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Academic literature on the topic 'Ulama – Egypt'

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Published: 4 June 2021

Last updated: 1 February 2022

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Journal articles on the topic "Ulama – Egypt"

Rohmana, Jajang A. "AUTHORSHIP OF THE JAWI ‘ULAMA’ IN EGYPT." Epistemé: Jurnal Pengembangan Ilmu Keislaman 15, no. 02 (November 19, 2020): 221–64. http://dx.doi.org/10.21274/epis.2020.15.02.221-264.

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Nawawī of Banten (1813–1897) and Haji Hasan Mustapa (1852–1930) are two important figures of Malay-Indonesian Muslim scholars (‘ulamā’) who have been widely studied. However, personal proximity of these two ‘ulamā’ seems to escape from scholarly discussion. Seen from the light of scholarly commenting (sharh) tradition, this study on the other hand attempts to show their personal proximity between the senior teacher and young student when they lived in Mecca in the late nineteenth century. The sharh tradition of these two ‘ulamā’ particularly through appear in Nawawī’s al-’Iqd al-Thamīn that aims to comment on Mustapa’s work, Al-Fath al-Mubīn, and Mustapa’s al-Lum’a al-Nūrāniyya, a response to Nawawī’s al-Shadra al-Jummāniyya. These two Arabic books (s. kitab; p. kutub) were published in Cairo, Egypt. This article further argues that the sharh tradition situates authority and reputation as the epicenter of scholarly discussion between the two ‘ulamā’ who were influential among the Jawah community. It also argues that these two Sundanese scholars contributed significantly in the transmission of Islamic learning in the early twentieth century Middle East. Their works show a scholarly reputation which delivers insights on exceptionality of Islamic and Malay archipelagic issues and serve as a global contribution of Malay-Indonesian ‘ulamā’ to the triumph of Islamic learning traditions.

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Syafuri, B., and Abdullah Jarir. "PEMIKIRAN 'ABD AL-QADIR ‘AUDAH TENTANG KALAM, SYARI'AH, QANUN, DAN KHAWARIJ." ALQALAM 28, no. 1 (April 29, 2011): 87. http://dx.doi.org/10.32678/alqalam.v28i1.514.

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This article tries to explain several points of 'Audah 's thoughts on kalam, syari'ah, qanun, and khawarij. 'Abd al-Qadir 'Audah is categorized as a great reformer who has revolutionary-minded. Along with his friends succeed to resurrect the Islamic doctrines in Egyptian society through the religious purification movement by using the slogan 'returning to the Qur'an and Sunnah'. Besides as great 'ulama’, he also deserved well for his country by overthrowing Faraouk, the tyrant king of Egypt, through the revolutionary action of 1952 in Egypt. Hence, it is logic if he was well-known as a great ulama and a revolutionary reformer of the twentieth century.

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Alaoudh, Abdullah. "Ulama in Islamic Law-Making and Adjudication in Contemporary Egypt." Digest of Middle East Studies 27, no. 1 (December 18, 2017): 121–43. http://dx.doi.org/10.1111/dome.12121.

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Brinton, Jacquelene. "Religion, National Identity and Nation Building: Muhammad Mitwalli Sha?rawi’s Concept of Islam and Its Ties to Modern Egyptian Politics." Comparative Islamic Studies 10, no. 1 (October 6, 2016): 61–85. http://dx.doi.org/10.1558/cis.18472.

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Muhammad Mitwalli Sha?r?w? (1911–1998) was a Muslim religious scholar (s. ?alim, p. ?ulama?) who worked in an official capacity for the Egyptian government, and gained celebrity through his televised Quranic interpretations. By the time Sha?r?w? began his television career, Al-Azhar, the premier institution for training Sunni ?ulama?, was fully integrated into the apparatus of the Egyptian Republic, which made it easy for the state to solicit the help of ?ulama? like Sha?r?w? in its nation-building project. Sha?r?w? used Islam to bring forth a new sense of belonging, but his language about national belonging clashed with his exclusivist religious language. By looking at the attempted construction of national identity over time, this article charts the negotiation between religion and politics in late twentieth century Egypt where religion was not ousted from public discussion, but was subject to institutionalized restrictions, and allowed continuities in order to support national inclusivity.

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Ibad, Mifatakhul Bil. "Perkawinan Beda Agama Perspektif Majelis Ulama Indonesia dan Muhammadiyah." AL-HUKAMA' 9, no. 1 (June 3, 2019): 195–230. http://dx.doi.org/10.15642/alhukama.2019.9.1.195-230.

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This article discusses interfaith marriage law according to the fatwa of the Indonesian Ulema Council and Muhammadiyah. According to the MUI’s fatwa, interfaith marriages are unlawful with the proposition of chapter of al-Baqarah verse 221. While Muhammadiyah believes interfaith marriages are permissible on the basis of al-Maidah verse 5. MUI forbids interfaith marriages because it can lead to conflicts between Muslims and cause unrest in the community. Muhammadiyah allows interfaith marriages because in Islamic history it is known that the Prophet Muhammad was married to a Christian woman from Egypt, namely Maria al-Qibthiyyah. Some of the Companions of the Prophet also married the women of the Book. MUI equates ahlu al-Kitab (Nashrani and Jewish) including the category of polytheists, while Muhammadiyah considers that women from ahlu al-Kitab does not include polytheists as stated in chapter al-Baqarah verse 221. This is because according to Muhammadiyah there are many verses that distinguish between ahlu al-Kitab and polytheism by considering the linguistic analysis in chapter al-Baqarah verse 105 and al-Bayyinah verse 1.

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Faishal Agil Al Munawar. "Telaah Fatwa tentang Nikah Siri." Istidlal: Jurnal Ekonomi dan Hukum Islam 4, no. 1 (April 15, 2020): 55–63. http://dx.doi.org/10.35316/istidlal.v4i1.210.

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This research discusses about Fatwa regarding Siri Marriage or known as Unregistered Marriage. In the other countries, this phenomenon called ‘Urfi Marriage. This research comprised in normative category because analyzing documents and literatures related to Fatwa regarding Siri Marriage. Qualitative Description is used as an approach to compare between Indonesian Ulema Council or Majelis Ulama Indonesia (“MUI”) with other five Fatwa councils from different countries: (1) Kingdom of Saudi Arabia (“KSA”), (2) Egypt, (3) Jordan, (4) Kuwait, and (5) Libya. The results show that in substance and procedure, Siri or ’Urfi Marriage activities in five nations are indifferent. The distinction only occurs on the naming aspect. Indonesia and KSA have the same terminology which is Siri Marriage, whereas three other countries employ ‘Urfi Marriage expression. From legal perspective, those five nations have similar concept that, if the marriage complies with the Islamic basis and requisite, then it fulfills legitimate sharia condition for marriage in Islam. But, to accomplish rights in civil law, it needs to register the marriage officially in the country’s appointed institution.

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Wan Mustapa, Wan Mohd Al Hafiz, Muhamad Hamidani Mustapha, and Kamarul Shukri Mat Teh. "[Disagreement of Scholars' Views on The Biography of Imam Al-Shatibi] Perselisihan Pandangan Ulama Tentang Biografi Imam Al-Shatibi." Jurnal Islam dan Masyarakat Kontemporari 18, no. 1 (September 25, 2018): 23–32. http://dx.doi.org/10.37231/jimk.2018.18.1.293.

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This article aims to discuss about the differences between scholar's views on Imam al-Shatibi. These differences are divided into four parts: the origin of names, titles, sight defects, and migration to Egypt. These differences have led to misunderstanding among people about the real facts on Imam al-Shatibi. One of the factors that lead to this misunderstanding is attributed to some of the members of the al - Qur'an and al - Qiraat who are ignorant of this matter. This study will also present the answers to the differences so as to provide a complete explanation for this problem. This study is a qualitative study. Therefore, the findings are based on the documentation and investigation that has been analyzed using the text and content analysis methods. The findings suggest that the origin of the name of Imam al-Shatibi is closely related to heredity, language and marriage factors. The differences over his title were derived from several factors in the field of writing. The dispute over sight defects involves a period of time, while his migration factor to Egypt is not merely due to the pilgrimage.Keywords: Imam al-Shatibi, Qiraat Science, Qurra Biography, Imam Qiraat Artikel ini bertujuan membincangkan tentang perselisihan pandangan ulama tentang Imam al-Shatibi. Perselisihan tersebut dibahagikan kepada empat bahagian, iaitu asal usul nama, gelaran, kecacatan penglihatan, dan penghijrahan ke Mesir. Perselisihan ini telah menimbulkan salah faham dalam kalangan masyarakat tentang perkara sebenar berkenaan Imam al-Shatibi. Antara faktor berlaku salah faham adalah berpunca daripada sebahagian ahli al-Quran dan al-Qiraat sendiri yang tidak arif tentang perkara tersebut. Kajian juga akan mengemukakan jawapan kepada perselisihan terbabit seterusnya memberi penjelasan yang tuntas bagi permasalahan ini. Kajian ini adalah merupakan kajian kualitatif. Dapatan kajian adalah bersumberkan dokumentasi dan persejarahan yang dianalisis menggunakan metode analisis teks dan kandungan. Hasil kajian mendapati asal usul nama Imam al-Shatibi ini berkait rapat dengan faktor keturunan, bahasa dan perkahwinan. Perselisihan tentang gelaran beliau pula didapati berpunca daripada beberapa faktor antaranya dalam bidang penulisan. Perselisihan berkenaan kecacatan penglihatan adalah melibatkan tempoh umur, manakala faktor penghijrahan beliau ke Mesir bukan semata-mata kerana ingin menunaikan haji. Kata kunci: Imam al-Shatibi, Ilmu Qiraat, Biografi Qurra, Imam Qiraat

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Anwar, Rodiah Sari. "SEJARAH PERKEMBANGAN IKHWANUL MUSLIMIN DAN DAKWAHNYA." Ath Thariq Jurnal Dakwah dan Komunikasi 3, no. 1 (June 17, 2019): 9. http://dx.doi.org/10.32332/ath_thariq.v3i1.1385.

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Hasan Albanna was the founding figure of the Muslim Brotherhood, he grew up in the city of Delta Egypt, Muhammadiyah. His father was a parasier, and the ulama, as was common in Egyptian society, Hasan followed in his father's footsteps. Hasan Albanna studied and received religious education from his father. At the age of 12, Hasan Albanna entered elementary school. Hasan Albanna then joined the group, namely the munkar prevention group. This association emphasizes explaining Islamic rituals and morality completely, and sends letters of threat to those found to violate Islamic standards. The view of the Muslim Brotherhood of da'wah is compensitive and universal, Islamic da'wah is not limited to only one not just so that each side gets a balanced portion, but Islamic da'wah affirms all sides and tries to make it happen both mind, spiritually, heart and body . The aspects of Islamic da'wah that are of concern are thought, morals, jihad, social politics, and culture.

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Idris, Mhd. "The Contribution of al-Sya'rawi to the Development of Tafsir: Study on the Book of Tafsir al-Sya’rawi." Jurnal Fuaduna : Jurnal Kajian Keagamaan dan Kemasyarakatan 4, no. 2 (December 31, 2020): 138. http://dx.doi.org/10.30983/fuaduna.v4i2.3599.

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This research discusses the contribution of Imam al-Sya’rawi in the field of interpretation with his phenomenal work Tafsir al-Sya’rawi. This article aims to find out about the general profile of the author of the Tafsir al-Sya’rawi, the background of the tafsir, the method, and style of interpretation as well as the strengths and weaknesses of this Sya'rawi's interpretation. This research is library research that is descriptive-analytical. The primary source used is the book of Tafsir al-Sya'rawi and literature related to this discussion as secondary sources. The results showed that the book of Tafsir al-Sya’rawi was the work of a prominent scholar from Egypt named Sheikh Muhammad Mutawally al-Sya`râwi, born in 1911 in Egypt. The name of Tafsir al-Sya’rawi is taken from the original name of the writer. This interpretation uses the tahlili method and is characterized by al-adab al-ijtima’i. This interpretation is presented with nuances that are in direct contact with social themes, through a fairly simple language technique. But the drawback is that there is no reference source when quoting the opinions of other scholars and there is no assessment of the quality of the hadiths quoted.Penelitian ini membahas tentang kontribusi Imam Sya’rawi di bidang tafsir dengan karya fenomenalnya Tafsir al-Sya`rawi. Tulisan ini bertujuan untuk mengetahui tentang profil umum penulis Tafsir Sya'rawi, latar belakang tafsir, cara dan gaya tafsir, serta kekuatan dan kelemahan Tafsir al-Sya’rawi ini. Penelitian ini merupakan penelitian pustaka yang bersifat deskriptif-analitik. Sumber primer yang digunakan adalah kitab Tafsir al-Sya’rawi dan literatur terkait pembahasan ini sebagai sumber sekunder. Hasil penelitian menunjukkan bahwa kitab Tafsir al-Sya’rawi merupakan karya seorang ulama terkemuka dari Mesir bernama Syekh Muhammad Mutawally al-Sya`râwi, lahir pada tahun 1911 di Mesir. Nama Tafsir al-Sya’rawi diambil dari nama asli penulisnya. Tafsir ini menggunakan metode tahlili dan bercirikan al-adab al-ijtima’i. Interpretasi ini dihadirkan dengan nuansa yang bersentuhan langsung dengan tema sosial, melalui teknik bahasa yang cukup sederhana. Tetapi kekurangannya adalah tidak ada sumber referensi ketika mengutip pendapat ulama lain dan tidak ada penilaian kualitas hadits yang dikutip.

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Dissertations / Theses on the topic "Ulama – Egypt"

Burke, Jeffrey Charles. "The role of the ʻUlamāʾ during the French rule of Egypt 1798-1801 /." Thesis, McGill University, 1992. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=60664.

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This is a study of the role of the 'ulama' during the French occupation of Egypt: 1798-1801. Bonaparte penetrated Islamic Egypt, marking the beginnings of the modern era. The French military brilliance dominated the East-West confrontation. Napoleon's military victories were short-lived when prominent 'ulama', whom he thought had been wooed to his side, organized rebellions against him from Al-Azhar. Although his attempt to raise the status of the Egyptian 'ulama' to assist him in governing the people was successful, it was not enough to prevent his own hasty exodus from Egypt. The French left lasting cultural influences in Egypt: the latent concept of nationalism; and a systematic mode of study. But the French could not establish a long-lasting rule in Egypt due to outside military pressures and the fact that Egyptians looked to the 'ulama' as the true leaders of the people.

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El-gousi, Hiam Sa. "Women's rights in Islam and contemporary Ulama : limitations and constraints : Egypt as case study." Thesis, University of Leeds, 2010. http://etheses.whiterose.ac.uk/15221/.

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There is a general notion that Islam, as a religion, looks down upon women and encourages discrimination against them. Thus, the status of Arab and Muslim women has become a controversial issue, drawing significant research attention amongst scholars in different fields such as sociology, social development, theology and feminist studies. This thesis aims to explain and understand both the actual status of Muslim Egyptian women and their rights in Muslim societies and also the influential role played by the ulama. The case of Egypt offers a useful focus for this research since the matter can be studied from multiple angles; political, and cultural. The emphasis given to introducing Muslim women's views, especially at the grassroots level on the subject under examination, are based on their current status and personal experiences. Field research was conducted in two main governorates in Egypt; Cairo and Qena. A total of 233 Informants participated in this study, representing different social, economic, educational, geographical, and cultural backgrounds. The findings of the study suggest that women hold a good level of awareness and knowledge of the rights granted to them by Islam, despite the discrepancy in the percentages obtained in both governorates. There is also a strong link between the content of Television drama and raising awareness about current legislations, given that the Media represent the main source of education for women about their rights in both locations. Finally recommendations are made at both macro and micro levels with the aim of creating sustainable improvement in women's rights in Egypt.

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Boauod, Marai. "The Making of Modern Egypt: the Egyptian Ulama as Custodians of Change and Guardians of Muslim Culture." PDXScholar, 2016. http://pdxscholar.library.pdx.edu/open_access_etds/3102.

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Scholarship on the modern history of the Middle East has undergone profound revision in the previous three decades or so. Many earlier perceptions, largely based on modernization theory, have been either contested or modified. However, the perception of the Egyptian ulama (the traditionally-educated, religious Muslim scholars) in academic scholarship remains largely affected by the legacy of hypotheses of the modernization theory. Old assumptions that the Egyptian ulama were submissive to political power and passive players incapable of accommodating, let alone of fathoming, conditions of the modern world, and who chose or were forced to retreat from this world, losing much, if not all, of their relevance and significance, still infuse the scholarly literature. Making use of materials obtained from the Egyptian National Archives, this study offers an examination of modern legal reform in Egypt from the nineteenth century through the first part of the twentieth century with the ulama and their legal institutions in mind. As the findings of this study effectively illustrate, the Egyptian ulama were by no means submissive. Rather, they were patient. Far from being passive agents of the past, the Egyptian ulama were active participants who played a critical role in the building of modern Egypt. The ulama had at their disposal sustained social and moral influence, a long-standing position as community leaders, a reputation as defenders and representatives of Islam, the power to validate or invalidate the political establishment by means of public and doctrinal legitimization, and the final authority over laws of family and personal status. Through these strengths, the ulama were able to influence the direction of change and to impact its scope and nature during transitional period that witnessed the making and remaking of modern Egypt. Considering the nature of changes that they allowed to be introduced to the shari-based justice system and the ones they resisted, as well as their stance regarding social matters, the Egyptian ulama comprehended and recognized modernity as useful. Advanced techniques had to be embraced to strengthen state institutions. However, the ulama thwarted massive and sudden adoption of modernity's cultural elements, so that Egypt would not become a chaotic country and go astray. On the weight of their position as the ultimate authority over family law, the Egyptian ulama blocked rapid social change imposed from the top. Alterations to family law and the social structure were undertaken gradually and with a great deal of delicacy. Therefore, the long-standing social order was not suddenly destroyed and replaced with a new one. Instead, changes to the long-standing social structure were allowed to evolve slowly, while the core was largely preserved. The ulama's far-reaching plan, which was realized in the long run, was to maintain Islam's position in modern Egypt as a guide and as the main source of legitimacy. As will be shown in this study, the history of the Egyptian ulama reveals not passivity, detachment, or submission but careful, and deliberate action.

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Elgawhary, Tarek A. "Restructuring Islamic law| The opinions of the 'ulama' towards codification of personal status law in Egypt." Thesis, Princeton University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3665313.

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This dissertation explores the process, effects, and results of codification of Egyptian personal status laws as seen through the eyes of the 'ulamā'. The codification process began in the mid-1800s and continued until the abolishment of the Sharī'a courts in 1955 with the absorption of personal status statutes into the newly drafted civil code and the national courts that administered them. Throughout this time period the codification process entailed finding appropriate rulings from the annals of Islamic law and structuring these rulings using the model and language of European legal codes, usually the French code.

Prior to the abolition of the Sharī'a courts in 1955 the area of personal status law was the exclusive domain of the 'ulamā' and the Sharī'a. In Egypt, personal status laws were exclusively based on H&dotbelow;anafī law, and issues of consolidation and codification of these laws first took place within the framework of classical Islamic law, not outside of it. To understand the significance of the process of codification of personal status law, therefore, one must examine the attitudes of the 'ulamā' regarding it and consider its place within the edifice of Islamic law.

From a prima facie reading it would seem that a codification of Islamic law is something that the 'ulamā' would consider an anathema. There were those, however, who supported it. In fact early drafts of codified personal status and civil laws were written and compiled by certain 'ulamā'. There were also others who had mixed feelings about it. The purpose of this study is to acknowledge and understand these various positions since they have been largely ignored throughout the secondary literature, and when they have been considered, have been viewed as uniform and singular.

Ultimately this dissertation seeks to draw out these nuances and to draw conclusions as to why the codification of Islamic law is today a forgone conclusion amongst the 'ulamā'.

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Books on the topic "Ulama – Egypt"

Rashwān, Mālik Muḥammad Aḥmad. ʻUlamāʼ al-Azhar bayna Būnābārt wa-Muḥammad ʻAlī, (1212-1258 H) (1798-1840 M). [Cairo: s.n.], 1989.

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al-Shaʻrāwī taḥta qubbat al-barlamān. al-Qāhirah: Dār al-Aḥmadī, 1999.

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ʻUbaydī, ʻAwnī Jaddūʻ. Ṣafaḥāt min ḥayāt al-Ḥājj ʻAbd al-Laṭīf Abū Qūrah muʾassis Jamāʻat al-Ikhwān al-Muslimīn fī al-Urdun. ʻAmmān, al-Urdun: Markaz Dirāsāt wa-Abḥāth al-ʻAmal al-Islāmī, 1992.

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ʻUbaydī, ʻAwnī Jaddūʻ. Ṣafaḥāt min ḥayāt al-Ḥājj ʻAbd al-Laṭīf Abū Qūrah muʼassis Jamāʻat al-Ikhwān al-Muslimīn fī al-Urdun. ʻAmmān, al-Urdun: Markaz Dirāsāt wa-Abḥāth al-ʻAmal al-Islāmī, 1992.

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Misri, Muhammad. al-Sharawi tahta qubbat al-barlaman. Dar al-Ahmadi, 1999.

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Elgawhary, Tarek. Rewriting Islamic Law: The Opinions of the 'Ulamā' Towards Codification of Personal Status Law in Egypt. Gorgias Press, LLC, 2019.

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Book chapters on the topic "Ulama – Egypt"

Lazarus-Yafeh, Hava. "Continuity and Innovation in Egyptian Islam: The 'Ulama Vis-à-Vis the Militants." In Egypt from Monarchy to Republic, 173–80. New York: Routledge, 2021. http://dx.doi.org/10.4324/9780429040962-13.

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"The Ulama, Al-Azhar and the State in Contemporary Egypt." In Women’s Rights in Authoritarian Egypt. I.B.Tauris, 2016. http://dx.doi.org/10.5040/9781350989856.ch-002.

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Quadri, Junaid. "Partisanship, Territorialism, and Transregional Networks of Belonging." In Transformations of Tradition, 37–58. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190077044.003.0002.

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Chapter 1 sketches the historical and transregional context of the project, examining two acrimonious episodes local to twentieth-century Egypt to lay bare the ever-present background contexts of Muslim history and the greater Muslim world. Paying close attention to the social and political developments that dominated Egyptian intellectual life at the turn of the century, I examine two exchanges between Bakhīt and Rashīd Riḍā to lay out the terrain of partisanship and territorialism that so heavily structured Cairo’s intellectual scene in the early twentieth century. As a result of what Jakob Skovgaard-Petersen has termed the “Salafi Press,” the previous monopoly on Islamic interpretation held by the Azharī ulama began to loosen, and the latter began to sense their authority being threatened. These resulted in bitter polemics but also, I argue, a substantial reconfiguration of the intellectual landscape simply by virtue of the indefatigable onslaught of the Modernists, especially Riḍā. This state of affairs motivated the ulama to draw on resources that exceeded their specific context both historically and geographically, resulting in a certain rearrangement of authority that relied on older structural features of the madhhab to create new networks of belonging and allegiance.

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Bano, Masooda, and Keiko Sakurai. "Introduction." In Shaping Global Islamic Discourses. Edinburgh University Press, 2015. http://dx.doi.org/10.3366/edinburgh/9780748696857.003.0001.

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This introductory chapter describes the working of the three most influential international centres of Islamic learning in contemporary times: al Azhar University in Egypt, the Islamic University of Medina (IUM) in Saudi Arabia, and al Mustafa International University in Iran. These three universities, located in the politically influential countries in the Middle East and Gulf region, attract students from across the globe. Their graduates carry the ideas acquired during their education back to their home communities, and some also bring with them a reformatory zeal. The significance of these universities is in their hybrid nature; they produce ulama through their curriculum, as inherited from the seminary tradition, while claiming a “modern” space by adapting the formal structures of the Western university.

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"MUSLIM RESPONSE TO MISSIONARY ACTIVITIES IN EGYPT: WITH A SPECIAL REFERENCE TO THE AL-AZHAR HIGH CORPS OF ͑ULAMÂ (1925–1935)." In New Faith in Ancient Lands, 281–307. BRILL, 2006. http://dx.doi.org/10.1163/9789047411406_015.

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Reports on the topic "Ulama – Egypt"

Boauod, Marai. The Making of Modern Egypt: the Egyptian Ulama as Custodians of Change and Guardians of Muslim Culture. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.3099.

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Academic literature on the topic 'Ulama – Egypt'

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Journal articles on the topic "Ulama – Egypt"

Dissertations / Theses on the topic "Ulama – Egypt"

Books on the topic "Ulama – Egypt"

Book chapters on the topic "Ulama – Egypt"

Reports on the topic "Ulama – Egypt"