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Gomaa's fatwas were consistent with historical Sunni views that regard revolution with scepticism, if not outright terror, at the prospect of public disorder. The mufti's stance of neutrality, meanwhile, alienated significant segments of the Egyptian population who expected him to take a much stronger stance against the unlawful conduct of the regime and its security forces

The various responses by religious leaders to the events of the Arab Spring suggest three distinct issues facing the role of religion and politics (particularly, the possibility of a more democratic politics) in the Arab World. First, the lack of institutional independence from strong regimes continues to undermine scholars' legitimacy. It is hard to believe, for example, that Qaradawi's stance regarding Bahrain was not influenced by the Gulf Cooperation Council's anti-Iran policies. This failure to be consistent, meanwhile, undermines his status as a moral voice in these times of uncertainty. Second, among traditional scholars, there remains a profound failure to understand the nature of the modern state and how it differs from the personal rule that characterized pre-modern states. Third, traditionalist scholars continue to view politics as something exogenous to the religious life, as if it were something that can safely be ignored without doing any damage to one's life as a Muslim.

the desire by virtually all political parties to use the religious establishment to further their political programs contradicts the desire to have an independent religious establishment that could be faithful to its own mission

To the extent that traditional scholars still cling to a conception of political rule that identifies legitimacy in the personal attributes of the ruler, they anachronistically promote the idea that good politics is the function of the virtuous ruler, rather than the modern notion that virtuous rule is the product of the right institutions.

the Arab Spring rejected the notion that one can live a virtuous private life untouched by an unjust and corrupt political sphere

If one accepts the proposition that the character of a regime profoundly affects everything produced within its domain, then it is no surprise that the authoritarianism of the last 50 years in the Arab World produced sterile and decadent religious as well as secular thought

In an interview with journalists before leaving the Kingdom, Jebali assured the Saudis that Tunisians are not interested in exporting their revolution or interfering in the affairs of other countries. He made this claim just three days before his country was scheduled to host an international conference to “exert more pressure on the Syrian regime.” More accurately, Jebali should have said that his country is not interested in interfering in the affairs of rich States of Gulf.

the most significant achievement of the ruling Islamist parties is relativizing religious discourse.

The Tunisian and Egyptian elections, however, have unveiled the profuse diversity within Islamism. The Muslim Brethren now face formidable competition from at least three other Islamist groups including the al-Nur Party which won over 24% of the votes. In Tunisia, Ennahda is under constant pressure by Salafis and al-Tahrir Party Islamists who did not field their own candidates in the October 23 elections. In Morocco, the Islamist party (Justice and Development) won decisive number of seats in the recent parliamentarian elections but remains challenged by the more popular Islamist movement, al-Adl wa-‘l-Ihsan, that shunned elections under the watch of a monarch.

Despite the short-term instability that will accompany the Arab revolutions, the future of the Arab world is promising. Excluding Islamists deprived the peoples of the region of the extraordinary opportunities to develop their societies, preserve human dignity, and take pride in belonging. Their rise to power is moderating their views and teaching them a lesson in humility and realism. The emergence of different Islamist parties is a path towards innovation and reform in modern Islamic thought and practice. The new spread of elections endorses the universal idea that people are the only true sovereign, and should have the opportunity to choose their public servants through fair and transparent elections. 

debates in Tunisia often echo similar confrontations in Turkey, another country with a long history of secular authoritarian rule now governed by a party inspired by political Islam. In both, secular elites long considered themselves a majority and were treated as such by the state. In both, those elites now recognize themselves as minorities and are often mobilized more by the threat than the reality of religious intolerance

secular Tunisians might soon retreat to enclaves. “We’ve become the ahl al-dhimma,” he said, offering a term in Islamic law to denote protected minorities in a Muslim state. “It’s like the Middle Ages.”

Others insisted that Ennahda take a stronger stand against the Salafis before society became even more polarized. “I don’t see either action or reaction — where is the government?” asked Ahmed Ounaïes, a former diplomat who briefly served as foreign minister after the revolution. “What is Ennahda’s concept of Tunisia of tomorrow? It hasn’t made that clear.”

He complained that the case had been “blown out of proportion,” that media were recklessly fueling the debate and that the forces of the old government were inciting Salafis to tarnish Ennahda. But he conceded that the line between freedom of expression and religious sensitivity would not be drawn soon. “The struggle is philosophical,” he said, “and it will go on and on and on.”

Drawing upon experiences of social and cultural marginalization after immigration, they have forged a sense of common Sephardic experience, bring in groups who are not technically Sephardic (i.e. Spanish descended), but Middle Eastern more generally. With recent history projected back onto the glorious age of Sephardic Jewry, the Shas leadership has worked hard to combine the diversity of Middle Eastern customs and historical memories, into what I am calling a unified "Sephardism." With reference to this sense of common experience and group identity we can better understand the "political" policies of Shas.

Analysts have found Yosef's position to be in tension with the vast majority of Shas supporters, whose attitudes are believed to be more hawkish. This apparent contradiction has puzzled many, but the Shas leadership claims that it is a non-issue. One leader argued that Shas' position on territorial compromise is irrelevant to its guiding mission: Shas was created to spread Torah in the Sephardic communities. We have promised more education and more money for ritual baths. We do not take a stand on the issue of the territories because it would not make sense. Some of our people want to return land and others do not. It is not connected to the Sephardim . . . The appeal to a pan-Sephardic identity renders the discussion on territorial compromise secondary . Rather, the desire for individual redemption and social renewal become the driving force in the logic of "Sephardism."

In arguing that they would be willing to give up territories they are declaring to the world that they are pious men whose primary loyalty is to the study of Torah. They look with disdain on the Mafdal fetishization of the Land of Israel as part and parcel of the misguided religiosity upon which they were raised. It does not mean that they are committed to the necessity of territorial compromise (as the more ideologically committed might argue with a passion). They are open to it as a possibility. This, of course, helps to explain Shas' readiness to join the coalition with either Labor or the Likud. The divisions which run so deep between the larger parties just do not suit the logic of a movement based on ethno-religious unity and directed toward institutionalization of its privileges. Recognition and access to the purse-strings of government has been, and will remain, the driving force behind Shas' coalition politics.

He rejects the secular legitimation of the state, the Zionism which his parents met upon their arrival in Israel. But it is not the notion of a Jewish state that is problematic, it is the particular forms of secularism and cultural domination that are rejected.

Ennahda likens its ideology to that of Turkey's ruling AK Party, saying it is committed to democracy. Experts on political Islam say its ideas are some of the most moderate among Islamist groups

Asked how they had managed to organize so quickly, one activist said: "Our activities were stopped, but you can't disperse an ideology."

A handful of secularists turned up at the airport to demonstrate against the party, holding up a placard reading: "No Islamism, no theocracy, no Sharia and no stupidity!" Ennahda and its supporters say they do not seek an Islamic state and want only the right to participate in politics. "We want a democratic state," said Mohammed Habasi, an Ennahda supporter who said he had been jailed four times since 1991 for "belonging to a banned group." "We suffered the most from a lack of democracy," he said

Guest - Kemalist Turk 2011-01-14 09:24:04   The AKP and the likes of the Green Crescent want to tell us what to drink and how to drink. To hell with them and to hell with their desire to turn our beloved Turkiye into an islamic republic. Who do they think they are? They want women to cover up; they want us to stop enjoying wine and raki; they want to ban art...when will it stop? Very soon, they will impose interest-free banking; they will force men to grow beards; they will choose only 'pious' muslims for top posts...very soon, they will impose their islam on us. Very soon, they will brand our country an 'islamic republic'. Why are we sitting down and allowing these fundamentalists to change our country and mould it into their own image? Why? No day passes by where we don't hear this ghastly government make pronouncements with islamic undertones. Everything, and I mean everything, is tainted with their islamic views. This is not my country. God help us all. TURKIYE IS SECULAR AND IT SHALL REMAIN SECULAR!!