Frequently Asked Questions

Q: What exactly do you mean by " realistic study "? Would you consider being part of the
legislative body in a non!"slamic regime a realistic #ay of attaining your goals?$$$
yes sure$ %eing a part of the legislative body even in a non!"slamic regime is a great
#ay to study the system&s problems and understand the complex relations among the
decision makers in that country$
Q: concerning the 'onstitution of (ordan$ What is the evidence from Qur&an )
*unnah to say that going to the parliament and making la#s that are non!"slamic is
allo#ed in "slam?$$$
+he "kh#an don&t get involved in the parliament to "make" la#s that are non!"slamic
but rather to "prevent" these la#s as much as they can$ +hey consider this a kind of
"en,oining good deads and forbiding #rong"$ -o#ever forbiding #rong in this case
cannot be achieved by ,ust stating that so and so is -aram$ %ut an alternative should
be introduced in a #ay #hich avoid #rong abrupt changes in the system$
Q: Why are the non .uslim thinkers giving the "kh#aan as an example to the other
"slamic movements?$$$Are you seen as a realistic group that can give up claims to be a
+rue "slamic .ovement?
Well$ +his is the opinion of one #riter$ -e is not "the non!.uslim thinkers"$ /n the
other side there are many other thinkers #ho #arned their people from the "kh#an
and their #ays for reaching their goals$ What people should do is ,udge "kh#an from
thier rpincepels$
Q: 0ou mention a fe# "slamic thinkers arguing for an "slamic 1conomic system$
What is your idea of an "slamic 1conomic system ?
%efore putting an "slamic 1conomic system of an imaginary "slamic government #e
have to face t#o problems:
2A3 4eveloping a "fiqhi" base for building a modern "slamic economy$ i mean by
"modern" an economy #hich never contradicts the shariah rules and in the same
time 2and here is the difficulty3 to fulfil the needs of the no#adays individuals and
organi5ations$
2%3 +rying to use our available resources in order to build private organi5! ations
#hich solves "rebba" problems in the non!.uslim countries and solve them
2temporarly3 in the .uslim societies$ +his experience is much needed no# and then
after the establishment of the "slamic state it #ill be the base of a true "slamic
1conomy$
Q: 6$ " have heared that the "kh#aan al!.uslimeen has no unified thought$ +his is
seen by the differences of opinion existing bet#een members$ What do you say in
ans#er to the claim?
+he unified thought of al!"kh#an is the letters 2rasa&el3 of their first leader -assan Al!
%anna and A77 the publications of the "kh#an leadership$ +hey 2al#ays3 have a
unified opinion about the different problems$ -o#ever there is a fact here #hich #e
should consider: #e are talking about an international group #ith branches spread
all!over the #orld$ /bviously the nature of the problems you face in every country is
different from the other countries$ And accordingly the means you are going to follo#
should differ$ -o#ever the "kh#an every#here 2even in (ordon3 agree that the only
#ay to liberate 8alastine is the military (ihad and 2even in 8alastine3 they agree that
elections is one of the suitable #ays to #ork in 1gypt or (ordon$ +hey 2all3 agree that
building "slamic organi5ations is the best #ay to #ork in 9orth America $$$
When one of the "kh#an is transfered from one country to another he is never asked
to change his thoughts or understandings but rather spend sometime learning about
the ne# circumstances before getting envolved in the #ork of the ,ama:ah in his ne#
branch$
Q: /ne no# tends to #onder #hat the t#o s#ords in the symbol of the "kh#an stand
for ??
+he book is quran$ +he t#o s#ords symbolise (ihad$
Q: #hat s#ord if you denounce "violence" ?? "sn&t a s#ord a symbol of force or as
they call it "violence" ??
4o you mean violence against civilians or violence against +he ;afir armies? All
"kh#an support violence aginst ;afir armis$ %ut about civilians "kh#an are actually
devided in this issue +he moderate ma,ority of "kh#an denounce violence against
civilians the hard line minority support violence against civilians$ %ut generaly
speaking .ost of "kh#an denounce violence against civilains$
Q: " ;9/W that Al!"kh#an in <= fought in palestine but did A7!"kh#an in =>&s
fight in Afghanistan ??
0es they did$ i don&t kno# #hy is the "kh#an al#ays accused of 9/+ participating in
the ,ihad there? Where is the "kh#an #ho #ent there from all!over the #orld ? and
#here is *h$ ;amal 1l!*ananeeri: -e #as the first muslim from outside Afganistan
#ho actually played a pivotal role in uniting some of the parties there then he #as
assassinated by the 1gyptian intellegence in @A=@$ And #here is 4r$ Abdullah B55am
and his role till he #as killed ?? Also hundreds of the "kh#an youth #ho participated
as fighters doctors teachers $$$
Q: Where does "#a a:eddo" in the "kh#an symbol come from?
"t comes from Quran "#a&aBeddo 7A-C. maastata:tum men ku#ah #a men rebat
al!khail"$ Al!Anfal v$ D>$
Q: -o# can "k#an claim that they call for (ihad #hen they are running for elections
and not doing (ihad?
0ou mixing different things #ithout good reasons$ Again #e are talking about an
international group and obviously the nature of the problems you face in every
country is different from the other countries$ And accordingly the means you are
going to use may differ$ *o it is not fair to say that the "kh#an left the ,ihad because
they applied other methods in 1gypt #hich is a completely different environment from
8alastine for example 2#here the ";-WA9 AE1 the ma,or movement #hich applies
("-A4 there3 or 7ibanon 2#here the "kh#an direct their ,ihad to#ards the "sraeli
troops3 or Afghanestan ? or %osnia 2#here the "kh#an collected D million 7$1$ from
1gypt alone for food medicine A* W177 A* #eapons$ isn&t this a kind of ,ihad ?3$
Eegarding 1gypt 2or (ordon3 the situation is different$ "n 1gypt you have a .uslim
society and a govornment claiming that it is follo#ing "slam$ For sure there are lots of
violations to "slamic rules and *hari&ah and there is corruption and mischief$ %ut does
this give you the right to fight inside 1gypt ? and fight #hom ? and to achive #hat ? "s
there a rigid "87A9" you can give for this fight ? and #hat about the innocent people
#ho #ill be killed ? "n other #ords is it a valid ",ihad" ?
And #hy not try to make improvements in these non!islamic systems? Allah didn&t
forbid alcohol all at once? .aking minor improvements is much better that sitting
arround doing nothing but criticise$
Q: "sn&t the gradual change in the system -aram 2forbiden3 ??? take into
consederation that the "kh#an #ill 2by doing this3 allo# non!"slamic la#s for
sometime$
Well there are other opinions but the opinion #hich the "kh#an apply here is that it is
illegal 2sharBan3 to fight this #ay "9 1F08+$ +hey believe that the #ell!planed
gradual change is the "least evil" #ay #hen you try to evaluate the benefits and evil
things #hich may occur according to fighting in a place like 1gypt$ +his doesn&t mean
at all to be hypocrites and take the current governments as friends but rather to make
the people a#are of the mischief around them in order to use their anger in the
planned change$ 7ong ago "kh#an directed their efforts to#ard state building not
state making$ +he difference bet#een the t#o approaches is enormous$ "k#an
participated in the past to the (ihad #henever the opprotunity arised and they #ill
in&sh Allah #henever it comes again$ %ut "kh#an never indulge in sensless and aimless
violence they never has and never #ill$ Eemember that the great *hekh of "slam
Ahmad +aqi Al!4een %in +aymeiah aproved the concept of the "least evil"$ "t is better
to make gradual changes than not to make any changes at all$ "kh#an have many good
achivements like +he "slamic 'ollage in Amman 2/ne of the best schools ;ing
-ussain studied for sometime3 or the "slamic %ank or -ospital in (ordan$
Q: "sn&t it -aram 2forbiden3 to be a part in elections in a non!islamic state?
+he evidence from the salaf that #e follo# is #hat the scholars used to do before #hen
they used to go to the leaders of their time 2note: many of these leaders #as #orse than
many no#aday rulers ?3 they go to make naseeha 2advice3 and forbid them from evil$
+he "kh#an&s ob,ective from the parliament is to try to forbid evil as much as they can$
0ou may say: "%ut this is a non!"slamic regime" and that is true that the regime there
is 9/+ A +EC1 "slamic regime but the point is: "s it a "kaffir" regime in order not to
forbid getting involved in any of its systems ? +he ans#er is that those guies ruling a
country like 1gypt are not "kaffirs" but they are "sinners" and #e 2as a group3 are
not ,udges on the "man of people as long as they declair "slam but rather invitors to
the #ay of Allah 2s3 GEefer to the book "4uBah la Qudah" 2"nvitors and not (udges3 by
/s$H -assan Al!-odeibi the ex!leader of Al!"kh#anI$
And then does the elections mean a confess that the current la# is correct from the
"slamic point of vie# and that it is no# the constitution of Al!"kh#an???? Absolutely
not$ Al!"kh#an said that: "We are a part of that society and so #e are doing #hat is
#ithin our capability to change un!"slamic la#s in all aspects of life for the good of this
society"$ .oreover professional or social organi5ations is a completely different story$
+hese organi5ations are not applying non!"slamic la#s ?? nor their leaders are
governing #ith the la#s of "slamic *hari&a$ +he situation here is also different$ 1ven if
there are some rules in their by!la#s #hich are -aram they can be easily changed
according to the elected board$
Q: What do "kh#an think about 4emocracy and presonal freedome?
+his depends on you definetion of democracy if democacy means that people decide
#ho leads them than "kh#an accept it if it means that people can change the la#s of
Allah and follo# #hat they #ish to follo# then it is not acceptable$ "kh#an only accept
to participate in such systems because more benefit #ill be achived if they do and
more evil #ill be avoided$ A little help is better than no help at all$
About personal freedome "kh#an accept personal freedome #ithen the limits of "slam
-o#ever if personal freedome to you means that muslim #omen can #ear shorts or
muslim men can do -aram stuff then "kh#an do not approve of that$
Q: -o# much #ill "kh#an achive from this participation in these election???
"kh#an never claimed that they #ill change the universe thru elections$ +hese
organi5ations are ,ust more forums to their daB#ah and the most important benefit is
the training to the elected brothers and the every day problems they face in these
places and their attempt to solve them #ithin the "slamic borders$ Alhamdulillah those
tens of middle!aged "kh#an made lots of achievements in the different elected boards:
"n the parliament they aborted several attempts for putting ne# la#s #hich contradict
#ith the shariBah and they had good effect in the committees of shariBah human
rights and other professional committees$ "n the syndicates they made several
economical and medical cooperative pro,ects for the members 2#ithout asking for
personal benefits as used to happen before3$ +his made them re!elected in @D out of @=
professional syndicates in 1gypt 2the J left syndicates are the Artists and the .usicians
syndicates?3 #ith votes over A>K$
Q: 7ooking at #hat both Eabin and .ubarak are doing Why is fighting against
Eabin (ihad and fighting against .ubarak is not (ihad ?
-o# exactelly do you #ant to fight .ubarak? by killing your fello# muslim #ho
#orks in the police force? clearely this method is very #rong$ "kh#an and most of the
muslim are not fighting (ihad against Eabin??? thet are fighting the 5ionest occupation
of muslim land$
Q: What did "kh#an do to ensure that they are on the +EC1 islamic path?
"kh#an follo# the shari&a completely in all of their actions and opinions$ +he "kh#an
have their o#n fiqh committee #hich includes some of the most trust#orthy scholars
#ho are trusted by all muslims$ 1ven though the members of +he Fuiding /ffice
2maktab al irshad3 the leading body of the "kh#an are very kno#ledgable brothers
on many occasions they have asked the fiqh commitee for fata#a$ "n addition they
seek advice from non!"kh#an scholars in some matters$
Q: What is the "kh#an&s opinion of the current regimes in the "slamic #orld ?
Are they kufar regimes?
"f so #hy do the "kh#an not fight them ?
/ther#ise on #hich fiqhi opinion do they depend on ?
+he "kh#an believe that no#adays the ultimate -aram is the non!application of the
shari&a$ Any muslim #ho accepts this situation of non!application is a sinner$ +he
greatest sinners are those #ho have the po#er to apply the shari&a but choose not to$
Whether this makes them kuffar or not #ill be elaborated upon next$
+he "kh#an have faced the question of takfir 2calling someone a kafir3 of the governor
and the rest of the muslim population at a very critical time$ .ost of the members of
"kh#an #ere in ,ail at the time of 9asser in 1gypt$ *ome people started to questionL
ho# could this happen to us for simply #orking for "slam ? -o# could the person #ho
did this to us be a .uslim ? *urely he is no longer a .uslim and those #ho help him
and those #ho accept him have also become non!.uslims$
+he leader of the "kh#an at the time %r -asan al -udaibi and the ma,ority of the
"kh#an did not support this line of reasoning even though they #ere tortured$ +his is
a matter of aqida 2beliefs3 not a matter of ha##a 2desires3$ +he argument #as and still
is as follo#s 2this can be found in al -udaibi&s book ""nvitors 9ot (udges" G4oa!a la
qudaI3 :
-ence the "kh#an believes that the problem #ith the current regimes is the non!
application of the shari&a and not that the regime is kafir$
Q: "sn&t there a verse saying that people #ho do not govern by the la#s of Allah are
kuffar? What does "kh#an think about that?
@3 +he verses in suratul .ai&da Mthose #ho do not ,udge by the 7a# #hich Allah has
sent do#n are indeed the disbelievers 2and in another verse "the un,ust people" and in
a third one "the transgressors"3 N refer to a person #ho thinks that his opinion or any
one else&s opinion is better than the la# of shari&a$ /r generally speaking he believes
that the hukm or shari&a is #rong or denies the hukm$ "n this case he is denying
something #hich is necessarily kno#n in "slam 2.a&lum min al din bil darura3 and
hence is a kafir$ +his hukm is for all people #hether governors or ordinary people$
J3 "f ho#ever the person does not deny the hukm and believes it to be correct but
made mischief and created in,ustice because of not applying the hukm then he is
"un,ust" 2the second verse3$ /n the other hand if he does not apply the hukm of Allah
and he #as never un,ust then he is "transgressor" according to the third verse$ Eefer
to ""slam and our political status" by Abdel!Qader Audah or to tafsir "bn ;athir of
the relevant ayats$
"f #e apply this rule to the current regimes in the "slamic #orld #e #ill hardly find
anyone #ho denies the shari&a$ +hey certainly do not apply the shari&a and perhaps
they do not believe in it but unless they publicly state their disbelief in the shari&a they
cannot be called kafirs$ +o go about openly saying that someone is a kafir based on a
certain opinion or a certain sceneOsituation is very dangerous$ +his type of thinking
#as originally developed by the ;ha#ari, and is not the #ay of the Ahl al *unnah #al
(ama&ah$
Q: Eegimes that do not accept the implementation of the shari&a$ "s it proper to fight
these regimes ?
"slamically this type of fighting is called Al ;huru, &ala al -akim$ +he "slamic rule
#hich governs this decision is: ""f changing an evil #ill lead to more evil then it is
mandatory not to change this evil"$
+he munkir of not applying the shari&a is surely a very big one but #ill fighting let us
apply the shari&a ? Will it not create other types of munkir ? -istory and current
actions tell us the follo#ing facts :
@3 4uring the fight innocent people get killed and harmed unnecessarily$
J3 0ou #ill destroy or at least #eaken the "slamic society and country$ +he
economical and defence capabilities #ill be amongst the ones most seriously affected$
B3 0ou #ill give a bad impression about "slam and "slamic movements to ordinary
.uslims and non!.uslims$
<3 "n these situations things often get out of hand and members of any group
sometimes misbehave and commit mischief$
63 0our enemies and the enemies of "slam #ill take the opportunity to do their damage
and place the blame on you$
D3 +here the regimes are much stronger than any of the "slamic groups$ Accordingly
your chances of #inning are almost nil$
P3 0ou are destroying yourself and are giving the regime the chance to attack anyone
#ho is #orking for "slam$
=3 +he only one #ho is gaining is the enemy of "slam$ 0ou #ill give them a chance to
attack "slam to be far more influential in our countries and hence the opportunity to
implement their plans$ For eg$ 1gypt could be divided into J states$$$a christian state
and the rest for the 1gyptian .uslims$ Algeria could get a state for berbers etc 2divide
and conquer techniques3
"n conclusion it can be stated that by fighting in the current situation you #ill not
change the munkir of not applying the shari&a but #ill instead create other types of
munkir$
Q: *ome #ill say "We #ill not have that type of fighting$$$$#e #ill have a revolution
2inqilab3$ Eevolution is easier and #e #ill have the opportunity of doing #hatever #e
#ant$"$ What do "kh#an think about that?
Well is it not enough for us to have these "revolutionary" military regimes in our
lands ? *ome in the name of nationalism others in the name of #atania you #ant one
in the name of "slam ? 0ou tried it before in some "slamic countries and failed$$$$#e all
kno# the results$ 8lease stop this type of playing$
1ven if #e assume that you could succeed ho# #ould you prevent someone else from
revolting against you also in the name of "slam ? "n the 6>&s and D>&s in *yria there
#ere revolutions every fe# months all #ith the same message but #ith different faces$
"s this #hat you #ant in the A>&s in the name of "slam ?
%esides take iran as an example a revolution #ill give opportunists a chance they #ill
bite into the the "slamic system and rapes and corruption #ill get into the system on
the other hand applying change step by step #ill uncover the true intentions of those
opportunists? 0ou can fool some the people for some time but you can&t fool all the
people all the time$
Feneraly #e can discribe revelutors as :
@3 +hey could not deal #ith other people easily$
J3 +he rulers are distanced from the population$
B3 +hey do not have capable people to run the country therefore they depend on
others #hom they believe #ill not take their po#er from them irrespective of #hether
they are best fit for the position or not$
<3 A lot of the munafiqeen 2hypocrites3 #ill ,oin the ne# system doing and saying
anything that #ill fit #ith the ne# leaders& ideas$
63 4ue to all of these reasons the ne# regime #ill not be able to run the country
properly regardless of #hether they are good people or not$
D3 -ence a lot of corruption #ill be created$
Actually you did not prepare the society to apply "slam and to face the results of doing
that$ What #ill you do if you are faced #ith strong opposition ? Will you put the
opponents in ,ail and torture them like the current regimes ? /r #ill you let them
#ork against your unpopular government ? "nspite of all of this could you guarantee
that if the enemies of "slam #orked against you your people #ill not be the first to kick
you out ?
4ue to this and a lot more the "kh#an chose the correct #ay: to change the society to
spread "slam and "slamic ideas amongst the grassroots to strengthen the "slamic
societies and countries 2and not #eaken them3 and to prepare the societies for the
challenges of having an "slamic state$ *imultaneously #e need to build ourselves in all
aspects spiritually as #ell as politically and to have people #ho understand #ell the
problems faced by our countries and the solutions for these problems$
Q: What is #rong #ith being in parliament in an "slamic country representing
.uslims and #orking for their benefits opposing anything against "slam ?
A question #as once raised to one of our members of parliament : since you are a
minority you are incapable of changing the course of events in the parliament$ -is
unexpected ans#er #as that they are affecting the decisions quite strongly$ +he
government takes into account the "kh#ani feelings on an issue before doing anything
for they kno# that the "kh#an&s opinion #ill not only affect the ordinary people
outside the parliament but #ill 2and has3 also influence the .8&s from the government
party$ 9ot all of the government party members are corruptL many #ill follo# if it is
clear to them that #hat the "kh#an said is "slamically correct$ -ence it becomes a
chance to do da&#a to the .8s and therefore to the rest of society through the media$
Q: "s it allo#ed for the .uslims to have .ultiple *tates ?
"kh#an believe that "slamic states should unite that is the final goal but for "kh#an
can&t change the universe all at one time if t#o "slamic states are established rushing
into unity may lead to a fast break up "kh#an believe that high level cooperation
should be achived then next step is the merging$
Q: What is the vie# of "k#an on the foreign policy of the "slamic state?
-igh level cooperation #ith /ther "slamic states to lead to unity supporting "slamic
changes in thier muslim states and support "smaists all arround the #orld$ Apply
shri&a to the forign policy$
Q: What #ill the "k#an do #hen the regimes formally sign peace #ith the (e#s #ill
they remain in 8arliament and give more legitimacy to these regimes?
0es they probably #ill but they continue to fight these treaties and if they can they #ill
cancel them inshallah$
Q: Are you saying that if a government overthro# brings an ""slamic" state in
1gypt %osnian and "raqi problems #ill be solved right a#ay ???
9o but it #ill put us on the #ay to solving these problems? "kh#an beleive that the
reason for our misery today is that #e do not obey Allah and #e do not follo# his la#s
and his orders$ An islamic state #ill inshallah put us on the right path$
8arts of an "ntervie# With +he 7eader /f "kh#an in 1gypt Al!-udaybi
From 'airo A7!WAF4 Arabic 9e#spaper 4ate >A February @AA<
Eaghib : Are you seeking to gain po#er?
Al!-udaybi : All political forces and parties seek po#erL this right is not exclusive to a
certain party or group$ %ut this should be done in a legitimate #ay through genuine
democracy and free elections$ "t is the right of every 1gyptian political force to seek
po#er and #e are one of them$
Eaghib : What about your relations #ith .uslim %rotherhood groups abroad?
Al!-udaybi : +he "slamic %rotherhood emerged in 1gypt$ 8eople in various Arab and
nonArab countries then accepted its principles either through books or immigration$
+hey shared the group&s thought and policy and established groups in their o#n
countries$ -ere #e find great similarity in thought and #ay of acting but every group
adapts according to the circumstances of its country$
+he Questions #ere all asked by people on .*A net and on the .uslim 9e#sgrops$