Archive for the ‘Islamic scholars’ category

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

August 21, 2017

In Egypt, Clashes Between The Institution Of The Presidency And The Institution Of Al-Azhar, MEMRI, August 21, 2017


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:

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 todiscuss 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

The establishment media hastened to stand by President Al-Sisi and fiercely attacked Al-Azhar, by publishing dozens of articles criticizing Al-Azhar on several fronts: its refusal to accuse ISIS of heresy; its curricula, which they alleged encourages extremism and even terrorism; extremist statements made by Al-Azhar clerics, including allegations of heresy against Christians[27] and against Egyptian philosopher Islam Behery.[28]

For example, in several of his columns in the government daily Al-Ahram, Ahmad ‘Abd Al-Tawab criticized  Al-Azhar, stating that it is not implementing President Al-Sisi’s orders to promote the renewal of religious discourse in Egypt. He wrote: “Without beating around the bush, [I will say that] the religious institutions have not taken a single serious step in order to comply with President Al-Sisi’s call for a religious revolution… Over two years have passed since the president’s call [for this], which was welcomed by the members of Al-Azhar, but the [number of] days [that have passed since] proves that the flexibility that they showed [at the time] was [just] so that the wave [would pass over their heads] quietly…”[29]

In another article, Al-Tawab wrote: “Al-Azhar’s scholars hastened to welcome President [Al-Sisi’s] call for a revolution [in the religious discourse], but this was not translated into real action. Furthermore, for the [past] two years, [Al-Azhar’s] activity has been in the opposite direction – merciless attacks on anyone whose opinion is different without hesitating to use the weapon of accusing them of heresy, filing lawsuits that put several people behind bars [and that were] based on laws which are up for amendment to bring them into line with the new constitution, and so on…”[30]

On January 26, 2017, Muhammad Al-Baz, editor of the Egyptian government daily Al-Dustour, called on the Al-Azhar sheikh to resign. He wrote: “Political experience since 2011 has proven that Dr. Al-Tayeb is not the right person for the position of [Al-Azhar] Sheikh… I believe in the sincerity of Dr. Al-Tayeb’s intentions to keep Al-Azhar distant from political activity, but is he actually doing this?…

“He has immersed himself in political activity, entered into struggles, and sided with opinions that were not in the best interest of the state. He has given his protection to people wandering around his office who he knows very well support the MB, and he has defended them with all his might. Instead of complying with the call to renew the religious discourse, he has continued with his activity to obstruct this call…

“I demand that the Al-Azhar sheikh submit his resignation – out of affection [for him], not hatred, [and] out of concern for him, not disparagement of his capability… I entreat him to comply with what we are demanding of him, and not to listen to the entourage surrounding him that wants him to remain in office to serve its own interests.”[31]

The attack on Al-Azhar and its head Sheikh Al-Tayeb escalated greatly following the Palm Sunday terror attacks on the Mar Girgis church in Tanta and St. Marks Cathedral in Alexandria; many journalists felt that Al-Azhar was to blame for the attacks because of its refusal to accuse ISIS of heresy. On April 14, 2017, the Al-Yawm Al-Sabi’ daily, whose board of directors is headed by Khaled Sallah who is close to the Al-Sisi regime, published an article titled “Why Does Al-Azhar Fear the War on Terrorism and the Renewal of Religious Discourse… Al-Tayeb Opposes ISIS’s Crimes, But Refuses to Accuse It Of Apostasy…”[31]

The article in Al-Yawm Al-Sabi’, April 14, 2017

Egyptian Writer: Al-Azhar Must Be Purged Of Extremism

Many articles stated that Al-Azhar is rife with clerics whose views are extremist. Sayyed ‘Abd Al-Magid, columnist for the Egyptian government daily Al-Ahram, wrote that Al-Azhar has an extremist majority that is protected by the Egyptian establishment, and called for purging it: “It is true that there are also enlightened people [at Al-Azhar], but they are a minority, against the vast majority that has it in its power to threaten, accuse of heresy, and to grant indulgencesThey are protected by several apparatuses, and are hosted by the sick government media. For this reason, purging Al-Azhar has become essential and cannot be delayed… Even though I do not agree with MP Abu Hamed, I absolutely support his efforts to limit the term of Al-Azhar Sheikh [Al-Tayeb], as long as [Al-Tayeb] does not manage to rectify the distortions [and renew the religious discourse], so that he will give way to another, who perhaps will carry out his duties…”[33]

Egyptian Writer: Al-Azhar Is Refusing To Accuse ISIS Of Heresy – But Accuses The Copts Of Heresy

In her column in the Egyptian daily Al-Masri Al-Yawm, Sahar Al-Ga’ara wrote that the Al-Azhar clerics who consider Christians to be infidels, such as Dr. Abdallah Rushdi,[34] actually reflect the position of Al-Azhar Sheikh Al-Tayeb. She said: “…Dr. ‘Abdallah Rushdi, a spoiled child of Al-Azhar, boldly danced on the blood of the victims [of the April 2017 terror attacks] at the Mar Girgis church in Tanta and St. Marks Cathedral in Alexandria… Rushdi did not deviate greatly from the Al-Azhar line, following in the path of the Grand Imam [Al-Azhar Sheikh Al-Tayeb], who had in the past expressed the same opinion, saying, ‘Yes, they [the Christians] are unbelievers because they do not believe in Muhammad or the Quran, and from this point of view they are considered unbelievers as far as I am concerned. But because I, as a Muslim, do not believe in the Holy Trinity or in Christianity as it is now, I [too] am considered by them to be an unbeliever…”[35]

“Al-Azhar does not accuse ISIS of heresy… but the Copts – they are like prisoners in a wounded homeland, who can be easily expelled from their homes, whose women are easily taken captive, whose churches can easily be blown up, who are easy to humiliate and remove from positions of leadership in the country [based on] the Islamic law [stating] ‘an unbeliever may not rule over a Muslim’…”[36]

Egyptian Writers: Al-Azhar Clerics Support The MB And Wahhabism

Numerous articles claimed that many Al-Azhar clerics are extremist and support the MB and Wahhabism. For example, ‘Ali Al-Fateh wrote in his column in Al-Masri Al-Yawm about the “spread of Salafi Wahhabism in Al-Azhar and outside it under the protection of the state apparatuses.” He added that Al-Azhar embraces Salafi-Wahhabi leaders and extremist ideology.[37]

Writer Khaled Montasser wrote in the Al-Watan daily: “We have said, reiterated, and clarified, again and again, that there is no rivalry and no battle against Al-Azhar as an historic entity, but [rather] with the Wahhabi stream that wants to hijack it.”[38]

Dandrawy Al-Harawy, acting editor of the government daily Al-Yawm Al-Sabi’, wrote: “‘Abbas Shuman, [Al-Azhar Deputy Sheikh and] the strong man among the clerics who control the administration of this institute, which the world regards as a beacon of moderate Islam, in not the only one who declared his sympathy for the MB and its president Muhammad Morsi. Apart from him there are four others, no less important and powerful than he…  as well as dozens of Al-Azhar University lecturers who are [MB] sympathizers and fans.”[39]

Also, Egyptian researcher Ahmad Abdou Maher stated, following the Palm Sunday church bombings, that the Salafis and Wahhabis had taken over Al-Azhar, and called for holding Al-Azhar accountable for its teaching of “depraved and criminal jurisprudence.” To see a MEMRI TV clip of his remarks, see:

(Video at the link. — DM)

Al-Azhar Rejects Criticism, Egyptian Writers Speak Out In Its Defense

Al-Azhar Sheikh Al-Tayeb, and Al-Azhar representatives rejected the accusations against the institute. In his weekly sermon on Egyptian television, Sheikh Al-Tayeb said that several media outlets were waging a campaign against Al-Azhar. There are elements acting deliberately to harm the roots of the nation, first and foremost Al-Azhar, he said, and noted that Al-Azhar is an element of stability in Egyptian society and in all Islamic societies. He said:

“The masses, not to mention the researchers and experts, feel that certain media outlets are waging a deliberate campaign against Al-Azhar. Those waging this campaign fall into two groups. [First,] the ones who know that what they are spreading in their programs on this [issue] is false and baseless, but [nevertheless regard] this as an opportunity to attract viewers and advertisers. In other words, they are guided by the financial criterion of [making a] profit… Every night [they] deceive public opinion, because when viewers constantly hear, on more than one program, that Al-Azhar’s curricula [spread] terror, and that Al-Azhar is the one cultivating terrorists, this [accusation] sticks in their mind… The second group that attacks Al-Azhar on certain media outlets is an organized and financed group which manufactures clashes between the ideological and religious values of societies [on the one hand] and the new material culture [on the other] in order to realize calculated plans that aim to destroy every authentic aspect of this umma, starting with Al-Azhar.”[40]

In other statements, during the April 26, 2017 “Religious Scholars of the East and West” conference at Al-Azhar, Al-Tayeb warned about the lies told by media that were linking terrorism to Islam and accusing Islam and Al-Azhar of being behind the two recent church attacks.[41]

Al-Azhar clerics rejected the claims that the institution’s curricula encourage extremism and violence. In an announcement, Al-Azhar’s Council of Senior Scholars stated: “The truth that is denied by the enemies of Islam, and also by the enemies of Al-Azhar, is that Al-Azhar’s curricula today are the same as yesterday…”[42]

Al-Azhar’s Council of Senior Scholars member Dr. Ahmad ‘Omar Hashem clarified that in Al-Azhar and its books there are no calls for extremism, violence, or terrorism, and that all the criticism of the institution is incorrect.[43]

Editor Of Egyptian Daily: Al-Azhar Cannot Possibly Be Blamed For The Spread Of Terrorism And Extremism

Defenders of Al-Azhar also made themselves heard in media outlets. Akram Al-Qassas, acting editor of the Al-Yawm Al-Sabi’ daily which is close to Egyptian intelligence apparatuses, stated that Al-Azhar cannot be held responsible for terrorism because terrorism and extremism are the result of economic, social, and cultural circumstances from years past. He wrote:

“Understanding the principles that underpin the relation between Islam and the state may be a better solution than clashing with and attacking Al-Azhar and blaming it for terror and extremism. It is better to conduct an open and honest dialogue among all the political and cultural elements in society. All signs indicate that terrorism, sectarianism and hatred result from factors that have built up over decades for many reasons – political, economic, social, educational and cultural. Moreover, it is impossible to ignore [the role played by] exported ideas that originate in other societies whose religious and ethnic makeup differs [from those of our societies]…

“We must not place the blame for the hatred, sectarianism and terror on one side only. It is important to review the circumstances, the way in which ISIS and organizations of its ilk emerged, and the extent to which they are influenced by doctrines that are theoretically related to Islam but whose content [actually] has nothing to do with religion. Proof of this can be seen in Iraq, which for decades after gaining its independence maintained its religious and ethnic diversity, but sectarianism only broke out [there] after the American invasion…  All this brings us back [to the conclusion] that holding Al-Azhar responsible for extremism is an exaggeration and ignores the [real] reasons and motivations [for extremism]…”[44]

Egyptian Writer: Al-Azhar’s Status Is Phenomenal And It Should Be Supported

‘Imad Hijab, columnist for Al-Ahram, wrote that instead of criticizing Al-Azhar, people should support it, in light of the danger threatening Islam and its image in the world. He stated:

“The great Imam, the Grand Sheikh of Al-Azhar, is held in the highest esteem by Sunni Muslims… all over the world, not only in Egypt…  as befitting  the great sheikhs of Al-Azhar who graced this honorable [institution] with their knowledge, experience, and humility…

“The current harsh criticism, and the hostile discourse of common citizens and the media, is directed at the role of Al-Azhar in general, not just at the Sheikh of Al-Azhar. It relates to the danger facing Islam and its image in the world with the increase in extremism and zealotry and the advent of organizations that spread terror and spill blood in the name of Islam, some of which are supported and funded by [various] countries and intelligence apparatuses. This great challenge requires [people] to support Al-Azhar instead of accusing it of exporting terror and terrorists.”

Alongside his defense of Al-Azhar, Hijab also criticized it and called on it to reform its curricula: “Al-Azhar must make an effort to fulfill its great and crucial role in meeting the needs of the hour, and present a program for renewing the religious discourse and the curricula so as to preserve the status of Islam.”[45]


* C. Meital is a research fellow at MEMRI.


[1] The term “renewal of the religious discourse” was first coined by ‘Adly Mansour, acting president of Egypt (2013–2014)  following the removal of the Muslim Brotherhood regime in the country. It refers to rectifying the misunderstanding of the meaning of Islamic law in Egyptian society, in order to stop the spread of extremism and terrorism. For more on Al-Sisi’s call to Al-Azhar to advance the renewal of the religious discourse and the criticism of its failure to do so, see MEMRI Special Dispatch No. 6114, Egyptian Columnists On Al-Sisi Regime’s Campaign For ‘Renewal Of Religious Discourse’ As A Way Of Fighting Terrorism, July 23, 2015; MEMRI Special Dispatch No. 6549, Three Years Later: Egyptian President Al-Sisi’s Supporters Express Disappointment, Call His Regime Tyrannical, July 28, 2016; MEMRI Special Dispatch No. 6585, ‘Al-Ahram’ Columnist: Despite Al-Sisi’s Call For Revolution In Religious Discourse, Al-Azhar Scholars Continue On Their Extremist Path, August 24, 2016. For more on Al-Azhar’s refusal to accuse ISIS of heresy, see MEMRI Special Dispatch No. 5910, Al-Azhar: The Islamic State (ISIS) Is A Terrorist Organization, But It Must Not Be Accused Of Heresy, December 21, 2014. It should be noted that a recent statement by Muhammad Zaki, secretary general of Al-Azhar’s Supreme Da’wa Council, may indicate a change in the institution’s position on this matter. He said on April 14, 2017, in a response to a journalist’s question on the possibility of accusing two ISIS terrorists who blew themselves up at the churches in Tanta and Alexandria in April 2017, that a suicide bomber belonging to an extremist organization is an infidel if he believes that Islamic law permits this murder. He stressed that Al-Azhar issues accusations of heresy only based on certain principles and conditions, and added: “If he [the terrorist] considered the murder to be permitted, then he has committed heresy, and if he considers this an operation permitted by Islamic law, then he has committed heresy. If he thought this way and sacrificed his life for this, then he has committed heresy against that which was brought down to the Prophet Muhammad [i.e. the Quran]…”  For more on this, see, April 17, 2017. It should be mentioned, however, that this was an isolated comment that has not so far been repeated by Al-Azhar officials. Moreover, Zaki himself said in a January 2017 interview that Al-Azhar cannot accuse ISIS of heresy. For more on this, see, January 6, 2017.

[2] For more on the campaigns by Al-Azhar representatives with young people in the various provinces, see Al-Watan (Egypt), December 7, 2016; on the campaign titled “No to Violence, No to Blood” in cooperation with the Youth Ministry, see Al-Masri Al-Yawm, Egypt, December 14, 2016; on the international conference in Alexandria sponsored by Al-Azhar, see Al-Ahram, Egypt, January 21, 2017.

[3] Al-Watan (Egypt), January 1, 2015.

[4] Al-Misriyyoun (Egypt), December 1, 2016. This was Al-Sisi’s and Al-Tayeb’s fourth meeting that year, against the backdrop of internal struggles between Al-Azhar and the Ministry of Endowments. See Al-Misriyyoun (Egypt), December 2, 2016.

[5] Al-Ahram (Egypt), May 18, 2017.

[6] Al-Ahram (Egypt), June 22, 2017.

[7] Al-Ahram (Egypt), July 27, 2017.

[8], April 10, 2017; Al-Misriyyoun (Egypt), April 19, 2017.

[9], January 27, 2017.

[10], January 24, 2017.

[11] Al-Watan (Egypt), February 6, 2017.

[12], February 5, 2017.

[13], January 29, 2017.

[14] Al-Ahram (Egypt), February 27, 2017.

[15] Al-Yawm Al-Sabi’ (Egypt), February 11, 2017.

[16] Al-Masri Al-Yawm (Egypt), May 8, 2017.


[18] From reports and commentaries about the bill, it emerges that this clause is another restriction on the authority of the sheikh of Al-Azhar, who can no longer choose the imam for the mosque. For more information see from May 3, 2017.

[19] Al-Shurouq (Egypt), April 24, 2017, Al-Masri Al-Yawm (Egypt), April 25, 2017.

[20] Al-Yawm Al-Sabi’ (Egypt), April 26, 2017.

[21] Al-Yawm Al-Sabi’ (Egypt), April 20, 2017.

[22] Al-Yawm Al-Sabi’ (Egypt), May 3, 2017, Al-Masri Al-Yawm (Egypt), May 9, 2017, Al-Shurouq (Egypt), May 9, 2017.

[23] Al-Yawm Al-Sabi’ (Egypt), April 30, 2017, May 3, 2017, August 3, 2017, Al-Shurouq (Egypt), May 8, 2017.

[24] Al-Shurouq (Egypt), May 15, 2017.

[25], June 2, 2017.

[26] Al-Masri Al-Yawm (Egypt), May 9, 2017.

[27] Following the Palm Sunday attacks on the churches in Alexandria and Tanta, Dr. ‘Abdallah Rushdi, an Al-Azhar scholar and the imam of the Al-Sayyida Nafisa mosque in Cairo, was interviewed on the TV show of Egyptian media personality Ahmed Moussa, who is close to the Egyptian regime, and stated that Christians are infidels. For more, see Al-Dustour(Egypt), May 22, 2017. In the interview, that was posted on the Al-Bawaba website, Rushdi expressed his opposition to the attack on Al-Azhar, and said that its graduates can fight extremist ideas. In answer to a question about why Al-Azhar does not accuse ISIS of heresy, Rushdi noted that their doing so would open the door to accusations against every thief or murderer, and then all of Egypt would be considered full of apostates. He also said that ISIS would turn this to its benefit and say that Al-Azhar is not adhering to Sunni custom. For more, see, May 3, 2017. Following his anti-Christian statements, the Ministry of Endowments banned Rushdi from delivering sermons or teaching about religion. For more, see Al-Ahram, Egypt, May 16, 2017.

[28] Islam Behery is an Egyptian researcher and philosopher who was convicted of insulting religions and was released from prison by President Al-Sisi as part of a mass pardon of 82 prisoners. For more, see: Al-Hayat (London), November 17, 2016.

In a May 3, 2017 Egyptian TV show, acting Al-Azhar president Ahmed Hosni Taha called Behery an “infidel” and added that he had attacked the streams of Islam. The next day, in an apparent attempt to head off the attack in the Egyptian media that was sparked by Taha’s statement, the Al-Azhar sheikh fired Taha. However, the Al-Azhar spokesman did not explain the reason for his firing. Taha himself published an apology stating that he had not meant any offense and that his mistaken statement represented him alone, not Al-Azhar. Nevertheless, his apology did not convince Egyptian writers, who came out against his statements about Behery and cast doubts on the sincerity of his apology. For more see: Al-Misriyyoun (Egypt), May 4, 2017;, May 5, 2017; Al-Masri Al-Yawm (Egypt), May 5, 2017; and also articles by Sahar Al-Ga’ara and Hamdi Rizq, columnists for the Egyptian daily Al-Masri Al-Yawm (Egypt, May 5, 2017.   

[29] Al-Ahram (Egypt), July 25, 2016. See also MEMRI Special Dispatch No. 6585, Al-Ahram’ Columnist: Despite Al-Sisi’s Call For Revolution In Religious Discourse, Al-Azhar Scholars Continue On Their Extremist Path, August 24, 2016.

[30] Al-Ahram (Egypt), August 6, 2016.

[31] Al-Dustour (Egypt), January 26, 2017.

[32] Al-Yawm Al-Sabi’ (Egypt), April 14, 2017.

[33] Al-Ahram (Egypt), April 18, 2017.

[34] See note 27.

[35] It should be noted that websites identified with the Salafis in Egypt have quoted these statements by Sheikh Al-Tayeb without noting where he made them. See also, December 19, 2016;, December 20, 2016.

[36] Al-Masri Al-Yawm (Egypt), April 17, 2017.  Many Muslim scholars mentioned this principle, among them medieval Quranic exegete Ibn Al-Mundhir Al-Naysaburi (855-930), who wrote: “All the scholars who studied the Quran have agreed unanimously that an infidel may not rule over  a Muslim.” See

[37] Al-Masri Al-Yawm (Egypt), April 15, 2017.

[38] Al-Watan (Egypt), April 18, 2017.

[39] Al-Yawm Al-Sabi’ (Egypt), April 16, 2017.

[40], April 21, 2017.

[41] Al-Ahram (Egypt), April 27, 2017.

[42], April 19, 2017.

[43] Al-Masri Al-Yawm (Egypt), April 20, 2017.

[44] Al-Yawm Al-Sabi’ (Egypt), April 21, 2017.

[45] Al-Ahram (Egypt), May 7, 2017.

Pat Condell – What I Know About Islam

March 4, 2017

Pat Condell – What I Know About Islam via YouTube, March 4, 2017

(Condell observes, at about three minutes into the video, that if Muslims would interpret the Qu’ran themselves, instead of relying on “Islamic scholars” to do it for them, Islam would be a different and better religion than it is now.  Isn’t that what Muslim reformers are trying to do? In Infidel, Ayaan Hirsi Ali complained that it was considered a grave sin to question the wisdom and interpretations of Islamic scholars. In Heretic, she explained the need to reform Islam and to abandon the teachings of such Islamic scholars.

Why do Islamic Scholars who oppose Islam, e.g., Robert Spencer et al, side with the Muslim scholars who favor authoritative interpretations and hence claim that there can be no Muslim reformation?– DM)



U.S. Islamist Group: Fake Friendship with Non-Believers

January 2, 2017

U.S. Islamist Group: Fake Friendship with Non-Believers, Clarion ProjectRyan Mauro, January 2, 2017

amja-waleed-basyouni-hp_1Sheikh Waleed Basyouni is a member of the North American Imam Federation (NAIF), Assembly of Muslim Jurists in America (AMJA)-Fatwa and Research Committee and the Director of Texas Dawah Convention. He is pictured here giving a speech titled “Reclaiming Islam from the Extremists.”

The Assembly of Muslim Jurists of America, an influential group that issues fatwas (Islamic religious declarations), teaches Muslims that they “are allowed to show friendship to the disbelievers outwardly but never inwardly.”

The 2009 fatwa , which was originally brought to our attention by John Rossomando of the Investigative Project on Terrorism, cites Islamic scripture in its directive that Muslims must not befriend a non-believer over a Muslim except as a form of deception in response to a possible danger.

See the fatwa below:


AMJA has a history of extremist fatwas and sermons, including teaching that Hamas is not a terrorist group and ruling out offensive jihad against the U.S. only as a matter of pragmatism. You can read more about their background here.

Because AMJA doesn’t get in front of the cameras or maintain a high profile, it is often overlooked as part of the Islamist network in the U.S., but its influence should be taken seriously. In 2014, it trained 200 imams at its conference in Texas. Last year’s imams’ conference was in Chicago, as will 2017’s.

Its leadership council also spearheads Islamic online universities in the U.S. Its fatwa committee includes clerics with positions in Washington, D.C., Michigan, Minnesota and Texas.

AMJA’s list of “our experts” and list of members includes Islamist clerics from across the country, including top leaders from the Islamic Society of North America, the Islamic Circle of North America, Al-Maghrib Institute, the North American Imams Federation, the Muslim Association of Virginia and various mosques. The lists also include many international clerics, even though AMJA presents itself as an American organization.

The group’s influence can be seen behind efforts undertaken by the more publicity-hungry Islamist groups like the Council on American-Islamic Relations (CAIR), a group that the Justice Department identified as a Muslim Brotherhood front that deceptively casts itself as a “moderate” civil rights group.

When I was booked to give educational counter-terrorism training to law enforcement in California, the San Diego chapter of CAIR responded aggressively, going so far as to compare my training of law enforcement officials to having the leader of the KKK teach police about black people. The CAIR official leading the charge had only months earlier traveled all the way to Chicago to attend AMJA’s imams’ conference.

AMJA can serve as a window into the Islamist strategy. The extremism of AMJA is so clear that it cannot effectively operate in the limelight, so it stays away. Instead, the so-called “moderates” that serve as experts go in front of the cameras to wage their jihad against Islamism’s enemies.

When they speak, the official titles they have with their primary “moderate” organizations are used. But they are part of AMJA’s network even though few know it and the affiliation won’t show up in a byline in an article or interview. All it takes is using a different title and the AMJA member is never held accountable for the group’s radical fatwas.

However, these people must be held accountable. No genuine Muslim reformer will join AMJA. If a cleric involved with AMJA is positioning himself as an unobjectionable moderate to unbelievers, he is following his group’s radical fatwa.

Daddy’s Issues

September 28, 2016

Daddy’s Issues, Washington Free Beacon, September 28, 2016

(Even if Hillarys’ top aide Huma Abedin, like the Islamic State, has “nothing to do with Islam,” the article provides insights into the thinking of those who do. — DM)


Syed Abedin, the father of top Hillary Clinton aide Huma, outlined his view of Sharia law and how the Western world has turned Muslims “hostile” during a wide-ranging video interview that shines newfound light on the reclusive thinker’s world views, according to footage exclusively obtained by theWashington Free Beacon.

Abedin, a Muslim scholar who was tied to the Saudi Arabian government until his death in 1993, has remained somewhat of a mystery as the media turns its eye to his daughter Huma, a top Clinton campaign aide who recently announced her separation from husband Anthony Weiner following his multiple sex scandals.

Syed Abedin explained his views on the Muslim world and spread of Islam during a 1971 interview titled The World of Islam, which was first broadcast on Western Michigan University television.


Abedin said that Arab states must police the upholding of Sharia, or Islamic law, and explained why the majority of Muslims view Israel and the Western world in primarily “hostile” terms.

The video provides a window into the Abedin family’s ideology, which has been marred by accusations it is connected to the Muslim Brotherhood.

Abedin, who was then a professor in the university’s college of general studies, said that Western intervention in the Arab world has sparked a backlash among many faithful Muslims.

“The response to the West has been of two kinds,” Abedin said. “By and large the response has taken more of a hostile form.”

“The first impulse of the average Muslim in the Islamic world is that this kind of borrowing [culturally] would be somehow an alien factor into our social fabric and thereby destroying the integrity of our ethos … the integrity of our culture,” he added.

In a separate discussion on the state’s role in a person’s life, Abedin said it is necessary to police the application of Sharia law.

“The state has to take over” as Muslim countries evolve, he argued. “The state is stepping in in many countries … where the state is now overseeing that human relationships are carried on on the basis of Islam. The state also under Islam has a right to interfere in some of these rights given to the individual by the Sharia.”


“Suspicion” runs rampant in the Muslim world, Abedin said, citing it as a reason why Western governing values have not been quickly adopted in the region.

“In the contemporary Islamic world, religious leadership is of very crucial significance because any change that will be abiding, that will make any positive contribution to the development of Muslim life, must come from that source, and that is one reason why ideologies like socialism or communism that have been introduced into the Muslim world have never really taken root,” Abedin said. “They have always been considered as foreign importations. … It’s a kind of suspicion.”

Abedin also discussed the clash between modernity and the Islamic world.

“When you talk of an Islamic state … does it have to have a caliph?” he asked. “What does it mean? What is the Islamic concept of good in the present day world?”

Any cultural change, Abedin concluded, will have to be validated by the tenets of Islam.

“The main dynamics of life in the Islamic world are still supplied by Islam,” he said. “Any institution, as I said before, any concept, any idea, in order to be accepted and become a viable thing in the Islamic world has to come through … Islam.”

Abedin’s views on religion have become a central topic among those who have questioned Clinton’s choice to elevate Human Abedin into such a prominent role.

The Abedins helped create the Journal of Muslim Minority Affairs, a publication accused of having ties to the Muslim Brotherhood and of promoting a hardline Islamic ideology.

Huma Abedin served as an assistant editor of the journal for 12 years and also played a role in its offshoot, the Institute of Muslim Minority Affairs, a think-tank established in Saudi Arabia by an accused financier of the al Qaeda terror group, according to the Jerusalem Post.

‘Al-Ahram’ Columnist: Despite Al-Sisi’s Call For Revolution In Religious Discourse, Al-Azhar Scholars Continue On Their Extremist Path

August 24, 2016

‘Al-Ahram’ Columnist: Despite Al-Sisi’s Call For Revolution In Religious Discourse, Al-Azhar Scholars Continue On Their Extremist Path, Memri, August 24, 2016

(Please see also, Dr. Ahmed al-Tayeb: Meet the World’s ‘Most Influential Muslim’ — DM)

Recently, articles have been published in the Egyptian press attacking Al-Azhar, Egypt’s supreme religious authority, on the grounds that its scholars are not doing enough to implement the call of Egyptian President ‘Abd Al-Fattah Al-Sisi to “revolutionize” religious discourse, but instead continue to cultivate extremism. Two particularly harsh articles were penned by Ahmad ‘Abd Al-Tawab, a columnist for the official daily Al-Ahram. He wrote that one reason for the recent spate of attacks on Copts[1] is Al-Azhar’s extremist curricula, which poison people’s minds. He added that, despite ostensibly welcoming Al-Sisi’s call to reform the religious discourse, Al-Azhar has in fact done nothing to realize this call. [2] The following are excerpts from his articles:

29678Al-Azhar inner courtyard (Image:

Al-Azhar’s Poisonous Curricula Are Responsible For Attacks On Copts; Al-Azhar Accuses Anyone Who Disagrees With It Of Heresy

In his first article, ‘Abd Al-Tawab wrote: “[Let me say,] without beating about the bush, that the Al-Azhar institutions have not taken a single serious step in response to President Al-Sisi’s call for a religious revolution.[3] [Here is] one example of this strange state of affairs. The state collects taxes from all its citizens, Muslims and Copts, which join its other revenues that benefit both Muslims and Copts. These funds pay for various public [services], among them education, which includes Al-Azhar and its institutions and university. [Yet Al-Azhar’s] students are taught using poisonous curricula that harm the tax payer more than anyone else, and especially the Copts! In other words, society pays to train, educate and cultivate a group [of graduates] that hates society and is hostile to it and attacks it as it pleases! To this very day, Al-Azhar, with its curricula, continues to teach its students to level accusations of heresy at anyone who disagrees with them and to define the construction of churches as a crime. In some of the classes [taught at Al-Azhar], it is stated that churches should be banned in [all] countries that the early Muslims conquered by the force of arms, including Egypt. In addition,[students] are taught that anyone who does not pray – or even prays without first performing the ritual ablutions – must be killed, and the crime of his murder can be taken lightly.

“Some researchers and intellectuals make an effort to inform the public of these frightening facts, among them [Egyptian lawyer and Islamic researcher] Ahmad Abdu Maher. He points out that Al-Azhar scholars have accused him of heresy while they refuse to accuse ISIS of heresy.[4] In fact, some Al-Azhar scholars have [even] said that participating in the [international] coalition to fight ISIS is treason against Allah and His Messenger.

“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.

“Nearly two years have passed since the President’s call [for a religious revolution], which was [ostensibly] welcomed by the Al-Azhar scholars. But time proves that they [merely pretended to] show flexibility, so that the wave would pass [over them] quietly. This underscores the importance of forming a national committee to handle this task, which can include Al-Azhar scholars as long as they are not a majority that will take over [the committees’] decisions. Otherwise we will be swept into further waste of time and effort and enable extremism to increase even more.”[5]

Al-Azhar Is Not Helping To Promote Al-Sisi’s Religious Revolution

In his second article,  ‘Abd al-Tawab discussed Al-Sisi’s meeting with Al-Azhar Sheikh Al-Tayeb following the uniform sermon crisis,[6] and repeated his claim that, despite ostensibly welcoming Al-Sisi’s call to reform the religious discourse, Al-Azhar has in fact done nothing to promote this cause. He wrote: “There is a need, even a crucial need, for this revolution [as part of] the effort to institute a constitution that lays the foundations for a modern state. [This must be done] by strengthening the freedoms and defending them, including the freedom of worship, of scientific research, of literary and artistic creativity, etc., and also by strengthening all the international treaties to which Egypt is signatory.

“Al-Azhar’s clerics were quick to welcome the president’s call for a [religious] revolution, but this was never translated into action on the ground. In fact, for more than two years [Al-Azhar’s] activity has been in the opposite direction: it has mercilessly attacked anyone with a differing opinion without hesitating to use the weapon of accusations of heresy, or to file lawsuits that placed several people behind bars, and this based on laws that are assumed to require amendment as soon as possible in order to adapt them to the new constitution.”

“The hoped-for change [in the religious discourse] will not be achieved by means of a breakthrough in combatting extremist ideology on the internet. That is a waste of time and effort [because it is an attempt to] treat the symptoms and the outcomes [of extremism] instead of focusing on the right things – such as [reforming] the curricula that still contain horrifying expressions, improving the teachers and adapting them to the spirit of the times, dismissing extremists from senior positions, and enforcing the [state] law instead of [holding] traditional reconciliation [sessions with the Copts]…”[7]


 [1] Recently there has been an escalation in attacks on Copts in Egypt, especially in the rural governorates of Minya and Beni Suef, and mainly due to rumors that Copts are using private homes in various villages as churches.

[2] In a third article about Al-Azhar, ‘Abd Al-Tawab criticized its involvement in Egypt’s foreign policy, after Al-Azhar Sheikh Ahmed Al-Tayeb met with Egypt’s new ambassadors. Al-Ahram (Egypt), August 18, 2016. Also noteworthy was an article byAl-Ahram columnist Muhammad Al-Dasuqi, who likewise wrote that this institute was not reforming the religious discourse (Al-Ahram, Egypt, June 20, 2016), and an article was by journalist Khaled Al-Montasser, who wrote in Al-Watan on June 24, 2016 that Al-Azhar was delaying the publication of a comprehensive paper on the renewal of religious discourse written by senior Al-Azhar scholar Dr. Salah Fadl. Al-Watan also published a series of articles about corruption in Al-Azhar’s institutions. See Al-Watan (Egypt),  August 3, 2016; July 13, 20, 27, 2016; June 8, 15, 22, 29, 2016, May 4, 11, 25, 2016; April 13, 20, 2016.

[3] Al-Sisi called for a “religious revolution” in a December 2014 speech. Even before this he endorsed the call made by Mansour Adly, who served as interim president of Egypt before Al-Sisi’s election, to “renew the religious discourse.” See MEMRI Special Dispatch No. 6114, Egyptian Columnists On Al-Sisi Regime’s Campaign For ‘Renewal Of Religious Discourse’ As A Way Of Fighting Terrorism, July 23, 2015.

[4] On Al-Azhar’s refusal to call ISIS heretical, see MEMRI Special Dispatch No. 5910, Al-Azhar: The Islamic State (ISIS) Is A Terrorist Organization, But It Must Not Be Accused Of Heresy, December 21, 2014.

[5] Al-Ahram (Egypt), July 25, 2016.

[6] On this affair, see MEMRI Special Dispatch No. 6556, Egypt’s Al-Azhar Opposes Ministry Of Religious Endowments Plan For Uniform Friday Sermon, August 4, 2016.

[7] Al-Ahram (Egypt), August 6, 2016. “Traditional reconciliation” refers to extra-judicial “community justice meetings” that have been used to affect a reconciliation between Muslims and Copts following clashes between the communities. Many Copts, as well as others in Egypt, have protested this practice, claiming that it is used as a way to avoid prosecuting Muslims for violence against Copts or to persuade the Copts to forgo their legal rights. See for example Al-Ahram (Egypt), July 9, 2016; Al-Yawm Al-Sabi’ (Egypt), July 27, 2016;, August 8, 2016;, May 29, 2016. The “Egyptians against Discrimination” rights group recently held a demonstration in front of the prosecutor general’s office in Cairo in which they protested these reconciliation meetings and accused the state of “conspiring” with the perpetrators of attacks on Copts. Al-Ahram (Egypt), August 16, 2016; Al-Wafd (Egypt), August 15, 2016.