Places of worship, rituals, and security in the Arab world
For centuries, Arab societies have coexisted horizontally across their diverse components. It has long been a familiar sight to see mosques and churches side by side in Egypt, Iraq, the Levant and Sudan. Christians of various denominations lived among Muslims, sharing in their joys and sorrows, business ventures and daily lives. Muslims were accustomed to the sound of church bells and took part in Christian celebrations. Likewise, Christians lived with the sound of the call to prayer and joined their Muslim neighbours in festivities. Even today, the keys to the Church of the Holy Sepulchre — among the most sacred Christian sites in the world — remain in the custody of two Muslim families. Despite their numerical majority, Muslims have never sought to damage or desecrate it. On the contrary, they have contributed to its preservation and upkeep.
While in Djerba, Tunisia, I visited Shaikh Mahfoudh Dahman in his workshop dedicated to bookbinding and restoration. Among his collection was a Hebrew manuscript. When I asked about it, he explained: 'We have Jews in Djerba who need copies of their religious texts for prayers and supplications. They come to us for transcription and binding. This particular manuscript is a copy of the Psalms of David. Half of it is written in Arabic using Hebrew script, and the other half is in Hebrew. It's about 150 years old. The Jewish community here numbers around 1,500 people, comprising roughly 150 to 200 families. Each group freely practises its faith and rituals.' Mariwan Naqshbandi, Director of Interfaith Relations at the Ministry of Awqaf and Religious Affairs in Iraqi Kurdistan, shared a powerful story: 'During IS assault on the Yazidi town of Sinjar, a Muslim soldier from Kurdistan was selected by lottery to perform Haj. He had already paid $4,000 for the pilgrimage. But four days before his departure, IS attacked Sinjar. He gave up his Haj and went to defend the Yazidis. He died in the battle.' This reflects the natural human solidarity that emerges from long-standing coexistence.
The Holy Quran states: 'Were it not that Allah repels some people by means of others, monasteries, churches, synagogues and mosques — wherein Allah's name is often mentioned — would surely have been destroyed' (Al Hajj: 40). According to Father Hanna Iskandar, a Maronite priest, the term 'biya' in this verse refers to churches with dome-shaped ceilings, the word being derived from Syriac, meaning 'egg", referring to the rounded architecture.
Abu Bakr al Siddiq is also reported to have said during military campaigns: 'Do not betray, do not steal, do not mutilate the dead, do not kill children or those in monasteries.' Today, unfortunately, we occasionally witness attacks on churches, mosques, Hussainiyas, and other places of worship. These acts raise troubling questions: Are they part of a political scheme to incite sectarian unrest? Or do they stem from ideological extremism that justifies such violence? Or are they a result of inflammatory rhetoric that fuels division and undermines peaceful coexistence? We need serious reflection — not just to protect sacred sites but to guarantee individual freedoms. Every Arab country should be spacious enough to accommodate its diverse religious expressions, dealing with citizens on the basis of shared humanity. Only then can true security and belonging emerge from within, not merely from state authorities, and withstand political or security upheaval.
Translated by Badr al Dahfri. The original version of this article was published in the print edition of the Oman Arabic on July 9
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2 days ago
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Places of worship, rituals, and security in the Arab world
It is truly unfortunate that entering a place of worship can make one feel uneasy or unsafe due to heightened security checks. These measures have become common in recent decades, especially following attacks on churches, mosques and Hussainiyas. One recent example is the bombing of Saint Elias Church on the outskirts of Damascus. In Kuwait, the Ministry of Interior decided to relocate Ashura rituals to school premises instead of traditional Hussainiyas, citing security concerns. Similar examples can be found elsewhere across the region. For centuries, Arab societies have coexisted horizontally across their diverse components. It has long been a familiar sight to see mosques and churches side by side in Egypt, Iraq, the Levant and Sudan. Christians of various denominations lived among Muslims, sharing in their joys and sorrows, business ventures and daily lives. Muslims were accustomed to the sound of church bells and took part in Christian celebrations. Likewise, Christians lived with the sound of the call to prayer and joined their Muslim neighbours in festivities. Even today, the keys to the Church of the Holy Sepulchre — among the most sacred Christian sites in the world — remain in the custody of two Muslim families. Despite their numerical majority, Muslims have never sought to damage or desecrate it. On the contrary, they have contributed to its preservation and upkeep. While in Djerba, Tunisia, I visited Shaikh Mahfoudh Dahman in his workshop dedicated to bookbinding and restoration. Among his collection was a Hebrew manuscript. When I asked about it, he explained: 'We have Jews in Djerba who need copies of their religious texts for prayers and supplications. They come to us for transcription and binding. This particular manuscript is a copy of the Psalms of David. Half of it is written in Arabic using Hebrew script, and the other half is in Hebrew. It's about 150 years old. The Jewish community here numbers around 1,500 people, comprising roughly 150 to 200 families. Each group freely practises its faith and rituals.' Mariwan Naqshbandi, Director of Interfaith Relations at the Ministry of Awqaf and Religious Affairs in Iraqi Kurdistan, shared a powerful story: 'During IS assault on the Yazidi town of Sinjar, a Muslim soldier from Kurdistan was selected by lottery to perform Haj. He had already paid $4,000 for the pilgrimage. But four days before his departure, IS attacked Sinjar. He gave up his Haj and went to defend the Yazidis. He died in the battle.' This reflects the natural human solidarity that emerges from long-standing coexistence. The Holy Quran states: 'Were it not that Allah repels some people by means of others, monasteries, churches, synagogues and mosques — wherein Allah's name is often mentioned — would surely have been destroyed' (Al Hajj: 40). According to Father Hanna Iskandar, a Maronite priest, the term 'biya' in this verse refers to churches with dome-shaped ceilings, the word being derived from Syriac, meaning 'egg", referring to the rounded architecture. Abu Bakr al Siddiq is also reported to have said during military campaigns: 'Do not betray, do not steal, do not mutilate the dead, do not kill children or those in monasteries.' Today, unfortunately, we occasionally witness attacks on churches, mosques, Hussainiyas, and other places of worship. These acts raise troubling questions: Are they part of a political scheme to incite sectarian unrest? Or do they stem from ideological extremism that justifies such violence? Or are they a result of inflammatory rhetoric that fuels division and undermines peaceful coexistence? We need serious reflection — not just to protect sacred sites but to guarantee individual freedoms. Every Arab country should be spacious enough to accommodate its diverse religious expressions, dealing with citizens on the basis of shared humanity. Only then can true security and belonging emerge from within, not merely from state authorities, and withstand political or security upheaval. Translated by Badr al Dahfri. The original version of this article was published in the print edition of the Oman Arabic on July 9
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Sacred Hijri month ushers in a new year of reflection, renewal
MUSCAT: Muslims around the world marked the arrival of the Hijri New Year, AH 1447, on June 27, which corresponds to Muharram 1 in the Islamic calendar. This significant date commemorates the Hijra, the historic migration of Prophet Muhammad (PBUH) from Mecca to Medina, which laid the foundation for the Islamic community. Muharram, the first month of the Islamic calendar, is considered one of the four sacred months in Islam and holds deep religious and historical significance. Warfare is strictly prohibited during this month, emphasising peace and reflection. For Shia Muslims, Muharram is a time of profound mourning, particularly in remembrance of the martyrdom of Imam Husayn ibn Ali, the beloved grandson of Prophet Muhammad, at the Battle of Karbala. This tragic event symbolises the struggle against oppression and tyranny. Meanwhile, Sunni Muslims also observe Muharram, with the tenth day — Ashura — commemorating events such as the parting of the Red Sea and the salvation of Prophet Musa (Moses) and the Israelites. 'As Muharram begins, we believers need to renew our intentions, strengthen our connection with Allah and embrace kindness in all we do. The new Islamic year is a chance to grow in faith, spread goodness and reflect on what truly matters,' said Ismail ibn Musa Menk, popularly known as Mufti Menk, a prominent Zimbabwean Islamic scholar and head of the fatwa department for the Council of Islamic Scholars of Zimbabwe. The relevance of Muharram remains profound in today's world. Its timeless lessons emphasise resistance against oppression, the pursuit of justice and the upholding of moral integrity — values powerfully embodied in the story of Karbala. The month inspires Muslims to strive for righteousness, show compassion and build a more just society. It also serves as a time for self-reflection, forgiveness and a renewed commitment to faith and community. 'Muharram is a month for standing against injustice, commemorating Imam Hussain's (AS) ultimate sacrifice at Karbala and reaffirming the importance of moral courage,' said Abdurahiman Sakhafi, a religious scholar based in Muscat. 'It is a time to renew our lives in the pursuit of justice, enhance moral integrity, engage in spiritual reflection, observe fasting and increase acts of charity. The Prophet Muhammad (PBUH) recommended fasting on the tenth day of Muharram, known as Ashura'. As Muslims embark on a new year, Muharram serves as a powerful call to embody faith through action, compassion and unwavering commitment to justice — values that resonate deeply across cultures and generations.
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When the moon turns the page
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