A Journey in the mind of the Salafis in Egypt

News from the Egyptian Street and Media Translated Without Comment from Arabic into English As a Public Service
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The word "Salafi" in Arabic means a Muslim who harks back more than 1400 years ago to the way he or she thinks Islam was practised in Arabia at the time of the Prophet Muhammad.  "Salaf" means "ancestor."  The Salafi movement in Egypt and elsewhere encompasses those who believe that progress and justice lie in what they deem the purity of the Muslim faith during its first three centuries.

As an ideology, the Salafis especially in Egypt, a traditionally cosmopolitan country of a Muslim majority and a Coptic (Christian) indigenous minority, has nothing to do with Al-Qaeda. In its genesis, Salafism is inward oriented towards Islamic worship in mosques, and fear from secularity.  That anti-secularism lies at the root of their problem both at the time of dictatorship in Egypt (from 1952 to 2011, the year when Mubarak was pushed out of power on February 11) and now in the New Egypt born in Tahrir Square on January 25, 2011.

So what is the problem or problems faced by the Salafis or raised by them? 

During Mubarak's reign, they were brutally suppressed.  Here we should remember that Mubarak on October 6, 1981, was, as Vice President of Egypt, seated next to President Sadat during the military parade from which a band of soldiers, Islamic terrorists, rushed toward the stand and assassinated the Egyptian President.  Their suppression thereafter was brutal, forcing them to go below the radar of Mubarak's security State. 

Then came the Revolution of January 25in which both the Muslim Brotherhood and the Salafis, two distinct and at times antagonistic groups, had no leadership role.  The Supreme Council of Egypt's Armed Forces was invited by the representatives of the Revolution to step into the void left by Mubarak; an interim civilian government was formed to transition the 90 million population country to democracy through parliamentary elections (now scheduled for this November); and Al-Azhar (the Glorious), the most important seat of Islamic learning, declared in Cairo on August 17 that:

Islam, in its legislation, civilization, and history does not recognize a "religiously-based" State.  The overall arching principles of Islamic law (Sharia) are the primary source of legislation, providing that the adherents of other religions are guaranteed, in their personal status cases, resort to their own religious laws.

 So in the New Egypt, the principle of "faith and politics do not mix" has been established, and the separation of powers had been affirmed.  The Al-Qaeda in Afghanistan, Yemen, and elsewhere has no place in Egypt.  And the flags which were raised in Tahrir did not proclaim "Islam is the solution."  They proclaimed "Democracy is the solution."

Have I just said, "democracy?"  Yes!!  Now there are 38 political parties and movements to compete in the parliamentary elections.  Amongst those, there are 4 Salafi parties, and one party which was formed by former members of the Muslim Brotherhood.  Then came a "red line" announcement by the Supreme Council of the Armed Forces: "The secularity of Egypt is non-negotiable." 

Note here that the Turkish model of governance is being replicated in Egypt.  These proclamations from Tahrir, from Al-Azhar, and from the Armed Forces, declare loudly and clearly that Egypt shall not become Iran II, a theocracy.  And the Copts, though still worried about the Salafi and other Islamic influences, are beginning to see in the New Egypt the face of traditional Egypt which raised during its revolution against the British occupation its real flag of inclusiveness which shows the Crescent embracing the Cross.

The Salafi parties are "Al-Fadhilah" (Virtue); "Al-Noor" (Light); "Salamah and Tanmiyah" (Security and Development); and "Islah and Tanmiyah" (Reform and Development).  Now that the Salafis have resurfaced after the Revolution toppled their tormentor Mubarak, they want primarily to preserve in the new Egyptian Constitution which shall be drafted in 2012 by a constituent assembly, Article II of the present Constitution.

That Article provides that no bill shall be legislated into law if it contravenes Islamic Law (Sharia) principles.  The fact of the matter is that Sharia, whose two primary sources are the Quran and the Sunna (Muhammad's utterances and conduct) has, over 1432 years evolved.  Its evolution has been through ijtihad (interpretation).  The result has been summed up in Al-Azhar's Declaration of August 17 as follows:

Democratic rule is based on free and direct elections, which encapsulate the modern formulation of the application of the Islamic precepts of Shura (consultation).

The  Salafi concern for the future role of Islam in a democratic Egypt is being alleviated.  In the mosque, Muslims pray and sermonize; in the Church, the Copts do the same; and in Parliament, the people's representatives legislate for a secular New Egypt. 

In the newly-born Egypt, faith is not separated from life; it is separated from the politics of inclusiveness of Muslims, Copts, and all other beliefs.