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General Bachir Tartag was recalled from retirement in 2012 to head the Directorate for Internal Security (DSI). Gen. Tartag, who is believed to be in his sixties, made a name for himself during the civil war against the Islamists as one of Algeria’s most notorious hardliners and a brutal military commander.

The incident in Istanbul’s overcrowded Ataturk Olympic Stadium followed on the heels of last week’s anti-government protests in Kadikoy on the Asian side of Istanbul which is home to Fenerbahce, Turkey’s most popular club. Fenerbahce fans led the protests that were sparked by claims that a police tear-gas canister had killed 22-year-old Ahmet Atakan during demonstrations in early September in the southeastern city of Hatay.

With its own stadium being renovated, Besiktas is playing in a twist of irony its home matches in Kasimpasa’ Recep Tayyip Erdogan Stadium. Carsi members unleashed a torrent of anti-government slogans in their opening match in the stadium, prompting state-owned and pro-government television channels to mute the sound of the protests. “We stand for fairness and justice. Nothing will stop us from upholding our principles,” said a Carsi member.

Political scientist Dogu Ergil, speaking to Zaman newspaper that is owned by Mr. Erdogan’s Islamist rival, self-exiled preacher Fethullalh Gulen, said mounting tension on the pitch was the result of delays in deepening Turkish democracy. "Society is frustrated due to the arrested development of democracy, and frustration triggers violence. Since there are no other outlets to express one's frustration, this is what happens," Mr. Ergil said.

"Whichever group dominates the state, it puts this system of tutelage to work. But democracy is a culture of compromise, and imposing one's opinions on others leads to frustration …  Governments in Turkey are not here to govern but to give orders,"

Deputy parliament speaker Ali Motahari, scion of another prominent Shiite scholar, ridiculed the ayatollah’s criticism, according to Al Monitor, in an open letter. “Imagine that Iran scored against South Korea and some people cheered. Does that mean that the people are cheering the martyrdom of Imam Hussein? If someone after years meets his mother, father or child on the eve of Ashura, should he then not be happy and smiling to avoid violating the sanctity of the imam?” Mr. Motahari asked.

Mr. Motahari warned that Ayatollah Yazdi’s approach would ultimately mean soccer’s defeat of Islam. The ayatollah’s position, he said was comparable to “the activities of the Catholic Church in medieval times that resulted in the Europeans’ escape from religion.”

Soccer’s popularity in Iran forced the mullahs shortly after their toppling of the shah in 1979 to drop their initial opposition to the game. The mullah’s hesitancy toward the sport was expressed in a pamphlet published a year after the revolution by the government’s propaganda arm that argued that money spent on soccer would be better invested in social and economic development. Saudi Arabia’s religious establishment has similarly struggled with soccer. The official fatwa website of the General Presidency of Scholarly Research and Ifta (Fatwa) has endorsed the game but banned competitions – a ruling the Saudi government has consistently ignored.                 To Saudi Arabia’s Muslim scholars Iran’s Shiites are heretics. Iran denounces Saudi Arabia’s puritan Wahhabi interpretation of Islam as the inspiration of Sunni Muslim jihadism. There seems little that the two countries and their religious establishment can agree on, which makes the meeting of the minds on soccer all the more remarkable.

Nothing is exceptional in the Midan except our togetherness. Outside the Midan we think that we rejoice at a wedding because we know the bride and groom, in the Midan we rejoiced and celebrated at the wedding of strangers. Outside the Midan we think that we grieve at a funeral because we know the deceased, in the Midan we grieved for strangers and prayed for them.

Nothing is new in the Midan except that we surround ourselves with the love of strangers. But the love of strangers is not a monopoly of the Midan: hundreds sent me messages of love for Khaled from outside the Midan, some describe themselves as belonging to the sofa party. Millions grieved for the shaheed in every home in Egypt.

We love the newborn because he’s human and because he’s Egyptian. Our hearts break for the shaheed because he’s human and because he’s Egyptian. We go to the Midan to discover that we love life outside it, and to discover that our love for life is resistance. We race towards the bullets because we love life, and we go into prison because we love freedom.

If the state falls it is not just the Midan that will remain; what will remain is the love of strangers and everything that impelled us towards the Midan and everything that we learned in the Midan.

As for their state it is for an hour. Just for an hour.