Travel To Cairo Egypt Hotel Sources of travel to cairo egypt hotel resources from the Web

The Muslim Brotherhood's reemergence as a political force coincided with the proliferation of Islamic groups. Some of these groups espoused the violent overthrow of the government while others espoused living a devout life of rigorous observance of religious practices. It is impossible to list all the Islamic groups that emerged in the late 1970s because many of them had diffuse structures and some of the more militant groups were underground. Egypt's defeat and loss of territory in the June 1967 Six-Day War was the main cause for the growth of religiously inspired political activism. Muslims tended to view the humiliating experience as the culmination of 150 years of foreign intrusion and an affront to their vision of a true Islamic community. Islamic tradition rejected the idea of non-Muslims dominating Muslim society. Such a state of affairs discredited Muslim rulers who permitted it to persist. It was, therefore, incumbent on believers to end the domination and restore the true supremacy of Islam. As part of their Sunni creed, the most radical activists adopted jihad and committed themselves to battling unbelievers and impious Muslims. During the 1970s and 1980s, Islamists perpetrated a number of violent acts, including the assassination of Anwar Sadat in October 1981.

As of 1990, Egyptian Islam was a complex and diverse religion. Although Muslims agreed on the faith's basic tenets, the country's various social groups and classes applied Islam differently in their daily lives. The literate theologians of Al-Azhar University generally rejected the version of Islam practiced by illiterate religious preachers and peasants in the countryside. Most upper- and middle-class Muslims believed either that religious expression was a private matter for each individual or that Islam should play a more dominant role in public life. Islamic religious revival movements, whose appeal cut across class lines, were present in most cities and in many villages.

Various Islamist groups espoused different means for achieving their political agenda. All Islamists, however, were concerned with Islam's role in the complex and changing society of Egypt in the late twentieth century. A common focus of their political efforts has been to incorporate the Shari'a into the country's legal code. In deference to their increasing influence, the Ministry of Justice in 1977 published a draft law making apostasy by a Muslim a capital offense and proposing traditional Islamic punishments for crimes, such as stoning for adultery and amputation of a hand for theft. In 1980 Egypt supported a referendum that proposed a constitutional amendment to make the Shari'a "the sole source of law." The influence of the Islamists temporarily waned in the aftermath of Sadat's assassination in 1981, but the election of nine members of the Muslim Brotherhood to the People's Assembly in 1984 revived Islamists' prospects. In 1985 the People's Assembly voted to initiate a procedure for the gradual application of the Shari'a, beginning with an indefinite education period to prepare the population for the legal changes; the next step would be to amend all existing laws to exclude any provisions that conflict with the Shari'a. Moves to reform the legal code received support from many Muslims who wanted to purify society and reject Western legal codes forced on Egypt in the nineteenth and twentieth centuries

Islamists rejected Marxism and Western capitalism. Indeed, they viewed atheistic communism, Jewish Zionism, and Western "Crusader-minded" Christianity as their main enemies, which were responsible for the decadence that led to foreign domination and defeat by Zionists. They were intolerant of people who did not share their worldview. Islamists tended to be hostile toward the orthodox ulama, especially the scholars at Al Azhar who frequently criticized the Islamists' extreme religious interpretations. Islamists believed that the established social and political order had tainted the ulama, who had come to represent stumbling blocks to the new Islamic order. In addition, Islamists condemned the orthodox as "pulpit parrots" committed to a formalist practice of Islam but not to its spirit.

Like African music, Arabic and Egyptian music has strong improvisatory and rhythmic components. The base rhythm of Arabic music is the maqamat, which is formed by dum (downbeats), tak (upbeats) and rests. Arabic music uses microtones, or notes not present in the formal musical scale (half-flats and half-sharps). Arabic tones are divided into thirds, which makes their sound inherently different from most other musical traditions.

In addition to the agricultural capacity of the Nile Valley and Delta, Egypt's natural resources include petroleum, natural gas, phosphates, and iron ore. Crude oil is found primarily in the Gulf of Suez and in the Western Desert. Natural gas is found mainly in the Nile Delta, off the Mediterranean sea shore, and in the Western Desert. Oil and gas accounted for approximately 7% of GDP of fiscal year 2000-01.

Islamic political activism has a lengthy history in Egypt. Several Islamic political groups started soon after World War I ended. The most well-known Islamic political organization is the Muslim Brotherhood (Al Ikhwan al Muslimun, also known as the Brotherhood), founded in 1928 by Hassan al Banna. After World War II, the Muslim Brotherhood acquired a reputation as a radical group prepared to use violence to achieve its religious goals. The group was implicated in several assassinations, including the murder of one prime minister. The Brotherhood had contacts with the Free Officers before the 1952 Revolution and supported most of their initial policies. The Brotherhood, however, soon came into conflict with Gamal Abdel Nasser. The government accused the Brotherhood of complicity in an alleged 1954 plot to assassinate the president and imprisoned many of the group's leaders. In the 1970s, Anwar Sadat amnestied the leaders and permitted them to resume some of their activities. But by that time, the Brotherhood was divided into at least three factions. The more militant faction was committed to a policy of political opposition to the government. A second faction advocated peaceful withdrawal from society and the creation, to the extent possible, of a separate, parallel society based upon Islamic values and law. The dominant moderate group advocated cooperation with the regime.

Orthodox ulama found themselves in a difficult position during the wave of Islamic activism that swept through Egypt in the 1970s and 1980s. Radical Islamists viewed the ulama as puppets of the status quo. To maintain their influence in the country, the ulama espoused more conservative stances. After 1974, for example, many Al Azhar ulama, who had acquiesced to family planning initiatives in the 1960s, openly criticized government efforts at population control. The ulama also supported moves to reform the country's legal code to conform to Islamic teaching. They remained, nonetheless, comparatively moderate; they were largely loyal to the government and condemned the violence of radical Islamist groups.

The 20th century has seen Cairo become associated with a roots revival. Musicians from across the Arab world have kept folk traditions alive, while Nubians, Saiyidis and Bedouins have established their own scenes. New varieties of folk and pop have also arisen from the Cairo hit factory