“The positive outcome of the ‘Arab Spring’ is the movement itself, the fact that today, in those states touched by the revolution, it is possible to oppose the government.”
At the close of 2011, Islamic studies scholar Father Samir Khalil Samir makes a largely positive evaluation of the so-called ‘Arab Spring’ that has swept through North Africa and the Middle East since January.
“Even in countries like Syria, where dozens of people die every day, I see a step forward,” adds Samir. “There the population has dared - and continues to dare - to face a regime that does not hesitate to shoot. And the same would have happened in Libya if the regime's challengers had not had outside help. So the first step forward was that today in those countries power can be rejected when it shows up in autocratic form.”
“The second positive result,” adds the scholar, “is the start of a popular debate, extended to everyone, about finding a plan for the political and social future of the various countries. We see this in Tunisia, Egypt, but also in the entire Arab world. Not a day goes by without a televised debate on these subjects watched by millions of people. It is an incredibly new thing for the Arab world, and a positive outcome that shows that we are at the beginning of a path to renewal. We Arabs must then learn how to live democratically.”
Thus, according to Father Samir, “the revolution for democracy and human rights in the leading countries of the Arab Spring has not been a failure, even if it hasn’t immediately brought the hoped-for results.
The prevalence of Islamists in Tunisia and Egypt only shows us the true make-up of those populations. In Tunisia, despite a secular regime that has been in power for fifty years, Islamic tendencies still survive.
In Egypt, where these tendencies are much stronger, Article 2 of the Constitution stated and still states that Sharia is the foundation of legislation.”
“The entire Arab-Islamic world,” adds Samir, “sees Islam as the ideal for social, political, and religious life, and it is difficult to change this conviction. The real question is how each person will interpret the presence of Islam in political and social life. And here we will see if there is real progress or not. Islam, moreover, has since the beginning of its history, through the will of Mohammed, seen itself as a global project - not just religious, but also political, legal, and social. Today in the Muslim world they are discussing whether or not this position is still valid. I believe that today it is up to us Arab citizens,” concludes the Islamic studies scholar of Egyptian origins, “to define the relationship between Islam and the great principles of democracy and human rights. Thus, in these countries the revolution has not been a failure, but it must adapt and evolve toward a greater democracy and a better application of human rights.”
Regarding the fear of Christians about having limits placed on their religious freedom with the advent of Islamists, Father Samir states that this fear is not without foundation: “It is true that the governments brought down by the Arab Spring tried to limit Islamism. However, we must remember that Islamists are not the devil. So it is possible to change this Islamism, but the only way do to that is through cooperation between Christians and Muslims to bring more freedom, democracy, social justice, and human rights to Arab countries. On these issues we can find points of commonality.”