Post-Revolutionary Islamism and the Future of Democracy and Human Rights in Egypt مقاله

American Journal of Islamic Social Sciences Fall 2013, Volume 30 - Number 4 (‎29 صفحه - از 19 تا 47 )

چکیده:

From the backwaters of stagnation in democratization, the Arab Spring countries carried the day and became trailblazers to be replicated by activists all over the world. A couple of seasons after the initial revolution/revolt, Egyptians had transformed their po- litical system, written themselves a constitution, and apparently destroyed the same constitution. While all sectors of society played a role in shaping the revolution, the latter has also affected society. Egypt’s 2012 constitution, one of the outcomes of the rev- olution, captures a moment in the process and also reflects an at- tempt to install an Islamist ideology in a constitutional democratic form. The constitution’s attempt to negotiate between Shari‘ah and democracy and its outline of a human rights regime make the future of democracy and human rights ambiguous, as the Islamist stance promulgated has yet to be tested in the real world of poli- tics. As it stands today, the constitution is too ambiguous to allow one to draw a clear picture of the future of constitutional practice. What is clear, however, is that the revolution and subsequent con- stitution have affected the Islamist discourse about democracy and human rights.

خلاصه ماشینی:

This article studies how the mix between Is- lamic theology and democratic aspirations has affected the nature of Egypt’s new constitution, especially the regime of democracy and human rights, and attempts to predict the future trajectory of democracy based on the constitu- tional framework and emerging political dynamics within the Islamic groups vying for political power. 31 Despite its similarities with the Salafi groups as an Islamist and modernist movement, the Brotherhood is distinguished from them because it does not follow a puritan-textualist approach to religion; rejects political violence in- cluding terrorism; tolerates sectarian, religious, and political diversity; accepts democracy, constitutionalism, separation of powers, and the rule of law; and, specifically, rejects theocracy. 91 After it became clear that the transition to post-revolution Egypt and their democratic participation did not result in the imposition of a Shari‘ah state, Salafi groups may be divided on whether democracy is the best way to go. Leiken and Steven Brooke, “The Moderate Muslim Brotherhood,” Foreign Affaiars 86 (2007): 107; Kristen Stilt, “Islam is the Solution”: Constitutional Visions of the Egyptian Muslim Brotherhood,” Texas International Law Journal 46 (2010-11): 73, 83-104; Nathan Field and Ahmed Hamam, “Salafi Satellite TV in Egypt,” Arab Media & Society 8 (spring 2009): 1-4 ; ‘Arafa, “Towards a Culture for Accountability,” 16 ; Ulrika Martensson, “How God’s Power Becomes the People’s Power: Faith as the Root of Pragmatism in the Muslim Brotherhood,” BRISMES Annual Confer- ence 2012: Revolution and Revolt: Understanding the Forms and Causes of Change (26-28 Mar. 2012), 12 ; Najib Ghadbian, Democratization and the Is- lamist Challenge in the Arab World (Boulder: Westview Press 1997), 76-80.

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