The Muslim Brotherhood is the oldest and most crucial foreign Islamist team. apart from powerful organisations in Egypt, Jordan, Syria—where it offers the most opposition--and its Palestinian offshoot Hamas which ideas the Gaza Strip, the Brotherhood has turn into energetic in Europe and North the United States. Its versatile strategies which variety from terrorism via electoral participation to social welfare actions have made it a very potent staff. This e-book is the 1st complete research of the Brotherhood’s companies, doctrine, and leaders in the entire major nations the place it operates.
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Extra resources for The Muslim Brotherhood: The Organization and Policies of a Global Islamist Movement (Middle East in Focus)
26. See additionally Fi Fiqh al-Aqalliyyt al-Muslima, p. seventy one and Tarikhu-na al-Muftara Alay-hi, p. 182. fifty seven. Bayyanat al-Hall al-Islami, pp. 245–247. The shaykh frequently insists that during international locations with a Muslim majority, it truly is unfair that the pursuits and perspectives of the minority be successful; see ibid. p. 246; Yusuf al-Qaradawi, Al-Hulul al-Mustawrada wa-Kayfa Janat ala Ummatina (Cairo: Matkabat Wahba, 1977), p. 6; Al-Ikhwan al-Muslimun, p. 268; A’da al-Hall al-Islami, p. thirteen. after all, that fails take into consideration the numerous Muslims who wouldn't want the implementation of Shari’a. fifty eight. Al-Sahwa al-Islamiyya Bayna al-Juhud wal-Tatarruf, p. 20. fifty nine. Ibid. pp. 21–22. 60. Ibid. pp. 20–21; 73ff. ; Ayna al-Khalal? , pp. 24–25. An instance of that submission is al-Azhar’s fatwas in want of land reform throughout the Nasserist interval and opposed to it below Sadat. a few commentators accept as true with the shaykh in this aspect: based on Tamir Moustafa, “the government’s expanding regulate of non secular associations was once additionally possibly the one most crucial issue contributing to the resurgence of radical Islamic groups”; see his “Conflict and Cooperation among the country and non secular associations in modern Egypt,” overseas magazine of center East stories 32 (2000), p. 10. Saad Eddin Ibrahim, for his half, has argued that “if good tuned and correctly functioning, institution and Sufi Islam would cut back Islamic activism to political and sociological irrelevance. ” Egypt, Islam and Democracy (Cairo: the yankee college in Cairo Press, 2002), p. sixty nine. sixty one. Al-Sahwa al-Islamiyya Bayna al-Juhud wal-Tatarruf, pp. 8–9. YUSU F A L - Q A R A D AW I : MUSL I M BROT H E R S’ GU I DE 35 sixty two. Ummatu-na Bayna Qarnayn, p. 245; see additionally “Muhawalat Taghyir al-Manahij al-Islamiyya,” Al-Jazeera, http://www. aljazeera. net/channel/archive/archive? ArchiveId=90282. sixty three. Ummatu-na Bayna Qarnayn, p. sixteen. sixty four. Guilain Denoeux, “The Forgotten Swamp: Navigating Political Islam,” heart East coverage vol. nine, no. 2 (2002), p. seventy five. sixty five. Raja Ibn Salama, “Al-Had_ayan al-Dini al-Usuli: Ba’d al-Madakhil al-Nasfiyya li-l-Dirasa,” Jaridat al-Siyasa, November 10, 2004, http://www. alarabiya. web/ Articles/2004/11/10/7858. htm (accessed January nine, 2008). sixty six. Al-Sahwa al-Islamiyya Bayna al-Juhud wal-Tatarruf, pp. 79–80. sixty seven. Gilles Kepel argues that the Muslim Brothers underwent an important transformation in the course of the “dark years” and refers to them of their new reincarnation as “néo-Frères Musulmans”; see his Le prophète et Pharaon (Paris: variants du Seuil, 1993), bankruptcy four. sixty eight. The phrases used are naksat and nakbat, plurals of the phrases that explain the Arab defeats by the hands of Israel in 1948 (nakba or “catastrophe”) and in 1967 (euphemistically referred to as naksa or “setback”). sixty nine. Ummatu-na Bayna Qarnayn, pp. 102–103. 70. Al-Hulul al-Mustawrada, Passim; “Al-Islam wal-Siyasa,” al-Shari’a wal-Hayat, Al-Jazeera, could 12, 2002, http://www. aljazeera. net/Channel/archive/ archive? ArchiveId=90658 (accessed January nine, 2008). seventy one. in response to al-Qaradawi, Iran’s revolution “revived the hopes of victory” of the Islamist move, and the implementation of Shari’a in Sudan “put an finish to the kingdom of disarray and chaos” in that country(!