Fifteen years ago, Egyptians from all walks of life took to the street to demand “bread, freedom, social justice.” They were protesting the oppressive 30-year rule of Hosni Mubarak.

Egypt had been under martial law for 31 years. This meant that political opposition was silenced, and opponents were often imprisoned and tortured. Police brutality was the norm.

Egypt’s economy was also weak and relied heavily on foreign aid and loans from the World Bank and International Monetary Fund. Even though the country’s per capita gross domestic product was growing, almost 25% of the population was living in poverty by 2011.

Neighboring Tunisia had toppled its dictator, Zine El Abidine Ben Ali, on Jan. 14, 2011, after 28 days of protest. The Tunisian revolution’s success led to a wave of uprisings against corruption, injustice and economic inequality across the region, including the January 2011 revolution in Egypt.

For many who joined the movement in Egypt, there was a newfound sense of unity, equality and nationalism. Egyptians young and old, Muslim and Christian, rich and poor, man and woman, stood arm-in-arm for 18 days, until Mubarak resigned on Feb. 11, 2011.

Mubarak’s resignation signaled to many Egyptians the power of common will and determination.

Slowly, however, political divisions set in. While there were exciting voting opportunities that seemed free and fair for the first time in modern Egyptian history, there were many disappointments in this nascent and short-lived democratic experiment.

In my recently published book, “Is God for Revolution? Affect, Youth and Islam,” I investigate these political changes, but through the lens of religion.

Egypt is a Muslim-majority country. Islam can be felt, seen and heard in every corner of the nation: The melodic call to prayer rings out five times a day to remind Muslims to stop what they are doing and turn their attention to God in worship.

Minarets of mosques and domes of churches dot the sepia-toned Egyptian sky. The Quran plays in shops, taxi cabs and on radios and television in local cafes. Most women wear veils as part of a religious obligation; men grow long beards, which they believe to be a prophetic tradition.

Scholars of Islam like Saba Mahmood, Charles Hirschkind, Aaron Rock-Singer and others have noted a resurgence in these physical aspects of Islamic piety since the 1970s. Some of these scholars attribute it to Islamic groups like the Muslim........

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