the Jews. The Jews will hide behind stones or trees. Then the stones or trees will call: O Muslim, servant of Allah, there is a Jew behind me, come and kill him."[4]

Hussein's comments were broadcast on Palestinian television on the same day and then disseminated more widely on January 15 by Palestinian Media Watch, an Israeli media watchdog group. Israeli prime minister Benjamin Netanyahu condemned Hussein's words as "morally heinous" and compared his behaviour to a former Grand Mufti of Jerusalem, Amin al-Husseini, who had allied himself with Adolf Hitler.[4] Israeli attorney-general Yehuda Weinstein instructed local police to open a criminal investigation into Hussein's statements for incitement.[5]

On 8 May 2013, Hussein was detained by Israeli authorities over his alleged connection to riots on the Temple Mount.[6]

In an interview with Israeli television's Channel 2 on 25 October 2015, Hussein denied the existence of any Jewish places of worship on the Temple Mount. He further claimed that the Temple Mount was the site of a mosque "3,000 years ago, and 30,000 years ago" and had been so "since the creation of the world." Regarding the age of Al-Aqsa Mosque, Hussein asserted that "this is the Al-Aqsa Mosque that Adam, peace be upon him, or during his time, the angels built."[7]

Statements on women

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Hussein has expressed the view that women must be accompanied by a male relative while travelling, generating backlash from various media outlets.[8] He has also asserted on religious programs that a woman cannot refuse sexual advances by her husband, stating: "It is his right... This woman may not and has no rights to deny him this right, especially during the permissible time, which is night time."[9]

References

[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Muhammad Ahmad Hussein

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from Grokipedia
Muhammad Ahmad Hussein (: محمد أحمد حسين) is a Palestinian Sunni Muslim cleric who has served as the of and the Palestinian territories since his appointment in July 2006 by , President of the Palestinian Authority. In this role, he heads the Islamic , overseeing religious affairs and the administration of key Islamic holy sites, including the compound on the /Haram al-Sharif. Hussein's leadership has centered on safeguarding Palestinian religious interests amid the Israeli-Palestinian conflict, including issuing fatwas and sermons that defend against perceived encroachments. He has engaged in interfaith dialogues, such as meetings with , and co-signed open letters condemning groups like the for misrepresenting . However, his tenure is defined by controversies, notably his 2006 endorsement of suicide bombings as a form of "legitimate resistance" against , which drew international criticism. Israeli authorities have repeatedly restricted Hussein's access to Al-Aqsa, including a six-month ban in August 2025 following a decrying Israel's policies in Gaza as . He has also described Jewish presence in as a "colonialist cancer" and issued edicts against Muslim to the site under Israeli security, reflecting his staunch opposition to Israeli control. Prior to his appointment, Hussein directed affairs from 1986 to 2006 and held positions in Palestinian religious institutions.

Early Life and Professional Background

Education and Early Career

Muhammad Ahmad Hussein was born in 1950 in . He obtained a in from the in 1973, followed by a master's degree from . Hussein began his religious career in the early 1980s, engaging in teaching and preaching at , the Islamic Orphanage in , and Al-Aqsa Islamic High School, all starting in 1982. In 1986, he was appointed director of the Department of Affairs, a role he held until 2006, during which he also served as an observer of Islamic guidance within the Jerusalem Awqaf Department. Prior to his appointment as , he functioned as the manager and at .

Appointment and Role as Grand Mufti

Selection and Appointment Process

Muhammad Ahmad Hussein was appointed of Jerusalem and the Palestinian territories on July 7, 2006, by Palestinian Authority President , who dismissed his predecessor, the more outspoken Ekrama Sabri, earlier that month. Sabri, known for his charismatic and radical rhetoric, had been appointed by the PA in 1994 but increasingly aligned with militant Islamist elements, prompting Abbas to seek a replacement amid escalating internal divisions. Hussein's selection reflected Abbas's authority to appoint the mufti unilaterally, bypassing traditional religious councils, as part of consolidating Fatah-led control over key Islamic institutions in the wake of the Second Intifada's end in 2005 and Hamas's victory in the January 2006 legislative elections. Prior to his appointment, Hussein had served as director of affairs since 1986 and as an there, positioning him as an administratively experienced figure familiar with the site's management but perceived as politically moderate and less prone to controversy compared to Sabri. Sources described Hussein as a "simple" compromise candidate, competent in routine religious administration yet unlikely to challenge Abbas's leadership during the intensifying Fatah-Hamas tensions, which threatened PA stability and international support. This choice aimed to project a less confrontational religious , aligning with Abbas's efforts to differentiate Fatah's governance from Hamas's Islamist militancy post-Intifada. However, shortly after his appointment, Hussein endorsed suicide bombings as a legitimate form of resistance, stating in October 2006 that they constituted "the highest degree of operations," which undermined perceptions of him as a moderating influence and highlighted underlying continuities in Palestinian religious militancy despite the political intent behind his selection. This rapid shift underscored the challenges Abbas faced in appointing a figure who could balance administrative reliability with broader ideological pressures within Palestinian society.

Duties and Responsibilities

As , Muhammad Ahmad Hussein serves as the principal Sunni Muslim religious authority overseeing Islamic affairs at the city's key holy sites, including and the . His role involves directing the religious dimensions of site management, such as guiding prayer protocols and ritual observances, drawing from his prior experience as and manager of prior to his 2006 appointment. Through leadership of the Jerusalem Islamic , Hussein administers endowments (waqf properties), maintenance, and preservation activities to safeguard the sanctity of these locations against structural or external pressures. The handles operational logistics, including staff coordination and funding, which is largely provided by under longstanding custodianship agreements stemming from the 1994 Israel- , wherein retains influence over appointments and salaries for Waqf personnel at the sites. This collaboration ensures continuity in daily religious functions, such as leading congregational prayers, while Hussein represents Palestinian Muslim custodial interests in coordination with Jordanian Awqaf authorities.

Religious and Theological Positions

Fatwas on Islamic Practices

Muhammad Ahmad Hussein, as , has issued fatwas concerning the stewardship of endowments, which form a core Islamic practice for funding mosques, education, and charity through inalienable religious trusts under Sunni jurisprudence. In April 2018, he ruled that selling or leasing -designated land in or to non-Muslims is prohibited, invoking principles that endowments must serve perpetual Muslim religious purposes without diversion. This stance aligns with classical texts, such as those by Hanafi and Shafi'i scholars, which classify alienation as a grave violation undermining communal piety and orthodoxy. In disputes, Hussein has emphasized preservation amid encroachments, chairing the Supreme Fatwa Council to reaffirm that any transfer equates to infidelity to Islamic duties of custodianship. For instance, in 2022, the council under his leadership reiterated bans on land sales to non-Muslims, citing Quranic imperatives for safeguarding sacred trusts (e.g., Surah Al-Baqarah 2:177 on endowments for the needy). These rulings underscore efforts to maintain traditional practices against modern pressures, ensuring revenues support prayer facilities and scholarly instruction at sites like . Hussein has also promoted ziyarah (recommended visitation) to as a meritorious act akin to supplementary pilgrimage, encouraging global Muslims to perform prayers there for spiritual reward, distinct from obligatory . This facilitation draws on traditions elevating Jerusalem's sanctity, such as the Prophet Muhammad's night journey (), to reinforce orthodox devotion without supplanting Mecca's primacy. Such guidance aims to counter erosion of ritual observance by fostering disciplined adherence to protocols for congregational worship and site veneration.

Interpretations of Islamic History

Muhammad Ahmad Hussein promotes an interpretation of the Al-Aqsa Mosque's history rooted in Islamic eschatological and prophetic traditions, asserting in an October 2015 interview that the site has functioned as an Islamic mosque "since the world was created" and "was never anything other than a mosque." This view aligns with certain Islamic hadiths linking the Haram al-Sharif to worship sites of pre-Muhammadan prophets, emphasizing continuity in Muslim custodianship from primordial times. Central to Hussein's theological narrative is the , the Prophet Muhammad's miraculous night journey from to in 621 CE and subsequent ascension, as described in 17:1, which establishes the mosque's sanctity as the initial for Muslim prayer before redirection to . He frequently invokes this event in sermons to underscore Al-Aqsa's unparalleled role in Islamic , positioning it as a nexus of divine revelation predating later historical developments. Hussein reinforces Muslim authority over Jerusalem's sites through references to the Rashidun Caliphate's conquest of the city in 638 CE under Caliph Umar ibn al-Khattab, who formalized protections for the mount as a waqf endowment for perpetual Islamic oversight, a custodianship he upholds as inviolable in his capacity as Waqf head. Regarding archaeological inquiries, Hussein has dismissed interpretations prioritizing pre-Islamic precedence as politically instrumentalized by non-Muslim actors, arguing they distort Islamic historical primacy and endanger the site's fabric, as in his 2022 warnings against excavations risking Al-Aqsa's collapse. Such critiques frame Western-influenced scholarship as biased toward narratives incompatible with orthodox Islamic accounts, prioritizing religious textual authority over empirical digs.

Stances on the Israeli-Palestinian Conflict

Denials of Jewish Historical Claims

In October 2015, Muhammad Ahmad Hussein, the Grand Mufti of , stated in an interview with Israeli Channel 2 that no Jewish Temple had ever existed on the , describing such claims as "all imagination" and asserting that the site had "always been a " without Jewish historical presence. He maintained that the and structures occupied a location dedicated solely to Islamic prayer since ancient times, predating any Jewish association. Hussein's position aligns with a broader narrative among some Palestinian and Islamic authorities that Jewish ties to the site are politically motivated fabrications intended to undermine Muslim custodianship, ignoring pre-Islamic records from Roman, Byzantine, and Ottoman eras that reference Jewish temples or synagogues in . Proponents frame these denials as defensive resistance against perceived Zionist efforts to "erase" Islamic heritage at the site, emphasizing continuous Muslim prayer traditions since the in the 7th century CE. Historical accounts contradict Hussein's denial, including those by the 1st-century Jewish-Roman historian Flavius Josephus, who detailed the Second Temple's architecture, courts, and destruction by Roman forces in 70 CE, with the Temple Mount as its central location. Archaeological evidence includes Herodian-era ashlar stones—massive limestone blocks up to 12 meters long and weighing over 100 tons—visible in the Temple Mount's retaining walls, consistent with King Herod's expansion of the Second Temple complex around 20 BCE, as described in contemporary sources. Additional finds, such as over 100 colorful floor tiles from the Herodian period recovered via sifting operations, further attest to pre-Islamic Jewish ritual structures on the mount. These artifacts and texts establish Jewish continuity from the First Temple (circa 957–586 BCE) through the Second (516 BCE–70 CE), predating Islamic construction by centuries.

Endorsements of Violence and Jihad

In October 2006, shortly after his appointment as , Muhammad Ahmad Hussein endorsed suicide bombings as a legitimate form of resistance against Israeli occupation. In an interview with The Media Line, he stated, "It is legitimate, of course, as long as it plays a role in the resistance," framing such acts within the broader Palestinian until occupation ends. This position aligned suicide attacks, which had killed over 1,000 Israeli civilians during the Second (2000–2005), with obligatory defensive , though critics noted their targeting of non-combatants extended beyond strict defensive interpretations under Islamic law. Hussein has invoked hadiths to incite violence against , interpreting them as prophecies applicable to contemporary conflict. On January 9, 2012, during a event broadcast on Palestinian Authority television, he recited: "The Hour [of Resurrection] will not come until you fight the . The Jew will hide behind stones or trees. Then the stones or trees will call: 'Oh Muslim, servant of , there is a Jew behind me, come and kill him.' Except the tree." He linked this eschatological prophecy to the present by claiming Israelis plant trees around settlements in anticipation, embedding the call within Palestine's "history of " from early Islamic conquests to ongoing resistance. This recitation, while rooted in hadith collections, has been criticized for promoting offensive rather than defensive warfare, as it mandates killing indiscriminately in an end-times scenario irrespective of aggression. Hussein's sermons during periods of heightened tension, such as post-2006 escalations, have framed armed struggle against occupation as fard ayn (obligatory individual ), urging Muslims to prioritize military resistance over negotiation. For instance, he has described Palestinian actions as continuous echoing historical battles, potentially contributing to amid waves of attacks, including stabbings and shootings during the 2015–2016 "Knife " that resulted in 30 Israeli deaths. Such endorsements distinguish from purely defensive by endorsing tactics like operations that violate proportionality under classical rulings, which limit harm to combatants.

Criticisms of Israeli Policies

In September 2019, the Palestinian Supreme Fatwa Council, headed by , issued a statement warning of Jewish settlement activities in and describing the Jewish presence there as a "colonialist cancer" that threatened Islamic holy sites. This rhetoric framed Israeli expansion in the city as an existential threat to Muslim sovereignty over areas like the Old City. Hussein has repeatedly defended against Jewish visits to the compound, portraying them as deliberate desecrations and provocations that violate the site's religious sanctity. In a May 2024 sermon, he urged to protect the mosque from settlers' "plans and ongoing incursions," emphasizing the need for vigilance against perceived attempts to alter the status quo through flag-raising or other symbolic acts. Such statements align with broader Palestinian narratives viewing non-Muslim access—limited under Israeli security oversight to daytime visits without prayer—as aggressive encroachments, despite Israel's maintenance of the waqf's administrative control over the compound. In late July 2025, Hussein delivered a sermon at condemning Israel's Gaza policies as a deliberate " policy" targeting over 2 million , prompting his brief detention by Israeli forces immediately after. This led to a six-month ban from the imposed in early August 2025, which his lawyer described as punishment for a non-incendiary humanitarian critique rather than overt calls to . Israeli authorities, however, viewed the remarks in the context of ongoing tensions, associating them with patterns of inflammatory preaching that have preceded violent clashes. Israeli security measures at the site, including temporary bans and access restrictions, have historically responded to specific threats, such as the smuggling of weapons leading to deadly attacks and subsequent riots that injured hundreds. These actions aim to prevent the compound from serving as a launchpad for , as seen in recurring stone-throwing and assaults during Jewish visits, rather than unprovoked . In Gaza's case, aid restrictions followed the October 7, 2023, assault killing 1,200 and taking hostages, with blockades calibrated to interdict arms flows amid persistent rocket fire, underscoring a causal link between Palestinian actions and Israeli countermeasures.

Other Controversial Statements

Views on the Holocaust

Muhammad Ahmad Hussein, as the incumbent Grand Mufti of Jerusalem since 2006, has not issued verified public statements explicitly denying or minimizing the Holocaust's occurrence or scale. The historical precedent of the Grand Mufti office, however, traces to Haj Amin al-Husseini, who served from 1921 to 1948 and actively collaborated with Nazi Germany during World War II, including residence in Berlin from 1941 to 1945, production of anti-Jewish propaganda broadcasts, and recruitment of Muslim volunteers for Waffen-SS units. Al-Husseini advocated for the elimination of Jews in Palestine, aligning with Nazi objectives, though historians assess his influence on the Final Solution's initiation as limited rather than causal, with the genocide's planning rooted in prior Nazi policies like the 1941 Wannsee Conference. This legacy informs certain strands of Palestinian religious discourse under the Muftiate, where anti-Zionist rhetoric sometimes frames —documented as the systematic murder of six million through mechanisms including gas chambers, mass shootings, and starvation, evidenced by Nazi administrative records, Allied liberation footage, and proceedings—as exaggerated or politically instrumentalized to legitimize Israel's founding in 1948. Hussein's own record lacks direct engagement with such minimization, but his 2012 invocation of Islamic hadiths prophesying conflict with until has been interpreted by critics as echoing eliminationist resonant with Holocaust-era ideologies, without explicit reference to the Shoah. Counter to denialist narratives, from perpetrator confessions (e.g., Rudolf Höss's on Auschwitz operations), demographic analyses of pre- and post-war Jewish populations in , and forensic at sites like Treblinka affirm the Holocaust's scale and intentionality as a state-directed , independent of later geopolitical uses. Hussein's silence on the event amid his endorsements of against contrasts with occasional Palestinian acknowledgments of Jewish suffering, often qualified by rejection of its "exploitation" for territorial claims, reflecting causal tensions between and irredentist motivations rather than outright factual rejection by him.

Positions on Women and Gender Roles

Muhammad Ahmad Hussein, as Grand Mufti of Jerusalem and All Palestine, has articulated positions rooted in classical Islamic jurisprudence that prioritize distinct gender roles, emphasizing women's obedience in marriage and the necessity of male oversight for certain activities. These views frame women's primary duties within familial and spiritual contexts, drawing from interpretations of Quranic injunctions and hadith on spousal relations and travel. In rulings on marital obligations, Hussein has maintained that a wife holds no right to refuse her husband's demand for sexual intercourse, regardless of his personal religious lapses. For instance, during a 2019 broadcast, he rejected the notion that a woman could withhold intimacy to compel her husband to fast during Ramadan, asserting it as an inviolable spousal right. This stance echoes a 2012 fatwa where he declared a Muslim wife must "obey her husband" and cannot deny him "his right [to sex]," positioning such obedience as a religious imperative over conditional leverage. These pronouncements align with traditional fiqh schools that derive women's submissiveness from verses like Quran 4:34, which delineates male authority in the household, though Hussein has not elaborated publicly on exceptions for harm or coercion. On women's mobility, Hussein issued a fatwa in December 2020 prohibiting unaccompanied travel for Palestinian women to destinations like , requiring the presence of a male relative () to ensure protection and adherence to Islamic norms. Delivered on official PA television's "Fatwa" program, this ruling invokes traditions mandating male guardianship for women beyond local bounds to safeguard and family honor, reflecting a broader endorsement of segregation in public spheres to prevent fitna (temptation). While affirming spiritual equality before —a core Islamic tenet where men and women share accountability for —Hussein's positions subordinate women's independent agency in worldly affairs to male qiwama (guardianship), contrasting with egalitarian interpretations that prioritize mutual consent. Such fatwas have drawn scrutiny for reinforcing patriarchal structures amid evolving global norms, yet Hussein frames them as preservers of Islamic family integrity against external dilutions. No public endorsements from him exist for Western-influenced expansions of women's roles, such as unrestricted without familial oversight, underscoring a commitment to role differentiation over undifferentiated equality.

Responses and Incidents

Israeli Bans and Restrictions

In August 2025, Israeli police imposed a six-month ban on Muhammad Ahmad Hussein, the Grand Mufti of , prohibiting his entry to the compound, home to the , until January 2026. The restriction stemmed from a Friday sermon Hussein delivered at on July 25, 2025, in which he condemned Israel's policy of restricting food supplies to Gaza's 2 million residents as a form of . Following the July sermon, Hussein was briefly detained by Israeli forces at the site, prompting an initial one-week ban on his access to Al-Aqsa. This was extended to six months in early August, as authorities determined the remarks violated regulations against at the flashpoint holy site, where inflammatory rhetoric has historically correlated with surges in violence. Hussein's , Khalil Najem, contested the decision, asserting that the sermon included "nothing inappropriate" and that Israeli authorities alone deemed it problematic, without specifying violations under Israeli security laws prohibiting disruption or calls to unrest. Such restrictions align with Israel's broader legal framework for the , administered under a arrangement but enforced by police to prevent that could escalate tensions, as seen in prior escalations tied to similar clerical statements. The measures reflect security assessments prioritizing containment of potential violence at , which has experienced repeated clashes following provocative sermons.

Palestinian and International Reactions

Palestinian factions, including and elements aligned with , expressed support for Hussein's role in safeguarding , viewing his sermons as defenses against perceived Israeli encroachments. Following Israel's August 6, 2025, imposition of a six-month ban on Hussein from entering —citing a July 25 sermon condemning Israel's policies in Gaza— denounced the measure as an "escalation of occupation aggression" aimed at undermining Palestinian religious at the site. -affiliated voices similarly framed the ban as an overreach, emphasizing Hussein's position as a unifying figure for Muslim worshippers amid ongoing site disputes, though internal rivalries occasionally surfaced, such as 2021 protests by supporters against the -backed during sermons. These reactions highlighted Hussein's perceived contribution to rallying Palestinian Muslims around the mosque's status, potentially exacerbating interfaith frictions by reinforcing narratives of existential threat to Islamic holy sites. Israeli officials and Jewish advocacy groups condemned Hussein's tenure for promoting antisemitic rhetoric, including endorsements of violence against and denial of historical Jewish ties to . In response to his 2012 sermon invoking hadiths calling for to kill , Israeli authorities initiated probes, with Foreign Minister urging global condemnation of the "anti-Semitic tirade" as tied to end-times prophecies. Organizations like the linked such statements to broader patterns of PA religious , arguing they fueled violence while eroding prospects for coexistence, though empirical data on direct causal links to specific attacks remained contested amid multifaceted conflict drivers. International responses were muted and sporadic, with limited mainstream coverage beyond regional outlets. U.S. State Department reports on international religious freedom noted Hussein's fatwas, such as restrictions on Muslim access to from nations normalizing ties with , as contributing to sectarian tensions without explicit calls for his removal. Critiques of appeared in congressional resolutions condemning Palestinian , but Hussein's influence was often contextualized within wider PA governance issues rather than isolated for global sanction, reflecting a pattern of diplomatic reticence toward internal religious appointments. This relative silence contrasted with vocal Palestinian unity around his advocacy, underscoring divergent assessments of his role in heightening divisions versus bolstering communal resilience.

Legacy and Influence

Muhammad Ahmad Hussein's tenure as Grand Mufti of Jerusalem, beginning with his appointment on July 26, 2006, by Palestinian Authority President Mahmoud Abbas, has reinforced traditional Islamic Waqf administration over the Haram al-Sharif while promoting narratives denying Jewish historical connections to the site. His 2015 public assertion that no Jewish Temple ever existed on the Temple Mount exemplified this stance, aligning with broader Palestinian religious discourse that prioritizes Islamic sanctity and rejects archaeological evidence of prior Jewish presence. Such declarations have influenced Friday sermons and educational messaging within Jerusalem's Muslim communities, sustaining claims of exclusive Islamic ownership over every centimeter of the city. Hussein's early endorsements of violence shaped his influence on conflict dynamics, as seen in his October 2006 interview where he described suicide bombings as a legitimate form of against Israeli occupation. This position, issued shortly after his appointment when he was viewed by some as politically moderate, contributed to religious justifications for attacks during the Second Intifada's aftermath and ongoing clashes. His 2018 fatwa prohibiting Muslims from selling or transferring any Palestinian land to Jews further entrenched economic and territorial resistance, aiming to prevent erosion of Arab holdings amid settlement expansion. As overseer of affairs since 1986 prior to his role, Hussein's legacy involves heightened mobilization against Israeli security measures, including repeated bans on his access—such as the six-month restriction imposed in August 2025 following inflammatory sermons. These actions have amplified calls for "resistance," drawing support from groups like while provoking Israeli countermeasures, thus perpetuating cycles of tension without advancing negotiated resolutions. His administrative influence, recognized in global Muslim rankings, underscores a focus on preserving Islamist control over holy sites amid geopolitical shifts.

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  57. https://www.jpost.com/arab-israeli-conflict/grand-mufti-there-was-never-a-jewish-temple-on-temple-mount-430131
  58. https://www.worldjewishcongress.org/en/news/palestinian-grand-mufti-claims-every-centimeter-of-jerusalem-is-islamic-8-1-2016
  59. https://sephardic.org/news/jerusalem-mufti-issues-fatwa-forbidding-muslims-to-sell-land-to-jews
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