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Author, Reverend Chandler to Asharq Al-Awsat: My Book is a Journey into Khalil Gibran’s Spirituality

Reverend Paul-Gordon Chandler’s new book on Lebanese poet-artist Gibran Khalil Gibran.
Reverend Paul-Gordon Chandler’s new book on Lebanese poet-artist Gibran Khalil Gibran.
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Author, Reverend Chandler to Asharq Al-Awsat: My Book is a Journey into Khalil Gibran’s Spirituality

Reverend Paul-Gordon Chandler’s new book on Lebanese poet-artist Gibran Khalil Gibran.
Reverend Paul-Gordon Chandler’s new book on Lebanese poet-artist Gibran Khalil Gibran.

Paul-Gordon Chandler is an author, art curator, interfaith advocate, Episcopal priest and the founder of CARAVAN, a peacebuilding arts NGO that uses the arts to build bridges between the Middle East and West. Having living in the Middle East and North Africa for most of his life, he is also on Christian-Muslim relations. His most recent book it on the Lebanese born poet-artist Gibran Khalil Gibran, titled “IN SEARCH OF A PROPHET: A Spiritual Journey with Khalil Gibran.” Asharq Al-Awsat sat with Chandler to discuss his latest publication:

You describe your own work as “peacebuilding through the arts between the creeds and cultures of the East and West. How did you manage to do that in your new book about Gibran, “IN SEARCH OF A PROPHET: A Spiritual Journey with Khalil Gibran”?

My book is a journey into the early 20th century Lebanese born poet-artist Gibran’s life, work and all-embracing spirituality. I explore the foundational influences of his childhood and follow the unfolding of his life into his universal embrace of all.

I came to discover that Gibran is really a supreme East-West figure, and he therefore can be an unparalleled guide for our times, related to peace, harmony and the building of bridges between the cultures and creeds of the Middle East and West. And his life, approach and work touch on so many of the critical issues of today: a bridge for us between creeds and the cultures, care for the environment, equality for women, interest in spirituality as opposed to religion, immigration, status of refugees, conflict in the Middle East, inclusive embrace of different faiths and learning from the best in each tradition.

This is recently illustrated by the two major peacebuilding art exhibitions we have just held in Bahrain and Egypt featuring 36 premier Middle Eastern contemporary artists inspired by Gibran’s message of peace and harmony. The artwork for these two exhibitions will join together for a larger exhibition we are holding in London at Sotheby’s this coming summer, between August 6-10, 2018.

IN SEARCH OF A PROPHET is dedicated to a spiritual side that few knew about in Gibran. Was is difficult to uncover the secrets of Gibran’s spirituality?

Because there are some excellent biographies that have already been written on Gibran, I instead wanted to delve more deeply into his inner spiritual formation and immerse myself in his writings and the environments that shaped him. In doing so his work came to life for me as his spirituality was woven into all he did. More specifically, I sought to understand what led him from being someone born into what was then an exclusive, sectarian and intolerant historic Christian community, to becoming someone who embraced all in our world, and as a result became one embraced by all.

This took me all over the world to museums, art galleries, churches and mosques, and through revolutions and counterrevolutions. It also led me to the far-reaching places of influence his writings and art have traveled.

I began in his birthplace village of Bcharre high up in the snowy mountains of Lebanon, and then on to Boston where he and his family emigrated, to Paris where he did his art training, to New York where he spent most of his career…. ending up in Mexico City at the spectacular Museo Soumaya, where the largest collection of Gibran’s art and writings in the Western Hemisphere is held.

And so many places in between, such as Cairo, Egypt where most of his writings in Arabic in the Middle East were first published, to Savannah, Georgia at the Telfair Museums that holds the most extensive collection of his work in the US, to the Detroit area at the Arab American National Museum that focuses on his legacy….and many other places around the world where monuments, streets, schools, parks, etc. are named after him.

Your peacebuilding work positions you amidst immense religious and ethnic diversity, which can sometimes be very delicate and sensitive. In regard to Gibran, what hurdles of this sort did you face whilst writing the book and how did you overcome them?

Honestly, by far the biggest hurdle I faced in writing the book was the challenge of narrowing down an enormous amount of material written by and about Gibran and selecting what to focus on as I sought to shed light on the depth of his spiritual journey.

Although Gibran addressed many sensitive issues in his writing, he did so creatively and poetically, in ways that spark thoughtful reflection and inspire readers to journey to the heart of spirituality. The imagery of Gibran’s poetry and the depth of his parables serve to break down barriers and draw us toward what he called our “greater selves.”

And I honestly had no idea of the scope of his influence worldwide… both in terms of his reach geographically, and as to the diversity and breadth of groups that identity with him. While living and working in the Middle East, I was struck by how enthusiastically Gibran is loved both throughout the Middle East and in much of the West. The East was proud of him and the West admired him. He was a uniting figure. He seems to be claimed by every group imaginable, including by those from all religious backgrounds.

More than ever I think there is a need to hear voices that call us to unity and respect, and to be inspired to live deeply and generously in our thinking and actions toward the “other” whomever the “other” is. And Gibran is just that voice, and his profound insights offer our day much needed wisdom and guidance - which is why I wrote the book.

You’ve previously explained interfaith work, particularly between Christians and Muslims, as “building on the dark side of the moon.” Can you explain what you mean by this image, and particularly the role of the arts in the process?

In my experience, the most effective way to build peaceful relationships is to build on all the commonalities that exist between Christians and Muslims.

I like the imagery of “building on the dark side of the moon.” I see the thin crescent of the moon, an Islamic symbol of faith, as the part of the moon that we can see because of the reflection. But when you see a crescent moon, the majority of the moon is dark. I liken the slim crescent to what we have different, and the large dark side (most of the moon) to what we have in common. And it is critical that we build our relationships with each other on the “dark side of the moon”. We are too often so blinded by the constant illumination of our differences, that we can’t see all we have in common.

Gibran was not known for having a close relationship with religious figures, but you are an Episcopal priest and yet to manage to really come up with a great spiritual interpretation of the writer. How did you do that?

I grew up in Senegal, a Muslim-majority context, for the first 18 years of my life. Being raised in a minority Christian family in that context, I have always been passionate about building bridges with my Muslim brothers and sisters, who from the beginning have numbered among my closet friends.

In Gibran I discovered a spiritual compatriot who was seeking to do this as well. His words speak to this powerfully: “You are my brother [and sister] and I love you. I love you worshipping in your church, kneeling in your temple, and praying in your mosque. You and I are all children of one religion, for the varied paths of religion are but the fingers of the loving hand of the Supreme Being, extended to all, offering completeness of spirit to all, anxious to receive all.” (from A Tear and a Smile, A Poet’s Voice)

Early in his career, Gibran’s writings addressed the injustices and hypocrisy he witnessed in religious figures as a youth and as a result he was threatened with excommunication. Yet, over time his tone softened to an inclusive embrace, and ironically at the end of his life he was honored by all faith traditions and in death welcomed home to Lebanon as a celebrated son. Finding a way to powerfully communicate a nonsectarian version of spirituality was something that weighed heavily on Gibran.

Do you think Gibran can appeal to the younger generation? If yes, what is the reason in your opinion?

I think that much of the younger generation has grown up amidst increasing diversity and have friendships that naturally bridge divides that are often only theoretical in nature to the generations of their parents and grandparents. I therefore think Gibran’s worldview and philosophy deeply resonates with the worldview of many younger people today. It is just that they are not aware of Gibran. This is largely why I wrote the book, to represent Gibran to a new generation. And I dedicated this book to my two children.

In a time when it becomes harder and harder to listen to our inner selves, our souls, or even what we may need spiritually, Gibran exemplifies someone who created room for silence to listen to the quiet nudging’s of his soul and intent on allowing both the high and low moments of life to weave together into one voice. And it is that “voice within a voice” that Gibran wanted his readers to hear when reading his writings.

You have visited Lebanon and specifically Gibran’s hometown. How do you recall this visit and did it help you to understand the poet more?

Lebanon is one of my favorite places in the world. The people, food, history and beauty inspire me each time I visit. I began my journey in Gibran’s birthplace village of Bcharre high up in the snowy mountains of Lebanon, which breathed life into much of the imagery found in his well-known book, The Prophet, – mountains, villagers, sages, and a wealth of natural beauty. Although he spent only twelve short years in this magical mountainous setting, it was to serve as the foundation of his spirituality and worldview for the rest of his life.

In contrast to the gorgeous peaceful surroundings, he was born into a Maronite Christian family during a period of political and interreligious strife, as well as one full of corruption by religious authorities, during the latter part of a 400-year long Ottoman occupation – all circumstances that would influence his life and work for years to come.
When Gibran was 12 he and his family emigrated to America and he matured into young adulthood as an immigrant. Interestingly, Gibran discovered that he had the liberty to write in a way that he would not have been able to while living in the Arab world at the time. Because of his unique background, he was able to tap into the confluence of East and West, which he embodied, and to explore the oneness of humanity, becoming a natural bridge between creeds and cultures.

As Gibran’s good friend, the eminent American architect and writer, Claude Bragdon, said of him: "His power came from some great reservoir of spiritual life else it could not have been so universal and so potent, but the majesty and beauty of the language with which he clothed it were all his own."

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Interviews

Obeidat to Asharq Al-Awsat: I Left Saddam Meeting Sensing he Misread Threat

There were exceptional communication channels between Saddam Hussein and King Hussein (AFP)
There were exceptional communication channels between Saddam Hussein and King Hussein (AFP)
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Obeidat to Asharq Al-Awsat: I Left Saddam Meeting Sensing he Misread Threat

There were exceptional communication channels between Saddam Hussein and King Hussein (AFP)
There were exceptional communication channels between Saddam Hussein and King Hussein (AFP)

In the final part of his interview with Asharq Al-Awsat, former Jordanian prime minister Ahmad Obeidat, who died earlier this month, recounted in detail his meetings with Iraqi President Saddam Hussein and Syrian President Hafez al-Assad, and disclosed an alleged attempt by Rifaat al-Assad to assassinate former Jordanian prime minister Mudar Badran.

Obeidat began with his impression of Saddam following a 2001 meeting in Baghdad. He said he left convinced that the Iraqi leader “did not accurately understand the reality of the international situation, the trap that had been set for Iraq, nor the magnitude of the danger surrounding the country and what was coming.”

He also described how strong ties between the late King Hussein of Jordan and Assad deteriorated as the Iran-Iraq war intensified. “Exceptional channels of communication” opened between King Hussein and Saddam Hussein, he said, and those channels “thwarted Assad’s efforts to build an axis against Iraq.”

Obeidat further revealed that Rifaat al-Assad “sent a group to assassinate Mudar Badran” on the pretext that Jordan was harboring the Muslim Brotherhood and hosting training camps. “All of that was false,” he said, adding that the attempt was foiled and those involved were arrested.

Turning to the file of the Palestinian militant Abu Nidal, who split from Fatah, Obeidat recalled how Abu Iyad once “protected him from arrest,” before “the tables were turned,” in a reference to Abu Iyad later becoming one of Abu Nidal’s victims.

Asked about his history with Abu Nidal, Obeidat described him as “not an easy adversary.” Abu Nidal attacked Jordanian embassies and diplomats, he said, and was responsible for killing two or three ambassadors. He was also behind the assassination of the son of former prime minister Saeed al-Mufti, a diplomat at the Jordanian embassy in Bucharest, and wounded two ambassadors in separate operations.

When Obeidat served as prime minister in 1983-1984, Abu Nidal assassinated Fahd al-Qawasmi, the mayor of Hebron, during a visit to Amman.

Abu Nidal, Obeidat said, worked at different times for Syrian, Iraqi and Libyan intelligence services. “He was ready to work for the benefit of any intelligence service in any country and allowed them to control him,” he said. Syrian, Iraqi and Libyan intelligence used him more than once, and the Iraqis deployed him against Fatah in an effort to create splits and internal problems.

Abu Iyad had shielded Abu Nidal from detention when Fatah sought to arrest him, Obeidat said. “But in the end the tables were turned,” and Abu Iyad became one of his victims. It was said, he added, that Abu Iyad came to believe that Abu Nidal had begun working for “Zionist intelligence.”

As for Jordan’s response when its diplomats were targeted, Obeidat said that at the time he was prime minister and did not follow the security file closely due to the pressures of government. He was aware, however, that contacts were made to reach a deal to halt Abu Nidal’s operations in Jordan. “Their operations did indeed stop,” he said.

On coordination with major powers, Obeidat said Jordan cooperated with “any party that possessed information of interest to us,” except the Zionists. Relations with Syrian intelligence fluctuated between competition and brief periods of cooperation, after earlier periods of no contact.

He then recounted his 1979 meeting with Hafez al-Assad over accusations that Jordan was training members of the Syrian Muslim Brotherhood. Acting on instructions from King Hussein, Obeidat, then intelligence chief, and Prime Minister Mudar Badran met Assad to address the issue.

“We made clear to Hafez al-Assad that it was impossible for us to have camps training the Syrian Muslim Brotherhood,” he said. Jordan informed Assad that such camps were in Iraq and that Syrians were traveling via Jordan to Iraq using forged passports. Without lists of those names from Damascus, Jordan could not act.

“This is a Syrian problem, not a Jordanian one,” Obeidat said he told Assad. Jordan would not allow armed activity on its soil but needed Syrian intelligence cooperation and names to intervene effectively.

He acknowledged that tensions were aggravated when Jordan’s Muslim Brotherhood leader, Mohammed Abdul Rahman Khalifeh, brought Syrian cleric Saeed Hawwa to meet King Hussein without informing the royal court or intelligence services. The move surprised the palace and embarrassed the intelligence service.

After investigating, Jordan discovered that a group of Syrians had entered the country, most intending to travel onward to Iraq. To prevent escalation with Damascus, Jordan asked them to leave, allowing limited humanitarian cases time to arrange residence elsewhere.

Obeidat described Assad as “a good listener” who did not comment during their meeting but later instructed Syrian intelligence to cooperate with Jordan. His dealings with Syrian intelligence chief Ali Duba were limited but manageable.

He dismissed suggestions that Ahmed Jibril was behind operations against Jordan, saying the more serious problem involved Rifaat al-Assad. Rifaat’s alleged plot to assassinate Badran was uncovered, with suspects arrested at the border and in an apartment in Amman’s Sweileh district. They possessed weapons and explosives and were tried before Jordan’s State Security Court.

In an earlier incident, Obeidat said, members of Rifaat’s force assassinated a Syrian political refugee in Amman.

Asked about challenges upon assuming the premiership, Obeidat cited financial strain. Arab and Gulf aid declined to near zero, while Jordanian workers returned from the Gulf after losing their jobs, placing heavy pressure on living conditions.

Security challenges included Abu Nidal’s activities. At the same time, relations with the Palestine Liberation Organization improved. King Hussein allowed the Palestinian National Council to convene in Amman in 1984, triggering a political crisis with Syria.

Several attempted attacks targeting Jordan and council members were foiled, Obeidat said. Syria exerted pressure to prevent attendance, but Jordan ensured the session’s success. Supporting the PLO after its recognition as the legitimate representative of the Palestinians became, in his words, a Jordanian necessity to prevent a political vacuum.

Obeidat described a later meeting with Yasser Arafat as cordial after earlier strained ties, and said he also met Abu Iyad at the royal court during the council’s session. He met George Habash later in Beirut, outside office.

He then revisited the 1968 Battle of Karameh. Fighters from Fatah “stood firm and fought bravely,” he said, though many were killed. Some trainees were left without weapons or guidance despite warnings that battle was imminent, leading to heavy casualties.

King Hussein, he said, “was very resolute” during the battle.

On his relationship with the monarch, Obeidat said King Hussein “respected those who respected themselves.” Their relationship cooled after the 1994 Wadi Araba peace treaty, which Obeidat opposed.

Jordanian intelligence, he stressed, did not conduct operations in Beirut in response to the assassination of Prime Minister Wasfi al-Tal, though he noted military intelligence operated separately.

Obeidat listed foreign leaders he met as prime minister, including Assad, Egyptian President Hosni Mubarak and Saddam Hussein. Meetings with Britain’s queen, Austria’s president and Spain’s king were protocol visits.

He described relations between King Hussein and Assad as once “good, frank and continuous,” with almost weekly contact, before shifting during the Iran-Iraq war as close ties formed between King Hussein and Saddam.

Recalling his 2001 Baghdad visit, Obeidat said Saddam spoke at length about sanctions and support for Palestinians. He reproached Jordan over its peace treaty and alluded to Hussein Kamel’s defection. Obeidat insisted Jordan had no role in that defection or in his return.

When Iraqi officials called for cutting oil supplies to Jordan, Obeidat told Saddam that such a move would effectively besiege the Jordanian people. Saddam responded, “I will never abandon the Jordanian people under any circumstances.”

In Obeidat’s final reflection, the meeting left a lasting impression. From Saddam’s remarks that day, he said, he concluded that the Iraqi leader did not fully comprehend the scale of the international threat facing his country, a judgment he carried with him long after the encounter.

Interviews

Obeidat to Asharq Al-Awsat: Gaddafi Tried to Assassinate King Hussein with Missile Given to Wadie Haddad

King Hussein and Moammar Gaddafi holding talks on the sidelines of an Arab summit in Cairo in 1970 (AFP).
King Hussein and Moammar Gaddafi holding talks on the sidelines of an Arab summit in Cairo in 1970 (AFP).
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Obeidat to Asharq Al-Awsat: Gaddafi Tried to Assassinate King Hussein with Missile Given to Wadie Haddad

King Hussein and Moammar Gaddafi holding talks on the sidelines of an Arab summit in Cairo in 1970 (AFP).
King Hussein and Moammar Gaddafi holding talks on the sidelines of an Arab summit in Cairo in 1970 (AFP).

In the second installment of his interview with Asharq Al-Awsat, former Jordanian prime minister and intelligence chief Ahmad Obeidat recounts details of a missile plot to assassinate King Hussein, which he says was backed by Muammar Gaddafi and carried out through operatives linked to Wadie Haddad, head of the external operations arm of the Popular Front for the Liberation of Palestine.

Obeidat, who also served as head of intelligence and as minister of interior and defense, revisits the confrontation between Israeli forces, the Jordanian army, and Palestinian guerrillas (fedayeen) in the border town of Karameh in March 1968, asserting that the Jordanian army “decided the battle,” but suffered a “moral defeat amid the fedayeen’s claims of victory.”

Obeidat died earlier this month. The interview was recorded before the “Al-Aqsa Flood,” whose aftermath delayed its publication. Below is the text of the second installment.
 

King Hussein inspects an Israeli tank left behind by occupying forces during the Battle of Karameh (Getty)

“Battle of Karameh”

Obeidat calls Karameh “a pivotal point of utmost importance,” especially for an army still reeling from the 1967 defeat and its withdrawal from the West Bank.

“The army lived the bitterness of that defeat,” he says. “It felt a moral, national, and pan-Arab responsibility.”

Karameh, he argues, offered a chance to restore the army’s fighting morale and reclaim some of its lost dignity.

“It was the army that settled the battle,” Obeidat says.

He credits Jordanian forces with thwarting Israeli attempts to build crossing bridges, destroying their vehicles on Jordanian soil and forcing, for the first time in Israel’s history, a request for a ceasefire. “The late King Hussein refused,” he adds.

Israel, he says, did not acknowledge a fifth of its casualties. Helicopters were evacuating the wounded who were “dripping with blood.”

He singles out artillery observation officers who advanced to the closest possible positions, relaying precise coordinates even as they effectively marked their own locations for shelling.

“The Jordanian soldier would identify his position near the Israeli army to be shelled,” he says, describing a willingness to die in order to restore dignity after the 1967 setback.

He says the declaration of “armed struggle” effectively erased the army’s role, presenting Palestinian fedayeen as the victors over Israel. “They monopolized the victory and ignored the army’s role entirely,” Obeidat says. “We emerged with a moral defeat in the face of their claims.”

He alleges that hundreds of millions of dollars in donations collected afterward, much of it going to Fatah, did not reach the Palestinian people but went to organizations and their leaders.

When the army entered Amman in September 1970, Obeidat says, it aimed to end what he describes as chaos: armed displays, roadblocks, arrests of soldiers on leave and interference in courts.

"When the army entered and began expelling the fedayeen from Amman, it swept through everything in its path. Even my own home, which I had recently rented after my abduction incident and which was close to the army’s command headquarters, was entered by the Jordanian army to search for fedayeen, while my family was inside the house at the time of the raid. My wife told them that her husband was an intelligence officer, but the Jordanian soldier replied, “Don’t lie.”

Obeidat says they did not leave the house until she contacted him, at which point he assigned one of his officers, the commander of an intelligence company, to speak with the army.

"Only then did they leave the house. The point is that the army swept areas without distinguishing between Jordanian and Palestinian; it wanted only to restore control over security. All of this forced me to send my family to my parents’ home in Irbid, in the north of the Kingdom."

He later describes what he calls a “state within a state,” extending from the Jordan Valley to Amman, after armed groups asserted authority over courts, roads, and civilian life.

On Syria’s intervention, Obeidat says Syrian forces entered northern Jordan flying Palestine Liberation Organization flags.

He later learned the decision was political, taken by the Baath Party, and that then-Defense Minister Hafez al-Assad complied reluctantly before Syrian tanks withdrew.

Iraq, he says, did not intervene. Obeidat affirms that he was told by Iraqi officials that neither the Iraqi state nor its forces intended to participate in any operation aimed at ending the Hashemite monarchy in Jordan.

According to one account, Iraqi leaders did not want to shoulder the political and diplomatic burden of the Palestinian issue or risk an uncalculated adventure.

He recounts another account, which he says he cannot adopt, according to which the operations command in the army was handled by a Pakistani figure. Under this account, Zia ul-Haq was receiving operational communications and sending messages that caused confusion among Iraqi and other forces, leading them to believe they would confront powerful strike units, prompting them to remain in a state of alert rather than engage.

He also recalls a meeting in which Palestinian figures, including Abu Iyad, reproached Iraqi President Ahmed Hassan al-Bakr. Al-Bakr replied: “We are a state with one life. If we make a fundamental mistake, we end. You are like cats with seven lives.”

As director of intelligence, Obeidat says he dealt directly with operations attributed to Haddad.

Between 1975 and 1977, he says, a missile was sent to Jordan with a group led by a Jordanian, Brik al-Hadid, affiliated with the PFLP. The target was King Hussein’s aircraft.

“The intention was to strike the plane, with Gaddafi’s knowledge and approval,” Obeidat says.

Jordanian intelligence monitored the group from the outset and later arrested its members. The king’s aircraft departed Marka military airport as scheduled but flew in the opposite direction to its planned route as a precaution, using jamming devices against any incoming missiles.

When confronted by Mudar Badran, then head of the Royal Court, Gaddafi denied knowledge. “I have no information,” Obeidat quotes him as saying.

Obeidat describes the aircraft hijackings orchestrated by Haddad as “the straw that broke the camel’s back,” contributing to the army’s intervention.

He says Jordanian intelligence had infiltrated Fatah and monitored its leaders, including Abu Iyad and Abu Yusuf al-Najjar.

In mid-1972, intelligence learned that Abu Dawood and a group were planning to enter Jordan from Baghdad to seize the Jordanian cabinet during a session and hold ministers hostage in exchange for the release of detained Fatah members.

The group crossed in three Mercedes cars, dressed in traditional Arab attire, with weapons concealed inside the seats and forged passports in hand. They were arrested at the border after a thorough search.

Obeidat rejects claims by Abu Iyad that Abu Dawood was tortured, insisting that “not a single hair on his head was touched,” and says Abu Dawood confessed only after realizing the operation had been fully uncovered.

Later, King Hussein met Abu Dawood’s parents, who pleaded for clemency. The king read the full confession and then met Abu Dawood himself. He ultimately ordered his release, honoring a promise he had made to Abu Dawood’s parents.

In Obeidat’s view, Abu Dawood was affected by the king’s treatment of his parents and “did not pose any future threat to Jordan.”

Obeidat describes a direct relationship between King Hussein and the General Intelligence Department.

The king met with officers regularly, not only to hear briefings but also to hear their personal views. 

Obeidat says he would submit reports to the prime minister and also meet with the king. When addressing the king, however, it was sometimes necessary to elaborate verbally on certain issues so that such information would not circulate among staff. 

When he was asked to present a security briefing before the king, the late King Hussein would summon Crown Prince Hassan. The king’s advisers would also attend, along with senior army commanders, the public security leadership, the head of the Royal Court, and the prime minister. The briefing of the security report would include an explanation of the security situation and any external or internal challenges.

 

Interviews

Obeidat to Asharq Al-Awsat: Mystery Sniper Killed Wasfi Tal

Ahmad Obeidat during the interview with Asharq Al-Awsat's Editor-in-Chief Ghassan Charbel in Amman. (Asharq Al-Awsat)
Ahmad Obeidat during the interview with Asharq Al-Awsat's Editor-in-Chief Ghassan Charbel in Amman. (Asharq Al-Awsat)
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Obeidat to Asharq Al-Awsat: Mystery Sniper Killed Wasfi Tal

Ahmad Obeidat during the interview with Asharq Al-Awsat's Editor-in-Chief Ghassan Charbel in Amman. (Asharq Al-Awsat)
Ahmad Obeidat during the interview with Asharq Al-Awsat's Editor-in-Chief Ghassan Charbel in Amman. (Asharq Al-Awsat)

Former Jordanian Prime Minister Ahmad Obeidat, who died earlier this month, was both a key player and a witness to sensitive chapters in his country’s history.

Obeidat began his career in the 1970s as an assistant director of intelligence, later serving as head of the General Intelligence Department until 1982. At the height of the Palestinian-Jordanian confrontation, he was abducted by the Popular Front for the Liberation of Palestine before the events of September 1970.

He also served for two years as interior minister before King Hussein appointed him prime minister in early 1984, a post he held until April 1985, concurrently serving as defense minister.

For more than 15 years, Obeidat remained at the center of decision-making. He later took on roles drawing on his legal background, from chairing the Royal Commission that drafted the National Charter in the early 1990s to serving in human rights and judicial positions, most recently as head of the board of trustees of the National Center for Human Rights until 2008.

Weeks before Oct. 7, 2023, the day of the Al-Aqsa Flood Operation, Asharq Al-Awsat met Obeidat in Amman. The interview had been scheduled for publication in October 2023, but the major developments that followed led to its postponement, particularly as Obeidat addressed contentious issues, notably Jordanian-Palestinian relations.

In the first part of the interview, Obeidat revisits his formative years, when his political and professional journey began as a law student in Baghdad on the eve of the July 14, 1958 revolution, before returning to Iraq after the fall of the monarchy amid sweeping regional transformations.

The account moves to his early professional life in Jordan, from a brief stint in legal practice to joining the Public Security Directorate, then serving in the Political Investigations Office, which formed the nucleus of organized intelligence work. It concludes with a detailed narrative of the establishment of the General Intelligence Department in 1964, its early structure and founding members, at a time when the Jordanian state was rebuilding its institutions in an intensely turbulent region.

Asked where he was when the 1958 revolution broke out in Iraq, Obeidat said he had completed his first year in law studies and returned to Jordan for the summer break.

“While I was in Irbid, news arrived of the July 14 revolution in Iraq that overthrew the monarchy. After the summer break ended, I went back to Baghdad, where a republican government under Abdul Karim Qassem had taken power,” he recalled.

The return was not easy. “We faced difficulties on the road. The border between Jordan and Iraq was nearly closed, so we had to return via Damascus and then through desert routes to Baghdad. It was an exhausting journey,” he added.

Obeidat left Baghdad in 1961 after completing his final exams. “On the last day of exams in the fourth year, I went home, packed and returned to Jordan the same day. The border between Baghdad and Amman had reopened.”

Among his contemporaries at law school was Saddam Hussein, who studied in the evening section. Obeidat said he saw him only once by chance. “He was with others, one of whom later became a governor,” he revealed.

He returned to Baghdad again in 1983 as Jordan’s interior minister to attend a conference of Arab interior ministers, more than two decades after graduating. There, he met his Iraqi counterpart, Saadoun Shaker. “It was an ordinary relationship,” Obeidat said, describing the ties as largely ceremonial.

From customs to intelligence

After returning to Jordan in 1961, Obeidat initially considered practicing law. But limited opportunities in Irbid and his family’s financial constraints led him to seek public employment.

He was appointed to the Customs Department in Amman, where he worked for several months before joining the Public Security Directorate in April 1962 as a first lieutenant following three months of training at the police academy.

At the time, there was no separate intelligence agency. Public Security included a branch handling general investigations. Soon after, the Political Investigations Office was formed, staffed by legal officers from the army and Public Security, including Mudar Badran and Adeeb Tahaoub from military justice, alongside Obeidat and Tariq Alaaeddin from Public Security.

The office handled cases referred by security and official bodies, including military intelligence and the Royal Court. After reviewing its work, the late King Hussein ordered the establishment of a legally grounded intelligence body. The General Intelligence Law was issued in 1964, formally creating the department, explained Obeidat.

Mohammad Rasoul Al-Kilani became its first director, followed by Mudar Badran, then Nadhir Rashid. Al-Kilani briefly returned before Obeidat assumed the post, succeeded later by Tariq Alaaeddin.

The shock of 1967

Recalling the 1967 war, Obeidat described it as “a defeat, not a setback. A military, political, psychological, and social defeat in every sense.”

He said there was no institutional intelligence view on Jordan’s participation. “The political opinion of a figure of Wasfi Tal’s stature was that entering the 1967 war was a mistake. He was not in office, but he remained close to the king and influential,” said Obeidat.

According to Obeidat, King Hussein believed Israel would occupy the West Bank whether Jordan participated or not.

“Participation was a gamble that might succeed or fail. The catastrophe was discovering that the Egyptian air force had been destroyed within half an hour,” he added.

Despite the bitterness, he said: “We did not fear for the regime, but we sought to contain public anger and absorb the shock.”

September and the assassination of Wasfi Tal

Obeidat first met Yasser Arafat after the events of September 1970. He confirmed that Arafat left Amman with an official Arab delegation to attend the Cairo summit and returned immediately afterward.

He recalled being informed mid-flight of the death of Egyptian President Gamal Abdel Nasser. “King Hussein was deeply affected.”

On the assassination of Prime Minister Wasfi Tal in Cairo, Obeidat said the gunmen who confronted Tal at the hotel entrance were not responsible for the fatal shot. “The fatal bullet came from behind, from a sniper in another unseen location. To this day, the sniper has not been identified,” he added.

He rejected the notion that Tal had been reckless. “Wasfi was not a gambler. He had a distinct political project,” he stressed.

Obeidat said the Black September Organization accused Tal of ordering the expulsion of fedayeen from forested areas in Jerash and Ajloun. He denied that Tal was directly responsible, saying the clashes began after fedayeen attacked a police station and killed officers, prompting a spontaneous army response.

Abduction without interrogation

Before September 1970, Obeidat was abducted by the Popular Front for the Liberation of Palestine while serving as assistant intelligence director.

Armed vehicles stopped his car as he was leaving his home in Jabal Al-Taj with his family. He and his brother-in-law were taken to the Wehdat camp. “We were treated politely. We drank tea. No one asked me a single question,” he recalled.

After several hours, he was driven to another house in Amman and later returned home. The next morning, members of Fatah took him briefly to one of their offices, only to release him on foot without explanation.

“Not a single question was asked,” Obeidat said. “It was bewildering.”

He resumed his duties after ensuring his family’s safety. “At the time, intelligence, like any official institution, was threatened and targeted,” he said, reflecting on one of the most volatile periods in Jordan’s modern history.