ISLAM'S PUBLIC ENEMY #1

by Raymond Ibrahim

Coptic priest Zakaria Botros fights fire with fire. Though he is little known in the West, Coptic priest Zakaria Botros—named Islam’s “Public Enemy #1” by the Arabic newspaper, al-Insan al-Jadid—has been making waves in the Islamic world. Along with fellow missionaries—mostly Muslim converts—he appears frequently on the Arabic channel al-Hayat (i.e., “Life TV”). There, he addresses controversial topics of theological significance—free from the censorship imposed by Islamic authorities or self-imposed through fear of the zealous mobs who fulminated against the infamous cartoons of Mohammed. Botros’s excurses on little-known but embarrassing aspects of Islamic law and tradition have become a thorn in the side of Islamic leaders throughout the Middle East.

Botros is an unusual figure onscreen: robed, with a huge cross around his neck, he sits with both the Koran and the Bible in easy reach. Egypt’s Copts—members of one of the oldest Christian communities in the Middle East—have in many respects come to personify the demeaning Islamic institution of “dhimmitude” (which demands submissiveness from non-Muslims, in accordance with Koran 9:29). But the fiery Botros does not submit, and minces no words. He has famously made of Islam “ten demands,” whose radical nature he uses to highlight Islam’s own radical demands on non-Muslims.

The result? Mass conversions to Christianity—if clandestine ones. The very public conversion of high-profile Italian journalist Magdi Allam—who was baptized by Pope Benedict in Rome on Saturday—is only the tip of the iceberg. Indeed, Islamic cleric Ahmad al-Qatani stated on al-Jazeera TV a while back that some six million Muslims convert to Christianity annually, many of them persuaded by Botros’s public ministry. More recently, al-Jazeera noted Life TV’s “unprecedented evangelical raid” on the Muslim world. Several factors account for the Botros phenomenon.

First, the new media—particularly satellite TV and the Internet (the main conduits for Life TV)—have made it possible for questions about Islam to be made public without fear of reprisal. It is unprecedented to hear Muslims from around the Islamic world—even from Saudi Arabia, where imported Bibles are confiscated and burned—call into the show to argue with Botros and his colleagues, and sometimes, to accept Christ.

Secondly, Botros’s broadcasts are in Arabic—the language of some 200 million people, most of them Muslim. While several Western writers have published persuasive critiques of Islam, their arguments go largely unnoticed in the Islamic world. Botros’s mastery of classical Arabic not only allows him to reach a broader audience, it enables him to delve deeply into the voluminous Arabic literature—much of it untapped by Western writers who rely on translations—and so report to the average Muslim on the discrepancies and affronts to moral common sense found within this vast corpus.

A third reason for Botros’s success is that his polemical technique has proven irrefutable. Each of his episodes has a theme—from the pressing to the esoteric—often expressed as a question (e.g., “Is jihad an obligation for all Muslims?”; “Are women inferior to men in Islam?”; “Did Mohammed say that adulterous female monkeys should be stoned?” “Is drinking the urine of prophets salutary according to sharia?”). To answer the question, Botros meticulously quotes—always careful to give sources and reference numbers— from authoritative Islamic texts on the subject, starting from the Koran; then from the canonical sayings of the prophet—the Hadith; and finally from the words of prominent Muslim theologians past and present—the illustrious ulema.

Typically, Botros’s presentation of the Islamic material is sufficiently detailed that the controversial topic is shown to be an airtight aspect of Islam. Yet, however convincing his proofs, Botros does not flatly conclude that, say, universal jihad or female inferiority are basic tenets of Islam. He treats the question as still open—and humbly invites the ulema, the revered articulators of sharia law, to respond and show the error in his methodology. He does demand, however, that their response be based on “al-dalil we al-burhan,”—“evidence and proof,” one of his frequent refrains—not shout-downs or sophistry.

More often than not, the response from the ulema is deafening silence—which has only made Botros and Life TV more enticing to Muslim viewers. The ulema who have publicly addressed Botros’s conclusions often find themselves forced to agree with him—which has led to some amusing (and embarrassing) moments on live Arabic TV.

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