In Search of the “Jeem” – No. 20 by Dr. Mohammad Reza Zaeiri

✍️ By: Dr. Mohammad Reza ZAEIRI,

The “Jeem” of the Army and the “Jeem” of the Mosque

Returning to my ongoing quest for the elusive letter “jeem” that your brother “Zaeiri” still lacks in order to become fully Algerian, I pause here at three essential “jeems”: the jeem of the association, the jeem of the mosque, and the jeem of the army.

These three institutions have collectively shaped Algerian society in its many dimensions. Civil associations pave the way for activating the capacities of civil society; the army safeguards security and stability; and the mosque preserves religious identity, deepens communal unity, fortifies the national character, and consolidates social cohesion.

The Great Mosque of Algiers ‘Djamaa El-Djazair’ stands as a living testament to the utter failure of the occupier’s ambitions to Christianize the Algerian people, and to the collapse of missionary schemes and programs for which vast budgets were allocated and enormous efforts exerted—alongside the most savage forms of destruction, torture, killing, and displacement.

The Great Mosque of Algiers is located in Mohammedia—and what a name Mohammedia is. This designation carries a symbolic weight that shall forever remain an answer to the audacity of the hateful and ignorant Lavigerie, the cardinal who founded the missionary society in Algeria. He sought to have this area bear his name, yet history buried him in the dark ledgers of oblivion, while the lights of the Great Mosque of Algiers shone across the world, affirming to all humanity that Algeria has embodied on its soil the divine verse:

“They seek to extinguish the light of God with their mouths, but God will perfect His light, even though the disbelievers detest it” (Holy Qur’an, 61:8).

French colonialism attempted to erase the name Mohammedia, derived from the name of the Great Prophet, yet Allah willed that this blessed name remain exalted, honored, and elevated. Nor is it confined to Mohammedia alone; Western statistics themselves confirm that the name Muhammad is among the most common names in several European cities where Muslim communities continue to grow.

Today, as Muslims approach the fifteenth centennial anniversary of the birth of the Messenger of Allah (Peace and blessings be upon him and his progeny), we find that the Great Mosque of Algiers stands as the third largest mosque in the world and the largest in Africa—raising the banner of Islam in a land that France, backed by the West, strove to sever from the Messenger of God, only for this land to insist on remaining eternally Muhammadan Algeria.

As for the Algerian army, it is an inseparable part of the social fabric—so much so that one might imagine every family has one of its members serving in its ranks. This military institution is not a body detached from the people; rather, it emerges from the very depths of Algerian society. It was born from the womb of the War of National Liberation and continues to live by its values, breathe its principles, and confront challenges with unyielding resolve—drawing inspiration from the heroism of the martyrs who sacrificed their lives for Algeria’s dignity, honor, and lofty standing among nations.

The Algerian army is the worthy heir of the National Liberation Army, founded upon enduring values of patriotism, sacrifice, and selflessness. Here, I am reminded of an immortal moment involving the heroic freedom fighter Lalla Fatma N’Soumer, when a French general praised her valor, saying: “You are to Algeria what Joan of Arc is to us.” She replied with pride: “No. Joan of Arc supported you in invading lands and killing innocents, whereas I fight you to liberate my homeland and to prevent the shedding of innocent blood.”

The Algerian soldier is distinguished by deep religious faith, an authentic commitment to moral values, and a profound bond with the Holy Qur’an—making him a model of the genuine Algerian in thought, conduct, and conscience. This same trait I have observed among Iranian soldiers, in stark contrast—unfortunately—to what we witness in certain other Muslim countries, where armies at times become hostile to religion, even punishing those who dare to pray or fast by expelling them from their ranks.

What further distinguishes Algeria’s security forces is their noble balance between firmness and discipline on one hand, and compassion and mercy on the other. I vividly recall a moving scene of a police officer halting traffic to help an elderly woman cross the street safely, with utmost respect and tenderness—as though she were his own mother or grandmother.

I also remember greeting police officers every morning from my car on the way to work, only to receive warmer greetings in return, imbued with kindness, courtesy, and respect. This made me feel that in Algeria, family is not limited to those who share a single roof, but extends to streets and neighborhoods—an atmosphere of sincere affection between citizens and police officers, as though all belonged to one extended family. This luminous image of the relationship between police and citizen is one of the shared human commonalities between Algeria and Iran.

As for associations, they are society itself in all its artistic, cultural, charitable, and humanitarian dimensions. It suffices to mention the Association of Muslim Scholars and the historic role it played over decades in preserving Algeria’s national constants, alongside countless other associations—especially charitable ones—that have shown deep commitment to the Palestinian cause.

I am truly delighted with every “jeem” I have found in Algeria—praise be to God!