Worlds of Islam, Michael Jackson collide in Egyptian film | Fox News

2017/09/25 Leave a comment

Interesting and risky film to make:

An Egyptian ultraconservative Muslim preacher hears on his car radio news of the death of Michael Jackson, the pop singer he idolized in his teens, and he becomes so distraught he crashes his car.

The news of the passing of the King of Pop is the start of a crisis of conscience for Sheikh Khalid Hani, the main character of the movie “Sheikh Jackson,” Egypt’s first feature film to focus on the religious movement known as Salafis, followers of one of the strictest interpretations of Islam.

It follows Sheikh Hani, a Salafi, as his love for Michael Jackson throws him onto a bumpy journey to discover his own identity, mirroring how Egypt’s conservative society is torn between its Islamic and Arab traditions and Western culture in an age when television, telecommunications and social media bring together people and cultures from all corners of the world.

“I no longer cry while I am praying. That means my faith is faltering,” Hani confides to a female psychiatrist in one scene. Crying while praying, he explains, reflects his fear of God.

The film goes beyond examining Salafis, says the director, Amr Salama. “It’s about humanity … It tells you that one’s identity is not a single dimension or an unchangeable thing,” he told The Associated Press just days before “Sheikh Jackson” premiered in the Toronto Film Festival earlier this month.

It’s a journey Salama has some experience in: He was a huge Jackson fan in his teens and then became Salafi during his university years, before moving away from the movement.

Salafism is one of the most closed, uncompromising visions of Islam. Its doctrine is primarily built around what its followers believe is emulation of the actions the Prophet Muhammad. They are easily recognized by their chest-long beards, robes that reach to just below the knees. They shun music, film and dance and outside influences seen as decadent. Salafi women wear the all-covering niqab, including veils over their faces.

Followers view life as a little more than a transitional phase and are contemptuous of worldly pleasures. Immortality in heaven is their chief goal.

When Hani goes to the psychiatrist — who he thought by her ambiguous name was a man — he asks her to put on a headscarf during their sessions. She refuses, and throughout their talk, he can’t look at her. When she asks him the last thing that made him feel alive, his response comes from Salafi doctrine: “I bought my shroud and wrote my will.” He occasionally sleeps under his bed, convinced that it is the closest thing to being inside a grave, thus a reminder of his mortality.

But Jackson’s death revives in Hani the obsession with the singer he had in his teens, when he imitated the star’s look and dance moves. It earned him the nickname “Jackson,” but also the disapproval of his macho father.

“He is effeminate,” the father says of Jackson. But Hani’s mother whispers to him, “He is the world’s best singer. But keep that as our little secret.” When the mother dies young, Hani’s father turns into a serial womanizer and becomes violent, beating Hani for imitating his idol.

When the adult Hani discovers his own daughter — around six or seven — watching videos of Beyonce, he tears out the Wifi and denounces “dancing to the devil’s tune.”

The film, which is to be released in Egyptian cinemas later this month and which Egypt has put forward as a candidate for a best foreign film Oscar nomination, goes into delicate territory.

Source: Worlds of Islam, Michael Jackson collide in Egyptian film | Fox News

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ICYMI – Inheritance rules ‘definative’ in Islam: Al-Azhar grand sheikh – Egypt Independent

2017/08/26 Leave a comment

Sigh….

Al-Azhar Grand Sheikh, Ahmed al-Tayyeb, stressed that the “inheritance rules” in Islam are clear and “definitive”, rejecting the Tunisian president’s call for equality between men and women in regards to inheritance.

Tayyeb added in a statement Sunday that, inheritance is regulated in the Quran by clear and definitive verses that leave no room for interpretation, unlike other verses that could be interpreted by scholars in more than one way,

He added that such rulings cannot be allowed, as they are not based in the study of Sharia or Islamic scriptures, pointing out that such ideas provoke the Muslim masses and could lead to destabilization in Muslim societies.

Tayyeb stated he firmly rejects political interference with the set rules of Islamic Sharia.

Al-Azhar declared its position on the equality between men and women in inheritance based on the religious responsibility it has held for more than a thousand years, and to make clear the rules of Islamic Sharia to the Islamic nation around the world, Tayyeb said in a statement on Sunday.

The sheikh went on to say that the institution guards the rules of Islam around the world regardless of geographic borders or political orientations.

Source: Inheritance rules ‘definative’ in Islam: Al-Azhar grand sheikh – Egypt Independent

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Why Pope Francis’ approach to Islam breaks the mold of Benedict and previous popes | America Magazine

2017/05/05 Leave a comment

Interesting long read by Christopher Lamb on the contrast between Pope Francis and his predecessor in their efforts to engage Islam:

The global growth of Islam and in particular the rise of Islamic extremism have forced recent popes to set out, with increasing urgency, a strategy for engaging the religion.

As Pope Francis’ brief trip to Egypt over the weekend demonstrated, the most recent pontiffs have come up with starkly different approaches—though it’s not yet clear if one is better than the other, or if either will be effective.

When Pope Emeritus Benedict XVI addressed the question of Islamic extremism he did so during a speech at a university in his Bavarian homeland where, as a priest and professor, Joseph Ratzinger had worked decades earlier.

That 2006 address in Regensburg, Germany, was a theological master class on the relationship between faith and reason. But it also angered Muslims who object to Benedict citing a 14th-century Christian emperor who claimed that the Prophet Muhammad had only brought the world things that were “evil and inhuman.”

Moreover, Benedict also delivered his message to Islam from afar.

Francis, on the other hand, has made it his business to try to build bridges with the Muslim world with the energy of a missionary.

That approach was on display during his 27-hour trip to Egypt, viewed as the leader in the majority Sunni Islamic world, and a nation that is making a serious—though controversial—effort to crack down on extremist-inspired violence.

So important to Francis, in fact, is the “personal encounter” with Muslims that the pontiff put his own safety at risk by going to Cairo, a trip that took place less than three weeks after 45 worshippers were killed in bomb attacks on two Egyptian churches.

The pope even shunned a bulletproof vehicle and when he arrived at a sports stadium for an open-air Mass he greeted the crowds from an open-topped golf buggy.

“Whereas previous popes — even in more secure places — have ridden in bulletproof vehicles, Francis showed his courage in Egypt, and his will to be close to the people, by this simple gesture,” explained Gabriel Said Reynolds, a professor of Islamic studies at the University of Notre Dame.

Reynolds took part in a recent Vatican-Muslim forum at Cairo’s Al-Azhar university, a major center of Sunni-Islamic learning with global influence and expertise in interpreting the Quran. The dialogue that Reynolds is part of only restarted under Francis—who was elected in 2013—after relations had soured under Benedict.

Yet even as the current pope pushes for a personal encounter with Islam, his predecessor’s legacy of engaging Islam via a theological challenge to extremist elements among Muslims continues to hold some sway.

Indeed, just as Francis was heading to Egypt a letter appeared from the retired pope to the president of Poland in which Benedict accused “radical Islam” of creating an “explosive situation in Europe.”

Catholic defenders of Benedict’s Regensburg address insist that he correctly addressed some uncomfortable truths within Islam and they point out that the speech led 138 Islamic scholars to write to Benedict in 2007, a letter that paved the way for a new Catholic-Muslim dialogue initiative.

Yet while it was Muslims who approached Benedict a decade ago, under Francis things are the other way round.

Francis’ approach to Islam is characterized by a willingness to “cross over to the other side” — Egypt is the seventh Muslim majority country he has visited in his four years as pope. And a papal visit to Bangladesh, where almost 90 percent of the population are followers of Islam, is planned for later this year.

Francis’ approach to Islam is characterized by a willingness to “cross over to the other side”

In Egypt, this was symbolized by his embrace of Sheikh Ahmed el-Tayeb, the grand imam of Al-Azhar mosque, following the pope’s address to their peace conference.

It was a powerful image of Muslim and Christian fraternity that had echoes of St. Francis of Assisi’s mission to Islamic leader Sultan Al-Kamil 800 years ago.

This personal approach has been bolstered by Francis’ consistent refusal to link the Islamic faith per se to terrorism, and has made the Islamic world take notice.

It also meant that when Francis issued one of his strongest and most detailed condemnations of religious violence during his Al-Azhar address, his speech was welcomed and frequently interrupted with applause.

“He knows that the only effective way for his message of peace to touch the hearts of the larger global community is to speak together with leaders of other religious communities,” Reynolds explained.

“He is counting on the prestige of Al-Azhar and its grand imam in particular, to join with him in broadcasting this message.”

Source: Why Pope Francis’ approach to Islam breaks the mold of Benedict and previous popes | America Magazine

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In Egypt, Pope Francis Upstaged By Top Islamic Imam | The Huffington Post

2017/05/01 Leave a comment

Commentary by Daniel Williams, Author, Forsaken: The Persecution of Christians in Today’s Middle East:

The Pope seemed as determined to put distance between the image of Islam and the global terrorist wave as address the Christian plight. For instance, Francis dropped statements he had made in other countries that Christian communities in the region face genocide.

Instead, and maybe hopefully, it was left to Ahmed al-Tayeb, the chief imam of al-Azhar, the influential educational and religious complex in Cairo, to offer up a prescription for ending persecution of Christians and other minorities.

Two days in advance of the Pope’s visit, al-Tayeb dismissed the formal discrimination against Christians (and Jews) as practiced under Islamic Caliphates dating from the Seventh Century until the fall of the Ottoman Empire in the 1920s. Presumably, this would include the special poll tax demanded from Christians and Jews living under Islamic rule and any other kind of inequity.

“The Caliphate era was being ruled by certain legislations suited to its era regarding non-Muslims and their rights in the Caliphate. However, it makes sense, and according to Islam as well, that if the political system changes, many related legislations change with it,” Al-Tayeb said.

“There is no doubt that citizenship is the true guarantee to achieving the absolute equality of rights and duties between Muslims and non-Muslims.”

Two months earlier at al-Azhar, a conference between Muslim officials and representatives of Eastern Christian churches concluded with a call for equal citizenship under “the practice of coexistence in a single society founded on diversity, pluralism and mutual recognition.”

The meeting’s closing declaration endorsed the concept of a “National Constitutional state founded on the principles of citizenship, equality and the rule of positive law.” Under such an arrangement, no one could speak of citizens, including Christians, as belonging to a minority, the statement said.

In addition, the conference demanded that any “association of Islam or any other religions with violence be brought to a stop.”

The endorsement of equal citizenship is clearly welcome for anyone seeking an end to persecution of minorities. Al-Azhar is a prestigious institution throughout the Islamic world, although neither al-Tayeb nor any one religious leader speaks for all Muslims.

Of course, the call for a constitutional state and rule of law might ring hollow in Egypt itself, governed as it is by an ex-general who seized power in 2013 from an elected, if incompetent and authoritarian president, Muhammed Morsi, a Muslim Brotherhood leader.

Morsi and thousands of suspected Brotherhood followers have been jailed. Many have death sentences hanging over them. Human rights groups report widespread torture and disappearances.

Although Sisi’s anti-Brotherhood campaign is being carried out in the name of anti-terror, he has found time to imprison secular opposition figures, including some who were involved in the 2011 popular uprising to oust long-time ruler Hosni Mubarak. Sisi has pledged to put Egypt on the road to democracy, yet freedom of the press, speech and labor rights to strike have all been proscribed.

And Copts, the main Christian sect in Egypt, continue to be subject to terrorist brutality and the government’s inability to curb sectarian violence. The Palm Sunday bombings of Coptic churches in the Nile Delta town of Tanta and in Alexandria that took 46 lives were the worst so far this year. In December, a bomb killed 29 worshippers at a church in Cairo. Francis visited the Cairo church on Friday.

Sisi is dealing with a terrorist uprising centered in the Sinai Peninsula, but which has also spread to other parts of Egypt with groups claiming allegiance to the Islamic State, the fundamentalist rebel organization in Iraq and Syria.

In that context, perhaps al-Tayeb was simply limiting his call for plurality and tolerance to the religious realm, and put civil rights issues aside so as not to offend Sisi. This, unfortunately, puts the al-Azhar establishment and even the Coptic hierarchy as tacitly complicit with Sisi’s iron rule.

Francis did a little better, calling for, “unconditional respect” not only for equality and religious freedom but also freedom of expression.

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After Egypt attack, sectarianism and extremism go hand in hand: Hellyer

2017/04/11 Leave a comment

Good commentary and linkages:

Here is something else we know. The primary targets of the attacks today were Christian – their Christian identity is what singled them out for the attackers, and they paid for that identity with their lives. No one should be under any delusion in this regard – IS propaganda spoke specifically about Christians, and Christians were specifically targeted. This deadly sectarianism has to be identified as what it is – hateful, bigoted, and murderous.

But blood doesn’t know those boundaries. Among the dead today, Egyptians shared pictures of Muslims who died in the blasts – more than half a dozen Muslims, men and women, who died in the course of their duty, as police officers, protecting the security of their Christian compatriots. Had they not fulfilled their duty, many more in Alexandria would likely have paid the ultimate price. Their being Muslim did not immunize them from the crimes of the attackers. It wouldn’t.

Indeed, it is also being reported that the Egyptian security services dismantled a bomb in a mosque in Tanta today – a mosque that is known particularly for an adherence to Sufism, which is part of normative Sunni Islam, historically. But the likes of IS, informed as they are by an extremist form of Wahabism which rejects much of normative Sunni Islam in the first place, may have targeted the mosque anyway.

There will be those from the majority Muslim community who made the ultimate sacrifice to protect their Christian compatriots. There will be those who marched on the church to show solidarity with their Christian compatriots, which likewise happened in Tanta by imams. It’s one type of model. It’s a model which, regrettably if ironically, is rejected by anti-Muslim bigots in the West, many of whom took the opportunity today to further Islamophobia. Hatred, it seems, also loves company.

But there will also be those who will deceitfully condemn the murders on the one hand – and create the conditions for the sectarianism that inspired it on the other. Sectarian incitement has been an issue that far too few have been willing to tackle head-on when it comes to the pro-Islamist universe – and that includes the Muslim Brotherhood. For years, anti-Christian populist sentiment is a currency that too many in these movements traffic in – and too little attention is given to confronting it.

It would be wrong and inappropriate to associate the entirety of the Islamist camp with the radicalism of the likes of IS – but likewise, it would be the height of naiveté and an utter fallacy to assume that sectarianism is only a problem in the pro-IS faction. It goes far beyond that. Condemning the attacks, for example, in English, while propagating conspiracies and “false flag” theories about them in Arabic, only means that the mood music for sectarian incitement is left unchecked even further.

To avoid further tragedy, we need to recognize that sectarianism and radical extremism remain crucial problems to resolve.

Source: After Egypt attack, sectarianism and extremism go hand in hand – The Globe and Mail

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Will investors shell out cash for Egyptian citizenship?

2016/08/17 Leave a comment

The mark of desperation when a country decides to sell its citizenship:

The Egyptian government has recently proposed a draft law to amend the country’s nationality law. It would give investors the right to apply for citizenship after living and investing in Egypt for five years. The bill has caused controversy and dispute both within parliament and among the public. While some Egyptians argue it will encourage investment and help the country’s financial recovery, others maintain that nationality is not something that should be sold.

The draft law was submitted to the Cabinet by Egyptian economist Sameh Sidqi earlier this month. It would amend Presidential Decree No. 89 of 1960 on Entry, Residence and Exit of Foreigners and Law No. 26 of 1975 Concerning Egyptian Nationality. The government announced Aug. 2 that it was being discussed in the Egyptian State Council.

Speaking to Al-Monitor, Sidqi said, “The bill grants Egyptian nationality to foreigners who deposit $500,000 [in foreign currency] in an Egyptian bank. If nationality is granted, the sum may not be refunded. The foreigner shall obtain nationality within five years, but if the application is rejected, the sum may be retrieved.”

He said that approving this bill “requires amending the clause related to nationality in the Egyptian Constitution, as well as another clause of the Investment Law, so that any investor who deposits the required sum may be granted Egyptian nationality if he or she meets the conditions set by the Cabinet.”

Sidqi argued that more than 5 million expatriates now reside in Egypt, and they include Iraqis, Syrians and Libyans, in addition to 4 million Sudanese living in Egypt since the era of Sudanese President Gaafar Nimeiri. Like Egyptians, these expatriates benefit from subsidies on oil, electricity, bread and other food supplies.

“Such legislation is applied in many countries that encourage foreign investment, including the United States and Canada,” Sidqi added, indicating that he had previously presented this proposal to the Dubai government when working as an economic adviser during the international financial crisis a few years ago. Although the proposal was initially approved, he said, the number of expatriates that would be granted Emirati nationality exceeded the Emirate’s native population, leading the Dubai government to reject the proposal.

Sidqi pointed out that at least 100,000 of the foreigners living in Egypt with no criminal records wish to obtain Egyptian citizenship. This means that the state could potentially benefit from billions of dollars without recourse to loans subject to terms from the International Monetary Fund (IMF).

Egypt is currently negotiating a $5 billion loan with the IMF in order to cover growing budget deficits as a result of the decline in tourism and tourism revenues.

Sidqi further said that his proposal has already been approved by the Cabinet and has now been submitted to the State Council and parliament for ratification.

According to Sidqi, the opposition claims that the bill would grant citizenship to anybody in return for money. However, this not the case, he argued, as competent authorities shall conduct background checks on all applicants, including their relatives up to a fourth-degree kinship.

Sidqi added that to obtain Egyptian nationality, applicants must submit a certified list of all the countries they traveled to in the past 10 years, noting that the Egyptian government reserves the right to withdraw citizenship, without prior notice, from any applicant convicted of a crime against honor, spying for a foreign country against Egypt or if the applicant obtained another citizenship.

Source: Will investors shell out cash for Egyptian citizenship?

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The state and Islam: Converting the preachers | The Economist

2014/12/13 Leave a comment

Good article in The Economist regarding state control of mosques and Imams to reduce radicalization:

In fact, the Saudi effort to tone down its clerics is mild, hesitant and belated compared to what some Muslim states do. Uzbekistan, Kazakhstan and Tajikistan already routinely use cameras. Kuwait has long installed tape-recorders to monitor Friday sermons. Preachers in the neighbouring United Arab Emirates need not write their own sermons. Except for a few trusted senior clerics, they read instead from a text delivered weekly by the government department for religious affairs that also pays all their salaries. “Protecting Youth from Destructive Ideas” and “Our National Flag, Symbol of Affiliation and Loyalty” provided two stimulating recent topics. Similarly, Turkey has for decades enforced a monopoly of Islamic discourse via a religious bureaucracy, known as Diyanet, that wields 121,000 employees and a budget of $2.3 billion.

Other governments aspire to such dominance. Tunisia’s government has in recent months restored strict state control of mosques that had slipped following its revolution of January 2011, leading to a brief flowering of Wahhabist-style jihad promotion. Morocco, whose king has traditionally posed as Commander of the Faithful, delivering televised Ramadan sermons, has steeply boosted state promotion of a relatively tolerant version of the faith. Its budget for training imams, including a growing number of foreign students, has swollen tenfold in the past three years. The unspoken aim is to counter the spread of extreme Salafist ideas in places such as Mali and northern Nigeria.

…Egypt’s government has of late clamped unprecedented controls. In January it decreed that all Friday sermons must adhere to a weekly theme set by the religious-affairs ministry, establishing a hotline to allow worshippers to denounce preachers daring to voice political dissent. Further decrees required all preachers to be government-licensed, imposed a code of ethics forbidding discussion of politics in mosques, and banned smaller prayer halls from holding Friday prayers. The ministry fired 12,000 preachers and now allows only those trained in government-approved institutes to deliver sermons.

…As a foil to the powerful Brotherhood, the [Egyptian] state had long allowed followers of quietist forms of Salafism to run some 7,000 mosques. But the ministry in September decreed it would take over their mosques too, after reports of a sermon forbidding the faithful from buying interest-bearing government bonds.

Amr Ezzat, an Egyptian researcher, sees the effort to impose state-ordained orthodoxy as misguided and possibly dangerous. Religious institutions will lose legitimacy with time, pushing more Muslims towards radical margins. And by acting in effect as the imam, the state takes upon itself a duty to enforce morality. It is perhaps as a sop to religious conservatives, for instance, that Egyptian authorities have mounted an increasingly lurid campaign against homosexuality, most recently by staging a midnight raid on a Cairo bathhouse on national television, dragging a score of naked men to prison.

The state and Islam: Converting the preachers | The Economist.

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Islam in Egypt: Manipulating the minarets | The Economist

2014/08/02 Leave a comment

The Economist on the clampdown in the mosques in Egypt:

The Muslim Brotherhood has called the government’s expanding control a “war on Islam”. But in the current climate of repression, and at a time when the Muslim Brotherhood is loathed by the army, the civil service and many ordinary Egyptians, there has been little protest. Secular opponents who have been outspoken against restrictions on activists in the past have been silent. Some Salafists, who tend not to speak out against the government, have grumbled, but most abide by the curbs.

Human-rights groups see good reason for all to be worried by the new restrictions. “This in effect kills the idea of religious freedom, since Egyptians can’t opt for any religious practice not approved of by the authorities,” says Mr Ezzat. It may be counter-productive, too. In the past, clamping down on the mosques has bred anger and forced hardliners underground. That is not what Egypt needs.

Islam in Egypt: Manipulating the minarets | The Economist.

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Mohamed Fahmy, Egyptian injustice and Canada’s spineless response: Neil Macdonald

2014/06/25 Leave a comment

Good overview piece on Ottawa’s reaction to Mohammed Fahmy’s sentence.

Does seem a bit out of step with the normal language and rhetoric out of the Government, and particularly out of step with the US, UK and Australia:

The government of Canada, on the day that one of its citizens was sentenced to a long prison term in Egypt for the crime of committing journalism, was moved to note that Egyptians are, after all, “progressing toward democracy.”

And, added our prime minister’s parliamentary secretary, “We don’t want to insult them.”Because, you know, that would just be rude.

Instead, the government in Ottawa, which runs around the world, chin out and elbows up, lecturing other governments about respecting human rights and democratic self-determination, prefers soft-spoken diplomacy toward the regime in Cairo….

It’s probably best, the Harper government has apparently concluded, to remain largely silent as a journalist who carries a Canadian passport is sent off to some hellishly violent Egyptian prison for doing his job.

Best to have cabinet members avoid cameras on this sensitive and unsettling day, instead sending out Harper’s parliamentary secretary, Paul Callandra, to advise against giving any insult to Cairo.

Technically speaking, this foreign conviction could trigger revocation (the Government refused an amendment to the Citizenship Act requiring an explicit test of equivalence in judicial processes), although unlikely the Government would do so.

Mohamed Fahmy, Egyptian injustice and Canada’s spineless response: Neil Macdonald – World – CBC News.

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The Sources of Egyptian Anti-Semitism

2014/04/26 Leave a comment

Long detailed piece on ongoing antisemitism in Egypt and how deeply entrenched it is:

When confronted with anti-Semitism in their country, Egyptians typically dismiss the charge out of hand. “We cannot be anti-Semites, for we are Semites ourselves,” is the favorite line. Western observers, incapable of echoing such nonsense, have tended to dismiss concern with the widespread appeal of anti-Semitism in Egypt and beyond. “It’s just a stupid knee-jerk reaction to the Arab-Israeli conflict”, is a sentiment held by many. Egyptians are not really anti-Semites, not like the Europeans anyway; they are just anti Israeli and cannot make the differentiation between Israel and the Jews. Given that, after the persecution by Nasser, there are very few Jews in the country anyway, this bigotry has no practical ramifications and should not concern us. Egypt will uphold its peace treaty with Israel, and the country’s decision-makers, while sometimes using anti-Semitism as a tool, are too sane to fall for such nonsense.

Such attitudes are not only wrong; they are dangerous. As I’ve shown, decision-makers in Egypt are not themselves immune to anti-Semitism but in fact are among its most committed believers. In the top ranks of the Egyptian army, in its intelligence community, and in the ranks of state servants, the nearly universal belief of the existence of a Jewish conspiracy against the homeland is dangerous and affects perception of reality and hence policy. To be unable to see the world as it is, to be incapable of understanding the causes of events, is a dangerous condition, and one that can lead to disastrous consequences.

Anti-Semitism in Egypt is not merely a form of bigotry. It forms the basis on which its adherents interpret and understand the world. As such, at the forefront of those concerned by its widespread adaptation by the country’s leaders and intellectuals should be Egyptians themselves—at least those who care enough about the country’s future and wish it well. As Walter Russell Mead has argued: “Rabid anti-Semitism coupled with an addiction to implausible conspiracy theories is a very strong predictor of national doom.”

Anti-Semitism is one of the pillars of socio-political life in Egypt. A country consumed with such madness cannot become a flourishing liberal democracy. Egypt should not be doomed to such a condition. Those who seek a better future for their country must begin by combating the vicious monster head on, before it consumes them.

The Sources of Egyptian Anti-Semitism – The American Interest.

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