Fear the Muslim Brotherhood


Andrew C. McCarthy

Banna himself was killed in 1949, during the Brotherhood’s revolt against the British-backed monarchy. Thereafter, the Brotherhood did not wait until after the Free Officers Movement seized power to flirt with Nasser. They were part of the coup, Nasser having personally lobbied Sayyid Qutb (the most significant Ikhwan figure after Banna’s death) for an alliance.

Omitting this detail helps Riedel whitewash the Brothers’ complicity in what befell them. The Ikhwan did not seamlessly “move into the opposition” once Nasser came to power. First, it deemed itself double-crossed by Nasser, who had wooed the Brotherhood into the coup by signaling sympathy for its Islamist agenda but then, once in power, declined to implement elements of sharia. Furthermore, Nasser did not just wake up one day and begin “ruthlessly suppressing” the Brotherhood; the Ikhwan tried to assassinate him. It was at that point, when the Islamist coup attempt against the new regime failed, that the strongman cracked down relentlessly.

Riedel next asserts: “Nasser and his successors, Anwar Sadat and Mubarak, have alternatively repressed and demonized the Brotherhood or tolerated it as an anti-communist and right-wing opposition.” This, too, is hopelessly wrong and incomplete. To begin with, regardless of how obdurately progressives repeat the claim, Islamism is not a right-wing movement. The Brotherhood’s is a revolutionary program, the political and economic components of which are essentially socialist. It is no accident that Islamists in America are among the staunchest supporters of Obamacare and other redistributionist elements of the Obama agenda. In his Social Justice in Islam, Qutb concludes that Marx’s system is far superior to capitalism, which Islamists deplore. Communism, he argues, faltered principally in its rigid economic determinism, thus missing the spiritual components of Allah’s totalitarian plan — though Qutb compared it favorably to Christianity, which he saw as insufficiently attentive to earthly concerns.

Nasser’s persecution of the Ikhwan led many of its leading figures to flee Egypt for Saudi Arabia, where the Brothers were welcomed because they were perceived, quite correctly, as urbane but stalwart jihadists who would greatly benefit a backwards society — especially its education system (Banna and Qutb were both academics, and the Brotherhood teemed with professionals trained in many disciplines). The toxic mix of Saudi billions and Brotherhood ideology — the marriage of Saudi Wahhabism and Brotherhood Salafism — created the modern Islamist movement and inspired many of the terrorist organizations (including al-Qaeda) and other Islamist agitators by which we are confronted today. That Wahhabism and Salafism are fundamentalist doctrines does not make them right-wing. In fact, Islamism is in a virulent historical phase, and is a far more daunting challenge to the West than it was a half-century ago, precisely because its lavishly funded extremism has overwhelmed the conservative constraints of Arab culture.

Sadat pivoted away from his predecessor’s immersion of Egypt into the Soviet orbit. He did indeed invite the Ikhwan to return home, as Riedel indicates. Sadat knew the Brothers were bad news, but — much like today’s geopolitical big thinkers — he hubristically believed he could control the damage, betting that the Ikhwan would be more a thorn in the side of the jilted Nasserite Communists than a nuisance for the successor regime. Riedel’s readers may not appreciate what a naïve wager that was, since he fails to mention that the Brotherhood eventually murdered Sadat in a 1981 coup attempt — in accordance with a fatwa issued by Sheikh Omar Abdel Rahman (later of World Trade Center–bombing fame) after Sadat made peace with the hated “Zionist entity.”

Sadat’s successor, Mubarak, is undeniably a tyrant who has kept emergency powers in force through the three decades since Sadat’s assassination. Any fair assessment, however, must concede that he has had his reasons. Egypt is not just plagued by economic stagnation and inequality; it has been brutalized by jihadist terror. It would be fair enough — though by no means completely convincing — for Riedel and others to argue that Mubarak’s reign has been overkill. It makes no sense, though, to ignore both the reason emergency powers were instituted in the first place and the myriad excuses jihadists have given Mubarak to maintain them.

On that score, the Brotherhood seems comparatively moderate, if only because the most horrific atrocities have been committed by two even worse terrorist organizations — Abdel Rahman’s Gamaat al Islamia and Ayman al-Zawahiri’s Islamic Jihad, both precursors to al-Qaeda (in which Zawahiri is bin Laden’s deputy). Of course, Zawahiri — like bin Laden and such al-Qaeda chieftains as 9/11 architect Khalid Sheikh Mohammed — came of age as a Muslim Brother, and Abdel Rahman notoriously had a close working relationship with the Ikhwan. But even if we close our eyes to the Ikhwan’s contributions to terrorist violence in Egypt since its attempted forcible overthrow of the regime in 1981, we must not overlook the sophisticated game the Ikhwan plays when it comes to terrorism.

Occasionally, the Brotherhood condemns terrorist attacks, but not because it regards terrorist violence as wrong per se. Instead, attacks are criticized either as situationally condemnable (al-Qaeda’s 1998 embassy bombings, though directed at American interests, killed many Muslims and were not supported by an authoritative fatwa), or as counterproductive (the 9/11 attacks provoked a backlash that resulted in the invasion and occupation of Muslim countries, the killing of many Muslims, and severe setbacks to the cause of spreading Islam). Yet, on other occasions, particularly in the Arab press, the Ikhwan embraces violence — fueling Hamas and endorsing the murder of Americans in Iraq.

In addition, the Brotherhood even continues to lionize Osama bin Laden. In 2008, for example, “Supreme Guide” Muhammad Mahdi Akef lauded al-Qaeda’s emir, saying that bin Laden is not a terrorist at all but a “mujahid,” a term of honor for a jihad warrior. The Supreme Guide had “no doubt” about bin Laden’s “sincerity in resisting the occupation,” a point on which he proclaimed bin Laden “close to Allah on high.” Yes, Akef said, the Brotherhood opposed the killing of “civilians” — and note that, in Brotherhood ideology, one who assists “occupiers” or is deemed to oppose Islam is not a civilian. But Akef affirmed the Brotherhood’s support for al-Qaeda’s “activities against the occupiers.”

By this point, the Ikhwan’s terror cheerleading should surprise no one — no more than we should be surprised when the Brotherhood’s sharia compass, Sheikh Yusuf Qaradawi, approves suicide bombings or unleashes rioting over mere cartoons; no more than when the Ikhwan’s Hamas faction reaffirms its foundational pledge to destroy Israel. Still, just in case it is not obvious enough that the “Brotherhood renounces violence” canard is just that, a canard, consider Akef’s explicit call for jihad in Egypt just two years ago, saying that the time “requires the raising of the young people on the basis of the principles of jihad so as to create mujahideen [there’s that word again] who love to die as much as others love to live, and who can perform their duty towards their God, themselves, and their homeland.” That leitmotif — We love death more than you love life — has been a staple of every jihadist from bin Laden through Maj. Nidal Hasan, the Fort Hood killer.