Al-Baba Shenouda wal-Tayarat al-Islamiya (Pope Shenouda and the Islamic Currents); Robeir al-Faris; published by the author; Cairo 2012
Al-Baba Shenouda wal-Tayarat al-Islamiya (Pope Shenouda and the Islamic Currents); Robeir al-Faris; published by the author; Cairo 2012
In his latest book, Al-Baba Shenouda wal-Tayarat al-Islamiya (Pope Shenouda and the Islamic Currents), the writer and journalist Robeir al-Faris introduces his topic by explaining how political Islamic groups flourished since the early 1970s, a time that coincided with the seating of Pope Shenouda III on the Holy See of St Mark.
The book reminds how President Sadat released the members of the Muslim Brotherhood (MB) from the prisons they had been placed in by his predecessor Gamal Abdel-Nasser. Despite having initially strongly sympathised with the MB, Nasser clamped down on them and placed them behind bars when they opposed him to the point of making an attempt on his life in 1953. Sadat released them all in an attempt to counterbalance his Nasserite, socialist and communist political opponents. Once out of prison, the Islamist currents expanded and organised a succession of terrorist attacks against the Copts beginning with the events at al-Khanka in 1972.
Christianity in the Qur’an
Faris swiftly moves to the core of his book and discusses the late Pope Shenouda’s relations with Islam and official Islamic institutions, as well as the stance of the MB, the Salafis and other Islamic groups with respect to His Holiness. Under the title “Christianity in the Qur’an by Pope Shenouda”, Faris highlights many of the Pope’s writings and speeches, revealing his extensive knowledge of the Qur’an. He also writes of many of His Holiness’s articles about Christianity in the Qur’an, including an article entitled “The Qur’an’s view of Christians”. In this article, Pope Shenouda explained how the Qur’an called them ahl al-kitab (the People of the Book) and considered them righteous believers in God and the Day of Judgement.
Consequently, the Qur’an not only orders “to reason with them in the better way” (Sura al-Nahl 125) but also entitles them to give advisory opinions on religious matters: “And if Thou (Mohamed) art in doubt concerning that which We reveal unto thee, then question those who read the Scripture (that was) before thee.” (Sura Yunus 94).
The Qur’an further describes Christians as people of mercy and compassion, “and We caused Jesus, son of Mary, to follow, and gave him the Gospel, and placed compassion and mercy in the hearts of those who followed him.” (Sura al-Hadid 27).
In an attempt to reduce the differences between the followers of the different faiths, Pope Shenouda discussed the high position that both Jesus and Mary hold in the Qur’an. The name of Isa (Jesus) is mentioned more than ten times in the Qur’an, and was the subject of study of Islamic interpreter Imam Fakhr al-Din al-Razi, who recounted a hadith (saying of the Prophet) saying that Satan stabs all men at their birth except for Mary and Jesus.
Amazingly, however, leaders of hardline Islamist movements refuted the Pope’s study on their Internet sites and in fliers which they distributed in mosques, and went on to prove that Islam does not hold Christianity in any positive light.
The Church and Islamic institutions
Faris also points out the role that the Coptic Church played during the papacy of Pope Shenouda in forming a common front against internal and external threats. This included encouraging inter-faith dialogue and establishing a constructive interaction with Islamic religious institutions, especially al-Azhar, and Islamic leaders. One of the fruits of this cooperation was the awareness campaigns which were conducted to protect the entire society from the dangers of smoking and addiction.
Moreover, a strong friendship grew between Pope Shenouda and the late Sheikh of al-Azhar, Mohamed Sayed Tantawi, who was a true representative of enlightened and moderate Islam. Both figures were influential characters who had a continued impact on their followers, although they were not always in agreement. They were, however, both capable of ensuring an even balance and maintaining the image of the institutions that they headed, even in the most complicated cases.
Sheikh Shaarawi at the Cathedral
Faris discusses the famous meeting between Pope Shenouda and Sheikh Metwalli al-Shaarawi (1911 – 1998), a charismatic telepreacher who for years used his televised sermons to attack Christianity and the Church.
In the 1990s, Sheikh Shaarawi had to go to London to undergo open heart surgery. The first person to visit Shaarawi after his surgery was the Egyptian pastor of the Coptic Orthodox Church in London, who came with a delegation of Christian clergymen. The pastor offered Shaarawi Pope Shenouda’s best wishes, saying that he was praying for the Sheikh’s recovery.
When Shaarawi returned to Cairo, he visited Pope Shenouda at St Mark’s Cathedral where he was warmly welcomed by several bishops who expressed genuine happiness. The visits were a turning point in the relationship between the once-fanatic sheikh and Copts.
The counterfeit report
The author writes about the ‘Counterfeit Report’, which was attributed to Pope Shenouda by the Islamic Group in the early 1970s. Put simply, this report was a forgery that included a multitude of lies aimed at raising the hatred of Muslims towards the Copts in general and His Holiness in particular. He also points to a rumour stemming from a sermon by Sheikh Kishk that claimed Pope Shenouda wanted to establish a Coptic State in Assiut.
Faris discusses articles published in Al-Mukhtar al-Islami magazine attacking the Pope for failing to issue a decree against contraception. The magazine repeatedly charged him with seeking to establish a Coptic State in Assiut on the grounds that Egypt belonged solely to Copts.
Pope Shenouda and Sadat
The author goes on to discuss the stance of Pope Shenouda concerning the application of sharia (Islamic law) and his conflict with President Sadat. He displays the letter that His Holiness sent to Sadat on 10 September 1977, at a very critical time, affirming that the Pope’s intention was to protect Christians from a discriminatory law. President Sadat had already convinced public opinion in Egypt that His Holiness was defying his authority as president of Egypt and opposing the enforcement of the Islamic law. He argued that the Pope’s behaviour implied that Sadat was ‘a President of Muslims’ only while the Pope was ‘the President of Christians’. Faris poses the question whether Sadat, who openly declared that he was “a Muslim president of a Muslim State” truly considered himself the president of all Egyptians.
Worries
Faris moves on to discuss the meeting that took place between Pope Shenouda and Mohamed Badie, the General Guide of the MB, shortly before the passing away of His Holiness. Some interpret this as the event that marked the beginning of the dialogue between the Church and the political current that actually took power following the 25 January Revolution.
The author also examines an e-book, The Curse of the Coptic Nation Group, in which the Salafis promote a hatred of Copts by spreading historical fallacies. The book accuses the Copts of treason and of spying for Israel and claims they were a key factor in Egypt’s defeat in the war of 1967.
He finally takes on a brighter topic, describing the affection that most Egyptian Muslims held for Pope Shenouda and their admiration for the man who skilfully strove to appease sectarian strife and discredit the terrorists who sought to ignite division and national discord.
Faris concludes his book by quoting the journalist Saad Hagras who suggested that the establishment of a post-25 January 2011 Revolution civil State is a threat to American and Israeli interests in the region; they therefore favour the establishment of a weak religious State. Consequently, the American leadership is eager to support the MB in Egypt.
WATANI International
24 June 2012