The Muslim Brotherhood encourages the Jihadist policy in their practices.

The historical relationship between the Muslim Brotherhood and the Salafists began with the emergence and attempts to contain and “separation” amid a fence of transcendent Brotherhood thought that sees itself as “the most powerful, rightful and able representation of Islam”.

Amid “Salafi” accusations of being away from “Sahih al-Din” or “Abandoning life materials in the pursuit of redemption in the afterlife” a philosophy sometimes emerges, and sometimes declines according to circumstances. It is the struggle of enemy brothers with a common goal.

Perhaps what the Egyptian scenario witnessed during the past century to date from a dispute that amounts to a conflict between the “dissolved” Muslim Brotherhood and Salafi currents has historical dimensions, one of many episodes of conflict between the two groups, each of which is kept under the umbrella of “political Islam” i.e. Islamism.

The historical roots of this conflict in what was known as the golden age of student work, the Salafi Da`wah in Alexandria arose between 1972 and 1977 at the hands of a group of religious students, most notably Ismail al-Muqaddim and Ahmed Farid, and Yasser Barhami. They all met at the faculty of Medical school of Alexandria as they were included in the currents of the Islamists group but refused to join the Brotherhood.

They were influenced by the Salafi approach, which they adapted by reading through the Islamic heritage books and chatting with the Salafi elders, and then they were influenced by the invitation of Ismail al-Muqaddim, who had preceded them to the Salafi approach by learning from elders of the moderate Ansar al-Sunna Muhammadiyah Association since the mid-1960s.

Over time, the first nucleus of Salafi youth was formed under the name of the Salafi School in 1977 as they rejected the Islamist teachings of absolute obedience to the Brotherhood that the Brotherhood followed and imposed their curriculum upon others, as Muhammad Ismail set out to establish the first nucleus through a lesson he was giving in the Omar Ibn Al-Khattab Mosque in Ibrahimia.

Thus this was the beginning of the Brotherhood’s Salafi conflict and the occurrence of clashes with the Brotherhood inside the university, as Yasser Barhami mentioned.

The early Salafist used to distribute papers and conduct lectures in the college square and talk about the issue of guidance and faith. The Brotherhood in fear from the expanding population of the young Salafists plotted to prevent their meetings and prevent students from going out to participate in their gatherings.

Researchers in the history of the relationship between the Brotherhood and the Salafists find that the Salafi advocates and affirms the rejection of the dominance of one faction in political life.

The Salafists (in Egypt, Salafist outside Egypt especially in the gulf countries are actually Muslim Brotherhood offshoots) and believes that they attribute this to their suffering from the Muslim Brotherhood dominance and its possession of power over the Islamist spheres.

Despite the differences between the Brotherhood and the Salafists, this does not deny many common matters between them. The Salafists and their symbols carry a great appreciation for the founder of the Brotherhood movement, Sheikh Hassan Al-Banna.

They always praise him by saying “God sent him down the homes of the martyrs”. They believe Hassan Al-Banna’s mistakes are immersed in the sea of ​​his good deeds, even if Hassan Al-Banna had no goodness except renewing the call to youth. But that the Brotherhood’s adherence to the principles of Al-Banna himself was a reason for the dispute between the Brotherhood and the Salafists.

Thus, the differences over the application of Sharia, according to the Salafists and the Brotherhood’s implementation of it according to the principles of Hassan al-Banna that the Salafists reject in full.

Likewise, the difference in jurisprudence is also one of the most important points of disagreement. Salafism adhere to the doctrine of Imam Ahmed bin Hanbal on the path of the scholar Muhammad bin Abdul Wahab on monolithic Islam, while the Brotherhood doctrine stand on the group’s supremacy as conviction stems from its being a political before a religious group with a basis in which its structured religious hierarchy (inspired by the Sufi hierarchy).

The Muslim Brotherhood span off movements that bear aspects of its ideology, but the Brotherhood remained a political movement – claim it aims to reform according to the Murshid’s and top officials directive, unlike the Salafists, Muslim Brotherhood was established and had a clear structure.

The Muslim Brotherhood encourages the Jihadist policy in their practices. As for Salafism, it says that there is no policy of Jihad except as means of resistance, but it varies from one scholar to another based on their attachment to the Islamist or Islamic spheres.

The Salafists varying from the tolerant to the extremist is a result of the lack of structure and detachment from a political unity, as the tolerant Salafists are detached from politics and lack interest in engaging in politics, the more extreme Salafis are engaged in politics, and are more or less mirror models and teachings adapted from the Muslim Brotherhood ideology and other Kharijites groups.

The Salafists in essence do not adapt Takfir and embrace the peaceful calling to Islamic teachings in complete contrast to the extremist factions of Salafist (Jihadists Salafism) that’s more leaning towards Muslim Brotherhood teachings. The main criticism of the tolerant Salafist is that they don’t do enough to separate themselves from the extremist groups that poison their bodies, also Salafism is an umbrella that carries multiple schools of Salafism that vary greatly in their beliefs.

Unlike the Muslim Brotherhood, Salafism can be redeemed through regulation and reform that can shift the Salafists spheres to the moderate aspects of the belief system.

Khaled Homoud Alshareef holds PhD in Business and he earned Masters in Philosophy. He often writes about Islamism, Islamist factions and modern Terrorism. He tweets under @0khalodi0.

Kharijites were among the most reckless, impulsive and violent Islamist factions, and they also practiced the emphasis in worship.

It began with the Kharijites a group that came out at the end of the reign of the Caliph Othman bin Affan, they called themselves “People of Faith”, and they later were called the Kharijites after leaving Imam Ali bin Abi Talib, after the Battle of Sefeen in the year 37 Hijri.

The Kharijites rejected arbitration after it was presented to them in the effort to stop the dispute between Muslim leaders, the Kharijites were linked throughout their history with extreme views and actions in their religious beliefs resorting to violence and assassinations.

The first group of Kharijites consisted of Shagath Bin Qais Al-Kindi, Mas’ar Bin Fadaki Al-Tamimi and Zaid bin Husayn Al-Ta’i, while he came out on the day of the arbitration: “Abdullah bin Al-Kawa, Etab bin Al-Awar, Abdullah bin Wahb Al-Rasbi, and Erwa bin Jarir, Yazid bin Asim Al-Muharibi, and Harqus bin Zuhair known as Dhia. And these are the court, then they separated from him and labeled Imam Ali and Muawiyah bin Abi Sufyan as heathens.

Kharijites were among the most reckless, impulsive and violent Islamist factions, and they also practiced the emphasis in worship. The group’s rebellion was crushed by the Omayeds and they were forced to go into hiding until the fall of the Omayeds dynasty.

The group’s attempt to make a comeback was met with Abu AlAbas brutal and bloody campaign wiping out their military arm and putting an end to the group militant activity for nearly 200 years.

Hashashins (Assassins)

The Assassin sect or Assassins is an Nizari Ismaili sect, separated from the Fatimids in the late fifth century A.H., eleventh century C.E. to call for the leadership of Nizar Al-Mustafa to the religion of God and whoever came from his bloodline.

As the book “Zero Point” by Narik Malian states, the Assassin sect is a Nizari Ismaili sect, popularized between the fifth and seventh centuries Hijri, and their main strongholds were in Persia and in the Levant.

The foundations of the Hassan ibn al-Sabah sect, which was launched from the fortress of Alamut as a center for spreading his vocation, took from fortified castles in the mountain peaks a stronghold for spreading a militant Nizari Ismaili calling in Persia and the Levant.

The extremist methods of the group earned it intense hostility from the Abbasid and Fatimid caliphate and major sultans such as the Seljuks, the Khwarizmites, the Zangids, the Ayyubids as well as the Salayis.

Their military strategy depended on assassinations carried out by deep cover agents who believe in the teachings of the group. “Fedayeen” shocked the rulers, royals, ministers and judges who posed a threat to the group’s goals.

The group were very resorsful in infiltration techniques, they managed to assassinate some important personalities such as the Seljuk minister Nizam al-Mulk, the Abbasid caliph, the guide, the Rashid, and the King of Jerusalem, Konrad.

The group’s strong hold was destroyed by the Mongols and they were eventually destroyed by the Mamlouks and the remnants of the group went to work for the highest bidder.

Carmatians

A group tied in relation to the Carmatian state, which split from the Fatimid state, and ruled after a social revolution and took on a religious character, and the headquarters of their state in the current Al-Ahsa city in eastern Saudi Arabia.

The book “History of the Fatimid State” by Dr. Inas Muhammad al-Bahiji mentioned, the Carmatians were a religious political sect that knew that name in relation to one of its da’is: Hamdan al-Shaath, nicknamed “Qarmat”, and they were part of the Fatimid state, they were closely associated with the Fatimids at first, but they turned to a bloody rivalry, the book states that the Qarmatians were originally dissidents from the Ismaili movement, and they believed the return of Imam Muhammad bin Ismail in their (Messiah) awaited Mahdi.

The group’s blood thirsty followers thought that Imam Ubayd Allah al-Mahdi deceived them, so they turned on him, and they opposed the issue of infallibility, and the Carmatians fanatics ruthless ways led to bloodshed of their opponents.

The group waged waves of acts of terror in Basra and Ahwaz during the Zinj revolution. The extremist ideology of the group remains to this day in groups like the IRGC, Extremist Iraqi Shiite components allied with Iran, the Houthis, Hezbollah and Twelvers Shiite extremist.

The Muslim Brotherhood or Ikhwanul-Muslimeen

The most diverse and complex Islamist group of the twentieth century, it is considered the ideological source of extremism for most Islamist of the current and past centuries, many extremists offshoots branched out from the MB.

The Muslim Brotherhood founded by Hassan Al-Banna in Ismailia in 1928 its ethics and teachings are fruits of the evil doctrine of Sayed Qutb. Hassan al-Banna’s Kharijites and extreme Soufi teachings gave birth to extremist Islamist groups including ISIS, Al-Qaeda and others.

Terrorist Organization that hijack faith and engage in acts of violence must be stopped by any means necessary.

Khaled Homoud Alshareef holds PhD in Business and he earned Masters in Philosophy. He often writes about Islamism, Islamist factions and modern Terrorism. He tweets under @0khalodi0.