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The veil changes in different countries, and here comes the sociological aspect of my work: I am very careful in rendering the different types of veil, the Maghrebi veil, the Afghani burga and the Iranian chador.”

n important element to negotiating all the areas of culture clash between “Islam” and “the West” is to be able to find a way to humanize each other.

The famous preacher prepared the story earlier this year and posted it on his website in May with questions that he asked visitors to respond to. "Think about these questions," he wrote on the website. "You will not find their answers in any book. They just need brains and imagination." Among the questions posted were those asking: Why did the Pharaoh order male Jews to be killed? What do you think was Moses’ political goal? Was it saving the Israelites or talking the Pharaoh into believing in God? Why didn't Moses call upon Egyptians to join his faith? The responses were remarkable because the majority linked the story of Moses to the current political situation in Egypt and viewed it as an incentive to rebel against repressive leaders.

The Moses story is believed to be one of the main reasons why Khaled was rumored to have been forced to leave Egypt in June. The website discussion was not welcome by state officials, unnamed security sources told Al Arabiya. A report by a state security officer about Khaled alleged the story was a means of arousing sympathy for Jews as well as attacking the Egyptian government.

Fathi pointed out that Khaled uses the latest technology in his program and has thus initiated a significant change on religious shows and stated that the program has received some of the highest viewer rates.

"Nobody, absolutely nobody, straps a bomb on their body because they were recruited from the Internet," he said. "It takes an enormous amount of personal face-to-face contact and time in order to recruit a young person into the cause of jihad."

"No one over 30 knows what Bluetooth does," the young Iranians told him.

By some estimates, about 60 percent of Muslims in the Middle East are under the age of 30.

the rollout of the speech already stands as one of the most successful public diplomacy and strategic communications campaigns I can ever remember -- and hopefully a harbinger of what is to come.  This wasn't a one-off Presidential speech.  The succession of statements (al-Arabiya interview, Turkish Parliament, message to the Iranians) and the engagement on the Israeli-Palestinian policy front set the stage.  Then the White House unleashed the full spectrum of new media engagement for this speech -- SMS and Twitter updates, online video, and online chatroom environment, and more.  This will likely be followed up upon to put substance on the notion of this as a "conversation" rather than an "address" -- which along with concrete policy progress will be the key to its long-term impact, if any. 

It's not like Bush left a legacy of active democratization which Obama is supposedly abandoning.  Rather than repeat the old buzzwords to please those invested in the democracy promotion industry, Obama did something more important by addressing head on some of the most vexing issues which have plagued American thinking about democracy in the region. This, to my eye, was the key statement:  America respects the right of all peaceful and law-abiding voices to be heard around the world, even if we disagree with them. And we will welcome all elected, peaceful governments - provided they govern with respect for all their people.  As I noted yesterday, that suggests clearly that the U.S. will accept the democratic participation of peaceful Islamist movements as long as they abstain from violence --and respect their electoral victories provided that they commit to the democratic process.  He made a passionate defense of that latter point, that victors must demonstrate tolerance and respect for minorities and that elections alone are not enough.  But he clearly did not prejudge participants in the electoral game -- the old canard about Islamists wanting "one man, one vote, one time" thankfully, and significantly, did not appear.

In this issue, we consider three democracies and their relationship to Muslim minority communities. Martha C. Nussbaum examines how the stereotype of the “Muslim terrorist” is further marginalizing Muslim liberals in India John R. Bowen probes how the emergence of sharia tribunals serving a Muslim minority will affect English law and women David Mikhail on what the experience of Shakir Baloch, a Muslim moderate detained after 9/11, means for the relationship between the United States and the Muslim world