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“The legal criteria in shutting down any station would be based on its content and on whether or not it is viewed as blasphemy or incitement against any religion or belief."

Human rights activist and lawyer at the Association for Freedom of Thought and Expression, Ahmed Ezzat, told Deutsche Welle in 2012 that the law does not criminalize embracing or promoting the Shiite faith. Shutting down any Shiite channel or prosecuting any promoter of the Shiite ideology would be based on a broad application of the law against blasphemy of religions, he said.

“Shiite channels have been operating for years and have not caused strife or crises that Salafist channels ignite. This is because Shiite channels do not incite to violence and bloodshed and do not declare others to be infidels.”

“some Salafist channels, such as al-Hafez and al-Nas, were shut down in 2013.”

“What is happening is a part of the chaotic media and religious discourse. There are 121 religious channels broadcasting via Nilesat, including more than 60 Shiite channels, some of which explain Shiite ideas in a moderate way," he said. "Others are extremist and incite against the Sunni sect. Sunni channels respond also to such incitement with counterincitement. Thus, all extremist channels — be they Shiite or Sunni — need to be taken down.”

many Shiite channels are not at loggerheads with the state institutions, but rather with some Salafist parties.

Some Sunnis and Kurds in Iraq have expressed support for the Shiite protesters but have hesitated to get involved in order to avoid having the protesters labeled as members of the Islamic State, an excuse that Iran has used in both Iraq and Syria to attack uprisings.

tens of thousands of Iraqis in Baghdad and other Shiite-majority parts of southern Iraq came out in protest over the failures of the Iraqi political class to provide basic services and reduce unemployment and corruption. The crackdown was swift and aggressive, resulting in the deaths of more than 100 protesters. Reuters published a story more than a week into the protests confirming that Iran-backed militias had deployed snipers on Baghdad rooftops to deliberately kill protesters

all these victories failed to translate into public well-being. Iran might have benefited, but Shiites in Lebanon got more isolated than ever. That is why it is so meaningful that the Shiite community, by joining the protests, is now attempting to claim its Lebanese identity rather than the religious one that has, so far, failed it

Hezbollah will try not repeat the Iraqi PMF’s mistake of responding with violence. That’s why its military units have been training a number of non-Hezbollah members to join what it calls the Lebanese Resistance Brigades. The role of these brigades is precisely to deal with domestic challenges and allow Hezbollah to deny responsibility. Already, in an attempt to create a counter-revolution, hundreds of young men carrying the flags of Amal and Hezbollah attacked the protesters in a number of cities. So far, the Lebanese Army has stopped them from getting too close to the protests, but they have managed to physically hurt and terrorize people outside Beirut, mainly in Shiite towns and cities

Shiism does not belong to Iran

Politicians give whatever work there is to their henchmen, not to us

Many of the politicians in Lebanon and Iraq are the direct material beneficiaries of sectarian systems instituted after conflicts in both countries.

Wealth and national resources were carved up along sectarian lines, with no party having an interest in upsetting the status quo.

After the 2003 U.S. invasion, Iraq borrowed from Lebanon to build its own muhasasa taifa, or balanced sectarianism. Power is likewise shared between the ruling elite of Shiites, Sunnis, and Kurds. As a result, while elections can shift the balance of power, they do little to change the faces of those who wield it, from whichever sect or faction

such division of power has reduced sectarian conflict but failed at making government efficient or transparent

one side of the protests is that they are against any political parties that are religious or ideologically charged

At least two generations of Iraqis have been scarred by sectarianism, beginning with Saddam Hussein’s killings of Shiites in Iraq, the subsequent revenge by the Shiite militias on Sunnis, and then the formation of the Islamic State. They are not just exhausted from the chaos unleashed by sectarian rivalries, but also disdainful of them. The most recent Iraqi protests were held mainly in Shiite cities and against a Shiite-dominated government.

In Lebanon, meanwhile, the protests comprise different sects, ages, sexes, and ideologies. However, perhaps most notable were the protests by Shiites in the south of the country against the Amal Movement, historically the dominant Shiite political party. The streets of Tyre resonated with curses aimed at Nabih Berri—Amal’s leader, the Shiite speaker of the parliament, and a Hezbollah ally.

In both countries, Shiite militias backed by Iran have come to play a dominant role in government in recent years: Hezbollah in Lebanon, and groups that belong to the Popular Mobilization Forces, the irregular army raised to fight the Islamic State, in Iraq

many Lebanese feel that Hezbollah can no longer claim the moral ground it once claimed for itself as a political outsider, now that it’s clearly a part of the faulty system

In last year’s elections, a new movement of independent, nonsectarian “civil society” candidates stepped up, and though only one succeeded in winning a seat, amid claims they are too disparate and divided to succeed, they are still determined to try again

For now, however, the very act of protest offers a sense of possibility. “It’s very beautiful,” said Azab, “when you feel that you managed to defeat all your fears and say what you want out loud.”

also credited with introducing some reforms, including reinstituting the separation between judges and prosecutors abolished by his predecessor Mohammad Yazdi, suspending stoning as capital punishment, and proposing a bill granting more legal protection to minors

If Shahroudi was seen as an outsider with his Iraqi provenance and Semitic-laced Persian, neither quite Iranian nor fully Iraqi, his background at least held out some possibility of appealing to Twelver Shiite communities beyond Iran’s borders, and most critically in Iraq, where Shiites have tended to give velayat-e faqih short shrift. Ever since Saddam’s toppling in 2003, Iraq’s Shiite-majority government has gravitated closer toward Iran, but it continues to maintain a political autonomy at times grating to Tehran.

Shahroudi maintained reasonably good ties with all four of Iran’s existing factions: conservatives, neoconservatives, moderate conservatives, and reformists

his unique selling point as potential supreme leader lay as much in his cross-factional appeal among the Iranian establishment as in the continuity he represented—two assets critical to Iran’s future political stability

Shahroudi was also the only Shiite cleric in the rarefied pantheon of possible successors, or even anywhere, doubly rumored to have been angling for leadership of Iraq’s Shiites. Back in 2012, reports surfaced of Shahroudi building up a patronage network inside Iran’s western neighbor and specifically Najaf, greased by the levy of religious taxes and Iranian state funds. As things appeared, Shahroudi sought to undermine or even replace the aging Grand Ayatollah Ali al-Sistani, Iraq’s and therefore Twelver Shiites’ premier spiritual authority. Tehran had a good reason, too: the Iranian-born Sistani—a mirror image of Shahroudi—quietly opposed Iran’s political system based on the supreme leader’s rule, velayat-e faqih.

Iran’s internal stability and regime longevity—increasingly challenged by spontaneous protests countrywide over the past year—depend on the political class collectively accepting a supreme leader capable of forging consensus and balancing competing interests. Shahroudi’s unique ability to span the divides of the Iranian political and clerical establishment was one reason his name was repeatedly floated as Khamenei’s eventual successor. He was also both theologically and managerially qualified and among the few relatively nonelderly clerics viewed as politically reliable by Iran’s ruling establishment.

the hard-liners’ longtime stranglehold on the key levers of military, judicial, media, and clerical power will now leave little room for Iran’s reformists and moderates, among them current President Hassan Rouhani, to weigh in on the succession process

With the first generation of Iran’s revolutionary clerics fast fading out, Shahroudi’s relatively early death at 70 eliminates what is perhaps the most serious and qualified succession candidate so far floated in Tehran’s corridors of power

Iran’s acrimonious elite infighting may be normal and not necessarily a sign of regime weakness, but this requires a supreme leader generally accepted by all to adjudicate differences

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.

The Gulf Cooperation Council was clearly alarmed at the prospect of a Shiite political victory in Bahrain, fearing that it would inspire restive Shiite populations in Saudi Arabia and Kuwait to protest as well. The majority of the population in Saudi Arabia’s eastern provinces, where the oil is found, is Shiite, and there have already been small protests there.

Political analysts said that it was likely that the United States did not object to the deployment in part because it, too, saw a weakened monarchy as a net benefit to Iran at a time when the United States wants to move troops out of Iraq, where Iran has already established an influence.

Bahrain’s opposition groups issued a statement: “We consider the entry of any soldier or military machinery into the Kingdom of Bahrain’s air, sea or land territories a blatant occupation.”

Shiites and their mosques are still regular targets of deadly attacks: Since 2003, an estimated 2,558 Shiites have been killed in sectarian violence.

While there was no sudden, overnight transformation, Ispahani nevertheless identifies Zia’s rule as the point of no return. The military ruler Islamized the laws of the country, introducing sharia courts and new Islamic laws known as hudood ordinances, which apply strict Sharia punishments for specific offenses. It was during his time that the blasphemy laws were strengthened, adding life sentences and the death penalty as punishment.

Zia’s legacy remains, entrenched in the system and people’s daily lives. Pakistanis under the age of 40 have never experienced any other lifestyle, while the older generations reminisce about a more diverse past — even as they also gloss over some of that past’s shortcomings. But however it came about, Pakistan’s growing intolerance has taken its toll on diversity: Between 1947 and today, minorities went from 25 percent of the population to 3 percent.

Ispahani’s book serves as a reminder that something far more profound than miniskirts has been lost in these countries. Washington’s counterterrorism policies, which help curb groups like the Taliban, are a good start, but they often fail to go any further toward restoring basic norms like respect for diversity. That will ultimately depend on the efforts of the local population themselves. Those efforts may be able to draw on the power of nostalgia. When people in Pakistan, Egypt, or Afghanistan rifle through the photo albums of their parents and grandparents and wonder what happened to their country, they see skirts or cleavage — but they desire diversity and freedom of choice

Demonstration events account for 99% of all disorder in the country, with the remaining 1% consisting of violence against civilians, predominantly perpetrated by state forces; rare clashes between the authorities and anti-government militia groups, such as Saraya Al Ashtar; and sporadic bomb attacks. More than 20 fatalities are reported between 2016 and early 2020

The most active group involved in demonstrations is the February 14 Coalition, a decentralized organization primarily consisting of youth activists. Named for the start date of Bahrain’s 2011 uprising,3 the Coalition is not affiliated with any formal political groups and contains both Shiite and Sunni members

Many demonstrations are also led by the Shiite community at large

Despite accounting for a majority, the Shiite community is marginalized and often faces discrimination by the government, which is dominated by the Sunni royal family

The data show spikes in demonstration activity around executions and extrajudicial killings committed by the government

"Stop screaming or we'll take your kid,"

In a videotaped confession that was played during the trial, defendant Ali Isa Saqer said that Mattar had encouraged the protesters to run over police. Saqer's "confession," which later was aired on Bahrain's government-controlled television, was delivered in a flat monotone, and he appeared to be under duress. Saqer died April 9 while in detention, one of four detainees who've died while incarcerated. A video of his corpse at the ritual washing ceremony showed signs of severe beatings. The Bahraini government has acknowledged that he died of torture.

It was a full week before he was allowed to contact his wife, and the call was cut seconds after it began. Later the family learned that he'd suffered continuous and severe beatings during the first two weeks he was held, and had lost 45 pounds. On May 2, Sharif's wife issued a cry for help, saying he'd spent 47 days "in a notorious prison, suffering under brutal and continuous torture." She said he'd been taken to the military hospital twice, but that his family hadn't been allowed to see him. "We do not know whether he will be able to further tolerate daily beatings and torture and pray he survives this unspeakable treatment," she said. Between May 8 and May 22, Sharif had four hearings before a military tribunal, but his lawyer was able to attend only one session. He's been charged with conspiring to overthrow the monarchy.

Fairooz, Mattar and Sharif are all known as moderate reformers who advocate a constitutional monarchy with an elected government in place of the royal regime.

Tehran planned to replicate its “Hezbollah model” in Iraq: nurturing militancy to gain control of territory, while encouraging these militants to take advantage of a newly created democracy as a way to penetrate political institutions. These efforts were bolstered by close cross-border clerical and personal relationships.

Leaked Iranian intelligence cables shed light on the scale and nature of Iran’s systematic and deep-rooted interference in Iraq, from its network of militant agents to its oversight of political institutions. The cables confirm what protesters already knew: Tehran has been committing enormous resources to imposing a command-and-control structure on Baghdad. Viewed within the broader context of worsening economic conditions and unresponsive, corrupt governance, protesters see Iran as the source of their grievances, fuelling anti-Iranian sentiment on the streets.

The protests in Lebanon, which have been uniquely secular despite the fragile sectarian composition of its population, are driven by charges of corruption and a desire to replace a rigid and unresponsive establishment—of which Hezbollah has become an intrinsic part.

A recent Asda’a BCW survey suggests that two-thirds of young Arabs consider Iran an enemy of their country.

The soaring levels of public discontent in Iran have been consistently overlooked by policymakers and commentators. The most recent protests in Iran, which were brutally repressed by the regime, caught many in the West off guard—but signs of widespread discontent have been in place for many years.

In 2009, there was a genuine belief that the Islamic Republic could be reformed, expressed primarily in the demand that Mir Hossein Mousavi, the reformist presidential candidate, be installed as president. Now, the moderate pro-reform slogans that were heard on Iranian streets in 2009 have been replaced with more hostile chants, such as “Death to Khamenei” and “Mullahs have to get lost”—signaling a broader rejection of the entire Islamic revolutionary system.

as protesters in Iraq chant, “Iran out, Baghdad free,” in Iran they cry, “no to Gaza, no to Lebanon, I give my life only for Iran”—reflecting a growing desire in both countries for governments that put domestic interests above regional considerations

The IRGC and Iran’s Shiite proxies will not stand down without a fight. While the combination of pressure in Iraq, Lebanon, and Iran may help weaken the regime in Tehran, it will probably be a deadly affair.

The term “power sharing” inaccurately implies an egalitarian arrangement. In reality, what is at play in Lebanon and Northern Ireland is power distribution. The political groups come together to decide how power will be divided under the agreed rules before retreating to rule their respective fiefdoms.

Political parties, with their entrenched positions, are not keen to open the Pandora’s box of an official census any time soon.

Legislative seats are divided equally between Muslim and Christian groups, despite Christians estimated to represent only about a third of the population now. By convention, the office of the prime minister is held by a Sunni Muslim, the office of the president is held by a Christian Maronite, and the office of speaker of the parliament is held by a Shiite Muslim. This is a more rigid allocation of power than in Northern Ireland where, for example, the leader of any party, whether nationalist or unionist, that achieved the highest share of the vote could become the first minister (i.e. the prime minister).

Lebanon is in the midst of one of the worst economic crises seen globally since the 1850s. Three decades of consociationalism power-sharing and yet many communities remain religiously segregated, with town officials seemingly unafraid and unashamed to introduce express bans on renting property to members of other religions.Political dynasties maintain a hold on power and, according to international watchdogs, corruption levels in Lebanon have significantly increased in recent years. The “wasta” system of personal connections continues to pervade the delivery of public services, and there is little accountability and oversight in government. No one in the government has been held responsible for the port blast that killed over 200 people and destroyed the homes and livelihoods of more than 300,000.

Unlike Northern Ireland, Lebanon is — at least technically — a sovereign state; there is no outside power that can formally step in when parties refuse to form a government. Instead, the previous technocratic government led by Hassan Diab has remained in place as a caretaker but lacks the power to enact the reforms required to unlock international aid

In Lebanon, a combination of constitutional documents and unwritten conventions guide the power-sharing arrangement. The confessional model that grants power along sectarian lines was introduced by the National Pact in 1943 and was resurrected again by the Taif Accord in 1989. The Taif Accord brokered the end of the civil war and granted the Muslim community a greater share of political power. In 2008, the Doha Agreement was negotiated to prevent another sectarian war. Power was rebalanced to reflect the growing influence of the Shiite Muslim community in Lebanon, represented politically by the Amal Movement and Hezbollah.

control of the prized ministries of economy, finance and education have almost entirely swung between the DUP and Sinn Féin since the first government was formed under the Good Friday Agreement. It’s no accident that less than 10% of children in Northern Ireland attend integrated schools when control of the Department of Education swings between the two parties who benefit the most from polarized communities.

The way power is distributed in Northern Ireland and Lebanon makes it relatively easy for one political party or group to bring down or stall a government or policy for their own benefit, but it’s nearly impossible for the public to achieve the same.

When al-Hariri resigned as prime minister in 2019, protesters knew that his resignation alone would never be enough to disrupt the system of power while the rest of the political establishment remained in place. “All of them means all of them” was a common refrain at marches.

In Northern Ireland and Lebanon, anyone who thinks change might come when a politician leaves office often finds that a son or a spouse appears in his place instead (and it is almost always his). The names Robinson, Poots and Dodds have frequently appeared on the ballot in Northern Ireland while al-Hariri, Jumblatt and Frangieh similarly repeat in Lebanon. The situation brings to mind Greek mythology’s Hydra, a snakelike monster with nine heads. When one head is cut off, two more emerge.

The fact that voters in Lebanon are registered in their family town rather than where they live entrenches the power of political dynasties

Former militia members also inevitably form part of the political establishment after a conflict. Why else would they give up their arms? But the continued presence of paramilitary groups long after a conflict reinforces distrust and puts peace out of reach.

Conflict-era divisions have become entrenched in the political systems of Northern Ireland and Lebanon and are now protecting political parties more than they’re promoting peace

The democratic trade-off in power-sharing arrangements is always explained by the lives saved from conflicts ending. But lives are lost to poverty, corruption and negligence too, as viscerally seen with the port explosion in Beirut last August

too many Arab leaders are betting on a mix of fear, inertia and confusion to change the subject. Masters of distraction, they are seeking to replace the alibis of old — “resistance” to the Israeli occupation of the West Bank and resentment of the power of the United States — by stoking new, and far more dangerous, fears

Much as many of the region’s embattled leaders wish to deceive their allies in the West, themselves and their people that this is about perfidious Persia, Shiite sectarianism or political Islam (as threat or savior), the reality is much simpler: The Arab young want competent, responsive and responsible rule

in response to an expression of concern about human rights abuses in Egypt, Mubarak abruptly changed demeanor and delivered his standard ultimatum: It’s him or the Muslim Brotherhood. Was Mubarak right? Well, yes, but only up to a point, and only because he made it so by ensuring that the only effective opposition to his rule was channeled through the mosque

Power’s purpose has never been so contested, or so contingent, as it is today in the Middle East. Genuine legitimacy must now be earned, and re-earned, through the accountable exercise of power

Arab monarchs are more likely to quietly cheer the departure of a leader they have viewed as an unpredictable irritant and an undependable member of the GCC club. "What happened … in Qatar will most likely stay in Qatar," remarked the Emirati political scientist Abdulkhaleq Abdulla.

Great wealth, international backing, well-honed internal divide-and-rule strategies, and effective cross-national cooperation have helped the regimes resist those pressures. But the intense crackdowns across the Gulf over the last few years on human rights activists, political protests, Shiite citizens, the Muslim Brotherhood, and even online "insults" to the leadership show just how insecure and paranoid these regimes have become

Sheikh Hamad's decision to transfer power to an untested young successor -- and during such testing times -- may be a sign of how relatively secure that regime is relative to its Arab counterparts

What most non-Qataris really want to know is what this change means for Qatari foreign policy. Allow me to summarize in two words the thousand articles already written on the subject: Nobody knows

the departure of the director-general of Al Jazeera, who stepped down to join the new cabinet after less than two undistinguished years. Will his replacement take steps to restore the reputation of the flagship Arabic station, which has lost a great deal of credibility over the last two years due to its coverage of Syria and Egypt? Will the new leadership continue Al Jazeera's dizzying global expansion strategy, including the launch of Al Jazeera America, scheduled for this fall?

what happened in Doha most certainly will not stay in Doha. Given Qatar's active role in virtually every one of the region's interlocking problems, from Egypt to Syria to Libya to Yemen to Palestine, the new emir's choices will matter in ways far less predictable then many seem to believe

“We did not own up to it after 9/11 because we feared you would abandon or treat us as the enemy,” the Saudi senior official conceded. “And we were in denial.”

as the Saudis described it to me, this new approach to grappling with their past is part of the leadership’s effort to make a new future for their country, including a broad-based economic reform program

The new leadership, like their predecessors, blames Iran for regional instability and the many conflicts going on.

it is an open question as to whether the Saudi people have been sufficiently prepared at all relevant levels in terms of education and skills to compete in the world economy, as they will need to do in a modernized economy. If not, social tensions and unrest may arise among those who are not prepared to compete.

For many years, I was accustomed to Saudi officials being vague and ambiguous. Now, our interlocutors were straightforward and business-like in discussing their past and their future plans. In past decades, my impression had been that the Saudis did not work hard. Now a team of highly educated, young ministers works 16- to 18-hour days on refining and implementing a plan to transform the country. The plan is the brainchild of Mohammad bin Salman and focuses both on domestic and regional fronts. Salman and his ministers exude commitment and energy.

Riyadh views modernization as the vehicle through which the Saudi state, at long last, can confront and defeat extremism, foster a dynamic private sector and master the looming economic challenges

Their Vision 2030 and National Transformation Program 2020 focus on shrinking the country's enormous bureaucracy, reducing and ultimately removing subsidies, expanding the private sector including attracting investment from abroad by becoming more transparent and accountable and by removing red tape.

Israel and Saudi Arabia share a similar threat perception regarding Iran and ISIL, and that old hostility need not preclude greater cooperation between the two states going forward

On some levels, the prospects for planned reforms are more promising in Saudi Arabia than they are in most other parts of the Middle East. Saudi Arabia has oil reserves and is not roiled in conflict: two important advantages

if the reform effort does work, Saudi Arabia is poised to become more powerful than before, enabling it to play a bigger role in regional dynamics including in balancing Iran and perhaps negotiating about ending the civil wars in the region. A true change in Saudi Arabia’s policy of supporting Islamist extremists would be a turning point in the effort to defeat them

The rise and possible fall of the Assad dynasty would provide a perfect illustration of the Khaldunian paradigm

These good Jews contributed to the Arabs with civilization and peace, scattered gold, and established prosperity in Palestine without harming anyone or taking anything by force, yet the Muslims declare holy war against them and never hesitated in slaughtering their women and children, despite the presence of England in Palestine and France in Syria

One of the signatories to this document was Sulayman al-Assad, a minor chief of the Kalbiya clan and father of Hafez al-Assad.

It would be wrong to suppose that the Alawis deliberately sought to subvert or take over the Baath or the armed forces. Their primary impulse was their own security

Nusayri sheikhs and notables encouraged young men to join the Baath because they believed its secular outlook would protect them from Sunni hegemony and persecution.

The eventual dominance achieved by the Alawis may be attributed to their highland military background and the default logic by which ‘asabiyya tends to assert itself in the absence of other, more durable structures.

Nusayri officers who had joined the Baath party became increasingly alarmed that Arab nationalism, for all its secular rhetoric, was really a veil concealing Arab Sunni supremacy

While its massacre in Hama was horrendous and it has an abysmal record on human rights, engaging in torture and severe political repression, it had a good, even excellent one when it came to protecting the pluralism of the religious culture that is one of Syria’s most enduring and attractive qualities

It would be tragic if the pursuit of democracy led to the shredding of this bright human canopy, where religious and cultural differences seem to have flourished under the iron grip of a minority sectarian regime.