On 8 May 2015, in the presence of Angela Davis, Amal Bentounsi announced that this march would take place under the banner of the Parti des Indigènes de la République (Party of the Indigenous of the Republic, P.I.R.). The announcement was made at the event “les 10 ans du PIR” (the ten years of the PIR). Since December 2013 Amal Bentounsi has contributed to various publications of the PIR.
THE LEADERS OF THE MARCH
Amal Bentounsi : “the mastermind of the march “
Amal Bentounsi was the figurehead who led the march. On the Streetpress* website she was even referred to as the “activist behind the March for dignity”. Amal Bentouni is the sister of Amine Bentounsi who was killed by a police officer. Few in the media remember that she had accused the police of deliberately murdering him as they had harboured a grudge against him for 10 years. According to her he was persecuted for having reported to the Meaux police station that he had received cash payments from a director of the local housing office to set fire to cars in the neighbourhood, in order to justify Jean-François Copé’s security policy… Amal Bentounsi declared to the Parisien newspaper: “The police took it really badly”. A conspiracy theory she defended for a long time, in particular in an interview on RMC with Jean-Jacques Bourdin. Strangely enough, in Amal Bentounsi’s recent interviews this conspiracy theory is no longer mentioned.
In 2009, before her brother was killed, Amal Bentounsi had begun writing a novel called “Ce petit frère qu’on assassine” (The little brother they are killing). It was written three years before the death of her brother, who had been convicted several times for hold-ups. Amal Bentounsi then produced a video clip: SOS, police are killing, in which she says: “You want to commit violence and crimes with impunity, without ever being questioned by the authorities. You insult, you are violent, you don’t respect the code of ethics. Arrogance and contempt, these are the virtues you uphold. Ready to kill without the justification of self defence. For pocket money and extra cash you pin accusations of assaulting a police officer. The police force recruits and the judiciary protects and acquits you. No need to worry even if you are guilty, they’ll arrange for you not to be. Our unions are powerful. So hurry up, the police force is the best career going for being above the law.”
Taken to court for this video clip, the prosecutor requested and obtained her acquittal.
Hanane Karimi appeared at the very first press conference on 7 July 2015. She is a PhD student and spokesperson for the “Les Femmes dans la Mosquée” (Women in the Mosque) collective. In 2014 the magazine Les Inrocks published a very flattering portrait of her, presenting her as a feminist fighting against the archaism of… the Grand Mosque of Paris. In fact Hanane Karimi writes texts for the Centre
de recherche sur la législation islamique et l’éthique (Research Centre on Islamic Legislation and Ethics), which is a member of the Islamic Studies Faculty of Qatar, founded by… Tariq Ramadan and Youssef Al Qaradawi (wanted by Interpol).
Deeply affected by the terrorist attacks in January she suggested to her “non Muslim friends… that they congregate around the mosques to prevent attacks or outbreaks of violence and thumb their noses at the racists”. On 15 January she wrote on the Islamist website Saphirnews: “So when Charlie decides to publish 1, 3, then 5 million copies of an edition whose cover is a drawing of the Prophet of Islam, I do wonder about it. The man in the drawing is called Mahomet. I don’t know him. With his turban and djellaba he’s the classic example of the Muslim Arab, all the stigmas are there in this cover. He is the over-simplified and contextualized French portrayal of a man they claim to be one of us. He is not one of us. He is not Muhammad. He is just a distorted image, a stylized projection of an ensemble of never-ending cliché. Charlie, who doesn’t like symbols, nonetheless has a symbol: the symbol of Islam which is Mahomet, “he who is not blessed”. He is the symbol of those who are different: the Arab and the Muslim caricatured to the extreme.” An opinion which earned her an invitation to Berkeley to give a talk on “Islamophobia” following the terrorist attacks at Charlie Hebdo.
Hanan Karimi is a mouthpiece for the Parti des Indigènes de la République (Party of the Indigenous of the Republic, P.I.R). On 8 May she tweeted :
On 6 March 2015, Hanane Karimi attended the meeting “Against Islamophobia and the climate of security war”.
On 1st November she implied that Tariq Ramadan was not involved in the march. She had probably forgotten that Tariq Ramadan was one of the first to call for the march… And that his highly motivated students, including her, were pointed out as being behind the march.
Houria Bouteldja: PIR spokesperson
Mamans toutes égales (all mothers are equal): A collective set up to defend the right of mothers wearing the veil to accompany their children on school outings.
Tariq Ramadan : no presentation needed.
Not only from the outset did he incite people to march, but he did so on several occasions.
The rapper Medine
Medine, producer of a video clip calling for “secularists to be crucified”, provided his truck for the speech and concert at the end of the day.
Medine explained that he had co-founded the association Havre du Savoir (Haven of Knowledge), a website which relays the French publications of the Muslim Brotherhood. They teach us that we must be beware of the Shiites, Zaydis, Alawites and Yazidis and “understand why they do not follow the path of the Prophet”.
It was announced at the event that Medine had made a contribution for the demonstration.
Ismahane Chouder, Participation et Spiritualité Musulmanes (Muslim Participation and Spirituality).
The Muslims of France Collective (close to Tariq Ramadan)
15 March and Freedom (against the law on the veil in schools)
AN ULTRA-PUBLICIZED DEMONSTRATION
The demonstration was announced and chronicled in an impressive number of media:
Hardly any of them, however, investigated the signatories, the organizers or even the text of the appeal, they were simply content to publish the elements they had been fed. Only a few groups and individuals had the courage to highlight the ambiguities of the approach, but they were immediately hunted down by the usual internet trolls. Ici, ici et ici. The media hype predicted a tsunami which promised to make the first anti-racist demonstrations a thing of the past. The first demonstrations, however, attracted 100.000 participants, whereas according to the organizers the march on 31 October 2015 drew 10.000.
THE DAY OF THE MARCH
Many people attended the anti-racism demonstration in good faith, without necessarily adhering to the opinions of the organizers.
Slogans heard during the march
“One, two, three Intifadas”
“From Gaza to Jenin, free Palestine”
“We don’t want the ‘je suis Charlie’ (I’m Charlie)! We don’t want the femens! We don’t want Islamophobia!”
An activist wearing a portrait of Morsi and the Rabia sign marched In front of the banner of the Parti des indigènes de la République.
Again, a militant wearing the Rabia sign in solidarity with Muslim Brotherhood was in the group of the recently convicted BDS.
The absence of the CNT (National Confederation of Labour) was much remarked. The historic anarchists do not want/no longer want to march with the PIR. Throughout the demonstration there were stickers criticizing the racialist options of the march.
Houria Bouteldja led the procession, even though everyone desperately tried to play down her presence.
Karima Souid, Tunisian politician (ex Etakatol) was at the demonstration. On 21 July 2015 Karima Souid had threatened the journalist Mohamed Sifaoui.
There were also posters calling for support for Georges Ibrahim Abdallah
And a moment of nostalgia for the dictator Sekou Touré who died in 1984 after
26 years in power.
On the platform Saïd Bouamama declared “we are proud that we are not Charlie”.
One of the demonstrators was upset that a “white guy” had the nerve to march alongside her.
The same demonstrator applauded at the slogan refusing “integration through ham”, a concept developed by the preacher Hassan Iquioussen.
On the float leading the march the Communist Mayor of la Courneuve was accused of racism for having dismantled a Roma camp.
At the end of the march barely a hundred demonstrators stayed to listen to the leaders of the movement
In short, a demonstration programmed specially to thrill with delight the far right in France.
Havre du Savoir is a website that relays the message of the Muslim Brotherhood in French. In its presentation, it explains:
“Havre du Savoir is an association which aims at presenting Islam in a comprehensive healthy and authentic way. It chose as an objective to promote its ethical and moral values as well”
Many organizations of the Muslim Brotherhood movement pretend to represent the official and “authentic” Islam, when in reality, it delivers a political message. Moncef Zenati, member of the UOIF bureau is in charge of the « teaching and the presentation of Islam » he is the author of most texts and videos in the website. The other main participants are Hassan Iquioussen and Hani Ramadan. A readers Club of the organization is held in the city of Le Havre (the word ‘havre’ in French also means haven and ‘savoir’ means knowledge). Were invited Christophe Oberlin, Nabil Ennasri and the rapper Médine for the book he wrote with Pascal Boniface.
The organization says how pleased it is about the « success » of the Turkish Islamists and declares outright that Turkey is the only country “where Islam and democracy succeeded where no other Muslim country succeeded”.
Through the Havre du Savoir, young French men and women will learn to mistrust Shiites, Zayidis, Alawites and Yazidis, and to “understand why they are not in line with the Prophet’s ways”. In other words why they are the enemy. Let us remember that in Syria, under the laws of the Islamic State (Daesh) the Yazidis are reduced to slavery and exterminated.
February 12th 2015, Havre du Savoir called on its readers to participate in the charity gala of the
Syrians & Friends Paris association. Among the participants were namely:
Hussein AYLOUCH president of CAIR Los Angeles who explained how to resist to the “discourse conveyed by the media after events like 9/11 or Charlie Hebdo”.
Abderrahman HADJOUDJE, producer of the trilogy California Muslims.
Mustafa NASSAR ADALIL, University AL AZHAR, who recalled the definition of leadership in Islam referring to the prophet and his companions.
Several personalities and associations were announced, namely: JMF, AAVS, UOSSM, Baraka city, Nabil Ennasri, Deen de confiance, Ahmed Jaballah, Ummawork, Umma’Nite, Deen Factor ».
Hassan El Banna is regularly quoted as an essential guide as seen in this screenshot. The organization identifies itself not only with the founder of the Muslim Brotherhood but also with Sayyid Qutb who, up until a short time ago, was denied by the Brotherhood which had a hard time presenting his justification of violence in a positive manner.
In July 2015, the organization illustrated his profile on Facebook with the Rabaa sign.
108 000 people follow the Facebook page of Havre du Savoir. 108 000 people who could read that they should beware of the French media and politicians. Moncef Zenati, in fact, declared when Mohammad Morsi was condemned to death :
« Not one word in the 8 o’clock news bulletin of France 2. France, the country where human rights were born, the country that defends democracy is not even capable of denouncing such an injustice. France with its republican values is turning its back on these values. When I think that Manuel Valls did not prevent himself from reminding the French Muslims of his phobia of the Muslim Brotherhood that he qualified as a worrying movement. The oppressed are worrying, while their executioner is received in the Elysée palace with all the honors. Revolting!
What Moncef Zenati forgets to say is :
Like many other Muslim Brothers leaders, he was invited by the government of Manuel Valls to speak about Islam of France.
Several intellectuals, journalists and militants declared their opposition to the death penalty for political reasons. Some of our editorialists did so as well, and they are not known to be gentle with the Brotherhood.
However, for Zenati to say so would imply avoiding to radicalize the readers of le Havre du Savoir, helping them to be nuanced, which is apparently not the objective of the organization.
Havre du Savoir enjoys a good reputation in France. The rapper Médine did not hesitate to declare that he fights against Islamophobia through the association Havre du Savoir.
In recent years the term “Islamophobia” has been widely used- and misused. If there are certain thinkers and politicians in the West who can be defined as “Islamophobes” for their ideas and writings, it is not entirely fair that people criticising radical Islam deserve this moniker.
For instance, an irrational fear of Islam and Muslims can be found within the Italian party “Lega Nord” whose members are against mosques, without exception. In this case we are facing a kind of fear which is close to hate. But if someone says that mosques must operate transparently and remain far from ideologies linked to radical Islam, there should be no doubt that he or she is not an “Islamophobe.”
It is well known that the battle against “Islamophobia” is mainly led by the Organisation of Islamic Co-operation, the former Organisation of the Islamic Conference, and all Islamic associations linked to the Muslim Brotherhood. In the name of freedom of expression and of faith they have asked the international community to fight “Islamophobia”. Their efforts have produced the Resolution of the UN Human Rights Council in March 2010, condemning “Islamophobic” behaviour, including Switzerland’s minaret building ban, despite some states’ major reservations.
The Resolution “strongly condemns… the ban on the construction of minarets of mosques and other recent discriminatory measures.” These measures “…are manifestations of “Islamophobia” that stand in sharp contradiction to international human rights obligations concerning freedoms of religions,” the Resolution says. This document clearly shows how the term “Islamophobia” is misused and misunderstood. In Mohammad’s time there were no minarets and the first minaret of Islamic history dates to 80 years after his death, so banning minarets cannot be understood as fear of either Islam or of Muslims.
Following the recent revolutions in the Arab world, the return of members of the Muslim Brotherhood, previously in exile, and the legalisation of political parties linked to the movement, certain scholars, journalists and intellectuals have begun to point to the dangers of their ideology, since their stated aim is a unified Islamic state ruled by sharia law, where women, Christians and Jews will be considered minorities. The reaction of the movement founded by Hasan al-Banna in 1928 was immediate. “Islamophobia” has been joined by the term “Ikhwanophobia”, a term used to describe fear and hatred of the Muslim Brotherhood, in Arabic ikhwan al-muslimun. Among the websites connected to the movement there is www.ikhwanophobia.com. Here we read that: “’Ikhwanophobia’ is a new term, a neologism meaning the fear and hatred of Muslim Brotherhood members and their ideologies.” It continues that the term “refers to the unjustified intimidation of Muslim Brotherhood members by other people. “Ikhwanophobes” are the factions who call for discrimination towards Muslim Brotherhood members and Muslims in general. They may be characterised by having the belief that all or most MB members are religious fanatics, with violent tendencies towards non-Muslims, and reject as directly opposed to Islam such concepts as equality, tolerance, and democracy.” This means that whoever quotes either Hasan al-Banna’s or Sayyid Qutb’s or Rached al-Ghannouchi’s work could be accused of “Ikhwanophobia.” In effect, this means that only praise of Islam and the Muslim Brotherhood is permitted, with criticism forbidden.
On the website, it clearly states that “Ikhwanophobia is completely linked to the ”Islamophobia” term, where there are continued accusations of Muslim societies and the Islamic Centers in Europe or in the US as being affiliated to the Muslim Brotherhood.” It continues, “Intimidation of the Muslim Brotherhood, of course, leads to many negative consequences that are contrary to basic human rights.” It seems as though all Muslims are linked to the Muslim Brotherhood, but of course this is not true. As Izz Eldin El Zir, president of the Union of Islamic Organizations and Communities in Italy (UCOII), who is ideologically linked to the Brotherhood, recently admitted in an interview: ”We do not pretend to represent all Muslims in Italy, but only the members of our association”.
The link between “Islamophobia” and “Ikhwanophobia” is dangerous and should be rejected out of hand. Ikhwanophobia.com says it is “determined to shed light on the accusations and allegations against the MB illustrating to the world the true face of moderate Islamists.” Ikhwanophobia.com also states that it is “concerned with exposing the claimants and ‘Ikhwanophobes.’” This means the start of a new form of legal jihad to halt the tongues of academics and researchers in the name of defending what the website calls the “absolute values of justice, freedom and human rights.” In fact, all this is simply a way of reducing freedom of expression and the freedom to conduct objective analysis about radical Islam which does not necessarily lead to the hatred of Muslims who are, themselves, the primary and most numerous victims of Islamic extremism.
Date: 20th July 2011
Valentina Colombo is Senior Fellow at the European Foundation for Democracy.
Tariq Ramadan vehemently denies that his grandfather had anything to do with the ever-increasing recourse to violence in the name of Islam. In his eyes, Hassan al-Banna is “by no means the ‘father’ of that ‘modern Islamism’ characterized by violent demonstrations and simplistic, obtuse anti-Western prejudice”. Listening to him, one tends to forget that al-Banna founded a movement that intended to raise high the flag of Islam by whatever means, even if this meant “death on the road to God”: “Despite the portrait given of him by the British colonizers (who, in Egypt and elsewhere, have always accused their opponents of the worst violence and the most horrible crimes) al-Banna never killed anyone, nor arranged for a political assassination,” declared Ramadan in L’Islam en questions – even at the cost of escalating from revisionism to negationism.
Hassan al-Banna was quite explicit in his praise for the armed jihad that he considered to be the highest form of courage. In 1940 he described for the benefit of the Muslim Brotherhood what holy war entailed: “What I mean by holy war (jihad) is the duty that must be obeyed until the day of resurrection and which God’s messenger sets down in these words [….] The first stage in the sacred war is to expel evil from one’s own heart; the highest stage is armed combat in the service of God. The intermediate stages are waging war with one’s voice, one’s pen and one’s hand, and by words of truth addressed to unjust authorities.” This glorification of armed combat as the supreme degree of the jihad was not a vain formula. In the months that followed, the Brotherhood decided to create a secret armed section, the Special Organization. [[See page xx]] Its mission was to prepare a selected number of militants for armed resistance. Tariq Ramadan does not deny the fact, but he describes it as a way of preparing for self-defence, an understandable concern when they were up against the British who might well decide “to physically eliminate their opponents” – or in case “they refused, after repeated urgings, to leave the country”. The truth of the matter is that the Special Organization was primarily engaged in sending militants to fight in Palestine. Even before the creation of Israel in 1947 the Brotherhood sent armed squads to track down the Jewish immigrants. Tariq Ramadan takes pride in recounting these events: “Al-Banna provided assistance to the Palestinians by sending them an advisor and a specialist in military training, raising funds to buy weapons, and setting up training camps that he ran jointly with members of the Special Organization. Volunteers came to Palestine in groups to support the resistance.” Later on, another armed group in Palestine was to claim close links to the Brotherhood… Hamas. Its very existence suffices to refute the idea that the Brotherhood’s ideology has nothing violent or fanatic about it. But Ramadan takes pains to explain that in Palestine violence has nothing violent about it since it is legitimate: “ Hassan al-Banna was opposed to violence and approved of the use of arms only in Palestine as a way of resisting Zionist colonialism.”
Tariq Ramadan was well aware of the fact that his grandfather called for a jihad, but he vindicated him by explaining that the call was strictly limlited to situations of “legitimate defence” or “resistance in the face of injustice”. Two criteria that are highly subjective. On this basis violence was legitimate when it was a question of facing up to Nasser, just as it was in opposing British occupation. Or just as it will be every time that any obstacle threatens to block the Muslim Brotherhood’s quest for domination. Ramadan is brazen enough to claim that the association has never been responsible for acts of violence. Yet in March 1948, for example, a judge was assassinated for having condemned a Muslim Brother. And on the 28th of December of the same year, before al-Banna’s death, the Brotherhood claimed responsibility for the assassination of the Prime Minister Nuqrachi Pacha! These deaths could not have occurred without the Guide’s knowledge.
Hassan al-Banna had on occasion barred activists that were in too much of a hurry to go into action, as he did in 1938-1939, not because he repudiated the idea of an armed jihad, but because he found that the time was not ripe. During this period his movement was gaining ground among the people. He was intent on consolidating his political influence, and therefore sought legitimacy. If the Brotherhood were to be condemned for illegal acts, for assassinations or for setting off riots, it would disrupt the evolution of his campaign. In 1948 the Brotherhood went too far; another assassination tipped the scales and the organization was dissolved by military decree. On the 15th of November a demonstration organized by the Brotherhood to honour their “martyrs” degenerated into a riot in which two British officers were killed in their jeep. Those in charge often lost control of the young activists that they had fanaticised. Despite what Tariq Ramadan has said, the organization that his grandfather created was bound to produce fundamentalists who – when it appeared that indoctrination alone would not suffice – would be tempted, sooner or later, to take up arms in order to achieve their objectives. However, the fact that violence was a last resort is considered by Hassan al-Banna’s grandson to be proof of great moderation in their choice of tactics. He turns the cool and calculated radicalism of his grandfather into something more spiritual. By way of example he cites one of al-Banna’s speeches in which the latter tells his followers to carefully weigh the pros and cons of using force, but to take responsibility for whatever course is deemed necessary. “The Muslim Brotherhood will use force only as a last resort, when there is no other choice, and when they are convinced that they have achieved total faith and union. And if they must employ force, they will be dignified and sincere, they will give advance notice and wait for a reply; only then will they advance with nobility and pride, prepared to bear the consequences of their decision with confidence and calm.” In other words, the Muslim Brotherhood has no intention of calling for an armed revolution, but they will be forced to do so if they don’t get their own way. This it what Tariq Ramadan, fascinated by his grandfather’s rhetorical astuteness, calls the Muslim Brotherhood’s “farsightedness”.
 Tariq Ramadan, Aux sources du renouveau musulman, op. cit., p. 29.
 Alain Gresh, Tariq Ramadan, L’Islam en questions, op. cit., p. 34.
 Olivier Carré, Michel Seurat, Les Frères musulmans, op. cit., p. 44.
 Tariq Ramadan, Aux sources du renouveau musulman,op. cit., p. 356.
The Muslim Brotherhood began organizing when, in March 1928, six companions, fired with enthusiasm by al-Banna’s preaching, sought him out to ask him to launch a political campaign in the name of Islam: “We have listened to your message, we are aware of where we stand, we are committed, but we do not know what practical steps to take to reinforce Islam and bring betterment to Muslims.” The Guide will at last have the opportunity to demonstrate his gift for organization. He began by a piece of advice that would provide the Muslim Brotherhood with the means to survive the obstacles that repression was to bring – and to counter its critics: the cult of the informal. “One of his companions asked: ‘By what name shall we be called?’ And al-Banna replied: ‘None of that; leave aside appearances and officialdom. Let the principle and priority of our union be thought, morality and action. We are brothers in the service of Islam, so we are the Muslim Brotherhood.’” A judicious piece of advice…. al-Banna had understood that a movement that could not be pinned down would be indestructible. In giving his movement a name that was both a title and an expression currently employed in Arabic, in which believers often address each other as “brother”, he created a means of identification that was discrete. From its birth on, the Brotherhood was both an official movement and a school of thought which one could claim to belong to, or deny being part of, according to circumstances. On the other hand the watchword was clear and unambiguous: “Our motto will forever be: God is our objective. God’s messenger is our guide. The Koran is our constitution. Struggle is our path. Death on the road that leads to God is our ultimate desire.”
In other words it was never al-Banna’s intention to advocate a rationalist, secular Islam, but on the contrary to organize a movement capable of putting pressure on Egypt, and then on the rest of the world, to adopt a fundamentalist social order destructive of freedom. As proof, one has only to read the political and social program drawn up by al-Banna in 1936, a program entitled “Fifty Demands”, which was the Muslim Brotherhood’s manifesto for “concrete reform”. The manifesto spelled out in detail the steps to be taken to establish legislation, and subsequently a social, political and economic system based on the sharia. Throughout the manifesto it is said that individual liberties must yield to dictatorship by divine right. As to method, the Brotherhood intended to “go beyond political differences and direct the energies of the ‘umma’ [the worldwide community of Muslims] towards one sole aim”: the attainment of a political Islam. The organization defined its objectives as “reforming the laws in conformity with Islamic legislation, particularly as regards the definition of offences and the punishments for crimes”, and spreading “the spirit of Islam throughout all the branches of government so that all citizens consider it their duty to put Islamic precepts into effect”. In the meantime, in their everyday dealings, the Brothers intended “to initiate respect for morality among the people and make everyone aware of the regulations set down by the law”, which meant that “the punishments for violations of the code of morality should be strictly applied”. This objective, which was central to the program, involved several provisions, namely “eradicating prostitution”, “treating fornication whatever the circumstances as a serious crime punishable by law”, but also “forbidding coeducation”, “considering all private contact between members of the opposite sex as a punishable crime”, “closing down dance halls and other Centers of debauch as well as outlawing dancing and any form of physical contact between a man and a woman”. And that’s only a brief résumé of the contents.
The manifesto was for many years available only in Arabic until the journal Islam de France decided to publish it in French so as to enlighten all those who, misled by the angelic presentation of the text given by Tariq Ramadan, were ignorant of the basically fundamentalist and reactionary nature of the Muslim Brotherhood. The publication of this program, which proved to be quite different from the version that Ramadan had spread among the anti-globalisation leftists, was by no means welcomed by al-Banna’s grandson. Michel Renard, one of the founders of Islam de France, recalls having been the target of the latter’s anger: “It’s then that I realized that he practiced double speak: you can’t believe in a secular society and in Hassan al-Banna at the same time.” This affront to the founder’s dignity resulted in the closing down of the journal. Al-Bouraq, the house that published the journal, but also publishes Tariq Ramadan, all of a sudden cancelled its contract after the publication of the issue in question, bringing to a close one of the most stimulating editorial initiatives devoted to Islam in France.
For Tariq Ramadan it is essential that the movement that inspired him be seen in terms of his own particular perspective. For someone who is aware of the harm done by the Muslim Brotherhood’s fundamentalism – and I am referring not only to the violence but to the fanaticism that Tariq Ramadan considers as wholly legitimate – it is frightening to hear him explain to European Muslims that the “extremely critical remarks” made concerning his grandfather are to be accounted for by the fact that his “national liberation movement” was a thorn in the side of Westerners. He points to the fact that the Anglo-Saxon press presented the movement in 1936 in favourable terms, until the day when the Muslim Brotherhood stood up against “the Zionist presence in Palestine”: “It is quite clear that once it became evident that there was popular support for the Brotherhood’s stance, they began to cast suspicions on Hassan al-Banna’s activities, to spread rumours about him, and disparage the movement as a whole.” A way of implying that all the criticisms made of al-Banna and the Brotherhood were the result of a campaign of lies designed to protect the Zionist interests. In fact, what we can conclude from all of this is that Time magazine – which was to designate Ramadan as one of “the leading lights” in the year 2000 – was even at this early stage not particularly perspicacious….
It is true that during al-Banna’s time, the British government and King Farouk thought they could make use of the Muslim Brotherhood as a counterweight to the Egyptian left and the Wafd. According to Olivier Carré and Michel Seurat, they even received a formal grant of 500 Egyptian pounds from the Suez Canal Company, a building permit for a first meeting place, as well as a mosque under their control. These findings emerged in researching the first bulletins published by the Brotherhood in which al-Banna attempted to explain things to his companions. According to Carré and Seurat: “Banna, who would subsequently deny the gifts from the Canal Company, began by trying to justify what he had done in the eyes of his companions, who expressed their indignation, and took leave of him.” Subsequently, al-Banna would simply state that he had never received any such gifts. A Muslim Brother then is free to lie or change what he has said, if it serves his purpose. At any rate, that’s one aspect of the Muslim Brotherhood’s past that Tariq Ramadan is by no means eager to remember when speaking to an anti-globalist audience – or even to an audience of Islamists that he wants to convince of the fact that the Muslim Brotherhood had always, from the very beginning, been a movement of resistance against colonialism. The Muslim Brotherhood did in fact take part in the putsch organized by the army officers that liberated Egypt from the yoke of colonialism, but this liberation was only a phase dictated by the immediate context. Egyptian independence was never, for the Brotherhood, an end is itself, but a prelude to the setting up of an Islamic dictatorship.
The Brotherhood’s participation in the struggle for independence has in addition been considerably exaggerated by the movement’s propaganda. But even in the course of their attempts to falsify history, certain partisans of the Brotherhood revealed to what extent al-Banna was above all obsessed by the idea of re-instituting Islamic values. To that end he was prepared to negotiate with any government whatsoever. In 1946, for instance, he was in the thick of negotiations to obtain the right to publish a daily, and to acquire land on which to construct his propaganda Centers, when the Communists set off a massive wave of strikes in the Cairo textile industry in order to force the British to leave the country. The Communist “Committee to Liberate the Nation” asked al-Banna to send his troops to join in the general strike scheduled for February 21st, but al-Banna refused, because he did not want to jeopardize the ongoing negotiations, but also out of deep-rooted suspicion of the Communists. On the given day, a number Brothers disregarded instructions, and joined up anyway with the strikers. Bypassed by the rank and file, al-Banna finally consented to call for a strike on the following days, but refused to join in the collective movement, which then fell apart. It was not until 1948 that al-Banna decided in earnest to organize joint demonstrations with the Communists against the British occupying forces. It was an alliance dictated by the circumstances – and one which did not last for long. In the same year (1948), al-Banna still included the Communists in the lengthy list of enemies who were conspiring against the Brothers : “World-wide Judaism, and international communism, the colonial powers, and the advocates of atheism and moral degeneracy – they all, from the very first day, considered the Brothers and their message as major obstacles.
 Oliviers Carré, Michel Seurat, Les Frères musulmans, op. cit., p.11
 Quoted by Tariq Ramadan, Aux sources du renouveau musulmans, op. cit., p. 11.
 Hassan al-Banna, Epitre aux jeunes [Epistle to the Young].
 The quotes that follow are all taken from Hassan al-Banna, “Les cinquante demandes du programmes des Frères Musulmnas (1936) [The Fifty Demands of the Muslim Brotherhood Program of 1936], Islam de France, no. 8, October 2000.
 Interview with Michel Renard, 12 January 2004.
 Tariq Ramadan cassette, “Courants de la pensée musulmane contemporaine: Hassan al-Banna”.
 Olivier Carré, Michel Seurat, Les Frères musulmans, op. cit.,p. 18
 In Hassan al-Banna. Visions et Missions, Thameem Ushama, a Brotherhood historian, took offense at the idea that the “enemies” of the Brotherhood had used this episode to discredit them, but does not deny the facts.
 Hassan al-Banna, Al-qawl al-fasl [Last Words], 1948, et Al-Bayân [Declaration], 1948, two posthumous brochures quoted in R. SA’îd, Hassan…, p. 149. Commented in Olivier Carré, Michel Seurat, Le Fréres Musulmans, op. cit., p. 32.
Threats Of Attacks Against Foreign Diplomats, Workers In Egypt On Turkey-Based MB TV, Calls For Jihad And For Assassination Of Al-Sisi, Regime Heads
The Egyptian Muslim Brotherhood (MB) has recently escalated its statements and activity against the Egyptian regime, to the extent of explicitly calling for using terrorism and violence against it, and even for assassinating President ‘Abd Al-Fattah Al-Sisi. These calls included an MB communique calling on movement activists to prepare for a lengthy and uncompromising jihad and to hunger for a martyr’s death; clear incitement to violence on MB TV channels broadcasting from Turkey; and an ultimatum also on a Turkey-based MB channel, to foreign workers to leave Egypt by February 20, 2015 and to foreign diplomats by February 28, 2015 or else be targeted for attack.
Furthermore, there is an upsurge in reports of violent movements in Egyptthat could be tied to the MB, the most prominent of which is the Revolutionary Retribution Movement. This movement, which emerged in advance of the fourth anniversary of Egypt’s January 25 revolution and now has branches in provinces across Egypt, calls for armed revolution against the Al-Sisi regime and has taken credit for a large number of attacks and violent incidents in Egypt carried out in the last week of January 2015; Egyptian authorities have attributed these attacks to the MB. While the MB has denied any connection to the movement, pro-MB television channels and social media indicate the existence of such a link.
This report will review calls by the MB and other organizations for jihad and for assassinating President Al-Sisi, and MB threats to carry out terrorist attacks in Egypt.
Turkey-Based MB TV Channel Threatens Terrorist Attacks Against Foreign Nationals And Diplomats
On January 29, 2015, a broadcaster on the Turkey-based MB-linked channel Rabea TV read out “Communiqué No. 7 From the Leadership of the Revolution Youth,” which called on Arab and Western foreign nationals to leave Egypt immediately and stated that those who are not gone by February 11, 2015 could become a target of attacks by the revolutionary retribution movements. The statement also called on all foreign firms to finish their work in the country and leave by February 20, 2015, and on all diplomats and ambassadors to leave by February 28, 2015, lest they be targeted by the rebels. In addition, it notified all tourists planning on visiting Egypt to cancel their plans, claiming that they were currently unwelcome there. The statement urged countries that supported the “coup” to cease their support within a month at most, otherwise all their interests in the Middle East would be targeted.
For a MEMRI TV video clip of excerpts of this statement, click below.
Clerics On Turkey-Based MB-Linked TV Channels Call For Assassinating Al-Sisi, Journalists Close To Him
On January 10, 2015, the cleric Salama ‘Abd Al-Qawi received thunderous applause from the studio audience on a program on the Turkey-based MB-linked Rabea TV channel, when he said that it would not be at all bad if someone were to assassinate President Al-Sisi. He added that anyone who did so would be doing “a good deed” that brings him “closer to Allah,” and that if he died in the process, he would be considered a martyr. He further said that this also applies to anyone who assassinates other “criminal leaders,” because, he explained, this is a tenet of Islam.
Wagdi Ghoneim, a preacher close to the MB, appeared on the Turkey-based MB-linked Misr Alan TV on January 26, 2015, saying that anyone who produces the severed heads of journalists close to the Egyptian regime – journalists whom he called “dogs” and “Hell-dwellers” – would be rewarded by Allah. An analyst on the channel claimed that journalists who support the Al-Sisi regime are accessories to all the crimes that it commits, and that their punishment should be execution – which Al-Sisi and his gang also deserve.
For a MEMRI TV video clip of excerpts of this program, click below.
MB Communique: We Should Prepare Ourselves For Lengthy Jihad, Hunger For Martyr’s Death
Another manifestation of the escalation of the MB’s statements and violence is a communique posted on the movement’s Arabic-language website on January 27, 2015. The communique, released against the backdrop of the upsurge in protests and violent incidents surrounding the fourth anniversary of the fall of the Mubarak regime, called on MB supporters to prepare for lengthy jihad and the use of force.
The heading of the communiqué, which is titled “Letter to the Revolutionary Ranks: Prepare,” features the movement’s emblem, in which the word “prepare” is situated between two crossed swords and refers to Koran 8:60: “Prepare against them whatever you are able of power and of steeds of war by which you may terrify the enemy of Allah and your enemy and other besides them whom you do not know [but] whom Allah knows. And whatever you spend in the cause of Allah will be fully repaid to you, and you will not be wronged.”
The MB emblem
The communiqué reads: “My revolutionary brother and sister: Two crossed swords, and between them [the word] ‘prepare,’ and below them [the slogan] ‘the voice of truth, power, and freedom’ – this is the symbol of MB da’wa. All the elements of this symbol signify power: the two swords, the word ‘prepare,’ which is the symbol of power in the venerable Koran, and the three words written under the two swords, which also mean [power] – since ‘truth’ requires power to protect it, and ‘freedom’ is not given but rather taken by power. That is why the word ‘power’ appears between ‘truth’ and ‘freedom.’
“The [MB’s] founding imam [Hassan Al-Banna] diligently established [the MB’s] Scouts [movement] which epitomizes [the values of] decency and discipline, and also [the MB’s] ‘special apparatus,’ which is the most prominent representation of power. Imam Al-Banna established the jihad brigades, which he sent to Palestine to fight the oppressive Jews. The second [MB] general guide, Hassan Al-Hudaybi, reestablished the ‘special apparatus’ units to wage a war of attrition against the British occupiers.
“Imam Al-Banna said: ‘We know that the first level of power is the power of faith, which is followed by the power of unity and commitment, and after that comes the power of forceand weapons. A movement cannot be described as powerful unless it includes all these motifs. If [a movement] uses the power of force and weapons but its elements are not united, then its organization is destabilized, its faith is weak, and its fate will be doom and destruction.’ In order for Allah to grant us victory, there is no way but to fulfill the conditions of victory, as expressed by [Allah’s] words [in Koran 47:7]: ‘Oh you who have believed, if you support Allah, He will support you and plant firmly your feet…’
“The process of preparing power means, first and foremost, [preparing] the emotional state or what is termed morale… Second, physical strength… Imam Al-Banna told the brothers: ‘…A nation well-versed in the craft of death, which knows how to die honorably – Allah will grant it a powerful life in this world and an eternal afterlife of peace. What is the lethargy that disgraced us if not the love of this world and the hatred of death[?] Therefore, prepare yourselves for a mighty act, yearn for death, and you will be granted life. Act for an honorable death and you will be fully successful. May Allah grant us and you the honor of dying a martyr’s death for His sake.’ [Al-Banna] said further: ‘The MB will use active force [only] when no other means is effective, and when it is certain that it has prepared for it on the levels of faith and unity.’
“Everyone must realize that we are on the verge of a new stage, which will require the power hidden within us, in order to use it to bring back the ideas of jihad. We must prepare ourselves, our wives, our sons, our daughters, and those who follow in our path for a lengthy, uncompromising jihad, in which we seek [to gain] the status of martyrs.
“‘And Allah will surely support those who support Him. Indeed, Allah is Powerful and Exalted in Might. [Koran 22:40]'”
The Revolutionary Retribution Movement Takes Responsibility For A Series Of Attacks In Egypt
Egypt has in recent weeks seen the rise of new violent organizations, some of them linked to the MB, that call on Egypt to take vengeance against the Al-Sisi regime. These groups use names that aren’t necessarily identified with the MB, such as Students Against the Coup, The Unnamed, The Free, The Popular Resistance, and the Revolutionary Retribution Movement. While MB representatives have denied that the movement is behind these new groups, there is evidence of a connection between them.
Particularly prominent is the Revolutionary Retribution Movement, which advocates violent struggle against the regime and uses firearms. It has stated that it aims are to wage all-out war against the Egyptian government and security forces, and has already taken responsibility for a series of attacks in cities throughout Egypt.
It should be mentioned that the movement’s few official statements focus on highly secular discourse, and are not religious in nature. Its communiques speak in the name of the revolution, the people, or the popular struggle, and do not justify violence by citing the principle of jihad or Koranic verses. However, the movement calls the Egyptian regime “The Camp David Army” and implies that it is an agent of the West and Zionism.
“We’ve Had Our Fill Of Slogans About A Peaceful Revolution”; The Regime Understands Only The Language Of Bullets
A video clip tweeted by the Revolutionary Retribution Movement features two masked men armed with AK47 rifles, one of whom reads out a communiqué on behalf of the movement. The communiqué states that the current Egyptian regime is just a continuation of the Mubarak regime, and that the political situation in the country leads to bloodshed among the Egyptian people. It also stresses that the movement is not affiliated with any political stream and that it advocates armed revolution as the only possible option: “Today we inaugurate the Revolutionary Retribution Movement, which will serve as a new platform for sincere and genuine revolutionary action to purge the homeland of tyrants. We’ve had our fill of slogans about a peaceful revolution against an armed regime that understands only the language of bullets. Across the world, revolutions succeed only if they use force to protect themselves.” The communiqué states further that “no criminal or bloodletter will escape being punished for his actions. The murderers can expect surprises from us. Revenge will come.”
Screenshot from the video
In a series of tweets on the anniversary of the revolution and on the following days, the movement took responsibility for attacks on security forces and government buildings in Cairo, Alexandria, Bani Swaif, Port Said, Faiyum and other Egyptian cities. The attacks involved gunfire, the planting of improvised bombs, or both.
On January 29, 2015, the movement posted a communiqué taking responsibility for 32 attacks and promising further attacks. It said: “A new phase of genuine revolutionary action has begun in practice, [action] which terrifies the occupying Camp David army… The Revolutionary Retribution Movement hereby announces the [creation] of a division comprising 1,000 fighters who have placed their lives at the service of this homeland in order to end the occupation of the Camp David army and punish anyone involved in the killing of Egyptians. This, by attacking police and military targets and carrying out security ambushes in various provinces… Wait [and see] the sincere revolutionary action, far from the slogans and high-flown speeches, which knows only force and believes that the voice of the gun will drown out every other voice in the campaign to liberate the homeland and avenge the holy martyrs.”
The Revolutionary Retribution Movement’s MB Connection
MB spokesman Muhammad Muntasir denied any link between the MB and the Revolutionary Retribution and Popular Resistance movements, saying that it was the Al-Sisi regime that gave rise to them with its own actions. In a phone interview with Al-Jazeera TV, Muntasir said: “The MB has no connection to any of these organizations. The coup [regime] created these organizations because every action has a reaction… It is the ones who kill people indiscriminately in the streets who created these organizations. The ones who rape women and girls in prisons created these organizations. The ones who are violent towards the Egyptian people and abuse it day and night created these organizations. Do not blame these organizations before blaming the regime that gave rise to them.”
Nevertheless, there are numerous indications that the MB is linked to the Revolutionary Retribution Movement.
As mentioned above, a January 29, 2015 communique on the Turkey-based MB Rabea TV called on foreign nationals to leave Egypt or else be targeted the revolutionary retribution movements. In addition, on the “Rabea Pulpit” program on that channel, the program’s host, cleric and MB member Muhammad Al-Sagheer, hosted cleric Muhammad ‘Abd Al-Maqsoud. In their discussion, the two praised Egyptian “revolutionaries” for advancing to the stage of “revolutionary retribution,” which they said constituted “an essential turning point” in the struggle against the Egyptian regime, “turning the hand of retribution against anyone who dared to attack the revolution again and again,” and taking vengeance against the “thugs” in the Egyptian security forces. The two clerics used Islamic law to justify the move to the new phase and portrayed attacks on Egyptian security forces and regime symbols as self-defense on the part of the “revolutionaries.”
A Facebook page called “Revolutionary Retribution,” which was deleted a few days after it was created, included a link to an eponymous website with a list of Egyptian officers and security forces personnel marked as targets for revenge because of their participation in the August 2013 dispersal of the MB sit-down strike at Rabi’a Al-‘Adawiyya Square in Cairo. It should be mentioned that the Revolutionary Retribution Movement had tweeted on Jan 25, 2015 that it had no accounts on any social network besides Twitter; its Twitter account (Twitter.com/el3qab) was opened January 23, 2015, two days before the January 25 anniversary of the revolution.
Screenshot of the Revolutionary Retribution Facebook page taken on February 8, 2015
Another Facebook page with a similar name, “The Egyptian Revolutionary Retribution,” includes content associated with the MB, such as praise for ousted president Muhammad Mursi, photos of Egyptians giving the “Rabi’a sign” – that is, holding up four fingers – and links to other pages associated with the MB. In one post, the page’s administrators praised the ‘Izz Al-Din Al-Qassam Brigades, the military wing of the MB-affiliated Hamas, as a model of how to educate youth on the values of jihad.
Additionally, MB-affiliated clerics, as well as many MB supporters, praised the Revolutionary Retribution Movement. For instance, Sheikh Muhammad Al-Sagheer tweeted: “To the decisive Revolutionary Retribution movements: [Coptic businessman Naguib] Sawiris declared that it was he who was financially supporting the Tamarrud movement [which worked to topple the Mursi regime]. I hereby tell you that his property and institutions are a legitimate revolutionary target. Rebellion [Tamarrud] will encounter retribution.”
An MB supporter named Muhammad ‘Adel tweeted: “The Revolutionary Retribution people attacked a Central Security force in Faisal, and there are injuries among the force. The slogan of the day is revolutionary retribution. May our Lord grant them victory.”
Following the death of dozens of Zamalek SC fans in rioting in Cairo on February 8, 2015, the pro-MB “Cars AntiCoup” tweeted: “Soccer fans should take vengeance in the form of popular resistance and revolutionary retribution in order to topple the coup [regime] before cheering on any team.”
The Revolutionary Retribution Movement is also considered an arm of the MB among the ranks of Salafi-jihadis. Abu ‘Abeida Al-Gharib, an Egyptian Al-Qaeda activist in Syria, tweeted: “If my intuition is correct and the Egyptian MB is behind the Popular Resistance and Revolutionary Retribution movements in Egypt, then we are at the start of a revolution in the MB’s ideology and methodology.” In response to the tweet, another activist wrote on the same account that the movements did belong to the MB, and that the latter was using them as a bargaining chip to pressure the Egyptian regime. Source : Memri Endnotes:
 See also MEMRI Special Dispatch No. 5959, Muslim Brotherhood Operatives in Turkey Call For Killing Egyptian Officials, Threaten Egypt; Turkish MP: Turkey Shelters ‘Many MB And Hamas Members,’February 6, 2015.
 The Popular Resistance took responsibility for a series of violent acts against security forces in several provinces in late January 2015, which authorities had attributed to the MB. Aljazeera.net, January 27, 2015.
 Facebook.com/M.B.SPOKESMAN1, January 27, 2015.
 YouTube.com/watch?v=4_GzIkt55aQ, January 30, 2015.
World Assembly of Muslim Youth was founded in Jeddah, Saudi Arabia in 1972. According to a letter signed by WAMY Assistant Secretary General Dr. Hameed al Shaygi, WAMY has offices in London, Washington DC, Kuala Lampur, Auckland, Dhaka, Nairobi, Dakar, Moscow, Cordoba (Argentina), and headquarters in Riyadh. WAMY’s US website, http://www.wamyusa.org, says “WAMY has 66 regional, local offices and representatives in the five continents.” WAMY’s US office was incorporated in Falls Church, Virginia in 1992 by Osama bin Laden‘s brother, Abdullah bin Laden.
WAMY’s goal, according to its pamphlet “Islam at a glance” is to “arm the Muslim youth with full confidence in the supremacy of the Islamic system over other systems.”
While claiming to Western audiences that it seeks coexistence with the West, WAMY has a comprehensive program for supporting the Jihad. WAMY literature and lectures teach young people that non-Muslims are abhorrent to God, WAMY pays for promising students to continue their Islamic education at radical madrassahs in Pakistan and Saudi Arabia, and the affiliates of WAMY have been used provide cover or logistical support to Islamic terrorists.
WAMY’s Support for Terror
Spreading its message, WAMY supports jihad in Israel, Kashmir, Bosnia, and the Philippines, among others.
Terrorism against Israel
WAMY supports terrorist attacks against Israel financially and ideologically. WAMY invited Khaled Mishaal, Political Head of HAMAS, to be the featured guest at the “Muslim Youth and Globalization” conference on October 29, 2002. According to Agence France Presse, “[Mishaal] was hugged and kissed by hundreds of participants.”
The Arab News of April 12, 2002 reported, “The World Assembly of Muslim Youth (WAMY) has decided to raise its monthly contribution to Palestinian Intifada from [$800,000] to [$2.7 million]…” The increase in monthly aid to the Intifada was “in addition to the over $70 million they had collected from donations through WAMY offices abroad and on special occasions.” In addition, WAMY, according to intelligence sources, has provided financial assistance to Hamas.
Terrorism Against India
According to a Pakistan Government website WAMY is located at PO Box 1055 is Peshawar. The Office of Foreign Assets Control (OFAC) lists PO Box 1055, Peshawar, Pakistan as an address of the Specially Designated Global Terrorist Organization, Benevolence International Foundation (BIF).
The Associated Press and CBS News report that WAMY’s Peshawar office was raided in November, 2001 in a joint FBI-Pakistan intelligence operation. A WAMY employee was subsequently questioned for hand delivering a recorded message from Osama bin Laden to local media. In that tape, Bin Laden praised various terrorist attacks, including the Bali nightclub bombing that killed over 200 people, and the Chechen takeover of a theatre in Moscow that led to over 150 deaths.
Nazir Qureshi is assistant Secretary-General of WAMY. He has been accused by the Indian government of supplying money to Kashmiri terrorist groups headed by Syed Ali Shah Geelani.
The Pakistani paper The News reported on March 25, 2001 that the Pakistani youth organization Jamiat Taleba Arabia is the only Pakistan-based member organization of WAMY. The article continued, “WAMY is also involved in religious and Jehadi training for its member organizations.” According to The News, Jamiat Taleba Arabia, the WAMY member-organization, was:
involved in Afghanistan from the very beginning. It joined the Jehad in Kashmir as soon as the Kashmiris started their armed struggle in 1990 and was fully involved by 1993. The members of the Jamiat Taleba Arabiafought under the umbrella of Gulbadin Hakmatyar‘s Hizbe Islami in Afghanistan and, in Occupied Kashmir, under the discipline of the hizbul Mujahideen…Jehad has become the focus of the Jamiat’s activities in the last two decades.
According to the Indian magazine Frontline, Mohammed Ayyub Thukar, President of the World Kashmir Freedom Movement, was a financier of Hizbul Mujahideen, a Kashmiri terror organization. During his exile in Saudi Arabia, Thukar was affiliated with Muslim World League, WAMY, and the Muslim Brotherhood.
The Indian government contends that “90 percent of the funding [for Kashmir militants] is from other countries and Islamic organizations like the World Association of Muslim Youth…”
Beyond the Middle East and India, WAMY works to immerse its students in its hateful ideology. For example, Philippine resident Zam Amputan told the Christian Science Monitor that WAMY paid for him to attend a madrassah in Peshawar in 1987. According to the Monitor, “There he was exposed to the Wahhabi ideology.” Amputan told the Monitor he returned to the Philippines “thinking of ways to create a separate Islamic state in the Southern Philippines.” The Washington Quarterly reports that “IIRO is not the only charitable organization in the Philippines suspected of financing terrorism. Manila is investigating five other Muslim charities active in the Philippines [including] the World Alliance of Muslim Youth…”
Similarly, according to Professor S.V. Seshagiri Rao, the organization Deendar Anjuman“was involved in militant activity in Bosnia, Kosovo and Chechnya through the World Association of Muslim Youth (WAMY), a Saudi Arabia based fundamentalist outfit.” Deendar Anjuman is banned by the Indian government.
GAAC’s founding statement sets forth the goal of confronting the west:
“The Muslim ummah – in this era – is facing a vicious aggression from the powers of tyranny and injustice, from the Zionist power and the American administration led by the extreme right, which is working to achieve control over nations and peoples, and is stealing their wealth, and annihilating their will, and changing their educational curriculums and social orders.
…And in resistance to this aggression, the signatories of this statement announce the Global Anti Aggression Campaign as a vessel uniting the efforts of the children of the ummah, and to remind [the ummah] of its obligation for victory, and to raise [the ummah’s] awareness for its right of self-defense, and to combat the aggressor in a legal manner through effective tools.”
Rabih Haddad was the executive director of the GAAC. Haddad co-founded the Global Relief Foundation (GRF) in Illinois, which was designated by the U.S. and UN for providing support to al-Qaida. Haddad was subsequently deported from the United States.
In a March 2010 interview, Haddad clarified GAAC’s name and purpose, responding to a question asking why GAAC uses the Arabic word Qawim (meaning resist) in its name, rather than Jihad:
There is no doubt that the desired purpose is jihad for the sake of Allah, but during the last year and due to the influence of the western media and misperception of a great number of Muslims regrettably by this media, the word (jihad) and the word (jahid) sparked an emotional and mental reaction when mentioned, and I am speaking here of all people generally. For that reason, we wanted to go beyond that limitation to communicate our message of awareness in order to revive the children of the ummah and inform them of the plans of our enemies, and to appeal to their efforts and recruitment into the resistance against this aggressor. With this I do not mean to dismiss or halt the jihad, or to substitute one term with another, but rather it’s a media tactic nothing more.
○ Yousef al-Qaradawi: a Muslim Brotherhood-affiliated religious leader who advocates for violent jihad including in Syria, Iraq and Palestine. Qaradawi established and led the Union for Good–a group designated by the US government for providing financial support to Hamas.
 Global Anti-Aggression Campaign: Board of Trustees [in Arabic], ar.qawim.net, accessed August 2013, (Exhibit 131); Global Anti-Aggression Campaign: Board of Trustees, (translated August 2013), (Exhibit 168);“Who heads Alkarama?” en.AlKarma.org, accessed August 2013, (Exhibit 129).
 Global Anti-Aggression Campaign: Board of Trustees [in Arabic], ar.qawim.net, accessed August 2013, (Exhibit 131); Global Anti-Aggression Campaign: Board of Trustees, (translated August 2013), (Exhibit 168).
 Hassan Al-Diqqi’s biography Ikhwan Wiki biography (translated August 2013), [in Arabic], http://goo.gl/zHVrjY (Exhibit 34).; Hassan al-Diqqi biography [in Arabic], Ikhwanwiki.com, last updated January 23, 2012,
 Global Anti-Aggression Campaign: Founding Members [in Arabic], ar.qawim.net, accessed August 2013, omana.qawim.net/files/moasisoon.html, (Exhibit 47); Global Anti-Aggression Campaign: Founding Members, (translated August 2013), (Exhibit 167).
 “Who heads Alkarama?” en.AlKarma.org, accessed August 2013, (Exhibit 129).
 “Le Mouvement Rachad” [in French], rachad.org, January 13, 2011, (Exhibit 88).
 “Who heads Alkarama?” en.AlKarma.org, accessed August 2013, (Exhibit 129).
 Susan Schmidt, “Spreading Saudi Fundamentalism in U.S.; Network of Wahhabi Mosques, Schools, Web Sites Probed by FBI,” Washington Post, October 2, 2003, Lexis Nexis, (Exhibit 133); Stephane Lacroix Awakening Islam (Cambridge, Massachusetts: Harvard University Press, 2011), Pages 199-200, (Exhibit 181).
 “Saudi prince sacks TV chief for Muslim Brotherhood ties,” BBC News, August 18, 2013, (Exhibit 163); Kuwaiti Preacher and Al-Risala TV Director Tareq Al-Suwaidan Declares He’s a Muslim Brotherhood Leader — And is Fired by boss, Saudi Prince Alaweed Bin Talal,” The Middle East Research Institute, August 19, 2013, (Exhibit 173).
 Global Anti-Aggression Campaign: Founding Members [in Arabic], ar.qawim.net, accessed August 2013, omana.qawim.net/files/moasisoon.html, (Exhibit 47); Global Anti-Aggression Campaign: Founding Members, (translated August 2013), (Exhibit 167).
 “U.S Department of the Treasury, “Treasury Designates Individuals and Entities Fueling Violence in Iraq,” U.S Department of the Treasury Resource Center, September 16, 2008, (Exhibit 169).
 U.S. Department of the Treasury, “Treasury Designations Target Terrorist Facilitators,” U.S Department of the Treasury Press Center, December 7, 2006, (Exhibit 139).
 “Huge crowd attends funeral of Hamas Parliamentarian,” Middle East Monitor, April 7, 2012, (Exhibit 134).
 “Contact Us, Al Quds International Forum, accessed August 2013, (Exhibit 135); U.S Department of the Treasury, “Treasury Sanctions Two Hamas-Controlled Charities,” U.S Department of the Treasury Press Center, October 4, 2012, (Exhibit 136).
 Jay Bushinsky, “Area Resident Called Terrorist Commander,” Chicago Sun Times, October 23, 1993, Lexis Nexis, (Exhibit 137); United States of America v. Muhammad Hamid Khalil Salah and Abdelhaleem Hasan Abdelraziq Ashqar, Case no. 1:03-cr-00978, accessed on investigativeproject.org in August 2013, (Exhibit 138).
 Global Anti-Aggression Campaign: Founding Members [in Arabic], omana.qawim.net, accessed August 2013, omana.qawim.net/files/moasisoon.html, (Exhibit 47); Global Anti-Aggression Campaign: Founding Members, (translated August 2013), (Exhibit 167).
In the Muslim Brotherhood‘s contemporary literature, the “Tamkine” represents the purpose which is so desired by the Brotherhood.This is also the representation of the political institution they’re constructing since many years. The highest goal, and all the Brotherhood’s actions, should permit Islam to become dominant on all the other religions, and Sharia to govern entire Humanity. To reach this goal, Muslim Brotherhood works out four successive steps :
1. First of all, presenting and propagating Islam
2. Secondly, choice and selection of people
3. Confrontation of structural weaknesses, and correction of noted imperfections
4. Finally, “Tamkine”, which means global political domination.
The Muslim Brothers think the Tamkine rhyme with triumph, autonomy, dominion, supremacy, victory and possession. In this way, the Sunnite, Asharite, Salafi Islam could reign supreme over the political power. Its “greatness” could dominate hearts, and organize society, according to the rules of God, and strictly respecting the Sunnah, the way of life prescribed by the Prophet Muhammad. Therefore, using the word “Tamkine” is not neutral. Indeed, in the Muslim Brotherhood literature, this term is semantically defined by an ideological construction, based on holy texts and strategic planning (like the one discovered in Egypt with the Salsabil Case of 1992). This construction is planned to reach heart of political power, without using, like it used to, violence and unproductive brutality, to overthrow a government and replace it. Rather than violence, the plan is to reach highest power gradually, step by step, using a proactive way of doing, which seems to be democratic and peaceful. This means a longer work but the strategy is defined on a long-term vision ; a clearly defined purpose ; goals for each steps ; evolving resources ; renewed and trained human means ; upgraded material and technical means ; pragmatic allies with different networks and spheres of society ; structured establishments which became more attractive ; specialized centers ; diversified, internationalized and stabilized funding sources ; extended and updated influence networks, regarding to the political changes ; systematic supervision dashboards ; benchmarks measuring gaps to improve and dynamics to promote ; evaluation grids periodically updated and improved… March is going on. Walkers keeps singing together : “Allah is my only hope ; the Messenger is our example and our guide ; the Quran is my Constitution ; Jihad is our way ; die in the path of Allan is our highest hope”. Therefore, march is moving forward, following the way of the 1928’s pioneers. Each day, it earns more Muslim square meters, here and elsewhere. Only a complete reading of the book of Ali Sallabi (in the original language which is Arabic), never translated, to my knowledge, could bring more information on this really serious subject, which concerned our close and collective future. Most of the Muslims don’t join this vision of domination developed by this proficient fundamentalist ultra-minority, whether by violence of weapons, or by some kind of “soft violence”. However, it’s easy to note the history of communities, specially the Muslim ones, was never written by the majority, but by a very little but very active minority, which is extremely proactive, in the sense of Alain-Paul Martin, in his book “Proactive Management”, published in 1983, year of the creation of the Union of Islamic Organizations in France (UOIF)
What does the Union of Islamic Organisations of France? Media and politicians agree to explain that the UOIF is the first representative of French Muslims and give them a large place according. But in the reality of how activists is there ? This is what we wanted to know.
The Union of Islamic Organisations of France would count more than 200 associations. The conditional is required because this figure, taken by all observers, comes from the Union itself and has never been verified. On its website, the UOIF publicize a list of 59 names and said: “For a more complete list, contact us.” On several occasions, I asked the UOIF the list of associations in question. We ended up reply that this list was confidential. So I limited my first inquiry to this list which basically is probably much the UOIF has since decided to make his window . Most of all small structures, thoughts about the same mode, to represent the Union in a region. Yet again? French law allows any citizen to ask the prefecture laws a legally registered association. What I did for each one. Of the 59 associations: 12 are listed anywhere, either in the prefecture, or even in the directory. Of the 47 remaining associations, seems to have only a dozen a reality other than spectral.
Most of the articles of associations such satellites are built on the same basis. Membership status is lost under certain conditions, which is common, but possible grounds for exclusion are still quite original: almost all allow themselves the ability to exclude a member for apostasy. For the Association of Muslims of Picardy, for example: “membership is lost by radiation pronounced by the Board of Directors for failure to implement Islam and this Statute.” Islam Without Borders Association considers that to be a member, one must “be a practicing Muslim.” Member status is lost in case of “denial of values that relates the Muslim.” We do not know more about how apostasy is pronounced. In case of dissolution of the association, most statutes provide that “movable and immovable property of the association will be automatically transferred to the benefit of the UOIF”. Another feature hits from reading these documents: no women are present in association offices (that is to say in decision-making). Another excludes even a woman can be a member. In Article 9, it says :
“any female person is excluded from the association of any age.”
The formulation is fun. The “regardless of age” is written on a non-discriminatory fashion … in a discrimination formulation . Speaking of “exclusion” is also fun. Because to be excluded, you must first have had the right to incorporate the association!
Other associations, those which militate converts or level members of higher studies, feature more elaborate statutes, feigning more respect for republican principles. This is for example the case of the Muslim Association of Picardy. The President and the Secretary are both teachers. The treasurer, Pascal Vanlanduyt, is a convert. Article 2 of the Articles of Association of the AMP says it wants to “organize periodic interreligious dialogue seminars, lectures and discussions for a better understanding of Islam away from fanaticism and extremism devoid of foundation. To establish and improve relations with associations, (…) to defend Islam and Muslims against the implications of this amalgam of religious tolerance and extremism. ” Note the very pretty “far from fanaticism and extremism devoid of foundation.” Not to be confused with the fanaticism that draws on “foundations” as fundamentalist fanaticism for example …
More seriously, many associations are declared at the limit of legality. According to the 1901 law, an association must hold an annual general meeting and a report, even partial, must be sent in the prefecture. Or almost no satellite organization of the UOIF has fulfilled this obligation. Some associations claimed by the UOIF have not even been declared prefecture. This is the case, for example, the Association of Education and Ahlluin teaching, or the socio-cultural and educational Association of Thuir. Unknown to the battalion. Note however that if the 1901 law is very flexible, it has the merit of allowing some control in exchange: it is the responsibility of prefectures to ensure the application of the law and the refusal of incitement to hatred . Radiation for “breaches of sacred principles of Islam” – which is to treat an apostate member and thus to appoint him to a punishment that should be death according to Islamic law – could go into this framework. It is the same for associations that have not held elections for nearly ten years, while its statutes require in one per year. 
This brings us to the question of the number if the UOIF has swelled the number of satellite associations, it can just as easily exaggerate the number of its supporters. We shall see below, the annual Congress of the Bourget – which serves as a rallying point for its members but also to his supporters and even the curious – does not meet 60,000 people but more likely 10 000. This figure is undoubtedly a wide estimation of the network that really represents the Union of Islamic Organisations of France. Its strengths, they are concentrated around ten associations having a real existence, and a few mosques.
 Other associations around the UOIF played to circumvent the law. This is the case of the Union of Young Muslims (UJM), the association of Lyon under coach Tariq Ramadan, who has created a one-man company with limited liability. This, as the name suggests, is for individuals, not to legal entities, so the associations. Better, UJM can now call SODELIM but continue to receive subsidies as qu’UJM.
 Association culturelle éducative et sportive La Madrassa, A.S.C.C.M.T, Association musulmane Foi et unicité de Sarcelles, Association cultuelle musulmane vietnamienne, Association des Français musulmans de Villiers le Bel, Association éducation culturelle enfants Africains, A.I.A.E.L.A, Association musulmane africaine en France, Association de coopération islamique de la communauté africaine, Association islamique et culturelle du Calvados, Association culturelle musulmane de Saint-Nazaire et sa région, Association musulmane de Sully/Loire, Association culturelle islamique, Association islam sans frontières, Association islamique d’Alençon et sa Région, Association socio-culturelle des musulmans de Haute-Normandie, Association islamique de l’Ouest de la France, Communauté musulmane du Loiret, Ligue islamique du Nord, Association de la mosquée et du Centre islamique de Reims, Association des musulmans de Lorraine, Association islamique clémence, Association des musulmans de Picardie, Association islamique de l’Est de la France, Association cultuelle islamique de Laon, Association des musulmans en Alsace, Association de la solidarité islamique des Ardennes, Association culturelle Islamique de Dole et sa Région, Association islamique, Association solidarité musulmane, Association de l’éducation et l’enseignement, Centre culturel et mosquée des musulmans de Tourcoing, Croissant de l’Islam, Association “ASSALAM”, Association espoir, La jeunesse musulmane de France en Bourgogne, Centre culturel islamique de Franche-Comté, Association soleil pour la culture et l’éducation de la jeunesse, Association de la fraternité islamique, Centre islamique, Association musulmane de Saint Chamond, Association action espoir, Association islamique culturelle de la Haute-Loire, Association socioculturelle et éducative de Thuir, Association pour la promotion culturelle des familles d’Orange, Association culturelle islamique, Association d’orientation islamique, Association culturelle les amis du Maghreb, Association des musulmans des Alpes Maritimes, A.C.E.P., Association des musulmans de Libourne, Association des musulmans de la Gironde, Association activités recherches culture et sport, Association des musulmans de Limoges pour la Fraternité, Association des musulmans de la Charente, Association culturelle islamique de la Charente-Maritime, Association des musulmans de la Réole, Association mosquée de Pau, S.O.S. jeunes.