The 20th century saw the First and Fourteenth amendments to the Constitution applied with considerable strictness by the courts in the education field. The concept of secular government as expressed in the First Amendment to the United States Constitution reflected both the influence of the French Enlightenment on colonial intellectuals and the special interests of the established churches in preserving their separate and distinct identities. With the decline of the Roman Empire in the West, civil authority fell into the hands of the only educated class that remained – the churchmen. ![]() People worshipped Gods of the particular state in which they lived, religion in such cases was just a department of the state. On the other hand, on the state-religion relation, before the advent of Christianity, separate religious and political orders were not clearly defined in most civilizations. The yield of sociology of constitutions, therefore, allows us to indicate that deviation from certain constitutional norms that might be undesirable (for sociological reasons) and might threaten the basic resources and structural form of a society. Indeed, a sociological approach might observe constitutions to be evolving via multi-levelled historical/functional processes, and it might identify the suggestion that categorical dis-junctures occur in forming constitutions as revolving around a simplification of society’s functional structure ( Thornhill, 2011, p. Therefore, the sociology of constitutions is affected by societal impact or socio-culture constrains, elite attitudes and political system characteristics thus, the constitution is drafted in this context. For sociological inquiry, however, it is always possible that a society might have a normative constitution that evades simple forms of prescription and cannot easily serve as a singular focus for society’s self-reflection or normative self-construction ( Thornhill, 2011, p. For normative analysis, it is clear that a constitution comprises a body of norms that (either adequately or inadequately) prescribes legal conditions for the public use of power and forms a focus for normative debate about the self-conception of society as a whole. It is prepared to recognize societies as possessing a multiple and diffuse constitutional apparatus. On the one hand, this study depends on the sociology of constitutions it is fundamental to sociological examination of constitutions that, in perceiving constitutions as documents reacting to conditions within a broad inner-societal environment, it opposes purely textual definitions of constitutionality. In this study, religion is referred as the inclusion of an article that states religion as the state religion, the relation between Shari’a and legislation and the role of religious institutions defined by the constitution. Therefore, all the constitutions are considered turning points in Egypt’s life the first was launched in a transition from a charismatic leader (Nasser) to a new pragmatic leader who was looking for a new legitimacy, and the recent two constitutions were released after revolutions that brought new elite with different ideology to power. ![]() This study aims at identifying the placement of religion in Egyptian constitutions (1971, 20), as well as the differences among them, because all of the three are related to dramatic events such as the first Former President Sadat taking over power and the other two coming after two revolts. The full terms of this licence may be seen at Anyone may reproduce, distribute, translate and create derivative works of this article (for both commercial and non-commercial purposes), subject to full attribution to the original publication and authors. This article is published under the Creative Commons Attribution (CC BY 4.0) licence. ![]() Published in Review of Economics and Political Science.
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