Every stage of Egypt's supposedly democratic transition has been hailed as part of a bigger democratic gala; from the referendum on constitutional amendments and parliamentary elections, all the way to the announcement of the presidential election and the election of the Constituent Assembly.

Everybody in this country, including devout Muslims, heaved a deep sigh of relief when Abu-Ismail got disqualified from the race due to his family background. Thanks to the disclosure of his mother’s US citizenship, the competitors for the Egyptian presidency have lost a big and unrepentant liar from their ranks. Abu-Ismail’s mother must be turning in her grave because her son is posthumously disrupting her privacy.

The popularity of the Salafi Sheikh Adel was surprising, particularly in the top tourist destination in Egypt, the pyramids. A planned two-hour visit ended up as a mission to uncover the legacy of this man. It started with a casual question about the winners of the latest parliamentary elections with one of the camel owners who constantly harass visitors, inviting them on an overpriced ride around the ancient monuments. I was told that many of those who make a living out from tourism in the pyramids area had voted for the Salafi Nour party and its candidate, Sheikh Adel, in the parliamentary elections. Wondering what made those who earn a living from tourism vote for a Salafi candidate led me to embark on a search for clues and possible answers.

The supposedly "angry" speech made by Muslim Brotherhood stalwart and former Deputy Supreme Guide Khairat al-Shater, who was dubbed the "Renaissance's architect" and

When Moses led his people out of Egypt, he led them away from slavery and oppression. Passing through the Red Sea, they left behind many years of suffering under the tyranny of Pharaoh and they looked forward to peace in a Promised Land. The harsh reality of freedom, though, soon began to make itself felt and things didn’t happen as quickly as the people wanted. Escaping from oppression didn’t bring them everything they wanted all at once.

“Never gamble to increase your comp credits,” is a rule that the Muslim Brotherhood should have learned before playing politics. For decades, the Brotherhood has presented itself as a socio-religious movement that seeks to reform society to be more Islamic, whatever that means, but the movement has been struggling to make sense of its new character since the ousting of Mubarak last year.

“Ca.” That was the first time I got cold shivers all over my body. After three months of saying “cat,” Nadeem couldn't say the whole word anymore. He was 2 years and 7 months old. September 2009. I was seven months pregnant with my second boy, Ramy. Then came Halloween. Nadeem had a mouse costume, which he refused to wear. After much cajoling,

With a stroke of a pen, the Presidential Elections Commission managed to disappoint and deeply frustrate many Egyptians. For after the revolution, there has been an increasing demand in the street for a “macho” president, one who can get a firm grip on the country.

A few weeks before the first session of the elected parliament on 23 January, soon before Egypt's Supreme Council of the Armed Forces (SCAF) handed over legislative powers to the People’s Assembly, the ruling military council issued several laws by decree concerning non-urgent issues. Other, more pressing matters, meanwhile, were ignored for months.

Few days ago after lots of rumors Ex-Chief of Egyptian Intelligence Stepped In for Presidential Elections Lot of reasons makes a lot of 25th January Revolution youth supporters for Omar Suleiman who on January 29 become for a short while for the first time in his long service the vice president of former president Hosni Mubarak.

Many Egyptians now stand unsure of what to do next, while more are frustrated by the outcome of the revolution — a regime that is still in place, a movement that hijacked power leaving those who sparked the revolution empty-handed, a turbulent transition period — it all seems to most people like a catastrophic outcome to a very hopeful revolution. I, on the other hand, believe it is the best course for the revolution, if we as revolutionaries become aware of our reality and take advantage of the recent turn of events.

Amid Egypt's troubled transition, news from Sinai is emerging again, albeit in its old familiar form. Lawlessness is the story of the arid peninsula, which is home to an intricate set of historic, political, social and economic conditions that have transformed it into a frontier where the state has ceased to exist.

As of yesterday, 23 candidates, who belong to different parties and political orientations, have applied to run for the presidency. Many now wonder who will people vote for and why, particularly after the takeover of Islamic parties, namely the Brotherhood’s Freedom and Justice Party (42 percent) and the Salafi Nour Party (24.2 percent), in the parliamentary elections that took place earlier this year.

The launch at the eleventh hour of Omar Suleiman’s candidacy shows extraordinary disregard for Egypt’s popular revolution — that it happened at all, that it had clear positions against torture, normalization of relations with Israel, and America’s Middle East policy, and that former Head of General Intelligence Omar Suleiman was crucial to all of these. Suleiman’s nomination represents a bid to restore the old regime, down to its most maligned characters. More specifically, it is an attempt to entirely erase the new politics that the revolution introduced, replacing them with the classic political confrontation of the Mubarak era: that of the authoritarian regime and the Islamist opposition.

Once we accept the necessity of separating ethics and politics, it is safe to assume that battles over the referendum, the constitution and elections were all prime examples of politicking. If we believe that ignoring conscience results in successful politics and so benefits the nation, then perhaps we should accept that what we have seen as politics played out among the people. This raises a fundamental issue about the connection between morality and political success. More importantly, it raises a fundamental question: Can the nation’s interests be served by disregarding principles, even if tangible achievements are made?

In the years leading up to January 2011, Egypt’s past often appeared as an admonishment to the present. While their invocations of history assumed many forms, critics of the Mubarak regime became particularly enthralled with the so-called “liberal era” that followed the revolution of 1919. Secularist liberals saw the interwar decades as a golden age of political freedom, religious tolerance and cultural efflorescence. Political conservatives reinvented the Egyptian monarchy as a model of strong leadership not marred by the moral decrepitude and corruption of Mubarak’s presidency. And even some Islamist groups recognized these years as their own moment of emergence before Nasser’s brutal crackdown. It is thanks in no small part to these rosy depictions that various political actors have in recent weeks pointed to the 1923 Constitution as a possible source of guidance for the current drafting process.

The Muslim Brotherhood’s nomination of Khairat al-Shater can be read as a deal to field Shater as a “consensus president,” or as a Brotherhood maneuver and exchange of mutual interests between the group and Egypt’s military leaders, in which case Shater’s bid for the presidency cannot be considered a serious one.

In the past two days, social media has witnessed an outrage over statements made by MP Azza El-Garf of the Freedom and Justice Party. Garf, who is one of the very few female parliamentarians in the Islamist-dominated People’s Assembly, has called for the cancellation of the anti-harassment law. She justified her claims by stating that the indecent attire of women is what invites sexual harassment, hence harassers are not to be blamed. Garf’s statement has been mocked as mad, but the reality is that apart from being extremely disturbing, Garf is simply echoing the state’s de facto position on sexual assault, despite the presence of the law. In order to really address the danger of the state’s lax application of the law, and its own endorsement of sexual harassment techniques, we need to refresh our collective memory.

Deciding the fate of the national press and media is linked to deciding the fate of the political system, and perhaps the future of Egypt, since it is linked to that critical question about what kind of Egypt do we want. If the answer is that we want a civic, democratic, modern and contemporary Egypt (that is also based on Islamic principles) then what needs to be done with the national press and media is obvious. The Shura Council should not own it nor should a governing body like the Supreme Press Council still exist.

Last week, the managing editor of Al-Masry Al-Youm's internet portal and I received an unexpected invitation from the director of the Arab Organization for Industrialization (AOI), Lieutenant General Hamdy Wahiba, to visit the organization, after the portal published two articles I wrote on the AOI as a military-run economic organization that saw spates of labor protests over the year that followed the 25 January revolution.

For many months, the Muslim Brotherhood and the Salafis in Parliament have been affirming that the writing of the Constitution will be a process characterized by national consensus, in which the different currents and segments of Egyptian society will be fairly represented. They reiterated time and time again that no particular political current would dominate the process, since constitutions are not drafted by majorities, but rather by a true consensus. We always had good faith in such statements, and we praised that patriotic stance by the Islamist parties. Unfortunately, in the past few days, we have realized it has all been empty talk.