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