These days, the Muslim Brotherhood in Egypt is under a systematic (some would say justified) assault by authorities seeking to dissolve the entire organization.  Yet, it’s not just in Egypt that Islamists find themselves under attack, rhetorically or by force. Across countries in the Arab world that had revolutions in the past two years, there is a growing wave of public opposition to the participation of Islamists in the political system, whether in Tunisia, Libya or elsewhere.

Against this backdrop, countless Western analysts have clashed with their liberal Arab counterparts on the issue of Islamism, arguing that the exclusion of religious parties is incompatible with modern democratic principles. Yet is the exclusion of parties like the Muslim Brotherhood undemocratic on its face? The truth is somewhere in the middle and in fact, there is a legitimate democratic case to be made against the inclusion of some Islamists.

Since 2011, there have been two primary grievances levied against Islamist parties. The most salient argument in recent weeks has been that these groups are linked to a wider “terrorist” agenda, and are, as such, enemies of the state. Of concern is not necessarily their religious nature but the fact that they represent a subversive political movement. Granted, the closed nature of the Brotherhood, given its precarious legality in past decades, only feeds this view. In addition, offshoots from the Brotherhood like Gamaa Islamiya have been responsible for terrorist attacks in Egypt, and other affiliated groups such as Hamas do have militant wings as well.

Nevertheless, this argument is not one against "Islamism" or in favor of "secularism." When Gen. Abdel Fattah al-Sisi held court with his beautifully choreographed choir of support on the night of the coup on Egyptian state TV, at his side were two religious figures, the grand sheikh of Al-Azhar and the Coptic pope. Furthermore, the recently announced constitutional committee includes a representative from the Salafist Nour Party, a group also present at that previous gathering. Thus, the argument in Egypt appears to be that the right type of Islamists (and in limited number) can be tolerated, as can a role for religion in the state.