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Conflict and Cooperation: Christian-Muslim Relations in Contemporary Egypt (Syracuse Studies on Peace and Conflict Resolution), by Peter M
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Egypt is considered the intellectual birthplace of the modern Islamic movements, and is a center of Islamic thought and culture. It is also home to one of the oldest Christian populations in the world. While conflict between these two communities is often the focus of media attention in the region, important efforts to advocate for and support positive inter-communal relations are finding a degree of success.
In this book, Peter Makari considers the role of governmental and non-governmental actors in conflict resolution and the promotion of positive Christian-Muslim relations in Egypt. He maintains that, prevailing opinions notwithstanding, the last quarter-century has witnessed a high level of inter-religious cooperation and tolerance. Relying heavily on Arabic sources, Makari examines the rhetoric and actions of official governmental and religious institutions. Combining empirical research with an informed theoretical perspective, this work offers a perspective seldom available to the English reader on questions of tolerance, citizenship, and civil society in this part of the Arab world.
- Sales Rank: #3489631 in Books
- Brand: Brand: Syracuse University Press
- Published on: 2007-11-07
- Original language: English
- Number of items: 1
- Dimensions: 9.29" h x .90" w x 6.20" l, 1.10 pounds
- Binding: Hardcover
- 238 pages
- Used Book in Good Condition
About the Author
Peter E. Makari is an executive with the Common Global Ministries Board of the United Church of Christ and Christian Church. He is Egyptian American and has spent a significant portion of his life in the Middle East, including Egypt and Cyprus.
Most helpful customer reviews
2 of 6 people found the following review helpful.
A Useful but marred text
By Dexter Van Zile
This book provides a lot of important background material for people interested in Coptic-Muslim relations.
A close reading of Makari's text however, reveals a serious problem. In his book author Peter Makari describes Sayyd Tantawi, the Grand Mufti of Al Ahzar Univeristy in Cairo, who died of a heart attack on March 10, 2010, as one of several "Egyptian Muslim religious officials who have, since the 1990s, expressed fraternal feelings with Egypt's non-Muslims."
Makari reports that Tantawi wrote "books on various topics, including Israel in the Holy Qur'an and Sunna" and describes Tantawi as a "moderate Islamic voice" who has spoken of "equality in rights and responsibilities" for Muslims and non-Muslims in Egypt, despite the fact that he supported "the imperative that Copts pay the jizya, a kind of tax paid by non-Muslims in the Muslim community to retain their protect status as ahl adh-dhimma." (Makari, 2007, pages 98-99). (Remember the name of the book Makari mentions. It's important.)
On page 100 of his text, Makari writes, Tantawi "has remained steadfast in his call for good relations between Egypt's Muslims and Christians, and among all people generally."
The sheikh sounds like a good guy, doesn't he? There's just one problem. The late sheikh, simply put, was a notorious and inveterate anti-Semite who mined the Koran and the life of Muhammad for passages and teachings that justified Islamic Jew-hatred.
He did this in a 700-page text The Children of Israel in the Qur'an and the Sunna, originally published in Cairo in the 1960s and republished in 1986. (It's the same book Makari mentioned in his text on Christian-Muslim relations.)
In this text, which has been excerpted in The Legacy of Islamic Antisemitism: from Sacred Texts to Solemn History edited by Andrew G. Bostom (Prometheus Press, 2008), Tantawi uses passages from the Koran to depict Jews as enemies of God, his prophets and of Islam itself. In one particularly troubling passage Tantawi writes:
"Qur'an describes people of the Book in general terms, with negative attributes like their fanaticism in religion, following a false path. It describes the Jews with their own particular degenerate characteristics, i.e., killing the prophets of God, corrupting his words by putting them in the wrong places, consuming the people's wealth frivolously, refusal to distance themselves from the evil they do, and other ugly characteristics caused by their [...] deep rooted lasciviousness."
Later, after quoting some passages from the Koran, Tantawi writes "This means that not all Jews are not the same. The good ones become Muslims; the bad ones do not." (Legacy, page 394). Elsewhere, Tantawi writes that the Jews "initiated hostilities against the Islamic call in Medina." He continues: "They took every measure they could to extinguish its fire and vitiate its power." Later he writes, "we are not exaggerating when we say that the Jews left no stone unturned in the attempt to snuff out the Islamic call, nor was any means considered out of bounds in order to denigrate Islam and its Prophet--they tried everything they could." (Legacy, 399)
It doesn't stop there. Matthias Küntzel, author of Jihad and Jew Hatred: Islamism and the Roots of 9/11, writes that "Tantawi, the highest Sunni Muslim theologian, quotes Hitlers remark in Mein Kampf that "in resisting the Jew, I am doing the work of the Lord." Küntzel continues: "He praises The Protocols of the Elders of Zion, noting without the slightest trace of sympathy that "after the publication of the Protocols in Russia, some 10,000 Jews were killed."
Tantawi made a number of other troubling statements. For example, in 2002, Tantawi declared that Jews are "the enemies of Allah, descendents of apes and pigs." The following year, Tantawi issued an edict declaring that Jews should no longer be described in such a manner, apparently under pressure from the Egyptian Ministry of Foreign Affairs.
While Tantawi did condemn the attacks on Sept. 11, 2001 he later affirmed terrorism against Israelis. In 2002, the Middle East Media Research Institute (MEMRI), reported that Tantawi "declared that martyrdom (suicide) operations and the killing of civilians are permitted acts and that more such attacks should be carried out. Tantawi's positions were posted on [....], a website associated with AlAzhar." This is MEMRI's translation of website:
"The great Imam of AlAzhar Sheikh Muhammad Sayyed Tantawi, demanded that the Palestinian people, of all factions, intensify the martyrdom operations [i.e. suicide attacks] against the Zionist enemy, and described the martyrdom operations as the highest form of Jihad operations. He says that the young people executing them have sold Allah the most precious thing of all."
"[Sheikh Tantawi] emphasized that every martyrdom operation against any Israeli, including children, women, and teenagers, is a legitimate act according to [Islamic] religious law, and an Islamic commandment, until the people of Palestine regain their land and cause the cruel Israeli aggression to retreat..."
This same MEMRI report adds that "It should be noted that a March 18, 2002 demonstration at Al Azhar University featured eight students who had been trained to carry out suicide attacks against Israelis." In other words, terrorist recruiting took place at the university where Tantawi served as Grand Mufti.
How could Makari miss these obvious problems with Tantawi's career and the book he wrote? Did Makari even read Tantawi's book about the Jews or did he cite it without having read it just to make it look like he had done his research? If Makari did read Tantawi's book, but missed its obvious anti-Semitism, just how good is his command of Arabic?
Whatever its cause, Makari's failure to acknowledge Tantawi's notorious Jew-hatred seems like a pretty substantial error.
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