Following the July 3 military coup d’état in Egypt, the Syrian dictator Bashar al Assad, jumping to the opportunity, made a statement claiming that developments in Egypt were a reflection of the exploitation of religion in politics. Although this is not a meaningful statement in itself, it was a sign of re-appropriation of the classical Western approach in the region.

After the coup in Egypt, the West has avoided describing the conflict in the axis of Islamism; however, recent developments in the region have brought along serious debates in the West and among the Islamists over the way of conducting politics in the Middle East. How should Islamic politics be read in the context of the latest developments? My opinion is that Islamic politics arrives at a critical turning point due to the crucial event in the three key countries of the region: Turkey, Iran and Egypt.

LEGACY OF THE PAST

The modernization and secularization movements in the early 20th century commenced almost simultaneously in these three key countries of the Middle East. Their radical and top-to-bottom experiences generated alternative approaches and oppositions in each of these respective countries.
While Islamic oppositions groups shared common ground, they attempted to affect power or to be in power by adopting different strategies. Following the 1979 Revolution, the Islamic movement came to power in Iran. Egypt experienced this only after the 2011 popular revolution. However, Morsi’s time as president was interrupted by the military coup at the end of the first year of the Muslim Brotherhood in power.

Turkey, on the other hand, followed a different path. The democratization process transpiring in the republic since 1950 transformed the Islamic movement in Turkey. In this case, the movement did not radicalize because it successfully carved a space for itself within the political system even though it was arguably limited.

Despite all these different practices, when it comes to doing politics, the Islamist actors in these three countries have begun to share the same fate as of June 2013. Hassan Rouhani was elected president in Iran; the Gezi Park protests took place in Istanbul, Turkey; and the military coup followed in Egypt on July 3. These developments should be read as the beginning of a new turn in Islamic politics. This new period is forcing a generation of more comprehensive, sophisticated and holistic politics for Islamists. Before examining the main elements of this new period, it is useful to contextualize the transformation of Islamic politics since the 20th century.

The 20th century can be evaluated roughly in four categories in terms of Islamic politics. The chief one of these is the first quarter of the 20th century in which politics was done reflexively to defend material-spiritual values against the Western colonial power. Due to the dismantling of the Ottoman Empire and deepening influence of colonialism in the Muslim world, Islamic politics embodied a reactionary tone.

Following the losses along the process, the second quarter of the 20th century, which may be regarded as the second period of the century, was a black period for Islamic politics. Muslims were not represented at the state level and pushed outside politics. Due to this alienation the movements prioritizing the protection of Islamic lifestyle and education were born. This was the main reason for the establishment of the Muslim Brotherhood in 1928 in Egypt. Similarly Turkish Islamic movements had no choice but to withdraw to the underground in the 1930s and the 1940s and adopt rather introverted policies because of the harsh conditions of the time to preserve the Islamic lifestyle.
After the World War II, Islamic politics entered its third period where Islamic actors, slowly but surely, regained a momentum and began to resurface in the political arena. The establishment of Pakistan as an Islamic state, as well as Turkey’s transition into a democracy with the Democrat Party period, and mo