MUSLIM BUT MODERN -- THE UAE'S VERY CONTROLLED ISLAMIC

C O N F I D E N T I A L ABU DHABI 000225 DEPARTMENT FOR NEA/ARP AND INR/B E.O. 12958: DECL: 03/05/2019 TAGS: PTER PREL SCUL AE SUBJECT: MUSLIM BUT MODERN -- THE UAE'S VERY CONTROLLED ISLAMIC IDENTITY REFS: A) ABU DHABI 112, B) 08 ABU DHABI 1112, C) 08 ABU DHABI 1111 Classified by Ambassador Richard Olson, reasons 1.4 (b) and (d). ¶1. (C) Summary: The UAE's identity is deeply Islamic, but also fundamentally modern. In contrast to some Islamic societies, most Emiratis see no contradiction between Islamic rectitude and modern convenience. Nonetheless, the UAEG seeks to reign in Islamic discourse to prevent radical views from poisoning the social or political climate. Its chosen methods include scripting Friday sermons and offering a government-affiliated "fatwa" (religious edict) service to control inputs into religious discourse. We recently discussed these and other Islamic oversight issues with head of the General Authority of Islamic Affairs and Endowments in Abu Dhabi. While this "scripted Islam" seems effective in limiting troublesome discourse and preventing radical groups from gaining influence, it has the potential of driving some of the devout to other sources of religious fulfillment. Nonetheless, the UAE's prosperity to date is likely a key factor in keeping the Emirati faithful from exploring too far beyond the official version of Islam. Periodic tinkering with Islamic traditions (like modalities of the call to prayer) meet minor resistance but do not inhibit the UAE's effort to ensure that Islam keeps pace with modern society. End summary. Carefully guided religious edicts -------------- ¶2. (C) Chairman of the General Authority of Islamic Affairs and Endowments Hamdan al-Mazroui used the word "control" multiple times in his February 19 recitation to PolOffs explaining how moderation prevails in the UAE. He argued for a flexible approach to Islam and commended the UAEG's "fatwa call center" (ref C, para 7) for helping keep the tone moderate. The center gets 1,000 calls daily and offers pronouncements on religious rules in three languages (Arabic, English, and Urdu). He said the religious edict is an important obligation for Muslims; the UAE therefore ensures that fatwa are moderate and focused. "Broad" fatwa that might be open to expansive misinterpretation are to be avoided, he said. ¶3. (C) Al-Mazroui characterized the adaptation of the fatwa as a natural part of social evolution. Constraints on females traveling alone, for example, stemmed from a time when travel involved months on the road and many dangers, whereas a 12-hour flight can now get a lady safely around the world. Religious traditions need to adapt as well, he suggested. He noted proudly that six girls -- traveling independently of family escorts (albeit after families called the fatwa line for assurances that it was permissible to allow the young women to travel alone) -- were part of a cadre of Emirati students studying on behalf of the Authority in Morocco. Newfound freedoms aside, he cautioned that the "freedom to harm oneself" (through drugs or morally deficient behavior, for example) was not the goal; people seek/need freedom within the context of a certain dignity. Even freedom requires some "control." Drafting weekly sermons -------------- ¶4. (C) Friday sermons for all Sunni mosques are similarly controlled, albeit through a committee which maintains a certain distance from the UAEG to side-step accusations that the government is scripting the sermons. Weekly sermons are not simple opinion, argued al-Mazroui, but are delivered on behalf of the religion generally. As such, Imams should not use the pulpit personally -- a sermon provided by a committee of scholars is much more likely to serve the religious community (and tamp down radical diversions). He described a committee of Islamic scholars with members resident in all seven emirates which participate in the process. Initially, 53 sermon topics are identified for the year, taking into account national concerns, religious holidays, Ramadan, and other seasonal considerations. Topics are then farmed out to Islamic scholars in the various emirates, who select which speeches they wish to draft. ("We choose the topic, they write the speech.") Some flexibility is factored into the planning, so that late-breaking events (Gaza incursion, Denmark cartoon controversy) can be addressed to meet emerging needs. ¶5. (C) Those delivering the sermons are appreciative of the service, said al-Mazroui, as they no longer face the burden of coming up with weekly topics on their own. Imams trust in the process through which the sermons emerge and are happy to deliver "ready-made" discourses with broad appeal. As for timing, the topics are projected out for a year, with the actual drafting of sermons about one or two months ahead of delivery. Texts may not be finalized until the week in which they are to be delivered, to ensure they are up to date with current events. The Authority edits as deemed necessary. Monthly meetings help keep the Endowment and Imams/scholars in synch with one another. ¶6. (C) Asked whether Imams outside the UAE take advantage of the UAE's "ready-made sermons," al-Mazroui said UAE Embassies abroad were encouraged to share the texts with mosques affiliated with the Embassy. It is unclear whether the effort has gained credence beyond the UAE, however. (We hear from contacts that the coordinated sermon frustrates some, but that attendance at Friday prayer is a Muslim obligation so most attend willingly even if they find the material somewhat bland. Many are also suspicious that the change was made under pressure from the USG to tamp down extremism after 9/11.) Public service notices in mosques -------------- ¶7. (SBU) Asked how he dealt with the "public service" aspects of the mosque (al-Mazroui told us previously that "child safety in automobiles" was one suggested topic that he did not know how to factor into a religious sermon),he noted that plasma screens have been introduced into many mosques to offer public service announcements. Keeping children in safety belts, for example, or checking your blood sugar in this diabetes-prone society, are important notices to the public, albeit of a non-religious nature. Resistance to change -------------- ¶8. (C) Changes in tradition often meet with nay-sayers seeking continuity, or decrying a proposal as "un-Islamic," affirmed al-Mazroui. He said initiatives were approved by appropriate Islamic scholars, implemented in the public interest in full compliance with Islam, and helped keep pace with the times. He noted four such changes: --- consolidating Friday sermon topics and scripting sermons for Sunni mosques (which constitute the vast majority in a country with a small Shi'a minority) about three years ago; --- synchronizing the call to prayer (by a radio signal) so that all mosques in Abu Dhabi broadcast the same pleasant voice over their loudspeakers simultaneously (this change was made within the past year); --- adding plasma screens to many mosques (a recent move which conveys public interest messages to worshippers); and --- ceasing external broadcasts of the final notice that prayer is starting (in late January; see para nine). ¶9. (SBU) Note: Changes in the prayer announcement were featured in a small (but front page) story in The National (government-affiliated English daily) January 28 which raised eyebrows with the headline: "Broadcast signaling start of prayer cancelled." The change had nothing to do with the call to prayer traditionally sounding from the minarets of mosques, but referred to the "final call" just before the actual start of the prayer itself. This call has in the past been sounded outside of many mosques so that those not yet inside could match the precise start time (which comes some minutes after the call to prayer has presumably gathered the faithful). The paper suggested that stragglers would await that final call and run headlong to the mosque and endanger their own safety. Abu Dhabi stopped the external broadcast of that last call, which will still sound within the mosques for those already assembled. The minor controversy over the change seems to mirror earlier debate about synchronizing the call to prayer among the many mosques in the city. In an effort to ensure a clear-voiced call and to avoid a cacophony of "dueling prayer calls" in multi-mosque neighborhoods, the call was synchronized with a radio signal some months ago. With these small adaptations, the traditional call to prayer remains a core feature of UAE society. End note. Seeking more local Imams -------------- ¶10. (C) Noting that 5% of the Imams in the UAE are Emirati nationals, many of whom lead prayers as a second job, al-Mazroui pointed out a recruiting program designed to attract more Emiratis. On condition that they be of good character, commit to memorize parts of the Quran, pass a series of interviews, and gain flexibility from their day jobs to attend at least one daytime prayer during the work day (in addition to evening and weekend prayers),Emirati men are recruited as part time Imams on a monthly salary scale tied to their level of education (high school graduates -- 6,000 dirham [$1,640]; bachelors' degree -- 7,000 [$1,913]; masters degree -- 8,000 [and doctorate, 9,000 [$2,460,186]; and doctorate, 9,000 [and doctorate, 9,000 [$2,460,460]). He said the Authority did not accept volunteers for these jobs, as it wants committed prayer leaders who will abide by written parameters of their role. One cannot exert similar control over a volunteer, he noted. Alternative sources of religious discourse -------------- ¶11. (C) In the age of Internet and satellite TV, no one is limited to the religion dispensed at the mosque, although the UAEG would prefer that more radical alternatives not gain credence in the country. PolOffs have been unable to identify any groups actively seeking alternatives in UAE society. Most contacts are either happy with the status quo, see little advantage to an alternative, or see no avenue through which to pursue an alternative. Some note that "public order" is a key Islamic virtue, making support of the UAEG almost a tenet of their faith. One known contrary voice (reformist in his leanings),Dr. Mohammed al-Roken, told us February 10 that Emiratis were not seeking alternatives beyond tuning in to satellite channels and participating in blog dialogues, but many experienced "great frustration" with the controlled nature of religious discourse. He said Quranic reading circles had also been stopped by the government some time ago, inciting unheeded public objections. (Al-Roken implied that frustrations stem as much from political control as from constriction of religious discourse.) Comment -------------- ¶12. (C) As long as UAE nationals are happy with their socio-economic circumstances and find religious fulfillment in a strong tradition of Islam, UAEG tinkering with the delivery of the message is not likely to upset the balance in the near term. Frustrations on the periphery are countered by a majority sense of appreciation for the stabilizing impact of UAEG policies. A measure of control is easily accepted. Tribal and family influences also give the UAEG some sway over social behavior. Over the longer term, the nation's economic trajectory and social evolution (perhaps with more demands for a public voice) may require some relaxation of control, as the UAEG continues to seek a workable balance for this fast-changing Islamic state. ¶13. (C) Comment continued: For most Emiratis, Islam is dynamic and coexists easily with modern ideas. Al-Mazroui's approach to his children's moral development is not as constrained as one might imagine for a government official focused on Islam, for example; he stated that his son is free to have his own mobile, television, and laptop with Internet connection in his bedroom. In a separate meeting with officials of the Zayed House for Islamic Culture in Al Ain, who carry a similar government mandate to propagate moderate Islam, the presence of scantily clad foreign tourists near our lunch venue hardly raised an eyebrow -- suggesting no sense of threat to Islam from the presence of alternative cultures in their midst. They were also very flexible in explanations of how one follows the basic tenets of Islam. The UAE brand of Islam balances tradition and flexibility, with a heavy dose of tolerance. End comment. OLSON