Medine Anayasası (Arapça: دستور المدينة, Dustūr al-Madīna), Medine Sözleşmesi olarak da bilinir (Sahifet el-Medine ; veya: Arapça: ميثاق المدينة, "Medine Misakı"),[1] Günümüzde MS 622-624'te yazıldığına inanılan bir belgeye verilen isimdir.
Ancak, bu belgenin hiçbir orijinal kopyasına ulaşılamaz ve kaynaklarda MS 800'lerin başlarına kadar böyle bir belgenin varlığından söz edilmez. Elde bulunan metin İbn-i Hişam metninin redaksiyonu ile elde edilmiş metindir.
Önsöz, belgenin Kureyş kabilesinden olan "müminler" ile Yesribli Müslümanlar ve onların emrinde olabilecek ve onlarla birlikte savaş açabilecek kişiler arasında işlemesi için Muhammed'in bir kitabı olduğunu, onların bütün diğer insanlardan ayrı bir topluluk "ümmet-i vahide" oluşturduklarını ilan eder.
Belge üyelerinin eylemleri için kan parası ve fidye ödemesinde, dokuz kurucu kabilenin kolektif sorumluluğunu belirledi.
Bahsedilen ilk kurucu grup Kureyş göçmenleridir, bunu diğer Müslümanlardan dinsel olarak ayrılan sekiz Yahudi kabilesi takip eder. Banu Şutaybe kabilesi, daha önce bahsedilen dokuz kabileye Yahudi gruplarından biri olarak eklenmiştir.
Anayasa ayrıca Muhammed'i gruplar arasında arabulucu otorite olarak kurmuş ve yetkisi olmadan savaş açılmasını yasaklamıştır.
Sözleşmenin, Medine'de[6]Evs ve Hazrec kabileleri arasındaki süregiden çatışmaları sona erdirmek ve tüm Medineli gruplar arasında barışı ve işbirliğini sürdürmek için oluşturulduğuna inanılır.
Muhammed'in Medine'deki gruplar arasında otoritesini vurgulamak metnin temel bir özelliğiydi.
Sana'a'da bulunan el yazmaları . UV ışığı kullanılarak ortaya konan "alt metinler" günümüz Kuran'ından çok farklıdır. Gerd R. Puin bunun gelişen bir metin anlamına geldiğine inanıyordu.[8] Benzer bir tabir Lawrence Conrad tarafından Muhammed'in biyografisi için kullanılır. Çünkü onun araştırmalarına göre, Muhammed'in doğum tarihi ile ilgili İslam ilmî görüşü H. 2. asra kadar 85 yıllık bir çeşitlilik arz etmiştir.[9]
Medine Anayasası'nın hiçbir orijinal nüshası bulunmuyor. Onun varlığını yalnızca erken dönem Müslüman kaynaklarında yer alan alıntılardan biliyoruz; bunlardan en erkeni, İbn İshak'ın 700'lerin ortalarında yazıldığı iddia edilen kayıp "Sirat Resulullah"ta bulunan materyali yeniden yayınladığını iddia eden İbn Hişam'ın (MS 800'lerin başı) " Al-Sīrah Al-Nabawiyyah " adlı eseridir. Daha sonraki Seyyid el-Nas ve Ebu Ubeyd'in Kitab al-Amwal'ı gibi Müslüman yazıları da Medine Anayasası'ndan malzemeyi koruduğunu iddia ediyor.
Birçok Müslüman ve Batılı İslam alimi, belgenin varlığına inansa da, günümüze ulaşmayan belgenin tarihselliği, revizyonist akademisyenler[10] tarafından doğruluğundan emin olamayız diyerek sorgulanmıştır.[7][11][12][13]
Montgomery Watt, Kureyş' ve Muhammed'i ön plana çıkarmaması sebebiyle metnin erken Medine döneminde (yani MS 622'de veya kısa bir süre sonra) yazılmış olması gerektiğini öne sürdü.. Hubert Grimme 624 CE Bedir Savaşı'ndan sonra, Leone Caetani gibi diğerleri ise bu savaştan önce yazıldığını öne sürdü.[5]
RB Serjeant, 20. yüzyılın ortalarında Kuran'ın 3:101-104'ünün Medine Anayasası'na atıfta bulunuyor olabileceğini öne sürdü. Ona göre ayetler başta bir konfederasyonun kurulmasını onaylıyor, ikincisinde, Evs ve Hazrec'i antlaşmalarına uymaları konusunda uyarıyor, devam eden ayetlerde ise Muhammed'in taraftarlarını,Mekkeli güçlerle yüzleşmeye (Uhud) teşvik ediyordu.[6]
Arka plan
Geleneksel İslam inancına göre, Muhammed'in Mekke'deki son yıllarında, Medine'deki on iki önemli kabileden bir delegasyon, onu tüm topluluk için baş hakem olarak hizmet etmesi amacıyla tarafsız bir yabancı olarak davet ederler.[14][15] Medine' yerleşikleri arasında 620'den önceki 100 yıl boyunca, süregiden savaşlar olmuştur. Tüm klanların dahil olduğu Bu'ath Savaşı'ndan sonra ortaya çıkan iddialar üzerinde tekrarlanan katliamlar ve anlaşmazlıklar, kabilelerin kan davası ve göze göz kavramlarının artık uygulanabilir olmadığını, tartışmalı davalarda karar verme yetkisine sahip tarafsız bir adam olması gerektiğini onlara açıkça göstermişti.[14] Bu sebeple Medine'den gelen heyet, kendisi ve hemşerilerini toplumlarına kabul etmeye ve O'nu kendilerinden biri gibi fiziksel olarak korumaya söz verirler.
Muhammed, Medine'ye göç ettikten sonra, sekiz yerli kabile ve Mekke'den gelen göçmenler arasında "bir tür ittifak veya federasyon" kuran ve Medine'deki farklı toplulukların, Müslüman cemaatin diğer topluluklar olan Yahudilere ve " Kitap Ehli "ne karşı ilişkilerini, hak ve sorumluluklarını da belirleyen bir anayasa taslağı hazırlamıştı.[14]
İbn Sa'd el-Bağdadi gibi tarihçilere göre, o zaman Medine nüfusunun bileşimi, sekiz klan yanında başlıca Evs ve Hazrec'dan oluşan iki Arap kabilesinden ve geri kalan daha küçük 33' topluluktan oluşuyordu.[16][17]
Yahudi kabileleri ise en az 20 gruptan oluşuyordu; Kaynuka, Nadir ve Kureyza bunların en bilinenleridir.[5]
Orjinal metin
Aşağıdakiler, Muhammed Hamidullah tarafından (MS 800'lerin başlarında İbn Hişam tarafından yazılan ve İbn İshak'ın Siret'i,[18] Ebu Ubeyd'in Kitab-al-Amwal'ı,[19] ve İbn Kesir'in al-Bidayah-wan-Nihaya'sini referans gösteren İbn Hişam'ın[20][21] metninin ingilizce çevirisidir.
İbn Hişam'ın nüshasında İbn İshak' ve Ebu Ubeyd'e atfedilen iki versiyonunun karşılaştırmalı bir çevirisi, aradaki farkları vurgulayan Michael Lecker tarafından da yayınlandı.[22]
A Translation of the Constitution of the City-State of Madina in the Time of the Prophet (صلى الله عليه وسلم)
[I have tried to make the translation very clear so as not to require any marginal notes for its understanding. The clauses have been numbered, to facilitate easy reference. Since this numbering has been agreed upon and is the same in Germany, Holland, Italy and other places, so whenever I have had to differ I have indicated my difference by subdividing the clause into (a), (b), etc., so as not to interfere with the international numbering.][22]
In the name of God, the Beneficent and the Merciful
(1) This is a prescript of Muhammad (صلى الله عليه وسلم), the Prophet and Messenger of God (to operate) between the faithful and the followers of Islam from among the Quraish and the people of Madina and those who may be under them, may join them and take part in wars in their company.
(2) They shall constitute a separate political unit (Ummat) as distinguished from all the people (of the world).
(3) The emigrants from the Quraish shall be (responsible) for their own ward; and shall pay their blood-money in mutual collaboration and shall secure the release of their own prisoners by paying their ransom from themselves, so that the mutual dealings between the believers be in accordance with the principles of goodness and justice.
(4) And Banu ‘Awf shall be responsible for their own ward and shall pay their blood-money in mutual collaboration, and every group shall secure the release of its own prisoners by paying their ransom from themselves so that the dealings between the believers be in accordance with the principles of goodness and justice.
(5) And Banu Al-Harith-ibn-Khazraj shall be responsible for their own ward and shall pay their blood-money in mutual collaboration and every group shall secure the release of its own prisoners by paying their ransom from themselves, so that the dealings between the believers be in accordance with the principles of goodness and justice.
(6) And Banu Sa‘ida shall be responsible for their own ward, and shall pay their blood-money in mutual collaboration and every group shall secure the release of its own prisoners by paying their ransom from themselves, so that the dealings between the believers be in accordance with the principles of goodness and justice.
(7) And Banu Jusham shall be responsible for their own ward and shall pay their blood-money in mutual collaboration and every group shall secure the release of its own prisoners by paying their ransom so that the dealings between the believers be in accordance with the principles of goodness and justice.
(8) And Banu an-Najjar shall be responsible for their own ward and shall pay their blood-money in mutual collaboration and every group shall secure the release of its own prisoners by paying their ransom so that the dealings between the believers be in accordance with the principles of goodness and justice.
(9) And Banu ‘Amr-ibn-‘Awf shall be responsible for their own ward and shall pay their blood-money in mutual collaboration and every group shall secure the release of its own prisoners by paying their ransom, so that the dealings between the believers be in accordance with the principles of goodness and justice.
(10) And Banu-al-Nabit shall be responsible for their own ward and shall pay their blood-money in mutual collaboration and every group shall secure the release of its own prisoners by paying their ransom so that the dealings between the believers be in accordance with the principles of goodness and justice.
(11) And Banu-al-Aws shall be responsible for their own ward and shall pay their blood-money in mutual collaboration and every group shall secure the release of its own prisoners by paying their ransom, so that the dealings between the believers be in accordance with the principles of goodness and justice.
(12) (a) And the believers shall not leave any one, hard-pressed with debts, without affording him some relief, in order that the dealings between the believers be in accordance with the principles of goodness and justice. (b) Also no believer shall enter into a contract of clientage with one who is already in such a contract with another believer.
(13) And the hands of pious believers shall be raised against every such person as rises in rebellion or attempts to acquire anything by force or is guilty of any sin or excess or attempts to spread mischief among the believers ; their hands shall be raised all together against such a person, even if he be a son to any one of them.
(14) A Believer will not kill a Believer [in retaliation] for a non-Believer and will not aid a non-Believer against a Believer.
(15) The protection (dhimmah) of Allah is one, the least of them [i.e., the Believers] is entitled to grant protection (yujīr) that is binding for all of them. The Believers are each other’s allies (mawālī) to the exclusion of other people.
(16) And that those who will obey us among the Jews, will have help and equality. Neither shall they be oppressed nor will any help be given against them.
(17) And the peace of the believers shall be one. If there be any war in the way of God, no believer shall be under any peace (with the enemy) apart from other believers, unless it (this peace) be the same and equally binding on all.
(18) And all those detachments that will fight on our side will be relieved by turns.
(19) And the believers as a body shall take blood vengeance in the way of God.
(20) (a) And undoubtedly pious believers are the best and in the rightest course. (b) And that no associator (non-Muslim subject) shall give any protection to the life and property of a Quraishite, nor shall he come in the way of any believer in this matter.
(21) And if any one intentionally murders a believer, and it is proved, he shall be killed in retaliation, unless the heir of the murdered person be satisfied with blood-money. And all believers shall actually stand for this ordinance and nothing else shall be proper for them to do.
(22) And it shall not be lawful for any one, who has agreed to carry out the provisions laid down in this code and has affixed his faith in God and the Day of Judgment, to give help or protection to any murderer, and if he gives any help or protection to such a person, God‟s curse and wrath shall be on him on the Day of Resurrection, and no money or compensation shall be accepted from such a person.
(23) And that whenever you differ about anything, refer it to God and to Muhammad (صلى الله عليه وسلم)
(24) And the Jews shall share with the believers the expenses of war so long as they fight in conjunction,
(25) And the Jews of Banu ‘Awf shall be considered as one community (Ummat) along with the believers—for the Jews their religion, and for the Muslims theirs, be one client or patron. But whoever does wrong or commits treachery brings evil only on himself and his household.
(26) And the Jews of Banu-an-Najjar shall have the same rights as the Jews of Banu ‘Awf.
(27) And the Jews of Banu-al-Harith shall have the same rights as the Jews of Banu ‘Awf.
(28) And the Jews of Banu Sa‘ida shall have the same rights as the Jews of Banu ‘Awf
(29) And the Jews of Banu Jusham shall have the same rights as the Jews of Banu ‘Awf.
(30) And the Jews of Banu al-Aws shall have the same rights as the Jews of Banu ‘Awf.
(31) And the Jews of Banu Tha‘laba shall have the same rights as the Jews of Banu ‘Awf. But whoever does wrong or commits treachery brings evil only on himself and his household.
(32) And Jafna, who are a branch of the Tha’laba tribe, shall have the same rights as the mother tribes.
(33) And Banu-ash-Shutaiba shall have the same rights as the Jews of Banu ‘Awf; and they shall be faithful to, and not violators of, treaty.
(34) And the mawlas (clients) of Tha'laba shall have the same rights as those of the original members of it.
(35) And the sub-branches of the Jewish tribes shall have the same rights as the mother tribes.
(36) (a) And that none of them shall go out to fight as a soldier of the Muslim army, without the per-mission of Muhammad (صلى الله عليه وسلم). (b) And no obstruction shall be placed in the way of any one‟s retaliation for beating or injuries; and whoever sheds blood brings it upon himself and his household, except he who has been wronged, and Allah demands the most righteous fulfillment of this [treaty].
(37) (a) And the Jews shall bear the burden of their expenses and the Muslims theirs.
(b) And if any one fights against the people of this code, their (i.e., of the Jews and Muslims) mutual help shall come into operation, and there shall be friendly counsel and sincere behaviour between them; and faithfulness and no breach of covenant.
(38) And the Jews shall be bearing their own expenses so long as they shall be fighting in conjunction with the believers.
(39) And the Valley of Yathrib (Madina) shall be a Haram (sacred place) for the people of this code.
(40) The clients (mawla) shall have the same treatment as the original persons (i.e., persons accepting clientage). He shall neither be harmed nor shall he himself break the covenant.
(41) And no refuge shall be given to any one without the permission of the people of the place (i.e., the refugee shall have no right of giving refuge to others).
(42) And that if any murder or quarrel takes place among the people of this code, from which any trouble may be feared, it shall be referred to God and God‟s Messenger, Muhammad (صلى الله عليه وسلم); and God will be with him who will be most particular about what is written in this code and act on it most faithfully.
(43) The Quraish shall be given no protection nor shall they who help them.
(44) And they (i.e., Jews and Muslims) shall have each other‟s help in the event of any one invading Yathrib.
(45) (a) And if they (i.e., the Jews) are invited to any peace, they also shall offer peace and shall be a party to it; and if they invite the believers to some such affairs, it shall be their (Muslims) duty as well to reciprocate the dealings, excepting that any one makes a religious war. (b) On every group shall rest the responsibility of (repulsing) the enemy from the place which faces its part of the city.
(46) And the Jews of the tribe of al-Aws, clients as well as original members, shall have the same rights as the people of this code: and shall behave sincerely and faithfully towards the latter, not perpetrating any breach of covenant. As one shall sow so shall he reap. And God is with him who will most sincerely and faithfully carry out the provisions of this code.
(47) And this prescript shall not be of any avail to any oppressor or breaker of covenant. And one shall have security whether one goes out to a campaign or remains in Madina, or else it will be an oppression and breach of covenant. And God is the Protector of him who performs the obligations with faithfulness and care, as also His Messenger Muhammad (صلى الله عليه وسلم).[23]
Kureyş
Muhammed'in Kureyş kabilesi, belgede hem toplumun temel bir unsuru hem de düşman olarak görünmektedir. Kureyşliler bazen "göçmen" veya "inananlar" olarak Muhammed'in takipçileridir, ancak diğer zamanlarda kelime, Muhammed'i ve takipçilerini Kureyş'in başkenti Mekke'den kovmuş olan kabile üyelerini ifade eder.
Bernard Lewis, tüzüğün modern anlamda bir antlaşma olmadığını, Muhammed'in tek taraflı bir bildirisi olduğunu iddia ediyor.[24] Daha ilginci ise Yahudi kabilelerinin ümmete dahil edilmesiydi.[25]
Aynı zamanda, tek bir halk olarak yaşayan ancak tek bir dine, dile veya kültüre asimile olmadan çeşitli gruplar arasında barışçıl anlaşmazlık çözme yöntemlerini de başlattı.[26] Welch, Encyclopedia of Islam'da şöyle diyor: "Anayasa, Muhammed'in büyük diplomatik becerilerini ortaya koyuyor, çünkü onun değer verdiği bir ümmet (topluluk) idealinin, açıkça dini bir görüşe dayalı olarak arka plana düşmesine izin veriyor ve esasen pratik tarafından şekillendiriliyor. düşünceler."
Tom Holland şöyle yazıyor: "Medine Anayasası'nın en şüpheci alimler tarafından bile Muhammed'in zamanından kaynaklandığı kabul edilmektedir. Burada, bu değerli belgelerde, ancak yirmi yılda hem Roma hem de Pers İmparatorluklarını secde etmeyi başaracak bir hareketin özgün başlangıçlarına bir göz atmak mümkündür."[27]
Ümmetin Önemi
Medine Anayasası'nın bir diğer önemli özelliği de Müslümanlar arasındaki bağların yeniden tanımlanmasıdır. İnanç ilişkilerini kan bağlarının üzerinde tutar ve bireysel sorumluluğu vurgular.[28] Kabile kimlikleri, farklı gruplara atıfta bulunmak için hala önemliydi, ancak yeni oluşturulan ümmet için "ana bağlayıcı bağ" dindir.[29]
Bu, tamamen kabile toplumu olan İslam öncesi Arabistan'ın normlarıyla çelişiyordu, ancak Serjeant daha önceki teokratik toplulukların varlığını varsayıyor.[6]
Denny'ye göre, "Watt, belgede anlatıldığı gibi ümmeti bir kabileye benzetmiştir, ancak önemli bir farkla, bunun akrabalığa değil dine dayalı olmasıydı".[29]
Bu, Medine'deki küçük Müslüman grubunun daha geniş Müslüman topluluğa ve imparatorluğa dönüşmesinde önemli bir olaydır.[6]
Gayrimüslimlerin Hakları
Gayrimüslimler, Müslümanları "takip etmek" şartıyla aşağıdaki haklara sahiptiler: [30]
^Watt (1956) argues that the initial agreement was shortly after the Hijra and the document was amended later, after the Battle of Badr (AH [anno hijra] 2, = AD 624). Serjeant argues that the charter is in fact 8 different treaties, which can be dated according to events as they transpired in Medina, with the first treaty being written shortly after Muhammad's arrival (R. B. Serjeant. "The Sunnah Jâmi'ah, Pacts with the Yathrib Jews, and the Tahrîm of Yathrib: Analysis and Translation of the Documents Comprised in the so called 'Constitution of Medina'." in The Life of Muhammad: The Formation of the Classical Islamic World: Volume iv. Ed. Uri Rubin. Brookfield: Ashgate, 1998, p. 151 and see same article in BSOAS 41, 1978: 18 ff). See also Caetani (1905) and Wellhausen (1889) who argue that the document is a single treaty agreed upon shortly after the hijra. Wellhausen argues that it belongs to the first year of Muhammad’s residence in Medina, before the battle of Badr in 2/624. Wellhausen bases this judgement on three considerations; Muhammad is very diffident about his own position, he accepts the pagan tribes within the Umma, and he maintains the Jewish clans as clients of the Ansars: see Wellhausen, Excursus, p. 158. Even Moshe Gil, a skeptic of Islamic history, argues that it was written within 5 months of Muhammad's arrival in Medina. Moshe Gil (1974). "The Constitution of Medina: A Reconsideration". Israel Oriental Studies. 4: 45.
^050C4381A72D79D2B8F3F|başlık=Abraha and Muhammad: Some Observations Apropos of Chronology and Literary topoi in the Early Arabic Historical Tradition|erişimtarihi=29 Ocak 2020|yazarlar=Conrad|tarih=June 1987|sayı=2|sayfa=239|çalışma=Bulletin of the School of Oriental and African Studies|cilt=50|doi=10.1017/S0041977X00049016}}
^Hoyland, Robert G., Seeing Islam as Others Saw It: A Survey and Evaluation of Christian, Jewish and Zoroastrian Writings on Early Islam (Studies in Late Antiquity and Early Islam), The Darwin Press, pp. 548-549
^Themes of Islamic Civilization, s. 12Yazar |ad1= eksik |soyadı1= (yardım).
^ab"Umma in the Constitution of Medina", Journal of Near Eastern Studies, 36 (1), The University of Chicago Press, Jan 1977, s. 44Yazar |ad1= eksik |soyadı1= (yardım).
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У Вікіпедії є статті про інші значення цього терміна: Вулиця Холодноярська.Холодноярська вулицяКиїв Місцевість СовкиРайон Голосіївський, Солом'янськийНазва на честь Холодноярської республікиКолишні назви Совська Балка, КайсароваЗагальні відомостіПротяжність 1 670 мК�...
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مسييه 105 (يمين) وإلى اليسار NGC 3384 . صورة من مرصد 2MASS . مسييه 105 M105, as viewed by the مرصد هابل الفضائي;Credit: ناسا/وكالة الفضاء الأوروبية جزء من مجموعة مجرات مسييه 96[1] الكوكبة الأسد رمز الفهرس M 105 (فهرس مسييه)2MASX J10474959+1234538 (Two Micron All Sky Survey, Extended source catalogue)MCG+02-28-011 (فهرس المجرات الموروفول�...
Luftaufnahme Hier teilt sich die Elbe Blick aus der anderen Richtung Leuchtfeuer Bunthaus 2015, aufgenommen aus Richtung Nordwest Die Stackmeisterei Bunthaus der Hamburg Port Authority in Hamburg-Moorwerder. An der Bunthäuser Spitze (Elbestromkilometer 609) teilt sich die Elbe für etwa 15 Kilometer in die Norder- und die Süderelbe auf und bildet ein Binnendelta. Die beiden Elbarme umschließen die Elbinseln mit den heutigen Hamburger Stadtteilen Wilhelmsburg, Veddel, Kleiner Grasbrook...
Indian Christian theologian This article has an unclear citation style. The references used may be made clearer with a different or consistent style of citation and footnoting. (August 2021) (Learn how and when to remove this template message) Kali Charan Chatterjee while on visit to the USA in 1887 Kali Charan Chatterjee D. D. (1839–1916), also spelt as Kali Charan Chatterji or K.C. Chatterjea, was a Bengali Christian missionary who worked with the American Presbyterian Mission in Hoshiarp...
This article's lead section may be too short to adequately summarize the key points. Please consider expanding the lead to provide an accessible overview of all important aspects of the article. (April 2022) Timelines of World War II Chronological Prelude (in Asiain Europe) 1939 1940 1941 1942 1943 1944 1945 onwards By topic Diplomacy Declarations of war EngagementsOperations Battle of Europe air operations Eastern FrontManhattan Project United Kingdom home front Surrender of the Axis armies ...
Tramremise Westervoortsedijk Dec remise in 1912 met directeur Nieuwenhuizen en personeel Locatie Locatie Westervoortsedijk 4, Arnhem Opening 1911 Sluiting 1944 Portaal Civiele techniek en bouwkunde De tramremise Westervoortsedijk was een remise in de Nederlandse gemeente Arnhem voor het Arnhemse tramnet. In 1944 werd de remise en het daarin aanwezige trammaterieel verwoest, waarna Arnhem na de oorlog overschakelde op een trolleynetwerk. De remise is gebouwd in 1911 naar ontwerp v...
American rhythm and blues vocal group The Top NotesDerek Martin and Howard Guyton, while members of The Pearls (1956)Background informationOriginDetroit, MichiganNew York CityGenresRhythm and blues, doo-wopYears active1960–1963LabelsAtlantic (1960–61)Festival (1962)ABC-Paramount (1963)Past membersDerek MartinHoward GuytonGeorge Torrence Jr.RoyJohnnyBarbara WellsDionne WarwickRosco King The Top Notes were a R&B vocal group, centered around the singers Derek Martin and Howard Guyton. Th...
2nd Miss Grand Ghana competition, beauty pageant edition Miss Grand Ghana 2022Zahara-Imani Bossman, the winner of the contestDate8 July 2022PresentersChrys Kwame-AryeeEntertainmentAbena AppiahVenueNational Theatre of Ghana, AccraBroadcasterYouTubeEntrants16Placements11WinnerPriscilla Bossman-Pinkrah(Central Region)CongenialityPriscilla Mbama Yakubu(Upper East Region)PhotogenicKeziah Mensima Baiden(Northern Region)← 20202023 → External videos Miss Grand Ghana 2022 Grand F...
German businessman and economist This biography of a living person needs additional citations for verification. Please help by adding reliable sources. Contentious material about living persons that is unsourced or poorly sourced must be removed immediately from the article and its talk page, especially if potentially libelous.Find sources: Caio Koch-Weser – news · newspapers · books · scholar · JSTOR (January 2023) (Learn how and when to remove this t...
2013 film by Jenner Jose This article is an orphan, as no other articles link to it. Please introduce links to this page from related articles; try the Find link tool for suggestions. (November 2022) Ooops a DesiDirected byJenner JoseScreenplay byJennerStory byJenner JoseProduced byJenner EntertainmentStarringBuali ShahAdnan KhalidPragathi YadhatiGideon SamsonAnil Sachdeva Manohar PinnamrajuSiddharth GuptaJaved KhalidSonia GadhokCinematographySri PonnapatiEdited byJenner JoseProductioncompany...
