Is the Egyptian players’ prostrations for prayer on the football pitch a reflection of the religiousity of a whole society? The Egyptian team has been labeled the “team of the prostrators”. Some people criticized the religious practice on the football pitch, while head coach Hasan Shihātah stressed the religiosity of the players was a form of commitment and discipline that reflects positively in the performance of the whole team. Dālia Hilāl in Rose al-Yūsuf magazine reported on some Western newspapers coverage of the issue, and Diana al-Dab‘ of the same magazine stated that religiousity in football did not start at Muslim players’ prayers, referring to American baseball star Herb Lusk in the 1970s and to Brazilian footballer Kaka. The press also reflected on the sectarian structure of the sporting clubs in Egypt. Copts think they are being discriminated and excluded regardless of their talents.

 

The religious attitudes and behavior of the Egyptian football national team has been clearly noticed. The religiosity of the team could be a reflection of the society it represents where religious elements are emphasized and even exaggerated in every element of daily life.

 

Some people called the Egyptian national team the “team of the prostrators” [See report of Islam on line http://www.islamonline.net/servlet/Satellite?c=Article_C&cid=1264249923912&pagename=Zone-English-News/NWELayout ].

 

Rose al-Yūsuf magazine of February 6 - 12, 2010 published a series of reports on the issue. In her article, Dalia Hilāl referred to some suspicious and controversial American reflections on the religiosity of the team’s players. She referred to Mark Starr’s argument that Egyptian players prostrate after every goal as a result of all the team players being Muslims because the Egyptian Coach Hasan Shihātah depends on the measures of Islamic religiousity rather then sporting ability in choosing the players of the team. [For the original article see http://www.globalpost.com/dispatch/sports/100126/african-cup-nations-egypt-religion?page=0,0]

 

Hilāl also referred to a British newspaper that had published that the Egyptian team has no room for Christians. Hilāl however stated that The Guardian’s comments were more objective when considering Shihātah’s concentration on the religious behavior of the players to be a coaching technique to guarantee maximum discipline of his players. Shihātah had slaughtered a calf before the match as a rite of optimism and to create solidarity between the team members. [The article, published on The Guardian’s Comment is Free section, can be found here: http://www.guardian.co.uk/commentisfree/belief/2010/jan/29/egypt-football-religion]

 

Muhammad Abū al-Layl concentrated on the religious practices of the team and the keenness to pray altogether and recite the Qur’ān.

 

Muhammad ‘Ādil stated that the Western media misunderstood Hasan Shihātah’s statements about the choice of players being made according to their moral and religious commitment.

 

Ahmad Pasha conducted an interview with Hānī Ramzī, the only famous Coptic football player who believes that prostrating is not only Islamic and that it existed in Christianity. He views it as a way to thank God. Ramzī referred to Copts’ reluctance to apply to football clubs in Egypt because they are convinced that they will not be accepted because of their religion. However, Ramzī believes that they have to try and that the existence of some extremists does not mean that everyone is like this.

 

Ramzī is now the coach of the Egyptian Olympic team and stresses the importance of moral commitment in the players’ success and consequently that of the team. Ramzī did not, however, deny the sensitiveness of his being the only Christian in the Football Union, stating that he feels it but he coped and managed to get over it, stressing that he does not object to praying because it provides a kind of psychological balance.

 

Mahmūd Samāhah wrote about football players in Egyptian clubs, who are known for their religious practices. Some of them are known as shaykhs and dā‘iahs because of their famed religiousity. From among those, Samāhah mentions Tāhah Ismā‘īl, Rabī‘ Yāsīn, Mahmūd al-Sāyis and others.

 

Wā’il Sāmī wondered whether the absence of Coptic football players is because of religious discrimination or a lack of talent, alluding that there are only two Coptic players now in Egyptian football clubs; namely the goalkeepers of Petrol Asyut and Talā’i‘ al-Jaysh.

 

Asmā’ Nassār interviews Muhsin ‘Abd al-Masīh, the former Egyptian footballer who played for al-Ismā‘īlī in the eighties. ‘Abd al-Masīh was known for his skill, however, he stated that he was never chosen in the national team because he was Christian, adding that a Christian player is subject to discrimination. Nassār stated that ‘Abd al-Masīh was once chosen to play with the national team; however, he excused himself to play for his championship team. That was mentioned as a possible reason for his not being selected.

 

‘Abd al-Masīh recalled childhood memories when al-Shams club nominated seven of its players to the junior national team. At that time the club nominated him with his brother and at the end he was chosen, but not his brother. ‘Abd al-Masīh stated that he would never forget what the dean of the Faculty of Sports told his brother Murād: “it’s ok Murād it is enough for us to have one ‘Abd al-Masīh.” [Al-Masīh is the Arabic name for the Christ, and the name means the worshiper or the servant of the Christ].

 

He, however. stated that he had never felt discriminated at al-Ismā‘īlī Club although the club is known to be full of Muslim brothers. The discrimination, ‘Abd al-Masīh elaborated, had made Christians think that the rejection of their kids in a certain club is because of their religion even if in realtiy it is just because they were not talented.

 

‘Isām ‘Abd al-‘Azīz highlighted an American study that suggested that 100 percent of Egyptians are religious and another Egyptian study that warned of Egyptians’ lack of awareness of religiosity and stressed that the discourse of religious figures has become more important for Egyptians than any other discourse.

 

In her article, Diana al-Dab‘ wondered: “Is God against the loser?” the question was asked against the background of the Egyptian team’s success and the victory due to God being on their side.

 

The official website of the government of Ghana announced that a priest prayed for the national team to win, so was the victory of Egypt a victory of Islam?

 

Al-Dab‘ alluded that the religiosity of football did not start at Muslim players’ hands, but in the West, referring to American baseball player Herb Lusk who used to bow down on the field to thank God. He went on to establish his own church. Al-Dab‘ also referred to Brazillian football star Kaka, who once wore a t-shirt showing: “I belong to Jesus.”

 

When Algeria beat Egypt, the Algerian team players prayed thanking God for beating the Pharaohs. She also mentioned that the prostration of the Korean team after beating Saudi Arabia had angered Muslims.

 

Mahmūd Habīb of Sawt al-Azhar of February 2 headlined his article, in which he congratulated the football team: “Greetings to the team Of prostrators” He hailed the religiosity of the team, players and the prayers that followed the victory, urging Shihātah to continue in the same vein.

 

However, religiosity in sports in not only a characteristic of the football team; the Egyptian national team for handball followed in the same steps and was dubbed the “team of prostrators 2.”

 

 

In a related context, Rose al-Yūsuf of February 10, 2010 reported on a fatwá issued by the Muftī of Dubai ‘Abd al-‘Azīz al-Haddād that deems the current prostrations on football pitches as null according to Sharī‘ah. Muftī al-Haddād stated that the prostration conditions are not met in the pitches; namely purity of the body, dress and place, covering the ‘awrahs and facing the qiblah, [the qiblah is in the direction of Mecca.]