In Egypt, Clashes Between The Institution Of The Presidency And The Institution Of Al-Azhar

MEMRI, By: C. Meital, Aug. 21, 2017:

Introduction

Egypt’s Al-Azhar University, the most important institute of learning in the Sunni Muslim world, and its head, Sheikh Ahmad Al-Tayeb, are currently facing a political and media attack led by the institute of the Egyptian presidency, headed by President ‘Abd Al-Fatah Al-Sisi. This is the latest episode in the past two years of ongoing tension between the two institutions, over Al-Azhar’s apparent refusal to comply with the president’s dictates in matters of religion.

One aspect of the attack on Al-Azhar is President Al-Sisi’s direct criticism of Al-Azhar Sheikh Al-Tayeb; another is criticism of Al-Azhar in the government press; and yet another is parliamentary moves led by Al-Sisi’s associates aimed at limiting the authorities of the Al-Azhar sheikh. There have also been calls for Sheikh Al-Tayeb himself to step down.

The main criticism against Al-Azhar is that the institution has failed to join the ideological war on terrorism that is led by President Al-Sisi. Critics say that Al-Azhar is not complying with Al-Sisi’s major goal, announced in 2014 and frequently reiterated by him, to promote a renewal of the religious discourse in Egypt, and also point out that it is refusing to level the accusation  of heresy against the Islamic State (ISIS), which has claimed responsibility for several terror attacks in the country.[1] It is also being said that Al-Azhar’s curricula encourage young people to turn to terrorism. In addition, there is criticism of Al-Azhar’s refusal to change how divorces are handled, as Al-Sisi has also demanded.

Al-Azhar representatives, headed by Sheikh Al-Tayeb, have rejected these criticisms, calling them deliberate lies that damage Islam. To show that it is indeed fulfilling its role and that it is a moderate Islamic institution, Al-Azhar has in recent months held international conventions on the subject of fighting extremism, as well as meetings with young people, and has waged anti-extremism and anti-terrorism campaigns.[2]

It should be noted that despite the harsh criticism of Al-Azhar, and of Sheikh Al-Tayeb, it still has the public’s sympathy, and significant support from many members of parliament.

This report will focus on the tension between the Egyptian presidency and Al-Azhar, as reflected in statements by the leaders of both institutions, in parliamentary activity against it,  and in articles in the Egyptian press.

Al-Azhar Institute (image: balkans.aljazeera.ne)

Tension Between President Al-Sisi And Al-Azhar Sheikh Al-Tayeb

As stated, in recent months it has become evident that there is considerable tension between President Al-Sisi and Al-Azhar Sheikh Ahmad Al-Tayeb, as reflected in the president’s criticism of the sheikh both in public and in closed meetings. Currently, the main criticism against Al-Azhar is that it is not making sufficient efforts to advance the renewal of religious discourse in Egypt, as Al-Sisi has demanded. 

President Al-Sisi Repeatedly Reprimands Al-Azhar Sheikh – And Reportedly Threatens To Replace Him There have been several Egyptian newspaper reports concerning President’s Al-Sisi’s displeasure with Al-Azhar’s lack of action on this issue; he has made this clear in individual meetings with Sheikh Al-Tayeb and at public events.

At January 1, 2015 festivities marking the birthday of the Prophet Muhammad at the Egyptian Ministry of Endowments, Al-Sisi said to Sheikh Al-Tayeb: “The preachers are responsible to Allah for the renewal of the religious discourse and for improving the image of Islam. [On Judgment Day,] I will argue against you before Allah [if you do not do this].”[3]

Following a November 30, 2016 meeting between the two, the independent Egyptian daily Al-Misriyyoun reported on their chilly relationship and noted that the president was furious at Al-Azhar’s failure to vehemently attack political Islam organizations, specifically ISIS and the Muslim Brotherhood (MB) and for its continuing aggressive anti-Shi’ite position.[4]

There are, however, only a few such reports; for the most part, Al-Sisi is careful to express respect for Al-Azhar while at the same time clarifying his position vis-à-vis how it functions. Thus, he told the editors of government newspapers in a May 2017 interview: “Our general line is to protect the institutions of the Egyptian state, to urge them to fulfill their roles, and to develop them in a way that will suit the challenges and dangers that we face. Al-Azhar has a monumental status both inside and outside Egypt, and that is why we insist that it fulfill its role, because both the region and the world need it to do so.”[5]

At a June 21, 2017 event marking Laylat Al-Qadr, the night when, according to Muslim tradition, the Quran was first revealed to Muhammad, Al-Sisi praised Al-Azhar as a source of pride and for the position it has held for over a millennium. He went on to reiterate the need for a renewal of the religious discourse, calling it “a matter of life and death for the people and the ummah.”[6]

On July 26, 2017, four months after the April 8, 2017 Palm Sunday attacks on Mar Girgis church in Tanta and St. Marks Cathedral in Alexandria, Al-Sisi confirmed his decision to establish a Supreme Council for the Fight Against Extremism and Terrorism,” to be headed by him, and whose members would include the parliamentary speaker, the prime minister, the Al-Azhar sheikh, the Coptic Patriarch, various government ministers, the head of Egypt’s general intelligence service, the head of the Administrative Supervisory Authority, and public figures such as former Egyptian mufti Ali Goma’a.[7] However, even though the Al-Azhar sheikh is on the council, Egyptian media members who are close to the regime interpreted the establishment of the council as a blow to Al-Azhar’s authority; some even called it proof of Al-Azhar’s “demise.” The establishment of this council, they said, meant that the institution of the presidency had decided that it itself would act on the matter of renewing the religious discourse, instead of waiting for the Ministry of Endowments or for Al-Azhar to do so.[8]

Another serious dispute between Al-Sisi and Sheikh Al-Tayeb erupted over the issue of talaq ­– that is, a Muslim husband’s power to divorce his wife on the spot by merely telling her three times “I divorce you.” Al-Sisi again reprimanded Al-Tayeb in public. During a January 24, 2017 speech marking Police Day, he addressed him directly, saying: “You’ve tired me out, my friend.”[9] Al-Sisi went on to call for an end to this divorce practice, which is common in Egypt, and for divorce to be documented legally in order to reduce the rate of talaq divorces in the country.[10] In response, MP ‘Amr Hamroush hastened to prepare a bill regulating divorce.[11]

This demand by President Al-Sisi, which also garnered support from the Egyptian media, was perceived by the Al-Azhar institute as an affront to Islam, an attempt to secularize Egypt, and an attempt to circumvent the authority of the institute. In an announcement, Al-Azhar’s Council of Senior Scholars clarified that “by virtue of Al-Azhar’s religious responsibility and its status in the Egyptian ummah, as determined by the constitution of Egypt,” it had in recent months convened to discuss current social issues, among them the issue of divorce in a religious context, and that it had decided that talaq is permitted. In this way, the council made it clear that Al-Azhar does indeed have decision-making authority in matters of Islamic law.[12]

Al-Azhar cleric Dr. Yahya Ismail said: “The war against Islam and its rulings is an old war. There is an ongoing, focused campaign to secularize Egypt…” He added: “This is a conspiracy against Islam and its guidelines… The rulings and conditions regarding divorce are known… The game of [legally] documenting divorce is an old one, and it is Christian clerics who were behind it [and who] tried to persuade some of [Egypt’s] presidents in this matter…” Al-Azhar lecturer Ahmed Karima also criticized Al-Sisi’s demand, saying: “Who will successfully eradicate this [talaq]? Only Allah or His Messenger… “[13]

Following the media uproar over the divorce issue, there was an attempt to calm the waters by both sides, and to show that things had returned to normal. On February 26, 2017, Al-Sisi stressed, in a meeting with Sheikh Al-Tayeb, that Al-Azhar is like a lighthouse for moderate Islamic ideology.[14] Al-Tayeb advisor Muhammad ‘Abd Al-Salam also denied that there was any disagreement between the two institutions of Al-Azhar and the presidency.[15]

Measures Against Al-Azhar: A Bill To Limit Al-Azhar Sheikh’s Authority And Establishment Of A Committee To Examine Al-Azhar Curricula

One manifestation of the anger at Al-Azhar was recent parliamentary measures against it and its sheikh aimed at limiting his authority and independence. Recently, MP Muhammad Abu Hamed, known to support Al-Sisi, proposed a change to the 1961 Al-Azhar Law regulating the authority of both the institute and its head. This bill was supported by parliamentary speaker Ali ‘Abd Al-A’al, who argued that the bill did not harm Al-Azhar.[16]

The main points of the amendment bill proposed by Abu Hamed make it clear that it is aimed at limiting the Al-Azhar sheikh’s authority and at increasing governmental control of the institute itself. For example, Section 2 of Abu Hamad’s bill states that the Al-Azhar sheikh is the Grand Imam of all Muslim clerics and that he represents the institute, but also states that his term is six years and that he can be reelected only once. The 1961 law did not mention the length of the sheikh’s term. Also according to the bill, the candidates for the position of sheikh are to be selected not just by Al-Azhar’s Council of Senior Scholars, as has been the case to date, but jointly by the council and Al-Azhar’s Academy of Islamic Research. Further, according to Section 5 of the  bill, if two-thirds of the members of Al-Azhar’s Council of Senior Scholars feel that the sheikh is not fulfilling his role appropriately, he is to be sent before an investigative committee comprising seven of this council’s leading members. This committee has the power to warn him, reprimand him, or “revoke his authority.” The original 1961 law included nothing regarding internal oversight of the Al-Azhar sheikh.[17]

Section 8 of the bill authorizes the president to appoint the imam and preacher of Al-Azhar’s mosque, from among three candidates that are to be put forward by Al-Azhar’s Council of Senior Scholars.[18] Also, Al-Azhar’s Council of Senior Scholars is to determine the content of the Friday sermons delivered at Al-Azhar mosque, and set regulations for religious, social, and cultural activities at the mosque.

It should be noted that an addition to the general definition of Al-Azhar’s role focuses on the importance of its role in developing religious discourse in a manner highlighting humane principles and unifying the Muslim ummah, and undermining the sources of the extremist discourse that crudely interprets Islam.[19]

Abu Hamed said of the bill that in today’s circumstances it is inconceivable that the Al-Azhar sheikh cannot be fired, and emphasized that three senior members of Al-Azhar’s Council of Senior Scholars are MB members.[20]

A further parliamentary step taken against the Al-Azhar institute relates to its educational curriculum. The chairman of the Religious Affairs Committee in the parliament, Osama Al-‘Abd, said that the committee has established a working group to examine the curriculum at the institute as part of a process to renew religious discourse in Egypt.[21]

Despite Abu Hamed’s bill and the examination of the curriculum, it is evident that there is much support in parliament for Sheikh Al-TayebAbu Hamed’s bill was criticized by several MPs who said that they had been unaware the law harmed the status of the Al-Azhar sheikh and asked that their signatures be removed from the bill. Further, MP Osama Sharshar wrote a memorandum to the parliamentary speaker that was signed by the majority of the 406 MPs demanding that the bill be opposed and not submitted because it was clearly aimed at harming one of the institutions of Egyptian society. Al-Azhar is a red line, he said, much like the military, and firing the Al-Azhar sheikh is practically heresy.[22]

For his part, Abu Hamed rejected the MPs’ request that their signatures be removed, and said that he would try to enlist the support of additional MPs and re-submit the bill during the next parliamentary session.[23] In this context, parliamentary sources revealed to the Egyptian daily Al-Shurouq that top-echelon officials had ordered that the bill be shelved.[24] Nevertheless, on several additional occasions Abu Hamed stressed that he intended to submit the bill, and that he had the signatures of 80 MPs who support it.[25]

On May 9, a delegation of MPs met with Sheikh Al-Tayeb, who thanked them for their opposition to those aiming to harm Al-Azhar and warned that any affront to it was a blow to Egypt’s position as defender of Islam and its moderateness.[26]

Allegations In Media That Al-Azhar Is Not Acting Against Terrorism; Calls For Sheikh Al-Tayeb To Resign

Read more

Is Al-Azhar University a Global Security Threat?

American Thinker, By Cynthia Farahat, Aug. 23, 2017:

Al-Azhar University, the world’s largest Sunni Islamic educational institution, is where many of the world’s most brutal terrorists received their formal religious training. This is to be expected, given the nature of the material taught there. Al-Azhar has thousands of affiliated mosques, schools, learning centers, and universities around the world, such as the Islamic American University in Michigan. The institution has also been unofficially controlled by the Muslim Brotherhood for decades.

Al-Azhar Mosque

According to the most recent data released by the Egyptian government, there were 297,000 students studying at al-Azhar University in 2013 and 2014. In 2015, there were 39,000 foreign students studying at al-Azhar. These students are taught the theological legitimacy of cannibalizing infidels, gruesome ways totorture non-Muslims to death, and the importance of raping and humiliating non-Muslim women.  This explains why numerous Egyptian public figures and intellectuals have called for a terrorism investigation of al-Azhar University. For example, Egyptian historian, Sayyid Al-Qemany, called upon the Egyptian government to designate al-Azhar University as terrorist organization.

In 2015, El-Youm el-Sabi, an Egyptian newspaper, published an investigative report about the curriculum at al-Azhar University. According to the report, one of the books called, al-Iqn’a fi Hal Alfaz ibn Abi Shoga’a (Convincing arguments according to Abi Shoga’a), taught to al-Azhar’s high school students states, “Any Muslim, can kill an apostate and eat him, as well kill infidel warriors even if they are young or female and they can also be eaten, because they are not granted any protection.”  On the treatment of non-Muslims, the report quotes the same book as saying, “to preserve one’s self from the evil of an infidel, any Muslim can gouge their eyes out, or mutilate their hands and legs, or sever one arm and one leg.”

Even Muslims aren’t safe from al-Azhar’s teachings. According to the same the report, another book states, “Any Muslim is allowed to kill a fornicator, a warrior, or a [Muslim] who misses prayer, even without permission of the [ruling] Imam.”

This is expected given the fact that the Muslim Brotherhood dominates the organization. Not only does the Muslim Brotherhood use the university to recruit hundreds of thousands of students to adopt ISIS-style beliefs, the Brotherhood used the organization to train young people for combat. For example, In 2006, avideo leaked from inside al-Azhar showed 50 masked young members of the Brotherhood in black uniforms, performing a military exercises in front of the head of al-Azhar University, resulting in a government investigation and arrests in what later became known as, “the case of al-Azhar militia.”

Thus, it shouldn’t come as a surprise that many of the world’s most brutal Islamists either worked for al-Azhar, or graduated it from it. For example, Boko Haram leader, Abubakar Shekau, is a graduate from al-Azhar.

Also, the first leader of al-Qaeda Abdulla Azzam (1941 –1989), studied at al-Azhar. The spiritual mentor for Osama Bin Laden (1957 –2011), and a leader of the international arm of al-Qaeda, Omar Abdel Rahman (1938 – 2017), known as “the Blind Sheikh,” was a scholar at al-Azhar.  The Nazi Mufti of Jerusalem, Amin el-Husseini (1897-1974), studied at al-Azhar University. As well as, Abu Osama al-Masri the mastermind of the Russian plane crash over Sinai in 2015

Not only is al-Azhar involved in the spreading of the violent Sunni Wahhabi sect, the government funded institution uses Egyptian blasphemy law to imprison critics of its radical teachings, halting any hope for Islamic reformation. For example, the President of al-Azhar University recently declare that Muslim scholar Islam el-Behery, who was previously imprisoned in Egypt for blasphemy, “an apostate of Islam.” According to the al-Azhar’s Sunni theology, apostasy is punishable by death.

Al-Azhar is also responsible for the apostasy Fatwa that resulted in the murder of Egyptian secular figure Farag Fouda (1945-1992). After uproar in Egypt against the University for essentially placing a hit on Mr. Behery by calling him an apostate of Islam, it’s president was forced to resign, but the militant teachings remain untouched.

Al-Azhar was also responsible for the imprisonment of another very popular Muslim scholar, Sheikh Mohammed Abdallah Nasr, for adopting a non-theocratic modern interpretation of Islam, landing him an unprecedented 13-year prison sentence for blasphemy with hard labor. Incredibly, one of the formal charges in al-Azhar’s court case against Mr. Nasr, is that he criticized Khalid ibn el-Waleed (585 –642), a Muslim warrior and sacred Sunni figure for being a rapist and a cannibal. During a televised debate with radical al-Azhar University scholars, Mr. Nasr scrutinized el-Waleed, for decapitating a Muslim poet, Malik ibn Nuwayrah, cooking his head and eating from it, before raping Nuwayrah’s wife. Mr. Nasr’s criticism of the Muslim warrior and cannibal was among the official reasons for his conviction. Speaking to al-Azhar scholars Mr. Nasr said, “you wonder where terrorism is coming from? It’s from your religious heritage.”

Last month, China demanded from Egypt that it deport its students studying at al-Azhar.  While neither Egypt nor China gave a reason for the unusual procedure, the obvious reason could be that China is proactively attempting to protect itself from possible terrorist recruitment at the al-Azhar. Al-Azhar University is a global security threat. The western governments and their Egyptian counterpart should investigate al-Azhar University and its affiliated institutions for possible ties to terrorism. If President Abdel Fattah el-Sisi is serious about combating Islamic militancy, his government must immediately halt its funding of the university, and stop al-Azhar’s daily terror indoctrination of future potential Rahmans, Azzams and Shekaus.

Cynthia Farahat is an author and Fellow at the Middle East Forum

Egyptian lawmakers reject attacks on Al Azhar

Al Azhar is engaged in reform efforts aimed at combating the spread of extremist ideology

Gulf News, by Ramadan Al Sherbini, May 11, 2017:

Cairo: A group of Egyptian lawmakers this week visited grand imam of Al Azhar Shaikh Ahmad Al Tayyeb in a sign of solidarity with the leader of the venerable seat of Islamic learning against increasing criticism from secularists.

The lawmakers significantly labelled their visit “Al Azhar and its imam are a red line”.

“The visit emphasises unqualified support for the holy Al Azhar and the grand imam for their efforts in confronting the extremist and terrorist groups,” MP Ahmad Idriss, a member of the visiting delegation, said following Tuesday’s visit.

A press statement from Al Azhar, meanwhile, said the visiting legislators expressed “rejection of any affront to the exalted institution and its symbols”.

In the wake of suicide attacks at two churches in Egypt that killed 46 people last month, Al Azhar has been harshly criticised in pro-government media for teaching curriculum allegedly promoting radicalism and sectarianism.

The detractors also accused Al Azhar of failing to respond to repeated calls by President Abdul Fattah Al Sissi to update the religious discourse in order to help fight violent militancy.

“There is a group inside Al Azhar that is loyal to the [now-banned] Muslim Brotherhood and its ideology,” Khalid Montasser, a well-known secular writer, said.

“Why is this group allowed to continue to control Al Azhar until now? The Shaikh of Al Azhar has to declare his position about whether he is on the side of the civil state or the Brotherhood group controlling Al Azhar,” added Montasser in a recent TV interview.

Al Azhar has repeatedly denied having any sympathisers for the Brotherhood that was outlawed in Egypt months after the army’s 2013 overthrow of Islamist president Mohammad Mursi.

Shaikh Al Tayyeb, an eminent moderate Islamic scholar, has in a recent appearance on Egyptian state television condemned criticism of his institution as a “systematic campaign” aimed at wrecking “original” centres in the Islamic nation, mainly Al Azhar.

The campaign against Al Azhar also came after the Council of Senior Scholars, an affiliate of the 1,000-year-old institution, rejected a suggestion by Al Sissi for legislation to ban verbal divorce by Muslim men of their wives amid high rates of divorce in the Muslim-majority country.

The council said verbal divorce has been a tradition since the days of Prophet Mohammad (PBUH).

There has been no official comment on the council’s snub.

However, Mohammad Abu Hamed, a pro-government parliamentarian, has disclosed a draft law that would put a cap on the tenure of Al Azhar head and make his unseating possible.

Currently, Al Azhar Shaikh is elected by the 50-member Council of Senior Scholars with no limit on the terms he can serve.

Abu Hamed suggests in his draft that Al Azhar head holds the post for eight years with a maximum second term. The lawmaker also proposes separating faculties teaching non-religious subjects from Al Azhar and instead putting them under secular academic institutions in the country.

Under a 1961 law, Al Azhar has expanded its education role and set up faculties majoring in medicine, science and pharmacology.

Abu Hamed has defended his draft against increasing opposition inside the parliament.

“The draft bill is aimed at developing Al Azhar and infusing fresh blood into it,” he said in press remarks. “There should be a set of governance rules regulating the election of Al Azhar Shaikh and the relation between Al Azhar Mosque and Al Azhar University.”

He vowed to go ahead with presenting the draft, saying that he has secured the quota required for putting it up for parliamentary debate.

The assembly has set no date for the debate.

Al Sissi, a Muslim, has repeatedly called Al Azhar a “bastion of moderate Islam” and urged it to lead efforts for religious reform.

Late last month, Al Azhar hosted an international conference addressed by Pope Francis of the Vatican in a sign of warming ties between the two institutions.

‘The Real Bomb Is in Islam’s Books’

Front Page Magazine, by Raymond Ibrahim, May 3, 2017:

During his visit to Egypt last week, “Pope Francis visited al-Azhar University, a globally respected institution for Sunni Islamic learning,” and “met with Sheikh Ahmed al-Tayeb, the imam of the government-run Al-Azhar mosque and an Islamic philosophy professor.”  This has been reported by several media and with much fanfare.

The problem is that Sheikh Tayeb, once voted “world’s most influential Muslim,” and Al Azhar, the important madrassa he heads, are part of the problem, not the solution.  Tayeb is a  renowned master of exhibiting one face to fellow Muslims in Egypt—one that supports the death penalty for “apostates,” calls for the totality of Sharia-rule, refuses to denounce ISIS of being un-Islamic, denounces all art as immoral, and rejects the very concept of reforming Islam—and another face to non-Muslims.

Consider, for instance, the words of Islam al-Behery—a popular Egyptian Muslim reformer who frequently runs afoul of Islamists in Egypt who accuse him of blasphemy and apostasy from Islam.  The day after the suicide bombings of two Coptic Christian churches in Egypt, the Muslim scholar was interviewed by phone on a popular Egyptian television program (Amr Adib’s kul youm, or “Every Day”).  He spent most of his time on the air blasting Al Azhar and Ahmed al-Tayeb—at one point going so far as to say that “70-80 percent of all terror in the last 5 years is a product of Al Azhar.”

The reformer knows what he speaks of; in 2015, al- Behery’s televised calls to reform Islam so irked Al Azhar that the venerable Islamic institution accused him of “blaspheming” against Islam, which led to his imprisonment.

Now Behery says that, ever since President Sisi implored Al Azhar to make reforms to how Islam is being taught in Egypt three years ago, the authoritative madrassa “has not reformed a single thing,” only offered words.  “If they were sincere about one thing, they would have protected hundreds, indeed thousands of lives from being killed in just Egypt alone, said al-Behery.

By way of examples, the scholar of Islam pointed out that Al Azhar still uses books in its curriculum which teach things like “whoever kills an infidel, his blood is safeguarded, for the blood of an infidel and believer [Muslim] are not equal.”  Similarly, he pointed to how Sheikh Ahmed al-Tayeb claims that ISIS members are not infidels, only deluded Muslims; but those whom they kill—such as the bombed Christians—are infidels, the worst label in Islam’s lexicon.

Debating Behery was an Al Azhar spokesman who naturally rejected the reformer’s accusations against the Islamic madrassa, adding that the source of problems in Egypt is not the medieval institution, but rather “new” ideas that came to Egypt from 20th century “radicals” like Hasan al-Bana and Sayyid Qutb, founding leaders/ideologues of the Muslim Brotherhood.

Behery’s response was refreshing; those many Western analysts who follow the same line of thinking—that “radicalism” only came after thinkers like Bana, Qutb, Mawdudi (in Pakistan) or Wahhab (in Arabia) came on the scene—would do well to listen.  After saying that “blaming radicalism on these men is very delusional,” the reformer correctly added:

The man who kills himself [Islamic suicide bomber] today doesn’t kill himself because of the words of Hasan al-Bana or Sayyid al-Qutb, or anyone else.  He kills himself because of what the consensus of the ulema, and the four schools of jurisprudence, have all agreed to.  Hasan al-Bana did not create these ideas [of jihad against infidels and apostates, destroying churches, etc.]; they’ve been around for many, many centuries….   I am talking about Islam [now], not how it is being taught in schools.

By way of example, Behery said if anyone today walks into any Egyptian mosque or bookstore and ask for a book that contains the rulings of the four schools of jurisprudence, “everything that is happening today will be found in them; killing the people of the book [Christians and Jews] is obligatory.  Let’s not start kidding each other and blaming such thoughts on Hassan al-Bana!”  Moreover, Behery said:

There is a short distance between what is written in all these old books and what happened yesterday [Coptic church bombings]—the real bomb is in the books, which repeatedly call the People of the Book “infidels,” which teach that the whole world is infidel…  Hassan al-Bana and Sayyid al-Qutb are not the source of the terror, rather they are followers of these books.  Spare me with the term Qutbism which has caused the nation to suffer terrorism for 50 years.

Behery does not blame Al Azhar for the existence of these books; rather he, like many reformers, wants the Islamic institution to break tradition, denounce the rulings of the four schools of law as the products of fallible mortals, and reform them in ways compatible to the modern world.  He said that, whereas Egypt’s former grand imam, Sheikh Muhammad Sayyid Tantawi (d. 2010), had “without even being asked removed all the old books and placed just one introductory book, when al-Tayeb [who days ago embraced Pope Francis] came, he got rid of that book and brought all the old books back, which are full of slaughter and bloodshed.”

In short, Behery called on the Egyptian government—and here the Vatican would do well to listen—not to rely on Al Azhar to make any reforms, since if anything it has taken Egypt backwards.

Raymond Ibrahim is a Shillman Fellow at the David Horowitz Freedom Center, a Judith Friedman Rosen Writing Fellow at the Middle East Forum and a CBN News contributor. He is the author of Crucified Again: Exposing Islam’s New War on Christians (2013) and The Al Qaeda Reader (2007). 

Abdel Fattah El-Sisi’s Long Road to Islamic Reform

Egyptian Leader Al-Sisi.

Religious Freedom Coalition, by Andrew Harrod, April 20, 2017:

“There has been a lot of positive symbolism” from Egypt’s President Abdel Fattah El-Sisi regarding Islamic reform but little action, stated former American Ambassador Alberto Fernandez on April 3 in Washington, DC.  He and his fellow Hudson Institute panelists examined the enormous difficulties confronting any reform of the doctrines underlying various jihadist agendas even as America’s new President Donald Trump prioritizes counterterrorism.

Hudson Institute Center for Religious Freedom Director Nina Shea opened the panel before a lecture room filled with about 70 listeners by noting the Sisi-Trump White House meeting at that very moment.  Shea observed that America’s important ally Egypt is the most populous Arab country (94 million people) with a quarter of all Arab speakers in the world.  Egypt also has the Middle East’s largest Christian community, the Copts, accounting for an estimated ten percent of Egypt’s population, more than all the Jews in Israel.

Addressing Trump’s meeting with Sisi, Fernandez stated that the “number one issue in for this administration in this regard is obviously writ large the counterterrorism issue,” particularly concerning defeating the Islamic State.  He emphasized the necessity “to find creative, smart, aggressive ways to challenge the appeal of the default ideology in the Middle East today,” namely “some type of Islamism.”  Such ideologies had a long history, as in the 1970s “Egypt was the proving ground for all of this stuff that we saw with Al Qaeda and the Islamic State” involving atrocities against Mesopotamia’s Christians and other minorities.  He recalled visiting Egypt as a young diplomat for the first time in 1984 and seeing policemen guarding every Christian church and cemetery, an indication of this community’s peril.

Hudson Institute Senior Fellow Samuel Tadros, himself a Copt, stated that “there is no doubt that the Islamist message is appealing in Egypt” and reprised his previous analysis of Islamism.  “Islamism seeks to create a state that connects heaven and earth,” an ideology that is still credible in the public imagination and has no viable contenders in the marketplace of ideas.  Despite repeated failures to create this idealized state by groups like Egypt’s Muslim Brotherhood and Al Qaeda, the “basic premises of Islamism make sense for an average Egyptian.”

Fernandez and Tadros accordingly dashed any high hopes raised by Sisi’s 2015 New Year’s Day address on Islamic reform to Al Azhar University in Cairo, often considered Sunni Islam’s preeminent theological authority.  Tadros stated that the speech “was general, it was unprepared” while Fernandez noted that “Sisi kind of put out a very enticing marker but there is a lot of work that has to happen which hasn’t even begun yet.”  Although globally the “speech that Sisi gave was very well received,” the follow-on reminded Fernandez of the Arab proverb “she was pregnant with a mountain but gave birth to a mouse.”

While “there is a tremendous amount of space for Islamist extremism in Egypt still” as the 2015 blasphemy conviction of an Egyptian talk show host showed, Fernandez remained unimpressed with Sisi’s Islamic reform advocacy.

There has been a nibbling around the edges.  But you cannot say that the Egyptian government has done something which would be truly revolutionary, that has never happened in the Arab world, which is to have a government on the level of ideology, on the level of textbooks, on the level of the religious establishment really embrace a kind of liberal reinterpretation of problematic texts and concepts that are used by Salafi-jihadists and by Islamists.

“While Washington has welcomed this talk a lot, there are actually a lot of limits to what Sisi can offer in this regard,” Tadros warned.  Sisi “would like to see a reform of the religious discourse, but he has no plan, plus he has to deal with the reality of Al Azhar” as his appeals to reform easy divorce laws had shown.  The “answer from Al Azhar was a very clear public humiliation of the president….This is not debatable, this is the religion as it is; basically don’t talk about these issues.”

Given Sisi’s societal circumstances, Fernandez noted that “even the weak tea that we see with that symbolism actually provokes a reaction” from Islamists like an Islamic State video attacking Sisi as a “slave of the cross.”  Fernandez and Tadros likewise discussed rampant antisemitism permeating Egyptian society as exemplified by Fernandez’s last visit to Egypt three years ago.  The bookstore of the five-star Intercontinental Semiramis Hotel where he was staying had an entire shelf of anti-Semitic literature including the Jew-hatred staple, The Protocols of the Elders of Zion, and books featuring vampires with Stars of David.

Such intellectual poison is unsurprising given Tadros’ assessment that the “Egyptian educational system remains a disaster; it simply teaches nothing about the outside world.”  A Christian Egyptian friend astounded him once when she related the inquiry of her fellow journalist about where her fiancée would spend his wedding night.  On the basis of the movie Braveheart, the inquiring journalist had obtained the bizarre belief that Coptic women spend their first night of marriage having sex with a Coptic priest.

For Tadros, the journalist’s pitiful ignorance about Copts is no anomaly, even though they are the indigenous people of an Egypt Islamicized after a seventh century Arab conquest.  Among Egyptian Muslims there is an “absence of any actual information about people that they have shared 14 centuries of living together.”  This allows “all these superstitions, these conspiracy theorists, this propaganda by Islamists to fill that vacuum.”

The only bright spot in the panel appeared in Tadros’ estimation most Egyptians considered Sisi, who came to power in a 2013 military overthrow of the Muslim Brotherhood, as the only current acceptable political alternative.  “There are huge human rights abuses in the country, but it is also a very popular regime.  I have no doubt that even in free and fair elections President Sisi would win.”  He represents a “certain rejection of the Muslim Brotherhood, a demand for a return to normalcy, to stability.”

Andrew E. Harrod is a researcher and writer who holds a PhD from the Fletcher School of Law and Diplomacy and a JD from George Washington University Law School. He is a fellow with the Lawfare Project, an organization combating the misuse of human rights law against Western societies. He can be followed on twitter at @AEHarrod.

Father Samir: Egypt’s Palm Sunday Terror Reflects a Sickness Within Islam

The Egyptian priest, who is an authority on Islam, discusses the factors driving the murderous attacks on Christians and what he hopes the Pope will say when he visits Egypt this month.

National Catholic Register, by Edward Pentin, April 13, 2017: (h/t Christopher Holton)

VATICAN CITY — Oil money, Wahhabi extremism and an Islam unwilling to reform itself are the principal reasons for the terrorist attacks on two Egyptian churches on Palm Sunday and the rise of Islamism over the past 100 years.

This is according to Jesuit Father Samir Khalil Samir, professor of Islamic studies at the Pontifical Oriental Institute in Rome, who says it is false when people say such attacks have nothing to do with Islam. “ISIS is not doing anything which is neither in the Quran nor in the Mohammedan tradition,” he says.

In this April 10 interview with the Register, Father Samir — who is Egyptian himself — discusses the main motivations behind Islamic violence, why it’s important to say exactly how things are within Islam and help reform it, and his hopes for Pope Francis’ April 28-29 visit to Egypt.

What are the primary causes of these attacks? What’s behind them? Is it primarily to do with Islam, politics or something else?

For a year or more, the Muslim Brotherhood were attacking regularly during the presidency of Mohamed Morsi (2012-2013); they were attacking Christians, for any reason. For instance, they alleged a Christian who was building a house for his two children was in fact not building a house, but a church, so they are trying to make problems for the Christians. This happens regularly, but it became much more intense.

Now this time, what we hear from Egypt is that ISIS is saying they are behind these attacks, but there’s also support from the Muslim Brotherhood because they were ejected from the political system. The feeling is that the attacks against Christians in Egypt are becoming more frequent and violent. This has never happened before, that they attack so many churches and precisely on such a great Christian feast. The last ones took place before Christmas, and now these two attacks during Holy Week. The intent is probably to attack the president indirectly, through the Christians, to say he’s not able to govern or control the situation. In north Sinai, they attacked Christians and so the government moved them. Now they’ve come back under the protection of the army. In the past month, we’ve had three big attacks, and four months ago we had the attack near the Coptic cathedral.

Is attacking Christians, therefore, really about attracting negative attention against the government more than it is against Christians per se?

It’s both because they attack Christians without reason, in different situations — this year, last year and so on. Christians and Jews are their enemies, but there are no more Jews in Egypt. Christians are 10% of the population, 9 million people. So this Islamic movement, for six years now, has simply wanted to create a new caliphate, by all means possible, because there’s a great crisis within the Islamic world, and the crisis is turning into violence.

What is precipitating this crisis?

In Islam they are not prepared nor able to renew themselves, as [Egypt’s] President [Abdel Fattah Saeed Hussein Khalil] el-Sisi said in December 2014 when he took power. He spoke to Al-Azhar University and gave a beautiful speech, in which he said we need to make a revolution in Islam, to rethink the whole system. The scholars all applauded, said, “Yes, Yes,” but they haven’t changed anything in the teaching. Many intellectuals on Egyptian television came and developed this argument and said Al-Azhar is unable to make the reform we need. Nothing has changed.

Are you of the view that Islamism is the true Islam?

ISIS is the application of what is taught. It’s not outside Islam, or something invented. No, they are applying Islam. When we hear it has nothing to do with Islam — that it means salaam; that it means peace — this is all false. It’s not true. ISIS is not doing anything which is neither in the Quran nor in the Mohammedan tradition. Everything is taken after a decision taken by an imam. A mufti and imam will say this is or is not allowed.

This isn’t just a problem in Egypt, but Egypt represents the greatest and strongest country, and also where you have the most important school of Islamic learning — just as we have Rome for the Catholic Church, Islam has Al-Azhar University.

Given this fact, what do you think about the Pope’s visit to Cairo? Should he say this hard truth about Islam, but in a diplomatic way?

Yes. He should certainly be very diplomatic. He wants to be more than diplomatic, to foster good relations with them, this is sure. He is avoiding hard words. He never said Islam is also a religion of violence — he said the opposite. He said there’s no violence in religion and so on, because this is his aim: to help Muslims, who are the second-most important group in the world, to have a dialogue and understanding.

Is that an acceptable way of approaching the issue, in your view?

Well, it’s not my way. I think it’s important to say things with charity, with friendship, but to say things as they are: that it cannot continue like this; we have to rethink Islam. This is my vision. They cannot take the texts of the seventh century literally as they are in the Quran. He [the Pope] does not dare to say something like that because he doesn’t know the Quran well enough, and so on. So I understand his position, but it would be better to have a clearer and more frank discussion — with openness, but also with some realism.

The Pope called for the hearts of the terrorists to be converted and for the conversion of the hearts of those who traffic weapons. Is that a fair point, or is that not going to the root cause?

Certainly, in Egypt everyone says the whole structure of ISIS is something elaborated by Saudi Arabia and Qatar, the Wahhabi countries, against the Shia. It’s also my opinion. What does ISIS mean? It’s “Islamic State for Iraq and Syria.” This is the name they have chosen, taken from the Arabic Daesh, which means exactly that.

Now why Iraq and Syria? Because in Iraq we have a Shia government after the death of Saddam Hussein. The U.S.A. organized the country like that; they said the Shia are a small majority so the government should be led by Shia, with Sunni. In Syria the government is Alawite, which is a branch of Shia, although they are at most 15% of the population. This has been the case for 50 years now, with the father, Hafez al-Assad, and now his son, Bashar al-Assad. So the Sunni — who are 70%-75% — organized the protest against the government because they want to take power.

The question is religious, too, and supported by the rich countries of Arabia. And the rich buy the weapons from the U.S. principally, but also England, France, Italy and Germany to a smaller degree. So there is in fact an international war going on, but it is not clear. It seems to be they’re using this revolutionary Islamic State, which was partly formed by the U.S., from Iraq, after the occupation of Iraq, after the death of Saddam Hussein, because the U.S. formed a group of well-trained military. The so-called caliph, Abū Bakr al-Baghdadi, was one of these people trained by the U.S.

So all the conditions were there, but no one was thinking it would be so savage, that it would be absolutely inhuman. They killed and tortured people; they took women and people as slaves and turned children into bombs.

This was unprecedented?

We had never seen something like that, so the reaction of official Islam is that this has nothing to do with Islam, but this is in fact a lie. It has 100% to do with Islam, with chosen texts from the Quran and sharia [Islamic law]. They’re not doing anything against Islamic law.

How much is Islamism primarily due to Islam rather than, perhaps, Arab culture? Why, for instance, does Islamism appear much less prominent in Indonesia, the world’s largest Muslim country, than in the Middle East? 

Everything comes from the Middle East in Islam, this is sure, but, unfortunately, even in Indonesia, where there are 220 million people, they are now no longer as they were 15 years ago. There was a Protestant who was elected to parliament, and they wanted to put him in prison simply because he said something against Muhammad. This was once unthinkable in Indonesia.

Then you have Pakistan and Bangladesh, which are much worse than what we see in the Arab world. The propaganda coming from the Wahhabi countries is organized to go everywhere — to Asia and Africa. You have Boko Haram [in Nigeria] and others in Sudan. This is the general movement of this Wahhabi thinking and for the imams. It’s organized by Al-Azhar, whether they want it to be or not.

Do you think Al-Azhar is also partly responsible for Islamism?

I don’t think Al-Azhar has wanted to create something like that, but the teaching they are giving, as a consequence, is a radical Islam. President el-Sisi some weeks ago proposed that, from now on, a man is not allowed to say to his wife: “You are repudiated” (I divorce you). The repudiation by words, as it is practiced today, means you just had to say three times you are repudiated in the presence of two Muslim men. He said no, from now on, all should go through a tribunal, but Al-Azhar refused with the argument that this was already in force in the time of Muhammad and we cannot touch it.

So the conflict is within Islam, and the solution is within Islam. We have to reform Islam and our understanding of Islam.

Why is it that 50-60 years ago, there wasn’t this level of violence?

Through the influence of the Wahhabi. And how did this influence come? Through oil, through money. The heart of the matter is that they buy the conscience of the people. Al-Azhar is partly financed by the Wahhabi, and all the mosques they’re building, the big mosque in Rome, is funded by the Wahhabi. They put in the imam, they pay and command what to do, and so they’re creating thousands of schools for boys and girls throughout the world, everywhere, also in China. In the Islamic part of China, the Chinese government is reacting very strongly and bringing non-Muslims to this part of the country just to change the mentality. So the question is the money.

Could it, therefore, possibly be argued that it’s more to do with the money — that it is money that is perverting Islam?

Friends from Lebanon now living in Paris said they’d had enough of this Bedouin religion — by that, they meant from Arabia. They said, “We are not Bedouins, and this is not our Islam.” That’s the point: There is a conjunction between people who are very radical because they adopted, at the end of 19th century, the most radical vision of Islam, and you cannot discuss anything.

In the Middle Ages, you had discussions: The fact that the Quran is divine — this was not the teaching of the first five centuries of Islam, but there was a discussion, with part saying it was divine and another that it was human, that it is created and uncreated. The discussion went on until the 11th and 12th century, and only then it became uncreated, divine. And being divine means that every word and comma is divine, and this is what people think today — the official Islam is saying that. That means that if I find a verse — “Kill them wherever you find them” — for instance, then you have to do it. And for Christians and Jews, it’s clear they have to pay the jizya and be humiliated, says the Quran. So they say: “They can live with us, but they first have to pay and, second, to be humiliated.” This is impossible today, so what they do is attack Christians, and nobody is protesting seriously.

How are Christians currently being discriminated against in Egypt?

There’s no jizya, but you cannot have an important post in the government, not like it was until the 1960s. We didn’t have a president, but a king, until 1954, and Christians had very important positions. Egyptian radio recently broadcast a magnificent program showing that the best schools for more than a century were the Christian schools, the ecclesiastical schools, as they say in Arabic, run by the Jesuits, the Anglicans, and so on. They formed all the best people of the state, and this is true. Until today we had in our Jesuit school in Cairo at least 40% Muslims. It was another atmosphere. Christians had a very important part to play in the 19th century, what we called our renaissance in Egypt, and it was achieved through the Christians. You cannot have that now, because they don’t give them their rightful place.

How bad is daily life now for Christians compared to 20-30 years ago, and why has it gotten worse?

Because of this Wahhabi movement, the Salafists also, and the Muslim Brotherhood. It was under control in the time of Nasser and also after that, but not in the time of [Anwar] Sadat. Now they have come back, and especially with the financing of Saudi Arabia, we had the Wahhabi tendency in universities and daily life. For instance, a few years ago, during Ramadan and other periods, they started forbidding beer. It was produced in Upper Egypt, but now it’s forbidden. So they are corrupting people with their money and ideology.

Much has to do with the oil money of the past 100 years.

Yes, and maybe change will come now, because the oil price is going down, and there is a conference now with the advent of fracking [fracking is negatively affecting the price of oil]. The question is the financing. Saudi Arabia is now using up its financial reserves, and the economy is now worsening.

Should we expect Islamism to worsen?

What we expect is that the situation will be more open-minded. This is what we want, not to be against Islam, but for it, for open-mindedness. We, as Christians, have to help Muslims and say: “Look, we’ve been through something similar in other centuries.” We have a mission to work together, to find a way to come out from this. Note that, at the moment, the government says there’s only 40% literacy, but certainly it’s higher. This is Egypt in the 21st century. The education of the 60% is also almost zero.

What are your hopes for the Pope’s visit?

The visit will certainly be positive. He is supposed to speak first with President el-Sisi, which is very important, as he’s open-minded, and he wants to build a modern state and not a religious state. Then he [the Pope] will visit Al-Azhar, which is also very important, and also the Coptic Orthodox Church, which is the great Church in Egypt, with 9 million people and with an open-minded patriarch. So this is important. The second day will be for the Catholic Church, which will also involve positive decisions and orientations.

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Palm Sunday Bombing Underscores Depth of Egypt’s Anti-Christian Bigotry

by John Rossomando
IPT News
April 12, 2017

Suicide bombings of two Coptic churches in Egypt Sunday by ISIS terrorists should not be viewed in isolation. The bombings killed 44 people and injured 100 more, and mark the deadliest in a series of attacks targeting the country’s Christian minority.

ISIS warned of future attacks in December after another of its suicide bombers killed 25 worshipers in a chapel adjacent to the Coptic Pope’s cathedral in Cairo. In this case, one of the bombers struck just after the Coptic Pope finished celebrating Mass at the Coptic cathedral in Alexandria.

The attacks reflect a larger epidemic of anti-Christian bias and hate found among a sizeable portion of Egypt’s majority Muslim community. This bigotry remains entrenched despite President Abdel Fatah al-Sisi’s symbolic statements about reforming Islam and building a major Coptic church.

Many Islamists remain angry with the Coptic community for supporting al-Sisi after the 2013 ouster of President Mohamed Morsi and the Muslim Brotherhood’s political party after a year in power.

“The Minority Copt’s (sic) Of Egypt Should Never Have joined Sisi Against The Sunni’s of Egypt Now They Are Paying The price! No End Soon Either,” an ISIS supporter identified as @HaqqRevolution wrote on Twitter.

Last month, ISIS’s Al-Naba newsletter vowed that attacks against the Copts would intensify unless they convert to Islam or pay the Quranic tax known as jizyah. Al-Naba also attacked the Copts for supporting al-Sisi.

Al-Azhar University, Sunni Islam’s most prestigious institution, spews anti-Christian statements and fatwas that label Christians as heretics. Al-Azhar distributed a free book in June 2015 describing Christianity as a “failed religion,” and suggested that the Bible contains “seeds of weakness.”

Building churches is a crime under Al-Azhar’s curriculum which also suggests that churches should be barred in Muslim countries.

“Hence, it is a mistake to say that the attacks currently taking place against Copts in Minya and elsewhere are the acts of individuals [and not part of a larger phenomenon]. [Al-Azhar] students will continue to study until they attain a certificate or a license to preach at a mosque, and then they will spread what they learned among the worshipers,” Egyptian researcher Ahmad Abdu Maher wrote last August.

Much of the anti-Coptic hatred found among Egyptian children stems from school lessons that say “Christians are infidels destined for Hell,” Al-Masry Al-Youm columnist Fathia Al-Dakhakhni wrote Feb. 26.

“Fanaticism in Egypt is a matter of education, so there is need to reform the education received by [the members of our] society, who are raised on the concept of discrimination against the other,” Al-Dakhakhni wrote. “[The change] must start in school – because fanaticism begins with religion classes that separate Muslims from Christians, so that the child discovers in his earliest formative years that there is an ‘other’ who is different and who must be shunned.”

Government forces either are unable or unwilling to protect civilians, especially Christians, from ISIS in Sinai.

A Human Rights Watch (HRW) report issued last month criticized Egyptian security forces’ response to ISIS attacks against the Copts. Over the past two months, 355 families have fled the northern Sinai city of Al-Arish, located near the border with Gaza and Israel. Of those, only 59 Coptic families have received housing.

After ISIS murdered seven Christians in northern Sinai, Coptic families who fled their homes described security forces as “apathetic,” the HRW report said.

Egyptian troops did nothing when ISIS established checkpoints hunting for Christians, according to a Daily Beast report. In one instance, ISIS fighters demanded to see a Christian man’s ID card to check his religion and to see if he had a wrist tattoo common among Coptic Christians.

“Convert, infidel, and we will spare your life,” the ISIS fighters said as they dragged him out of his vehicle. He refused. They shot him 14 times.

Christians in the Minya governorate, about three hours south of Cairo, face intimidation from terrorists, civil society and government alike, according to numerous news reports. Christians account for one-third of the 5 million people living in the Minya governorate. They have faced at least 77 sectarian attacks since the 2011 revolution that toppled former President Hosni Mubarak.

Radical Muslims known as Salafists burned several Christian homes in Minya on July 16.

Police arrested several suspects, but the court declined to prosecute them. Instead, they were let go after reconciling with their victims. HRW notes that such enforced reconciliations deprive the Christians of their rights and allow their attackers to evade justice.

While al-Sisi promises to build Egypt’s largest church, he ratified a church construction law in September giving governors latitude to deny building permits without the chance for appeal. HRW slammed the law, partly because it contains security provisions that could subject permitting decisions to the whims of violent mobs.

Muslim mobs destroyed four Coptic homes and six buildings including a nursery in the village of Koum al-Loufi, near Minya, in late June and mid-July, after Muslim neighbors claimed Christians intended to use them as churches, HRW notes.

In March 2016, an Egyptian court convicted four Christian teenagers and their teacher of contempt for making a video mocking ISIS that also appeared to mimic Muslim prayers. Three were sentenced to prison terms ranging from three to five years, while the fourth was sent to a juvenile detention facility.

In January, an Egyptian court dropped charges against Muslim men accused of beating 70-year-old Christian grandmother Soad Thabet and ripping her clothes off during a sectarian riot. Instead, the court prosecuted her son, Ashraf Abdo Attia, for adultery for an alleged affair with a Muslim neighbor’s wife. Mob anger over the alleged affair led to the assault against Thabet last May.

A Muslim mob burned and looted at least 80 Christian-owned buildings in Al-Beida, south of Cairo, last June. A rumor that a building under construction could be a church sparked the rampage. Al-Beida police were unwilling or unable to stop the violence.

Following Mohamed Morsi’s forced removal as Egypt’s president in 2013, Muslim Brotherhood supporters conducted a reign of terror against the Coptic community, burning at least 58 churches.

A mob of 1,000 Muslim Brotherhood supporters set fire to two churches in Minya after Egyptian security forces cleared Cairo’s Rabia Square in August 2013.

Muslim Brotherhood members torched the main Coptic church in the southern Egyptian city of Sohag. “And for the Church to adopt a war against Islam and Muslims is the worst crime. For every action is a reaction,” a memo posted on Facebook by a local branch of the Brotherhood’s Freedom and Justice Party (FJP) in Egypt’s Helwan governorate said.

Islamists previously raised an al-Qaida flag over the church.

Sunday’s attacks mark the continuation of a violence spree targeting Egypt’s minority Copts. Al-Sisi needs to bring the full power of the Egyptian state to bear in the cause of reforming society to end it and end the Copts’ second-class status.

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