Prison talk: The muslim brotherhood's internal struggle during Gamal Abdel Nasser's persecution, 1954 to 1971

International Journal of Middle East Studies

Volumn 39, Issue 3, 2007, Pages 411-433

  Zollner, Barbara ^a  

^a UNIVERSITY OF LONDON   (United Kingdom)

Author keywords

[No Author keywords available]

Indexed keywords

ARAB WORLD; POLITICAL DISCOURSE; POLITICAL HISTORY; POLITICAL IDEOLOGY;

AFRICA; EGYPT; NORTH AFRICA;

EID: 34547775119     PISSN: 00207438     EISSN: 14716380     Source Type: Journal    
DOI: 10.1017/S0020743807070535     Document Type: Article

References (257)

1. Foreword by the editor: Hasan al-Hudaybi, Du'at la Qudat (Cairo: Daral-Taba'awa-l-Nashr al-Islamiyya, 1977).
2. Ibrahim M. Abu-Rabi', Intellectual Origins of Islamic Resurgence in the Modern Arab World (Albany, N.Y.: State University of New York Press, 1996), 162.
3. Gilles Kepel, Muslim Extremism in Egypt. The Prophet and the Pharaoh (London: Al Saqi Books, 1985), 26-38
4. Emmanuel Sivan, Radical Islam. Medieval Theology and Modern Politics (New Haven, Conn./London: Yale University Press, 1990), 83-94; 117-29.
5. It might be useful to define terms at this point. "Radical" is used to denote ideas, concepts, policies, and ideologies that promote sweeping and immediate political and social changes, usually brought about by extremist activities. In contrast, "moderate" is used to describe views that are not radical and therefore do not promote violent activities or terrorist actions. "Extremism," "militancy," "terrorism," and the various adjectives related to these terms denote active use of political violence and terror, usually backed by radical ideology and with the aim of seizing political power or at least destabilizing the existing political and social system. The phrase "jihadist networks" describes cells, groups, organizations, and loose networks of extremists that understand the concept of jihad in a military and revolutionary sense, thus calling for a confrontation with existing state systems and society in order to establish an order deemed to be Islamic.
6. Ahmad M. Gomaa, "Islamic Fundamentalism during the 1930s and 1970s. Comparative Notes" in Islam, Nationalism and Radicalism in Egypt and the Sudan, ed. Gabriel R. Warburg and Uri M. Kupferschmidt (New York: Praeger, 1983), 143-58
7. Kepel, Muslim Extremism in Egypt, 61-63
8. Sivan, Radical Islam, 108-10
9. Gudrun Krämer, Gottes Staat als Republik. Reflexionen Zeitgenössischer Muslime zu Islam, Menschenrechten und Demokratie (Baden-Baden: Nomos Verlagsgesellschaft, 1999), 220.
10. Nasser was a member of the Revolutionary Command Council (RCC), consisting of Free Officers who took governmental power in July 1952. He grew increasingly influential in this circle and dominated the RCC's strategy toward theMuslim Brotherhood from mid-1953 onward. In March 1954 he took the position of Prime Minister; in November 1954 he became president of Egypt (the former president Muhammad al-Najib was accused of conspiring with the Muslim Brotherhood). In the following years, Nasser gained almost dictatorial power. For further information, see Joel Gordon, Nasser's Blessed Movement. Egypt's Free Officers and the July Revolution (New York/Oxford: Oxford University Press, 1992)
11. and Kirk J. Beattie, Egypt During the Nasser Years: Ideology, Politics, and Civil Society (Boulder, Colo.: Westview Press, 1994).
12. Gordon, Nasser's Blessed Movement, 148-51
13. Olivier Carré and Gérard Michaud, Les Frères Musulmans (Paris: Gallimard Julliard, 1983), 59-63
14. Gordon, Nasser's Blessed Movement, 179-83
15. Mahmud 'Abd al-Halim, al-Ikhwan al-Muslimun: Ahdath Sana'at al-Tarikh: Ru'yya min al-Dakhil, 3 vols. (Alexandria: Dar al-Da'wa, 1986), 3:399-405
16. Jabir Rizq, Madhabih al-Ikhwan fi Sujun Nasir (Cairo: Dar al-I'tisam, 1977), 20-28
17. Ibrahim Zahmul, al-Ikhwan al-Muslimun: Awraq Tarikhiyya (Cairo: n.p., 1985), 261-67
18. 'Abd al-'Azim Ramadan, al-Ikhwan al-Muslimun wa-l-Tanzim al-Sirri (Cairo: Maktab Madbuli, 1982), 239-404
19. Ahmad 'Adil Kamal, al-Nuqat Fawqa al-Huruf: Al-Ikhwan al-Muslimun wa-l-Nizam al-Khass (Cairo: Al-Sahra' li-l-I'lam al-'Arabi, 1989), 417-22
20. 'Abbas al-Sisi, Fi Qafilat al-Ikhwan al-Muslimin, 3 vols. (Alexandria: Dar al-Qubs li-l-Nashr wa-l-Tawzi', 1989), 3:71-85.
21. Examples of memoirs relevant to the subject: Farid 'Abd al-Khaliq, al-Ikhwan al-Muslimun fi Mizan al-Haqq (Cairo: Dar al-Sahwa, 1987)
22. 'Abd al-Halim, al-Ikhwan al-Muslimun
23. Rizq, Madhabih al-Ikhwan
24. Kamal, al-Nuqat Fawqa al-Huruf
25. Sayyid Qutb, Li-Madha a'Damuni? (Jiddah: Al-Sharika al-Sa'udiyya, li-l-Abhath wa-l-Taswiq, n.d.)
26. Zaynab al-Ghazzali, Ayyam min Hayati (Cairo: Al-Matba'a al-Adabiyya, 1987)
27. Ahmad Ra'if, al-Bawwaba al-Sawda': Safahat min al-Tarikh al-Ikhwan al-Muslimin (Cairo: Al-Zahra' li-l-I'lam al'Arabi, 1986)
28. 'Ali Jarisha, Fi al-Zinzana (al-Mansura: Dar al-Wafa' li-l-Tuba'a wa-l-Nashr wa-l-Tawzi', 1988)
29. Ahamd 'Abd al-Majid, al-Ikhwan wa-'Abd al-Nasir. Al-Qissa al-Kamila li-Tanzim 1965 (Cairo: Al-Zahra li-l-A'lam al-'Arabi, 1991).
30. Most of these memoirs were written in the 1980s. On the literary genre, see Sabry Hafez, "Torture, Imprisonment, and Political Assassination in the Arab Novel," http://www.aljadid.com/ TortureImprisonmentandPoliticalAssassination.html (accessed 7 April 2007).
31. Six members of the Brotherhood were hanged, about 1100 were given various prison sentences, and a further large group was incarcerated without any charges. See Eric Davis, "Ideology, Social Class and Islamic Radicalism in Modern Egypt" in From Nationalism to Revolutionary Islam, ed. Said A. Arjomand (London: Macmillan in association with St. Anthony's College, Oxford, 1984), 134-57
32. Richard Paul Mitchell, The Society of the Muslim Brothers (New York/Oxford: Oxford University Press, 1993), 160-62
33. Carré and Michaud, Les Frères Musulmans, 68.
34. Kepel, Muslim Extremism in Egypt, 28
35. 'Abd al-Khaliq, al-Ikhwan al-Muslimun, 109
36. Kamal, al-Nuqat Fawqa al-Huruf, 387-92
37. Qutb, Li-Madha A'damuni?, 20.
38. Kepel, Muslim Extremism in Egypt, 29.
39. Mitchell, The Society of the Muslim Brothers, 52-55, 295-302
40. Zahmul, al-Ikhwan al-Muslimun, 41-43.
41. Al-Sukkari was a childhood friend of al-Banna, one of the founding members of the Brotherhood and its deputy secretary until his dismissal in 1949, when he led an internal opposition that demanded a more democratic constitution and greater organizational transparency; see Salah Shadi, Safahat min al-Tarikh: Hasad al-'Umr (Kuwait: Sharika al-Shu'a' li-l-Nashr, 1981), 2-21, 32-34, 84-115.
42. See further Mitchell, The Society of the Muslim Brothers, 52-79.
43. Unless one assumes that al-Banna was complicit in the planning, organization, and execution of terrorist acts such as the assassination of Prime Minister al-Nuqrashi, his fervent statement shortly before his own assassination in February 1949 indicates that his command was effectively challenged by the activities of the organization's guerrilla group. For the history, see Mitchell, The Society of the Muslim Brothers, 54-55, 58-71
44. Carré and Michaud, Les Frères Musulmans, 226
45. and Shadi, Safahat min al-Tarikh, 169-79.
46. See Shadi, Safahat min al-Tarikh, 32-34, 115
47. Carré and Michaud, Les Frères Musulmans, 226.
48. Salih al-'Ashmawi (not to be mistaken with Hasan al-'Ashmawi) was the leader of the Secret Unit until 1947, when Abd al-Rahman al-Sanadi took over.
49. Abd al-Halim, al-Ikhwan al-Muslimun, 2:422-24
50. Shadi, Safahat min al-Tarikh, 79-80
51. interview 'Abd al-Badi' Saqr, in Jabir Rizq, Hasan al-Hudaybi: Al-Imam al-Mumtahan (Cairo: Dar al-Liwa' li-l-Tiba'a wa-l-Nashr wa-l-Tawzi', 1991), 61-71. According to Carré, Salih al-'Ashmawi represented the extremist fraction of the Brotherhood and took leadership over the Brotherhood after al-Banna's death. Shaykh Hasan al-Baquri was a trained al-Azhar theologian and member of the guidance council; he stood for the middle of the road tendency and was al'Ashmawi's major contender 'Abd al-Rahman al-Banna was Hasan al-Banna's brother; he represented the conservative 'Abd al-Hakim 'Abidin was the secretary general and al-Banna's brother-in-law
52. see Mitchell, The Society of the Muslim Brothers, 84-85
53. and Olivier Carré, Mysticism and Politics: A Critical Reading of Fi Zilal al-Qur'an by Sayyid Qutb (1906-1966) (Leiden: E. J. Brill, 2003), 5.
54. Mitchell, The Society of the Muslim Brothers, 84-85
55. Carré, Mysticism and Politics, 5
56. Rizq, Hasan al-Hudaybi, 21-25
57. see also the interviews with Jamal Fawzi, ibid., 53-57
58. Ahmad Malat, ibid., 75-80
59. Isma'il al-Hudaybi, ibid., 116-25
60. 'Abd al-Halim, al-Ikhwan al-Muslimun, 173-78.
61. Mitchell, The Society of the Muslim Brothers, 118-25
62. Ramadan, al-Ikhwan al-Muslimun, 119
63. 'Abd al-Halim, al-Ikhwan al-Muslimun, 3:189-92, 201-2
64. Shadi, Safahat min al-Tarikh, 101-4
65. 'Abbas al-Sisi, Fi Qafilat al-Ikhwan al-Muslimin, 2:138-40.
66. In fact, al-Sanadi and al-'Ashmawi temporarily joined up with a fraction of the Brotherhood demanding a democratic distribution of power within the organization and, furthermore, did not hesitate to ally with Nasser in his campaign against al-Hudaybi's leadership. Mitchell, The Society of the Muslim Brothers, 116-25
67. 'Abd al-Halim, al-Ikhwan al-Muslimun, 3:189-92, 201-25.
68. An indicator of al-Hudaybi's declining power were the attempts to force him to resign (November 1953). When he regained power, influential figures, such Salih al-'Ashmawi and Muhammad al-Ghazzali, were expelled. Furthermore, when it became increasingly clear that his fellow Brothers saw al-Hudaybi as an obstacle in coming to an amicable solution with the RCC and Nasser, his position as leader of the Brotherhood became even more of an internal crisis. Al-Hudaybi thus decided to detach himself from the crisis and traveled abroad (June to September 1954). Mitchell, The Society of the Muslim Brothers, 122-35.
69. See the contradicting accounts of Muslim Brother: 'Abd al-Halim, al-Ikhwan al-Muslimun, 3:399-400
70. Ramadan, al-Ikhwan al-Muslimun, 239-309
71. Kamal, al-Nuqat Fawqa al-Huruf, 417-22
72. 'Abd al-Khaliq, al-Ikhwan al-Muslimun, 105-7.
73. Gordon, Nasser's Blessed Movement, 99
74. Ahmad Moussalli, Radical Islamic Fundamentalism. The Ideological and Political Discourse of Sayyid Qutb (Beirut: American University of Beirut, 1992), 32-34
75. Yvonne Haddad, "Sayyid Qutb: Ideologue of Islamic Revival" in Voices of Resurgent Islam, ed. John L. Esposito (New York/Oxford: Oxford University Press, 1983), 67-98, 73
76. Muhammad Hafiz Diyab, Sayyid Qutb: Al-Khitab wa-l-Idiyulujiyya (Cairo: Dar al-Thaqafa al-Jadida, 1987), 100-101.
77. Gordon, Nasser's Blessed Movement, 53, 98-108
78. Mitchell, The Society of the Muslim Brothers, 88-146, 105-25.
79. Carré and Michaud, Les Frères Musulmans, 59-63
80. 'Abd al-Halim, al-Ikhwan al-Muslimun, 399-405
81. Zahmul, al-Ikhwan al-Muslimun, 261-67
82. Rizq, Madhabih al-Ikhwan, 20-28.
83. Mitchell, The Society of the Muslim Brothers, 155-58.
84. Hasan al-Hudaybi, al-Islam wa-l-Da'iyya: Majallat, Bayanat, Nasharat, Rasa'il, at (Cairo: Dar al-Ansar, 1978).
85. Hasan al-Banna, Majmu' at Rasa'il al-Imam al-Shahid Hasan al-Banna (Beirut: Dar al-Da'wa, 1990).
86. 'Abd al-Qadir 'Awda, al-Islam wa-Awda'una al-Qanuniyya (Cairo: n.p., 1977)
87. idem, al-Tashri' al-Jina'i al-Islami: Muqaranan bi-l-Qanun al-Wadi'i (Beirut: Mu'assasat al-Risala, 1986).
88. For a summary Awda's interpretation, see Krämer, Gottes Staat Als Republik, 196-206.
89. Leonard Binder, Islamic Liberalism: A Critique of Development Ideologies (Chicago/London: University of Chicago Press, 1988), 175-81
90. Nazih N. Ayubi, Political Islam. Religion and Politics in the Arab World (London/New York: Routledge, 1991), 66
91. Sivan, Radical Islam, 22-23
92. Kepel, Muslim Extremism in Egypt, 48-49.
93. See also Charles J. Adams, "Mawdudi and the Islamic State" in Voices of Resurgent Islam, ed. John L. Esposito, 99-133.
94. The term "hākimiyyat Allāh" is not used in the Qur'an. It is related to the Arabic noun hukm (judgment, rule, governance), which is used several times in the Qur'an and signifies that any rule other than that of God should be rendered illegal.
95. Abu al-Hasan 'Ali al-Hasani al-Nadwi, Madha Khasira al-'Alam bi-Inhitat al-Muslimin (Kuwait: Dar al-Qalam, 1980)
96. see also Sivan, Radical Islam, 23, 36.
97. Gomaa, "Islamic Fundamentalism," 143-58
98. Binder, Islamic Liberalism, 170-205.
99. Charles Tripp, "Sayyid Qutb: The Political Vision" in Pioneers of Islamic Revival, ed. Ali Rahnema (London: Zed Books, 1994), 154-83
100. Ibrahim M. Abu-Rabi', Intellectual Origins of Islamic Resurgence, 92-166
101. Binder, Islamic Liberalism, 170-71
102. Moussalli, Radical Islamic Fundamentalism, 19-67
103. Carré, Mysticism and Politics
104. Hasan Hanafi, al-Haraka al-Diniyya al-Mu'asira, 5 vols. (Cairo: Maktabat Madbuli, 1989), 167-300.
105. For the thesis that Qutb epitomized the radicalization of the Muslim Brotherhood, see Ayubi, Political Islam, 134-42
106. Sivan, Radical Islam, 50, 83-129
107. Kepel, Muslim Extremism in Egypt, 26-38.
108. Ayubi, Political Islam, 134-42
109. Sivan, Radical Islam, 50, 83-129
110. Kepel, Muslim Extremism in Egypt, 26-38
111. Binder, Islamic Liberalism, 170-71.
112. Sayyid Qutb, al-'Adala al-Ijtima'iyya fi al-Islam (Cairo/Beirut: Dar al-Shuruq, 1974)
113. and Sayyid Qutb, Fi Zilal al-Qur'an (Beirut: N.p., 1967).
114. For an analysis of social justice, see William Shepard, "Islam as a System in Later Writings of Sayyid Qutb" in Middle Eastern Studies 25 (1989), 31-50
115. and Sayyid Qutb, Sayyid Qutb and Islamic Activism: A Translation and Critical Analysis of Social Justice in Islam (Leiden: E. J. Brill, 1996)
116. for an interpretation of his Qur'anic commentary, see Carré, Mysticism and Politics, pass.
117. A list of his works is in Moussalli, Radical Islamic Fundamentalism 46-55.
118. Moussalli states that "being absorbed in the text made him far removed from realities of life and allowed him to structure a utopian political existence..." Moussalli, Radical Islamic Fundamentalism, 35.
119. A similar argument is presented by Hasan Hanafi, al-Haraka al-Diniyya al-Mu'asira, 167-300
120. Diyab, Sayyid Qutb, 103
121. Charles Tripp, "Sayyid Qutb: The Political Vision," 154-83
122. Kepel, Muslim Extremism in Egypt, 26-38
123. Sivan, Radical Islam, 83-94, 117-29.
124. Qutb acted as adviser on cultural issues to the RCC and was director of Hay'at al-Tahrir (The Liberation Rally), a governmental initiative that replaced all parties and nongovernmental organizations. Gordon, Nasser's Blessed Movement, 99
125. Moussalli, Radical Islamic Fundamentalism, 32-34
126. Haddad, "Sayyid Qutb: Ideologue of Islamic Revival," 73
127. Diyab, Sayyid Qutb, 100-101.
128. Kepel, Muslim Extremism in Egypt, 30
129. 'Abd al-Majid, al-Ikhwan wa-'Abd al-Nasir, 65-67.
130. Sayyid Qutb, Ma'alim fi al-Tariq (Beirut: Dar al-Shuruq, 1993)
131. for a translation, see Sayyid Qutb, Milestones (Indianapolis, Ind.: American Trust Publication, 1993).
132. Sivan, Radical Islam, 26
133. Kepel, Muslim Extremism in Egypt, 28.
134. Qutb, Li-Madha A'damuni?, 28, 30-31, 35.
135. 'Abd al-Khaliq, al-Ikhwan al-Muslimun, 109-12
136. Ramadan, al-Ikhwan al-Muslimun, 313-14,
137. and see also Qutb, Li-Madha A'damuni?, 31-37.
138. Al-Ghazzali, Ayyam min Hayati, 32-34
139. 'Abd al-Majid, al-Ikhwan wa-'Abd al-Nasir, 59-60
140. Ra'if, al-Bawwaba al-Sawda', 237
141. Fu'ad 'Allam, al-Ikhwan ... wa ana: Min al-Manshiyya ila al-Minassa (Cairo: Al-Maktab al-Misri al-Hadith li-l-Taba'a wa-l-Nashr, 1996), 193-203.
142. Al-Ghazzali, Ayyam min Hayati, 32-34
143. 'Abd al-Majid, al-Ikhwan 'Abd al-Nasir, 59-60
144. Ra'if, al-Bawwaba al-Sawda', 237
145. 'Allam, al-Ikhwan ... wa ana, 193-203.
146. Qutb, Li-Madha A'damuni?, 37-38
147. 'Abd al-Khaliq, al-Ikhwan al-Muslimun, 109-12
148. Ramadan, al-Ikhwan al-Muslimun, 313-14.
149. 'Abd al-Khaliq, al-Ikhwan al-Muslimun, 109
150. Ramadan, al-Ikhwan al-Muslimun, 313-14
151. al-Ghazzali, Ayyam min hayati, 28
152. Kepel, Muslim Extremism in Egypt, 29 (mentioning 1956 as a date).
153. Gordon, Nasser's Blessed Movement, 189-98.
154. 'Abd al-Majid, al-Ikhwan 'Abd al-Nasir, 45-47
155. Ra'if, al-Bawwaba al-Sawda', 236
156. al-Ghazzali, Ayyam min Hayati, 32-33, 36-38
157. see also Kepel, Muslim Extremism in Egypt, 29-30.
158. 'Abd al-Khaliq, al-Ikhwan al-Muslimun, 109-12
159. 'Abd al-Majid, al-Ikhwan wa 'Abd al-Nasir, 45-52
160. Ramadan, al-Ikhwan al-Muslimun, 313-14
161. Ra'if, al-Bawwaba al-Sawda', 236
162. al-Ghazzali, Ayyam min Hayati, 28, 32-33, 36-38
163. see also Kepel, Muslim Extremism in Egypt, 29-30. The group received its name in reference to the court cases against its members in 1965.
164. 'Abd al-Majid, al-Ikhwan 'Abd al-Nasir.
165. Ra'if, al-Bawwaba al-Sawda', 236.
166. 'Abd al-Majid, al-Ikhwan 'Abd al-Nasir, 49-50.
167. Ibid., 45-52
168. al-Ghazzali, Ayyam min Hayati, 32-33, 36-38
169. Ra'if, al-Bawwaba al-Sawda', 236
170. see also Kepel, Muslim Extremism in Egypt, 29-31.
171. Qutb, Li-Madha A'damuni?, 36
172. 'Abd al-Majid, al-Ikhwan wa 'Abd al-Nasir, 65-67
173. al-Ghazzali, Ayyam min Hayati, 32-33, 36-38.
174. 'Abd al-Majid, al-Ikhwan wa 'Abd al-Nasir, 65-67.
175. Qutb, Ma'alim fi al-Tariq, 2.
176. Ibid., 66-68
177. Haddad, "Sayyid Qutb: Ideologue of Islamic Revival," 90.
178. 'Abd al-Majid, al-Ikhwan wa 'Abd al-Nasir, 59-60
179. Ra'if, al-Bawwaba al-Sawda', 238-39
180. al-Ghazzali, Ayyam min Hayati, 35-36.
181. For the contradicting remarks 'Abd al-Majid, see al-Ikhwan wa 'Abd al-Nasir, 59-60
182. al-Ghazzali, Ayyam min Hayati, 35-36
183. Ra'if, al-Bawwaba al-Sawda', 238-39
184. 'Allam, al-Ikhwan ...wa Ana, 131.
185. See the contradicting notes 'Abd al-Majid, al-Ikhwan wa 'Abd al-Nasir 64-71
186. al-Ghazzali, Ayyam min Hayati, 35-36
187. Ramadan, al-Ikhwan al-Muslimun, 319
188. and Qutb, Li-Madha A'damuni?, 47-53.
189. Kepel explains this contradiction, indicating that different groups emerged under the heading of Organization 1965; one subgroup met at al-Ghazzali's home, only for the purpose of "Muslim education," and several other nuclei had militant aims; see Kepel, Muslim Extremism in Egypt, 29-30.
190. Ra'if, al-Bawwaba al-Sawda', 241-42, 253
191. Qutb, Li-Madha A'damuni?, 47-53.
192. Ramadan argues 'Abd al-Majid and Sayyid Qutb worked on strategies to assassinate state officials in May 1965. Ramadan, al-Ikhwan al-Muslimun, 319.
193. Moussalli, Radical Islamic Fundamentalism, 36, 172-75
194. Kepel, Muslim Extremism in Egypt, 31-35
195. Walid M. Abdelnasser, The Islamic Movement in Egypt. Perceptions of International Relations, 1967-1981 (London/New York: Kegan Paul International, 1994), 172-78.
196. Sivan, Radical Islam, 26
197. Moussalli, Radical Islamic Fundamentalism, 52.
198. For the trials, military rather than civil law was applied, arguing that the military judiciary must tackle the severity of conspiracy. Effectively, this meant that the death sentence, which is verified only within military law, could be employed.
199. A list of members of Organization 1965 can be found 'Abd al-Majid, al-Ikhwan wa' Abd al-Nasir, 193-98, 200-201. This list does not include members of the mainstream Brotherhood, which were sentenced at the same time.
200. Ra'if, al-Bawwaba al-Sawda', 400-406.
201. Ibid., 400-406
202. Sivan, Radical Islam, 17-20, 47-49, 108-9, 131-35.
203. 'Abd al-Majid, al-Ikhwan Abd al-Nasir, 251-69.
204. Ibid., 254-69.
205. Ra'if, al-Bawwaba al-Sawda', 400-406
206. Sivan, Radical Islam, 17-19, 47-48, 108-9, 131-35.
207. Ra'if, al-Bawwaba al-Sawda', 400-406, 409-37
208. 'Abd al-Majid, al-Ikhwan wa 'Abd al-Nasir, 220-22. Among the Qutbists was Mustafa Shukri, who in the early 1970s established the militant group al-Takfir wa-l-Hijra.
209. 'Abd al-Majid, al-Ikhwan wa 'Abd al-Nasir, 220
210. Ra'if, al-Bawwaba al-Sawda', 400-406.
211. 'Abd al-Majid, al-Ikhwan wa 'Abd al-Nasir, 220
212. Ra'if, al-Bawwaba al-Sawda', 406-9.
213. Mitchell, The Society of the Muslim Brothers, 84-85
214. Carré, Mysticism and Politics, 5
215. Rizq, Hasan al-Hudaybi, 21-25
216. see also the interviews with Jamal Fawzi, ibid., 53-57
217. Ahmad Malat, ibid., 75-80
218. Isma'il al-Hudaybi, ibid., 116-25
219. 'Abd al-Halim, al-Ikhwan al-Muslimun, 173-78.
220. Ra'if, al-Bawwaba al-Sawda', 400-406, 409-37
221. 'Abd al-Majid, al-Ikhwan wa 'Abd al-Nasir, 220-22.
222. The letters are attached to the script of Du'at la Qudat (Preachers Not Judges) and are included in his collection of speeches. See al-Hudaybi, Du'at la Qudat, 173-87
223. and al-Hudaybi, al-Islam wa-l-Da'iyya, 209-38.
224. Al-Hudaybi, Du'at la Qudat.
225. Ibid., 11-16, 30-34.
226. Ibid., 35-46.
227. Ibid., 69-88, 95-97, 114-17.
228. Ibid., 8-32.
229. Ibid., 16-19.
230. The passages quoted in Du'at la Qudat correspond to Abu a'la al- Maududi, al-Mustalahat al-Arba'a fi al-Qur'an (Kuwait: N.p., 1993), 8-11.
231. al-Maududi, al-Mustalahat al-Arba'a, pass. Similar to al-Maududi's view of history and, in fact, a precursor to his interpretation of a continuous jāhiliyya is al-Nadwi, Madha Khasira al-'Alam.
232. Ibid., 67-69, 73-74.
233. Ibid., 129-53, esp. 143-53.
234. Ibid., 73-74.
235. For a discussion on the fixed and flexible aspect in modern Islamic legal interpretation, see Malcolm H. Kerr, Islamic Reform. The Political and Legal Theories of Muhammad 'Abduh and Rashid Rida (London: Cambridge University Press, 1966), 21, 88-89, 188-90. It should be noted that the distinction between fixed and flexible components in Islamic law has a long tradition in Islamic juridical thought.
236. Gomaa, "Islamic Fundamentalism," 143-58
237. Kepel, Muslim Extremism in Egypt, 61-63
238. Sivan, Radical Islam, 108-10
239. Krämer, Gottes Staat Als Republik, 220.
240. Fu'ad 'Allam, al-Ikhwan...wa Ana, 219-27.
241. Khatab for example relies 'Allam and uncritically accepts this explanation at face value. Sayed Khatab, "Hakimiyyah and Jahiliyyah in the Thought of Sayyid Qutb" in Middle Eastern Studies 38 (2002), 149-50.
242. 'Abd al-Majid, al-Ikhwan wa 'Abd al-Nasir, pass.
243. Ibid., 252-54.
244. Ra'if, al-Bawwaba al-Sawda', 578.
245. 'Umar al-Tilmisani, Dhikrayat la Mudhakkirat (Cairo: Al-Islamiyya, 1985), 123.
246. Among those who clearly voiced that al-Hudaybi was not the primary author 'Abd al-Khaliq, himself a Brother, and Jamal al-Banna, who was neither imprisoned during this time nor actually a member of the organization, but who remained closely connected to the leadership. See interview 'Abd al-Khaliq, 30 April 1998; interview with Jamal al-Banna, 3 May 1998 (interviews recorded with permission to use the information).
247. 'Abd al-Majid, al-Ikhwan wa 'Abd al-Nasir, 252-54 interview, 'Abd al-Khaliq; interview, Jamal al-Banna.
248. See interview 'Abd al-Khaliq; interview, Jamal al-Banna.
249. A. Chris Eccel, Egypt, Islam and Social Change: Al-Azhar in Conflict and Accommodation (Berlin: Schwarz, 1984).
250. To get a picture of the tense atmosphere in prison, see Ra'if, al-Bawwaba al-Sawda', 353-57, 402-5
251. and 'Abd al-Khaliq, al-Ikhwan al-Muslimun, 108-31.
252. See, for example, the Brotherhood's website, which lists Sayyid Qutb as their most outstanding representative next to al-Banna, http://www.ummah.net/ikhwan/ (accessed 26 May 2006).
253. Qutb, Li-Madha A'damuni?, 30, 38. There is no reason to doubt the honesty of Qutb's perception of his own work as stated in the above source because the same source talks in all frankness about sensitive issues such as the collection of weapons.
254. Al-Hudaybi, Du'at la Qudat, 6-7.
255. Abdelnasser, The Islamic Movement in Egypt, 62
256. and Yusuf Qaradawi, al-Zahirat al-Ghulu fi al-Takfir (Kuwait: n.p., 1985), 10.
257. See, for example, the Brotherhood's official websites, http://www.ikhwanonline.com/Article.asp?ID=22177&LevelID= 2&SectionID=373 (accessed 26 August 2006) and http://www.ummah.net/ikhwan/ (accessed 26 August 2006).