Chapter 12 – The Rise of other Sunni Islamic Movements
This is a serialization of the book titled ‘Crisis in Islam’. The full book and its Endnotes may be accessed here:
As soon as Zionist Imperialism gained control of the Arabian Peninsula after enabling the Wahhābis of Mecca, it scrambled to contain the rest of the Arab world through Islam. The Orientalists and researchers in the Zionist institutes in Europe and America were not oblivious to the fact that the rest of the Arab world was not generally like the Arabian Peninsula and Gulf in backwardness. This meant that it would not have been easy to export Wahhābi ideology to the rest of the Arab world, especially if they took into account that the aspirations of the new educated population in Egypt, Syria and Iraq were toward freedom more than to return their thoughts to previous centuries about which these people had no knowledge save perhaps an idyllic vision that had no deep roots.
It does not matter that Zionist Imperialists had contributed to the rise of Islamic movements in the Arab East or that it embraced these movements after their rise. What is important is that the religious movements that have arisen in the Arab East were mostly acting in accordance with the Zionist interests in the Arab world.
Eastern Arabs of the northern parts of the Arabian Peninsula would not have been satisfied with a simple call, such as that by Abdul-Wahhāb, which was no more than a superficial look at the meaning of monotheism, which he himself had not understood at all. These Arabs, by virtue of their intellectual antecedence over the Bedouin of the Arabian Peninsula and the Gulf, were looking to link the state and religion in a new world, where relations are governed by new principles, such as the nation-state, international relations and the so-called ‘international law’, as well as treaties and alliances mostly created outside the scope of Islam without consultation with the Muslims. In other words, the nascent generation of Muslims of the East (which maybe is a loose term) wanted a political theory that may not be separated from Islam but able to deal realistically with the world where Muslims live after the collapse of the Ottoman Empire, which had for centuries been a distorted face of Islam. Wahhābi naïve ideology was not able to satisfy this aspiration, or even deal with the realities that surrounded the Muslim World.