Due to its secular republic status, Turkey has not recognized an Islamic party and prevented Islamists from promoting to the elite in the country. However, the AKP(Justice and Development Party), which has emerged as a ‘Third Party’ with its Islamic identity hidden, has strengthened the Islamist elite layer in the Republic of Turkey and enhanced a conservative society orientated to an Islamic worth boosted by AKP’s leader, Recep Tayip Erdogan who had been elected Prime Minister three times and is the incumbent President. As for Egypt, the Islamic movement which has expanded since the late 1970s, elected Mr. Mursi of the Muslim Brotherhood as president on June 24, 2012 after anti-government demonstrations against the secular Mubarak government which began on January 25, 2011. The pro-Islamic Party``s victory in Turkey and Egypt was positively evaluated at home and abroad that Islam and democracy are compatible with each other. As a matter of fact, during the 1st regime, AKP``s home and foreign policies were unfolded in line with the EU``s requirement. Egypt has diversified society through constitutional reform. Two pro-Islamic governments’ policy directions have been applied to the policies on women, especially veil issue. They tried to interpret the issue of ‘Ban against Veil in public’as the Constitutional Court ruled a dissolution of an Islamic Party, RP(Welfare Party) in 1998. At the same time, the court ruled that girl students who wear veil in universities be prohibited, since they believed that ‘permission of veil in public’could indicate a proof of the Islamism``s victory over the secularism. In Egypt, as armed conflict with Islamist militant groups escalated in the late 1980s and early 1990s, the regime of Mubarak tried to prohibit women from wearing particular types of Islamic attire. Veiled women were not allowed to appear on a state-run television, aircraft and hotel. Women wearing the niqab were banned from any kinds of state and private educational institutions and workplaces. Down-veiling was partly a response to the state’s attempts to curb personal displays of Islamism. As stated above, Islamists, feminists and those women who have been deprived of wearing veil right agreed to the two regimes’ veil policies which are based on liberalism. In other words, it was believed that Islam could be compatible with liberalism. But there have been voices of concern about this veil policy. It is said that political Islam intends veil to spread across nation spurred by liberalism. Two regimes insist on right of wearing veil but have negative attitude toward taking off veil, which is contradictory. That is why veil policy might be translated as a pretense of liberalism. Furthermore, other women’s issues such as women’s status in education, economy, politics and violence in family are being dealt with traditional Islamic values. As a result, women’s status in two countries has been deteriorating rapidly. These two regimes’ policies on women’s issues based upon Islamic values are inconsistent with those on veil issues upon liberalism. From the perspective of women’s issues, especially veil issue, we can infer that the two pro-Islamic regimes are trying to spread Islamism across the country on the pretense of liberalism.