MUSLIM BROTHERHOOD OF EGYPT
Muslim Brotherhood (Jamiyat al Ikhwanil Muslimin) is the largest Islamic movement in the Islamic world and main source of inspiration for many Islamic organizations in several Arab countries including Syria, Sudan, Kuwait, Yemen and some other North African states. Ikhwan also influenced many intelligentsia of world.
Sheikh Hassan al-Bannah the charismatic leader founded Ikhwan in 1928. Al-Bannah’s ideology that served as the foundation for the Ikhwan was largely the product of western imperialism in the Middle East and of oppressive British colonial rule in Egypt. Using the teashops, clubs, elites, Al Bannah preached the message of IKhwan. The then international environment accelerated Hasan al Bannah’s activities in Egypt. The Arabs had been divided into spheres of influence by the European powers and the attempted restoration of the caliphate, abolished in turkey in 1924 failed in 1926. Western influence also appeared to be making serious inroads into the Islamic regions. The Ikhwan became increasingly interested in public affairs, developing a distinctive conception of the comprehensiveness of Islam, which contrasted with that of both the established clergy and the existing conventional philanthropic charities.
Hassan al Bannah called for total and activist Islam. He perceived the Islamic state as a significant ingredient of the desired Islamic order. Ikhwan concentrated on the moral reform (Islah al Nufus) and on Islamic approach and methodology (al Minhaj al Islami). The main slogan of Ikhwan is “Allah is our objective the prophet is our leader Quran is our constitution. Jihad is our way. Dying in the way of Allah is highest hope.
Ikhwan is not mere a political party. It is entirely Islamic movement which has main interest and goals in all walks of life. From the beginning the Ikhwan’s goals were both social and political, promoting the causes of benevolence, charity and development, on the one hand and nationalism, independence and Islam on the other. Its concept of absolute obedience to leader and its tight organizational pattern, which linked the highest level of the guidance council to the most basic level of the usrah (family) and included all the technical sections and committees as well as consultative council make Ikhwan a most powerful Islamic movement. To achieve their goals, the tactics used by various groupings within the Ikhwan have ranged from activism and pro regime political accommodation, philanthropy and economic institution building to accommodation with opposition political parties.
Ikhwan’s broad involvement in Egyptian politics made them to develop a conception of “a civil state with an Islamic frame of reference". The Ikhwan’s presence in parliament has varied greatly in terms of numbers, ranging from one seat presence in 1995-2000 assembly to 88 MPs in the current 2005-2010 assembly. Although religious based priorities remain as key elements in the Ikhwan’s electoral process, it has other elements such as the preoccupation with government accountability, anti corruption measures and the group’s vague stance on the women’s rights and equality between Muslims and Copts. Ikhwan’s relation with the political parties is another important issue in Egypt. In 1984 electoral alliance with wafd party, interactions with al Tajammu’ and participation with protest movements such as the Egyptian movement for the change (Kifaya) have demonstrated a clear commitment to defend the rights of Ikhwan, even though the regimes try to repress it.
Ikhwan’s keen interest in providing services and charity networks have facilitated constant exchange between the Ikhwan’s MPs and the population, especially in impoverished areas. This, in return, has made it possible for their MPs to detect direct incidents of corruption, to take note of the concrete impacts of social and economic policies, and to shape a political support for their parliamentary activities. The Ikhwan’s parliamentary activities in recent years have centered on five pillars: Constitutional and legal amendments, political reform, social and economic legislation, religious and moral legislation and women’s right.
Bibliography
Amr Hamzawy, Nathan J. Brown, The Egyptian Muslim Brotherhood: Islamist Participation in a Closing Political Environment, www.CarnegieEndowment.org/pubs.
Stephen Bennett, The Political Evolution of the Muslim Brotherhood in Egypt, official Website of the Muslim Brotherhood (English), http://www.ikhwanweb.com/
Manar Hassan, Outlawed and Outspoken: The Muslim Brotherhood in Pursuit of Legal Existence and Intellectual Development in Egypt, Middle Eastern studies Dept, UC Berkeley, and 15 December 2005
Dr. Israel Elad Altman, Current Trends in the ideology of the Egyptian Muslim Brotherhood,
Emad El-Din Shahin, Political Islam: Relief or Engagement? The American University in Cairo.
Mona El-Ghobashy, The Metamorphosis of the Egyptian Muslim Brothers,
Saeed Hawwa, The Muslim Brotherhood.
Mohsin Radhi, Al Ikhwanul Muslimun Tahta Qubbat al Barlaman
Zakariya Suleiman Bayyumi, Al Ikhwanul Muslimun Bayna Abd al Nasir wal Sadath minal manshia ilal Minasswa
Yussuf Al Qardhawi, al Ikhwanul Muslimun Samanina A’man fi al Da’wa wal Tarbiyya wal Jihad
Sheikh Hassan al-Bannah the charismatic leader founded Ikhwan in 1928. Al-Bannah’s ideology that served as the foundation for the Ikhwan was largely the product of western imperialism in the Middle East and of oppressive British colonial rule in Egypt. Using the teashops, clubs, elites, Al Bannah preached the message of IKhwan. The then international environment accelerated Hasan al Bannah’s activities in Egypt. The Arabs had been divided into spheres of influence by the European powers and the attempted restoration of the caliphate, abolished in turkey in 1924 failed in 1926. Western influence also appeared to be making serious inroads into the Islamic regions. The Ikhwan became increasingly interested in public affairs, developing a distinctive conception of the comprehensiveness of Islam, which contrasted with that of both the established clergy and the existing conventional philanthropic charities.
Hassan al Bannah called for total and activist Islam. He perceived the Islamic state as a significant ingredient of the desired Islamic order. Ikhwan concentrated on the moral reform (Islah al Nufus) and on Islamic approach and methodology (al Minhaj al Islami). The main slogan of Ikhwan is “Allah is our objective the prophet is our leader Quran is our constitution. Jihad is our way. Dying in the way of Allah is highest hope.
Ikhwan is not mere a political party. It is entirely Islamic movement which has main interest and goals in all walks of life. From the beginning the Ikhwan’s goals were both social and political, promoting the causes of benevolence, charity and development, on the one hand and nationalism, independence and Islam on the other. Its concept of absolute obedience to leader and its tight organizational pattern, which linked the highest level of the guidance council to the most basic level of the usrah (family) and included all the technical sections and committees as well as consultative council make Ikhwan a most powerful Islamic movement. To achieve their goals, the tactics used by various groupings within the Ikhwan have ranged from activism and pro regime political accommodation, philanthropy and economic institution building to accommodation with opposition political parties.
Ikhwan’s broad involvement in Egyptian politics made them to develop a conception of “a civil state with an Islamic frame of reference". The Ikhwan’s presence in parliament has varied greatly in terms of numbers, ranging from one seat presence in 1995-2000 assembly to 88 MPs in the current 2005-2010 assembly. Although religious based priorities remain as key elements in the Ikhwan’s electoral process, it has other elements such as the preoccupation with government accountability, anti corruption measures and the group’s vague stance on the women’s rights and equality between Muslims and Copts. Ikhwan’s relation with the political parties is another important issue in Egypt. In 1984 electoral alliance with wafd party, interactions with al Tajammu’ and participation with protest movements such as the Egyptian movement for the change (Kifaya) have demonstrated a clear commitment to defend the rights of Ikhwan, even though the regimes try to repress it.
Ikhwan’s keen interest in providing services and charity networks have facilitated constant exchange between the Ikhwan’s MPs and the population, especially in impoverished areas. This, in return, has made it possible for their MPs to detect direct incidents of corruption, to take note of the concrete impacts of social and economic policies, and to shape a political support for their parliamentary activities. The Ikhwan’s parliamentary activities in recent years have centered on five pillars: Constitutional and legal amendments, political reform, social and economic legislation, religious and moral legislation and women’s right.
Bibliography
Amr Hamzawy, Nathan J. Brown, The Egyptian Muslim Brotherhood: Islamist Participation in a Closing Political Environment, www.CarnegieEndowment.org/pubs.
Stephen Bennett, The Political Evolution of the Muslim Brotherhood in Egypt, official Website of the Muslim Brotherhood (English), http://www.ikhwanweb.com/
Manar Hassan, Outlawed and Outspoken: The Muslim Brotherhood in Pursuit of Legal Existence and Intellectual Development in Egypt, Middle Eastern studies Dept, UC Berkeley, and 15 December 2005
Dr. Israel Elad Altman, Current Trends in the ideology of the Egyptian Muslim Brotherhood,
Emad El-Din Shahin, Political Islam: Relief or Engagement? The American University in Cairo.
Mona El-Ghobashy, The Metamorphosis of the Egyptian Muslim Brothers,
Saeed Hawwa, The Muslim Brotherhood.
Mohsin Radhi, Al Ikhwanul Muslimun Tahta Qubbat al Barlaman
Zakariya Suleiman Bayyumi, Al Ikhwanul Muslimun Bayna Abd al Nasir wal Sadath minal manshia ilal Minasswa
Yussuf Al Qardhawi, al Ikhwanul Muslimun Samanina A’man fi al Da’wa wal Tarbiyya wal Jihad
Comments