Scholars have investigated statements by Azhari ʿulamāʾ (religious scholars) about the legality of protest in Egypt in 2011 and 2013 and their use of fiqh al-wāqiʿ, a jurisprudential method by which jurists consider social and political realities when issuing legal opinions. These studies focus on Islamic legal theory but do not examine the social implications of the legal. Based on textual analysis of televised statements by ʿulamāʾ and interviews with young Muslim Egyptians, I argue that, although some jurists discouraged the laity from joining the 2011 protests, religious youth were not deterred from protesting. Additionally, laypeople who are not well-versed in Islamic law grew suspicious of the shifting opinions of ʿulamāʾ on the legal status of protest, as happened in 2013. In the aftermath of the 2011 and 2013 movements, the moral capital of several Azhari scholars decreased as did the moral-legal purchase of the fatwās they issued.

学者们调查了 Azhari ʿulamāʾ（宗教学者）关于 2011 年和 2013 年埃及抗议活动的合法性以及他们使用fiqh al-wāqiʿ 的声明，这是法学家在发表法律意见时考虑社会和政治现实的法学方法。这些研究侧重于伊斯兰法律理论，但并未检验法律的社会影响。根据对ʿulamāʾ电视讲话的文本分析和对年轻穆斯林埃及人的采访，我认为，尽管一些法学家不鼓励平信徒参加 2011 年的抗议活动，但宗教青年并没有被阻止抗议。此外，不精通伊斯兰法律的外行人开始怀疑ʿulamāʾ的转变意见关于抗议的法律地位，就像 2013 年发生的那样。在 2011 年和 2013 年的运动之后，几位阿扎里学者的道德资本减少了，他们发布的法令的道德合法购买也减少了。