Saturday, September 10, 2005

Coptic Pope Congratulates Mubarak قداسة البابا يهنى الرئيس مبارك

بعد فوز الرئيس مبارك الساحق الماحق على منافسيه أرسل قداسة البابا شنودة الثالث التهانى الى السيد الرئيس ، هذا نصها


Pope's message to Mubarak as posted on the Pope’s website


تفتكروا البابا فعلا يقصد ان الرئيس مبارك "مافيش زيه بجد"؟"

Did H.H. really mean that Mubarak is

" really incomparable" ?

!!"انت مافيش زيك بجد"

!!"انت بجد مافيش زيك"

بس انا خلاص فهمت قصد قداسة البابا

انت مافيش زيك فى اضطهاد الأقباط وتهميشهم من كل المواقع القيادية الهامة

Oh No, no.... I know the real meaning

"You are incomparable in marginalizing the Copts and preventing them from holding high ranking posts"

انا ها اروح اشترى مترين قماش واكتب يافطة على بيتنا واقول فيها : "سيادة الرئيس مبارك ، مبروك : ده " انت مافيش زيك بجد " و "انت بجد مافيش زيك

(بس ها اقول فى سري (فى اضطهاد الأقباط وإذلالهم فى الحصول على تصاريح بناء الكنائس

أما حركة كفاية فقد قامت بمظاهرة اليوم في القاهرة وردد المتظاهرون الهتاف التالى

السكة موش طويلة فاضل على حسني زقة، وحنخلص منه في ليلة .. لو كلنا قلنا لأه


Egyptian demonstrators shout anti-President Hosni Mubarak slogans during a protest in downtown Cairo Saturday, Sept.10, 2005 a day after the head of Egypt's elections commission announced that President Hosni Mubarak had won Egypt's first contested elections with 88 percent of the vote. (AP Photo/Amr Nabil)

Coptic Hymns


The Coptic hymns were preserved by the Coptic Orthodox Church for almost 2000 years. Prayers, fastings, tears, and the blood of our martyrs were some of the means to maintain this tradition through several centuries.

This is a sample of how beautiful Coptic music is
http://www.davidensemble.com/downloads.htm

الألحان القبطية
الألحان القبطية هى ذلك التراث التسبيحي الذي حفظته الكنيسة القبطية على مدى ألفى عام، وكانت وسائل الحفظ له هي، الصلوات والأصوام والمطانيات، الدموع والعرق والدم عبر القرون العديدة
لا اجد الكلمات المناسبة للتعبير عن شعورى عند استماعى الى تلك الالحان الجميلة ، اذ انها تأخذك معها عاليا لتحلق فى السماء
للاستماع الى بعض الالحان القبطية الرائعة اضغط هنا

Mubarak wins ! Congratulations Mr. President


Congratulations Mr. President
This picture says it all
Those who supported Mubarak didn't even know which country Mubarak rules !
This vehicle down the streets of Cairo is decorated with an Egyptian flag in the front, but..hey...Lebanese and Syrian flags as well !

هذه الصورة تعطينا خلفية عن الذين صوتوا لمبارك
دول حتى مش عارفين انهى بلد يحكمها مبارك وزينوا السيارة بأعلام لبنان وسوريا كمان بالاضافة للعلم اليتيم بتاع مصر اللى فى العربية من الامام
أكيد بتوع الحزب الوطنى اعطوهم وجبات فول فى الفطار والغذاء بدلا من العشرين جنيه اللى كانوا بيوزعوها عليهم قبل كدة

Dismantling The Big Lie: The Protocols Of The Elders Of Zion




The Protocols of the Elders of Zion, a hate tract written by agents of the last Czar of Russia and utilized by every antisemite of the 20th century

The Arabic translation of Dismantling The Big Lie: The Protocols Of The Elders Of Zion is now available through this link
http://www.wiesenthal.com/Arabic_translation

الترجمة العربية لكتاب تفنيد الكذبة الكبري ، بروتوكولات حكماء صهيون
اضغط هنا للتحميل



JEWS AND CHRISTIANS IN EGYPTIAN SCHOOL TEXTBOOKS

مقتطفات لما تحويه الكتب الدراسية المصرية من اساءة الى الأقباط والمسيحية واليهودية


JEWS, CHRISTIANS, WAR AND PEACE IN EGYPTIAN SCHOOL TEXTBOOKS

Muslims Should Not Be Like Jews and Christians
It is time that the believers' hearts be humble when [they hear] the mention of God and the Qur'an He revealed to the heart of their own Messenger. It is time as well for them not to be like those who were given the book before them, as they have been immersed in lust and pleasures, their hearts have become rough ... and they do not differentiate between what is prohibited and what is permitted. Many of them have deviated from God's commandments and have left all virtuous deeds.
Studies in Theology: Tradition and Morals, Grade 11, (2001) pp. 254-255


The Vices of Judaism and Christianity
Umm Habibah and Umm Salmah [two of the Prophet's wives] mentioned a church they had seen in Ethiopia in which there were images. They mentioned that to the Prophet.... He said: "Those people, if there is a good man amongst them who dies, they build a place of worship upon his grave and put there such images. Those are the worst creatures in God's eyes on the Day of Resurrection."
...Because the Christians worship the prophets' graves, out of reverence for their importance, pray in their direction and make idols - God has cursed them and has forbidden the Muslims to do such things.
Selected Prophetic Sayings [Ahadith], Grade 11 (2002) pp. 31-32


"Anyone who testifies that there is no god except God alone - with no partner, that Muhammad is His servant and messenger, and that Jesus is the servant of God - and, according to one version: son of His maid - and His messenger... God will make him enter His Paradise."

Jesus was mentioned [here] in order to expose the [error of the] Christians and make clear that their belief in the Trinity is pure polytheism, which will not rescue them from [Hell's] fire. He [Jesus] is [also mentioned here as] God's messenger, in order to expose [the error of] the Jews who deny that... and who defame him and his mother in a way that is not permissible. He [Jesus] is [further mentioned as] the son of God's maid, in order to expose [the error of] the Christians again and define him as servant of God and son of His maid. So, how dare they attach him to God as a son?
Selected Prophetic Sayings [Ahadith], Grade 11, (2002) p. 94


He [God] does not have a son, as alleged by the Jews and the Christians.
Islamic Religious Education, Grade 7, Part 1, (2002) p. 7

...All the infidels, and among them those who have attributed a son to God... These are the Jews and the Christians and some Arabian polytheists. God said [in the Qur'an]: "The Jews say Ezra is the son of God, while the Christians say the Messiah is the son of God." (Al-Tawbah, 30)
Commentary of Surat Al-Kahf, Grade 9, (2002) p. 16


God prescribed Friday for the Jews [as their holy day in the week], and they said: "O Moses, God did not create on Saturday anything. Make it our day." So He made [that] for them. In some sources [we find] that Moses... fixed Friday for them and told them about its superiority, [but] they argued with him that Saturday was better. God inspired him [saying]: "Leave them alone with what they have chosen".
Selected Prophetic Sayings [Ahadith], Grade 10, (2002) p. 35

The Jews chose Saturday on the basis of their unsound allegation that it was the day on which God had finished the creation of the created [world]. They said: "We shall rest on it from work and be occupied with worship and thanksgiving." The Christians [chose] Sunday because it was the first day on which [God] started the creation [of the world] and therefore it deserved glorification. God guided us [the Muslims] to [choose] Friday because He created Adam on it.
Selected Prophetic Sayings [Ahahdith], Grade 10, (2002) p. 36)

The Negative Influence of Non-Muslims on Islam
Groups of Zoroastrians, Sabi'as [a Gnostic sect known today as Manda'ite in southern Iraq], Jews, Christians and others embraced Islam. Some of them outwardly behaved as Muslims out of fear of authority while they [secretly] followed another [religion]. They began spreading among the Muslims, which corrupted their religion and made them doubt the tenets of their faith. The impact of that was seen in the existence of sects that bear the name of Islam while being destructive 'hoes' [against Islam].
Studies in Theology: Prophecies, Grade 10, (2002) p. 104

The great Imam, Sheikh Mahmud Shaltut, has left a grand heritage of valuable researches and studies.... [Some] of his most important printed works [are]:
 Commentary on the Holy Qur'an... It is characterized... by its commitment to being a commentary on the Qur'an based on the Qur'an [alone] and by cleansing the commentary of Isra'iliyyat [Jewish traditional stories that were introduced into early Islamic commentary by Jewish converts to Islam] and other fables of that kind.
Islamic Education, Grade 9, (2002) p. 74

...Without paying attention to the Isra'iliyyat [Islamic commentary of the Qur'an based on Jewish traditions] that some of the commentators have introduced here and that have no value.
Commentary of Surat Al-Kahf, Grade 9, (2002) p. 202

As for reading from the Qur'an [during prayer] - Abu Hanifah's [juristic] school [forbids that] while others [think] that it does not spoil [the prayer], because looking at the Qur'an is worship... But he [i.e., Abu Hanifah] did not like it because it was [like] imitating the People of the Book [in their prayer].Selections for the explanation of [the Book of] "Selection", Grade 9, (2002) p. 85

Selections for the Explanation of [the Book of] "Selection", Grade 9 (2002), p. 103 The Protected People [Ahl al-Dhimmah] shall not go out with them [i.e., with the Muslims, for prayer for rain outside the city]... because the gathering of infidels is expected to bring forth a [divine] curse.

Friday, September 09, 2005

Exposing the Ideology of Terror-1 فضح عقيدة وثقافة الإرهاب

We believe that a terrorist was not born a terrorist, he/she is a product of an idology and a culture that encourages terrorism. We will begin this series of posts to hilight the culture and ideology that breeds terror....Many of the websites that we'll quote are sponsered by governments in the Middle East, or at least funded by the high religious authorities in the region, and some of these sites advertise freely on the mainstream media outlets and satellite channels such as Al Jazeera, Al Arabiya....etc.
إيمانا منا ان الإرهابى لايولد إرهابى ، بل هو/هى نتاج لعقيدة ولثقافة تشجع الارهاب . سنبدأ هذه السلسلة من المشاركات التى تسلط الضوء على الثقافة والعقيدة التى تغذى الإرهاب
العديد من المواقع التى سنقتبس منها مدعمة من حكومات فى الشرق الأوسط او على الأقل تمول من الجهات الدينية الكبيرة فى المنطقة ، وبعض هذه المواقع يعلن بحرية فى وسائل الإعلام العامة وعلى القنوات الفضائية مثل الجزيرة والعربية وغيرهما
Fatwa of the day:
Can a Muslim celebrate the day of independance?
فتوى اليوم
الاحتفال بعيد الثورة أو عيد الاستقلال حرام

Question :
Question #34749

http://63.175.194.25/index.php?ds=qa&lv=browse&QR=34749&dgn=4&ln=eng


Some of my colleagues have started having discussions on the topic of nationality in islam. I am, therefore, putting the following questions before you. Please be kind enough to reply them in the light of shariah

كنت أتناقش مع زملائي عن الجنسية في العالم الإسلامي وهنا بعض الأسئلة أرجو أن تجيب عليها


1- Talking about an independent country in the world where Muslims are in majority, if they celebrate the independence day then what is the status of this celebrations according to Islamic Shariah ?

سؤال رقم 34749



Answer :
It is not permissible to celebrate independence day or any similar occasions, because that entails imitation of the kuffaar. From another angle it is also a kind of innovation. So these celebrations combine sin and bid’ah (innovation).

الجواب
لا يجوز الاحتفال بيوم الاستقلال ولا بما يشابهه من الأيام ، لأن فيها تشبهاً بالكفار ، ومن وجه آخر فيها ابتداع ، فمثل هذه الاحتفالات جمعت بين المعصية والبدعة

إسلامى فى أستراليا يقول : أيوة الاسلام مافيهوش سماحة ، هو دينى كدة

عبد الناصر بن بريكة الشهير بأبى بكر
(خبوا عيالكم ، حرام يشوفوا الأشكال دى )
تحت عنوان
نُشر تحقيق لقناة إى بى سى الامريكية عن عبد الناصر بن بريكة ، زعيم إحدى الجماعات الأصولية فى ملبورن بأستراليا
جاء فى التحقيق أن بعض اتباع ابو بكر من الشباب حضروا تدريبات عسكرية فى معسكرات بوسط آسيا
ودافع ابو بكر عن نفسه قائلا
انا كل ما أفعله هو تعليم اخوتى القرآن والسنة ، وأحاول بكل جهدى ان احفظ نفسى وعائلتى وابنائي والمسلمين قريبين من تعاليم ديننا
وما هى تعاليم دينك يا ابا بكر يا شجيع السيما ياحامى حمى الاسلام؟
يقول ابا بكر:
jihad is part of my religion
الجهاد جزء من (تعاليم) دينى
What you have to understand is that anyone who fights on behalf of Allah, when he dies, the first drop of blood that comes out, all of his sins will be forgiven."
الحاجة اللى لازم تفهموها ، ان اى واحد يقاتل فى سبيل الله ، لما يموت فإن ذنوبه تُغفر له عند اول قطرة دم تسيل منه
====
زدنا طربا يا شيخ
غنى كمان واطربنا والنبى
I am telling you that my religion doesn't tolerate other religion. It doesn't tolerate," he said
أقول لكم أن دينى لا يتسامح مع الاديان الأخري ، لا يتسامح
( مافيهوش سماحة يعنى ؟! فينك يا شيخ الأزهر تسمع من الشيخ ابا بكر )
هو كدة ، دينى كدة .... أنا مالى انا
مافيش سماحة
جهاد وقتل الكفار وسفك دماءهم عشان ندخل الجنة وتُغفر ذنوبنا ، اللهم خذ من دماءنا حتى ترضى (هكذا يقولها السلفيون ولو مش مصدقين زوروا مواقعهم على النت (الكافرة) طبعا
===
اللهم احفظنا ، بس اللى مش قادر افهمه بصراحة هو كيف يقبل هؤلاء على أنفسهم ان يتسولوا طعامهم من الشئون الاجتماعية فى بلاد الكفار التى ذهبوا اليها؟ وكيف تقبل هذه الدول هؤلاء الأشخاص على أراضيها؟
لو عرفت الاجابة .... اكتبها فى التعليق

ردا على بلاغ لجنة الشريعة : بلاغات للنائب العام المصري

تقدمت لجنة الشريعة بنقابة المحامين المصرية ببلاغ للنائب العام ضد جريدة الكتيبة الطيبية بتهمة الاساءة الى عمرو بن العاص والادعاء ان المسلمين غزاة
طيب يا سيادة النائب العام
اولا: السلام عليكو
ثانيا: اليك كام بلاغ كدة ع الماشى يا ريت تضمهم لبلاغ اللجنة المُفلسة ... أقصد لجنة الشريعة
بلاغ رقم 1
على بن ابى طالب يشتم عمرو بن العاص
وصف على بن ابى طالب عمرو بن العاص بأنه يقول فيكذب ويعد فيخلف ويخون العهد
إن هذا الوصف يا سيادة النائب العام لم يقله كاهن قبطي ، ولم يؤلفه مصرى من ابناء مصر الاصلاء ليرد به على الدخلاء ولكن قاله على بن أبى طالب فماذا ستفعل يا سيادة النائب العام؟
ايه رأيك؟ ممكن نحبس على بن أبى طالب على ذمة التحقيق
بلاغ رقم 2
الحسين يشتم عمرو بن العاص ويقول ان امه قحـــبة
تنازع أربعة وهم العاص وأبو لهب وأمية بن خلف وأبوسفيان بن حرب على بنوة عمرو أبن العاص ؛ رغم معرفتهم بأن أمه عاهرة وتناوبوا عليها الأربعة في وقت واحد
قال الإمام الحسين لعمرو بن العاص في الاحتجاج: أما أنت يا عمرو بن العاص الشاني اللعين الأبتر؛ فإنما أنت كــلب أول أمرك إن أمك بغية (قحبة) وإنك ولدت على فراش مشترك ؛ فتحاكمت فيك رجال قريش منهم أبو سفيان بن حرب والوليد بن المغيرة وعثمان بن الحرث والنضر بن الحرث بن كلدة والعاص بن وائل ؛ كلهم يزعم أنك ابنه فغلبهم عليك من قريش ألأمهم حسبا واخبثهم منصبا وأعظمهم بغية... راجع: الاحتجاج لأبي منصور أحمد بن علي بن أبي طالب الطبرسي باب إحتجاج الإمام الحسن في مجلس معاوية
ما رأيك يا سيادة النائب العام؟
الا يحق لنا ان نطلق لقب "الغازى ين الغازية" على عمرو بن العاص؟
أم انه حلالا بلالا لعلى بن ابى طالب وللحسين وحرام علينا ان نقول ان عمرو بن العاص غزا بلادنا؟
يا سيادة النائب العام: غازى... يعنى بن غازية
بلاغ رقم 3
ام عمرو كانت فاتحاها ع البحرى وشغالة سيكو سيكو من غير نقاب ولا حجاب كمان
تعالى اقرا معايا ينوبك نصيب يا سيادة النائب العام
اما نسبه فهو عمر بن العاص بن وائل بن هاشم بن سعيّد بن سهم بن عمرو بن هصيص ابن كعب بن لوي القرشي، احد "دهاة العرب الخمس". قال الرازي في تفسيره 8 ص 503، روي أن العاص بن وائل كان يقول: "إن محمدا أبتر لا ابن له يقوم مقامه بعده، فإذا مات انقطع ذكره، واسترحتم منه، وكان قد مات ابنه عبد الله من خديجة"، وهذا قول ابن عباس ومقاتل والكلبي وعامة أهل التفسير. وذكر الفخر الرازي أن أبي جهل وأبي لهب وعقبة بن أبي معيط كانوا يشنئون رسول الله (ص) إلا أن ألهجهم به وأشدهم شنئة العاص ابن وائل. وقد اجمع المفسرون ان الاية الكريمة "ان شانئك هو الابتر" انما نزلت بحق العاص بن وائل. هذا من جهة الاب
اما من جهة الام وكما جاء عنها في العقد الفريد وبلاغات النساء وروض المناظر وثمرات الاوراق وجمهرة الخطب فاسمها ليلى أشهر بغي بمكة وأرخصهن أجرة، ولما وضعته ادعاها خمسة كلهم أتوها غير أن ليلى ألحقته بالعاص لكونه أقرب شبها به، وأكثر نفقة عليها. ذكرت ذلك أروى بنت الحارث بن عبد المطلب لما وفدت إلى معاوية فقال لها: "مرحبا بك يا عمة؟ فكيف كنت بعدنا؟ فقالت: يا بن أخي؟ لقد كفرت يد النعمة، وأسأت لابن عمك الصحبة، وتسميت بغير اسمك، وأخذت غير حقك، من غير بلاء كان منك ولا من آبائك، ولا سابقة في الاسلام، ولقد كفرتم بما جاء به محمد (ص) فأتعس الله منكم الجدود، وأصعر منكم الخدود، حتى رد الله الحق إلى أهله، وكانت كلمة الله هي العليا، ونبينا محمد (ص) هو المنصور على من ناواه ولو كره المشركون، فكنا أهل البيت أعظم الناس في الدين حظا ونصيبا وقدرا حتى قبض الله نبيه (ص) مغفورا ذنبه، مرفوعا درجته، شريفا عند الله مرضيا، فصرنا أهل البيت منكم بمنزلة قوم موسى من آل فرعون يذبحون أبناءهم ويستحيون نساءهم، وصار ابن عم سيد المرسلين فيكم بعد نبينا بمنزلة هارون من موسى حيث يقول: يا بن أم إن القوم استضعفوني وكادوا يقتلونني، ولم يجمع بعد رسول الله لنا شمل، ولم يسهل لنا وعر، وغايتنا الجنة، وغايتكم النار
فقال لها عمرو بن العاص: أيها العجوز الضالة؟ أقصري من قولك، وغضي من طرفك
قالت: ومن أنت؟ لا أم لك
قال: عمرو بن العاص
قالت: "يا بن اللخناء النابغة تتكلم وأمك كانت أشهر امرأة بمكة وآخذهن لأجرة، إربع على ظلعك واعن بشأن نفسك فوالله ما أنت من قريش في اللباب من حسبها ولا كريم منصبها، ولقد إدعاك ستة نفر من قريش كله يزعم أنه أبوك فسألت أمك عنهم فقالت: كلهم أتاني فانظروا أشبههم به فألحقوه به، فغلب عليك شبه العاص بن وائل فلحقت به، ولقد رأيت أمك أيام منى بمكة مع كل عبد عاهر، فأتم بهم فإنك بهم أشبه". عدّه الكـــلبي من الأدعياء في باب - أدعياء الجاهلية - وقال: قال الهيثم: "ومن الأدعياء عمرو بن العاص، وأمه النابغة حبشية
وأخيرا
روى الحافظ ابن عساكر في تاريخ الشام 7 ص 330: إن عمرو بن العاص قال لعبد الله بن جعفر الطيار ذي الجناحين في مجلس معاوية: يا بن جعفر؟ يريد تصغيره. فقال له عبد الله: لئن نسبتني إلى جعفر فلست بدعي ولا أبتر
والآن يا سيادة النائب العام ، نطالبكم بالتحقيق فى أمر عمرو بن العاص ، الغازى بن الغازية

Thursday, September 08, 2005

إخوتى وأخواتى الأقباط : هلم ننهى زمن البكاء


فى الوقت الراهن نجد أن كل أحزاب المعارضة تداعب الأخوان المسلمين طمعا فى أصواتهم لترجيح كفتهم... لأنهم بحق أكبر كتلة منظمة فى مصر

وفى لقاء تلفزيونى لمرشد الأخوان المسلمين فى قناة دبى منذ يومين : " نحن ننزل الإنتخابات القادمة كبروفة لأنتخابات مجلس الشعب المقبلة بعد شهرين و نطمع فى 100 كرسى فى مجلس الشعب... هذه الإنتخابات تدريب لأعضاء الحركة على الذهاب لصناديق الإقتراع

ملحوظة: أكبر حزب معارض بمجلس الشعب له 6 نواب فقط

أيها الأقباط ... هلم ننهى زمن البكاء

هل فرض على الأقباط العزلة السياسية أم فرضوها هم على أنفسهم ؟
هل كتب على الأقباط التقوقع حتىإعتادوا ببعدهم عن مجريات الأحداث فى وطننا الأصيل مصر ؟
أم حاولوا الظهور لكن واجهتهم تيارات الجماعات السلفية و التعصب الدينى ؟
هل صحيح أن التيار الإسلامى تيار قوى مهيب يخشى المسيحيين من وصوله للسلطة لذا نرضى بحالنا المُهين فى مقابل عدم صعود هذا التيار للحكم .. أم أن الإعلام الحكومى الموجه ومعه الاعلام الارهابى لقناة الجزيرة وغيرها هو الذى يحاول أن يضخم من شأنه ليخيف به الأقباط فيضموننا إلى جانبهم ؟
كل هذه الأسئلة دارت برأسى و أكثر منها و لا أجد لها إجابة مقنعة شافية فأحتار و أبحث و أقرأ فى كتب التاريخ , فى الصحف
أجد شعبا ليس له تمثيل سياسى , مهمش فى كل القرارات المصيرية فى وطنه بل حتى فى مصيره هو شخصيا
والآن.. يمكننا ان ننتزع حقوقنا بأيدينا وبطريقة حضارية وسلمية
لنتأمل ما وصلنا اليه بسبب تقاعسنا وتواكلنا عن أخذ زمام المبادرة

قيود على ممارسة شعائرنا
فنحن لا نستطيع أن نبنى كنيسة واحدة إلا بعد عذابات كثيرة بسبب الخط الهمايونى الذى يمنع بناء الكنائس دون إذن رئيس الجمهورية و حتى إن حصلت على التصريح سوف يُعرقل تنفيذه على يد السلطات التنفيذية بحجة الدواعى الأمنية فى حين أن أى أخ مسلم يستطيع أن يبنى جامع أو زاوية فى أى مكان يريده بدون أى إجراءات .. ناهيك عن الإعتداءات التى تحدث على الكنائس من وقت لآخر تحت سمع و بصر الشرطة بل إن الشرطة نفسها تورطت فى أكثر من حادثة إعتداء على الكنائس فى صعيد مصر و حادثة هدم سور دير الأنبا أنطونيوس ليست ببعيدة
التستر على مضطهدى الأقباط
و لن أعدد لكم الإعتداءات التى تعرض لها المسيحيين فى مصر تحت سمع و بصر الشرطة من حادثة الزاوية الحمراء مروارا بتفجير كنيسة السيدة العذراء بشبرا إلى الكُشح و غيرها و غيرها .. و طبعا ليس خافيا علينا سلسلة الحوادث المنظمة التى تستهدف أسلمة الفتيات المسيحيات إلى تدبير المكائد ‘ إلى الإيقاع بهن فى مصيدة الحب حتى الخطف إن لزم الأمر , كل هذا يحدث تحت سمع و بصر و حتى مباركة الجهات الأمنية
الإعلام
انا شاهدت التليفزيون المصرى وتعليقات المحللين السياسيين أو البرامج الدينية الاسلامية تشعر انك تعيش فى أفغانستان تحت حكم الطالبان بالاضافة الى عدم اذاعة القداس يوم الأحد فى التلفزيون أسوة بالأخوة المسلمين فى صلاة الجمعة.. لا يُسمح ببرنامج مسيحى واحد فى التليفزيون .. ناهيك عن المسلسلات و البرامج التى تهاجم عقيدتنا و حلقات الشيخ الشعراوى كمثال ليست منذ زمن بعيد.
كما أن أخبار الأقباط أصبحت باب ثابت فى الكثير من الصحف.. من مثال : رجوع زينب إلى حظيرة الإسلام بعد ان خطفها كاهن مسيحى , الأنبا موسى يعلن أن معدلات التنصير فى مصر مرضية جدا , تيار المعرضة يتنامى داخل ، أو مؤامرة شنودة كما قالها ابو لمعة الصحافة المصرية السفيه مصطفى بكري مما يظهر العداء السافر للأقباط فى الاعلام المصري بكافة وسائله
التفرقة الفجة فى المعاملة على الأساس الدينى مع كونها مخالفة للدستور
فهناك وزارة للأوقاف مخصصة لرعاية و بناء الجوامع و فى المقابل لا شىء للمسيحيين , هذا بالإضافة إلى أملاك الكنيسة التى إأستولت عليها وسرقتها وزارة الأوقاف المصرية و ترفض إرجاعها حتى الآن .. هناك ثلاثمئة مليون جنيه تعطى سنويا للأزهر من أموال الضرائب التى نشارك فيها نحن و فى المقابل لا شىء لنا .. مسابقة سنوية لحفظة القرآن قيمة جوائزها عشرين مليون جنيه من أموال الضرائب .. مسابقة حج القرعة كل عام من أموال الضرائب ولا شىء لنا .. جامعة الأزهر ممنوعة على المسيحيين مع كونها من أموال ضرائبنا رغم انها تستقبل آلاف الطلاب من مهابيل ودراويش العالم الذين يحولهم الازهر الى ارهابيين محتملين نتيجة للمنح المجانية التى تُمنح لهم بواسطة جامعة الأزهر العنصرية ، أما مدارس الأقباط فقد استولت عليها الحكومة ولم تتوان عن تغيير أسماء العديد منها فمثلا تصير مدرسة سان جورج الى مدرسة حنظلة بن الملوح أو مدرسة عمرو بن العاص لطرد الكفار أو مدرسة عائشة لتعليم الصغار
وهكذا
مضايقات دينية بالجملة
نعانى منها فى كل مكان من قبل المتعصبين دينيا ( دون أن نعمم ) فالطالب يعانى فى إمتحانات الجامعة لمضايقات بالجملة .. و الفتاة تعانى فى كل مكان لمضايقات لأنها غير محجبة ( للإنصاف فإن الفتاة المسلمة الغير محجبة تعانى أيضا ) .. و مصلحة الأحوال المدنية تستخرج الرقم القومى لكل الشعب المصرى و تكتب له فى خانة الديانة ( مسلم
By Default
ثم تأتى معانة المواطن المسيحى الذى يريد أن يغير ديانته الأصلية إلى مسيحى فى الرقم القومى , إنه عذاب ما بعده عذاب
ممنوعات وظيفية
ممنوع على المسيحى تقلد أى منصب رفيع فى البلد من وزير ( بإستثناء وزارتين و طبعا أصبحت وزراة البيئة الهامشية هى أول إحتكار وزارى مسيحى !! ) أو سفير أو محافظ أو رئيس جامعة أو حتى أستاذ فى الجامعة ( لاحظ ندرة عدد الأساتذة المسيحيين مقارنة بالتمثيل الطبيعى فى الشعب ) أو لواء فى الشرطة و الجيش ( بإستثناء نفر قليل منذ زمن سيحالون على المعاش عما قريب ) و المخابرات و أمن الدولة أو المجالس المحلية أو أو أو أو.. هل تعلم أن هناك نسبة سبعة بالمئة 7% لا يجب أن يتجاوزها شاغلى الوظائف من المسيحيين فى أى مشروع حكومى و فى المقابل مثلا فى مصانع السادس من أكتوير التى يملكها مسيحيين فُرض عليهم ألا يقل نسبة العمال المسلمين عن عشرة بالمئة 10% مع أنه يندُر الآن أن تجد صاحب مشروع مسلم يوظف مسيحيين عنده... لكن القانون دائما ضدنا مع أن شعاره ينُص على المُساواة
بعد كل هذه الأفكار أتسائل : ألم يحن الوقت لنكف عن البكاء؟
ألم تأتى الساعة التى نقوم فيها و ننهض فيها لننتزع حقوقنا؟
مرة واحدة فقط نقول فيها كلمة... تكون كلمة واحدة
فنشعر بأهميتنا و يشعرون هم بتأثيرنا
فنكون قوة موجهة للرأى السياسى
و ليس لعبة فى أيدى صناع القرار
كفانا انتظار للفتات الساقط من المائدة
الحقوق لا تُمنح بل تُنتزع
Rights are not grants
و هل نحن الأقباط بالقوة المؤثرة فى الحياة السياسية ؟
نعم ، بوحدتنا وإيجابيتنا وتنظيم أنفسنا يمكننا ان نصير افضل قوة سياسية موجودة على أرض مصر
يمكننا ان نجعل الاخوان المسلمين يتسولون جذب الانتباه اليهم
إن عدد سكان مصر حولى 72 مليون نسمة
عدد المسيحيين حوالى 10 – 12 مليون ... أى حوالى 13.5% إلى 16.6 % من تعداد السكان
فلنفترض على أقل تقدير أننا 10 مليون فقط... أى حوالى 13.5% من تعداد سكان مصر
بالاضافة الى حوالى مليون ونصف فى المهجر من حقهم ان يطالبوا بحق التصويت فى الانتخابات التشريعية والرئاسية وعليهم ان يجتهدوا لينتزعوا حق التصويت من الحكومة المصرية

ألا تعتقد أننا سنكون قوة لا يستهان بها أبدا ؟
لتبسيط الفكرة... ترى كم يكون عدد أعضاء جماعة الإخوان المسلمين فى مصر ؟!!! فهمتواااا ؟
إذن ماذا نستفيد من ذهابنا إلى إيجابيتنا بالتصويت فى كل انتخاب سواء انتخابات رئاسية او برلمانية او محلية او نقابية ؟
هذا هو السؤال المهم
بذهابنا إلى صناديق الإقتراع سندق ناقوس مُدوى جدا فى مصر.. لقد خرج الأقباط من قوقعتهم .. لقد أصبح للأقباط صوتا .. لقد استكفوا بالبكاء و قرروا أن يكون لهم رأى بل و رأى مؤثر

و ما النتيجة المترتبة على ذلك... ما هى المكاسب ؟
بذلك سوف يوضع ملف الأقباط أمام كل مرشح للرئاسة فى المستقبل
كل مرشح برلمانى سوف يحاول أن يستميلهم فى صفه ليضمن أصواتهم
كل مرشح سيحاول أن يجد حلولا لمشاكلنا ليكسبنا فى صفه
( بالطبع نقصد هنا المشاكل المترتبة على كوننا مسيحيين , فنحن لا نبتغى أى إمتيازات إضافية على شركائنا المسلمين فى الوطن )
و هذا لن ينطبق فقط على مرشح الرئاسة بل سيمتد إلى مرشح مجلس الشعب و المجالس المحلية و إنتخابات النقابات و الأندية و الجمعيات... أى سيمتد إلى جميع أوجه الحياة فى مصر و بالتالى ستتحسن ظروف معيشتنا.
هل ترى فى التيار الإسلامى فى مصر نموذج يحتذى به من حيث التنظيم ؟ بمعنى أن سر قوتهم يكمن فى تنظيمهم و قدرتهم على حشد الأفراد فى ساعات معدودة بالرغم من قلة عدادهم مقارنة بنا ؟ و كيف يمكننا أن ننظم أنفسنا مثلهم و أفضل ؟

Jihad begot the Crusades (1) الحروب الصليبية وليدة للجهاد الاسلامى

By: Andrew G. Bostom

The New York Times’ Alan Riding recently opined that

“…[The C]rusades were waged, [by] European monarchs, lords, knights and their armies of devout followers to fight - and settle - in an area stretching between what is today Syria and Egypt. The Muslims responded [emphasis added] with their own sporadic jihads until finally, by 1291, the Christians had been driven out.”

He further lauds the fact that in Ridley Scott’s new film portrayal of the Crusades, Kingdom of Heaven

“…Mr. Scott and his screenwriter, William Monahan, have tried to be balanced. Muslims are portrayed as bent on coexistence until Christian extremists ruin everything.” [emphasis added]
Little wonder then that the
jihadist organization CAIR, waxed enthusiastic about the film following an advanced screening. Unfortunately, such ahistorical claptrap has become standard fare for journalistic and even pseudo-scholarly “summary assessments” of The Crusades, with perhaps the most egregious example of the latter being this reductio ad absurdum commentary by John Esposito, the doyen of academic apologists for Islam:

Five centuries of peaceful coexistence elapsed before political events and an imperial-papal power play led to centuries-long series of so-called holy wars [emphasis added] that pitted Christendom against Islam and left an enduring legacy of misunderstanding and distrust. [1]

In Islam and Dhimmitude, (2002) Bat Ye’or analyzed Esposito’s summary account of the first half millennium of jihad conquests. Bat Ye’or notes how Esposito completely,

“…ignores the concepts of jihad and dar al-harb…” [2], and she highlights the “thematic structure” of Esposito’s selective overview, typical of the prevailing modern apologetic genre: [3]

…historical negationism, consisting of suppressing or sketching in a page or a paragraph, one thousand years of jihad which is presented as a peaceful conquest, generally welcomed by the vanquished populations; the omission of Christian and, in particular, Muslim sources describing the actual methods of these conquests: pillage, enslavement, deportation, massacres, and so on; the mythical historical conversion of "centuries" of "peaceful coexistence", masking the processes which transformed majorities into minorities, constantly at risk of extinction; an obligatory self-incrimination for the Crusades…”

Inundated by such disingenuous apologetics Westerners have remained largely ignorant of jihad—the Islamic war of conquest. Thus the chattering classes, confused all too easily by superficial similarities, equate jihad with the Crusades. In fact, there are many fundamental differences between the uniquely Islamic institution of jihad, and the Crusades, as they derive from widely divergent religions and civilizations.

Jihad, as a nascent ideology, originated from the putative military activities of Muhammad himself, described in the Muslim sacred texts. September 622 C.E. marks a defining event in Islam- the hijra. Muhammad and a coterie of followers (the Muhajirun), persecuted by fellow Banu Quraysh tribesmen who rejected Muhammad’s authenticity as a divine messenger, fled from Mecca to Yathrib, later known as Al-Medina (Medina). Gil notes that Muslim sources described Yathrib as having been a Jewish city founded by a Palestinian diaspora population which had survived the revolt against the Romans. [4] Distinct from the nomadic Arab tribes, the Jews of the north Arabian peninsula were highly productive oasis farmers. These Jews were eventually joined by itinerant Arab tribes from southern Arabia who settled adjacent to them and transitioned to a sedentary existence.

Following Muhammad’s arrival, he created a “new order”, as described by Gil, [5]
…establishing a covenant between the tribes which imposed its authority on every clan and its members, [which] soon enabled him to attack the Jews and eventually wipe out the Jewish population of the town. Some were banned from the towns, others were executed, and their property-plantations, fields, and houses- was distributed by Muhammad among his followers, who were destitute refugees from Mecca. He also used the former property of the Jews to establish a war fund, setting up a well-equipped army corps of cavalry troops the likes of which had never before been seen on the Arabian peninsula. Muhammad evidently believed in the capacity of this army, imbued with fiery religious belief, to perform great and sensational feats of valor.


Richard Bell summarized Muhammad’s final interactions with the Jews and Christians of Medina, and northern Arabia. His analyses, based upon the sacred Muslim texts (i.e, Qur’an, hadith, and sira), authoritative Qur’anic commentaries, and the narratives of Muslim chroniclers of early Islam, also underscored the theological basis for the “Great Jihad”: [6]

His relations with the Jews form a part of all biographies of Muhammad, for they worked out to a bitter and savage conclusion in the course of his first few years residence in Medina…Shortly after the Battle of Badr a Jewish tribe, the Bani Qainuqa, were deprived of their goods, and expelled from Medina. The Bani Nadir were similarly expelled some two years later, and finally the Bani Quraiza were besieged, and, after capitulation at discretion, were slaughtered, their goods confiscated, their women and children enslaved. This bitter hostility was no doubt due to the annoyance which the opposition of the Jews caused him…in Muhammad’s mind there also rankled the old feeling that the Jews had misled him in regard to what the Revelation contained, and having discovered that Jesus had been a prophet to the Bani Isra’il whom the Jews had rejected, he may have in his own mind justified his harsh dealing with them by the reflection that they were renegades who had already more than once rejected the Divine message…But when Muhammad’s power began to spread in Arabia his attitude towards the Christians soon began to cool. Any real alliance or even peaceful accommodation was indeed impossible from the first. Muhammad complains (Q.2:113/114) that neither Jews nor Christians will be satisfied with him until he follows their milla or type of religion. It was just as impossible for him to make concessions…Thus the relationship with the Christians ended as that with the Jews ended- in war...We know that before the end of his life Muhammad was in conflict with Christian populations in the north of Arabia, and even within the confines of the Roman [Byzantine] Empire. What would have happened if he had lived we do not know. But probably the policy which Abu Bakr carried on was the policy of Muhammad himself. There could have been no real compromise. He regarded himself as vicegerent of God upon earth. The true religion could only be Islam as he laid it down, and acceptance of it meant acceptance of his divinely inspired authority…The Hijra and the execution of the Divine vengeance upon the unbelievers of Mecca had given the immediate occasion for the organization of such a warlike community. The victory of Badr confirmed it. This is what it had grown to, a menace to whatever came in its way. Muhammad could bide his time, but he was not the man to depart from a project which had once taken hold of his mind as involved in his prophetic mission and authority. He might look with favor upon much in Christianity, but unless Christians were prepared to accept his dictation as to what the true religion was, conflict was inevitable, and there could have been no real peace while he lived.


Within several centuries of Muhammad’s death in 632 C.E., based upon the “proto-jihad” campaigns he waged in Arabia, Muslim jurists and theologians formulated the institution of permanent jihad war against non-Muslims for the submission of the known world to Islam.
The essential pattern of the jihad war is captured in the great Muslim historian al-Tabari’s recording of the recommendation given by Umar b. al-Khattab to the commander of the troops he sent to al-Basrah (636 C.E.), during the conquest of Iraq. Umar (the second “Rightly Guided Caliph”) reportedly said: [7]



Summon the people to God; those who respond to your call, accept it from them, (This is to say, accept their conversion as genuine and refrain from fighting them) but those who refuse must pay the poll tax out of humiliation and lowliness. (Qur’an 9:29) If they refuse this, it is the sword without leniency. Fear God with regard to what you have been entrusted.

Jihad was pursued century after century, because jihad, which means “to strive in the path of Allah,” embodied an ideology and a jurisdiction. Both were formally conceived by Muslim jurisconsults and theologians from the 8th to 9th centuries onward, based on their interpretation of Qur’anic verses [8] (for e.g., 9:5,6; 9:29; 4:76-79; 2: 214-15; 8:39-42), and long chapters in the Traditions (i.e., “hadith”, acts and sayings of the Prophet Muhammad, especially those recorded by al-Bukhari [d. 869] [9] and Muslim [d. 874] [10]). The consensus on the nature of jihad from all four schools of Sunni Islamic jurisprudence (i.e., Maliki, Hanbali, Hanafi, and Shafi’i) is clear:

Ibn Abi Zayd al-Qayrawani (d. 996), Maliki jurist [11]


Jihad is a precept of Divine institution. Its performance by certain individuals may dispense others from it. We Malikis [one of the four schools of Muslim jurisprudence] maintain that it is preferable not to begin hostilities with the enemy before having invited the latter to embrace the religion of Allah except where the enemy attacks first. They have the alternative of either converting to Islam or paying the poll tax (jizya), short of which war will be declared against them.

Ibn Taymiyya (d. 1328), Hanbali jurist [12]

Since lawful warfare is essentially jihad and since its aim is that the religion is God’s entirely and God’s word is uppermost, therefore according to all Muslims, those who stand in the way of this aim must be fought. As for those who cannot offer resistance or cannot fight, such as women, children, monks, old people, the blind, handicapped and their likes, they shall not be killed unless they actually fight with words (e.g. by propaganda) and acts (e.g. by spying or otherwise assisting in the warfare).

From (primarily) the Hanafi school (as given in the Hidayah of Shaikh Burhanuddin Ali of Marghinan, d. 1196) [13]

It is not lawful to make war upon any people who have never before been called to the faith, without previously requiring them to embrace it, because the Prophet so instructed his commanders, directing them to call the infidels to the faith, and also because the people will hence perceive that they are attacked for the sake of religion, and not for the sake of taking their property, or making slaves of their children, and on this consideration it is possible that they may be induced to agree to the call, in order to save themselves from the troubles of war… If the infidels, upon receiving the call, neither consent to it nor agree to pay capitation tax, it is then incumbent on the Muslims to call upon God for assistance, and to make war upon them, because God is the assistant of those who serve Him, and the destroyer of His enemies, the infidels, and it is necessary to implore His aid upon every occasion; the Prophet, moreover, commands us so to do.

al-Mawardi (d. 1058 ), Shafi’i jurist [14]

…The mushrikun [infidels] of Dar al-Harb (the arena of battle) are of two types: First, those whom the call of Islam has reached, but they have refused it and have taken up arms. The amir of the army has the option of fighting them…in accordance with what he judges to be in the best interest of the Muslims and most harmful to the mushrikun… Second, those whom the invitation to Islam has not reached, although such persons are few nowadays since Allah has made manifest the call of his Messenger…it is forbidden to…begin an attack before explaining the invitation to Islam to them, informing them of the miracles of the Prophet and making plain the proofs so as to encourage acceptance on their part; if they still refuse to accept after this, war is waged against them and they are treated as those whom the call has reached…

Ibn Khaldun (d. 1406), jurist (Maliki), renowned philosopher, historian, and sociologist, summarized these consensus opinions from five centuries of prior Sunni Muslim jurisprudence with regard to the uniquely Islamic institution of jihad: [15]

In the Muslim community, the holy war is a religious duty, because of the universalism of the [Muslim] mission and [the obligation to] convert everybody to Islam either by persuasion or by force... The other religious groups did not have a universal mission, and the holy war was not a religious duty for them, save only for purposes of defense... Islam is under obligation to gain power over other nations.

By the time of the classical Muslim historian al-Tabari’s death in 923, jihad wars had expanded the Muslim empire from Portugal to the Indian subcontinent. Subsequent Muslim conquests continued in Asia, as well as on Christian eastern European lands. The Christian kingdoms of Armenia, Byzantium, Bulgaria, Serbia, Bosnia, Herzegovina, Croatia, and Albania, in addition to parts of Poland and Hungary, were also conquered and Islamized. When the Muslim armies were stopped at the gates of Vienna in 1683, over a millennium of jihad had transpired. [16] These tremendous military successes spawned a triumphalist jihad literature. Muslim historians recorded in detail the number of infidels slain or enslaved, the cities and villages which were pillaged, and the lands, treasure, and movable goods seized. Christian (Coptic, Armenian, Jacobite, Greek, Slav, etc.), as well as Hebrew sources, and even the scant Hindu and Buddhist writings which survived the ravages of the Muslim conquests, independently validate this narrative, and complement the Muslim perspective by providing testimonies of the suffering of the non-Muslim victims of jihad wars. [17]

From its earliest inception, through the
present, jihad has been central to the thought and writings of prominent Muslim theologians and jurists. The precepts and regulations elucidated in the 7th through 9th centuries are immutable in the Muslim theological-juridical system, and they have remained essentially unchallenged by the majority of contemporary Muslims. The jihad is intrinsic to the sacred Muslim texts, including the divine Qur’anic revelation itself, whereas the Crusades were circumscribed historical events subjected to (ongoing and meaningful) criticism by Christians themselves. Unlike the espousal of jihad in the Qur’an, the constituent texts of Christianity, the Old and New Testaments of the Bible, do not contain a form fruste institutionalization of the Crusades. The Bible sanctions the Israelites conquest of Canaan, a limited domain, it does not sanction a permanent war to submit all the nations of humanity to a uniform code of religious law. Similarly, the tactics of warfare are described in the Bible, unlike the Qur’an, in very circumscribed and specific contexts. Moreover, while the Bible clearly condemns certain inhumane practices of paganism, it never invoked an eternal war against all of the world’s pagan peoples.

The Crusades as an historical phenomenon were a reaction to events resulting from over 450 years of previous jihad campaigns. At the close of the 11th century, particularly after the crushing Byzantine defeat by the Seljuk Turks at Manzikert in 1071, Christendom, including Europe, was under existential threat by a confluence of Muslim advances. To the West, the Almoravid Berber Muslim tribes drove into Spain and pushed northward, pillaging and massacring the Christian populations they encountered. In the East, following their victory at Manzikert, the Seljuks put Armenia to fire and sword, and within a decade they had conquered three-fourths of Asia Minor. By 1090 C.E., Grousset has observed [18],

…Turkish Islam having almost entirely driven the Byzantines out of Asia [Minor], was preparing to pass over into Europe. [i.e., from the East]

Finally, in the Holy Land (i.e., Palestine) itself, the Muslim yoke under the Seljuks had become particularly onerous for the indigenous Christian (and Jewish) population, as well as Christian pilgrims. Both the native and pilgrim populations were subjected to forced conversions, kidnappings, and murder in an atmosphere of overall insecurity for the life and property of non-Muslims. Michael the Syrian, the 12th century Jacobite patriarch of Antioch, reproducing earlier contemporary sources in his famous Chronicle, summarized the prevailing conditions for Christians in Palestine, as follows: [19]

As the Turks were ruling the lands of Syria and Palestine, they inflicted injuries on Christians who went to pray in Jerusalem, beat them, pillaged them, levied the poll tax at the gate of the town and also at Golgotha and the [Holy] Sepulchre; and in addition, every time they saw a caravan of Christians, particularly of those from Rome and the lands of Italy, they made every effort to cause their death in diverse ways. And when countless people had perished as a result, the kings and counts were seized with [religious] zeal and left Rome; troops from all these countries joined them, and they came by sea to Constantinople [First Crusade (1096-99)].

The late Jacques Ellul’s penetrating analysis of the jihad [20] argued convincingly that in fact,
…the idea of a holy war is a direct product of the Muslim jihad. If the latter is a holy war, then obviously the fight against Muslims to defend or save Christianity has also to be a holy war. The idea of a holy war is not of Christian origin. Emperors never advanced the idea prior to the appearance of Islam.
Ellul’s thesis is confirmed when one examines more closely the jihad conquests of the Iberian peninsula, Asia Minor, and Palestine, as well as the imposition of Muslim rule in these regions (particularly the Iberian peninsula and in Palestine), prior to the onset of the Crusades.

Jihad conquests and early Muslim rule on the Iberian peninsula

The Iberian peninsula was conquered in 710-716 C.E. by Arab tribes originating from northern, central and southern Arabia. Massive Berber and Arab immigration, and the colonization of the Iberian peninsula, followed the conquest. Most churches were converted into mosques. Although the conquest had been planned and conducted jointly with a faction of Iberian Christian dissidents, including a bishop, it proceeded as a classical jihad with massive pillages, enslavements, deportations and killings. Toledo, which had first submitted to the Arabs in 711 or 712, revolted in 713. The town was punished by pillage and all the notables had their throats cut. In 730, the Cerdagne (in Septimania, near Barcelona) was ravaged and a bishop burned alive. In the regions under stable Islamic control, subjugated non-Muslim dhimmis -Jews and Christians- like elsewhere in other Islamic lands – were prohibited from building new churches or synagogues, or restoring the old ones. Segregated in special quarters, they had to wear discriminatory clothing. Subjected to heavy taxes, the Christian peasantry formed a servile class exploited by the dominant Arab ruling elites; many abandoned their land and fled to the towns. Harsh reprisals with mutilations and crucifixions would sanction the Mozarab (Christian dhimmis) calls for help from the Christian kings. Moreover, if one dhimmi harmed a Muslim, the whole community would lose its status of protection, leaving it open to pillage, enslavement and arbitrary killing. [21]

By the end of the eighth century, the rulers of North Africa and of Andalusia had introduced rigorous Maliki jurisprudence as the predominant school of Muslim law. Thus, as Evariste Lévi-Provençal, observed, three quarters of a century ago: [22]

The Muslim Andalusian state thus appears from its earliest origins as the defender and champion of a jealous orthodoxy, more and more ossified in a blind respect for a rigid doctrine, suspecting and condemning in advance the least effort of rational speculation.
Charles Emmanuel Dufourcq provides these illustrations of the resulting religious and legal discriminations dhimmis suffered, and the accompanying incentives for them to convert to Islam: [23]

A learned Moslem jurist of Hispanic Christian descent who lived around the year 1000, Ahmed ibn Said ibn Hazm (father of the famous mid-eleventh-century author Ibn Hazm) gives glimpses, in several of his juridical consultations, of how the freedom of the “infidels” was constantly at risk. Non-payment of the head-tax by a dhimmi made him liable to all the Islamic penalties for debtors who did not repay their creditors; the offender could be sold into slavery or even put to death. In addition, non-payment of the head-tax by one or several dhimmis – especially if it was fraudulent – allowed the Moslem authority, at its discretion, to put an end to the autonomy of the community to which the guilty party or parties belonged. Thus, from one day to the next, all the Christians in a city could lose their status as a protected people through the fault of just one of them. Everything could be called into question, including their personal liberty…Furthermore, non-payment of the legal tribute was not the only reason for abrogating the status of the “People of the Book”; another was “public outrage against the Islamic faith”, for example, leaving exposed, for Moslems to see, a cross or wine or even pigs.
…by converting [to Islam], one would no longer have to be confined to a given district, or be the victim of discriminatory measures or suffer humiliations…Furthermore, the entire Islamic law tended to favor conversions. When an "infidel" became a Moslem, he immediately benefited from a complete amnesty for all of his earlier crimes, even if he had been sentenced to the death penalty, even if it was for having insulted the Prophet or blasphemed against the Word of God: his conversion acquitted him of all his faults, of all his previous sins. A legal opinion given by a mufti from al-Andalus in the ninth century is very instructive: a Christian dhimmi kidnapped and violated a Moslem woman; when he was arrested and condemned to death, he immediately converted to Islam; he was automatically pardoned, while being constrained to marry the woman and to provide for her a dowry in keeping with her status. The mufti who was consulted about the affair, perhaps by a brother of the woman, found that the court decision was perfectly legal, but specified that if that convert did not become a Moslem in good faith and secretly remained a Christian, he should be flogged, slaughtered and crucified…



Al-Andalus represented the land of jihad par excellence. Every year (or multiple times within a year as “seasonal” razzias [ghazwa]) raiding expeditions were sent to ravage the Christian Spanish kingdoms to the north, the Basque regions, or France and the Rhone valley, bringing back booty and slaves. Andalusian corsairs attacked and invaded along the Sicilian and Italian coasts, even as far as the Aegean Islands, looting and burning as they went. Many thousands of non-Muslim captives were deported to slavery in Andalusia, where the caliph kept a militia of tens of thousand of Christian slaves, brought from all parts of Christian Europe (the Saqaliba), and a harem filled with captured Christian women. Bat Ye’or summarizes these events as follows: [24]
Breaking out of Arabia and from the conquered regions- Mesopotamia, Syria, Palestine-these successive waves of immigrants settled in Spain and terrorized southern France. Reaching as far as Avignon, they plundered the Rhone valley by repeated razzias. In 793 C.E., the suburbs of Narbonne were burned down and its outskirts raided. Calls to jihad attracted the fanaticized hordes in the ribats (monastery-fortresses) spanning the Islamo-Spainish frontiers. Towns were pillaged and rural areas devastated. In 981, Zamora and the surrounding countryside in the kingdom of Leon suffered destruction and the deportation of four thousand prisoners. Four years later, Barcelona was destroyed by fire and nearly all its inhabitants massacred or taken prisoner; several years after its conquest in 987, Coimbra remained desolate; Leon was demolished and its countryside ruined. In 997, Santaigo de Compostela was pillaged and razed to the ground. Three years later, Castille was put to fire and sword by Muslim troops and the population, captured in the course of these campaigns, enslaved and deported. The invasions by the Almoravides and the Almohades (eleventh to thirteenth centuries), Berber dynasties from the Maghreb, reactivated the jihad.



Society was sharply divided along ethnic and religious lines, with the Arab tribes at the top of the hierarchy, followed by the Berbers who were never recognized as equals, despite their Islamization; lower in the scale came the mullawadun converts and, at the very bottom, the dhimmi Christians and Jews. The Andalusian Maliki jurist Ibn Abdun (d. 1134) offered these telling legal opinions regarding Jews and Christians in Seville around 1100 C.E.: [25]

No…Jew or Christian may be allowed to wear the dress of an aristocrat, nor of a jurist, nor of a wealthy individual; on the contrary they must be detested and avoided. It is forbidden to [greet] them with the [expression], “Peace be upon you’. In effect, ‘Satan has gained possession of them, and caused them to forget God’s warning. They are the confederates of Satan’s party; Satan’s confederates will surely be the losers!” (Qur’an 58:19 [modern Dawood translation]). A distinctive sign must be imposed upon them in order that they may be recognized and this will be for them a form of disgrace. Ibn Abdun also forbade the selling of scientific books to dhimmis under the pretext that they translated them and attributed them to their co-religionists and bishops. (In fact, plagiarism is difficult to prove since whole Jewish and Christian libraries were looted and destroyed). Another prominent Andalusian jurist, Ibn Hazm of Cordoba (d. 1064), wrote that Allah has established the infidels’ ownership of their property merely to provide booty for Muslims. [26]

In Granada, the Jewish viziers Samuel Ibn Naghrela, and his son Joseph, who protected the Jewish community, were both assassinated between 1056 to 1066, followed by the annihilation of the Jewish population by the local Muslims. It is estimated that up to five thousand Jews perished in the pogrom by Muslims that accompanied the 1066 assassination. This figure equals or exceeds the number of Jews reportedly killed by the Crusaders during their pillage of the Rhineland, some thirty years later, at the outset of the First Crusade. The Granada pogrom was likely to have been incited, in part, by the bitter anti-Jewish ode of Abu Ishaq a well known Muslim jurist and poet of the times, who wrote: [27]

Bring them down to their place and Return them to the most abject station. They used to roam around us in tatters Covered with contempt, humiliation, and scorn. They used to rummage amongst the dungheaps for a bit of a filthy rag To serve as a shroud for a man to be buried in...Do not consider that killing them is treachery. Nay, it would be treachery to leave them scoffing.” [The translator then summarizes: ‘The Jews have broken their covenant (i.e., overstepped their station, with reference to the Covenant of Umar) and compunction would be out of place.]

The discriminatory policies of the Berber Muslim Almoravids, who arrived in Spain in 1086, and subsequently those of the even more fanaticized and violent Almohad Berber Muslims (who arrived in Spain in 1146-1147) caused a rapid attrition of the pre-Islamic Iberian Christian (Mozarab) communities, nearly extinguishing them. The Almoravid attitude towards the Mozarabs is well reflected by three successive expulsions of the latter to Morocco: in 1106, 1126, and 1138. The oppressed Mozarabs sent emissaries to the king of Aragon, Alphonso 1st le Batailleur (1104-1134), asking him to come to their rescue and deliver them from the Almoravids. Following the raid that the King of Aragon launched in Andalusia in 1125-1126 in responding to the pleas of Grenada’s Mozarabs, the latter were deported en masse to Morocco in the Fall of 1126. [28]

Dozy summarizes the events leading up, and surrounding the mass deportations, as follows: [29]

…the Fakihs and the [Muslim] populace fostered against them [the Mozarabs] [an] envenomed hatred. In most towns they formed but a small community, but in the province of Granada they were still numerous, and near the capital they possessed a beautiful church, which had been built about 600 C.E. by Gudila, a [Visi]Gothic noble. This church was an offense to the Fakihs…they issued a fetwa decreeing its demolition. Yusuf [b. Tashifin, the Almoravid ruler] having given his approval, the sacred edifice was leveled with the ground (1099 C.E.). Other churches seem to have met with a similar fate, and the Fakihs treated the Mozarabs so oppressively that the latter at length appealed to Alfonso the Battler, King of Aragon, to deliver them from their intolerable burdens. Alfonso acceded to their request. In September, 1125, he set out with four thousand knights and their men -at-arms…Alfonso, did not however, achieve the results he aimed at…the ultimate object of the expedition had been the capture of Granada, and this was not effected. Upon the withdrawal of the Aragonese army, the Moslems cruelly avenged themselves on the Mozarabs. Ten thousand of the Christians were already out of their reach, for knowing the fate in store for them they had obtained permission from Alfonso to settle in his territories, but many who remained were deprived of their property, maltreated in endless ways, thrown into prision, or put to death. The majority, however, were transported to Africa, and endured terrible sufferings, ultimately settling in the vicinity of Saleh and Mequinez (1126 C.E.). This deportation was carried out by virtue of a decree which the Kady Ibn Rushd- grandfathter of the famous Averroes- had procured…Eleven years later a second expulsion took place, and very few were left in Andalusia.

The Almohads (1130-1232) wreaked enormous destruction on both the Jewish and Christian populations in Spain and North Africa. This devastation- massacre, captivity, and forced conversion- was described by the Jewish chronicler Abraham Ibn Daud, and the poet Abraham Ibn Ezra. Suspicious of the sincerity of the Jewish converts to Islam, Muslim “inquisitors” (i.e., antedating their Christian Spanish counterparts by three centuries) removed the children from such families, placing them in the care of Muslim educators. [30] Maimonides, the renowned philosopher and physician, experienced the Almohad persecutions, and had to flee Cordoba with his entire family in 1148, temporarily residing in Fez — disguised as a Muslim — before finding asylum in Fatimid Egypt. Indeed, although Maimonides is frequently referred to as a paragon of Jewish achievement facilitated by the enlightened rule of Andalusia, his own words debunk this utopian view of the Islamic treatment of Jews: [31]

..the Arabs have persecuted us severely, and passed baneful and discriminatory legislation against us...Never did a nation molest, degrade, debase, and hate us as much as they…

Jihad in Asia Minor

The modern historian Vacalopoulos has summarized the devastation wrought by the Seljuk jihad conquest of Asia Minor: [32]

At the beginning of the eleventh century, the Seljuk Turks forced their way into Armenia and there crushed the armies of several petty Armenian states. No fewer than forty thousand souls fled before the organized pillage of the Seljuk host to the western part of Asia Minor…From the middle of the eleventh century, and especially after the battle of Malazgirt [Manzikurt] (1071), the Seljuks spread throughout the whole Asia Minor peninsula, leaving terror, panic and destruction in their wake. Byzantine, Turkish and other contemporary sources are unanimous in their agreement on the extent of havoc wrought and the protracted anguish of the local population… With the extermination of local populations or their precipitate flight, entire villages, cities, and sometimes whole provinces fell into decay… Other districts were literally transformed into wildernesses… Impenetrable thickets sprang up in places where once there had been luxuriant fields and pastures.

The contemporary (primary) source narratives of Matthew of Edessa (12th century; d. after 1136), Samuel of Ani (d. 2nd half of 12th century), Anna Comnena (d. 1153), and an anonymous Georgian chronicler, describe the Seljuk campaigns which ravaged Armenia, Anatolia, and Georgia during the 11th and 12th centuries, as follows:

Matthew of Edessa
In the beginning of the year 465 [1015-16 C.E.] a calamity proclaiming the fulfillment of divine portents befell the Christian adorers of the Holy Cross. The death-breathing dragon appeared, accompanied by a destroying fire, and struck the believers in the Holy Trinity. The apostolic and prophetic books trembled, for there arrived winged serpents cone to vomit fire upon Christ’s faithful. I wish to describe in this language, the first eruption of ferocious beasts covered with blood. At this period there gathered the savage nation of infidels called Turks. Setting out, they entered the province of Vaspuracan and put the Christians to the sword….Facing the enemy, the Armenians saw these strange men, who were armed with bows and had flowing hair like women. [33]


During the year 551 [the date is wrong and could be 511,1062] of the Armenian era, the Turks under the command of three of Sultan Tughril [Beg]’s generals, called Slar Khorasan, Mdjmdj [Medjmedj] and Isulv, [brought about a torrent of blood on the Christian nation and they] invaded the district of Baghin in the Fourth Armenia and sacked it. From there [like a venomous snake], they moved into the adjacent districts of Thelkhum and Arghni, where they took the Christians by surprise and exterminated them. The massacre began on the 4th of the month of Areg, a Saturday, at the eighth hour of the day [there follows a vivid description of massacre that is not translated by Dulaurier. The translation into English has been made from Dulaurier’s French translation, with omissions reintegrated in square brackets]. [34]

Everywhere throughout the Cilicia, up to Taurus, Marash and Deluh and the environs, reigned agitation and trouble. For populations were precipitated into these regions en masse, coming by the thousands and crowding into them. They were like locusts, covering the surface of the land. They were more numerous, I might add seven times more numerous, than the people whom Moses led across the Red Sea; more numerous than the pebbles in the desert of Sinai. The land was inundated by these multitudes of people. Illustrious personages, nobles, chiefs, women of position, wandered in begging their bread. Our eyes witnessed this sad spectacle. [35]

Toward the beginning of the year 528 [1079-80] famine desolated….the lands of the worshippers of the Cross, already ravaged by the ferocious and sanguinary Turkish hordes. Not one province remained protected from their devastations. Everywhere the Christians had been delivered to the sword or into bondage, interrupting thus the cultivation of the fields, so that bread was lacking. The farmers and workers has been massacred or lead off into slavery, and famine extended its rigors to all places. Many provinces were depopulated; the Oriental nation [Armenians] no longer existed, and the land of the Greeks was in ruins. Nowhere was one able to procure bread. [36]

Samuel of Ani-The Taking of Ani by Seljuk Sultan Alp Arslan (1064)In 513 of the Armenian era [1064], at the time of the festival of the Virgin, on a Monday, the town of Ani was taken by the Sultan Alp Arslan [1063-73], who massacred its inhabitants, apart from the women and children whom he led into captivity. [37]

Anna Comnena
And since the succession of Diogenes the barbarians tread upon the boundaries of the empire of the Rhomaioi….the barbarian hand was not restricted until the reign of my father. Swords and spears were whetted against the Christians, and also battles, wars and massacres. Cities were obliterated, lands were plundered, and the whole land of the Rhomaioi was stained by blood of Christians. Some fell piteously [the victims] of arrows and spears, other being driven away from their homes were carried off captive to the cities of Persia. Terror reigned over all and they hastened to hide in the caves, forests, mountains and hills. Among them some cried aloud in horror at those things which they suffered, being led off to Persia; and others who yet survived (if some did remain within the Rhomaic boundaries), lamenting, cried, the one for his son, the other for his daughter. One bewailed his brother, another his cousin who had died previously, and like women shed hot tears. And there was at that time not one relationship which was without tears and without sadness. [38]

Georgian Chronicler
The emirs spread out, like locusts, over the face of the land….The countries of Asis-Phorni, Clardjeth, up to the shores of the sea, Chawcheth, Adchara, Samtzkhe, Karthli, Argoueth, Samokalako, and Dchqondid were filled with Turks, who pillaged and enslaved all the inhabitants.
In a single day the burned Kouthathis, Artanoudj, the hermitages of Clardjeth, and they remained in these lands until the first snows, devouring the land, massacring all those who had fled to the forests, to the rocks, to the caves…


The calamities of Christianity did not come to and end soon thereafter, for the approach of spring, the Turks returned to carry out the same ravages and left [again] in the winter. The [inhabitants] however were unable to plant or to harvest. The land, [thus] delivered to slavery, had only animals of the forests and wild beasts for inhabitants. Karthli was in the grip of intolerable calamities such as one cannot compare to a single devastation or combination of evils of past times. The holy churches served as stables for their horses, the sanctuaries of the Lord served as repairs for the abominations [Islam]. Some of the priests were immolated during the Holy Communion itself, and others were carried off into harsh slavery without regard to their old age. The virgins were defiled, the youths circumcised, and the infants taken away. The conflagration, expending its ravages, consumed all the inhabited sites, the rivers, instead of water, flowed blood. I shall apply the sad words of Jeremiah, which he applied so well to such situations: “The honorable children of Zion, never put to the test by misfortunes, now voyaged as slaves on foreign roads. The streets of Zion now wept because there was no one [left] to celebrate the feasts. The tender mothers, in place of preparing with their hands the nourishment of the sons, were themselves nourished from the corpses of these dearly loved. Such and worse was the situation at that time…..”

As Isaiah said: “Your land is devastated, your cities reduced to ashes, and foreigners have devoured your provinces, which are sacked and ruined by barbarian nations.” [39]

J.B. Segal reviewed the destruction of the Christian enclave of Edessa in 1144-1146 C.E., during the Crusades, using primary source documentation: [40]

Thirty thousand souls were killed. Women, youths, and children to the number of sixteen thousand were carried into slavery, stripped of their cloths, barefoot, their hands bound, forced to run beside their captors on horses. Those who could not endure were pierced by lances or arrows, or abandoned to wild animals and birds of prey. Priests were killed out of hand or captured; few escaped. The Archbishop of the Armenians was sold at Aleppo…The whole city was given over to looting, ‘..for a whole year..’, resulting in ‘…complete ruin..’. From this disaster the Christian community of Edessa never recovered.

Finally, these two devastating jihad attacks (1144 and 1146 C.E.) on Edessa by the Seljuk Turks, which included the mass murder of non-combatants, were depicted in a graphic contemporary account by Michael the Syrian [41], as follows:

The Turks entered with their swords and blades drawn, drinking the blood of the old and the young, the men and the women, the priests and the deacons, the hermits and the monks, the nuns, the virgins, the infants at the breast, the betrothed men and the women to whom they were betrothed! …Ah! what a bitter tale! The city of Abgar, the friend of Christ, was trampled underfoot because of our iniquity: the priests were massacred, the deacons immolated, the subdeacons crushed, the temples pillaged, the altars overturned! Alas! what a calamity! Fathers denied their children; the mother forgot her affection for her little ones! While the sword was devouring and everyone was fleeing to the mountaintop, some gathered their children, like a hen her chicks, and waited to die together by the sword or else to be led off together into captivity! Some aged priests, who were carrying the relics of the martyrs, seeing this raging destruction, recited the words of the prophet: “I will endure the Lord’s wrath, because I have sinned against Him and angered Him.”8 And they did not take flight, nor did they cease praying until the sword rendered them mute. Then they were found at the same spot, their blood spilled all around them….

The Turks descended from the citadel upon those who had remained in the churches or in other places, whether because of old age, or as a result of some other infirmity, and they tortured them, showing no pity. Those who had escaped from being suffocated or trampled [in the crush] and had left the city with the Franks were surrounded by the Turks, who rained down upon them a hail of arrows which cruelly pierced them through. O cloud of wrath and day without mercy! In which the scourge of violent wrath once again struck the unfortunate Edessenians. O night of death, morning of hell, day of perdition! which arose against the citizens of that excellent city. Alas, my brethren! Who could recount or hear without tears how the mother and the infant that she carried in her arms were pierced through by the same arrow, without anyone to lift them up or to remove the arrow! And soon, [as they lay] in that state, the hooves of the horses of those who were pursuing them pounded them furiously! That whole night they had been pierced by arrows, and at daybreak, which was for them even darker, they were struck by the swords and the lances!... And then the earth shivered with horror at the massacre that took place: like the sickle on the stalks of grain, or like fire among wood chips, the sword carried off the Christians. The corpses of priests, deacons, monks, noblemen and the poor were abandoned pell-mell. Yet, although their death was cruel, they nevertheless did not have as much to suffer as those who remained alive; for when the latter fell in the midst of the fire and the wrath of the Turks, [those barbarians] stripped them of their clothing and of their footwear. Striking them with rods, they forced them – men and women, naked and with their hands tied behind their backs – to run with the horses; those perverts pierced the belly of anyone who grew faint and fell to the ground, and left him to die along the road. And so they became the prey of wild beasts, and then they expired, or else the food of birds of prey, in which case they were tortured. The air was poisoned with the stench of the corpses; Assyria was filled with captives.


Part 2, including end notes, can be read here

A Coptic Plotical Party?

By: Sameh Fawzy

The call for establishing a Coptic political party has been discussed extensively for years, and consistently rejected. The idea has recently again been brought into the open by people who hope to press their own sectarian political agenda—the Islamists. Strangely, this disastrous aim has found some Coptic supporters who do not appear to be aware of its hazards.

Segregate the Copts

This time the call comes from the Islamist political stream. The aim is definitely not to expand Coptic participation in political life, but rather to segregate the Copts within a religious sectarian party. Coptic citizenship would then become ‘religious’ since their political objective would be a religious one.

They would be gradually ghetto-ised and isolated from effective interaction with the community. In other words, Copts would belong to a minority party with sectarian objectives, and their political and cultural diversity would be discounted. Copts are and have always been socially and politically diverse—some come from the upper, middle or lower classes, being liberals, left or right wing, and associated with all kinds of professions, jobs and positions except those they are not allowed to hold. Who could benefit then should Copts be deprived of such diversity, and their participation in all communal exercise trapped within a sectarian framework?

Justification

The answer lies with the political Islamist tide whose leaders called for the formation of a Coptic party. The reason is clear and easily conceivable, as the formation of a Coptic party would justify the formation of an Islamic one. Since Muslims are the majority, their political project, which is in principle sectarian, would no doubt be the overwhelming power on the political arena compared to the corresponding sectarian political project of the minority.

Muslims, like Copts, are a vastly diverse group on the political, economic, and social levels, and it would be unconceivable to put them all under the umbrella of one political party. Such a situation would threaten to the very existence of Egypt as we know it, since the abolition of diverse ideologies would lead to violence and in-fighting. In modern communities, citizens are sorted according to their political, economic or social categories, but never to their religious denominations.

It is the hope of all Egyptians that the Egyptian modern State should be founded on full citizenship rights regardless of religion. Those who are calling for the formation of religious parties are only seeking to further their own sectarian mission.

Coptic music wins

The Egyptian Coptic Choir is back in Cairo after participating in the seventh Rhodes International Music Festival. The 13-member choir conducted by Dr Usama Asham sang the two acapella works Adieu Sweet Amaryllis and Weep O Mine Eyes, which were compulsory in the festival competition.
The choir then presented traditional Coptic hymns such as Tin Ti Nembi, Golgotha, Kaneesaty al-Qibtiya (My Coptic Church), and ended its performance with the Egyptian national anthem Bilady, Bilady sung in Coptic.
The Choir won the Distinguished Performance Diploma, which Dr Asham dedicated to the soul of the late Dr Adel Kamel (1942 -2003) who was a distinguished musicologist whose life mission was to preserve and spread Coptic music. Dr Kamel who was music editor at Watani and founder and editor of its Panorama sector, had for years been technical consultant of the Egyptian Coptic Choir.

مولد‏ ‏سيدي‏ ‏مبارك


مما‏ ‏لاشك‏ ‏فيه‏ ‏أنني‏ ‏أحترم‏ ‏الرئيس‏ ‏مبارك‏,‏فالرجل‏ ‏قاد‏ ‏مصر‏ ‏في‏ ‏أحلك‏ ‏الظروف‏, ‏وحافظ‏ ‏علي‏ ‏وحدتها‏,‏وأمنها‏,‏وحدودها‏,‏ولكنني‏ ‏من‏ ‏أشد‏ ‏المندهشين‏ ‏من‏ ‏حالة‏ ‏الحملة‏ ‏الانتخابية‏ ‏التي‏ ‏تحيط‏ ‏بالدعاية‏ ‏للمرشح‏ ‏حسني‏ ‏مبارك‏ ,‏فالحالة‏ ‏أقرب‏ ‏إلي‏ ‏زفة‏ ‏غوغائية‏ ‏في‏ ‏مولد‏
‏ومع‏ ‏احترامي‏ ‏لمشايخ‏ ‏الطرق‏ ‏الصوفية‏,‏فإن‏ ‏مشايخ‏ ‏الطرق‏ ‏السياسية‏ ‏والدينية‏ ‏المسيحية‏ ‏والإسلامية‏ ‏خزجوا‏ ‏علينا‏ ‏كدراويش‏ ‏القرون‏ ‏الوسطي‏ ‏في‏ ‏مشهد‏ ‏تجليس‏ ‏ولي‏ ‏أو‏ ‏شيخ‏ ‏مشايخ‏ ‏طرق‏.. ‏وليس‏ ‏برئيس‏ ‏دولة‏ ‏عصرية‏ ...‏محورية‏, ‏عرفت‏ ‏الحياة‏ ‏الدستورية‏ ‏منذ‏ ‏ما‏ ‏يقارب‏ ‏القرن‏ ‏من‏ ‏الزمان‏,‏بل‏ ‏إن‏ ‏تعديل‏ ‏المادة‏ 76 ‏وغيرها‏ ‏مما‏ ‏يطالب‏ ‏به‏ ‏أكثر‏ ‏دعاة‏ ‏الإصلاح‏ ‏تشددا‏,‏لا‏ ‏يرقي‏ ‏إلي‏ ‏ما‏ ‏كان‏ ‏يرفضه‏ ‏أسلافنا‏ ‏في‏ ‏دستور‏ 1923‏
وحتي‏ ‏اليسار‏ ‏المصري‏ ‏التجمع‏ ‏والناصري‏ ‏والشيوعيون‏ ‏انسحبوا‏ ‏من‏ ‏المعركة‏ ‏لأسباب‏ ‏واهية‏ ‏وكان‏ ‏يمكنهم‏ ‏لو‏ ‏شاركوا‏ ‏بمرشح‏ ‏أن‏ ‏يرتقي‏ ‏بآداب‏ ‏الحوار‏ ,‏ويطرح‏ ‏برنامجا‏ ‏وطنيا‏ ‏دستوريا‏ ‏مغايرا‏,‏يضع‏ ‏الديموقراطية‏ ‏جنبا‏ ‏إلي‏ ‏جنب‏ ‏مع‏ ‏مصالح‏ ‏الفقراء‏ ‏والفئات‏ ‏الضعيفة‏ ‏مثل‏ ‏المرأة‏ ‏والأقباط‏ ‏وغيرهم‏, ‏مما‏ ‏كان‏ ‏سيؤدي‏ ‏إلي‏ ‏إحراج‏ ‏مشايخ‏ ‏الحزب‏ ‏الحاكم‏...‏ويضطرهم‏ ‏للخروج‏ ‏من‏ ‏سرادقات‏ ‏المولد‏,‏وطرح‏ ‏شعارات‏ ‏جادة‏ ‏بدلا‏ ‏من‏ ‏شعار‏ ‏جمهور‏ ‏الدرجة‏ ‏الثالثة‏: ‏مش‏ ‏كفاية‏ ... ‏مش‏ ‏كفاية‏.....‏مبارك‏ ‏للنهاية‏.‏
واعتقد‏ ‏أننا‏ ‏سنحظي‏ ‏بخطاب‏ ‏سياسي‏ ‏موقر‏ ,‏ولكنهم‏ ‏تركوا‏ ‏الساحة‏ ‏وأقاموا‏ ‏سرادقا‏ ‏آخر‏ ‏لتلقي‏ ‏العزاء‏ ‏في‏ ‏الحياة‏ ‏السياسية‏! ‏الأمر‏ ‏الذي‏ ‏أدي‏ ‏إلي‏ ‏سيادة‏ ‏خطاب‏ ‏غوغائي‏ ‏أقرب‏ ‏إلي‏ ‏خطابات‏ ‏القرون‏ ‏الوسطي‏ ,‏خاصة‏ ‏من‏ ‏مشايخ‏ ‏الطرق‏ ‏الدينية‏ ‏في‏ ‏الأزهر‏ ‏والكنيسة‏ ,‏الذين‏ ‏يتعاملون‏ ‏مع‏ ‏الشعب‏ ‏المصري‏ ‏كقطعان‏ ‏من‏ ‏الرعايا‏,‏سوف‏ ‏يساقون‏ ‏باسم‏ ‏الدين‏ ‏إلي‏ ‏صناديق‏ ‏الانتخاب‏, ‏والويل‏ ‏لمن‏ ‏لا‏ ‏يبايع‏ ‏الرئيس‏ ‏مبارك‏..‏والمؤسف‏ ‏أن‏ ‏الحكم‏ ‏الذي‏ ‏يرفض‏ ‏الأحزاب‏ ‏الدينية‏ ‏يسمح‏ ‏لأهم‏ ‏حزبين‏ ‏دينيين‏ ‏هما‏ ‏الأزهر‏ ‏والكنيسة‏ ‏بالعمل‏ ‏بشرط‏ ‏التحالف‏ ‏مع‏ ‏الحزب‏ ‏الحاكم‏
‏وحتي‏ ‏حزب‏ ‏الوفد‏ ‏الجديد‏ ‏ــ‏ ‏مع‏ ‏احترامي‏ ‏للوفد‏ ‏القديم‏ ‏ــ‏ ‏لم‏ ‏يجد‏ ‏مرشحه‏ ‏سوي‏ ‏أن‏ ‏يتسول‏ ‏أيضا‏ ‏أصوات‏ ‏التيارات‏ ‏الدينية‏ ‏ومشايخ‏ ‏طرقها‏!!‏ولا‏ ‏يبقي‏ ‏في‏ ‏الساحة‏ ‏سوي‏ ‏حزب‏ ‏الغد‏ ...‏الذي‏ ‏استطاع‏ ‏أن‏ ‏يجمع‏ ‏حوله‏ ‏الشباب‏,‏وتحمل‏ ‏كل‏ ‏محاولات‏ ‏الاغتيال‏ ‏المعنوي‏,‏وكذلك‏ ‏حركة‏ ‏كفاية‏ ‏التي‏ ‏شكلت‏ ‏صوتا‏ ‏صارخا‏ ‏في‏ ‏البرية‏: ‏أعدوا‏ ‏طريق‏ ‏التغيير‏ ‏وإن‏ ‏كانت‏ ‏الحملات‏ ‏العاتية‏ ‏ضد‏ ‏هؤلاء‏ ‏جميعا‏.. ‏تكاد‏ ‏تحولهم‏ ‏إلي‏ ‏أقليات‏ ‏مضطهدة‏,‏أو‏ ‏متطرفين‏ ‏ديموقراطيين‏!‏إننا‏ ‏أمام‏ ‏مشهد‏ ‏مأساوي‏ ‏يعود‏ ‏بنا‏ ‏لصرخة‏ ‏هاملت‏: ‏نكون‏ ‏أو‏ ‏لا‏ ‏نكون‏! ‏لذلك‏ ‏أدعو‏ ‏الجميع‏ ‏إلي‏ ‏احترام‏ ‏الذات‏ ‏والوطن‏ ‏ومبارك

احتياجات‏ ‏استراليا‏ ‏من‏ ‏العمالة‏ ‏المصرية

تلقت‏ ‏وزارة‏ ‏القوي‏ ‏العاملة‏ ‏والهجرة‏ ‏من‏ ‏سفارة‏ ‏مصر‏ ‏في‏ ‏كانبرا‏ ‏أن‏ ‏الحكومة‏ ‏الاسترالية‏ ‏قررت‏ ‏زيادة‏ ‏أعداد‏ ‏التأشيرات‏ ‏الممنوحة‏ ‏في‏ ‏إطار‏ ‏برنامج‏ ‏الهجرة‏ ‏إلي‏ ‏استراليا‏ ‏إلي‏ 140 ‏ألف‏ ‏تأشيرة‏ ‏خلال‏ ‏العام‏ ‏الحالي‏ ‏الذي‏ ‏بدأ‏ ‏من‏ ‏يوليو‏ 2005
‏تشمل‏ ‏قائمة‏ ‏المهن‏ ‏المطلوبة‏ ‏محاسبون‏ ‏ومهندسون‏ ‏مدنيون‏ ‏وصيادلة‏ ‏وأطباء‏ ‏وأخصائيون‏ ‏في‏ ‏تخصصات‏ ‏الأسنان‏ ‏والجلدية‏ ‏والطوارئ‏ ‏والأشعة‏ ‏والطب‏ ‏النووي‏ ‏والتوليد‏ ‏وأمراض‏ ‏النساء‏ ‏والأمراض‏ ‏المهنية‏,‏وعلوم‏ ‏الأمراض‏ ‏وعيون‏ ‏أطفال‏ ‏ونفسية‏ ‏وكذا‏ ‏تخصصات‏ ‏حرفية‏ ‏معاصرة‏ ‏في‏ ‏المجال‏ ‏الكهربي‏ ‏والبناء‏ ‏والنجارة‏ ‏وتبريد‏ ‏وتكييف‏ ‏والتركيبات‏ ‏وميكانيكي‏ ‏معادن‏ ‏ومحركات‏ ‏وعمال‏ ‏طلاء‏ ‏ولحام‏ ‏وطهاة‏ ‏وكوافير‏ ‏بالشروط‏ ‏التالية‏
‏ألا‏ ‏تزيد‏ ‏السن‏ ‏علي‏ 45 ‏عاما‏ ‏والدراسة‏ ‏باللغة‏ ‏الإنجليزية‏,‏أن‏ ‏يكون‏ ‏لديه‏ ‏مؤهل‏ ‏أعلي‏ ‏من‏ ‏التعليم‏ ‏الثانوي‏,‏أن‏ ‏تكون‏ ‏مهارته‏ ‏وخبرته‏ ‏تتطابق‏ ‏مع‏ ‏المطلوب‏ ‏من‏ ‏قبل‏ ‏الحكومة‏ ‏الاسترالية‏
‏وسوف‏ ‏تحدد‏ ‏وزارة‏ ‏القوي‏ ‏العاملة‏ ‏والهجرة‏ ‏والخارجية‏ ‏بالتنسيق‏ ‏مع‏ ‏الحكومة‏ ‏الاسترالية‏ ‏الاحتياجات‏ ‏المطلوبة‏ ‏من‏ ‏العمالة‏ ‏المصرية‏ ‏وفق‏ ‏الشروط‏ ‏والمواصفات‏ ‏للراغبين‏ ‏في‏ ‏الهجرة‏ ‏من‏ ‏جميع‏ ‏دول‏ ‏العالم‏ ‏وسوف‏ ‏يتم‏ ‏الإعلان‏ ‏في‏ ‏حينه‏ ‏عن‏ ‏هذه‏ ‏الاحتياجات‏ ‏وأسلوب‏ ‏التقدم‏ ‏لها‏.‏

http://wataninet.com/article_en.asp?ArticleID=3079

PALESTINIANS: HOUSES TORCHED AS MUSLIM-CHRISTIAN TENSIONS FLARE



<------ Bethlehem at Christmas







Bethlehem, (AKI) - Samir Qumsieh is an angry man. For him and fellow Palestinian Christians last Sunday's attack in Taybeh, northeast of Ramallah - eight houses petrol-bombed, people beaten up and cars vandalised - is the latest in a series of Muslim assaults. This time the culprits have been identified - 15 Muslim youths from the neighbouring West Bank village of Dir Jarir - but after spending several hours in police detention they were set free. The reason for the Palestinian authorities' decision: "To cool things down, we were told" says Qumsieh.

Qumsieh, who runs the only Christian private TV channel in the West Bank, the Bethlehem-based al-Mahed, or "The Nativity" explained in an interview with Adnkronos International (AKI) the sequence of events that led to Sunday's incident.

"The youths are relatives of a Dir Jarir woman killed last Thursday by her own Muslim family - a "honour killing" to punish her for the shame of an out-of-wedlock pregnancy," he says.

Seeking more revenge, the family then organised an expedition against the man they allege was responsible for making the woman pregnant: the Christian owner of a Taybeh tailoring workshop where she worked. Palestinian Authority police forces arrived in time to prevent the man's lynching, but not the torchings of the houses, and the destruction of the cars

The Taybeh villagers, who are mostly Christian, in part accept that the police were delayed because they had to wait for permission from the Israeli military to leave Ramallah and enter the village. But to them the fact that the Muslim aggressors have been released while the Christian tailor-shop owner is still being held, at best symbolises the PA's indifference to the plight of Palestinian Christians, at worst shows it is taking sides against them.

"Many cases like this are happening and the time has come for Abu Maazen (PA president Mahmoud Abbas) to take a decisive stand," says Qumsieh, who together with other prominent Christian Palestinians wrote a letter to the PA president in February listing their grievances.

"We have had no reply and our anger and our fear are growing," he says.

Christians, who represent less than two percent of the Palestinian population in the West Bank, Gaza and East Jerusalem, are facing what Qumsieh calls a campaign of "religious racism." Since 2003 he has registered more than 100 attacks against the community including murders, rapes and extortion. "Some people lay the blame on Islamic extremists, but this is only part of the truth."

The most common attacks are perpetrated by what he calls "the Muslim land mafia," it involves targeting Christian land or homeowners and threatening them, with the aim of forcing them off their property. Qumsieh believes PA officials are involved in this practice. "It was the situation under [former PA president] Arafat and it is the situation under Abu Maazen," he says.

Christian Palestinians, while a tiny minority, consider themselves an integral part of the Palestian population and of a future Palestinian state, says Qumsieh, who believes his TV station is playing a vital role in reaching out across the religious divide.

Founded in 1996 al-Mahed, located near Bethlehem's Church of the Nativity, is the only TV station in the Arab world that transmits Christian Masses and services - for Greek Orthodox, Roman Catholics and several other denominations. "But we also broadcast Muslim prayers on Friday for Muslim worshippers who cannot attend mosque," explains Qumsieh, who says that some other Islamic programmes are in the pipeline.

During the Israeli army's siege of the Church of the Nativity in 2000, when Palestinian militants sought refuge in the building, al-Mahed was the only local station to cover the six-week long standoff. It has withstood Israeli incursions and Yasser Arafat even pulled the plug on the station for twenty days when it criticised the Palestinian leader's autocratic policies.

"But our biggest enemy is a shortage of funds. We need support to continue the work we are doing, yet no one seems interested," Qumsieh notes.

(Pwm/Aki)