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Hashem Rafsanjani's increasing popularity as he runs for president in the 2013 elections in Iran. This reflects the high discontent of the urban middle class and the lack of alternatives in Iran. He owns Iran's second largest airline and has large business interests. At the same time he has close links to the religious leaders running the country. Economic sanctions have hurt the Iranian economy and the negotiations on nuclear development with the international community have reached an impasse, creating an opening for someone seen as a pragmatic leader who can also help businesses recover.

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The situation in urban areas of Iran- which experienced popular protests in an earlier election- before the elections in 2013.

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Bernard Lewis's "The Arabs in History," is a short book which confirms Zakaria's point about the openness of Islamic societies before the 19th century, with some exceptions in certain periods. Most books or a quick look at Wikipedia shows us that the Renaissance in Europe in the 15th century got its boost from books by ancient Greek authors that were available in Arab societies long after they were forgotten in Europe. His point about Indonesia and India is also true to a large extent except for periods such as the one under Aurangzeb (17th c.). Muslim societies in British India (todays Pakistan and Bangladesh) experienced less social and educational reforms under the British than Hindu societies for various reasons leading to larger backwardness, illiteracy which breed extremist ideas. This is likely to change throughout North African Arab societies and South Asia in the next 50 years, especially with the modernization drive underway in India, which is likely to spread to other parts of the region. Islam as a missionary religion with force of arms spread in the 7th-9th century rapidly over Arab North Africa and parts of west Asia, and later to South Asia. Once established there were long periods of openness to ideas and books, and different cultures ( with the exception of preferences for Muslims), and a stress on commerce which inherently reduces religious vehemence, as the example of Britain shows. For this reason the current conditions in Islamic societies is more atypical than typical. A factor that has worsened it is that 19th c.-20th c. Islamic societies have put less emphasis on commerce and industry than historically seen in prosperous Islamic societies, on which more research is needed to understand why. Another factor is the impact of the interface with technologically and scientifically progressing Europe and America not becoming a learning experience for acquisition of this science and technology and making it one's own, a pattern seen in Buddhist societies of Japan in 19th c., South Korea in 20thc.,and China 21st c. Because Buddhism sprang from Hinduism or a response to Hindu ideas in India, India could be put alongside China for the 21st c. rapid assimilation of western science and technology making it one's own. When there is a violent collison between Japan and U.S. Admiral Dewey's ships, or China and British advances around 1900, the initial reaction of rejection is reversed with adoption of western technology and practices making it one's own. Similiar response in India. Islamic societies have had an extended period of rejection for reasons not fully understood even today. This is likely to generate the kind of internal debate about how to revert back to the usual mode of adoption in Islamic civilization, with the potential catalyst in India and other locations in the Middle East. The most respected German of the 19th century is Alexander Von Humboldt, a naturalist who advanced scientific knowledge, and a mentor to Charles Darwin in England, author of "Origin of the Species." Humboldt says- "There are no inferior races, we are all humans, and we are all destined to reach for and grasp liberty." That Humboldt spent most of his best years in Paris, France, which he compared to the provincialism in his native Berlin, goes to show how Humboldt, Darwin and Humboldt's friend Aime Bonpland of France, maintained close cooperation and friendship and anticipated the close cooperation in Europe since the second half of the 20th c., long before European politicians and governments grasped this. Commerce, science, travel, media and free exchange of ideas, are as favorable to progress as politics and ideology is inimical to it....

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Ali Gomaa, the grand mufti of Egypt, gives his ideas on Articles 2 of the 1971 Constitution (which established Islam as the religion of the state), and Article 7 of the interim Constitution (which guarantees equal citizenship before the law, regardless of religion). As head of Egypt's agency of Islamic jurisprudence, he gives his assurance to the West and to Egyptians, that the religious establishment of Egypt and he personally, is committed to tolerance and popular sovereignty that respects the rights of all citizens. He points to Egypt's tradition of a moderate and tolerant view of Islam. He says that Egypt threw out the heavy hand of authoritarian rule after many years and is not about to replace this with another type of authoritarian rule based on Islam. Islam's place in Egypt he argues, will be similiar to state churches in Denmark, and England, and similiar to Islam as the national religion in secular states like Tunisia and Jordan. The kind of Islam he sees for Egypt, in his words, is that of freedom and tolerance....

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President George Bush said in 2005, that if someone wanted to get a glimpse of how he thinks on foreign policy, he should read Nathan Sharansky's book "The Case for Democracy." Sharansky was an aide to soviet physicist and human rights advocate Andrei Sakharov. Here he is interviewed by David Feith of the Wall Street Journal. His outspoken activism in favor of the right of Soviet Jews to emigrate got him 9 years in the Soviet Gulag. He was released from prison in 1986, with the strong support of President Reagan. He emigrated to Israel and served in ministerial posts and in the Israeli parliament. Sharansky says the recent protests in Egypt prove his fundamental points. That there are limits to how much you can control people through the use of fear, and that all people, regardless of religion and culture, desire and want freedom. This is a very human message, it showed its power when the Berlin Wall fell, and it is true today in the Arab world. He says the fear that this endangers the 1979 Israeli-Egyptian peace treaty is not well founded. Over the last 30 years the border with Syria has been quiet, because it is really Israeli deterrance that is responsible for this and the quiet border with Egypt. He adds there is no justification for Mubarak remaining, as it only creates hostility in the Arab world against the US and Israel. And he says that Mubarak was no friend of the Jewish people, because even as he made peace with Israel, he continued to let anti-Semitism thrive and used Jews as the enemy to enhance his control. Sharansky says Gaza and Hamas control after the election was an unusual situation because of the corruption of the people around Arafat, so that even Christian villages supported Hamas. And he says the longer a dictatorship is in place the worse the situation becomes in creating more hostility to all those who support the dictatorship, including the US and Israel. For Sharansky, the Obama adminstration's response to the Iranian protests after what is seen as a stolen election in Iran, were one of the greatest betrayals of freedom in modern history. To prevent a one time, one person, one vote, Sharansky says the democratic institutions have to take root and this will take more than 8 months, so guarantees need to be put in place that this is not allowed to happen. Safeguards put in place to ensure that whoever is elected cannot survive if democratic institutions and reforms and democracy building does not occur. Dissidents like Mr Ibrahim and others should enjoy the ability to build trade unions and women's organizations. Sharansky says this is a real chance, a chance for the US and the free world to become a partner in change. In change that will help Egypt pass the town square test. Can people freely protest and express their grievances in the town square. And move from this fundamental change to establishing democratic processes and institutions. ...

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In Bagour, Egypt, in the crowded Nile delta, the old order was represented by Kamal-al-Shazli, a member of Parliament from the ruling party for 46 years. This means he entered Parliament in 1964, eight years after the Suez Crisis of 1956, when Egypt under a young military officer Gamal Abdel Nasser confronted the British and the French over the Suez Canal. Everything here in this town was done through Mr Shazli, the ultimate system of paronage was in place, and everything was named after him. Only the slogans of the anti-colonialism days, the days of hope of improving the living conditions of the people, remain. Everything else has stayed much the same for the vast majority of people. Now the task of changing things requires people to think for themselves and learn to work together to guide their own affairs under a democratic system of government and free expression. And this is quite different from the system in place for over 50 years, just as happened in the old Soviet Union. The old system was held together through a patronage system, bribes, enforced by the ruling party and its state security, and one in which individuals had to trust in the state to do their thinking for them about running the country....

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The Muslim Brotherhood is thrust into a critical role as economic policymaker after winning the parliamentary elections in Egypt. The Muslim Brotherhood's foreign policy advisor, Essam El-Haddad, says it gave the IMF its tentative approval for a $3.2 billion loan to Egypt. Haddad says it was a very, very short time for the learning process to occur about the economic issues facing Egypt and the IMF. Foreign investment peaked in 2007 at $13.7 billion. It is now a small fraction of this and tourism earnings have declined to a third of what they were before. The Brotherhood cites the example of Turkey where the Islamist Justice and Development Party formed the government in 2002. At the time Turkish inflation was at 55%, the currency Turkish Lira had lost 51% of its value and GDP fell by 5.7%. Turkey has seen high economic growth in the last decade.

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Scott Anderson of the NYT provides an indepth look at the Arab World and its fragmentation through the eyes of five people from each part of the Arab world- Egyptian, Kurd, Syrian, Iraqi and Jordanian. He says the countries that fell apart are precisely the ones that were formed by the British and the French, and Italy, following the defeat of the Ottoman Empire  using divide and rule policies- Britain in Iraq, France in Syria, and Italy in Libya- without much thought given to setting up viable nation states. This is why Iraq has a Sunni-Shia divide, Syria has similar divisions, and Libya with a largely tribal based structure, never really held together after the colonial powers left, and were held together only by strong dictators. Today's problems trace back to these historical events. This is complicated by the largely young demographic and restlessness of the people for change coupled with problems of underdevelopment in education, tribal loyalties, religious loyalties, and lack of political and social structures that could keep the countries together as change and transition to democratic processes took place. The role of the military further complicated matters in Egypt. Even Iran experienced these divisions because of the intervention of the great powers including Russia in Iran since 1900, leading to swings between liberal governments, foreign power supported governments, and a swing back to religious leadership as at present. This is one view of the region, others are presented by Ramadan (Oxford),  Bernard Lewis (Princeton), and leaders in Qatar and Emirates, other experts, some of whom point to the failure in leadership and the elites to find solutions to the problems of underdevelopment, in education, health, infrastructure, and aspirations for a voice in their governance. As the same divisions left by colonial powers affected Asia- in India, China, and Korea, but a larger vision of progress prevailed through crises and difficulties.        ...

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Walter Mead describes the roots of the refugee crisis in 2015, as millions of refugees flee Syria, Iraq, and other countries in the Middle East, lying in the failure of governments throughout the Middle East to accomodate modernity, women's rights and technological progress into the old Islamic thinking. He says he sees this in Egypt, Saudi Arabia, Turkey, Pakistan, Iraq, Syria, Libya, Tunisia, and other countries in the Middle East. The Arab Spring which aroused so much hope for the people of the region has floudered in the failure of both the Islamic leaders, the military elite, and civil society to come up with a consensus rooted in what a modern Islamic society that accomodates modernity, women's rights, the participation of people in their government, technological progress should look like. The Western nations of Europe and the U.S. also underwent soul searching to come up with a modern Christian society through its own struggles, which the Islamic societies have failed to do; and as a result floundered and broken up by sectarian, religious and military conflicts. Mead takes the long view, yet falls short when it comes to how European leaders and societies face individual challenges to bring their own Christian faith and ideals into the real world, in the way chancellor Merkel has responded in Germany. Europeans have had their own period of conflicts and civil wars, the refugee crisis and refugees in chancellor Merkel's words who "have gone through the hell of a civil war" are very real, and how each European responds defines who he is and how far Europe has come from its own dark days....

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Michael Gerson was there in June 2005, with then Secretary of State Condoleeza Rice and nine Egyptian opposition figures, including presidential candidate Ayman Nour, in a shabby Cairo conference room. Rice was in that room to call on President Mubarak to allow free elections. Nour was skeptical about the result. The Mubarak legacy was to undermine all legitimate opposition to thirty years of rule. Gerson makes a remarkable statement when he says that the universal desire for self-government is rooted in the natural human resentment of humiliation. A 26 year old fruit vendor in Tunisia is humiliated and set himself on fire in protest, setting off protests against servility, oppression and silence. He calls the lack of faith in American ideals a pervasive failure of foreign policy elites. Someday he says, Americans are likely to say the same for China, with the complete absence of a policy for anticipating a democratic transition.

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Ghannouchi of Tunisia's Ennahada Party puts forward ideas for a pathway that Islamists could follow to integrate into the political life of Middle Eastern countries- compromise, working together with non-Islamist parties for the common good, focussing on economic development, pursuing moderate Islamist ideas, bringing in those excluded from the political process thorough a new inclusiveness, and respecting the opposition. He sees the successful election in Tunisia in which Ennahada worked with the opposition parties to ensure a smooth transition, as a model for other countries and the Arab neighborhood. In 2014 another process of smooth transition after elections, and respect for the opposition, happened in Indonesia with the election of Jakarta governor Widodo to be the new president. This set another model of respect for democracy, fair elections, respect for the opposition, focus on economic development and inclusiveness, for Muslim countries in another part of the world. Pakistan is another Muslim country which is working to create a model in the presence of much violence from Pakistan Taliban, and interventions by the military in politics. Assistance from the U.S. helped Iraq make the transition under the Bush administration till it unraveled with the policies of the Obama administration. Libya had the potential to make the transition with continued western cooperation and support- a change in administrations in the U.S. and France resulted in policies not supportive of a stable transition. The whole process now needs to be fostered carefully by western liberal democracies. Here Ennahada's Ghannouchi tells the world about the lessons learned by Islamist parties themselves for pathways to embrace for more inclusive societies focussed on economic development and progress....