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نتواضع أمام الحقيقة الماثلة في غموضها -حيث تتخفى المعطيات خلف سرعة الأحداث وصمت الفاعلين إلا نزرا يسيرا-لنقول إن الحديث عن تجربة الإسلام السياسي في المغرب العربي ليس في متناول اليد، بل إن الظاهرة من التعقيد بحيث تحمل التحليل في اتجاهات متضاربة أحيانًا. خمسة بلدان شهدت تجارب مختلفة منذ تشكلها دو حديثة، غير أن الاضطهاد السياسي والأمني هو الجامع بين التجارب الخمس، فقد عرف فيها الإسلام السياسي القمع والسجون والمنافي، ولم يقترب من السلطة إلا مستجديا عطفها. فلم تتضح تجربته إلا لماما، ولم يطور خطابه إلا ضمن هامش الدفاع عن الحريات الدنيا، وهذا ما جعله يبقى خارج الدرس السوسيولوجي فترة طويلة.
The paper discusses the experience of political Islam in the Arab Maghreb in terms of reality and required Prospect in the Arab spring The researcher selected Morocco and Tunisia as case study models. The researcher acknowledges that talking about the experience of political Islam in the Arab Maghreb would not be easily handled, as the phenomenon is so complicated that it leads analysis sometimes in conflicting directions. Five countries have witnessed different experiences since they emerged as modern states, however, political and security persecution is the common factoramongst the five experiences. In all of them Political Islam experienced repression, prisons and exile, and has only been approaching the power recently. The researcher chose Ennahda of Tunisia and the Justice and Development Party of Morocco because the Tunisian and Moroccan experiences became subjects of extensive studies as the heritage of the Islamic political activity is beginning to take shape and be written and turning into an academic subject to which this paper is attempting to contribute with some thoughts in light of the loss of detailed quantitative data about experiences from the inside. The paper attempts to answer the question: “Would Islamic movements and parties in Tunisia and Morocco contribute qualitatively to the governance and crystallize the political Islam project in constructing a theory of governance after decades of theories and utopianperspectives based on the general text of the Quran and the Sunnah without being tested by experiment to examine their ability of performance and development? Do these movements have sufficient awareness of the upcoming process of rebuilding the reference; that is Islam? Would the output be different from historical Islam, which they sometimes draw from, criticize, and even consider out of question in other times? The researcher believes that political Islam has to stop preaching people on good manners, and start theorizing the social issue on the basis of achievements of modern society,according to the laws we call earthly or secular that has no matching in the religious text; because it precedes the modern society. It means that political Islam should first get out of the cultural identity trap into the battle of social identity according to the modern social conditions in a globalized society. And it should define a new identity for the Islamic action that puts political Islam in the center of the social democracy, broader than cultural identity. Hence, terrorism will begin to fade, and eradicators will find themselves outside battle field.
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