THE establishment of Fiji’s Truth and Reconciliation Commission marks an important moment in the country’s democratic journey.
It provides an opportunity not only to examine the causes and consequences of political upheaval, but also to strengthen the foundations of a society built on justice, inclusion and mutual respect.
Truth and reconciliation cannot succeed by documenting events alone. They require communities to reflect honestly on their experiences, acknowledge the suffering of others and commit themselves to a shared future founded on equal citizenship and human dignity.
The Fiji Muslim community welcomes the opportunity to contribute to this national conversation. For more than one hundred and forty-five years Muslims have regarded Fiji as their permanent home.
Throughout this period, they have lived peacefully alongside indigenous iTaukei, Indo-Fijians and other communities, contributing to the country’s educational, social and economic development while maintaining cordial relations across religious and cultural boundaries.
There is no history of organised communal violence involving Fiji’s Muslims. Instead, the community has consistently sought to build bridges of understanding through education, service and engagement with the wider society.
This submission reflects on the experiences of Muslims during Fiji’s periods of political instability and considers how those experiences can contribute to a broader national dialogue on reconciliation. It also outlines principles that may assist Fiji in building a more cohesive, democratic and inclusive society.
The legacy of political upheaval
The coups of 1987, the civil unrest surrounding the events of 2000 and the political changes of 2006 affected every sector of Fijian society. Although each event arose under different political circumstances, together they created an enduring sense of uncertainty that altered the social landscape of the nation.
Muslims, like many other communities, experienced these changes not only as political events but as deeply personal disruptions to family life, community institutions and individual aspirations.
Perhaps the most significant consequence was the loss of confidence in Fiji’s long-term stability. Many families who had invested generations in building their lives here concluded that their future was uncertain.
Migration became both a practical response and an emotional decision. Parents sought greater security for their children, professionals accepted opportunities overseas and entire family networks gradually relocated. This movement represented far more than demographic change. It weakened community institutions, disrupted social networks and reduced the pool of experienced leadership available to guide younger generations.
Muslim schools, religious organisations and voluntary associations were particularly affected. Experienced teachers, administrators, community leaders and professionals who had spent decades building these institutions departed for new lives abroad.
Their absence created leadership gaps that required years of rebuilding. Community organisations adapted by developing new leaders and strengthening volunteerism, yet the loss of accumulated experience remained significant.
Economic consequences accompanied these social changes. Farms, businesses and professional practices were abandoned or transferred, while investment decisions increasingly reflected concerns about political uncertainty.
Families that remained in Fiji often found themselves caring for elderly relatives whose children had emigrated. The emotional burden of separation became an often overlooked consequence of migration, affecting family cohesion across generations.
Although the actions of a minority did not reflect the views of the wider population, the events created doubts that persisted well beyond the immediate crisis. For some, those experiences permanently altered their sense of belonging.
Yet time also revealed the resilience of Fiji’s communities. A generation has now grown to adulthood with little direct memory of the events of 1987.
While they recognise the trauma experienced by their parents and grandparents, they are generally more focused on building their own future than reliving the divisions of the past.
Faith as a foundation for peace
The Muslim understanding of reconciliation is grounded in principles that have guided Islamic civilisation since its earliest years. The example most often cited is the establishment of the community in Medina under the leadership of Prophet Muhammad.
Faced with a society divided by tribal conflict and religious diversity, he sought not dominance but coexistence. Different communities retained their own beliefs and traditions while agreeing to principles of justice, mutual responsibility and peaceful coexistence.
This historical experience remains relevant because it demonstrates that lasting peace depends upon institutions that protect diversity while fostering shared citizenship. Social harmony cannot be achieved by erasing differences; it is sustained by recognising diversity as a permanent feature of human society and establishing fair relationships among all communities.
These principles have shaped the experience of Muslims in Fiji. From the earliest settlements, Muslim families established mosques, schools and community organisations that nurtured religious identity while encouraging positive engagement with the wider society.
Fiji was never viewed as a temporary place of residence but as home. Consequently, community development focused not only on preserving faith but also on contributing to the common good of the nation.
Islam teaches that humanity shares a common origin and that diversity among peoples is intended to encourage understanding rather than conflict. Different languages, cultures and traditions are therefore not obstacles to national unity but opportunities for mutual learning. This understanding complements democratic values that recognise the equal dignity of every citizen regardless of ethnicity, religion or cultural background.
Building social cohesion
Social cohesion is not created through legislation alone. It grows gradually through families, neighbourhoods, schools, places of worship and community organisations. These institutions cultivate the habits of trust, cooperation and shared responsibility that enable diverse societies to flourish.
For Fiji’s Muslims, the family remains the primary institution where these values are learned. Respect for parents, care for elders, responsibility towards children and concern for neighbours form the ethical foundation upon which wider civic responsibility develops. Religious education reinforces these values by emphasising honesty, compassion, justice and service to humanity.
Mosques have traditionally served not only as places of worship but also as centres of education, welfare and community dialogue. Through sermons, classes and public engagement, they have encouraged peaceful coexistence, respect for lawful authority and constructive participation in national life. Religious instruction has consistently emphasised that devotion to God is inseparable from responsibility towards fellow citizens.
Education has played an equally important role in strengthening social cohesion. Muslim schools have operated within Fiji’s national education system while welcoming students from all religious and ethnic backgrounds. Their contribution extends beyond academic achievement. They have provided environments where young people learn to live together peacefully.
Generations of graduates from these schools now serve Fiji as teachers, doctors, engineers, public servants, business leaders, farmers and skilled workers, contributing to every sector of national life.
These investments illustrate an important lesson for reconciliation. Peace is not sustained solely through constitutional arrangements or political settlements. It depends equally upon strong social institutions that cultivate trust, responsibility and shared purpose across generations.
Service as citizenship
One of the defining characteristics of Fiji’s Muslim community has been its commitment to service beyond its own membership. Education, welfare and charitable initiatives have consistently been directed towards the wider society rather than confined to Muslims alone.
The cumulative impact of these efforts reaches well beyond the Muslim community itself. They illustrate how faith-based organisations can strengthen democratic society by encouraging volunteerism, civic participation and shared responsibility for the common good.
When education promotes inclusion, when religious teaching encourages respect for diversity, and when community institutions serve all citizens without discrimination, they become powerful contributors to national unity.
The challenge before Fiji is to build upon these experiences and create a society in which every community feels equally valued, equally protected and equally responsible for the nation’s future.
Such a society cannot be built through political settlements alone. It requires trust that is renewed every day through shared institutions, responsible leadership and ordinary acts of mutual respect.
This article is based on a written submission to the Truth and Reconciliation Commission prepared by Mohammed Hassan Khan. Part 2 Next Week.
Toorak Jame Masjid.
Picture: Toorak Jame Masjid Facebook Page
