The collapse of Islam in Yemen

Following the fall of the Ottoman Empire and the establishment of the Turkish Republic in 1928, the terms "political Islamic movements" and "political Islam" entered the lexicon of political life from Lahore to Cairo. Within two decades, the focus shifted to a "political ideology" rather than a purely religious project. In this way, proponents attempt to trace and analyze the construction of a "totalitarian ideology" initiated by pioneers such as Abul A'la Maududi, Hassan al-Banna, and Sayyid Qutb, whose influence continues to this day. This trend, particularly after the defeat in the 1967 war and the rise of Ayatollah Khomeini to power in Tehran, shifted from a stance of "victimhood" to one of "building freedom" within a context of cultural stagnation, emergency ideologies, and "public religiosity."
It was highly popularized in the mainstream, more so than any of the major books that masterfully address political Islam, yet it grapples with the realities of today's latest movement. So, what is "totalitarian Islamic ideology"? Following the fall of the Ottoman Caliphate and the establishment of the Turkish Republic in 1928, the terms "political Islamic movements" and "political Islam" entered the lexicon of political life from Lahore to Cairo. Over the course of two decades, it became possible to discuss "political ideology" as a political project rather than a religious one. In this sense, the author attempts to trace and analyze the construction of a "totalitarian Islamic ideology," initiated by pioneers such as Abul A'la Maududi, Hassan al-Banna, and Sayyid Qutb, a process that continues to this day. This is particularly significant given that, after the defeat in the 1967 war and the rise of Ayatollah Khomeini to power in Tehran, these movements transformed from playing the role of the "oppressed" and "victim" into projects aimed at building strategic power in an environment dominated by cultural stagnation, emergency ideologies, and "public religiosity." The shock of transitioning to decision-making power in states more powerful than any critical works on political Islam has been profound, and perhaps the reality of this struggle is the primary reason for the decline of the political Islam movement today. So what comes after the fall of the "comprehensive Islamic ideology"?