Coptic and Islam Religion
Introduction
Coptic is used to describe the Egyptian Christian as an expression of their faith. The Coptic Church teaching was brought during the reign of Roman Emperor around 200 A.D by Saint Mark who brought Christianity in Egypt. Upon the arrival of Saint Mark, Christianity was spread throughout Egypt in the first half of the 1st century in Alexandria, Saint Mark found The New Testament writings in Middle Egypt Bahnasa around 200 A.D which were written in Coptic Language. The ancient Egypt was not fully integrated as the gospel had not gained a strong momentum the religion but the Copts have been able to survive due to its strong religious status which makes them pride themselves as the greatest contributors to the Christian world through the numerous writings and theological studies that protected it from the Gnostics. It is considered to be a strong defendant of the Christian Church with the famous one being the Nicene Creed which was written in the first half of the 2nd century through the Gospel of Saint John recited in all churches around the world.
Positive Effects
The Coptic Catholic Church had a positive and a negative impact on the Islam religion in Egypt. Both religions were brought by outside influences. The Islamic religion believed in Allah while the Coptic Church believed in God. The positive impact was brought about by the compatibility of the Christian and the Islam religion. First, the native Egyptians had compatible beliefs with the Christians that prepared the Egyptians to accept the Christian message in an easier way[1]. There was an attraction of the Islam religion. The fundamental teachings of the Holy Book of the Christian religion were similar to that of the Islamic religion as they were both sacred about a supreme being. The traditional of the two religions was similar in the uniting power between members of the religion and of the nation in order to create harmony between the two religions. They were referred as a community of believers who have converted Berbers a community of descendants in the Northern part of Egypt of pre-Arab inhabitants. The Islam took into consideration some of Christian’s rituals as they were beneficial to them such as spiritual intercessory, baptism of the new born and confession. This marked a new chapter of their life making them adherence to the religion teachings.
Habasha a land sought by the Muslims for the refugees and the Negus who was the Emperor brought a positive effect. The Christian king Negus gave protection for the early Muslim community for Prophet Muhammad’s the ruler of the Islam community mission of protecting his people. As the Muslim sought refuge in Habasha after torture and salvation in the hands of polytheistic Makkans who worshiped traditional gods they were there after welcomed in the Christian land[2]. This was because Prophet Muhammad refused to worship the traditional tribal deities. This led to a flourish of peace that was beneficial to Christians as they were found Muslims who believe in their teaching of a scared being. Christians refused to take bribes from Makkans in order to release the Muslims under their protection because they shared on the same values and their lives were at risk which is an indication of the early victory for positive Christians-Muslims relations[3]. Makkans did not give up easily and they were required in court in order to explain the Islam position in which King Negus said that By God he will not hand over the Muslims to them.
Jerusalem a Middle East town was sacred to Christians and Muslims and Umar ibn al-Khattab a companion of Muhammad was a positive impact between the two religions. Jerusalem and its territories were holy and remain holy to the Muslims, Jews, and Christians as they adhered to the teaching. At the time of Omar a powerful and influential Muslim gained leadership of the territory which was entered the town of Jerusalem with humbleness respecting the practices of the Christians. During this time Omar declined the plea of Christians to pray in church. This made the Christians give their Church key to the Muslims so that they could be responsible for its safety. This is positive as it encouraged relationship between the Christians and the Muslims. The Christians were unable to protect themselves due to the powerful influence Omar had. It is a symbol and a sign of mutual trust as the Muslims still have the key up to date.
The crusades who were the Christians and the Saladin the head of the Muslim troops were another positive impact. The result of a positive impact was from a horrifying oppression on the hands of the crusaders. Saladin treated the crusaders with great kindness as a result of tecahing and still made sure that both Muslims and non-Muslims lived in harmony and peace with each other[4]. As a result of the great kindness, many Christians were seeking shelter especially a young couple who wanted to get married but were inconvenienced as a result of the fight. As Saladin was in charge of the Muslim troops during this time he ordered the troops not to attack the castle as the young couple who were to get married was staying in it so that they could enjoy a fairly place and peace[5]. As a way of showing gratitude, the bride mother sent some food that Saladin and his troops accepted. It was a positive impact as justice and peace was experienced in Jerusalem for the longest period.
Negative Effects
However, there were negative results from the Muslim and Christians in the Egypt religion. This was attributed to the differences observed in the two religions. Their practices differed considerably at the bases of the foundation. Social stratification was important in the Islamic religion and the ethnic distinctions caused a major division in the believers. This made the teaching of the Christian gospel very difficult as it could result in conflicts[6]. Despite the teachings of equality of men and women in the eyes of Islam religion, there was a heavy fine imposed on women than men especial on moral ground. This went against the teaching of Christian teaching such as thou shall not kill or judge that led to conflicts. There was also great law disparity in the practices of the religion that led to up to pain reforms such as abolishing the killing act that did not come easily.
The crusades attacked, oppressed the Muslims and occupied their holy land by killing over 2000 innocent civilians. This affected religion as a whole in Egypt as the Christian crusades spreading the Christian gospel were going against their teachings[7]. The period was characterized by bloodshed, violence, and hostility in Egypt making many Christian believers fear for their life. The crusades were against the Muslims to the extent that they were ready to harm the Christians who lived along them because they would be forced out and be killed.
The Egyptian Jewish religion was affected negatively by Muslim and the Christian Spain where Christianity began was filled with pride as they were the pioneers. Spain was the center of civilization which Islam’s embraced while the Christians were free to live as they understood and practiced according to their Christian teachings[8]. This created enmity in Egypt where the Muslims were oppressed by the Christians. This is because they were forced to convert into Christian in the 2nd century. This was as a result of there was civilization in other countries such as Turkey that threatened the stability of the Christian religion. The slaughter of Armenia at the hands of the Muslims led to many deaths and many people were forced out creating the biggest disaster in Egyptian religion of the pro-Christians. This prompted the Christians to revenge due to betrayal of the Christians that lead to many killings[9].
The European colonialism in Asia, Africa and America in 1500s negatively impacted the Coptic religion in Egypt. This is because they were seen to favor Christianity over the Islamic religion. The initially Muslim land was ruined resulting to Christian forced education[10]. The native Americans were subjected to negative forces with some being mentally colonized making many Muslims flee their initial land in search of a peaceful land. Christopher a European explorer ended up in North America bringing destruction to millions of Natives in America and other were refined to customs of the Europeans.
The Coptic Church misunderstanding in which the Coptic Church was accused of considering the teachings of Eutyches who believed in Monophysis played a role the Egyptian religion in the 5th century. However, the misunderstanding was seen as a plan to wipe out the church in Egypt, isolate or abolish it. The council of Chalcedon who were the fourth council of the Christian church represented a minority Christian group who did not agree with the council teachings in 451 A.D maintained that the state and the church should be a completely different entity from each other[11]. This destabilized the peace in Egypt making the Muslims who were ruling the state and the Christians lose faith in each other so that the teaching may not conflict. This is a factor that has continued to be affected both religions in today as the process of gaining trust is slow.
The acceptance process of the Muslims to the Coptic Catholic was not an easy process. It was characterized with hardship and the Muslims had to see the positive side of the Coptic Church in order to accept them. The acceptance process was characterized by some of the Christian rituals that the Muslim considered to be of benefit to their religion[12]. This was an indication that the two religions had a slightly common agenda. Building a coalition between the Christians and the Muslim democrats gripped the national spirit of pride among the Muslim compelling them to believe in Christianity and the catholic especially the church as it was a holy ground for them. The coalition resulted to harmony as the Christians and the Muslims were ready to work together enhancing their interreligious Dialogue resulted to respect amongst them.
Saint Benedict of Nursia was the founder of Benedictine monastery has a vision of caring and pursuit played an important role in the Muslim-Christian relations as he laid outreach message across the interfaith religion of peace, tolerance, and faith. He has a special appeal for both religions especially to the Muslims that encouraged their leaders to reject violence through intrinsic relationships of reason and faith[13]. This came up with the alliance of civilization that encouraged Muslims on human rights and religious freedom. The sociological footprint of the Christians played a role on how the Muslims accepted them. The Christian theology was consistent and it advocated for rights and equality of the believers as well as discrimination was a laid ground work that the Muslims could refer to. This assured the Muslims of what the Christianity goal was[14].
In conclusion Muslim-Christian relationship has continued to evolve with time. During the ancient time in 1st century, Egypt religion had two religions the Islam and the Christian that were against each other in many ways. Despite that, there were positive effects and well as negative effects which were as a result of the relationship formed between the two. With the continued civilization Muslims have seen the Christianity religion as a partner rather than a threat. Therefore I believe it was possible for Copts and Muslims to have the Mutual Acceptance between them during the ancient time as there were many practices that could have been emulated from both sides.
Reference
Ha, Hyun Jeong. 2017. "Emotions of the weak: violence and ethnic boundaries among Coptic Christians in Egypt." Ethnic & Racial Studies 40, no. 1: 133-151. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
Haddad, Yvonne. 2013. "Good Copt, Bad Copt: Competing Narratives on Coptic Identity in Egypt and the United States." Studies In World Christianity 19, no. 3: 208-232. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
Hedstrom, Darlene L. Brooks. "treading on antiquity: anglo-american missionaries and the religious landscape of nineteenth-century coptic egypt." Material Religion 8, no. 2 (July 2012): 128-153. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
Nurdoğan, Arzu M. "The Landing of CMS Missionaries to an Ottoman Dominion: Missionary Education in Egypt (1825-1862)." Educational Sciences: Theory & Practice 16, no. 2 (April 2016): 399-438. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[1] Haddad, Yvonne. 2013. "Good Copt, Bad Copt: Competing Narratives on Coptic Identity in Egypt and the United States." Studies In World Christianity 19, no. 3: 208-232. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[2] Haddad, Yvonne. 2013. "Good Copt, Bad Copt: Competing Narratives on Coptic Identity in Egypt and the United States." Studies In World Christianity 19, no. 3: 208-232. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[3] Nurdoğan, Arzu M. "The Landing of CMS Missionaries to an Ottoman Dominion: Missionary Education in Egypt (1825-1862)." Educational Sciences: Theory & Practice 16, no. 2 (April 2016): 399-438. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[4] Hedstrom, Darlene L. Brooks. "treading on antiquity: anglo-american missionaries and the religious landscape of nineteenth-century coptic egypt." Material Religion 8, no. 2 (July 2012): 128-153. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[5] Haddad, Yvonne. 2013. "Good Copt, Bad Copt: Competing Narratives on Coptic Identity in Egypt and the United States." Studies In World Christianity 19, no. 3: 208-232. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[6] Haddad, Yvonne. 2013. "Good Copt, Bad Copt: Competing Narratives on Coptic Identity in Egypt and the United States." Studies In World Christianity 19, no. 3: 208-232. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[7] Haddad, Yvonne. 2013. "Good Copt, Bad Copt: Competing Narratives on Coptic Identity in Egypt and the United States." Studies In World Christianity 19, no. 3: 208-232. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[8] Nurdoğan, Arzu M. "The Landing of CMS Missionaries to an Ottoman Dominion: Missionary Education in Egypt (1825-1862)." Educational Sciences: Theory & Practice 16, no. 2 (April 2016): 399-438. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[9] Haddad, Yvonne. 2013. "Good Copt, Bad Copt: Competing Narratives on Coptic Identity in Egypt and the United States." Studies In World Christianity 19, no. 3: 208-232. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[10] Ha, Hyun Jeong. 2017. "Emotions of the weak: violence and ethnic boundaries among Coptic Christians in Egypt." Ethnic & Racial Studies 40, no. 1: 133-151. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[11] Haddad, Yvonne. 2013. "Good Copt, Bad Copt: Competing Narratives on Coptic Identity in Egypt and the United States." Studies In World Christianity 19, no. 3: 208-232. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[12] Hedstrom, Darlene L. Brooks. "treading on antiquity: anglo-american missionaries and the religious landscape of nineteenth-century coptic egypt." Material Religion 8, no. 2 (July 2012): 128-153. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[13] Haddad, Yvonne. 2013. "Good Copt, Bad Copt: Competing Narratives on Coptic Identity in Egypt and the United States." Studies In World Christianity 19, no. 3: 208-232. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
[14] Ha, Hyun Jeong. 2017. "Emotions of the weak: violence and ethnic boundaries among Coptic Christians in Egypt." Ethnic & Racial Studies 40, no. 1: 133-151. Academic Search Premier, EBSCOhost (accessed December 3, 2016).
