Monday, May 26, 2014

10. The Muslim Brotherhood in North America (Annex A 1991 Memorandum and Annex B The Ikhwan in America)

Annex A:  1991 Explanatory Memorandum

In the name of God, the Beneficent, the Merciful Thanks be to God, Lord of the Two Worlds, Prayers and peace be upon the master of the Messengers

An Explanatory Memorandum
On the General Strategic Goal for the Group In North America 5/22/1991

1-  An introduction in explanation
2-  The Concept of Settlement
3-  The Process of Settlement
4-  Comprehensive Settlement Organizations

In the name of God, the Beneficent, the Merciful Thanks be to God, Lord of the Two Worlds And Blessed are the Pious

The beloved brother/The General Masul, may God keep him
The beloved brother/Secretary of the Shura Council, may God keep him
The beloved brothers/Members of the Shura Council, may God keep them
God's peace, mercy and blessings be upon you.... To proceed,

I ask Almighty God that you, your families and those whom you love around you are in the best of conditions, pleasing to God, glorified His name be.
I send this letter of mine to you hoping that it would seize your attention and receive your good care as you are the people of responsibility and those to whom trust is given. Between your hands is an "Explanatory Memorandum" which I put effort in writing down so that it is not locked in the chest and the mind, and so that I can share with you a portion of the responsibility in leading the Group in this country.
What might have encouraged me to submit the memorandum in this time in particular is my feeling of a "glimpse of hope" and the beginning of good tidings which bring the good news that we have embarked on a new stage of Islamic activism stages in this continent. The papers which are between your hands are not abundant extravagance, imaginations or hallucinations which passed in the mind of one of your brothers, but they are rather hopes, ambitions and challenges that I hope that you share some or most of which with me. I do not claim their infallibility or absolute correctness, but they are an attempt which requires study, outlook, detailing and rooting from you.
My request to my brothers is to read the memorandum and to write what they wanted of comments and corrections, keeping in mind that what is between your hands is not strange or a new submission without a root, but rather an attempt to interpret and explain some of what came in the long-term plan which we approved and adopted in our council and our conference in the year (1987).
So, my honorable brother, do not rush to throw these papers away due to your many occupations and worries. All what I'm asking of you is to read them and to comment on them hoping that we might continue together the project of our plan and our Islamic work in this part of the world. Should you do that, I would be thankful and grateful to you.
I also ask my honorable brother, the Secretary of the Council, to add the subject of the memorandum on the Council agenda in its coming meeting.

May God reward you good and keep you for His Daw'a
Your brother/Mohamed Akram

In the name of God, the Beneficent, the Merciful Thanks be to God, Lord of the Two Worlds And Blessed are the Pious

Subject: A project for an explanatory memorandum for the General Strategic goal for the Group in North America mentioned in the long-term plan

One: The Memorandum is derived from:
1-  The general strategic goal of the Group in America which was approved by the Shura Council and the Organizational Conference for the year [1987] is "Enablement of Islam in North America, meaning: establishing an effective and a stable Islamic Movement led by the Muslim Brotherhood which adopts Muslims' causes domestically and globally, and which works to expand the observant Muslim base, aims at unifying and directing Muslims' efforts, presents Islam as a civilization alternative, and supports the global Islamic State wherever it is".
2-  The priority that is approved by the Shura Council for the work of the Group in its current and former session which is "Settlement".
3-  The positive development with the brothers in the Islamic Circle in an attempt to reach a unity of merger.
4-  The constant need for thinking and future planning, an attempt to read it and working to "shape" the present to comply and suit the needs and challenges of the future.
5-  The paper of his eminence, the General Masul, may God keep him, which he recently sent to the members of the Council.

Two: An Introduction to the Explanatory Memorandum:
- In order to begin with the explanation, we must "summon" the following question and place it in front of our eyes as its relationship is important and necessary with the strategic goal and the explanation project we are embarking on. The question we are facing is: "How do you like to see the Islam Movement in North America in ten years?", or "taking along" the following sentence when planning and working, "Islamic Work in North America in the year (2000): A Strategic Vision".
Also, we must summon and take along "elements" of the general strategic goal of the Group in
North America and I will intentionally repeat them in numbers. They are:
[1- Establishing an effective and stable Islamic Movement led by the Muslim Brotherhood.
2-  Adopting Muslims' causes domestically and globally.
3-  Expanding the observant Muslim base.
4-  Unifying and directing Muslims' efforts.

5-  Presenting Islam as a civilization alternative
6-  Supporting the establishment of the global Islamic State wherever it is].

-  It must be stressed that it has become clear and emphatically known that all is in agreement that we must "settle" or "enable" Islam and its Movement in this part of the world.
-  Therefore, a joint understanding of the meaning of settlement or enablement must be adopted, through which and on whose basis we explain the general strategic goal with its six elements for the Group in North America.

Three: The Concept of Settlement:
This term was mentioned in the Group's "dictionary" and documents with various meanings in spite of the fact that everyone meant one thing with it. We believe that the understanding of the essence is the same and we will attempt here to give the word and its "meanings" a practical explanation with a practical Movement tone, and not a philosophical linguistic explanation, while stressing that this explanation of ours is not complete until our explanation of "the process" of settlement itself is understood which is mentioned in the following paragraph. We briefly say the following:

Settlement: "That Islam and its Movement become a part of the homeland it lives in".

Establishment: "That Islam turns into firmly-rooted organizations on whose bases civilization,
structure and testimony are built".

Stability: "That Islam is stable in the land on which its people move". Enablement:   "That Islam is enabled within the souls, minds and the lives of the people of the country in which it moves".

Rooting:"That Islam is resident and not a passing thing, or rooted "entrenched" in the soil
of the spot where it moves and not a strange plant to it".

Four : The Process of Settlement:
-  In order for Islam and its Movement to become "a part of the homeland" in which it lives, "stable" in its land, "rooted" in the spirits and minds of its people, "enabled" in the live of its society and has firmly-established "organizations" on which the Islamic structure is built and with which the testimony of civilization is achieved, the Movement must plan and struggle to obtain "the keys" and the tools of this process in carry out this grand mission as a "Civilization Jihadist" responsibility which lies on the shoulders of Muslims and - on top of them - the Muslim Brotherhood in this country. Among these keys and tools are the following:

1- Adopting the concept of settlement and understanding its practical meanings:
The Explanatory Memorandum focused on the Movement and the realistic dimension of the process of settlement and its practical meanings without paying attention to the difference in understanding between the resident and the non-resident, or who is the settled and the non-settled

and we believe that what was mentioned in the long-term plan in that regards suffices.
2-  Making a fundamental shift in our thinking and mentality in order to suit the challenges of the settlement mission.
What is meant with the shift - which is a positive expression - is responding to the grand challenges of the settlement issues. We believe that any transforming response begins with the method of thinking and its center, the brain, first. In order to clarify what is meant with the shift as a key to qualify us to enter the field of settlement, we say very briefly that the following must be accomplished:
-  A shift from the partial thinking mentality to the comprehensive thinking mentality.
-  A shift from the "amputated" partial thinking mentality to the "continuous" comprehensive mentality.
-  A shift from the mentality of caution and reservation to the mentality of risk and controlled liberation.
-  A shift from the mentality of the elite Movement to the mentality of the popular Movement.
-  A shift from the mentality of preaching and guidance to the mentality of building and testimony
-  A shift from the single opinion mentality to the multiple opinion mentality.
-  A shift from the collision mentality to the absorption mentality.
-  A shift from the individual mentality to the team mentality.
-  A shift from the anticipation mentality to the initiative mentality.
-  A shift from the hesitation mentality to the decisiveness mentality.
-  A shift from the principles mentality to the programs mentality.
-  A shift from the abstract ideas mentality the true organizations mentality [This is the core point and the essence of the memorandum].
3-  Understanding the historical stages in which the Islamic Ikhwani activism went through in this country:
The writer of the memorandum believes that understanding and comprehending the historical stages of the Islamic activism which was led and being led by the Muslim Brotherhood in this continent is a very important key in working towards settlement, through which the Group observes its march, the direction of its movement and the curves and turns of its road. We will suffice here with mentioning the title for each of these stages [The title expresses the prevalent characteristic of the stage] [Details maybe mentioned in another future study]. Most likely, the stages are:
A- The stage of searching for self and determining the identity.
B- The stage of inner build-up and tightening the organization.
C- The stage of mosques and the Islamic centers.
 D- The stage of building the Islamic organizations - the first phase.
 E- The stage of building the Islamic schools - the first phase.

F- The stage of thinking about the overt Islamic Movement - the first phase.
G- The stage of openness to the other Islamic movements and attempting to reach a formula for
dealing with them - the first phase.
H- The stage of reviving and establishing the Islamic organizations - the second phase.
We believe that the Group is embarking on this stage in its second phase as it has to open the
door and enter as it did the first time.
4-  Understanding the role of the Muslim Brother in North America:
The process of settlement is a "Civilization-Jihadist Process" with all the word means. The Ikhwan must understand that their work in America is a kind of grand Jihad in eliminating and destroying the Western civilization from within and "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 religions. Without this level of understanding, we are not up to this challenge and have not prepared ourselves for Jihad yet. It is a Muslim's destiny to perform Jihad and work wherever he is and wherever he lands until the final hour comes, and there is no escape from that destiny except for those who chose to slack. But, would the slackers and the Mujahedeen be equal.
5-  Understanding that we cannot perform the settlement mission by ourselves or away from people:
A mission as significant and as huge as the settlement mission needs magnificent and exhausting efforts. With their capabilities, human, financial and scientific resources, the Ikhwan will not be able to carry out this mission alone or away from people and he who believes that is wrong, and God knows best. As for the role of the Ikhwan, it is the initiative, pioneering, leadership, raising the banner and pushing people in that direction. They are then to work to employ, direct and unify Muslims' efforts and powers for this process. In order to do that, we must possess a mastery of the art of "coalitions", the art of "absorption" and the principles of "cooperation".
6-  The necessity of achieving a union and balanced gradual merger between private work and public work:
We believe that what was written about this subject is many and is enough. But, it needs a time and a practical frame so that what is needed is achieved in a gradual and a balanced way that is compatible with the process of settlement.

7-  The conviction that the success of the settlement of Islam and its Movement in this country is a success to the global Islamic Movement and a true support for the sought-after state, God willing:
There is a conviction - with which this memorandum disagrees - that our focus in attempting to settle Islam in this country will lead to negligence in our duty towards the global Islamic Movement in supporting its project to establish the state. We believe that the reply is in two segments: One - The success of the Movement in America in establishing an observant Islamic base with power and effectiveness will be the best support and aid to the global Movement project.

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And the second - is the global Movement has not succeeded yet in "distributing roles" to its branches, stating what is the needed from them as one of the participants or contributors to the project to establish the global Islamic state. The day this happens, the children of the American Ikhwani branch will have far-reaching impact and positions that make the ancestors proud.
8-  Absorbing Muslims and winning them with all of their factions and colors in America and Canada for the settlement project, and making it their cause, future and the basis of their Islamic life in this part of the world:
This issues requires from us to learn "the art of dealing with the others", as people are different and people in many colors. We need to adopt the principle which says, "Take from people... the best they have", their best specializations, experiences, arts, energies and abilities. By people here we mean those within or without the ranks of individuals and organizations. The policy of "taking" should be with what achieves the strategic goal and the settlement process. But the big challenge in front of us is: how to connect them all in "the orbit" of our plan and "the circle" of our Movement in order to achieve "the core" of our interest. To me, there is no choice for us other than alliance and mutual understanding of those who desire from our religion and those who agree from our belief in work. And the U.S. Islamic arena is full of those waiting...., the pioneers.
What matters is bringing people to the level of comprehension of the challenge that is facing us as Muslims in this country, conviction of our settlement project, and understanding the benefit of agreement, cooperation and alliance. At that time, if we ask for money, a lot of it would come, and if we ask for men, they would come in lines. What matters is that our plan is "the criterion and the balance" in our relationship with others.
Here, two points must be noted; the first one: we need to comprehend and understand the balance of the Islamic powers in the U.S. arena [and this might be the subject of a future study]. The second point: what we reached with the brothers in "ICNA" is considered a step in the right direction, the beginning of good and the first drop that requires growing and guidance.

9- Re-examining our organizational and administrative bodies, the type of leadership and
the method
of selecting it with what suits the challenges of the settlement mission:
The memorandum will be silent about details regarding this item even though it is logical and there is a lot to be said about it,

10- Growing and developing our resources and capabilities, our financial and human
resources with what suits the magnitude
of the grand mission:
If we examined the human and the financial resources the Ikhwan alone own in this country, we and others would feel proud and glorious. And if we add to them the resources of our friends and allies, those who circle in our orbit and those waiting on our banner, we would realize that we are able to open the door to settlement and walk through it seeking to make Almighty God's word the highest.

11-  Utilizing the scientific method in planning, thinking and preparation of studies needed for the process of settlement:
Yes, we need this method, and we need many studies which aid in this civilization Jihadist operation. We will mention some of them briefly:
-  The history of the Islamic presence in America.
-  The history of the Islamic Ikhwani presence in America.
-  Islamic movements, organizations and organizations: analysis and criticism.
-  The phenomenon of the Islamic centers and schools: challenges, needs and statistics.
-  Islamic minorities,
-  Muslim and Arab communities.
-  The U.S. society: make-up and politics.
-  The U.S. society's view of Islam and Muslims... And many other studies which we can direct our brothers and allies to prepare, either through their academic studies or through their educational centers or organizational tasking. What is important is that we start.
12-  Agreeing on a flexible, balanced and a clear "mechanism" to implement the process of settlement within a specific, gradual and balanced "time frame" that is in-line with the demands and challenges of the process of settlement.
13-  Understanding the U.S. society from its different aspects an understanding that "qualifies" us to perform the mission of settling our Dawa' in its country "and growing it" on its land.
14-  Adopting a written "jurisprudence" that includes legal and movement bases, principles, policies and interpretations which are suitable for the needs and challenges of the process of settlement.
15-  Agreeing on "criteria" and balances to be a sort of "antennas" or "the watch tower" in order to make sure that all of our priorities, plans, programs, bodies, leadership, monies and activities march towards the process of the settlement.
16-  Adopting a practical, flexible formula through which our central work complements our domestic work.
[Items 12 through 16 will be detailed later].
17-  Understanding the role and the nature of work of "The Islamic Center" in every city with what achieves the goal of the process of settlement:
The center we seek is the one which constitutes the "axis" of our Movement, the "perimeter" of the circle of our work, our "balance center", the "base" for our rise and our "Dar al-Arqam" to educate us, prepare us and supply our battalions in addition to being the "niche" of our prayers.

This is in order for the Islamic center to turn - in action not in words - into a seed "for a small Islamic society" which is a reflection and a mirror to our central organizations. The center ought to turn into a "beehive" which produces sweet honey. Thus, the Islamic center would turn into a place for study, family, battalion, course, seminar, visit, sport, school, social club, women gathering, kindergarten for male and female youngsters, the office of the domestic political resolution, and the center for distributing our newspapers, magazines, books and our audio and visual tapes.
In brief we say: we would like for the Islamic center to become "The House of Dawa'" and "the general center" in deeds first before name. As much as we own and direct these centers at the continent level, we can say we are marching successfully towards the settlement of Dawa' in this country.
Meaning that the "center's" role should be the same as the "mosque's" role during the time of God's prophet, God's prayers and peace be upon him, when he marched to "settle" the Dawa' in its first generation in Madina. from the mosque, he drew the Islamic life and provided to the world the most magnificent and fabulous civilization humanity knew.
This mandates that, eventually, the region, the branch and the Usra turn into "operations rooms" for planning, direction, monitoring and leadership for the Islamic center in order to be a role model to be followed.
18-  Adopting a system that is based on "selecting" workers, "role distribution" and "assigning" positions and responsibilities is based on specialization, desire and need with what achieves the process of settlement and contributes to its success.
19-  Turning the principle of dedication for the Masuls of main positions within the Group into a rule, a basis and a policy in work. Without it, the process of settlement might be stalled [Talking about this point requires more details and discussion].
20-  Understanding the importance of the "Organizational" shift in our Movement work, and doing Jihad in order to achieve it in the real world with what serves the process of settlement and expedites its results, God Almighty's willing:
The reason this paragraph was delayed is to stress its utmost importance as it constitutes the heart and the core of this memorandum. It also constitutes the practical aspect and the true measure of our success or failure in our march towards settlement. The talk about the organizations and the "organizational" mentality or phenomenon does not require much details. It suffices to say that the first pioneer of this phenomenon was our prophet Mohamed, God's peace, mercy and blessings be upon him, as he placed the foundation for the first civilized organization which is the mosque, which truly became "the comprehensive organization". And this was done by the pioneer of the contemporary Islamic Dawa', Imam martyr Hasan al-Banna, may God have mercy on him, when he and his brothers felt the need to re-establish" Islam and its movement anew, leading him to establish organizations with all their kinds: economic, social, media, scouting, professional and even the military ones. We must say that we are in a country which understands no language other than the language of the organizations, and one which does not respect or give weight to any group without effective, functional and strong organizations.

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It is good fortune that there are brothers among us who have this "trend", mentality or inclination to build the organizations who have beat us by action and words which leads us to dare say honestly what Sadat in Egypt once said, "We want to build a country of organizations" - a word of right he meant wrong with. I say to my brothers, let us raise the banner of truth to establish right "We want to establish the Group of organizations", as without it we will not able to put our feet on the true path.
-  And in order for the process of settlement to be completed, we must plan and work from now to equip and prepare ourselves, our brothers, our apparatuses, our sections and our committees in order to turn into comprehensive organizations in a gradual and balanced way that is suitable with the need and the reality. What encourages us to do that - in addition to the aforementioned -is that we possess "seeds" for each organization from the organization we call for [See attachment number (1)].
-  All we need is to tweak them, coordinate their work, collect their elements and merge their efforts with others and then connect them with the comprehensive plan we seek.
For instance,
We have a seed for a "comprehensive media and art" organization: we own a print + advanced typesetting machine + audio and visual center + art production office + magazines in Arabic and English [The Horizons, The Hope, The Politicians, Ha Falastine, Press Clips, al-Zaytouna, Palestine Monitor, Social Sciences Magazines...] + art band + photographers + producers + programs anchors + journalists + in addition to other media and art experiences". Another example:
We have a seed for a "comprehensive Dawa' educational" organization: We have the Daw'a section in ISNA + Dr. Jamal Badawi Foundation + the center run by brother Hamed al-Ghazali + the Dawa' center the Dawa' Committee and brother Shaker al-Sayyed are seeking to establish now + in addition to other Daw'a efforts here and there...". And this applies to all the organizations we call on establishing.
-  The big challenge that is ahead of us is how to turn these seeds or "scattered" elements into comprehensive, stable, "settled" organizations that are connected with our Movement and which fly in our orbit and take orders from our guidance. This does not prevent - but calls for - each central organization to have its local branches but its connection with the Islamic center in the city is a must.

- What is needed is to seek to prepare the atmosphere and the means to achieve "the merger" so that the sections, the committees, the regions, the branches and the Usras are eventually the heart and the core of these organizations.

1-  The Movement Department + The Secretariat Department
2-  Education Department + Dawa'a Com.
3-  Sisters Department
4-  The Financial Department + Investment Committee + The Endowment
5-  Youth Department + Youths Organizations Department
6-  The Social Committee + Matrimony Committee + Mercy Foundation
7-  The Security Committee
8-  The Political Depart. + Palestine Com.
9-  The Group's Court + The Legal Com.

10-  Domestic Work Department
11-  Our magazines + the print + our art band
12-  The Studies Association + The Publication House + Dar al-Kitab
13-  Scientific and Medial societies
14-  The Organizational Conference
15-  The Shura Council + Planning Com.
16-  The Executive Office
17-  The General Masul
18-  The regions, branches & Usras

-  The Organizational & Administrative Organization -The General Center
-  Dawa' and Educational Organization
-  The Women's Organization
-  The Economic Organization
-  Youth Organizations
-  The Social Organization
-  The Security Organization
-  The Political Organization
-  The Judicial Organization
-  Its work is to be distributed to the rest of the organizations
-  The Media and Art Organization
-  The Intellectual & Cultural Organization

-  Scientific, Educational & Professional Organization
-  The Islamic-American Founding Conference
-  The Shura Council for the Islamic-American Movement
-  The Executive Office of the Islamic-American Movement
-  Chairman of the Islamic Movement and its official Spokesman
-  Field leaders of organizations & Islamic centers

Five: Comprehensive Settlement Organization:
- We would then seek and struggle in order to make each one of these above-mentioned organizations a "comprehensive organization" throughout the days and the years, and as long as we are destined to be in this country. What is important is that we put the foundation and we will be followed by peoples and generations that would finish the march and the road but with a clearly-defined guidance.

And, in order for us to clarify what we mean with the comprehensive, specialized organization, we mention here the characteristics and traits of each organization of the "promising" organizations.
1-  From the Dawa' and educational aspect [The Dawa* and Educational Organization]: to
-  The Organization to spread the Dawa' (Central and local branches).
-  An institute to graduate Callers and Educators.
-  Scholars, Callers, Educators, Preachers and Program Anchors.
-  Art and communication technology, Conveyance and Dawa'.

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-  A television station.
-  A specialized Dawa' magazine.
-  A radio station.
-  The Higher Islamic Council for Callers and Educators.
-  The Higher Council for Mosques and Islamic Centers.
-  Friendship Societies with the other religions... and things like that.
2-  Politically [The Political Organization]: to include:
-  A central political party.
-  Local political offices.
-  Political symbols.
-  Relationships and alliances.
-  The American Organization for Islamic Political Action
-  Advanced Information Centers....and things like that.
3-  Media [The Media and Art Organization]: to include:
-  A daily newspaper,
-  Weekly, monthly and seasonal magazines.
-  Radio stations.
-  Television programs.
-  Audio and visual centers.
-  A magazine for the Muslim child.
-  A magazine for the Muslim woman.
-  A print and typesetting machines.
-  A production office.
-  A photography and recording studio
-  Art bands for acting, chanting and theater.
-  A marketing and art production office... and things like that.

4-  Economically [The Economic Organization!: to include:

-  An Islamic Central bank.
-  Islamic endowments.
-  Investment projects.
-  An organization for interest-free loans.... and things like that.
5-  Scientifically and Professionally [The Scientific. Educational and Professional Organization]: to include:
-  Scientific research centers.
-  Technical organizations and vocational training.
-  An Islamic university.
-  Islamic schools.
-  A council for education and scientific research.
-  Centers to train teachers.
-  Scientific societies in schools.
-  An office for academic guidance.
-  A body for authorship and Islamic curricula.... and things like that.
6-  Culturally and Intellectually [The Cultural and Intellectual Organization]: to include:
-  A center for studies and research.
-  Cultural and intellectual foundations such as [The Social Scientists Society - Scientists and Engineers Society....].
-  An organization for Islamic thought and culture.
-  A publication, translation and distribution house for Islamic books.
-  An office for archiving, history and authentication
-  The project to translate the Noble Quran, the Noble Sayings....and things like that.
7-  Socially [ The Social-Charitable Organization]: to include:
-  Social clubs for the youths and the community's sons and daughters
-  Local societies for social welfare and the services are tied to the Islamic centers
-  The Islamic Organization to Combat the Social Ills of the U.S. Society
-  Islamic houses project
-  Matrimony and family cases office....and things like that.

8-  Youths [The Youth Organization!: to include:

-  Central and local youths foundations.
-  Sports teams and clubs
-  Scouting teams....and things like that.
9-  Women [The Women Organization]: to include:
-  Central and local women societies.
-  Organizations of training, vocational and housekeeping.
-  An organization to train female preachers.
-  Islamic kindergartens...and things like that.

10-  Organizationally and Administratively [The Administrative and Organizational Organization!: to include:
-  An institute for training, growth, development and planning
-  Prominent experts in this field
-  Work systems, bylaws and charters fit for running the most complicated bodies and organizations
-  A periodic magazine in Islamic development and administration.
-  Owning camps and halls for the various activities.
-  A data, polling and census bank.
-  An advanced communication network.
-  An advanced archive for our heritage and production....and things like that.
11-  Security [The Security Organization!: to include:
-  Clubs for training and learning self-defense techniques.
-  A center which is concerned with the security issues [Technical, intellectual, technological and human]....and things like that.
12-  Legally [The Legal Organization]: to include:
-  A Central Jurisprudence Council.
-  A Central Islamic Court.
-  Muslim Attorneys Society.
The Islamic Foundation for Defense of Muslims' Rights...and things like that. And  success is by God.

Attachment number (\)

A list of our organizations and the organizations of our friends [Imagine if t they all march according to one plan!!!]



24-      OLF        = OCCUPIED LAND FUND
27-      BMI     = BA1TUL MAL INC

Annex B:  The Ikhwan in America (1981 speech by Zeid al-Noman)

DateI/Time Recorded:
Tape Number/ID #: T13-T18 1 "Ikhwan in America. Zeid"

Ze =Zeid al-Noman 
Um =Unidentified Male
UI – unintelligible

Side A:

I resort to God from the pelted Devil, In the name of God, the Beneficent, the Merciful. Thanks
be to God and prayers and peace be upon God's messenger, his family and his companions.
Brothers, God's peace, mercy and blessings to you. Er ...., these special meetings in which the
Ikhwans meet in organizational meetings there is a good opportunity to meet the Ikhwans, for
their cooperation and an opportunity to exchange advice with each other and...[UI]. They are
also an opportunity for the Muslim Ikhwans to meet in this Dawa'a and they are also a good
opportunity for the brothers the Mads of this Dawa'a to meet their brothers in their locations
and in their activities. And.,., and today in our lecture, we meet with a Masul brother so that the
Ikhwans can express what is in their hearts and so that you can benefit from the directions of
the Masul brother and that's it. We just would like to remind you that ..., of course, the title of
the lecture is "The Ikhwans in America" but the questions which will follow the lecture will not
be limited to the subject presented by the brother but will include any general ...., any
questions..., any question a brother wants to pose or present around the Dawa'a in America.
We now meet brother Zeid al-Noman, Masul of the Executive Office, may God reward him all

Thanks be to God, Lord of the Two Worlds, Prayers and peace be upon the master of the messengers, Mohamed Bin Abdullah and all of his family and companions. My brothers, God’s willing, I will speak about, our  history. I will begin with a historical outlook, about the history of the Muslim Brotherhood Movement in North America. After that, I will go ahead and speak about the nature the Movement in North America and what are the difficulties which face work over here. I will then conclude the lecture, God's willing, ...[coughing]...I will then conclude the lecture, God's willing, by talking about priorities of work in north America as compiled by the Executive Office. The Movement was founded ...., the Movement was founded here with the founding of the general Islamic activism or it might have preceded it by a little bit.

At first, it was a gathering or a grouping for Islam activists without an organizational filiation with the Movement. So, the first generation of the Muslim Ikhwans in North America composed of a team which included he who was an Ikhwan in his country or he who was a member of The Worshipers of the Merciful Group or he who doesn't have a direction but who is active in Islamic activism. This was the first point or group which gave or planted the Muslim Brotherhood seed in America. After that, the Movement went through different organizational formats. One of the first organizational formats tried here were the regional gatherings as each movement had ...., had its gathering with a leadership and the collection of these leadership formed the Group's leadership or what is called the Coordination Council. They were meeting and the resolutions of that Council were non-binding for its members. Of course, there were some countries ...., there were some countries which did not have a large gathering in north America, we can call them ....[UI] countries, individuals of this country would associate with the nearest movement to them. So, for instance, an Iraqi might have joined Jordan's Ikhwans and, for instance, a Libyan might associate with Egypt's Ikhwans and so forth.

Following this stage, a new organizational format started to evolve which is the unified Movement. These ...., these groups of Ikhwans started to gather under one leadership. During this stage, the name of this gathering was not important but the affiliation with the Ikhwan's name was an affiliation due to the size of thought of this Movement, or books and writings of this Movement which were available in the field. This was the reason for which the name "The Muslim Brotherhood" was adopted as a basis for this work. I mean, to the point that, at some point, there was an attempt to change the name of the Muslim Brotherhood Movement to The Islamic Movement and making it affiliated with a dissenting group in Iraq called the Islamic Movement. All of that, Ikhwans, was at the beginning of work when the Ikhwans who came to America, may God reward them all good, were seeking methods for activism. This was probably in mid-60's, or even ....,I mean, mid 60's, long time ago. As for recruitment in the ranks of this Movement, its main condition was that a brother ...., was that a brother must be active in the general activism in the MSA, a person who attends its general conferences or participating in its executive committees, whether local or central, and this was the Movement's condition in the 60's. We can then sum up the condition of the Movement in the 60's by saying that commitment to the Movement was a sentimental commitment, a grouping one, and general activism was the basis for that commitment. Also, in the beginning there were regional gatherings which turned into a unified Movement without an intellectual or organizational scale. And we said that recruitment used to take place in the following format: attending the MSA conferences and choosing active Arab elements and approaching them to join the Ikhwans. This was followed by visits to the local branches and, consequently, choosing active elements over there and approaching them to join the Ikhwans. As for the Ikhwan who came from their countries, they most probably joined the Movement specially if there were large numbers of the Ikhwan Movement who preceded them to America. Then, joining the Movement would be automatic; he would notify that he has arrived and, after that, he would join in the nearest opportunity.

Most of the Usras then were individual Usras. I mean, sometimes an Usra would be made up of three people and the distance between two of them is maybe 100 or 150 miles. They would meet once a month or once every six weeks. After that period, in the beginning of the 70's a new era started. We can call it the stage of codification. The people started to ..., they put together the first bylaws of theirs and they started after that to.... And, in doing this thing, there started to be an emphasis on the Ikhwan's formula for this Movement. Prior to this stage, young elements came to America, especially Gulf elements or Saudi elements which joined the ranks of the Movement regularly. This was the first true tremor for the Ikhwan's activism here in America as these brothers started to demand clearer Ikhwan formulas, clearer commitment and means or ones with a specific and not a general nature and that there are conditions to accept one into the ranks of this Dawa'a and to made work secret.,..etc. This characteristic, this current started to come to surface or this current started to be distinguished in Islamic activism during the ranks of the Movement to the point that The Shura Council appointed to it a brother who represents this direction even though he is not elected to that Council. If we examine the Group's conferences in this ..., in this time period, we would find that they were characterized with the following: First of all, in the past the Ikhwans' conferences used to be held in the same time as the MSA's conferences, at the same time. They would either precede it with one day or come a day after them. After that they became separate from the MSA's conferences and they lasted an entire week. Also, the leadership would be elected during these conferences. We notice that there used to be a family characteristic to these conferences, that a brother would attend and his wife and children even if. his wife is not a Sister. Also, attending this ...,this meeting were some of those working in the Islamic field and, particularly, the brothers in the Halaqa, the Beloved Halaqa which is the Pakistani brothers' Movement or the brothers who were members of the Islamic Group in Pakistan and came to America. This period continued until...,until approximately the year '75 and after that the era of dedication for the general activism began. During this time period, leaders of the Group were dedicated to the general activism organizations which were in the formation phase which took a lot of their time and all of that was at the expense of the Movement and the special domestic activism. During this time period, there was a big desire to come to America to study and large delegations of youth come to the country, most of whom were committed to the Dawa'a in his native country. During the ..., during the same time, the Ikhwans' foreign connections became strong and that was due to the
fundraising campaigns which were launched by the Ikhwans ...,which made it possible for the Ikhwans in the leadership to meet leadership from the Orient. Therefore, membership here of the brothers who were members in their countries was easier, easier. Those people come to the Movement and found some organizational practices such as means and priorities which were different from the ones they were accustomed to in their countries. So, they started to inquire, "Where is the strictness in the conditions? And where are these conditions? Where is the secrecy, where is organizational connection and where are the educational programs? What are goals of the Group here? What are goals of. .., the goals of these programs?". All of these questions were resurfacing on the field anew. Therefore, regional organizational pockets started to form during this time period. Also, rumors and suspicious started to circulate among the ranks of the Group regarding individuals in the leadership,

So, the Movement then-current situation exploded during the camp of '77 and a new leadership came on board in '78 whose work was bitter as it was trying to purge the Group's body from regional restrictions and gatherings or from the organizational pockets and tied its parts together but, during this time period, it was a non-harmonious leadership and going back and forth was evident in its positions. Despite that, it managed to place the Ikhwans in front of the true picture of their reality and to shake them deeply from the inside. Therefore, the conferences of '77, '78 and '79 used to end with tears and pain but, to say the truth, were very important for what happened after that. This time period was characterized by change; a change in Ikhwans who wanted to change the status quo and others who want to maintain the status quo. One of the things which were enacted is the attendance of the Sisters only to the Movement's conferences, only the adherent Sisters and not the wives of the Ikhwans. Also, for the first time,..,er, actual accountability of the leadership was enacted even though this accountability was unfair at times. In the past, leadership was seen as a group of infallible Ikhwans. Therefore, holding them accountable was rare or simple. Despite that, organizational pockets continued to constitute the biggest danger for the unity of the Group. But, this time period came to an end and the Group became more accepting of change, stability and moving forward. The elections of '79 came along and the Shura Council came in '80 and '81 and the road in front of it was paved and work began to unify the Group's ranks, codification of work and pushing the Movement's forward. For the first time then, we had a General Masul who was dedicated to the Group's affairs alone and also the Shura Council started to play its true role which is planning and monitoring the executive leadership. The executive leadership was carrying its tasks through a Shura atmosphere and continuous contacts. Its meetings were held consistently on monthly basis. The mid-level leadership which was represented by the Masuls of the regions and the regions' councils play their natural role as well through applying the principle of de-centralization. Work started to be clearer and more programed. The current Shura Council came on board to finish what its brother started on the span of past seven years to lead this Group to new horizons, God's willing, keeping its eyes on huge goals among which is the settlement of this Group and minding some of the regional experiences and the turns of the Muslim Brotherhood Movement in north America. This is a quick narration for the history of the Muslim Brotherhood in North America and, as you notice, it is not old history, I mean, the Movement stared here in the 60's and we are now in the 80's. That means that the Movement's age is between 15 and 20 years only. Despite of that, the result of the experience ...., the experience Movement went through, is large and it made it possible to short-cut many years as a result of the fusion of different experiences which came from different backgrounds. After that, we examine what ..., what is the nature of this Movement after it gained it and what are the real reasons which made it go through the circumstances it went through. We say that, first of all, the organizational base in North America is an organizational base with a dynamic characteristic. This dynamics is at two levels: The first one is at the North America's level as the vast majority of the Muslim Brotherhood here are students. Therefore, we find them very prone to change, either for study reasons which is about two years for a brother and he changes his college, or, as far as residence is concerned, the Ikhwans change their address almost every semester, or, as far as moving outside of America, it is either a temporary departure and that usually happens during the summer vacation or the Christmas vacation, or a departure to work in the Orient for a limited time period, or it is a permanent departure which is when a brother ends his study or when an immigrants decides that it is time to return to his native country. The base changes about 70% almost every five years. Then, this dynamic nature had an impact on the course of work. Some of them were native effects. Some of these effects is that this prevents long-term planning due to the lack of the long-term stability of the base. Some of it is the difficulty of following up with the Ikhwans at the central level due to their constant changes of either their addresses or their residences. Some of that is, sometimes, the sudden disappearance of Ikhwans from the region or the city. Most likely this happens when the brother decides to terminate his studies and he packs his stuff and leaves without notifying those in charge in the first place. Another negative effect is that this characteristic prevents supposed growth and makes the education of the individuals intermittent at times. As for the positive effects, they are: First, the exchange of ideas between the regions because when the Ikhwans move from one region to another they carry the experiences of this region to the other region.

This was one of the positive things of the dynamics of the base, also, the fact that it allowed new blood to be present as far as planning and execution are considered along the years. Also, the lack of formation of permanent isolated pockets because any organizational pocket might take some time ..., a certain period of time and, after that, this pocket will disband either because the Ikhwans have departed the country or moved to other places. Therefore, an organizational pocket will not last. And the other characteristic of this Movement is that the base has low density. By "low density" I mean that there is no large number of Ikhwans at one city. This, of course, has positive and negative effects. Among its negative effects on the Movement is the difficulty or forming educational or organizational levels. When a brother moves from one region or from one city to another, he might not find in the city he transferred to the educational level he was in. Also, the other negative effect is the difficulty of contacts and meetings. So, the method of contacts depended on was either the mail or the telephone. One of the flaws of that is that accountability and guidance are scarce. Among the positive effects for the..., for the ..., the relative low density of the base is exerting the entire Ikhwan energy due to the lack of pressure and restrictions placed on the brother. Finding out a brother's genuineness, he working brother from the one who pretends to be a brother. When you place a brother in a position of responsibility in a...., in an atmosphere which has less accountability, the good nature or a good brother can produce even if there is no continuous direction or continuous accountability of his,.., of his actions. Also, there was another positive ...., another positive which is training a brother on how to deal with non-brothers and planting the first seed for that.

When a brother existed in a large Ikhwans gathering, his dealing will be with Ikhwans only. When a brother is alone or with a small Ikhwans' gathering, his dealing will be ..., especially with non-Ikhwans, he will learn how to direct work through them, He will ...., he will learn how to
deal with them, the dealing.,., dealing with a non-Ikhwan brother, as you know, is different from dealing with a brother, Also, there was a characteristic.., another characteristic for that Movement, which is the difference in tastes. Regardless of whether a brother is resident or temporary here, there are two kinds of Ikhwans who come to America: The first one found out about the call of the Ikhwans in North America and became regular in its ranks over here. Those brothers, even if they are residents, are the most Ikhwans who rush to defend and sacrifice for the sake of the Movement. Even if they are temporary, they will be, God's willing, new experiences and new blood in the movements of their countries. As for the third kind, they originally came as Ikhwans and they became regular Ikhwans here. I mean, we call them "Imported Ikhwans" and those people are statues. Some of them came to study only. Therefore, working among the ranks of the Group comes in the second, the third or the fourth place for them. Some of them came to study but know that this life is for the Group so that he could reap its hits in the afterlife, God's willing, and he places working in the ranks of the Group in the first place. Some of them came to study but see that working for the Group comes in two aspects: The first one, working among members of his homeland and after that comes general work in the ranks of the Group. Some of them came to study with a prior judgement about the Group over here regardless of it being right or wrong. Based on that, he makes a judgement and moves according to that. Some of them came for work and they place their work first before the Group. Some of them came for work and know that this life is a farm for the afterlife and he sacrifices what he has for the sake of. ..,for the sake of this Dawa'a. These are the most important kinds of imported Ikhwans who come over here. Of course, every one of these kinds has its contribution, has its negative aspects and its positive aspects. Some of them were ...., were a cause for the delay of hindering the work of the Group and its forward
moving. Some of them were a cause for the Group to move forward. God's willing, everyone works with an intention for which we ask Almighty God to reward him for. These are the three characteristics which describe the Ikhwan Movement in North America. In reality, it has unique characteristics. I mean, except in America and Europe, we do not find unified movements which work in that way, to be able to or try to melt all of the Ikhwans' experiences in a one pot, try to group all the Ikhwans under, under one umbrella. This experience had and still has many positive aspects for our Ikhwans, particularly Ikhwans of the Orient because it deepened the idea ...., of the Group's unity. Here in America we find the practical application for this.. .., for this idea which is the Group's unity in one movement. Also, the positive and negative aspects of this work reflect here and we can achieve through them ..., we can push these positive aspects forward and find solutions for these negative aspects and move through the negative aspects, God's willing, and turn them into positive aspects to benefit work. As for planning and the process of planning for the Group, it also went through historical phases. Some of them is the lack of clear plans neither for the Group or for general activism. I mean, the most important resolution the Group might have taken was who was going to be a member of the MSA 's executive committee. This was the most important resolution the Group could have taken during this phase. Then, the first Ikhwans' plan was the five-year plan the Ikhwans put together lasting from '75-'80. Its primary focus was general work and dedication to the general work organizations. After that the five-year plan for '81-'a5 and its focus was self-structure and settlement of the Dawa'a. All of these are plans are..., I mean, the one which put them together was the Shura Council. In the years '80 and '8 1, we started to work on a new kind of plans which is planning at the regions' level. Therefore, planning became ..., planning became  prominent at the regions' level as a system for work and as a system for accountability. As for this year, thanks be to God, the executive office has put together an annual work program on whose basis, God's willing, the region or the regions will build their plans for the current year. The plan of the executive office will be implemented beginning May '82 and, of course, ends in April '83. When the executive office thought about putting this plan together, it really came in different stages such as gathering a group of Ikhwans who have experience and specialization in  planning or management and they put together the first foundation or stone for this plan. It was then presented to the executive office after that and it compared it with the human potential in place and with the abilities of the Ikhwans in place and it chose from the bases which were put together by the first committee a group of goals which the executive office considered main goals which must be implemented during ...., during this year, and it made a second group of goals secondary goals which it will try to implement this year if time permits and then hoped that these secondary goals will gradually move from the category of secondary goals to the main goals category and get their full share of implementation. After that, these main goals were divided..., some of which we will see in a little bit, because they had a general nature. They were divided into periodical goals which we will try to implement this year, God's willing. The main goals which were approved by the executive office were five ...., which were put together by the executive office and which were then approved by the Shura Council were,

first of all: Strengthening the internal structure;
second, administrative discipline;
third, recruitment and
settlement of the Dawa'a;
four, energizing the organizations' work;
five, energizing political work fronts.

Also, it adopted eight of the secondary goals on top of which were: finance and investment;
second, foreign relations;
third, reviving women's activity;
four, political awareness to members of the Group;
five, securing the Group; s
ix, special activity;
seven, media;
eight, taking advantage of human potentials.

This is ..., these are the Group's main and the secondary goals for the next year of work, God's willing. Of course, along with these goals, we also had two things in front of us: The first thing is the reality of the Movement, and the second thing is what the Movement should be. The reality of the Movement is that it is a students' Movement. What the Movement should be is to become a Movement for the residents because, Ikhwans, one of the things which we suffer from is that it is possible that all the Ikhwans in one city might leave it or that the fundamental people the Movement relies on in this city might collectively leave and, thus, leaving a sort of a vacuum behind them; a vacuum in work and also a vacuum in planning. That means that the five-year plans will not be effective in this region due to the absence of the Ikhwan element from it. Therefore, we had to take two simultaneous moves and with two harmonious wings: The first one is the reality or now attempt to implement the needs of the reality which is what the students' movement needs and that we also work hard to settle the Dawa'a. By "settlement of the Dawa'a", the Muslim Brotherhood Dawa'a is meant. It is not meant to spread Islam as spread of Islam is a general thing and it is indeed a goal for each Muslim in general terms. The second thing is the settlement of the Dawa'a and finding permanent fundamentals in the cities where Ikhwans now live in order to, in order for them to be the meeting points for the coming brothers. This way, work at any cities is not going to be disturbed due to the collective absence of a group of the Ikhwans. In reality, the issue of settling the Dawa'a in the past was not favored by a group of the Ikhwan who used to be here six or seven years ago, specially the students among them. They believed that the idea of settling the Dawa'a in North America is a waste of time and this, of course, was due to their students' view of work. Now, thanks be to God, we find that this phenomenon started to change. This change came in stages ..., we can..., it came in forms which we can feel through the reality of general work. The first change was moving the Ikhwans from working at the branches of the MSA and the [Arab Youth Muslim] Association as branches whose activities are based on universities where they go a university to hold their activity, to what is called at that time "The Muslim House". The Muslim House was based on them purchasing a house near the university with Ikhwans living in a part of it and the rest of it becomes a mosque and it would also be a nucleus for the activity. This was the first move the Ikhwans did. After that, the other move came where this Muslim House was not a goal by itself or it was no longer able to satisfy work as they started to move to somewhere else which are the Islamic centers. We notice that during the past two or three years that many of the students' gathering started to establish Islamic centers.

This was also another healthy move for settling the Dawa'a as the presence of an Islamic center means the presence of residents, means the existence of contacts between students and the residents, means recruitment of the residents and winning them to the ranks of the Dawa'a, means forming permanent foundations in these cities. Then, what we have now or what we feel now is that there a bigger and bigger acceptance than the Ikhwans' base for this change and we ask God the Almighty to help us so that we can finish this mission which is the settlement of Dawa'a and that, by that, we would have permanent foundations in America which can benefit Islamic work generally speaking and may God reward you all good.

If possible, let the brothers collect the questions from the audience ... If possible, can you repeat
to us the main goals and the secondary goals which were written by the Executive Office and which were approved by the Shura Council.

Ze: The main goals are five. They are: Strengthening the internal structure, administrative discipline, recruitment and settlement of the Dawa'a, energizing the organizations' work, energizing the political work fronts. As for the secondary goals, they are eight: first, financing and investment; second, foreign relations; third, reviving women's activity; four, political awareness to members of the Group; five, securing the Group; six, special activity; seven, media; eight, benefitting from human potentials. Urn: There is a question: What is the degree of connection between the Ikhwan Group in America with the mother Group in Egypt?

[End of side A].

Side B:

Ze: .,.the dangers of these pockets are many; some of that is the fact that they hinder work, some of it is that they destabilize the ranks because the ranks then would be disconnected. Thanks be to God, we can currently say that there are no longer organizational pockets in the ranks of the Group. Thanks be to God, Lord of the Two Worlds, we were able to absorb these pockets during this past time. Organizational pockets most likely form due to a wrong idea adopted by some of the Ikhwans regarding means of work over here or they could be due to regional gatherings. So, they could come due to any of these forms.

Er..., what is the relationship of the Islamic Group in Libya with the Ikhwan Group? Are they under the leadership of the Ikhwan Group or are they a separate group?

The Islamic Group ...., the Islamic Group in Libya is a front ..., a political action front. It is a political action front. Er ..., who is the brother who asked the question? I just want to know if he means the Group which issues Al-Muslim magazine. Yes? Yes. So, my brother, it is a front ..., it is a political front which was set up by the Libyan brothers in order to be able to move through it and issue Al-Muslim magazine. Yes, this front is overseen by brothers from the Ikhwans, They are, I mean, they're from Libya and their native country was Libya. They are associated with the Group and they're affiliated with the Group. And the Group directs the path of this group and this ..., or this front through the presence of the adherent Libyan brothers in the Movement and who work in this front. Um: Don't you see that the Movement's methods and programs in America should be different from the methods and programs in the Arab countries or from the Arab countries due to the change of the place and the available sources, the type of individuals and the maxim benefit from the means available in America? For instance, the cultural programs are very weak. Recruitment methods are limited and are being restricted.

Ze: By God, my brother, we really see that ..., that the methods ..., we really see that our methods and means are different from the Orient. We did not take or borrow a method or a means from the Orient unless it was compatible with the reality of the Islamic Movement over here. Our methods are always driven from the nature of the organizational base ..., from the nature of, from the nature of the country which is America and also from the nature of the base from which we move, the people we move between are mostly highly-educated youth. They are college youth and they are also youth who are aware. They are more aware than the youth who are of the same stage or age in the Orient. The reason. .., the reason of this awareness and maturity is their presence in America, not because they are in America, I mean, America has nothing to do with it but, because of their presence in America, they have no mother to wash their clothes or a father who gives them their allowance at the end of the month. They have to depend on themselves in balancing his household budget, for instance, purchase their own stuff, cook for themselves if they are single, to wash their clothes if they are single, all of these things. Also, they have to deal and interact with society directly. All of that, Ikhwans, without, I mean, without family protection. I mean the family is not ..., without the family cover or armor which used to protect him in his country. All of these will bring about more awareness and maturity. This is the base which we move through. Therefore, our recruitment methods are different. Er ..., in reality, I don't know why the brother says that, that our recruitment is weak while we are considered,..., even considered in the view of many of the Orient's movements to be an open movement and that we are a movement which is lax in conditions despite the fact that we don't think that we are lax in the conditions but, this is their view ...., their view of us. Er ...., we are experiencing a surge in recruitment. Let me take advantage of this opportunity and tell you what are..., or how the individuals are recruited so that the Ikhwans are up to speed. During one of its meeting, an Usra nominates a group of the Ikhwans or a group of Muslim youth who are present to become regular in the work or to become regular at the ranks of the Group. Through the Naquib, an Usra submits these names to the Masul of the region or the Masul of the district. After that, the Masul of the region contacts ..., he takes these names and contacts the coordinators of these countries ..., of that country. Meaning that a brother who is coming from Jordan, we would contact the Jordan's coordinators. We inquire about him and see if there is any objection to bringing him on board. After that, he is to wait two weeks. If the coordinator does not rely during this time period, then the matter is discussed during the meeting of the region's council. I mean, the matter is up to the region itself as they are the ones who will decide. After that, a region is to decide if the brother
is to become regular...., this brother to become regular at the Group's ranks or not according to the reasons and according to what it sees. I believe that, this way, we bypassed a lot of the central issues and bypassed many of the steps which were in place at some point in order to speed up the assimilation of the Ikhwans. What an Usra should do before that is ...., there are...., our methods are clear and known as there is an individual contact and after that come the open Usras or the open Halaqas and then, when the brother has completed the open Halaqas, he can then become regular...., if the Usra sees that, he can become regular at the General Movement. That if he is a new brother. Of course, if he is a regular brother in his country, of course, he would be coming with a letter or recommendation through the coordinator. He can become regular maybe in a period of three months at the most, he would become regular at the Usras. Yes, some special cases might happen whereby the Ikhwans are late for a reason or another. But, generally speaking, the matter does not take more than three months and the brother who just came or the imported brother will become regular, he will become regular at the Movement. Er ..., of course, we said that because the base from which we move is a mature base, we might at times jump through some of these circles. We might, for instance, jump through the open Usra and the Group is asked to make a brother regular right after the individual contact, for instance. Of course, a region then has the right to consider this..., to consider such jumps and whether they are proper or not. As for the educational programs, in reality the program which is in your hands ...., this program is the first section ...., this is a program for the open Usras. And the second section is the beginners' program. We are still putting programs together and the Education Office, may God reward them all good, are now working on the Workers' programs and the Naquibs' programs. God's willing, they will be in your hands during the summer's months if God makes it easy. Then ..., yes, an imported brother in particular, the one who has been in the Dawa'a for long, might find these programs are below ...., below his level because he might have taken them ten years ago. But, we tell him, "Brother, just to be reminded. It is good to be reminded. These are very good things to re- examine because they are fundamentals of the Dawa'a during this time period". God's willing, the moment the Workers' and the Naquibs' programs arrive, this crisis will be resolved.

There is a group of questions almost all of which are about one subject which is a remark that some of the movements have not joined the Movement here in America such as the Saudis, just to cite one of their examples. So, ... I mean.

In reality, it is the only movement, the Saudis. They have not joined. Only the imported brothers among them are not regulars. I mean, it means that there is a home product. I reality, our work among the Saudis is good in the areas where key congregate such as ..., such as southern California and such as ...., different regions where they congregate. Our work among them is good. As for the Saudi brothers who came originally as Ikhwans, they had a different point of view whereby they did not want to become regular at the Movement here. We do not agree with them on that but we also respect the decision they made and we ask Almighty God that we meet at the end. If we..., if all of us work to please Almighty God first and foremost, we will meet. And, if anyone among us is working for something within him or out of desire, we will not meet. We ask Almighty God to make both of us to work to please God and, God's willing, we will meet soon in a unified Movement.

What is your opinion regarding the formation of one or multiple fronts for the Group without having the base which represents the Ikhwans, meaning distributing the efforts of the brothers who are the Group without a base in order to stay ahead of the events.

By God, fronts are one method ...., one method for grouping and are one method to communicate the Ikhwan's thought. They are one method to communicate the Ikhwan's point of
view. A front is not formed until after a study and after an exhaustive study. I mean, the last front formed by the Group is the Islamic Association for Palestine. So, Ikhwans, this did not come out over night or it was not like the Ikhwans who are in charge went to sleep, dreamed about it and met the next day and decided to do it. Not at all, by God. This went through lengthy meetings and took long discussions. Many specialized auxiliary committees were formed which were examining this work, they were examining this work from different angles, from the angle of the benefit of such work, from the angle of, for instance, the human resources we have, from an angle of how this front would benefit us in communicating the brothers' point of view. Then, generally speaking, we don't work out of vacuum if that is what is meant. As for distributing the brothers' efforts, yes, in some of the regions where few Ikhwans exist, there will really be a heavy pressure on them because, in addition to that, they have to be members of the MSA, The [Muslim Arab Youth] Association and, if they're Palestinians for instance, they will have to be members in the Islamic Association for Palestine. Yes, it is correct, this would place additional burdens or weight on the brother. But, an active and a smart brother can benefit from the efforts of the Islamists who are around him, for instance. He can distribute some of these burdens in a way which does not let planning get out of the hands of the Group in the region. He can benefit from the resources around him because we, Ikhwans, cannot work with our resources alone and our number is limited, so, let every brother check the percentage of the Ikhwans against the number of existing Muslims and not the entire Muslims. But, let's say, the adherent Muslims who attend the Friday prayers, for instance. If you check the percentage, you won't find the Ikhwans percentage in those people more than 1% which is a tiny percentage, of course. It is possible, of course, that you think that this 1% cannot carry the entire work burden. But, if you manage to direct the resources which are available to it and when you can benefit from it, this burden will then become less.

In order to settle the Dawa'a, is there planning by you by asking that the brothers who have experience to remain here?

My brother, one of the stage goals which were set regarding the settlement of the Dawa'a is encouraging the brothers who cannot return to their countries ..., they cannot return to their countries for either political, economic or whatever reasons to settle here in America. We encourage this phenomenon in this stage, that the Ikhwans who cannot return to their countries we encourage them to stay. We can provide him with all the available means or advice on how to remain in this...,in this country and to work as one of the goals of settling the Dawa'a or, excuse me, as one of the methods of settling the Dawa'a.

By "Securing the Group", do you mean military securing? And, if it is that, would you explain to us a little bit the means to achieve it.

No. Military work is listed under "Special work". "Special work" means military work. "Securing the Group" is the Groups' security, the Group's security against outside dangers. For instance, to monitor the suspicious movements on the...., which exist on the American front such as Zionism, Masonry ....etc. Monitoring the suspicious movements or the sides, the government bodies such as the CIA, FBI...etc, so that we find out if they are monitoring us, are we not being monitored, how can we get rid of them. That's what is meant by "Securing the Group".

There is a question which we will ask..., I mean, we will ask them individually as none of them relate to the other. The resources and freedoms which are available in North America are bigger than what is available in the Islamic world. Despite that, organizational work methods have not changed.

By God, I believe that the methods are different. If the asking brother is from Iraq, he would know that it is impossible to have such a gathering in Iraq and this is one of the methods. If the asking brother is from Jordan, for instance, he would know that it is not possible to have military training in Jordan, for instance, while here in America, there is weapons training in many of the Ikhwans' camps. Er ...., if the brother is from Libya, he would know that the Islamic Movement has not been able to form due to the pressure which is on the ..., on the people, but it succeeded in growing in America. Our methods, Ikhwans, then are different then even though we might use the same concepts. I mean, we resort to secrecy but the secrecy at our end might take a position that is different from what is in the Orient, for instance. Secrecy over there might be absolute. It might be absolute even among the ranks of the Group. For instance, until now, most of the movements do not know who is the General Masul of the movement when he is among their ranks and neither do they know who are members of the executive office or who is the Masul of the Organization Office, who is the Masul of the Financial Office and so forth. Over here, the brothers know who are the Group's General Masul. Most of the Ikhwans know who is the Masul of the Organization Office. Most of the Naquibs know who are the members of the Executive Office and so on. This means that there is a change in the means. And so on, we can now ..., speak about the fronts, for instance. For instance, the brothers in Egypt don't have fronts in the same broad way we have in America and the fronts are one of the means and so on. Then, Ikhwans, our means are really different. They might carry the same name but the content is different.

There is a two-fold question: Why there was a difference in ...., or why did the Ikhwans disagree during their conferences in the 60's and also, why are women allowed to attend the conferences?

Of course, during that time, this is regarding why were the wives of the Ikhwans in the 60's or even the beginning of the 70's to attend the Ikhwans' conferences? This is the input of the leadership. I mean, I don't want to say why and neither do I want to speak on their behalf. This was the input of the leadership then. And I really believe that this input was proper. I mean, Had I been at the same time in the same situation, I would have given the same input because the issue was an a issue of grouping, the issue was an issue of grouping. And the social aspect of the grouping issue is very important. We now ask why does this happen in the present time? Yes, during our conferences, the adherent Sisters attend. And we have a wing called The Muslim Sisters and we have a Masul for them in the Executive Office. My brothers, work cannot be done ...., the Ikhwans work cannot be successful unless the women's part of it goes side by side. My brother, if you are married and your wife is not among of the Sisters, you should be the first one to understand this point. You would feel that there is a deficiency, there is a restriction on your work and your moving. Just because she is a Sister mean she will be informed of every big and small issue in the Movement? No. Because she is a Sister she can understand your feeling, she can make available to you the atmosphere for work. But, if she is not a Sister, you can try to come to the camp and [she is like], "How is it that you're going to leave me and go over there" ....etc. And she starts asking you, "How about the boy? What if he gets sick and how is going to come to take him to the doctor" and get you many excuses. Why? Because she does not understand the nature of your work and the nature of your movement. But, if she is a Sister, if she ..., and by God we have found these examples among the Sisters, that she had just gave birth, just delivered two or three days ago and her husband leaves her and attend Ikhwan camps. If he tells her, "I will stay to take care of you", she would tell him, "No". She does not accept. There is a difference, Ikhwans, between a brother who finds this atmosphere at work and a brother who finds the other atmosphere. As for the reasons for the problems which happened in the Ikhwans camps, it was because for the inclination for change or moving from a gathering to a formation and a selection, from a gathering of Islamists, kind people and stuff, Ok, let it be good and stuff, Ok, let's go, let's go, let's go, come over and let's get together, from a take-all movement to a precise and a harmonious movement. This, Ikhwans, are the reasons which made the conferences of the end of the 70's have a special characteristic, the ones which always ended with tears and pain. But, thanks be to Almighty God, their outcome, their outcome is this camp and those Ikhwans.

One of the brothers is asking about what is meant with the Executive Office. But, I just wanted to explain to the brother that brother Munzir is not ...., is not the director of the Executive Office as he mentioned but he is the Masul of the Organization Office.

My brother, the Executive Office is the Group's Executive Leadership. The Executive Office is divided into offices. Through these offices, the affairs of the Group are run. Among them is the Organization Office,.,, the Organization Office which oversees the, over the regions and the Usras of the Group. And among them is the Education Office which oversees the preparation of cultural programs for the Ikhwans or the educational [programs] for the Ikhwans and also prepares the training programs for the Ikhwans in the different fields and various specializations among which is the Political Office which submits political analysis to the Ikhwans and also the Sisters Office which runs and promotes the activity of the Sisters Division. Among them is, of course, the Secretariat General which is the Movement's Secretary. These are the executive offices which are available now. They are the Group's Executive Leadership. Ok, as for the Organizational Skeleton.,.,er, the Group's Organizational Skeleton begins first of all from the highest..., it is the highest ..., the highest organization in the Group is the Organizational Conference. The Organizational Conference is a conference...., is a stemming from the Ikhwans bases; every Usra elects one or two according to its number. This brother represents the Usra in the Organizational Conference which is the highest body in the Ikhwan. After that, the Shura Council comes then the Executive Office. The Shura Council ,..., what did the brother ask ....? Er...., this is how it is. The Shura Council, of course, has many duties among which are.. .., just let me see the...., it is better that I read them from the bylaws which is better than reciting them from memory. Yes. Duties ...., Duties and responsibilities of the Shura Council: It has the duties of planning, charting the general policies and the programs which achieve the goals of the Group which are specified in the course, its resolutions are binding to the Group and only the General Organizational Conference can modify them or annul them which has the right to modify or annul resolutions of the Executive Office. It follows up on the implementation of the Group's policies and programs, it directs them and it directs the Executive Office and it forms dedicated committees...., branching committees to assist in that. It oversees that and directs them in what ensures the implementation of the policies. It elects the Group's General Masul and the Executive Office and it has ..., it has the right to guide, hold accountable and ...[UI] and the General Masul is to be elected among the elected members of the Council only. These are the duties of the Executive Office, the Shura Council. As for the duties of the Executive Office, it executes and follows up on the works of the Group and its different bodies according to the general policy and the resolutions ...., and the resolutions issued by the Shura Council. It has to follow up and guide the activities of the general work organization and to make sure they run according to the Group's plan with what achieves its goals. It submits a periodical report to the Shura Council about its work and the activity of. ..., the activity of the domestic bodies and the general organizations. The Office distributes its duties to its members according to the internal bylaws. The Sisters are to have a special office which is affiliated with the Group's bodies and a special bylaws approved by the Shura Council determine the method of its formation and its responsibilities. It then talks about the quorum and it talks about the office's term which ends with the end of the Shura Council's term. This the.... As for the specialized office, I believe it will take long if we wanted to explain the duty of each office.

You mentioned that there is a weapons training at the Ikhwans' camps but I did not see that at
all in the mid-southern region camps. So, would you explain to us the reasons?

By God, the first thing is that you thank God and praise him because you found a camp to meet in. You know that, for instance, Oklahoma has become a blocked area for you. You cannot meet in it in the first place, right? Then, the nature.. .. What? [Unintelligible talk from the audience] Yes, I'm sorry. I thought ..., Ok. My brothers, according to what we learned ..., to what I learned, in Oklahoma they started to be strict about letting Muslims use the camps. They would ask them, for instance, to submit their name and they would ask you to bring an ID or something to prove your name. I learned that they were going on a picnic recently, a trip, and the police came asking each person to give ..., to present a...,er, to show his ID or even his visa. These harassments exist then in the state of Oklahoma, for instance. And these are among the reasons which made our brothers in the reason to have their camp here in Missouri. Right, my brother? Then, the circumstances which a region goes through are the ones which determine. In some of the regions when they go to a camp, they take two things, they would request a camp which has a range, a shooting range and one which has a range to shoot, one which has a range which they use for shooting. You would find that in some of the camps. They would get an advance permit for that. I mean, I don't know the possibility of having these camps here and also whether the pressure which exists in Oklahoma ...., and whether they will have a weapons training in the other regions ...., these harassments might continue, I mean, become contagious to the other regions.

Do you see that the latest events in Syria had an impact on the Group's policy in America and in particularly the political aspect? Between brackets, "To explain, showing flexibility in dealing with non-Muslim movements".

Yes, there is no doubt that the Group here in America was impacted at all of its levels with Syria events. And ...., work, Ikhwans ...., I mean, what is happening in ...., or what happened in Syria...., Syria has become one of the priorities of Ikhwans' political activism in North America. I will speak about that in details I believe in a lecture immediately following this one which will be about the Ikhwans of Syria and I believe that I will give the opportunity to the lecturing brother to reply to these questions. The asking brother should ask the other lecturing brother should he not find in the previous lecture what satisfies him or what replies to this question, God's willing.

Er..., there is a brother who is inquiring about the lack of brothers from Tunisia, Algeria and Morocco and even Yemen and a brother who is asking about ..., I mean, he wants information
about the Ikhwans in Canada.

The lack of Algerian or Tunisian Ikhwans is because their presence in America is scarce. My brothers, you know that Algeria and Tunisia have a French culture, the countries have a French culture. Therefore, most of its citizens prefer to go to France rather than come to America. In addition to the fact that the Islamic movement over there in the two countries is a budding movement. They're still new. Despite of that, it has been dealt a blow which it did not recover from yet. It did not talk even thought it was hit savagely and, of course, you know what happened in Tunisia. This is one of the reasons which makes the presence of the Tunisian brothers scarce among us. Of course, this does not mean that you should not work among good Tunisian congregation. You should work among them, form Usras, you should initiate individual contacts with them ....etc. As for Yemen, Ikhwans, it is a poor country. Yemen is a poor country. It cannot send exchange students to America and it cannot ...., I mean, as a government...., and, as individuals, they cannot send their sons at their expense. I mean, if you have $100 over there, you can live an entire year with it. You would live comfortably and you might be considered among the rich. Not among the rich but, I mean, the comfortable ones. Therefore, all of that makes the percentage of educated Yemenis small. This does not mean there is not a large Yemeni community. There is a very large Yemeni labor community in America. It is centered in two spots: the first one is what they call the San Joacquim Valley. It is an agricultural area in California and the other place is Detroit in the automobile factories. If there to take the Yemeni workers out of Detroit, the automobile industry would stop. According to what I found out from the Masul of the region Detroit is under, thanks be to God, we were able for the time to recruit three Yemeni workers and, God's willing, they will be a pillar for us to enter into that gathering.

There are four remaining questions but it seems that time is up even though we would have liked for you to answer all of them. Er..., we ask Almighty God to benefit us with what we heard and to increase our knowledge. May God reward you well. God's peace, mercy and blessings to you.

Ikhwans, you posed questions and I now have questions. I would like to know -through raising of hands- about your receiving of the Group's periodicals. First of all, I will start with al-Bayan [The Declaration] periodical. It is a magazine which is published bi-monthly. How many brother saw the 4th issue? Let him raise his hand. Al-Bayan's 4th issue. There is hesitation. Ok. As far as the periodicals of the Education Office, the Darb al-Dowat [Path of the Callers], how many brothers saw it? Ok. Regarding the political statement sent by the Group about the Syria events and about the national coalition, how many brother received it? Read it, of course, and saw it. By God .... My brother, why are you ...,Where are you, my brother, may God keep you?

From Colorado.

Yes. You did not receive the statement? Who is your Naquib? Or are you the Naquib?


Ok, our brothers, I would like to announce two things: Our periodicals, the periodicals which the Group sends in a regular way are two: The first one is al-Bayan bulletin and the second one is Darb al-Dowat. So, I hope that the Ikhwans ask their Naquibs every now and then about these periodicals whether they received them. Also, I ask the Naquibs to ask the Masul of the region every now and then whether if they received these periodicals because we don't this effort to be put and then they don't reach the bases which are supposed to be the ones who benefit from them. May God reward you well.

Unidentified noise for few seconds before recording stops.

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