The Resurrection of the Political Islam

Sami Daoud

Usually, Historiography differentiates between the start-point of a specific era and the logical beginning that may establish by a significant event in a context considering the variation of the humanitarian contexts that have been documented. For instance, the difference between scientific and social history is distinguished by various events like the beginning of physical science with the early onset of 1900 as Max Planck declared his Theory of Light in parallel with Freud’s “Interpretation of Dream” book, in addition, in 1905 coinciding with Einstein’s theory of relativity declaration while the social and political history has not born until the WWI erupted in 1914 and putting end to that century after falling off the Berlin Wall or in another word “Domino Wall “and being subjected to the Braudel of the space-time.
On the other side, in keeping with the historical annalist principle, may many events that have complementary outputs may intertwine and shape an emerging phenomenon and generalize it and make it a part of separate events. And that is what happened in the case the Political Islam which many factors have been contributing to forming it as a peer organization and a cross-border organization soaked with totalism ideology with a mixture of both Salafi’s complex since 1979.
The vast majority of the researchers of Political Islam tend not to say that commencement of that organization correlates with the rise of the Muslim Brotherhood (MB) in Egypt in 1928 as a reaction against the Ottoman collapse in 1924 in a bid to resurrect it in Egypt after four centuries from hijacking the Islamic Caliphate from Mamelukes in Egypt 1517, despite the assassination of the founder of the Brotherhood of Hassan al-Banna, after the bloody events of 1949, and the accusations that blame MB to assassinate Mahmood Fahmy al-Naqrashi as a result of his efforts to dismantling the MB. even though that all, it couldn't make Cairo be a hotbed for the political Islam, and nor a parallel or anti-government one. however, followed by another bombshell: the attempt to the assassination of Jamal Abd al-Nasser and take Seyyed Qutb into custody, knowing that he is the only person who attends meetings of the Revolution Council of Free Officer’s Movement led by Mohamed Najib, the Commander-in-Chief, and who was turned on by Jamal Abd al-Nasser in the same year.
What followed was more influential. From inside his prison, Sayed Kotb was misdemeanor towards radical ideas and wrote his small author "This Religion", in which he explicitly calls for the purification of the Muslim community from vulnerable Muslims compatible with non-religious beliefs, In this book he put forward the idea of "Islamic nationality", thus becoming a pole different from himself - for example, he compared his books Social Solidarity in Islam, and his book, which became a gospel of jihadist movements in the world, "Milestones in the Way." Despite these events, this organization remained widespread in its Egyptian incubator and differed from its new branch in Syria with Mustafa Sibai in 1945. Even after losing Sinai territory in the setback of 1967, Jamal Abdel-Nasser resorted to Al-Azhar and declared: "If Britain and France are super-Powers, we are a people of faith, and our motto will remain God greater." Abdel Nasser appeared to retract from his speech in December 1965 about the hijab, in which he spoke in mocking of the Muslim Brotherhood leader's inability to impose a hijab on his daughter, a medical school student.
Thus, Abdel Wahab Meddeb, Mohamed Arkoun, Afif al-Akhdar and others believe that in 1975 began the phase of floating, legislating and organizing political Islam movements, including the Muslim Brotherhood, and the spread of Wahhabism in other countries outside Egypt. Why? Because the Petrodollars agreement signed by US President Richard Nixon with OPEC in 1970, which stipulates the exchange of oil for dollars instead of gold has been in force since 1944. Saudi Arabia also joined it in 1973, to be officially adopted by the countries of the Organization in 1975. In exchange for America protecting the oil fields in Saudi Arabia. He has contributed to the introduction of large sums of money into conservative and underdeveloped communities. Fundamentalism was watered with oil revenues.

From Tehran and Mecca to Peshawar and Kabul
The larger shift in the Middle East's relationship with political Islam has begun in practice with three consecutive events, with the reformulation of the relationship between the State and political Islam. This began in February 1979, with the landing of an Air France plane in Tehran, with Khomeini and his companions on board. A turning point began with the establishment of a Shiite Islamic republic on the banks of the Sunni Gulf states and adjacent to Iraq, which Saddam Hussein took power in the same year, specifically on July 16, 1979.
A second major event will change the movement of jihadist groups in the region. This is what was known as the hostages of the Grand Mosque in Mecca. When an armed group of 200 members, led by Juhayman al-'Utaibi, and his brother-in-law, who claimed to be the Mahdi, stormed the Kaaba square after dawn prayer on November 20, 1979. They claim that the Prophet's narrative about Abu Dawood, about God sending a man to the nation that renews her religion every hundred years, was manifested in Al-Uteibi's son-in-law, "Muhammad Al-Qahtani." Contribute French snipers and US aviation intervened to help the Saudi army free the hostages and execute as many of those involved in the incident as possible. The greater Saudi and American fear, however, was not related to this group that had been controlled, but to the example provided by the Khomeini Republic of such movements.

The third event was immediately following the second one and provided pretexts for reorienting the Jihadis out of the Arabic area and using them against the USSR forces that fled further into Afghanistan, Dec-25-1979, The public call begins in the Islamist movements, and the mobilization for jihad commenced in Afghanistan. However, the point of the organization was not Kabul, but Pakistan's Peshawar, which was then nicknamed the "Gate of the Lost Caliphate." It was where what became known as the Arab Afghan Movement was founded, of which the Palestinian ideologue and founder Abdullah Azzam Seconded from King Abdulaziz University in Jeddah to the International Islamic University in Islamabad, Azzam arrived in Pakistan in 1981 and immediately founded al-Ansar Camp in Peshawar, a camp that would later be known as al-Qaeda, having joined Azzam Osama bin Laden in 1983; Who On loan from King Abdulaziz University in Jeddah, to the International Islamic University in Islamabad, Azam arrived in Pakistan in 1981, immediately establishing "Camp Ansar" in Peshawar, the camp to be known as Al-Qaida, after joining Azam Osama bin Laden in 1983. In the same city, the Egyptian Islamic Jihad group founded the al-Nour Cultural Center. This city later attracted Peshawar most of the jihadist movements, with all the logistical and financial facilities available from official international sources. U.S. intelligence enabled from supplying Afghans with shoulder-borne anti-aircraft, to striking the Russian Air Force. On the other hand, the arena of confrontation between the Kingdom of Saudi Arabia and the jihadist organizations that are spreading within it and in its Arab surroundings has changed.
The USSR had gone out of Afghanistan in 1989 leaving behind a loyal government that was quickly shot down by Afghan and Arab mujahideen, thus, the Arab migrants were divided between the two fronts of the Afghan civil war. One group had joined the Qalibuddin Hekmatyar forces in Pakistan's Peshawar, and another was joined by Ahmed Shah Masood, who was more open and spoke French well.
the aforementioned events led to activating the human and financial capital across the Islamic world from Indonesia to Kashmere and Peshawar and Kabul, Sudan, Algeria, Libya, Egypt and the Arabian Gulf. Their return to their country has become stuck to their tendency to dominate their own countries, which are no longer home to extremist ideas that frame their relationship with religion in the public sphere. Assassinations and terrorist operations have ravaged the entire region. And shouldered new ties between Peshawar and Kabul and the rugged mountainous region of both the Kurdish Tawila and Bahara in Halabja province. Before being bombed by a US Tomahawk missile in 2003, it was launched from a warship in the Red Sea. Some currents subsided for a short time, before reorganizing their ranks, which had merged into the cells of Saddam Hussein's fedayeen, the author of the faith campaign feeding the Salafi currents in Iraq in 1993.

An adverse migration began after Baghdadi declared his cross-borders state in 2014. Igniting Jihadis waves from Pakistan, Afghanistan, and Chechnya towards Iraq and Syria after having the Turkish commitment to gather them up in special farmlands to make them have special training and to send them to fronts, thus, Turkey adopts the responsibility of leading the Jihadis movements around the world instead of Pakistan.
Recently, the dilemma of falsified religious texts has been raised in order to recruit ignorance in functional wars, particularly after the rise of the AKP in Turkey and taking advantage of the bloody “Arabic Spring” in 2011, bearing in mind that the doctrinal discussion has been clear enough to avoid any try to fabricate chapters of Quran like chapter Number five in al-Taouba “Exploring Forgiveness” which some Jihadis movements called it the chapter of “the Sword” in both Egypt and Algeria, in spite of having no interpretation like this in Islam.