Free non-Muslim community that pay jizyah in exchange.
Some Egyptian Christian emigrants have always been parroting during the former regime's time that they could not come to Egypt to convene meetings and forums for dialogue over the Christian citizens' cares and problems as well as discrimination and challenges facing equality in Egypt.
In his first sermon after the salafists' attacks on the Cathedral, Coptic Orthodox Pope Shenouda III ignored talking on the Kāmīliyā Shihātah issue, although there were many speculations that he would settle this issue during the sermon.
Pope Shenouda asked all Copts to forgive all those who offended them.
Dr. Sayyid al-Qimnī writes about how Islamic preachers and scholars misinterpret Islam and the Qur’ān.
Khalīl presents a history of the advice and guidance sessions held with Copts who want to convert to Islam.
Al-Jihād’s recent revisions contain the same fundamentalist principles as the Islamic groups and will give priority to violent methods if the group comes to power.
Mahdī Bunduq presents a historical background of Muslim-Christian relations since the Islamic invasion of Egypt in 641 A.D. until the establishment of modern state in the 19th century.
Ahmad Murād reports on the statements of the prominent Muslim scholar Dr. Shaykh Yūsuf al-Qaradāwī, in which he called on Muslims to renew their fiqh in order to abide by global changes to avoid clashes with world cultures.
The following lines present more details about the Jihād introspections, their advocates and their opponents. While some people consider Imām’s revisions a turning point in the history of the Islamic groups, many observers doubt the authenticity of the revisions.
The article presents a personal impression of a trip to Dayr Abū Ḥinnis, and includes discussions on Muslim-Christian relations and church building.
In the article, Islamic thinker Dr. Sayyid al-Qimnī responds to a discussion by the Muslim Brotherhood senior leader Mr. ‘Abd al-Mun‘im Abū al-Futūḥ. al-Qimnī rejects the definition of Abū al-Futūḥ regarding the concept of the Islamic state, believing that Islam, as a religion, does not acknowledge any form of a political system for governance.