Anyone who wants to understand the phenomenon of the Muslim Brotherhood, i.e., political religion, must answer several questions, the first of which is: Is the Muslim Brotherhood a religious doctrine or a political doctrine? Here it can be said that the Brotherhood is political and not religious, and it is a mistake to consider the Brotherhood as combining politics with religion, because opposites cannot be combined with each other in one crucible, that is, there is no religion in politics and no politics in religion, as there is no development in the constant, nor stability in the variable, no dogmatism in pragmatism and no pragmatism in dogmatism, and one cannot expect positive results from the forced combination of religion and politics, as there is no such thing as a believer who is an infidel or an infidel who is a believer, Religion is a historical fact, while the Brotherhood is a political fact whose age cannot be determined and this age may be about 14 centuries, Religion was a code for a kind of morality, while the Brotherhood was a code for a kind of politics and bad morality, The goal was to dominate others, and the means of the Brotherhood to reach its goals were dissimulation and consolidation, and as a result, the practice of violence and oppression.

The Brotherhood combines spirituality and materialism and suffers structurally from schizophrenia, especially in the era of the state, i.e., since about 500 years ago, There was a caliphate, and the caliphate is not a state, but rather an entity that derives its legitimacy from Sharia, The schizophrenia is not limited to what was mentioned, but includes other points such as the duality of citizen-subject, then the duality of the ethics of obedience-values ​​of freedom, and the duality of divine decree and destiny-and human will, then the problem of homeland-nation, The Brotherhood does not recognize the homeland but rather the nation, The homeland has known and recognized geographical borders, while the nation has no geographical borders, The borders of the nation change according to religious demographics, The homeland is the state, and the concept of the state was not known before 1440 years ago, but was born in the sixteenth century and crystallized more after the Westphalian Treaties, i.e., it is an exclusively European concept.

The concept of the state has no relation to the caliphate in terms of content and history, In the state there are several authorities, while in the caliphate there is only divine authority represented by Ibn Abdullah and the caliphs after him, who relied on Sharia, which does not have a clear, understood or even known formula agreed upon, Sharia reflects the law, and jurisprudence reflects the practical religion and its practices. 

We are in the age of revolutions, that is, the age of profound changes, Revolutions are not part of the doctrine of religion, which is almost absolutely concerned with rituals and jihad for God, and then the practice of takfir, slaughter, and killing for the most trivial reasons, So, whoever forgets the dawn prayer is killed by his father according to the constitutions of the Brotherhood, i.e., Sharia, Here, the schizophrenia is manifested in its clearest form, We know that the peoples of the Arabian Peninsula were afflicted with the disease of conquest, i.e., fighting, and it is said about hundreds of thousands of deaths, Certainly, there were those who neglected the dawn prayer, but history did not provide us with information about the number of massacres expected because of neglecting the dawn prayer, even in the beginnings, And in this era, the one who neglects prayer is not practically slaughtered,That is, what was written and said about many of the horrific punishments was merely capricious chatter, like many other rulings.

Globalization is growing steadily and in a way that is incompatible with the nature of Islamism, such as conquest and jihad, which was characterized from its beginnings by isolation and bad relations with the peoples whose lands were conquered and whose inhabitants had to pay the jizya(tribute) while they were humiliated, or convert to Islam, or fight, There were no friendly relations with anyone except Abyssinia, which granted the believers what could be called the possibility of asylum for humanitarian reasons, How could the relations of the conquerors with the peoples of the conquered regions be under the Covenant of Omar?

The development of the global situation towards globalization requires the readiness of Islamic culture to practice positive interaction with the other as a condition of belonging to the world, However, the history of the beginnings 14 centuries ago was addicted to hostility towards the other and to the arrogance of the “best nation,” which led to isolation and many other difficulties with the rest of the world, That culture failed to establish constructive relations with the rest of the world’s countries and erred in interpreting the humanitarian tendency of the world’s peoples towards the tragedies and calamities that befell the peoples of the region, such as the refuge of millions of people from the peoples of the Middle East to other regions such as Europe, The matter has recently developed to the beginning of deporting refugees from Europe to the regions they came from, The reason was their misunderstanding of the systems of the host countries, such as organizing demonstrations and raising banners that carried the slogan “Islam is the solution,” and thus denying the European concept of European constitutions, secularism and the principle of the separation of religion from the state. 

The Arab human sense was and still is relatively numb, We all remember the celebrations of gloating on 9/11, Some claimed on the occasion of 9/11 that religion was hijacked by the terrorist Bin Laden, then hijacked by ISIS, Hezbollah and others, But reality does not prove that hijacking, as history proves that Bin Laden, Al-Zawahiri, then Abu Bakr Al-Baghdadi, Nasrallah and their ilk and disciples did not bring anything new compared to the practices in the early islamic years and in the context of the last fourteen centuries.

The peoples of the region live in a state of constant crisis because they oscillate between the nomadic pastoral model of life, i.e., under tribal and religious leadership, and the very limited civil model, i.e., the legal model of life and the system of balance between rights and duties, i.e., the system of citizenship, which does not operate on rights granted but rather acquired, i.e., that a person lives from his work and not from the favors of the president or prince, The system of favors has led to subservience and obedience, which is consistent with the Brotherhood mentality imported from the “glorious” tribal past, the past of raids and sharing the spoils of war.

Political Islamism involves a conflict between the pastoral model, i.e. the concept of religious leadership in the person of the sheikh, guide, preacher, or imam, and the civil model, i.e. the legal form of legitimacy within the scope of citizenship, Salafist fundamentalism addresses subjects and does not address citizens, because it does not recognize homelands in the first place, and because in the life of the state it mixes obedience and freedom in a nihilistic way, because in the religious entity such as the caliphate there is no existence except for obedience and submission to the ruler.

The fundamental question facing Salafist fundamentalism is the following: What is the readiness of the Brotherhood-influenced Islamist culture to engage in secularism as a basic condition for belonging to the world, and what is the extent of this culture’s readiness to abandon its particularities, such as demonizing others like the West, to evade the requirements of modernity, which is considered a global product and not exclusively Western? In religious terms, it is a kind of destiny, The thinker Fathi al-Miskini asked how long some peoples will continue to misinterpret the old possibilities in the current lexicon of humanity.