Beautiful Egypt 105 – Promoting Peace – May 2, 2015

I was cordially invited by his Highness, Sheikh Abdullah bin Zayed al-Nahayan, Foreign Minister and sponsor of the Forum of Promoting Peace in Muslim Societies and the prominent scholar, Sheikh Abdullah bin Bayyah the Chairman of the Forum to attend the conference in Abu Dhabi with a loving people and an honest president, his Highness, Sheikh Khalifa bin Zayed al-Nahayan.
This forum was attended by about three hundred sages, scholars, thinkers, and elites on top of whom was Grand Imam of al-Azhar, Sheikh Ahmed al-Tayeb. So, we would like to thank the State, government and people.
The Grand Imam’s speech was quite impressive, which is why we shall summarize it as follows:
His Eminence spoke of, “Rediscovering the culture of peace and showing its importance in Islam… in order to clear up the confusion that eclipsed the Fiqh of Islam due to wrong readings and flawed interpretations. These were used as weapons which some deviant Muslims fired at their friends, not their enemies.” He made it a point that, “We are in dire need of an honest and analytical reading of the concepts of our Islamic heritage in order to explain them to university students through sound curricula that protect them from falling victims into the traps of those armed gangs. It is vital that our forum call upon specialists to agree on a clear vision and well-defined goals to save the youth from ideological confusion that hinders their understanding of the core of religion and the main ethical and religious cases. These youth need to regain their quietude, stability of belief, and soundness of understanding.”
Dr. al-Tayeb also quoted Surat al-Anbiya’ (The Prophets’ Chapter, verse 107): “We have sent you as a token of mercy for all creation.” Peace is a prerequisite of mercy. They are two sides of the same coin. Moreover, the Quran puts killing one person without good reason or committing any crimes on equal footing with killing all people. Likewise, it puts saving a soul on equal footing with saving all humanity, “That is why We decree that whoever kills a soul undeservedly or without committing crime kills all humanity, and whoever saves soul has saved all humanity.” (Surat al-Ma’ida: 32). Even more, Islam prohibits terrorizing human beings even if it was done jokingly. Prophet Mohammed says, “Whoever points at his brother with an iron rod is cursed by angels until he leaves him.” He also said, “A Muslim should not scare a Muslim.” He was so tender with animals that when he saw a tired camel, he called a young man from the Ansar and told him, “Don’t you fear God? This animal complained to me that you starve and exhaust him.” We should not belittle this communication between prophets and other creatures: be they beasts or non-beings: “Have you not seen that all creation worships God: heavenly creatures, earthly ones, the sun, moon, stars, mountains, trees, beasts, and many humans.” (Surat al-Hajj:18). We also read in Surat Saba’ (Sheba), “We have granted David some of Our grace. O mountains and birds! Repeat Praise with him: for We melted iron for him.”
His Eminence added, “Thus, we understand what Muslim quoted the prophet to have said, ‘I know a stone in Mecca which used to greet me before I was dispatched.’ These texts do show us that a Muslim is connected to whatever surrounds him: be it a human being, an animal, a plant, or a non-being. This comradeship is an Islamic philosophy which basis is peace and friendship. In effect, Islam does not allow killing, except in one condition which is counterattacking an enemy and protecting a building from demolition. It never allows burning trees or slaughtering animals except for finding food. So much so that Mustafa Sadeq al-Rafi’ wrote, “Muslim ethics control their warfare.”
He spoke of peace, saying, “Reviving the culture and fiqh of peace in Islam is not a luxury anymore. It has become a lifeboat. I think it is imperative that the Forum undertake another task, namely, confiscating the paper and electronic publications issued by these terrorist gangs (which are published in many languages), categorize, and refute them. Moreover, the religious pretexts that these gangs support themselves with, such as, infidelity which they have rooted in their literature in order to stray lots of Muslim youth in the East and West. Unfortunately, nowadays many publications containing these ideas are issued. These contain two concepts: sanctioned punishment of infidelity (which is absolute) and conditional punishment of infidelity. Such concepts do not suit the nation’s conditions at all. Nor do they support the peace we strive to attain. Yet, we are not in the course of discussing either point, and that neither is included in the Quran or Sunnah. Rather, they are attributed to fundamentalists whose words can still be investigated and refuted.
Yet, here it is worthy to point out that certain judgments or decrees were passed at certain points of time (especially past times) to suit exceptional circumstances. Thus, they cannot be applied nowadays. The infidelity issue is the best example: for terrorist gangs support their arguments by judgments taken from Bin Taymiya and Bin Kathir. These judgments indicate that the Two Declarations of Faith are no evidence that someone is a Muslim. Rather, complete submission to the rules of Islam, commitment to defending the State and Islam’s Legislation are the true prerequisites. Should a Muslim contravene these conditions, he must be killed. This is but a mistaken understanding of Bin Taymiya: for he passed these judgments in the seventh and eighth centuries Hijri. He was preoccupied with confronting the bloody battles amongst Muslims, the Tartars’ raids which destroyed Baghdad, after which they seized the Levant and reached Egypt only to be defeated at Ain Jalut. At that time, the Tartars assumed Islam to hide infidelity. Moreover, rulers of Islamic Bantustans resorted to Tartars to overwhelm the rest of the countries the latter had. Due to these conditions, Bin Taymiya linked the Two Declarations of Faith with applying principles, so that a Muslim might be distinguished from hypocrites, conspirators and murderers.
So, it is worthy to pose a question: How come our Muslim societies be measured against those societies in which Muslims mingled with disbelievers and Arabs with Tartars? Can we ever unify the judgment between the twenty-first-century Muslim societies and those of the seventh and eighth centuries Hijri? The contexts are never the same; so are the judgments. In effect, there is no point resorting to them, thus, justifying jihad against pious societies that believe in God and His Prophet, pray, donate charity (zakat), fast Ramadan, and perform pilgrimage (hajj). Worthy mention also is that jurists agreed that “fatwa” changes with time, place, and circumstances.
Such bloody chaos that supports itself with punishment of infidelity requires that scholars in the four corners of earth refute it. This can be achieved by revisiting pre-university education venues and curricula wherein scholars, men of religion and education agree upon totally removing whatever tackles infidelity. A curriculum that refutes the flaws of terrorists in a pedagogical way should be set and applied in the Arab region. This, indeed, has become a necessity.
Focusing on education and religious discourse has become more important than heeding public discourse: for the majority of the public is still immune against the culture of punishing infidelity, unlike the new generation which resorts mostly to digital media which are totally hacked by these gangs. They aim primarily at youth in the high school and university stages.
His Eminence concluded his speech by saying, “The campaigns launched by the media against religious discourse, accusing it of being responsible for producing ISIS and Co. are but shallow: for they encode the reason of its appearance in religious discourse per se, ignoring ulterior factors that led those youth to plunge into violence.
The continuous failures, be they political, economic, or psychological, as well as the marginalization undergone by this generation contributed to its depression. Hence, religious discourse is not the only solution, but part of it: for there are political, economic, educational, cultural, and artistic discourses. All these can overturn people’s lives and hopes. Thus, they require reform as well.
Here, Pope Shenouda III’s words would echo in one’s ears: for eight years ago, he spoke of peace in Abu Dhabi. He said, “Peace is a lovely song that rocks people’s hearts and minds. They long for it. Without peace, people suffer. Thus, it is the hope of peoples and countries. Peace makes people live calmly. They can produce. Without peace, the world becomes a jungle: the strong attacks the weak. In Islam, peace is one of God’s names. In Surat al-Hashr, we read, “God is the only Deity. He is the King, the Holy, the Peace.” In Christianity, we describe God as the Lord of peace, the King of peace, and Source of peace for all.
Peace falls into three categories:
– Peace with God: it emanates from man’s learning God’s commandments.
– Peace with people: it springs from leading a life of continuous love and cooperation.
– Constant peace: which nobody can do without.
Without peace, man becomes a victim of fear and procrastination. . In Christianity, peace-makers are blessed by God; we also read in St. James’ Epistle, “Peacemakers who sow in peace reap a harvest of righteousness.”
Peace is also a pillar in Islam’s teachings. This is indicated in many chapters. In Surat al-Baqarah (The Cow Chapter), we read, “O believers! Do conform to peace.” In Surat al-Hujrat (The Chambers), we read, “O people! We have created you men and women and made you peoples and tribes to love one another, for the best of you is the most pious.” The phrase, “to love one another” has a great purpose. God wants humans to love one another and live in peace and affection.
When Omar bin al-Khattab, the second Rashidun Caliph, got hold of Jerusalem, he refused to pray in any church. He told the bishop of Jerusalem, “Lest my Muslim successors come and take it, saying, ‘Omar held prayers here.’ Thus, he gave a lovely image of tolerance. He worshipped outside the Resurrection Church where a mosque bearing his name was built later.
Peace and fraternity are contained in several treaties and conventions which the history of Islam has tackled. Examples are the Najran Accord, the one given to Banu Taghlib, the advice given by Abu Bakr al-Siddiq to Usamah bin Zaid, Omar bin al-Khattab’s testament before his death, Khalid bin al-Walid’s convention to the Damascenes, Amr bin al-‘As’ treaty with the Copts as well as his relation with Pope Benjamin, the thirty-eighth patriarch. Amr handed the Pope all the churches that were seized by the Romans and restored him peacefully to his see.
In all those treaties and conventions, Muslims reassured Christians about their churches, monasteries, cells, property and blood.
Likewise, the Bible tells us, “And if ye salute your brethren only, what do ye more than others? do not even the publicans so?” Even more, we read, “love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you…” Should this be it, then how would our dealing with our fellow countrymen be like?
Christianity does not only take fraternity into consideration, but love as well. Hence, whoever does not love his brother who he sees cannot love God who he does not see. We read, “God is love”. We also read, “Do not be overcome by evil, but overcome evil with good.” St. John Chrysostom says, “If you cannot befriend someone, then do not make him an enemy of yours.” This is done in order to preserve a peaceful life amongst all people.
We are all brethren: for we are the children of Adam and Eve. God created us males and females from one source, so we might be human brethren. Likewise, we are brethren in language, fatherland, and humanity. How great the sage who said that some true brethren are not necessarily biological is!
Tolerance has spiritual and psychological bases. It always emanates from patience and a broad mind. It also results from appreciating others’ dispositions, circumstances and needs. A person who is guided by his mind and heart, not nerves, lives in fraternity with people, unlike whoever surrenders to anger.
Christianity has always spoken of meekness and quietude: whereby people accept one another, in like manner they accept the wind of autumn and the rain of winter without grumbling at Nature. Rather, they adapt to it. Let us do the same with our fellow humans.
Whoever lives in tolerance is fully aware that God gave us the freedom to act without compelling us to obey His commandments. The one who endures is the strongest of all, unlike whoever gets furious. The latter has to review the standards of strength.
In like manner, Islam commands good treatment of non-Muslims. In Surat al-Umran, we read, “Of non-Muslims, there is a group that prays and worships at night. They believe in God and doomsday. They spread goodness, and avoid bad deeds. They hurry to good doing. They are the good.” In Surat al-Hadid, we read, “We have rooted mercy and kindness in his followers’ hearts.” In Surat al-Ma’ida, we read, “The Jews and infidels are the most opposing of the believers; but Christians are the friendliest for among them are priests and monks. They are never haughty.”
Concerning non-Muslims, Islam has laid great importance on treating them well. In Hadith (Prophet Mohammed’s sayings), we read, “Whoever hurts a non-Muslim is no Muslim. We have made a covenant with them and their siblings. It is an eternal covenant. Whoever is in charge should abide by it and implement it.” Another Hadith states, “Be kind to the Copts, for they are our kin and brethren.”
As for Omar bin al-Khattab’s testament before his death, he commanded the keeping of promises and conventions with non-Muslims and not overloading them. How kind and tolerant this caliph was!
However, some people might lose tolerance out of religious zeal. Yet, in Surat al-Ghashiyah (The Pall), we read, “Remember, you are being reminded, that you do not control them.” In Surat al-Ma’ida (The Table), we also read, “The only prophet’s mission is to convey a message.” A prophet’s mission and message are ones of truth. In Surat Yunus (Jonas), we read, “If God wished, all people would be believers; you cannot compel them to believe. Nobody becomes a believer unless God allows it.” Likewise, in Surat al-Baqarah, we read, “There is no coercion in religion.” All these are but testimonies of the tolerance Islam has taught people in treating others, especially non-Muslims.
In Surat al-‘Ankabut (Spider), we read, “You shall converse well with non-Muslims, except for the unjust. Say we believe in what has been descended unto us and you, and that our God and yours is one.” In Surat al-Nahl, “Call for your God’s path with good words and preaching, and converse well with them.” In Surat, al-Mumtahana, we read, “God does hereby prohibit you from fighting those who differ in religion: for they have neither fought you nor driven you out of your places. Be kind to them; for God loves the kind.”
A beautiful wisdom in Islam is, “You have been kind to them. Had you been harsh, they would have abandoned you.”
Above has been but a glimpse on peace and tolerance in Islam. Likewise, Christianity has taught us to live in love, peace and fraternity that we might give a good image of our religion and people might love it.
Finally, we pray that peace might overwhelm the world, the Arab region, and… Stories never end in Beautiful Egypt.
General Bishop
Head of the Coptic Orthodox Cultural Center