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Photo of Abdelilah Benkiran and the Late Abdellah Baha Goes Viral

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Photo of Abdelilah Benkiran and the Late Abdullah Baha Goes Viral

Marrakech - A photo of Head of Government Abdelilah Benkiran and his friend and colleague, the late Abdellah Baha, has gone viral on Moroccan social media.

The photo shows the close relationship the two leaders had with each other. It depicts Abdellah Baha pouring water over the Head of Government’s hands before the start of a prayer group.

The death of Abdellah Baha was an especially poignant loss for Mr. Benkiran, with the Prime Minister considering the late minister as one of his own brothers. While many ministers claim his death is a hard reality for all, it’s seen as a particularly devastating loss for Abdelilah Benkiran.

The funeral ceremony of the late Abdellah Baha, who died in a train accident last Sunday, took place at the Prime Minister’s home. The service was attended by Prince Moulay Rachid and a majority of Moroccan political figures.

Photo of Abdelilah Benkiran and the Late Abdullah Baha Goes Viral


Morocco Has Second Highest Number of Atheists in The Arab world: Study

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Moroccans in Hassan II Mosque

Rabat - Morocco has the second highest number of atheists in the Arab world, says a new report issued by the Egyptian Dar al-Ifta (Fatwa House).

According to the report, Morocco has been ranked second with an estimated 325 atheists. Egypt came first with 866 atheists, while Tunisia ranked third in the Arab world with 320 people who are denying the existence of a supernatural being.

The report studies the reasons behind the growing phenomenon of atheism among young people in Islamic countries and particularly countries in the Arab region undergoing political and social change.

The report pointed out that the main reasons that push young Muslims to renounce their religion are the distortion of the image of Islam by terrorist groups in addition to presenting violence, murder and the violation of human rights as belonging to the teachings of Islam.

It went on to add that the spread of the atheism phenomenon is due to the extreme religious discourse issued by hardline Islamic groups.

The authors of the report also warned the media against having non-qualified and non-specialists in programs treating religious issues, adding that those often deliberately offend the religion by not delivering the right information.

The report emphasized that social media platforms have provided to young atheists in the Arab world a safe haven so they can express their opinions and their point of views regarding the rejection of religion.

Hard Times for the Mentally Ill in Morocco

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21-year-old Soukaina B suffers from a mental illness

Fez - The government recently initiated a comprehensive upgrade to Morocco’s mental illness treatment facilities and programs, but the sector still suffers from poor infrastructure.

In a Moroccan Douar near Ben Slimane region, 58 km northeast of Casablanca, 21-year-old Soukaina B suffers from a mental illness. She is usually chained to a pole at home. This sad case illustrates the deficiency in Morocco’s mental illness treatment facilities.

"We took her to the hospital more than fifty times, but they didn’t want to keep her," says her father, Mohamed. "The drugs we give her only put her to sleep. I don’t know what to do," he laments.

According to the latest epidemiological survey, 40% of the Moroccan population aged 15 and over suffers or has suffered from a mental disorder. In 2012, the Ministry of Health raised mental illness to a priority level, setting a goal of doubling the nation’s intake capacity for mentally ill patients by 2016.

The planned program includes the construction of three specialty hospitals starting at the end of 2014.

Jalal Toufik, head of the department of psychiatry at Arrazi Hospital in Sale (Rabat's sister city), said in an interview to Telquel that, “Mental disorders characterized by, ‘agitation and incoherence,’ are considered, ‘curses or possessions,’ while those marked by sadness, such as depression, are attributed to a lack of faith.”

Guardians of the mentally ill that opt out of traditional medicine will send patients to Bouya Omar, a mausoleum located about fifty kilometers from Marrakech. There, the patients will undergo mass exorcisms.

Morocco: When Bullying Turns a Female Teacher’s Life into Hell

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Moroccan education and the need to reform its pedagogical practices

Fez -It’s certain that Morocco’s education is frustratingly in deep crisis ever since the country’s independence and all the reforms implemented thus far proved to be futile and useless. The high hopes Moroccans placed on education were, unfortunately, never fulfilled because we, perhaps, loaded education with a burden it could not bear. Now we are faced by the bitter truth: mass disillusionment and despair at the whole education system not just by teachers, but also parents and students. Worst of all, those running education in Morocco keep escaping accountability and holding others (usually teachers) responsible for the crisis.

Leila (pseudonym) harboured the dream of becoming a teacher since she was a high school student. Teaching, she believed, is the noblest and most decent job for a woman. Not just that, teaching would give her the chance to inspire generations of impressionable students for positive change that she wished for her society and country. All teachers had these innocent fantasies caressing their thoughts at the beginning of their careers; changing the world to an ideal place where everyone is educated and everything is neat and well-organized and all actions are rational and mindful. But easier said than done.

After four months at school as a novice teacher, Leila couldn’t hold out with her students’ bullying and constant verbal abuse. The theoretical approaches and methods for class management she learned at her training center were worthless and inapplicable when she helplessly turned to them for help. What’s the use of squandering time and money in teaching something that is not meant for our schools? Her forty-five students precipitate her classroom into a mess right from the first minute. Some of her students reported that students’ misbehavior went that far to the extent that male students dare kiss her on the cheeks.

Leila, the miserable, finally decided to leave everything and everyone behind. She left school and never came back for four days so far. When her colleagues noticed her absence and called her, her phone kept ringing without any answer. Leila had a severe nervous breakdown for which she was hospitalized for three days. Now, she only wants to be away from the hellish atmosphere of her classroom and come what may.

Leila is only a case among many suffering souls under the dilapidated roofs of our schools. What added insult to injury and made matters worse is the recent ministerial note number 867714, dated 17th October 2014, which abolishes any disciplinary sanctions /punishments against students. This ominous note was like the green light from the ministry to more violence against teachers. In plain English, it is a blatant disgrace to encourage « tchermil » against teachers in schools instead of hard work, creativity, competition and diligence.

And always remember:

« Those who educate children well are more to be honored than they who produce them; for these only gave them life, those the art of living well » Aristotle.

EU Donates MAD 17 Million to Help Moroccan Single Mothers

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Single mothers in Morocco

Marrakech- In an agreement signed on Thursday in Casablanca, the European Union doateed MAD 17 million to l’Institution Nationale de Solidarité avec les Femmes en Détresse (INSAF), the National Institute of Solidarity with Women, an organization that works to eradicate problems facing single mothers.

Morocco, along with the general world community, has recently highlighted the issue of single mothers due to the dramatic increase in the number of underage single mothers in the past decade. During the agreement ceremony, European Union Ambassador to Morocco Robert Joy explained that the future is of great concern to both Morocco and the European Union.

"Forty percent of single mothers under the age of 18 are violated in their work places, working in careers like housemaids,” he said. “This has a horrible impact on their future," he added.

The EU Ambassador mentioned that Morocco fully understands its responsibility for caring for its single mothers due to the issue’s relational ties to several other social phenomena. He also explained that the endowment will contribute to providing a dignified life for Moroccan single mothers.

In a statement, Chairman of INSAF Omar Kanadi said that, “The agreement on International Human Rights Day will enable our association to conduct several empirical studies concerning single women so that we have invaluable statistics about recent changes in this category.”

INSAF will mainly focus on the difficulties single mothers experience with finding work, having previously highlighted many of their other problems. Kanadi explained that, “Single mothers still suffer from discrimination in Moroccan law and society.”

INSAF made several goals including the removal of Article 490 from the Penal Code. The article criminalizes extramarital relations and has had a negative impact on single women and their children, while men who engage in extra-marital relations often are not charged for the same “crime.”

INSAF has also called for a systematization of DNA testing to protect women by establishing paternity so that they are not forced to bear sole responsibility for raising children born out of wedlock.

Morocco: MP Caught in a Cybersex Blackmail Trap

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Morocco, MP Caught in a Cybersex Blackmail Trap

Rabat- Morocco Parliamentarian and member of the opposition’s Istiqlal Party Adil Tchikitou was allegedly being blackmailed with cybersex footage. Blackmailers threatened to post video of the Member of Parliament masturbating, unless he sends a huge sum of money.

Multiple reports said that the trap was set by an organized criminal group specializing in blackmailing rich Gulf men for large sums of money by threatening to post incriminating footage of them.

Last week, police arrested the gang’s “brain”, a 17-year-old boy from Oued Zem, according to Hespress.

Two weeks ago, one of the blackmailers impersonated an attractive girl from Libya nicknamed Ihssane Ben Ahmed on Facebook, and contacted the Parliamentarian Adil Tchikitou. After several conversations on different topics, they developed the relationship, which came to include Skype chats.

According to Alyaoum24, the video chatting on Skype turned into cybersex, as “Ihssane” started taking off her clothes and tried to seduce him.

The blackmailers claimed they saved the footage of Adil Tchikitou performing cybersex, and used it to blackmail him for a sum of money estimated at MAD 40,000 ($4,519 US) by threatening to post the video on YouTube.

Tchikitou filed a lawsuit in the Court of First Instance in Temara Rabat against an unspecified man. He said the man blackmailed him by threatening to post a video of him masturbating on YouTube.

Tchikitou went on to add that the blackmailers fabricated the video. He admitted to video chatting with the Libyan girl, but denied responding to her seduction when she started getting undressed.

He also revealed that shortly after he refused to partake in cybersex, the images of Ihssane Ben Ahmed disappeared, and her attractive voice turned out to be the harsh voice of a Moroccan boy.

He goes on to add that “the voice” sent him a fake video in which he appears to be masturbating, and asked him to send MAD 40,000, or else the footage will be posted on YouTube.

Edited by Timothy Filla

Who are the Seven Immortalized “Saints” of Marrakesh?

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Projet-Marrakech,

Rabat – Locals often call Morocco’s Marrakesh the city of Sabatou Rijal, which literally means "seven men," but is usually translated in English as the "seven saints”.

As such, a trip to Marrakech could be referred to as a visit to the city of seven saints. Their immortalized stories have lasted for hundreds of years, and have become a part of Marrakesh’s history and Morocco’s history as a whole. So who are they?

The seven men of Marrakesh are Awlya (plural of Wali). Awlya is an Arabic word that refers to people who Allah has blessed with a special rank among the Muslims.. It’s been said that these seven saints were the seven men who shone in their times as lights of guidance because of the blessings that Allah showered upon them.

Though Marrakesh is home to the graves of over 200 awlya, the late Alaouite ruler Moulay Ismail allegedly established the pilgrimage to the tombs of the seven saints in the 17th century in order to give Marrakesh extra religious significance.

Since the 17th century, Moroccans from all walks of life have constantly visited the graves of the seven saints in Marrakesh to pray to Allah. They are drawn to the idea that visiting these graves could heal their diseases, help them fulfill their wishes, and allow them to achieve tranquility of their souls.

The practice is no longer as popular as it once was, but many Moroccans still say "I am going to the city of the Seven Men", meaning they are going to Marrakesh.

Morocco World News presents you the list of those seven saints.

1 – Sidi Youssef Ben Ali

His full name was Abou Yaacoub Ben Ali Assenhaji. He was born in Marrakesh and never left it all his life. He was nicknamed “Moul L Ghar”, or the “Cave Man”. When he was still young, he was afflicted with leprosy and would lose parts of his body, causing people flee from him in fear of contracting the disease. His family, on the other hand, expelled him out of fear of the virus. Afterwards, he went to live in a cave in a deserted place near Marrakesh.

Locals expected him to die any moment, but Sidi Youssef Ben Ali surprised them all and survived for a long time. People started talking about his power to resist hunger and disease, and they began visiting him in the cave to receive guidance and help them solve their problems.

Sidi Youssef Ben Ali died in 1196 and is buried in Bab Aghmat, near the cave.

2 – Qadi Ayyad

Qadi Iyad ibn Musa was born in 1083 in Ceuta, then belonging to the Almoravid Empire. He was the great imam of that city and, later, a high judge in Granada. As a scion of a notable scholarly family, Iyad was able to learn from the best teachers Ceuta had to offer.

Qadi Iyad benefited from the high number of scholars in al-Andalus, the Maghrib, and the eastern Islamic world. He became a prestigious scholar in his own right, and won the support of the highest levels of society.

He died in 1149 and buried in Marrakesh.

3 – Sidi Bel Abbas

Born in Ceuta in 1129, Belabbas Ahmed Sebti is the most important of the Seven Saints, and is sometimes referred to as the Patron Saint of Marrakech.

It’s been said that his father died when he was still a teenager, and then his mother sent him to work. However, his obsession with his studies prompted him to occasionally escape his work in order to attend the classes of Sheikh Abi Abdellah Mohamed Lfakhar in the mosque.

His mother, on the other hand, kept punishing him and sending him back to work, until the Sheikh intervened and suggested giving his mother money in order to let her child study.

Sidi Bel Abbas was a great patron of the poor and particularly the blind in the twelfth century. Even today, food for the poor is distributed regularly at his tomb.

He died in 1204 and is buried in Marrakesh.

4 – Sidi Suleiman Al Jazuli

Abu Abdullah Muhammad al Jazuli was born in a village called Jazoula in Sous Massa Daraa in the 15th century. Nobody knows the exact year of his birth. Historians say he descended from Ali Ibno Abi Talib.

Imam al-Jazouli is better remembered as a character of legend rather than a real human being. "Imam al-Jazuli", was a Moroccan Sufi leader of the Berber tribe of the Jazulah. He is best known for compiling the Dala'il al-Khayrat, an extremely popular Muslim prayer book. The book is divided into 7 sections for each day of the week.

In June 1465, he collapsed and died while performing his Subh prayer. Because of the suddenness of his death, it was rumored that he was poisoned. His body was buried near Essaouira. Seventy-seven years after his death, his body was exhumed to be transferred to Marrakech.

5 – Sidi Abdel Aziz

Sidi Abd El Aziz was a fifteenth century theologian. His mausoleum is very near to Rue Baroudiyine, a short walk from Marrakesh Riad Cinnamon.

He was born in Marrakesh, and was illiterate during his youth. However, he later made a name for himself in Fez at the Medersat el Attarine, where he was the spiritual successor of Imam el Jazouli.

He died in 1508 and was buried in Marrakesh. It is a local tradition for women to visit his grave, drawn to the idea that he can heal their fertility and facilitate childbirth.

6 - Sidi Abdullah Ghazouani

Sidi Abdullah Ghazouani was born and grew up in Fez. He was a follower of Sidi Abdel Aziz. He died in 1528 in Marrakesh and was buried there.

7 – Imam Souhaili

Imam Abderahim Souhaili was born blind in 1114 in Malaga. He grew up in a poor, but religious and well-educated family. His father taught him Arabic and helped him memorize Quran. Afterwards, he was taught other sciences by the famous scholars of that time, in Malaga and other cities in Andalusia (the southern region of Spain).

He died in 1185 in Marrakesh, and was buried in Bab er Robb, a southern gate of the city of Marrakesh, near Bab Agnaou.

© Morocco World News. All Rights Reserved. This material may not be published, rewritten or redistributed

Morocco: Stories of Abduction Plague “Zouhri” Children

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1378983482

By Youssef Assadi

Rabat - Hakima Elmterfi, 39, lives in a village called Sbaâ Rouadi near Fes, and recalls the dangers she says her nephew Mohammed encountered. When he was 11 years old, Elmterfi says strangers tried to kidnap the boy by forcing him into a car. She says his father intervened. “Only at that time did we find out that Mohamed had been chased by strangers because he was Zouhri,” said Ettefahi.

Zouhri is the name some Moroccans use for children whom they believe can find buried treasures. A Zouhri child has distinctive physical characteristics. According to Mostafa Aarab’s book “Magical Beliefs and Rituals in Morocco,” the belief is that a Zouhri child is a hybrid of Jinn and humans, adding that the child has a solid line across the palm of his hand and his tongue may also look as if it is divided into two parts.

Some family members of Zouhri children say they prevent the children from playing outside or going to school alone out of fear that they will be kidnapped. In the case of Mohamed, once his family realized that their son was considered a Zouhri, his grandfather decided to escort him to and from school, while his mother rarely let him play outside the house.

“All this atmosphere of prudence and heavy guard kept him in fear until he got married at the age of twenty. By then, he had decided to move to Fes for work. He is a grown man now and he is able to protect himself” says his brother, Ahmed Almterfi, 19.

Moroccans commonly buried their valuables since there were no banks and it was unsafe to leave their money and gold lying around. They also buried their cash and gold to avoid paying taxes, according to Professor Rachid Kannani, who has studied Morocco’s history of buried treasure.

“And since these treasures are buried under the ground, it’s deeply rooted in the Moroccan people’s unconscious that this fortune belongs to demons,” said Moroccan anthropologist Iyyad Abelal.

Iyyad Abelal explains that some Moroccans believe that if they offer the blood of a Zouhri child in sacrifice, the demons will release the buried treasure.

Zouhair Eddaoui, 19, was Mohammed’s friend from childhood. He, too, feared being kidnapped.

“My mother noticed that there is a line across my hand and prevented me from going out a lot, telling people that I am a Zouhri,’’ he says.

Every time Zouhair disobeyed his mother, he said she scared him with terrible stories of children who were kidnapped and whose families also disappeared. Zouhair says he doesn’t know if those stories are true or false. But among some Moroccans these frightening tales – and the beliefs involving Zouhri children – persist through the ages.

Youssef Assadi is a student at the Higher Institute of Information and Communication (ISIC) in Rabat, and an intern with Morocco World News.


Reflections from the American-Legal Empowerment Network’s Participation at World Human Rights Forum

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World Human Rights Forum

Washington DC - From November 27 to 30, the second World Forum on Human Rights was held in Marrakesh, twenty years after the inaugural event in Brasilia, Brazil.

The Forum brought together thousands of participants from civil society, international organizations, government agencies, NGOs, and individuals from various backgrounds and disciplines.

The forum had a rocky start amid logistics mishaps, which were not up to par with Morocco’s international image. The Forum was plagued by a loss of electricity, poor tent setup, missing entry badges, an absence of clear signs and driving directions, a failure to accommodate the many disabled attendees. It was further exacerbated by the rain and the housing and accommodation shortages.

Insidious doubt slithered into my mind concerning the Forum’s content and panels. Thankfully, the substantive interactive sessions were the most relevant to my advocacy work through the American-Moroccan Legal Empowerment Network.

One notable topic that garnered significant interest was violence against women, as this theme is not only relevant for Morocco, but the entire world. In Morocco, we still are failing from both an individual and an institutional standpoint that reflects a collective lack of social maturity and weak engagement to seriously address this ongoing tragedy. Women in Morocco face many types of violence on a daily basis, from both known and unknown sources. However, the worst aspect of the problem is the absence of a streamlined, easy, and consistent judicial system that can deal with such a daily problem. Women’s rights are still being violated on a global scale, and the efforts to prevent and resolve this problem remain inefficient and ineffective.

Another topic that saw good debate was the discussion of the rights of persons with disabilities in the world. Even at this Forum, Morocco did not have dedicated parking spots, bathrooms, ramps, or hearing aids. This is a cultural shortcoming whereby persons with disabilities are deemed unqualified or incompetent to fulfill their share of responsibilities. This is a very serious matter, especially for educational institutions that lack the infrastructure, cultural awareness, equipment, and social sensitivity to assist children with disabilities. This affects the children’s ability to be independent and productive members of society and their capacity to contribute to the nation’s economy. To do this, we must progress and move away from the social and cultural stigma of labeling people as ‘handicapped’.

The last, but not least, important item from this conference was the fact the Morocco has failed to submit its human rights report for the sixth year. This was announced with a reminder from various international organizations’ representatives about the need to draft a realistic, authentic, unbiased, and facts-based report that not only represents the glamourous side of Morocco but also its negative aspects. Participants also reminded the audience of the urgent need for public-private partnerships in writing this report, with civil society organizations being included in the report’s content and follow-up, as well as the implementation of any recommendations.

It remains to be seen whether or not a global forum with such visibility can be an impetus for Morocco to move towards being a nation that puts human rights discourse into practice and enhances its implementation of ratified international human rights conventions.

© Morocco World News. All Rights Reserved. This material may not be published, rewritten or redistributed

Dutch TV Presenter Kicked out of Night Club Because of His Moroccan Origin

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Mustapha Marghad

Rabat- A Moroccan-Dutch TV presenter was recently kicked out of a nightclub while he was having a drink.

Mustapha Marghadi, a famous TV presenter in the Netherlands, wrote on his Twitter account that while he was sitting at the bar enjoying his drink, a bouncer came up to him and asked him to leave, for no other reason than his Moroccan appearance.

This incident reflects the discrimination that the Moroccan community living in the Netherlands has suffered on a daily basis for many years. According to Abdelbasset Zaghdoud, a Dutch business owner of Moroccan origin and a community activist, this is not an isolated case. Rather, it reflects the reality that Moroccan-Dutch people face when trying to enter nightclubs.

“We, the Dutch of Moroccan origin, have been facing these situations for the past several years,” Zaghdoud told Morocco World News.

“The reason why we witnessed recently the opening of many Moroccan night clubs and cabarets is because Moroccans are not allowed to enter ‘normal’ night clubs, or most of them get refused at the door,” he added.

“This has been going on for some years. Since I was a young boy, the Moroccans have been declined at the door of clubs, and the situation is getting worse. Refusing Moroccans at the door of clubs and pubs has a long history in the Netherlands,” he concluded.

Morocco World News. All Rights Reserved. This material may not be published, rewritten or redistributed.

Allowance: Dutch Justice Rule in Favor of Retired Dutch-Moroccans

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Moroccans in the Netherlands

Taroudante- A court in the Netherlands ruled against the Dutch government's decision to reduce child allowances of retired Dutch-Moroccans who have resettled in Morocco.

The Court of Appeal of Utrecht (the Netherlands) confirmed on Friday the judgment of the Court of First Instance, which ordered the annulment of the Dutch government’s decision to cut the allowances for children of retired Dutch-Moroccans who resettled in Morocco.

Mohamed Sayyem, President of the Foundation Supporting Emigrants, said that the court also called on the Dutch government to pay the entire amount withheld with retroactive effect from January 1, 2013, when the decision came into force.

In response to the Dutch government’s unilateral decision to call off the 1972 Moroccan-Dutch Agreement on Social Security, Salah Eddine Mezouare, Moroccan Minister of Foreign Affairs and Cooperation, called his Dutch counterpart last month to express Morocco’s deep disappointment and total rejection of this decision.

An official delegation from the Moroccan House of Representatives reportedly travelled to the Netherlands last week in order to review the Dutch government’s position regarding joint agreements between the two countries and their impact on the Moroccan community.

Edited by Timothy Filla

© Morocco World News. All Rights Reserved. This material may not be published, rewritten or redistributed.

Egypt: Police Destroy a Café of Atheists in Cairo

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egypt_amen

Rabat - Egyptian police on Sunday reportedly destroyed a café of atheists in the Hay Al Abidine district in Cairo. During the destruction, residents who live near the café expressed their joy and denounced the atheists, local media reported.

Egypti’s Youm7 quoted the head of Hay Al Abidin Jamal Mohi as saying that the café was located on Avenue Al Falaki in downtown Cario, and “it was a resort for atheists and Satanists who were spreading wrong ideas about religion.”

Jamal Mohi went on to add that local authorities decided to destroy the café after they received many requests from residents who live the café.

“Residents said that each midnight, atheists and Satanists in the café would start performing sort of satanic rituals,” he explained.

Mohi also revealed that the local authorities destroyed the café amid local women’s ululations of joy.

On the other hand, decision to destroy the café, on the other hand, angered some Egyptian social media activists, who condemned closing the café and considered it a violation of the freedom of beliefs.

Ayman Ramzy, an Egyptian atheist and social media activist, told El Wady News that that café does not impact the beliefs of the Egyptian citizens.

Ramzy went on to add that local authorities should worry about the critical issues that Egypt is facing, such as the growing number of homeless children, rather than violating the individual freedoms of Egyptian citizens.

He explained that the number of atheists is on the rise in Egypt due to the awareness of youth and the behavior of religious institutions.

It is worth mentioning that a recent study released by the Egyptian Dar al-Ifta (Fatwa House) revealed that Egypt has the highest number of atheists in the Islamic world, estimating their number at 866 people.

Why the Claim that Hijab is Not Required in Islam is Baseless

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Why the Claim that Hijab is Not Required in Islam is Baseless

By Abd ur-Raheem Murphy

The following article is a response to an article previously published by MWN.

The universality of the call to surrender to the command of God is undisputed by all who call themselves Muslim. This universality, however, is not a universality in terms of acceptance or inclusion, but rather of application and rule. The general principle regarding the laws of Islam is that if something is not expressly forbidden, then it is considered permissible. This is the reason why Islam allows for the continuation of some cultural practices which originated outside of the religion by those who enter (or have entered) into Islam.

Such examples include language and some forms of architecture, food and clothing. But, it is not a correct interpretation to say that God does not intend a certain and defined degree of uniformity in matters which may be considered cultural manifestations of Islam, particularly in dress. Identical to the case of those cultures which incorporate forbidden things in their traditional foods, such as non-Muslims in the West who eat pork, Islam invalidates all that which contradicts it in the matter of clothing.

It is a misinterpretation to construe a hadith from the Prophet Muhammed (PBUH) that prohibits racism as signifying that Islam recognizes multiculturalism or cultural relativity. Again, Islam is supreme and nullifies that which contradicts it. Being perfect in every way, Islam prohibits racism because race is not something over which one has control, but those practices which we willfully choose, such as those things which may be considered cultural, are judged based on a hierarchy of what is permitted and forbidden and what is most to least desirable.

It is important to have a clear understanding of how Islam is practiced. Islam takes the Prophet (PBUH) as the dominant and perfect example of behavior in all things — ranging from which hand one uses to eat to how often one should brush one's teeth and when. Islam is not revealed within a cultural or historical context, but through a perfect example, an example that all Muslims must strive to imitate. This religion wasn't revealed to seventh century Arabs, but to Muhammad ibn Abdullah and our understanding of the religion, both our duties and our rights are derived from his example and the understanding of those closest to him.

When the companions had a question on how something was meant to be performed, they asked the Prophet. They did not look towards their culture or their own understanding or interpretation of the religion. For women, because the male is not the same as the female, there are some actions for which they do not look to the Messenger but to his female companions, especially his wives, female slaves and daughter. God states that none of us can be believers until we refer every matter to Muhammad (PBUH) for judgement. So, in the example of modesty, when God commands women to be modest and to dress modestly, women do not ask themselves, "What does modesty mean to me?" They ask the Prophet.

Previous to the revelation mandating the veil, 'Umar ibn al-Khattab urged the Prophet (PBUH) to require his wives to cover themselves in such a way so that they could not be recognized in public. Thus, use of the veil was not widespread, even for "the women belonging to rich and powerful tribes." The Prophet (PBUH) was of the noblest families and did not require his wives to be veiled previous to God's mandate.

Looking to how we are to understand what modest clothing means, we determine how the women surrounding the Messenger ? understood it because they were instructed by the Prophet and no one knows the religion better than he does.

Aisha, the wife of the Prophet, stated that when the verse was revealed, the women of Al-Ansar immediately began tearing excess fabric from the hems of their garments and using that fabric to shield their faces from view. This was done in the presence of the Prophet. Even on the journey to perform the pilgrimage to the Sacred House, Aisha veiled her face in the presence of those not from her household, though it was permissible for her face to be exposed due to the rituals of the pilgrimage.

Those who argue against modesty must come to understand that this religion was never subject to a location or time period or interpreted by a culture or a people. It was interpreted and conveyed by the most righteous creature of God, God's messenger, Muhammad (PBUH). He interpreted the commands of God and explained them to his followers, not from the viewpoint of the society or culture in which he lived, but as one intimately informed of God's command.

The moment in time and the geographic location of the revelation have no bearing on the obligation to practice the religion as Prophet Muhammad (PBUH) practiced it. Muslims do not use the standards of the societies in which they live as guidance for how their religion should be practiced. The Prophet did not use the Quraish as a guide nor the People of the Book, but at times would purposefully do the opposite of the disbelievers in order to distinguish the believers.

Modesty does demand that a woman be veiled, that her hair be covered, that she avoid speaking with men outside of her immediate family unless necessary, because this is how the female companions understood God's instructions, and they are the best of women.

The issue is not whether the hair of a woman excites men or whether disbelieving and sinful women are so wanton and promiscuous that exposing the hair is inconsequential. Muslims are one community and because of this we do not invite one another to sin. If there is potential for a man to be weak, then a believing woman should do what she can to help him. Likewise, if a woman may be weak, then a man should avoid smiling, avoid eye contact and avoid unnecessary communication. We help one another, not challenge each other or try each other's strength.

We are answerable for all that we do, including tempting others away from the path and inciting those who witness our actions to imitate us in sin. The answer is for everyone to adhere to the religion as it was practiced by the Prophet and his companions, male and female, because he himself testified to the fact that no one, ever, till the end of days will understand the religion better than his generation. We can search for centuries for a better way, but we will only go further astray the more distant we search for something other than what the earliest community did.

Relying on one's own understanding of the religion and its practices, claiming that the only need is for "a woman [to] be decently dressed" is worthless. The concept of "decently dressed" is subjective and open to the widest of interpretations including complete nudity, as is the norm in some societies. The only acceptable interpretation of God's commands is the interpretation of his Messenger and no one claiming to be Muslim can contend with that. Without adherence to the sound guidance of the Prophet Muhammad one can never be certain.

Islam is universal and timeless because it is perfect and applicable at all times, in all places, under all circumstances. This is the meaning of the final revelation. It is a he fundamental misunderstanding to conceive of Islam as something owned by the practitioner. Islam does not belong to the Muslims — the Muslims belong to God and the manner in which they exemplify that enslavement and service is through their willful surrender in Islam.

Lastly, if dressing as the female companions of the Prophet did is damaging to anything, it is not damaging to Islam. May God let the modest dress of the female companions damage and serve as a condemnation of those who take their whims and desires as their lord besides God. For, truly, God alone chooses whom He will guide and there is nothing any of us can do about it.

Abd ur-Raheem Murphy is a Muslim American. He is married and he and his wife are converts. He lives in the Mid-West.

The views expressed in this article are the author’s own and do not necessarily reflect Morocco World News’ editorial policy © Morocco World News. All Rights Reserved. This material may not be published, rewritten or redistributed

Moroccan Women Residing Abroad: Prospects of Legal Protection under the Moudawana

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Moroccan Women Residing Abroad- Prospects of Legal Protection under the Moudawana

Rabat - On the occasion of the 10 years of the reformed Moroccan family code,  KVINFO, the Danish Centre for Research and Information on Gender, Equality and Diversity, in cooperation with ARPA International and the Department of Cross-Cultural and Regional Studies at Copenhagen University organized an international conference, under the theme: Caught between Family Laws: Gender, Law and Religion – Experiences from Denmark and Morocco, on December 4-5th, 2014.

The two day Conference, the first of its kind in Denmark, provided an unprecedented opportunity to take stock of the impact of the implementation of the Family Code reforms outside Morocco; and provide an assessment of the barriers restricting women of the Diaspora’s ability to exercise their rights under the family law, 10 years after its passage. The program was met with strong interest, hosting over 100 participants representing civil society organizations, women’s rights advocates, lawyers and judges, academics, and Moroccan and Danish policy makers.

The 2004 updating of the Moudawana is a positive step but hurdles still face Moroccan women who reside in Morocco and also abroad, in seeking justice remedies with respect to family matters. That is why a central focus of the Conference, especially Day I [Balancing between family laws across borders] was to advance the discourse on whether women experience access to justice differently than other women because of how the family law is written and/or executed in practice, with a main objective focusing on discrepancies of women’s access to justice between Moroccan women in Morocco and those residing abroad. Other panels focused on the experience of Morocco with mediation and reconciliation in the area of family disputes. A large delegation of Moroccan judges participated in this interactive program with Moroccan civil society organizations of the Diaspora.

For this occasion, a Stocktaking Note Access to Justice for Moroccan Women Residing Abroad through the Lens of Family Law was published following the program by Leila Hanafi, President and Chief Counsel of ARPA International, the co-sponsor of the program and the keynote speaker for the Opening Day. It can be accessed here.

Finally, it is important to note that as the world celebrates International Migrants Day on December 18th, we reflect on the position of our Moroccan Diaspora- in relation to their family lives and use of the Moroccan family law- which remains vulnerable in legal terms.

Photo Credit:  Jens Juul

© Morocco World News. All Rights Reserved. This material may not be published, rewritten or redistributed

Sorry, You Are Moroccan

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Three Dead, 12 Missing Due to Floods in Southern Morocco

Mohamed Akklouch

Agadir - You, Moroccans who were being watched on the screens asking and begging for help while the floods were surrounding your homes and kids. Nobody answered your shouts.

You, Moroccans who were helpless, and who were waiting for a never-coming helicopter to throw a rope of hope to take you away from the floods and ruins, you are but Moroccans. You are not that worthy.

I wonder what you were saying to each other at that time when your vehicle fell into the water. You left this life with your secrets. Yet we are sure you felt so much disappointment at the way you were abandoned facing that horrible death. It was not the case for the non-Moroccan.

Sorry, you are Moroccan. Were you otherwise, all the logistics would immediately be provided. Helicopters would be sent, doctors would be brought, and even soldiers would be called immediately for your rescue, for your well-being and comfort.

You, who have drowned into the angry floods, are just poor Moroccans. Who would care about you? You were just villagers from the unknown useless parts of Morocco. You were not from the rich neighborhoods where the buildings are beautiful, the streets clean, and no floods can reach, where these days was held a world forum on human rights. Were you human?

You Moroccan man and woman were too decent to claim to be of any different blood to save your life, to save your existence. You left with dignity.

May Allah grant you all peace and mercy.

The views expressed in this article are the author’s own and do not necessarily reflect Morocco World News’ editorial policy

© Morocco World News. All Rights Reserved. This material may not be published, rewritten or redistributed


Dutch Far-Right Politician to Be Prosecuted for Inciting Hatred against Moroccans

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Dutch Far-Right Politician to Be Prosecuted for Inciting Hatred against Moroccans

Amsterdam - Dutch far-right politician and leader of (PVV) party, Geert Wilders, will be prosecuted on charges of incitement "to discrimination and hatred," following his racist comments last March against the Moroccan community living in the Netherlands, according to the Public Prosecutor in The Hague.

"Politicians may go far in their statements because of freedom of expression, but this freedom is limited by the prohibition on discrimination," the Prosecutor said in a statement.

Geert Wilders tweeted earlier today that he can't understand the decision to prosecute him. "Incomprehensible decision to prosecute me. The elite want to shut (PVV) down. Tey will not succeed. Never!" he said.

Charges against Wilders stem from anti-Moroccan chant he led during an electoral campaign in The Hague. The anti-Moroccan chant sparked uproar among Dutch politicians and social media users.

Following this incident, the public prosecutor received over 6,400 complaints from Dutch citizens, including Dutch of Moroccan origin. As response to his xenophobic remarks, a Facebook page named “Ik doe aangifte tegen Wilders” (I am reporting Wilders) was created in March and gained 96,124 likes in a short time. Dutch Moroccans and other human right activists responded with a selfie campaign on twitter using the Hashtag #bornhere.

Islam, Peshawar and Religious Interpretation

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Islam, Peshawar and Religious Interpretation

New York- The recent tragedy in Peshawar has saddened, angered and confused me beyond what can be expressed in words. I am unable to comprehend the process through which human minds can become distorted to the point of mustering the capacity to murder hundreds of children, and, as if this were not monstrous enough, managing to convince themselves that this was done for the sake of God.

The atrocities committed in the name of Islam cause me to seriously question myself. Is my understanding of Islam, and that of all my progressive teachers and friends who are so full of light, love and inclusiveness imaginary or mistaken? My inability to understand this calamity made me reflect on what Islam means to me and on why I became a Muslim.

Removed from the cultural baggage that often accompanies Islam, I began to read and research the religion in depth several years ago. I started out doing so precisely because of my puzzlement over certain actions and occurrences. I sought to identify within Islam the teachings that led to the violence and madness that is often perpetrated in the name of the religion. To my surprise, I did not find a basis for these actions in Islam, on the contrary.

What I found were answers to the existential questions that had plagued me throughout my life and that no other religion, spiritual teaching or philosophy system had been able to satisfactorily answer. Life became filled with meaning for me. Everything in existence had a purpose and had meaning as it was created by a Most Magnificent, Most Compassionate, Most Merciful God. This realization and later, strong conviction, were life changing.

My readings made me discover the wisdom, depth and beauty of Islam. I have heard that we find in Islam what we bring to it and that our worldview deeply impacts the way in which we interpret the Quran. This makes much sense.

Subjectivity is inevitable in matters of religion and, of course, in most matters of life (with perhaps the exception of exact sciences such as physics or mathematics). Human beings by nature perceive and interpret all areas of our reality in subjective ways. In spite of this truth, I am convinced that what I personally found in the Quran and in Islam is definitely there; it is a matter of how we choose to look at things. I found in the Quran and in the many Islamic texts I read a vast array of treasures and powerful wisdom with the capacity to liberate and elevate all human beings.

I believed, and still believe, Islam to be a source of light, progress, equality, expansion and love. And also, which is very important to me, an emphasis on to learning, thinking, reading, reflecting and growing as a human being. The insistence on the pursuit of knowledge repeated throughout the Quran made me fall in love with Islam.

After a few years of research, I realized that I believed strongly in the teachings of Islam and furthermore, I became convinced that if I followed Islam, my life would become drastically better. And, due to the incredibly bright teachers God sent to me, my life did become much better in tangible and intangible ways.

However, I am aware that my interpretation of Islam, like that of my teachers, is quite far from the fundamentalist, divisive, and almost asphyxiating interpretations that I have also encountered. I have difficulty perceiving the benefit of such ways of thinking. We have more than ample evidence throughout the world of the disastrous consequences of fundamentalism of any kind.

We are heart-breakingly reminded by these tragedies of the devastating consequences of rigid, extreme interpretations that cause aggression and division amongst human beings. I cannot observe or conceive of any positive outcome of the endless fighting over whose interpretation is right, whose is wrong, who is following the “true” Islam, which is the world’s “true” religion, who is “sinful” by failing to follow x, y or z rule, who is “really” pious because of a big beard, head covering or some other trifle rationale we humans seem to like inventing but that only create division and hostility amongst ourselves.

All this needs to end and we know it. It is complete insanity to continue down the dark and narrow fundamentalist road. This road, when taken far enough, leads people to believe that their “right” understanding of Islam (or of any other doctrine, religion or belief system interpreted in extreme ways) justifies all sorts of atrocities perpetrated for the sake of having their ideology prevail and imposed onto others. It is terrifying to witness what fundamentalism can do to human beings. In my opinion, what we need in order to counter it is openness, progress and inclusion.

We have to ask ourselves what the use of our religion is. Does it serve to uplift, empower, and enlighten us and those we come into contact with? Or does it instead oppress us and others, diminish our God-given potential and talents, and hinder our freedom and growth? What benefit does our interpretation of our religion bring to the world?

In The Quran and the Life of Excellence, Dr. Sultan Abdulhameed elucidates the issue. He explains that “any belief, any tradition, any interpretation that does not make you more resourceful, more powerful, and freer to act is false. Stated in the opposite way, the right interpretation is the one that if you act upon it, will increase your personal power to make a difference in your life and that of others.”

Dr. Sultan further explains that the pleasure of God is achieved through a commitment to be a source of uplift in every situation because God “has placed us on the earth as His representatives so He can work through us.” If God has entrusted us with this huge responsibility, and our carrying it out pleases Him, it seems to be in our best interest to seek to reflect qualities that are worthy of this lofty charge.

The test for knowing whether our interpretation is right is simple: “If religious teachings contribute to personal growth, resourcefulness, freedom, and happiness of people who follow them, then these represent the true purpose of religion. If, on the other hand, religion is taught in ways that contribute to the constriction of human potential, to unhappiness and lack of productivity, they are false, regardless of how famous the scholar who conveys these ideas.

“For these reasons, we can see that all the interpretations that women should be subjugated, or their movements be restricted, or their choices should be controlled by men, are misguided interpretations. Any religious opinion that tries to limit the rights or opportunities of any group of people is a false interpretation. (10)”

________________

!- Abdulhameed, Sultan. The Quran and the Life of Excellence. Denver: Outskirts Press, 2010. 207. Print.

The views expressed in this article are the author’s own and do not necessarily reflect Morocco World News’ editorial policy © Morocco World News. All Rights Reserved. This material may not be published, rewritten or redistributed

Morocco: 11, 599 Cases of Sexual Abuse Against Minors Between 2007-2012

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sexual abuse

Rabat - 11, 599 cases of sexual violence against minors were reported between 2007 and 2012, says a new study on sexual violence against children in Morocco.

The study, presented this morning at the National Council for Human Rights, revealed that 8,129 minor females have been sexually abused, nearly 70% of the overall number of victims. Meanwhile, the number of males reached 3,470 which represents 30% of the victims of sexual violence against minors in Morocco.

Prepared by UNICEF in partnership with the National Council for Human Rights and "For a Better Future For Our Children" association, the study reported that the children between 15 and 18 are most likely to be sexually abused, followed by the children aged between 12 and 15 and then the children under the age of 12.

In 2011, the study says, there was a remarkable increase in cases of sexual violence against children, mainly in the cities of Meknes (270 cases reported), Fez (270 cases), followed by Agadir (194 cases), Kenitra (192 cases) and Marrakech (190 cases).

The study also revealed that, in most cases, the perpetrators of such horrendous acts were in close relationship with the victims, including neighbors, relatives, employers and teachers.

According to figures released by the Ministry of Justice in 2012, 86% of cases of sexual violence against children were perpetrated by adult males, while the remaining cases were committed by minors against other minors.

In addition, the study quoted data provided by the General Directorate for National Security saying that the places where such acts were committed are different.

For example, the streets come in front with 67% of the reported cases, followed by the households with 16%, schools and educational institutions 8 %, public squares 7, 5% and child protection centers 0, 5%.

A Crowdfunding Campaign to Help Flood-hit Areas in Southern Morocco

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New York - Two years ago almost to the date, a cold snap hit the Atlas Mountains of Morocco and left a remote village called Anfgou grieving the loss of over 42 children. The news of the tragic unnecessary deaths of the children caused disbelief, anger and raised many questions about the effectiveness of the Moroccan Government in tackling unforeseen inclement climate events.

The infamously called region “the forgotten Morocco” has seen its share of calamities, but in this day and age of information many NGO’s and individuals willing to help got together and started raising funds to help remote villages cope with the unprecedented weather conditions.

One of many Moroccans living abroad, Sanaa Abidar was touched by what the countless accounts in the news, and YouTube videos showing the events of Anfgou as they unfolded. She could not bear watching on the sidelines, and she sprung to action.

Sanaa reached out to her fellow Moroccans on Facebook, her community in the commonwealth of Massachusetts, and her hometown of Lowell to raise funds for the families affected by the cold snap. Sanaa and her fellow Amazigh members raised over $2000.00 and sent it to NGO’s which in turn distributed goods locally to those in need.

It was a seamless and successful initiative that encouraged Sanaa Abidar to come alive again this time and is dedicated to raising funds for those affected by the Floods in Southeastern Morocco. Sanaa hopes to raise $10,000.00 for the flood victims, and is working very hard to achieve this goal.

She acknowledges that it is tough to contribute around this time of the holidays, but every little donation will get her effort underway to give relief to those without homes, and those displaced by the floods in Morocco.

We hope that many who read this will go and help with a donation in the this link. © Morocco World News. All Rights Reserved. This material may not be published, rewritten or redistributed

Morocco’s Religious Leadership: Allocation of €3 Million to Train Malian Imams

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King Mohammed VI visit to Mali

Taroudant - In its leading role in the fight against religious extremism that has emerged in Africa, Morocco has established a religious center in the capital of Rabat to train imams in the teachings of tolerant Islam.

A group of Malian Imams arrived recently in Rabat on to study tolerant Islam. In addition to Quranic studies, the Malian imams will learn about the life of the prophet Mohammad, study Arabic grammar, as well as Communications and Computer Sciences.

Speaking in a promotional video aired by TV5monde, AbdelIslam Lazaar, Director of Training for the Malians imams, said, "The purpose of this training is to help the imams exercise their functions properly in their home countries . . . and be able to recognize ideas that are harmful to Islam.”

With respect to training imams on tolerant Islam, Idrissa Traoré, a Malian student, said “I don't know about other countries, but at home it is a way to fight against terrorism because whenever a religious man speaks, everybody listen.”

With an investment of 3 million euros, the kingdom provides for the training of these imams for a period of two years with full room and board at the training center.

The training center has made available for imams a multimedia room equipped with computers and internet. The center also gives courses on computer studies.

One of the imams revealed to the TV5monde’s reporter that it is the first time he has seen a computer.

Speaking about the main purpose behind teaching Malian imams computer science and internet, Sanae Benmenana, a computer trainer, said, "We want the imams to leave a good impression of themselves on the internet.”

Being a model in the whole region for moderate Islam under the Sunni Maliki School of thought, the kingdom of Morocco has received applications from several countries to train their imams including Nigeria, Gabon, Maldives, Chechnya, and France.

According to the same source, the Union of French mosques will send 50 imams to the religious center of Rabat in January, 2015.

Edited by Elisabeth Myers

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