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One of the issues discussed during the seminar about reform in Egypt held in Montreal was how a minority social or cultural group might find suitable positions in state institutions.
In order to examine the relationship between law and religion in Egypt, we should know that the legal system, since the establishment of civil courts in 1883, was never separate from religious rules. This is apparent in the influence of Islamic fiqh [Islamic jurisprudence] on Egyptian civil law...
No one could deny that the 1980 amendment of the second article of the Egyptian Constitution to have the Islamic sharī‘a [law] as the main source of legislation has raised a lot of sensitivities for the fellow Coptic citizen, whether inside or outside Egypt.
The problems Copts face in fact date back to the Ottoman era, where there was a law organizing the construction of churches, while others involve certain practices in violation of the 40th article that that provides for equality in the eyes of the law regardless individuals’ religions.
The purpose behind making Shari’a a source of legislation is because it is a fully developed legal system acknowledged by the international law assemblies. Since the Shari’a includes various concepts, it should be subject to well-formulated legal rules as Shari’a here is the source of legislation,...
Holding the conference on freedom of expression at the same time of the second annual conference of the National Democratic Party is a mere coincidence. The difference between the official view of reformation and what the Arab intellectuals aim at, is clear. Each view seems as if it is related...
For several decades, the term “sectarian strife” has been used to describe the clashes between some fanatic Muslims and Christians, especially in the poor villages of Upper Egypt. However, these incidents were the result of combined cultural, economic and social factors.
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