Proof of Egypt’s official endorsement of “radical” policies that promote intolerance for the “other”—in this case, Christians—continues to mount.
Recently we saw how Al Azhar and its Grand Imam, Sheikh Ahmed al-Tayeb, allowed for the publication and dissemination of a book that called for the destruction of all churches in Egypt. Now, on the recommendation of this same Grand Imam, President Sisi has appointed a new Grand Mufti for Egypt, Sheikh Nazir Muhammad ‘Ayyad, formerly Secretary General of Al Azhar’s Islamic Research Center (a bastion of fundamentalist currents).
As an official figure of state, the new Grand Mufti will have the final word on the issuance of fatwas—decrees based on Islamic sharia—and will be responsible for reviewing certain draft laws and court rulings, to make sure they all comply with sharia.
There’s only one problem: while Sisi regularly proclaims that Christians (Copts) and Muslims are “equal brothers” in Egypt, the new Grand Mufti just so happens to be the author of a highly inflammatory book dedicated to condemning Christians in terms that would make “extremists” of ISIS’s variety proud. Indeed, if a book is not known by its cover but by its contents, ‘Ayyad’s book on Christianity makes clear that his vision—the vision of Egypt’s new Grand Mufti—and that of the “radicals” are one and the same.
Hostility for Christians begins with just the book’s title: in translation, Problems with Christian [Nasrani] Teaching. The mainstream Arabic word for “Christian,” used by both Mideast Christians and (moderate) Muslims is Masihi; only radicals use the derogatory Nasrani.
The book’s subtitle is no less problematic. When audibly heard, it sounds like “review and critique,” which is of course appropriate; however, when visually read, the spelling is such that the word which sounds like “critique” (naqd, نقد) is really “break” or even “demolish” (naqD, نقض). Considering that the image on the cover is a targeted cross, no doubt for “radicals” the title invokes the notorious phrase made popular by (though is much older than) ISIS: “Break the Cross.”
Beyond its title, several Egyptian reviewers have decried the book, which focuses primarily on dismantling and condemning the concept of the Trinity, as a “catastrophe.” It promotes, they say, hate for and violence against Christians, whom the book further presents as kuffar—a word often but poorly translated as “infidels”—who follow a “false religion,” no different than idolaters and “stone worshippers,” who are all destined to eternal hell.
The significance of all this is easily lost on the Western mind, which accepts that everyone is free to believe whatever they will—including the notion that this or that group of people are sinners destined to hell—so long as they of course do not act on such beliefs. Islamic teachings approach the matter differently. To be labeled and categorized as a kafir (pl. kuffar), is to be declared an enemy of the (Islamic) state—someone who deserves nothing less than death, (as Koran 9:5 and other verses make clear.)
The usual “formulation” supposed “moderate” Muslim clerics rely on when talking about Christians (and Jews) is ahl al-kitab (“People of the Book”), which allows for some measure of toleration, whereas being called an out and out kafir does not.
Put differently, categorizing the Christian “citizens” of Egypt as kuffar, as the new Grand Mufti does, is tantamount to stripping them of any and all rights, leading to, at the very least, a continuation of the systematic discrimination they already experience, if not outright and open persecution.
Even so, considering that the West itself is—in the name of “academic freedom”—inundated with books critiquing Christian theology, the significance of ‘Ayyad’s anti-Christian diatribe may easily be missed. Here’s the point: the publication of anything critical of Islam—not just a book, but an online article, even a social media post—is banned in Egypt; and if by chance some maverick publisher produces even a mild academic book, a court case for “derision of Islam,” with up to five years’ imprisonment would be all but guaranteed.
Just ask Dr. Ahmed Abdu‘ Maher, a high-profile lawyer, expert on Islam, and author of 14 books on Islamic history and jurisprudence, who in 2019 was handed five years imprisonment for “contempt of Islam, stirring up sectarian strife and posing a threat to the national unity.” His crime? Writing a book on the early Islamic conquests, which—heavily based on the Islamic sources he cited—were replete with atrocities, injustices, and quite a bit of impiety, as opposed to the “official,” hagiographic version taught in Egypt.
Why is Maher’s book problematic? Because in Egypt, the State sees itself as the protector and promoter of Islam; and a book critical of Islam might lead to apostasy, which is unacceptable. On the other hand—and here is the grand point—a book critical of Christianity is absolutely fine: it may lead to hate for and violence against Egypt’s despised Christian minority, but it will also make Islam “look good,” look like the “true religion,” which again complements the State’s pro-Islamic mandate.
At any rate, the new Grand Mufti’s anti-Christian stance has not, of course, prevented him from stressing—at least when speaking in public—that his tenure will usher in a “cooperation and joint coordination between the religious institutions of Egypt,” as well as fostering “religious discourse and support for the moderate approach under the umbrella of Al Azhar.”
In this, Grand Mufti Nazir Muhammad ‘Ayyad demonstrates that he is at least fit company for the Islamic leadership of Egypt, such as the Grand Imam of Al Azhar, Sheikh Ahmed al-Tayeb: they are all experts at saying one (radical) thing to fellow Muslims and one (moderate) thing to Christians and Western dignitaries.