Please provide a summary and criticism for the book Jihad: The Trail of Political Islam by Gilles Kepel.

Kepel's book tracks the rise of political Islam and comes to some surprising conclusions. His thesis is that the violent, political wing of Islam is in decline.
In his book, Kepel delineates the history of political Islam from the 1960s to the present age. He begins his book by highlighting the massacres of September 11, 2001. He asserts that the attack on American soil did two things: expose American vulnerability and reveal the Islamist mobilization of violence to achieve a global caliphate. Kepel points out that the first aim was achieved, but the second one led to a schism within the Muslim world.
The global Islamist movement was presumably begun by three important figures: Ayatollah Khomeini of Iran, Sayyid Abul A'la Al-Mawdudi of Pakistan, and Sayyid Qutb of Egypt. Kepel maintains that the events of September 11 shifted the focus of the world away from southwest Asia (and the American occupation in Afghanistan) back to the Middle East. Before September 11, largely Shiite Iran was embroiled in a political struggle with the Sunnis of Saudi Arabia.
The conflict intensified with American involvement in Afghanistan: there, the Americans and Saudis sided with the mujahideen against the Russian occupiers. Political Islamists had hoped that the events of September 11 would galvanize the Muslim world against Americans. They believed that the predictable American response of violence would demonstrate that the victimization of the Muslim world was in full force at the hands of Great Satan (or America).
However, September 11 repulsed many Muslims. Kepel maintains that the Islamist movement failed to unite three distinct groups: the middle class, the young urban poor, and the Islamist intellectual class. He links this failure to what he considers the continuing decline of political Islam. What has since emerged from the events of September 11 is a schism within Islam itself.
The advent of technology has galvanized the younger generations of Muslims. Many who live in the West appreciate the idea of political freedom and individual agency. Thus, from the ashes of 9/11, the twin movements of Islamic feminism and modern, progressive Islam have emerged.
Kepel argues that political Islam has continually failed to unite the global Muslim world. For example, the extremist regime of Khomeini in Iran eventually gave way to the election of Muhammad Khatemi in 1997. The Green Revolution also highlighted the weaknesses inherent within the Iranian Islamist regime: faced with the rage of millions of its citizens, it retaliated with predictable violence, further alienating progressive Muslims.
In fact, countries that have adopted Islamism (Iran and Afghanistan) have failed to galvanize its Muslim citizens. This is because they failed in one very important respect: they did not address the valid concerns of their citizens, especially the monumental desire for political freedom, personal autonomy, and modernity.
More than anything, Kepel is adamant that the failures of political Islam lie in its inability to address its internal conflicts, especially the conflict that surrounds Shiite and Shia positions. He argues that the West has a responsibility to refrain from supporting extremist Muslim governments, such as Pakistan. The latter has shown a tendency to support a repressive form of Islam and still stands accused of harboring terrorists within its boundaries. Above all, Kepel maintains that progressive inclinations within the Muslim world should be applauded and supported. He points out that Islam is not incompatible with secular ideas of democracy.
Because younger generations of Muslims have shown an inclination to embrace western ideals of democracy and freedom, Kepel concludes that political Islam is on the decline. if it relies on nothing more than violence, it will continue to alienate large swaths of the Muslim world.
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