MPL responsible for talks on the situation in Libya
“I did not want to enter into competition with the other orders,” al-Banna once said. “And
I did not want it to be confined to one group of Muslims or one aspect of Islamic reform;
rather I sought that it be a general message based on learning, education, and jihad.”4
According to al-Banna, “It is the nature of Islam to dominate, not to be dominated, to
impose its law on all nations and to extend its power to the entire planet.”5 That helps
explain the Muslim Brotherhood’s motto: “Allah ghayatuna Al-rasul za’imuna. Al-Qur-
‘an dusturuna. Al-jihad sabiluna. Al-mawt fi sabil Allah asma amanina. Allah akbar,
Allah akbar.” (“God is our goal, the Quran is our Constitution, the Prophet is our leader,
struggle [jihad] is our way, and death in the service of God is the loftiest of our wishes.
God is great. God is great.”)6 *****(that has nothing to do with the Quran but his twisted psychopathic way of thinking)
The Islamic Resistance Movement is one of the wings of Muslim Brotherhood in
Palestine. Muslim Brotherhood Movement is a universal organization which
constitutes the largest Islamic movement in modern times. It is characterized by
its deep understanding, accurate comprehension and its complete embrace of all
Islamic concepts of all aspects of life, culture, creed, politics, economics,
education, society, justice and judgment, the spreading of Islam, education, art,
information, science of the occult and conversion to Islam.7
General of the Egyptian Muslim Brotherhood,10 which is widely seen as the leading
branch of the worldwide organization.
Salafism is an austere form of Islam within the Sunni sect that attempts to return to what
its adherents believe to be unadulterated Islam as practiced by Muhammad and his
companions. In order to achieve this, Salafists strip out what they see as bida, or
innovations, from the practice of Islam as it has developed over the centuries. According
to Salafists, only pure Islam can solve the political, economic, social, domestic, and
external issues of the Muslim nation (ummah). As such, Muslim societies should be
governed according to Shari’ah.
While al-Banna drew almost exclusively on early Islamic doctrine in his works, it is also
important to understand the strong anti-colonialism sentiments driving his ideology. Al-
Banna was writing and working at a time when European powers had colonized the
Jihad, death, and martyrdom have been lauded throughout the history of the Brotherhood,
not only as a means to achieve the above goals, but as an end unto itself. In his seminal
work, The Society of Muslim Brothers, Robert P. Mitchell the late University of Michigan
Professor of Near Eastern History, quotes and paraphrases al-Banna:
The certainty that jihad had this physical connotation is evidenced by the
relationship always implied between it and the possibility, even the necessity, of
death and martyrdom. Death, as an important end of jihad, was extolled by
Banna in a phrase which came to be a famous part of his legacy: “the art of death”
(fann al-mawt). “Death is art” (al-mawt-fann). The Qur’an has commanded
people to love death more than life. Unless “the philosophy of the Qur’an on
death” replaces “the love of life” which has consumed Muslims, then they will
reach naught. Victory can only come with the mastery of “the art of death.” In
another place, Banna reminds his followers of a Prophetic observation: “He who
dies and has not fought [ghaza; literally: raided] and was not resolved to fight, has
died a jahiliyya [ignorance of divine guidance] death.” The movement cannot
succeed, Banna insists, without this dedicated and unqualified kind of jihad.16
Jihad is a central tenet in the Muslim Brotherhood ideology. In a booklet entitled,
“Jihad” and in other works, al-Banna clearly defines jihad as violent warfare against non-
Muslims to establish Islam as dominant across the entire world. He wrote:
Jihad is an obligation from Allah on every Muslim and cannot be ignored nor
evaded. Allah has ascribed great importance to jihad and has made the reward of
the martyrs and fighters in His way a splendid one. Only those who have acted
similarly and who have modeled themselves upon the martyrs in their
performance of jihad can join them in this reward.17 ****(WHAT he writes is absolute BS Allah forbids this kind of warfare and especially when people are unarmed, or if the believe in another religion has to be respected… Banna took this passage out of context as he always wanted to join the CRUSADERS, he was insane and the Westerners helped him along with this insanity)
To support his assertions about jihad, al-Banna quotes extensively from the Quran, the
Hadith, and great Islamic scholars. These quotes either define jihad as fighting and/or
16. Mitchell, Society of Muslim Brothers, p. 207.
17. Hassan al-Banna, “Jihad,” http://www.youngmuslims.ca/online_library/books/jihad/ (Accessed June 9,
emphasize the obligatory nature of jihad. On the specific subject of “fighting with People
of the Book [Jews and Christians],”18 al-Banna quotes Quran 9:29 – the infamous sword
Fight against those who believe not in Allah nor in his Last Day, nor forbid that
which has been forbidden by Allah and His Messenger and those who
acknowledge not the Religion of Truth (i.e. Islam), from among the People of the
Book, until they pay the jizya [poll tax] with willing submission, and feel
Al-Banna quotes a Hanafi scholar:
Jihad linguistically means to exert one’s utmost effort in word and action; in the
Sharee’ah it is the fighting of the unbelievers, and involves all possible efforts that
are necessary to dismantle the power of the enemies of Islam including beating
them, plundering their wealth, destroying their places of worship and smashing
their idols.19 *****(exactly what the CRUSADERS DID IN THE HOLY LAND against the Muslim population is it a coincidence that Banna recites the same… I was told by my father who is a scholar on Islamic religion that at the time of the Prophet when he was fighting against the nomads who were against the religion as they believed in totems the Turks approached him and told him we will become Muslims if you allow us to fight beside you and become like the Crusaders, The Prophet refused and told them that Islam and the preaching of the Quran forbids such a thing other religions will have to pay poll tax and cannot force people to change their belief in their God as long as they believe in one God whether its Christian or Jewish they must believe in one God.)
Islam allows jihad and permits war until the following Qur’anic verse is fulfilled:
“We will show them Our signs in the universe, and in their own selves,
until it becomes manifest to them that this (the Qur’an) is the truth” (Surat
al-Fussilat (41), ayah 53)20
In conclusion, al-Banna writes:
My brothers! The ummah [Islamic community] that knows how to die a noble and
honourable death is granted an exalted life in this world and eternal felicity in the
next. Degradation and dishonour are the results of the love of this world and the
fear of death. Therefore prepare for jihad and be the lovers of death.21
To ensure that the Shari’ah would be the “the basis controlling the affairs of state and
society,”22 al-Banna laid out a seven-step hierarchy of goals to be implemented by the
Brotherhood for the Islamization of society. The first step is to educate and “form” the
Muslim person. From there the Muslim person would spread Islam and help “form” a
Muslim family. Muslim families would group together to form a Muslim society that
18. Al-Banna, “Jihad.”
22. “The Principles of the Muslim Brotherhood” IkhwanWeb.Org, Official Muslim Brotherhood Website
would establish a Muslim government. The government would then transform the state
into an Islamic one governed by Shari’ah, as voted by the Muslim society. This Islamic
state would then work to free “occupied” Muslim lands and unify them together under
one banner, from which Islam could be spread all over the world.
As Mitchell explains, quoting original Brotherhood sources, these goals would be carried
out in three stages. Starting with “the first stage through which all movements must pass,
the stage of ‘propaganda, communication, and information.’”23 In this stage, the
Brotherhood would recruit and indoctrinate core activists. The next stage consists of
“formation, selection, and preparation.”24 In this stage, the Brothers would endear
themselves to the population by creating charities, clinics, schools, and other services.
More importantly, they would prepare for the third and final stage: the stage of
“execution.”25 Of this stage, al-Banna stated:
At the time that there will be ready, Oh ye Muslim Brothers, three hundred
battalions, each one equipped spiritually with faith and belief, intellectually with
science and learning, and physically with training and athletics, at that time you
can demand of me to plunge with you through the turbulent oceans and to rend
the skies with you and to conquer with you every obstinate tyrant. God willing, I
will do it.26
Qutb and Jahiliyya
In addition to al-Banna’s founding philosophy, the works of Sayyid Qutb (1909-1966)
also had a major impact on the ideology of the Muslim Brotherhood. Beyond that,
Qutb’s books sent shockwaves throughout the entire Islamic world. His most influential
works were Fi zilal al-Qur’an (“In the Shade of the Quran”)27 and Ma’alim fi al-Tariq
(“Milestones”). Milestones has come to be Qutb’s most popular work and has influenced
Islamic extremists such as Ayman al-Zawahiri,28 Dr. Abdullah Azzam, 29 and Osama bin
23. Mitchell, Society of Muslim Brothers, p. 13.
24. Risalat Al-Mu’tamar al-khamis (Message of the Fifth Congress), quoted in Mitchell, Society of Muslim
Brothers, p. 14.
25. Ibid, 15.
27. This work, written while Qutb was languishing in an Egyptian jail cell (1954-1964), is a 30 volume
commentary (tafsir) on the Quran. A highly popular work, Qutb in his commentary advocates for shari’ah
to be implemented in all Muslim societies. It also contains significant amounts of vitriol directed primarily
28. Zawahiri, also a member of the Brotherhood since the age of fourteen (1965) became familiar with
Qutb’s writings while he was in Saudi Arabia. There he came under the tutelage of Sayyid’s brother
Muhammad Qutb, who fled Egypt in 1972 and began teaching his brother’s philosophy while a professor at King Abdel-Aziz University in Jeddah and the Umm al-Qura University in Mecca. Osama Bin Laden also
reportedly attended Muhammad Qutb’s lectures there too.
17. Jim Landers, “Muslim Extremists Justify Violence on Way to Restoring Divine Law,” Dallas Morning
News, November 3, 2001.
30. The 9/11 Commission Report: Final Report of the National Commission on Terrorist Attacks Upon the
Written while Qutb was in prison in Egypt,31 Milestones’ central thesis was that the
world had degraded into a state of ignorance (as existed before the Prophethood of
Mohammad) or jahiliyya.32 He proposed that the overthrow of apostate rulers and the
establishment of Islamic societies worldwide though offensive jihad is the only way to
solve this state of affairs. In addition to Hassan al-Banna’s ideas, Qutb was heavily
influenced by the writings of Indian Islamist Sayyid Mawlana Abul Ala Maududi (1903-
1979)33 and the medieval scholar Taqi ad-Din Ahmad Ibn Taymiyyah (1263-1328).
However, Qutb expanded on their ideas of jahiliyyah and jihad.
As the 9/11 Commission Report found, Qutb came to the U.S. to study in the late 1940s:
Qutb returned with an enormous loathing of Western society and history. He
dismissed Western achievements as entirely material, arguing that Western
society possesses “nothing that will satisfy its own conscience and justify its
existence.” Three basic themes emerge from Qutb’s writings. First, he claimed
that the world was beset with barbarism, licentiousness, and unbelief (a condition
he called jahiliyya, the religious term for the period of ignorance prior to the
revelations given to the Prophet Mohammed). Qutb argued that humans can
choose only between Islam and jahiliyya. Second, he warned that more people,
including Muslims, were attracted to jahiliyya and its material comforts than to
his view of Islam; jahiliyya could therefore triumph over Islam.
“reviving the will of liberation and independence in the people, and sowing the spirit of
Some have contended that there is a “moderate” wing to the Muslim Brotherhood that
can and should serve as a bridge between the Islamic world and the West, 44 but this claim
has been much disputed in academia and the media. Proponents of this theory claim that
beginning with Hassan al-Hudaybi – al-Banna’s immediate successor as Supreme Guide
– the Brotherhood took a moderate turn.
Detractors 45 note the proponents’ lack of background in the subject matter. They also cite
the Brotherhood’s persistent support of violence, under the rubric of resistance against
occupation, and the greater popularity of decidedly immoderate figures like Sayyid Qutb
over al-Hudaybi in the modern Brotherhood (Qutb’s books can be found in a variety of
languages all around the world. The same cannot be said for al-Hudaybi’s). One scholar
has questioned whether al-Hudaybi even penned the moderate volume, Preachers, Not
Judges, that has been credited to him, raising the possibility that the Egyptian intelligence
service played a role in its production.46
In the fall of 2007, the Brotherhood issued its first official platform in decades. The
platform explains, in plain terms, the agenda of the Brotherhood in Egypt and the Islamic
world. It calls for: “Spreading and deepening the true concepts of Islam as a complete
methodology that regulates all aspects of life.” Here are some other notable excerpts
from the platform:
– “The intentions of the Islamic Shari’ah which aim for the realization of the
important aspects and needs and good achievements in the realm of religion
and spirit and the self and property and intellect and wealth represent the
ruling policy in the defining of the priorities of the goals and strategic
– “Islam has developed an exemplary model for a state.”
– “The Islamic methodology aims to reform the state of limited capabilities to
make it into a strong Islamic state…”
Whatever moderating stance the platform takes, in August 2004, the Brotherhood issued
a public appeal of support for those fighting coalition forces in Iraq,47 and the following
43. “Reading into The Muslim Brotherhood’s Documents,” IkhwanWeb.Org, Official Muslim Brotherhood
Website, June 13, 2007, http://www.ikhwanweb.org/Article.asp?ID=818&LevelID=2&SectionID=116
(Accessed May 29, 2008).
44. Robert S. Leiken and Steven Brooke, “The Moderate Muslim Brotherhood,” Foreign Affairs, March-
45. Douglas Farah, Youssef Ibrahim, Patrick Poole, and others.
46. Barbara Zollner, “Prison Talk: The Muslim Brotherhood’s Internal Struggle During Gamal Abdel
Nasser’s Persecution, 1954-1971” (International Journal of Muddle East Studies, 39, 2007), pp. 411–433.
47 .“The Muslim Brotherhood Movement in Support of Fighting Americans Forces in Iraq,” MEMRI Special
against the West at this time might hamper the Islamic movement’s buildup and focus the
West on the threat implicit in Muslim communities.”51
Thus, the Muslim Brotherhood and spiritual guide al-Qaradawi condemned al Qaeda’s
actions in the aftermath of the attacks on the World Trade Center and Pentagon.
However, in an interview on May 23, 2008 with the online Arabic news service Elaph,52
Akef seemed to change his approach. He was asked: “Regarding resistance and jihad, do
you consider Osama Bin Laden a terrorist or an Islamic Mujahid?” In response, Akef
said, “In all certainty, a mujahid, and I have no doubt in his sincerity in resisting the
occupation, close to Allah on high.”53 He was then asked about his previous denial about
the existence of al Qaeda, and said, “The name is an American invention, but al Qaeda as
a concept and organization comes from tyranny and corruption.”
The interviewer followed with this question: “So, do you support the activities of al
Qaeda, and to what extent?” Akef said, “Yes, I support its activities against the occupiers,
and not against the people.”
Two days later, in another interview the Saudi-owned pan-Arab daily Al-Sharq al-Awsat,
Akef tried to clarify some of his comments about al Qaeda after receiving criticism from
religious and political leaders about his remarks in the May 23 interview. He said:
We (the Brotherhood) have nothing to do with al Qaeda or Osama bin Laden… we
are against violence except when fighting the occupier…When he [bin Laden]
fights the occupier then he is a mujahid, and when he attacks civilians, then this is
rejected. The word al Qaeda is an American illusion…Bin Laden has a thought
…his thought is based on violence, and we do not approve of violence under any
circumstances except one and that is fighting an occupier. We have nothing to do
with al Qaeda or Osama bin Laden…we condemn any thought that leads to
violence. When bin Laden fights the occupier then he is a mujahid, when he
attacks the innocent and citizens then this is rejected.54
In June 2008, Mohammad Habib, the first deputy chairman of the Muslim Brotherhood,
sat down with an interviewer from Al Ahrar, an Egyptian daily. In the long interview,
Habib spoke to the international Muslim Brotherhood:
Al-Ahrar: But what about the view that the Muslim Brotherhood will perish in
the coming twenty years?
51. Lt. Col. (res.) Jonathan Dahoah-Halevi, “The Muslim Brotherhood: A Moderate Islamic Alternative to
al-Qaeda or a Partner in Global Jihad?” Jerusalem Viewpoints, Jerusalem Center for Public Affairs,
November 1, 2007.
52. Interview with Mohammad Akef, Elaph, May 23, 2008,
http://188.8.131.52/ElaphWeb/AkhbarKhasa/2008/5/332823.htm (Accessed May 28, 2008).
54. Abd-al-Sattar Ibrahim, “Akif tells Al-Sharq al-Awsat: The Brotherhood is Against Al-Qa’idah
Organization Targeting Civilians; Bin Ladin’s Thought is Based on Violence” Al-Sharq al-Awsat, May 25,
2008, FROM: BBC Monitoring International Reports.
Dr. Habib: On the contrary, I see that the future is ours, and we will reach our
aspirations. The group is gaining every day more territories and a depth in the
consciousness of the Egyptian people. Add to this, the group is not confined to
Egypt, it has offshoots in various countries all over the world, it continuously
grows, achieves more successes at all levels.
Al-Ahrar: What about the international Muslim Brotherhood?
Dr. Habib: There are entities that exist in many countries all over the world.
These entities have the same ideology, principle and objectives but they work in
different circumstances and different contexts. So, it is reasonable to have
decentralization in action so that every entity works according to its
circumstances and according to the problems it is facing and in their framework.
This actually achieves two objectives: First: It adds flexibility to movement.
Second: It focuses on action. Every entity in its own country can issue its own
decision because it is more aware of the problems, circumstances and context in
which they are working. However, there is some centralization in some issues.
These entities can have dialogue when there is a common cause that faces Arabs
or Muslims over their central issues like the Palestinian cause. At that time, all of
them must cooperate for it. I want to confirm that while some see that Palestine
caused rifts among the Arabs, we see that this cause is the one for which all Arabs
‘sabotaging’ its miserable house by their hands and the hands of the believers so
that it is eliminated and God’s religion is made victorious over all other
That theme was picked up four years later by a Yusuf al-Qaradawi, a Muslim
Brotherhood spiritual leader attending a conference in Toledo, Ohio. Al-Qaradawi has
been offered the post of General Guide of the Muslim Brotherhood twice, but has turned
it down in favor of building and managing several Islamist organizations in the West and
the Middle East associated with the Brotherhood.57 At the Ohio conference hosted by the
Muslim Arab Youth Association (MAYA), he said, “Our brothers in Hamas, in Palestine,
the Islamic resistance, the Islamic Jihad, after all the rest have given up and despaired, the
movement of the Jihad brings us back to our faith.”58
He later added:
What remains, then, is to conquer Rome. The second part of the omen. “The city
of Hiraq [once emperor of Constantinople] will be conquered first,” so what
remains is to conquer Rome. This means that Islam will come back to Europe for
the third time, after it was expelled from it twice… Conquest through Da’wa
[proselytizing], that is what we hope for. We will conquer Europe, we will
conquer America! Not through sword but through Da’wa.
But the balance of power will change, and this is what is told in the Hadith of Ibn-
Omar and the Hadith of Abu-Hurairah: “You shall continue to fight the Jews and
they will fight you, until the Muslims will kill them. And the Jew will hide behind
the stone and the tree, and the stone and the tree will say: ‘Oh servant of Allah,
Oh Muslim, this is a Jew behind me. Come and kill him!’ The resurrection will
not come before this happens.” This is a text from the good omens in which we
Prominent Brotherhood organizations in Europe include the Forum of European Muslim
Youth and Student Organizations, the Muslim Association of Britain, the European
Council for Fatwa and Research, the Islamische Gemeinschaft Deutschland (IGD), and
the Union des Organisations Islamiques de France (UOIF).
56. U.S. v. Holy Land Foundation, 04-CR-240 Government exhibit 3-85.
57. Mona El-Ghobashy, “The Metamorphosis of the Egyptian Muslim Brothers,” International Journal of
Middle East Studies (Cambridge University Press, 2005) p. 385.
58. Yusuf al-Qaradawi, MAYA Conference, 1995, Toledo, Ohio.
I. The Roots of Islamic Terrorism
Before we turn to the events of September 11 we must first look at the small group of Muslim scholars who developed the ideology, and then as we continue it will become clear how tight-knit and closely connected the movement really is. It is a small movement within the religion of Islam, but it is very influential and its effectiveness must be measured in other ways than simply counting the number of adherents to its philosophy.
As we related in Part One, the British used Islam to legitimize their puppet rulers in Jordan, Iraq, Saudi Arabia and Palestine after taking over the Middle East in World War I. Because of this Islam was seen by much of the Arab populace as just another part of the corrupt colonial establishment. That is why the legitimate anti-colonial movements, such as those of Nasser, Mossadegh and Bhutto, were primarily secular in nature. When these nationalist movements began to succeed outside of the British sphere of influence the British turned to their Islamic allies to subvert these independent regimes. The Muslim Brotherhood stands out as the most important counter-revolutionary movement of this period in the Middle East, and one of the British-based Globalists’ most important strategic assets today.
The Muslim Brotherhood emerged out of Egypt in 1928 to evolve into “the largest and most influential Sunni revivalist organization in the 20th century.” It was founded by Hasan al-Banna, the first son of a respected sheik who was also an author and the leader of a local mosque. Hasan was born in 1906 and was brought up immersed in Islam under his father’s tutelage. He memorized the Koran and at age twelve he founded an organization called the Society For Moral Behavior.
In Part One of this study we related several allegations that the Muslim Brotherhood was created, infiltrated, or at least promoted by British Intelligence and/or British Freemasonry. Dr. John Coleman alleges that it was created by “the great names of British Middle East intelligence…”, Stephen Dorril writes that the Brotherhood was linked to British Intelligence through dame Freya Stark prior to World War II, and the Shah’s regime in Iran considered it to be a tool of British Freemasonry.
Some Muslims will find these claims hard to believe but they should not be rejected out of hand. Hasan al-Banna was a devout Muslim who put Islam first but it should not be considered inconceivable that he was influenced by Britain’s Masonic Brotherhood, or that he accepted British aid to advance his movement, at least in the early stages. Islam was used effectively by the British outside of Egypt, so why would they not try to use it in Egypt as well?
Freemasonry appeared in Egypt soon after Napoleon’s conquest in 1798 when General Kleber, a French Mason and top commander in Napoleon’s army established the Lodge of Isis. French Masonry dominated Egypt until British lodges began to appear after the British occupation in 1882. Freemasonry was very popular in the first half of the twentieth century, and many important Egyptians were Masons, along with the British rulers and aristocrats who occupied the country.
In fact the Egyptian monarchs, from Khedive Ismail to King Fouad, were made honorary Grand Masters at the start of their reigns. From 1940 to 1957 there were close to seventy Masonic lodges chartered throughout Egypt. At one time the leaders of the Nationalist and Wafd parties were Freemasons, and many members of the Egyptian parliament were Masons as well, where they mingled with the military commanders and aristocrats of the ruling British occupation. (2)
After al-Afghani was expelled from Egypt in 1879 Mohammed Abduh continued to promote his reformist message. For this Abduh was expelled in 1882. During his exile he met up with al-Afghani in Paris where they collaborated to publish a Muslim journal and where they expanded their contacts within the Masonic Brotherhood. Four years later the British had a change of heart and they allowed Abduh to return.
There was of course an ulterior motive for Cromer making Abduh the most powerful figure in all of Islam. You see, in 1898 the ruling council of Al-Azhar University had reaffirmed that usury, and thus banking according to the Western model, was harem (illegal) according to Islamic Law. This was unacceptable to Lord Cromer because his given name happened to be Evelyn Baring – he was an important member of England’s prestigious Baring banking family that had grown rich off of the opium trade in India and China.
Sheikh Mohammed Abduh had two students that were important in continuing the Salafiyya movement after he died in 1905. One of them was Sheikh Ahmad Abd al-Rahman al-Banna, who was Hasan al-Banna’s father. The other was Mohammed Rashid Rida, a freemason who became Sheikh Abduh’s good friend and publisher of the monthly magazine, The Lighthouse. This mouthpiece of the Salafiyya movement was first published in 1897, and Rida remained the publisher for thirty-seven years. Rida also existed within the British circle of influence and his publication reflected the British point of view by agitating against the Ottoman Empire. He praised the freemasonic Young Turk movement, but after World War I he castigated Turkey’s nationalist revolution under Ataturk. (7)
Hasan al-Banna’s young life was influenced by all of these factors: by the Islamic movement, by the British occupation, by his father, and by his most important mentor, Mohammed Rashid Rida. Al-Banna grew up reading Rida’s publication and through his family connections they became good friends. At his death in 1935 Rida had placed all of his hope for an Islamic resurgence in al-Banna’s Muslim Brotherhood. The other factor in Hasan al-Banna’s life was Freemasonry. Al-Banna experimented with numerous religious sects and political groups as a young man and he also became a member of the Masonic Brotherhood. This was entirely normal for someone growing up in the higher echelons of Egyptian society at the time and his membership was not considered a betrayal of Islamic values as it is today. (8)
In 1927, at the age of twenty-one after graduating from his university, he was appointed to teach Arabic at a school in Ismailiyya. This town happened to be the capital of the British-occupied Canal Zone and the headquarters of Britain’s Suez Canal Company. Hasan al-Banna established the Muslim Brotherhood there a year later. The Suez Canal Company helped to provide the funds for the first Muslim Brotherhood mosque that was built in Ismailiyya in 1930. (8a)
An important question is how, among a multitude of competing Islamic organizations, did the Muslim Brotherhood expand with such great leaps and bounds to number over 500,000 active members only a decade later? Al-Banna was only twenty-two when it began, and it was based in the heart of British occupied territory for its first four years. Contemporary histories credit the Brotherhood’s success directly to the organizational skills of al-Banna:
The single most important factor that made this dramatic expansion possible was the organizational and ideological leadership provided by al-Banna. He endeavored to bring about the changes he hoped for through institution-building, relentless activism at the grassroots level and a reliance on mass communication. He proceeded to build a complex mass movement that featured sophisticated governance structures; sections in charge of furthering the society’s values among peasants, workers and professionals; units entrusted with key functions, including propagation of the message, liaison with the Islamic world and press and translation; and specialized committees for finances and legal affairs.
The bottom line is that the Muslim Brotherhood’s success could not have been achieved without the approval of the British ruling establishment, and al-Banna’s association with the Masonic Brotherhood goes far to explain how efficiently it was organized and how seamlessly it fit into Egyptian society. Like the Masonic Brotherhood it was established initially as a charitable organization. However, while Freemasonry was liberal and allowed members of all faiths to join, the Muslim Brotherhood was focused specifically on Islam. It was Masonry for Muslims only. Like Masonry the Muslim Brotherhood was devoted to secrecy and it was run according to a pyramidal command structure. The foot soldiers at the bottom had no idea of the true goals of the leaders at the top.
The Muslim Brotherhood was established with the approval and the support of the British establishment, but such a popular mass movement proved hard to control. The Egyptian people harbored a deep anti-British resentment, and this feeling inevitably dominated the Muslim Brotherhood. It ceased to be solely a charitable and religious organization in the late 1930s when it entered the realm of politics to support the Palestinian Arab uprising against the British and the increasing influx of Jewish immigrants. Anti-British activity soon began to pick up within the Brotherhood back at home, and early in World War II al-Banna was briefly imprisoned by the pro-British regime for allowing his organization to get out of hand.
After World War II ended al-Banna found that he was one of the most powerful leaders in Egypt. He found himself in a struggle for power against the monarchy and the secular Wafd party, and his organization was seen as the most militant, the most radical and the most dangerous. In 1948 members of the Muslim Brotherhood were implicated in the assassination of the police chief of Cairo and the government retaliated when Prime Minister Nuqrashi Pasha issued a proclamation in December of 1948 dissolving the Muslim Brotherhood.
In May of 1950 the government tried to reconcile with the Brotherhood and released most of the captured members from prison. The next year the ban on the Brotherhood was repealed, but it was forced to maintain itself under a new law passed to regulate the many different Egyptian societies, groups and organizations.
As the monarchy continued to decline in popularity, moving way too slowly to break away from Britain for the public’s liking, two subversive groups schemed behind the scenes to control Egypt’s destiny: the Free Officers and the Muslim Brotherhood, the army and the fundamentalists. The army proved to have the upper hand, especially after the death of al-Banna, and Nasser finally emerged as the man to lead Egypt on an independent path. At first the Brotherhood supported the army and attempts were made to include them in the new government, but the Brotherhood over-estimated its strength and influence and demanded too much.
In any case, by the end of 1954 thousands of Brotherhood members were imprisoned, including almost all of its leaders, and six were executed. It was this break that paved the way for a new relationship between the Muslim Brotherhood and the intelligence services of Britain and America because all of them were united in their hatred of Nasser. Unfortunately for the West the Brotherhood remained largely ineffective within Egypt throughout Nasser’s reign, even though they were involved in several more attempts on his life. During this time many fleeing members were welcomed in London, where they set up a presence that remains to this day, and a number of them also relocated in Syria, Jordan and Saudi Arabia.
Hasan al-Banna created an organization described by Arab historians as “the greatest modern Islamic movement.” Al-Banna was known to say,
“We need three generations for our plans – one to listen, one to fight, and one to win.” (11)
One of them was a man by the name of Sayed Qutb. He eventually became recognized as the “chief ideologist” of the Muslim Brotherhood after al-Banna, and his extensive writings justify the beliefs of radical Islamists today. Muslims rarely take the radical path of Islam without reading something written by Qutb.
Sayed Qutb was the same age as al-Banna, and also a Freemason, but he did not even join the Brotherhood until after al-Banna’s death. He had become critical of the West after living in the United States for a time and when he returned to Egypt he embraced fundamentalism. He advanced within the Brotherhood very quickly and served as their ambassador in Syria and Jordan before becoming the editor of the Brotherhood’s official periodical in 1954.
“It is not the function of Islam to compromise with the concepts of Jahiliyya which are current in the world or to co-exist in the same land together with a jahili system… It derives its system and laws and regulations and habits and standards and values from a source other than Allah. On the other hand, Islam is submission to Allah, and its function is to bring people away from Jahiliyyah towards Islam.
Jahiliyyah is the worship of some people by others; that is to say, some people become dominant and make laws for others, regardless of whether these laws are against Allah’s injunctions and without caring for the use or misuse of their authority. Islam, on the other hand, is people’s worshipping Allah alone, and deriving concepts and beliefs, laws and regulations from the authority of Allah, and freeing themselves from the servitude to Allah’s servants.
This is the very nature of Islam and the nature of its role on earth. Islam cannot accept any mixing with Jahiliyyah. Either Islam will remain, or Jahiliyyah; no half-half situation is possible. Command belongs to Allah, or otherwise to Jahiliyyah; Allah’s Shari’ah will prevail, or else people’s desires…” (12)
In 1964 Qutb was pardoned and released at the insistence of the visiting Iraqi head of state. Qutb then published perhaps his most important work, a book entitled Milestones. Nasser used the militant language within the book as an excuse to incarcerate Qutb once again. At the same time, fearful of a re-organized Brotherhood plot against his regime, Nasser rounded up 20,000 other suspected Brotherhood members as well. On August 29, 1966 Nasser made an example out of Sayed Qutb and executed him by hanging.
Over the course of Sayed Qutb’s life he published 24 books, as well as a 30-volume commentary of the Koran. Today his work inspires fundamentalist Muslims within Egypt and around the world and his life is held up as an excellent Islamic example of how to carry oneself in the face of persecution and hardship.
Another of the “speakers” for the first generation of revolutionary Islamist militants was Mustafa al-Sibai. He was born in Syria and educated at the preeminent Islamic university of Al-Azhar in Cairo, Egypt. It was there that he became involved with the Muslim Brotherhood. He was imprisoned for a time by the British, and then after he returned to Syria he was arrested and imprisoned again for his constant revolutionary activities, this time by the French. In 1946, after serving his sentence, Mustafa al-Sibai formed the Society of the Muslim Brotherhood of Syria as a branch subordinate to the Egyptian base.
Al-Sibai’s career in Syria was eventually quite successful. He completed his doctorate in Islamic law and began teaching Arabic and religion in Damascus. In 1951 he married into a powerful Damascus family. He traveled throughout the West, published books, gave lectures and helped to direct the Muslim Brotherhood until his death in 1964.(14) Al-Sibai was one of the most articulate spokesmen of the Islamic movement and he had a great understanding of what was happening in the Middle East. In one of his many articles he wrote about Western business interests in Arab lands:
They are the direct reason for foreign intervention into the domestic matters of the country and are the great obstacle toward the realization of independence and dignity. On the one hand, the [oil] concessions are the legacy from the Turks; on the other hand, the concessions were granted under the veiled assertion that it would be economically good for the country and the people. But history has shown that such firms constitute the beginning of colonialism. (15)
The father of Pakistan’s Islamic movement is considered to be Abul Ala Maududi. Born in 1903 he first achieved influence in 1937 when he became the director of the Islamic Institute of Research in Lahore. When Pakistan was made a nation in 1948 he objected to the secular nature of the British-sponsored government and for this he served time in jail in 1948 and again in 1952. Maududi’s lasting achievement, along with his eighty published books and brochures, is his organization Jamaat-e Islami, or Islamic Society. Maududi and his group maintained close links with the Muslim Brotherhood and Dietl writes that,
“Both organizations still consider themselves branches of the same movement. At times the Muslim Brotherhood even recognized Maududi as the legal successor to its ideologists al-Banna and Sayed Qutb.” (16)
The difference between Islamic democracy and Western democracy is, of course, the following: while the latter is based on the conception of the sovereignty of the people, the former is based on the principle of the caliphate [leadership] by the people. In Western democracy, the people are sovereign; in Islam, sovereignty rests with God, and the people are his caliphs or subjects. In the West the people themselves make the law; in Islam the people must follow and obey the laws that God communicated through his prophets.
The last of the revolutionary Islamic ideologists that we will focus on is an Iranian by the name of Ali Shariati. Here is another concrete connection between the Islamic movement and Freemasonry, because Ali Shariati was himself a Mason. His father, Muhammad Taqi Shariati, was a Mason as well who was also, at least at one time, an agent for the far eastern division of British Intelligence. (18)
Ali Shariati was born in 1934. He went to school in Mashad and grew up in the shadow of his father who led a revolutionary Islamic center called the Center for the Propagation of Islamic Truth. After Prime Minister Mossadegh was overthrown and the Shah took over Ali Shariati joined the National Resistance Movement. In 1957 he was arrested with his father and a handful of other activists and spent six months in prison.
The Shariati family had powerful friends in high places and Ali was accepted to the prestigious Sorbonne University in France. He began his studies there in 1960, receiving a doctorate in sociology and Islamic history. While in France he was exposed to, and captivated by, a group of elitist intellectuals known as the Existentialists. This was a group of anti-capitalist and anti-materialist writers that included Jean-Paul Sartre, Frantz Fanon, Albert Camus, Jacques Berque, Louis Massignon and Jean Cocteau. Shariati also developed a fine appreciation for many Marxist ideas.
Shariati returned to Iran in 1965 and was immediately arrested. He was known to have been involved with groups that sought to overthrow the Shah while he was in France, and he had helped to create the Iranian National Front for Europe. However he was immediately released, and he subsequently took up a teaching job near Mashad. For the next five years he focused on writing, promoting his view of Islam and cultivating ties with the Muslim Brotherhood and other resistance groups.
In the early 1970s Dr. Shariati began to give lectures on politics and religion, publicly promoting his writings and pushing his views that were diametrically opposite to those of the Shah, who was developing industrial infrastructure, advancing economic development and advocating modern secular education. Shariati wrote,
“Come friends, let us abandon Europe, let us cease this nauseating, apish imitation of Europe. Let us leave behind this Europe that always speaks of humanity but destroys human beings wherever it finds them.” (19)
Shariati’s importance shows that the Iranian revolution was fostered not only by the old mullahs and ayatollahs, but also by agitated youth who to some extent were influenced by other models.
Finally in 1976 Ali Shariati was able to make an escape to London and there while waiting to catch a plane to meet up with members of his family in the Untied States he died of a brain embolism. The usual allegation, now almost universally accepted, is that SAVAK agents assassinated Shariati with the use of a poison needle dart dipped in cobra poison. The fact remains that although the Shah hated Dr. Shariati and the repressive philosophies he advocated the cause of Shariati’s brain embolism has never been proven.
Hasan al-Banna predicted three generations before the Islamic movement would take over the Middle East. He said that the first generation would demand “listeners” and he, Sayed Qutb, Mustafa al-Sibai, Abul Ala Maududi, and Ali Shariati were a few of the most prominent strategists laying the ideological groundwork for the modern Islamist movement. The next generation was predicted by al-Banna to be a generation for “fighting.”
Holy War, Wilhelm Dietl, 1983
Hostage To Khomeini, Robert Dreyfuss, 1980 (available here online in .pdf format)
1. Biography of Hasan al-Banna
2. Freemasonry In Egypt, Insight Magazine, March 1, 1999
3. Biography of Jamal al-Afghani
4. Biography of Mohammed Abduh
5. Commentary from Shaykh Abdul Hadi of the Italian Muslim Association
6. Excerpt from “The Return of the Khalifate” by Shaykh Abdalqadir as-Sufi
7. Biography of Hasan al-Banna; Dietl, p. 26; Dreyfuss, p. 139-140
8. Commentary from Shaykh Abdul Hadi of the Italian Muslim Association
8a. Dreyfuss, p. 143
9. Biography of Hasan al-Banna
10. Dietl, p. 56
11. Dietl, p. 32
12. Excerpt from “The Right To Judge,” by Sayed Qutb
13. Excerpt from “The Right To Judge,” by Sayed Qutb
14. Dietl, pp.37-39
15. Dietl, p. 38
16. Dietl, p. 42
17. Dietl, p. 43
18. Dreyfuss, pp. 106-108 (excerpt); What Really Happened In Iran, Dr. John Coleman, 1984, p. 24 (1-800-942-0821)
19. Dreyfuss, pp. 106-108
20. Dietl, p. 45
by Kris Zane
In early 2012, Muslim Brotherhood presidential candidate Mohammed Morsi pranced around Egypt proclaiming “Jihad is our path,” and thought there was nothing better than to die in the cause of Allah – that is, the exact language used by terrorists!
Despite this, Barack Obama gushed on national television after Morsi was elected President of Egypt.
And oddly – or not so oddly – Obama continued to gush over Morsi while reports surfaced that the Muslim Brotherhood were setting up torture chambers for their political enemies, not to mention openly crucifying Christians!
When Morsi was deposed, the Egyptian military discovered a treasure trove of documents linking the Obama regime with the illegal activities of the Muslim Brotherhood.
One such document is a list of Muslim Brotherhood officials receiving secret bribes in U.S. currency, paid out by the U.S. consulate, amounting to millions of dollars.
Investigative journalist Jerome Corsi has obtained a copy of the document held by the Egyptian military, proving the Obama regime sent millions of dollars in bribes to the Muslim Brotherhood.
But who was managing all of this money?
Did the Muslim Brotherhood walk around with hundreds of thousands of dollars in their pockets?
Enter Malik Obama, Obama’s half brother.
According to Egyptian television, citing the Supreme Constitutional Court of Egypt:
The President’s brother…is one of the architects of the major investments of the Muslim Brotherhood.
We’re not just talking about the bribes the Muslim Brotherhood received in Egypt, but the entire Muslim Brotherhood finances – worldwide – that more than likely included an astounding $8 billion dollar bribe to the Muslim Brotherhood made by the Obama regime.
The bribe was payment to guarantee that the huge tract of Egyptian land, the Sinai Peninsula, be turned over to the Muslim Brotherhood sister group Hamas, undoubtedly to put Israel in an indefensible position. The Muslim Brotherhood and Hamas mince no words about their goals for Israel: total annihilation.
According to Egypt Daily News, a document exists showing the eight billion dollar “holocaust” agreement with the Obama administration that was signed by former Muslim Brotherhood President Mohammed Morsi and his second in command Khairat Al-Shater, both under arrest by the Egyptian military for murder and treason.
Does this document really exist, showing the $8 billion dollar bribe signed by Obama or one of his representatives?
According to Khairat Al-Shater’s son, Saad Al-Shater, prior to being arrested by the Egyptian military, his father was in possession of information linking Obama with the Muslim Brotherhood that he says would put Obama in prison.
As reported by a multitude of Arabic news sources:
In an interview with the Anatolia News Agency, Saad Al-Shater, the son of a Muslim Brotherhood leader, the detained Khairat Al-Shater said that his father had in his hand evidence that will land the head of United States of America, President Obama, in prison.
If the Egyptian military releases this document, it would no doubt spell the end of the Obama presidency, bringing impeachment, a long prison term, and perhaps even the death penalty.
Muslim Brotherhood Officials
by Jerome R. Corsi
August 24, 2013
from WND Website
Document surfaces ahead of
criminal trial of ousted leaders
Official Morsi government document:
“Direction of Grants and Gifts for 2013,”
submitted by Hamad bin Jasim bin Jabor Al Thani,
former Qatari prime minister and foreign affairs minister
A question apparently being raised in next week’s trial in Cairo of Egyptian Muslim Brotherhood leaders facing criminal charges is this:
Was the Obama administration paying bribes as large as $850,000 a year to the Morsi government that were distributed by top ministerial level officials to Muslim Brotherhood leaders, with the direct involvement of the U.S. Embassy in Cairo?
WND is in possession of an official document from inside the Morsi government that lends credibility to a report published in Arabic by an Egyptian newspaper in Cairo that lists the charges brought by the current military-controlled government against Egyptian Muslim Brotherhood leaders.
As seen above, WND has obtained official records from the deposed Morsi government in Egypt, with signatures, documenting monthly “gifts” paid to Muslim Brotherhood leaders in Egypt by the former prime minister and foreign minister of Qatar, Hamad bin Jassim bin Jabor Al Thani.
The document was seized from Egyptian government offices in Cairo when the Morsi government was deposed by the military July 3.
As translated by former PLO member and native Arabic-speaker Walid Shoebat, the monthly “gifts” listed in the document amount to bribes paid by the Morsi government to leading Muslim Brotherhood members in Egypt, including an annual payment of $750,000 to $850,000 in U.S. dollars.
Shoebat explained to WND the names listed on the Egyptian government document correspond to information the Egyptian newspaper Almesryoon has just published in Egypt reporting that the Cairo district attorney’s office has begun investigating alleged bribes the U.S. has paid through its embassy in Cairo to the Muslim Brotherhood.
According to the newspaper:
“A judicial source stated that the Attorney General Hisham Barakat received during the past few days a number of filed complaints accusing the leaders of the Muslim Brotherhood and leaders of the centrist party of receiving bribes thinly disguised as ‘gifts’ paid through the U.S. Embassy in Cairo.”
The sources of the complaint stated that among those receiving bribes paid in U.S. dollars from the U.S. include:
Mohamed Badie, general guide of the Muslim Brotherhood
Khairat Al-Shater, deputy leader of the Muslim Brotherhood and businessman
Mohamed Beltagy, the deputy head of the Freedom and Justice Party, the Muslim Brotherhood’s political party in Egypt, and the leader of the Muslim Brotherhood group, Essam el-Erian
Abu Ela Mady, head of the Wasat Party
Essam Sultan, deputy head of the Wasat Party
“What this document suggests,” Shoebot explained to WND, “is that the report the Egyptian newspaper Almesryoon published in Cairo may be correct in that it appears the U.S. government was paying monthly bribes in U.S. dollars, with payments as large as $85,000 a month, to top Muslim Brotherhood leaders in Egypt, with the money being passed from the United States through the U.S. Embassy in Cairo to the Morsi government.”
Shoebat stressed to WND that the signatures seen in the document mean it could be used as evidence in the upcoming trials of key Muslim Brotherhood leaders, slated to begin Aug. 25 in Cairo.
Shoebat also noted that the names listed in the document match the names in the Egyptian newspaper Almesryoon, including Mohamed Beltagy.
Reading closely the Almesryoon report, Shoebat concluded the document is likely to be among the evidence the current government of Egypt plans to introduce in its prosecution of the Muslim Brotherhood leaders.
The charges being brought in Cairo next week include not only bribes being taken in U.S. dollars from the U.S. Embassy, but also murders and assassinations, prison escapes, sniping at and the indiscriminate killing of demonstrators, and spying or being a double-agent collaborating with foreign governments, including both the U.S. and Qatar.
“The criminal charge being reported against the Muslim Brotherhood leaders in Cairo suggest these are major trials about to start,” Shoebat explained to WND.
“And with government documents entered into evidence, like the one WND is publishing, the criminal charges will likely be construed as capital offenses, with death by hanging the likely sentence.”
The Obama administration’s call for the release of Muslim Brotherhood leaders in Egypt is inexplicable.
The trip to Egypt by Senators John McCain (R-AZ) and Lindsey Graham (R-SC), during which they called for the same thing is even more inexplicable, especially since both men are demanding answers in Benghazi.
Yes, we know Obama’s leanings but why the rush to release these prisoners and not shine a spotlight on them? If the details of an interview with the son of one of those imprisoned leaders is any indication, we may be getting closer to answering that question.
We caution that the following be taken with a grain of salt but considering who said it, we thought it newsworthy too.
Here is a direct translation of the key points, followed by some analysis:
In an interview with the Anatolia News Agency, Saad Al-Shater, the son of a Muslim Brotherhood leader, the detained Khairat Al-Shater, said that his father had in his hand evidence that will land the head of United States of America, president Obama, in prison.
He stressed that the senior U.S. delegation currently visiting Egypt, knows full well that the fate, future, interests and reputation of their country is in the hands of his father, and they know that he owns the information, documents and recordings that incriminate and would condemn their country.
Such documents, he says, were placed in the hands of people who were entrusted inside and outside Egypt, and that the release of his father is the only way for them to prevent a great catastrophe. He stated that a warning was sent threatening to show how the U.S. administration was directly connected.
The evidence was sent through intermediaries which caused them to change their attitude and corrected their position and that they have taken serious steps to prove good faith.
Saad also said that his father’s safety is more important to the Americans than is the safety of Mohammed Mursi.
When Saad’s comments are viewed in the context of the bizarre behavior of U.S. officials, it provides the best explanation to date for extremely irrational and inexplicable behavior of those officials.
First, the interview with Saad was dated August 7, 2013.
The reference made to “senior U.S. delegation currently visiting Egypt” is presumably a reference to McCain, Graham, and Deputy Secretary of State Bill Burns.
During that trip, McCain and Graham both called for the release of Muslim Brotherhood leaders with McCain making news by calling Mursi’s ouster a “coup”. Graham suggested that Egypt was “looking into the abyss” and then suggested releasing Brotherhood leaders was the path away from it (huh?).
In an interview with CNN, McCain named Al-Shater specifically when asked about individuals that could negotiate a future Egyptian government.
In what may be an effort to play both sides of the fence, Graham was one of eight Congressional Republicans who sent a letter to incoming FBI Director James Comey, just days before Graham went to Egypt.
That letter demanded more answers over what happened in Benghazi. Such a demand, coupled with his call for the release of individuals who, probable cause suggests, should be investigated over Benghazi is beyond curious; it’s schizophrenic.
The two Senators were clearly throwing bones to the Brotherhood. Such behavior makes no sense. It would, however, if Saad Al-Shater is telling the truth; it would also eliminate schizophrenia as a cause.
Second, how about Saad’s claim that his father’s safety is more important to the Americans than is the safety of Mursi? This is where we’d like to introduce Deputy Secretary of State Bill Burns.
While Graham and McCain were busy sucking up to the Brotherhood in Egypt, Burns visited one of its leaders in prison.
He didn’t visit Mursi; Burns visited Al-Shater.
As we reported in EXHIBIT A-1 of Addendum A, Al-Shater is implicated in weapons trafficking through the Sinai and into Gaza as well as negotiating prisoner releases in exchange for terrorists. He has also been jailed multiple times.
Why would the United States’ #2 diplomat traipse over to Egypt to talk with a jailed Muslim Brotherhood leader?
And why Al-Shater?
We can’t answer those questions but we can say that Saad Al-Shater’s alleged charges make more sense than the behavior of U.S. officials.
Of course, State Department ventriloquist dummy Jen Psaki called for the release of Mursi last month:
UPDATE on August 13, 2013 at 6:30pm EST
We’ve received feedback from more than one person who doesn’t like our including the “take it with a grain of salt” line in this post.
Just to clarify… We have no doubt that Saad Al-Shater interviewed with Anatolia News Agency and said what he said. In fact, that’s the main reason we decided to post about it.
We’re simply cautious when relying on the veracity of a witness who happens to be the son of a terrorist and who supports his father’s ideology.
We stand by the sourcing.
UPDATE on August 19, 2013 at 8:15pm EST
Due to being unable to independently confirm that Anatolia News Agency actually interviewed Al-Shater, we are issuing a disclaimer.
We stand by our translation and we initially felt somewhat confident reporting this because so many Arabic sources reported it as well. However, with no original source available, we would like to make clear that any of the aforementioned claims attributed to Saad Al-Shater cannot be confirmed.