Evidence of protecting Christians’ rights, churches in Islam

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CAIRO – 27 January 201: Following allegations made by the U.S. Congress regarding violations committed against Coptic Christians in Egypt, Egypt Today provides evidence of Islam’s preservation of Christians’ rights.

Recently, Egypt’s Minister of Endowments Mokhtar Gomaa said that the protection of churches is as legitimate as defending mosques, stressing that those who died in the defense of a church are martyrs.

Religious freedom is a well-known Islamic principle. {There is no compulsion in religion; the right direction is clearly distinguished from the wrong} (Quran 22:56) . So it’s clear that each person should be allowed to find their own path in life. People of other religions are free to practice their own faith, as Islam does not force any one to embrace it.

Not only does Islam demand their freedom to practice religion, but also that they be treated justly and kindly as any other fellow human. {Allah forbids you not, with regard to those who fight you not for (your) Faith nor drive you out of your homes, from dealing kindly and justly with them: for Allah love those who are just} (Quran 60:8) .

Regarding the protection of churches, Allah says, {Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid his (cause)} (Quran 22:40) .

Islamic scholar Ibn Khuwaiz stated that this verse included the prohibition of demolishing the churches of non-Muslim citizens, their temples, and their houses of worship.

FULL ARTICLE FROM EGYPT TODAY 

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Is reopening of Egypt’s ‘unlicensed’ churches a step toward sectarian stability?

EGYPT-RELIGION-COPTIC-EASTERThe Egyptian Ministry of Housing has issued a decree allowing Christians to perform their prayers in unlicensed churches until they obtain permits as official houses of worship.

The decision came in response to requests submitted by representatives of Egypt’s main Churches at the committee formed in January 2017 to look into the legalization of unlicensed churches in accordance with law number 80 for the year 2016 on the construction of churches.

The Coptic Orthodox Church submitted a list of 2,600 churches and service centers that need to be official organized — 450 Anglican Churches and 120 Catholic Churches. While this step puts an end to the impasse that followed the closure of a few churches in Upper Egypt for lack of permits, it does not necessarily eliminate concerns over the eruption of more sectarian clashes.

According to the Bishop Michael Antoun, representative of the Coptic Orthodox Church at the committee in charge of legalizing unlicensed churches, representatives submitted the names of unlicensed churches to request a license.

“Our church submitted a list of 2,600 churches that needed to be legalized under the 2016 law and when we did not get the license we asked the state for an explanation,” he said. “The response was that those churches will work normally provided that their names are on the list on churches seeking license.”

The extremist threat to churches

Karim Kamal, president of the Union of Copts for Nation, said the ministry’s decision constitutes a positive step towards implementing the 2016 law on the construction of churches, which facilitates building and renovating churches and church-affiliated centers.

“However, it is important to note that the state, the governors, and the ministries of housing or interior were never our main concern,” he said. “In fact, all Copts remember how the state helped us in 2013, when the Armed Forces rebuilt the churches burnt down by the Muslim Brotherhood following the June 30 protests.

FULL ARTICLE FROM AL ARABIYA

EGYPT: “NO SINGLE MINUTE IS INVESTED IN VAIN” – HOW A DOCTOR PROMOTES RELIGIOUS DIALOGUE VIA HEALTH WORK

Freddy_ElbaiadyFreddy Elbaiady has made history as a politician. But what counts most for the 46-year-old Egyptian doctor is his work at the Salam Medical Center (SMC) in El-Qanatir, north of Cairo. The bridges between Christians and Muslims that are built through this work are sustainable even in times of crisis.

Dr Elbaiady has many professions and ministries. He is a respected radiologist in Cairo, runs a medical centre in his hometown El-Qanatir, is a member of the local church council, and is involved in evangelical church politics in his capacity as one of the members of the Supreme Council of Protestant Churches in Egypt. To the wider public he became known in 2013, when he accepted an offer to join the Muslim Brotherhood-dominated parliament as one of the few Christian members. TV news programs were and still are happy to invite him for discussions on interreligious coexistence, the role of the churches in Egypt and politics in general. No doubt, this man has influence and prestige. But if asked to talk about himself he remains reticent.

His office in the medical centre has surprisingly very simple decor. No thick desk, no leather furniture to receive guests. Dr Elbaiady receives visitors in a small room. In the rear part there is an examination table for consultation. He is content with the front as his office. Only the wooden nameplate on the small desk reveals his role as CEO. Dr Elbaiady works at a large private hospital in Cairo, where he chairs the radiology department. From there, he arrives at SMC by around 3pm, where he works until after midnight, often into the early hours of the morning. “I get along with little sleep”, he says matter-of-factly.

FULL ARTICLE FROM SIGHT MAGAZINE

Segregation By The Nile, When Egypt’s Christians And Muslims Share A Village

People walk on a street in Egypt’s Southern governorate of MinyaIn villages in Minya, Christians and Muslims are confined to separate districts, a condition that feeds into sectarian dynamics.

EZBET AL-FORN — Of the few streets that lie perpendicular to each other in Ezbet al-Forn in Upper Egypt’s Minya Governorate, your surroundings vary depending on which one you choose to walk down.

At the corner of one, a few meters away from a house used as a church where one security guard is stationed, I encounter a number of Coptic women.

“Over here, people are Christian. In the area starting with that colorful building over there, people are Muslim,” one of them tells me, pointing to a house 100 meters away, right next to the church. “We face south; they face north,” she adds.

When tension befell the village in September after security forces prevented Coptic residents from holding religious ceremonies in a house they used as a church, arguing that it was not registered, Copts emphasized that their problem was with security forces and not the Muslims living in the area.

Anba Makarios, the bishop of Minya and Abu Qurqas, confirmed this sentiment, telling Mada Masr that the segregation of houses in the area does not allow for sectarian conflict to occur, in a governorate where there are two million Copts out of approximately 5.6 million people, as per his estimate.

But while it is believed that the spatial segregation contributes to the sense of security and freedom of worship that the Coptic minority enjoys in Upper Egypt, it also maintains a separation where false perceptions can fester, as well as the apprehension internalized by both groups toward each other.

In the village, a funeral tent in an alley connects a Christian-populated street with a Muslim-populated one. Visitors flock to it from both sides, an observation that residents point to as evidence of the peaceful relationship between Copts and Muslims in the area.

We face south; they face north.

“We are one family. We say good morning to them, and they say good morning to us. We do not wrong them, and they do not wrong us,” a Coptic woman tells me.

“This is just how we found things,” she says, pointing to how the spatial arrangement is more inherited than chosen.

FULL ARTICLE FROM WORLD CRUNCH

Al Azhar University (Muslim)professor encourages Muslims to celebrate the spirit of Christmas

christmas-treeA professor of Comparative Fiqh at Al-Azhar University, Saad al-Helaly, encouraged the universal celebration of Christmas, saying Muslims can celebrate the festivity without following its religious elements, encouraging a sense of solidarity between Muslims and Christians.

Helaly explained that Muslims celebrating Christmas is like celebrating any other special festivity without adding religious justification or value.

“In your life, if you celebrate things like anniversary of marriage, anniversary of getting a new job, a patriotic Eid or a scientific Eid. Then you have created a happy Eid and created joy within your family or your people. You have made the people experience a beautiful day.”

He explained that a feast does not discriminate between different religions, “It is a feast – not a religious feast like Salafis claim. We won’t follow the religious aspects but feel the spirit of Christmas. There is a difference between the spirit of Christmas and a religious feast.”

“Religious feasts have ‘takbeer’ and specific rituals and a prayer,” he said, “but the spirit of Christmas is to spread joy to humankind, and make your society and people happy even one day per year. Then have you done well to mankind or no?”

Christmas, he says, is “an idea that came out and created an international market. Children wait for it: Muslims, Christians and Jews. It created an economical boost and a true feeling of the New Year; that there is a new thing, that there is a day where families come together and rejoice.”

He concluded that religion will not stand in the face of universal happiness, “Go ahead and show me all ‘fatwas’ [ruling on Islamic law recognized by an authority]! Say it is ‘haram’ [forbidden in Islam].  Has the word ‘haram’ stopped the joy from spreading?”

FULL ARTICLE FROM EGYPT INDEPENDENT 

Misunderstanding the Victims of the Sinai Massacre

lead_960What are Sufis? This was a question many were asking after at least 305Egyptians were massacred on Friday in the Sinai. They were killed in an assault by Islamist militants (likely from the local Islamic State affiliate, although the group has not yet made a claim of responsibility) on Al Rawdah mosque, which is commonly described as a “Sufi mosque.” The implication is that its congregants observed a more “mystical” version of Islam, one that, for example, venerates saints. While such a description is not necessarily inaccurate—it is common to refer to mosques by their apparent ideological or spiritual orientation—like most things related to Islam, it’s a bit more complicated. Many Sufis do not self-define as Sufis, since for them, this is just how Muslims practice—and have always practiced—Islam.

For most of Islamic history, Sufism wasn’t considered as something apart. That it is today has much to do with the rise of Islamism, which is generally perceived as anti-Sufi. (Indeed, many contemporary Islamists, particularly ultra-conservative Salafis, are precisely that.) Yet, none other than Hassan al-Banna, perhaps the most preeminent Islamist of the twentieth century, was initiated into the Sufi Hasafiyya order in 1923, just five years before he founded the Muslim Brotherhood. (Banna, for a time, would regularly visit the tomb of Sheikh Hasanayn al-Hasafi, the order’s namesake.) Similarly, Abdessalam Yassine, the late founder and leader of Adl Wal Ihsane, Morocco’s largest Islamist movement, was a member of the Boutchichiyya order.

To describe Sufis as “tolerant” and “pluralistic” may also be true, but doing so presupposes that non-Sufi Muslims aren’t tolerant or pluralistic. On the other hand, describing Sufis as heterodox, permissive, or otherwise less interested in ritual or Islamic law is misleading. In 2005, I lived down the street from an area of Amman called Kharabsheh, where the followers of the American convert Sheikh Nuh Keller, of the Shadhili order, lived. Here, I met some of the most strict, orthodox Muslims I’ve ever met. If, for instance, female followers of Sheikh Nuh wanted to live in Kharabsheh and take part in the community, they were required to wear the niqab, or face veil, which I initially found quite odd. Perhaps the most well-known Sufi-influenced traditionalist imam in the United States is another convert, Hamza Yusuf, who is nothing if not orthodox.

FULL ARTICLE FROM THE ATLANTIC 

Churches’ bells ring out for Al-Rawda mosque attack victims

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The Coptic Orthodox Church announced that the churches bells ring out today at 12:00 o’clock Cairo local time، in solidarity with the brothers in the homeland، Extra News said.

The church offered condolences to the families of the victims.

Al-Rawda mosque in the town of Bir al-Abed in Al Arish was targeted during Friday prayers when a number of militants set off a bomb and opened fire on people attending prayers at a mosque in the country’s north Sinai region on Friday. the attack left 305 killed and 128 injured.

FULL ARTICLE FROM SADA AL BALAD