Baháʼí Faith in Egypt

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The Baháʼí Faith in Egypt has existed for over 150 years. The first followers of the

Local Spiritual Assembly and forming a National Assembly, in 1960 following a regime change the Baháʼís lost all rights as an organised religious community[4] by Decree 263[5] at the decree of then-President Gamal Abdel Nasser.[6] However, in 1963, there were still seven organized communities in Egypt.[7] More recently the roughly 2000[8][9] or 7000 by ARDA[10] Baháʼís of Egypt have been embroiled in the Egyptian identification card controversy from 2006[11] through 2009.[12] There have been homes burned down and families driven out of towns.[13]

According to the statement of the director of the office of External Affairs of the NSA of the Baháʼís of the United States, the Baháʼí community of Egypt has diminished by 90 percent to 500 people.[14]

Early history

One of the early

Robert Felkin was in Egypt circa 1880s and published a number of books -later he converted to the religion.[17] In 1892 two converts in Egypt embarked to the West intending to spread the religion and were the first Baháʼís to enter the United States where the first converts followed in 1894.[18]

Mírzá Abu'l-Faḍl-i-Gulpáygání

Nasiru'd-Din Shah
was assassinated in Iran, Zaʻimu'd-Dawlih used the rumour that the assassination had been performed by Baháʼís to cause a massacre of the Baháʼís in Egypt. Abu'l-Faḍl stood up in defence for the Baháʼís and stated that he himself was a Baháʼí and his allegiance became public. Two publications came out during this time from Mírzá Abu'l-Faḍl:

Following their publication al-Azhar University decreed that he was an infidel. From 1901 to 1904 at the request of ʻAbdu'l-Bahá he traveled and gave talks among the new Baháʼí community in the United States. Meanwhile, the Egyptian community continued to publish materials and from 1900 to 1910 several articles and books including official Baháʼí literature were published in Cairo.[1] Abu'l-Faḍl died in 1914 is buried in the cemetery called Al-Rawda Al-Abadeyya, the Eternal Garden.

ʻAbdu'l-Bahá

Circa 1887[19] ʻAbdu'l-Bahá met the Egyptian reformer Muhammad Abduh while both were in Lebanon[20] wherein Abduh had a clearly positive impression of him.[21]

Thornton Chase (seated, second from right and Mírzá Abu'l-Faḍl next to him) among Baháʼís in Egypt.

After a further period of imprisonment westerners became interested in meeting him as well.

General Allenby altered his plans for the prosecution of the war and succeeded in protecting ʻAbdu'l-Bahá.[36]

After the death of ʻAbdu'l-Bahá

In the period between the world wars, public opposition to Baháʼís became more widespread as the religion grew and in addition to growing, the Baháʼís of Egypt began to publish materials to be more easily read. At the death of ʻAbdul-Bahá in 1921, Shoghi Effendi left England with the assistance of

Lady Blomfield and stopped in Egypt to change boats for Haifa.[30]

Progress of the religion

The assembly of Alexandria was formed in 1924 for the first time and Subhê Eliçs was among the elected – he was re-elected until 1961 and left an oral history recorded from his experiences in the community in 1977.

Marie of Edinburgh, another western Baháʼí, was able to stop at Egypt for a time but failed to make landfall in Haifa.[44] In early 1934 Sabri Elias[45] pioneered to what was then called Abyssinia, (see Baháʼí Faith in Ethiopia)[46] where he was soon joined by further Egyptians by mid-1934[47] – enough to elect the first Assembly in Addis Ababa.[48] In 1935 the national assembly saw to the translation of the Kitáb-i-Íqán into Arabic and its publication.[49] The Baháʼís returned from Ethiopia when war was breaking out.[45] Meanwhile, the publishing committee of Alexandria published the Tablet to The Hague in one of the local papers on the occasion of the question of peace.[41] By early 1937 Mostafa Kamel of Egypt was able to act as a youth international correspondent for a youth newsletter.[50]

Instances of opposition

1924 began with an apparent triumph when following a controversy over a burial of a Baháʼí in a Muslim cemetery,

Rúhíyyih Khanum through Africa in 1940.[55]

Up to the time of dissolution

Following permission being granted in 1941,

Hand of the Cause Abdu'l-Jalil Bey Sa'd, a notable student of Abu'l-Faḍl, died and was buried with memorial services called for in the east and west.[63]

Centenary observances

Despite the ongoing World War, some 200 Baháʼís, including from Egypt and other nearby areas, were able to gather for 3 days in May 1944 at the Shrine of the Báb to commemorate the centenary of the founding of the Baháʼí Faith.[64] Inside Egypt some 500 Baháʼís were able to gather to mark the event at the national center.[65] During the three days of events in Cairo, talks were presented on "The Position of Women in the Baháʼí Cause", "The life of Qurratu'l-ʻAyn" (see Táhirih), "The Accord between Religion and Science", "Why Baháʼís feel tranquility", and various quotes from Baháʼí literatures.[66] By the end of 1944 there were four assemblies (Cairo, Alexandria, Port-Said, Ismaʻiliyyih) and an additional 16 smaller communities in Egypt,[67] and the Baháʼí community in Egypt began to include Kurdish, Coptic, and Armenian peoples.[68]

Further growth

By the end of the 1940s assemblies in Egypt had been extended into

El-Mahalla El-Kubra, and it was announced that the Egyptian Government had given recognition to Baháʼí marriages. At this time women were allowed to be and were elected according to the rules of Baháʼí administration to local assemblies in Cairo, Alexandria, and Port Said,[75] (indeed some were elected officers in 1952.)[76] Also publishing Baháʼí material resumed which had been curtailed for a time.[75] And a wave of pioneers left Egypt in 1951 for North and Central Africa (see Baháʼí Faith in Uganda for a start.)[74][77]

Regional Assembly

The Sudan/Egypt regional National Assembly existed until 1953 when it became a regional assembly for North East Africa. It included French Somaliland; Egypt, Sudan, Abyssinia, Libya, Eritrea, British Somaliland; Italian Somaliland; and Socotra Is.

El Mansoura[81] In 1959 the Baháʼís held their first winter school.[82] At this time the Baháʼís may have reached 3000 in Egypt.[83] Sabri Elias with his family returned from pioneering to Ethiopia and beyond back to Egypt in 1959.[45] By the late 1950s, there were approximately 5,000 Egyptian Baháʼís and organized communities of Baháʼís in 13 cities.[20]

Dissolution

However, since a regime change in 1960, the Baháʼís lost all rights as an organized religious community

Ismaïlia.[7] The 1971 Egyptian constitution specified "the state shall guarantee the freedom of belief and the freedom of practice of religious rites" however the 1975 Egyptian Supreme Court upheld the legality of the law and ruled constitutional protections only extended to the three "heavenly" religions of Judaism, Christianity and Islam.[20] From 1965 to 2001 there were 236 arrests of Bahaʼis, charged under Article 98(f) of the Penal Code which proscribes "disparaging contempt of any divinely-revealed religion or its adherents, or prejudicing national unity or social harmony". Albert-Ludwig University of Freiberg's Professor of Islamic Studies, Johanna Pink, has suggested the government was not so much concerned with the Baháʼís being a real threat, but was attempting to "legitimise" its authority in the eyes of the people, presenting themselves as "defenders" of Egypt as an Islamic state.[20][85] There were episodic waves of arrests of Baháʼís in the mid-1960s, 1972 and 1985.[8] In early 1987 48 Baháʼís had sentences pronounced against them for activities as Baháʼís. However two were found not guilty after they recanted their faith. Charges against the Baháʼís included gathering in small groups, praying together in private homes, and being in possession of Baháʼí holy writings and prayer books.[83] Thirty-two of the Baháʼís were acquitted in one bunch and 13 in another by mid-1988.[86]

Modern community

Since its inception the religion has had involvement in

allegations of Baháʼí involvement with other powers[90] and accusations of "using religion to promote deviant ideas to spark sedition or disdain the heavenly religions or their followers or to harm national unity."[91] There have been homes burned down and families driven out of their communities.[13]

During and since the

myths about the religion showing examples of these myths being repeated in Egypt.[96]

In late 2012 Dr. Ibrahim Ghoniem, acting Minister of Education and member of the

Ministry of Religious Endowments continue to portray the Baháʼís as a threat to society in April 2015.[99] Even listing the religion on purely administrative paperwork was considered a "threat to public order" in recent developments.[100]

Somaya Ramadan

Trinity College, Dublin in 1983. She is a convert from Islam to the Baháʼí Faith.[102]

Ramadan's first two books were short story collections - Khashab wa Nohass (Brass and Wood, 1995) and Manazel el-Kamar (Phases of the Moon, 1999). Her first novel Awraq Al-Nargis (Leaves of Narcissus) was published to great acclaim in 2001 and won the

AUC Press
.

Ramadan has also worked extensively as a translator. Among her notable translations is Virginia Woolf's A Room of One's Own. She is a founding member of the Women and Memory Forum, a non-profit organisation, and teaches English and Translation at the National Academy of Arts in Cairo.

Hussein Bikar

Hussein Bikar was born in Alexandria in 1912 and was one of the most famous Egyptian portrait painters. A member of the Baháʼí Faith he was arrested in the 1980s by the state security investigation bureau in a clamp-down on Baháʼís in Egypt. Nevertheless, Bikar received the State Merit Award in 1978, the Merit Medal in 1980 and, in 2000, shortly before his death, the Mubarak Award.[90] The Universal House of Justice, the highest governing body of the Baháʼí Faith, paid tribute to his contributions to Egyptian society after his death in 2002.[103]

Identification Controversy

Main article: Egyptian identification card controversy

The controversy resulted from a ruling of the

Supreme Administrative Council of Egypt on 16 December 2006 against the Baháʼís stating that the government may not recognize the Baháʼí Faith in official identification cards.[11]

The ruling left Baháʼís unable to obtain the necessary government documents to have rights in their country unless they lied about their religion, which conflicts with Baháʼí religious principle.[104] However a 2008 ruling accepted the compromise solution offered by the Baháʼís, allowing for them to obtain identification papers without the Baháʼí Faith being officially recognized,[105][106] however through February 2009 there have been appeals and procedural choices made trying not to give such cards.[12] The first identification cards were issued to two Baháʼís, though, under the new policy on 8 August 2009.[107]

Demographics

Estimates in 2022 placed the number of Baha'i people at between 1,000 and 2,000 people.[108] The Association of Religion Data Archives (relying on the World Religion Database) showed that they made up less than 0.01% of the country's population.[109] Baháʼís in the US (published in 2006) stated that the community of Egypt had diminished by 90 percent to 500 people.[14]

See also

Further reading

  • Saba Mahmood (3 November 2015). "Introduction and Chapter 4 (Religious and Civil Inequality)". Religious Difference in a Secular Age: A Minority Report. Princeton University Press. pp. 1–27, 130, 150–175, 209.
    ISBN 978-1-4008-7353-1
    .

References

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External links

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