Muslim Brotherhood in UAE
Expansion & Decline
By: Mansour al-Noqaidan(1)
The Outsets
Prof. Mohammed al-Rukn, a former International Law professor and a
prominent UAE Muslim Brotherhood's figure, traces the idea of founding
the Reform and Social Guidance Society to the impact, which the
experiences of Muslim Brotherhood group in Egypt and Kuwait, had on
them(2); after the return of some UAE students who concluded their
studies, in the late 1960s, in Egypt and Kuwait, and who entertained the
idea of establishing such a group, which will have the ability to carry out
its activities and establish its own institutions and its educational
incubators in the country. Those fresh graduates had also hoped to recruit
young people into their ranks and prepare them to be influential cadres in
the new born UAE society(3). They succeeded in their efforts and were
able, by winning the sympathy and the support of many businessmen,
notables and religious scholars, to establish one of the oldest NGOs in the
UAE. Similarly, the fledgling Society received parental care and a token
assistance from the Kuwaiti Muslim Brotherhood, as the Kuwait Reform
Society furnished its headquarters. This organic interdependence
continued between the group's branches in both UAE and Kuwait,
through meetings, exchange of visits and by organizing summer camps in
Kuwait and trips(4).
In 1974, a group of businessmen, dignitaries, religious scholars and
preachers - including Muslim Brotherhood veterans such as Sultan bin
Kayed al-Qasimi, Mohammed bin Abdullah al-Ajlan(5), Abdul Rahman
al-Bakr, Hamad Hassan Rgit al-Ali, Hasan al-Dokki and Saeed Abdullah
Hareb al-Muhairi – submitted a request to Sheikh Rashid bin Saeed Al
Maktoum, Vice President of the UAE and Ruler of Dubai, for the official
registration of the Society.
Sheikh Mohammed bin Khalifa Al Maktoum was the first Chairman of
the Board of Directors of the Society(6). Meanwhile, Sheikh Rashid bin
Saeed Al Maktoum volunteered to build the Society's headquarters in
Dubai at his own expense, which he followed by establishing two more
branches of the Society in the emirates of Ras al-Khaimah and Fujairah.
It was also said that the then Head of State, late Sheikh Zayed bin Sultan
Al Nahyan, donated a plot of land for establishing a branch of the Society
in Abu Dhabi in the late 1970s, but the decision to establish such a
branch was put off later(7).
In the meantime, the Emirate of Sharjah shunned off the Muslim
Brotherhood, and did not allow them to establish a branch of their
Society. Al-Mansouri believes that the Sharjah's rejection was due to the
predominance of Arab nationalism and pan-Arab sentiments in the
cultural joints in the conservative emirate in the 1970s. Supposedly,
Sharja was influenced by the historic rivalry between Nasserites and the
Muslim Brotherhood in that period, which lasted until the end of 1980s (8).
Similarly, the Society did not establish a branch in the emirate of Ajman,
and the Muslim Brotherhood were content by the Social Guidance
Committee, which they have established and still operates under this
name till now(9).
Rapture of Expansion
The Reform and Social Guidance Society had strived, since its inception,
to attract students and youth into its ranks. It also targeted education
institutions, while its followers took over student scouts activities and
summer centers. Moreover, on the outset of the 1980s the group
dominated the public education sector and was running the division of
Curriculum and Authorship at the Ministry of Education(10), while in
1988, the Muslim Brotherhood were the sole strongest voice in the State
educational institutions and in the UAE University.
With founding of al- Islah (Reform) magazine in 1978, the Reform
Society started hitting out against its intellectual opponents. The Society
was in fact engaged, since its inception, in a conflict with the Arab
nationalists and leftists. However, after it came out in the late 1970s, the
magazine along with its writers attacked its traditional nationalists and
leftists rivals. More than once it claimed that the communists were
infiltrating the joints of the state and that they are having obvious
influence in the state's culture and education. The magazine even
questioned the faith of some of the government officials – it published
fatwas (juristic rulings) regarding the religious legality of some officials
assuming government positions. Meanwhile, the UAE Students Union
witness many clashes between Muslim Brotherhood students and those
they accused of having leftist affiliations(11). The magazine projected a
pure image of the group and its followers, for preserving the values of the
society. It was also keen to warn against an ongoing cultural invasion,
which will materialize, in their opinion, in implementing government
reforms in the education and curriculum fields and in the media and local
television programs. Furthermore, the magazine kept on warning against
writers and editors of other local newspapers and their ulterior motives
aiming at waging a war against Islam and corrupting the nation's youth.
Incursions
The Muslim Brotherhood in the UAE was able to have one minister in the
first cabinet ever formed in the country in 1971. Saeed Abdullah Salman,
a Brotherhood founding member of the Reform Society, was appointed
Minister for Housing after he was nominated by Vice President Sheikh
Rashid bin Saeed Al Maktoum. Meanwhile, in 1977 Mohammed AbdelRahman al-Bakr became Minister of Justice and Islamic Affairs and
Endowments after he was nominated also by Sheikh Rashid bin Saeed.
He was the second minister from the Reform Society. Meanwhile,
Salman was entrusted in the third cabinet formation in July 1979 with the
Ministry of Education and became Chancellor of the UAE University,
two years after its creation. However, the two were not taken in the
subsequent government formation which occurred in July 1983 (12).
The former Vice Chairman of the Reform Society in Ras al-Khaimah,
Mohamed al-Al-Mansouri, explained the effects resulting from the
appointment of Saeed Salman as a Minister. He pointed out that the
Muslim Brotherhood in the UAE started as an Islamic movement by
jumping in the political arena at a very early time. "The group managed
to have one of its members to grab the Ministry of Housing, while
another staunch supporter of it became the head of the Ministry of
Education. Meanwhile, he and other officials at the ministry - most of
whom were members of the Reform Society – strived to spread the
custom of wearing the veil and distributing Islamic books, besides
communicating with the head of the state and holding discussions with
him regarding the issue of interaction between males and females at the
universities, until a ban was enforced and is still in force till today"(13).
Saeed Salman took over the Ministry of Education from Abdullah Omran
Taryam, who was considered an intellectual foe by the Muslim
Brotherhood. Al-Mansouri recalls that their campaign against Taryam
have contributed to his ouster from the ministry(14).
After 1977, the Muslim Brotherhood dominated the Curriculum Division
at the Ministry of Education, while Sheikh Sultan bin Kayed al-Qasimi –
the incumbent president of the Reform Society in Ras al-Khaimah,
became the head of the Curriculum Division in the UAE for seven
consecutive years, till the end of 1983, when Saeed Salman was
dismissed from office. During that period, the Muslim Brotherhood were
able to control the Curriculum Committee, by issuing 120 courses, which
was considered by them as one of their greatest achievements(15).
While Saeed Salman was at the helm of United Arab Emirates University,
the Union of Emirati Students was founded at al-Ain University in
1982(16). However, the interest of the UAE Muslim Brotherhood in the
students affairs began much earlier in 1968, when the group was born in
the country, as Al-Mansouri confirmed(17). And due to the organization
advantages enjoyed by Brotherhood's students at the university campus,
members of the Reform Society were able to achieve a landslide victory
in the students committees elections held in 1977. Those committees
were, in fact, established in the same year the UAE University was
founded. However, after the Union of Students was formed, the Muslim
Brotherhood dominated the elections until 1992(18). The contest was
always fierce between the Muslim Brotherhood and left-wing students,
but the results were always in favor of the Muslim Brotherhood(19).
Nonetheless, followers of the Muslim Brotherhood remains even today
the striking force in the Students Union, despite the suspension of much
of its activities in recent years.
Through al-Islah magazine, telegraphing and petitioning individual
sheikhs in the UAE and visiting delegations to the governors of the
Union, the Muslim Brotherhood were able to stop issuance of decisions
that are not compatible with their intellectual affiliation. For instance, on
the 5th of March, 1979, the Board of Directors of the Reform Society
wrote a letter to the governors of the Union, when the Supreme Council
of the Rulers of the country, members of the Supreme Council, met
during that month, calling on them to appoint righteous persons to
government posts and to cleanse the country of corruption and the
corrupts. They further asked the rulers to spend the oil revenues in the
way of Allah and His obedience. It is noteworthy that ways to spend oil
revenues was always one of the favorite topics of al-Islah magazine(20).
They further sought to enforce other certain decisions that support their
partisan and ideological affiliation.
After Abdullah Omran took over the Ministry of Education, the group
sought to thwart attempts to teach English in primary schooling(21). It also
objected firmly to a decision aimed at unifying the dress code of students
in the public schools(22). The group further fought against inclusion of
music courses(23) and urged female students not to attend music and
dancing classes(24). Ultimately they were successful in stopping such
classes, which the female students used to attend as extra-curricular
activities. Instead the group started such kind of lectures and seminars
dealing with the danger of westernization and intellectual invasion.
Furthermore, male and female members of the group held rallies at
schools aimed at collecting donations for the Afghan Mujahedeen and in
support of the Palestinian Intifada (uprising).
The group was able, through its sisters (female members) and students
associations, to control school activities in all girls' schools, and was
further able to exclude all others that do not belong to it(25). The sisters
had a very significant impact on teachers and students in the Northern
Emirates, especially Ajman, where the Guidance Society was
headquartered. However, since Ahmed Humaid al-Tayer became the
acting Minister of Education in 1987, al- Islah magazine launched a
campaign against his decision for transferring 25 officers from the
Curriculum Division to other posts(26). At that time, al- Khaleej
newspaper published a story claiming that a certain preacher at a Friday
congregation in Ras Al Khaimah declared that the Minister of Education
to be a non-Muslim. The preacher was none but Mohammad AlMansouri. According to Al-Mansouri, who was at the time a school
principal in Ras Al Khaimah and an officer at the Ministry of
Education(27), the minister summoned and reproached him, accusing him
of misusing the pulpit. In the meantime, in 1988-1989 the group ran off a
fierce campaign against the implementing the Basic Education Project for
students at the UAE University. The project was simply a pre- university
enhancing classes in Mathematics, English and Arabic for students.
The establishment of Basic Education courses meant the failure of the
education policy, in public schools, which was dominated by Muslim
Brotherhood for many years. Therefore, they started organized
defamation campaigns against the project; in public education institutions
and among students of the UAE University. The group's cadres
distributed anonymous leaflets, besides speeches and lectures,
deliberating 'nefarious' plans designed at corrupting morals and beliefs of
students through the Basic Education, floated by al-Tayer and a group of
westernized persons prone upon corrupting the country and domesticating
its people. Members of the Muslim Brotherhood projected the courses of
Basic Education, to students and their parents, as dens of vice, whereas
foreign teachers would teach girls how to dance and rebel against the
morals and traditions of the society. Prominent among those tape
cassettes was one entitled "Misfortunes of Basic Education", which was
distributed in 1989, by Ahmed Saqr Al Suwaidi, an Arabic language
teacher who is now a member of the Dubai International Award for the
Holy Qur'an.
Mohamed al-Rukn believes that the behavior of the group, at that time,
was immature, compared to the maturity reached to by its members
nowadays. He contends that Muslim Brotherhood members send off their
children to study abroad, and that they, themselves, learn English and
speak it. Meanwhile, Al-Mansouri argues that the group has matured a
lot, compared to what it was like in 1980s and early 1990s(28).
However, as escalation reached its peak, and the rebellion led by
members of the Reform Society continued unabated in the education
institutions against the government reforms, and while the later kept on
excluding them from the Committee of Authoring and Curricula at the
ministry, leaders of the Muslim Brotherhood held a meeting in mid-1989
and opted to follow a policy of de-escalation. The meeting also agreed
unanimously to adopt an approach of kindness and softness(29). But,
unfortunately, the decision came very late to rectify what had happened
and to overcome the deep rift that occurred, as the government had
realized the seriousness of what damage the group can do.
The first smack came in, when the al-Islah magazine did not come out for
six months, from October 1988 till April 1989. However, when it was
published again, it kept its line but in a more subdued tone.
In 1989 – 1994, most of the topics deliberated by the magazine were
confined to rationalizing tourism and its moral controls, and the risk
posed by foreigners against the culture and identity of the country(30).
The magazine also became involved in criticizing programs of the local
media(31). Occasionally, it would also deliberate on the matter of
education and Curricula Review Committee, whereas its editor-in- chief
called for increasing the scope of participants in the National
Committee(32).
In 1994, the UAE government dissolved the Board of Directors of the
Reform Society, while the society branches in Dubai, Fujairah and Ras Al
Khaimah, as well as the Guidance Society in Ajman, were forced to
reduce their domestic and foreign activities. The government further
entrusted supervision of the Society to the Ministry of Social Affairs. Its
branch in Ras al-Khaimah escaped such acts, as it still enjoys its
autonomy under the protection and sympathy of the Emirate ruler Sheikh
Saqr al-Qasimi.
The Clash
Since the Muslim Brotherhood founded its Reform Society in 1974, the
later traditionally chose members of its Board of Directors through
internal and independent election. However, after 21 years the
government controlled all spheres of the Society. This also influenced the
editorial policy of al- Islah magazine, which was mouthpiece of the
group. Elaborating on this, Hamad al-Rgit, a leader of the group, wrote an
article in November 2008 marking the 34th founding anniversary of the
Society. He argued that there had been no chance to discuss nor to review
the government's decision with the group officials. He believed that
entrusting supervision of the Society to the Ministry of Social Affairs a
stark interference in the affairs of the Society by excluding its rightful
founders from its leadership(33). Meanwhile, Al-Mansouri points out that
the government action caused a dramatic drop in the magazine's
circulation, as opposed to what it was in 1980s and early 1990s, when it
had readers and subscribers from across the Arab World(34).
Since 2003, more than 170 Muslim Brotherhood members were
transferred from the Ministry of Education to other departments of the
government. Among them were 83 officers, who were the focus of the
local media and others.
UAE officials believe that this action falls within a strategic vision, aimed
at a major shift in the public education sector, and in line with the big
economic and cultural transformations experienced by the country since
the late 1990s. The nine years (1994-2003) that followed the dissolution
of the Society's Board of Directors was impaired with silent tension, soft
pressure, self-restraint and exchange of letters. Moreover, protection
granted to some Muslim Brotherhood figures by some UAE rulers,
besides clan and notability considerations, which dominate traditions in
the UAE society, was very effective. Such traditions represent the essence
of accommodating and harmony which guaranteed the durability and
cohesion of the Union since its inception.
Sheikh Saqr Al Qasimi, Ruler of Ras al-Khaimah, played a major role in
the relative independence enjoyed by the Reform Society branch in his
emirate, in contrast to the other branches. The Society is headed in this
emirate is headed by Sheikh Sultan bin Kayed al-Qasimi, the chancellor
of the Union University. The Muslim Brotherhood consider this section
of their Society their sole representative, unlike other branches, which
were taken over by the government. It also has a website on the Internet.
This special relationship between the ruler of Ras al-Khaimah and the
Muslim Brotherhood, and his protect of them, had caused a strain in the
relationship with the emirate of Abu Dhabi in 1996, when an arrest
warrant was issued against Al-Mansouri. The Sheikh supported the latter
and refused to dismiss him from his office at the Society branch in Ras alKhaimah(35). Similarly, Mohammed al-Rukn indicated in a statement to
AFP, on July 1, 2006, that the Society branch in Ras al-Khaimah was
independent of all other branches of the Society. Meanwhile, Prof. Sultan
Kayed al-Qasimi pointed out in an exclusive interview with him,
published by the Emirates Media and Studies Center on 26th December
2005, that a 30 years old special relationship based on trust and respect
exists between the Reform Society and the ruler of Ras Al-Khaimah(36).
In 2003, a new chapter in the relationship between the Brotherhood and
the UAE government and its security apparatus began, as will be
explained later. It began by holding frequent meetings between three
group leaders and the Deputy Crown Prince of Abu Dhabi, Sheikh
Mohammed bin Zayed in Abu Dhabi. These meetings prompted the
group, months later, to decline the government call for them to engage in
the process of the country development and the possibility of engaging in
(preaching)and religious guidance activities, on par with other groups
active in the Dawa and religious guidance sphere in the state, provided
they dissolve their organization(37).
However, in 2006, those cordial relations were broken down, and tension
escalated, when dozens of teachers were relieved of their posts. The
Society members reacted unconventionally. They staged rally protests
and appeared in satellite channels. They further agreed to be interviewed
by the press and wrote articles elaborating the reasons for that
expulsion(38).
Some sources stress that the Federal Government offered the group's
teaching cadres three options when it started its reform measures in the
educational institutions, namely:
1- To rehabilitate them and retain them in their teaching posts, after
they abandon the group and renounce their allegiance to the
Group's Guide. And to contribute to building a moderate reformist
and tolerant Islamic thought, which is not affiliated with any party
or organization, and is against the ideas of the group. In return, the
government will ensure providing them with all necessary support.
2- To abandon the group organizationally, and that such a person may
retain his own beliefs, provided he does not try to promote or invite
others to embrace them. In such a case, such a person might be
retained in the educational institutions, though he will assume such
a post that does not allow him to teach, or interact directly with
students.
3- Providing job opportunities outside the educational institutions to
all those who chose to retain their party affiliations and declined
the government's offer. The government also decided to retire all
those who were on the verge of retirement.
The Reform Society – with its other three branches in Dubai, Fujairah
and Ras al-Khaimah, in addition to the Guidance Society in Ajman – is
still active through its scientific sessions, lectures and Quran
competitions. Moreover, al-Islah magazine is still printed and its issues
are sold in the market. However, the Emirati Brotherhood believes that
they had lost their institution and media forum. Meanwhile, the website
of the Emirates Media and Studies , which is owned by Mohamed AlMansouri, Vice Chairman of the Reform Society in Ras al-Khaimah –
published an article calling upon members of the Governing Council in
Dubai to come public with their repentance, and that the Board of
Directors appointed in the Society's Dubai branch exercises a security
role and not a Dawa one(39).
The al-Islah magazine was the mouthpiece and reflection of the group's
thoughts for 18 years. Hence, snatching it from the Emirati Brotherhood
was an indicator of the decline of their overt influence in the UAE arena.
It was also marked extinguishing of their activities flame and constraining
their movement.
Allegiance and Terrorism
During the 1980s, the Reform Society and its magazine focused on the
issue of Afghan Mujahideen. Meanwhile, in the second half of 1987, the
Society founded the Islamic Committee for Relief, the "Roving
Ambassador"(40), which coincided with the launch of the first Palestinian
Intifada (uprising), which the magazine gave much attention as well, by
highlighting it in every issue. It used to allocate to it a large space
dedicated to its news and reports. Consequently, the Egyptian
government accused the Society in 1994 of supporting people involved in
terrorist activities on the Egyptian soil.
It is worth mentioning that the allegiance of loyalty, which the group
impose on its followers, was a major issue causing contention between
the group and the UAE government(41). It is also one of the issues that
took many years of research and study by members of the group(42).
Meanwhile, in 2001 the Emirates security agencies accused the group of
forming a secret military organization, on par with the secret organization
set up by Sayyid Qutb in the 1950s(43). However, officials of the group
denied the accusations over the past years, considering themselves to be
symbols of moderation in the UAE Dawa arena. Al-Mansouri recalls
deliberations the group had with a group of young Emiratis who were
thinking of hatching a plot to attack the U.S. consulate in Dubai in 1990
and dissuading them of even harboring such thoughts. He also recalls
advising another group of young people with jihadist sentiments, who
were hoping to join al-Qaeda. He remembers that the long meetings he
had with them yielded positive results in favor of the homeland (44).
Concerns of the UAE government grew after the incident of the
threatening message, which was about to be sent to the U.S. Embassy in
Abu Dhabi. Someone delivered a flaming speech, after 9/11, about jihad
and deliberated on U.S. bases in the Gulf for the group's members at the
Guidance Society in Ajman. He concluded his speech by urging his
audience to send a threatening letter to the U.S. Embassy(45). Moreover,
Brotherhood summer camps were held even after 1996. Meanwhile, in
2000 a group of the Society's youth made a trip to Kuwait. They were led
by Hamad al-Rgit, one of the leaders of the group. Along with them
Jasim al-Yasin, a prominent figure of the Brotherhood in Kuwait,
attended the camp. During the event, it was emphasized that the attendees
should adhere to teachings of the founder of the group, Hassan al-Banna,
and to remain loyal to the Brotherhood line and strive for the
establishment of the Caliphate(46).
Furthermore, in 2003, Hassan al-Dokki - one of the Brotherhood leaders
in the UAE – held a meeting for the young cadres of the group among
students of the UAE University at his ranch in al-Dhaid in Sharjah. He
asked everyone to switch mobile phone and urged them to wage jihad
against the enemies of Islam(47). In the meantime, the group's top echelon
tried to dissuade him from following this new line after the publication of
his book, Features of the Islamic Project, in 2003 and the emergence of
his jihadist inclinations. The leadership was rightly apprehensive of the
security implications resulting of his activities on the group. However,
Dokki insisted on his ideas. The leadership held a meeting to discuss the
Dokki's phenomena and decided through an internal memo to expel him
from the group and relieve him from all his responsibilities(48).
The government's concerns further grew by the group's insistence to bind
its members to take the Bay'a (pledge of allegiance). The Bay'a meant,
from a very religious view, paying loyalty to the person the member had
given up 'the fruit of his heart'(49). And although the Brotherhood leaders
underestimate the Bay'a and compare it to the allegiance paid by a Sufi
disciple to a Sufi cult's sheikh(50). However, the insistence of the group on
the matter, raised doubts and suspicion. The government believed that
whoever gives his allegiance to someone, he grants him his total loyalty,
hence if an Emirati citizen paid his allegiance to a group's leader, he will
have a double loyalty, making his loyalty to the group, at best, equal to
his loyalty to his homeland and the rulers of the country. Such a thing is
totally unacceptable. Matters worsened by the possible allegiance and
loyalty given by the Emirati Brotherhood to the leadership of the parent
Muslim Brotherhood organization outside the country. However
Mohammad al-Rukn rejects the notion that any member of the Reform
Society had paid allegiance to the Muslim Brotherhood Guide in Egypt or
any other member of the international organization. He explains that the
UAE society is proud of its Arabism, tribal affiliations and nomadic
traditions, hence it is impossible that the Emirati Brotherhood, despite
their ideological affiliation with the group, to be loyal or pay allegiance to
any Arab or non-Arab abroad(51).
For two long decades, the Reform Society hosted prominent figures of
the Muslim Brotherhood from outside the UAE; to deliver lectures and
participate in seminars at the Society's headquarters. In the 1980s, the
group's members working in the education sector organized lectures for
prominent Egyptian and Syrian figures of the group at schools in the
UAE. Ironically, the dissolution the Board of the Directors of the Reform
Society in 1994 coincided with the deportation of some Arab
Brotherhood figures from the UAE. Prominent among those was Abdul
Munim al-Izzi, known also as Muhammad Ahmed Rashid, the author of
Brotherhood's al-Masar (the Path), al-Muntalaq (The Onset) and Rasael
al-Ain (Letters of al-Ain). He moved to the UAE in the early 1980s a
short stint in the Kuwaiti al-Mujtama' (Society) magazine. Izzi served as
adviser in the Ministry of Awqaf( Endowments) in Dubai and he had a
very close relationship with the Reform Society, where he used to be
hosted to deliver a lecture or to take part in other activities. However,
Mohammed al-Rukn stressed that Izzi was a withdrawn person and had
little interaction with the public, besides that he was a rough company.
However, he used to take part in courses and lectures hosted by the
Reform Society(52).
By the end of 1990s, the Reform Society in Ras al-Khaimah was accused
of being run discreetly by Abdul Hamid Al-Ahdab, a Syrian Muslim
Brotherhood member. Ahdab had stayed for many years in Ras alKhaimah, where he used to teach in the Society run mosque(53).
The ambiguity of the matter and the suspicion of the government doubled
due to lack of clarity of answers provided by the Emirati Brothers, when
asked about details of the Bay'a, the way it is performed with, when does
a member perform it, to whom it is paid and its format. In this regard
Mohamed al-Rukn confirms that it is a general allegiance which includes
loyalty to the (Islamic) Dawa and to make an effort towards it under all
circumstances. He stresses that the group decided since 2001 not to bind
its members with it anymore. However, Al-Mansouri confirms that the
group stopped the Bay'a ritual since 2003. Conversely, a former member
of the group said that he stopped attending meetings of the group since
late 2002. Ultimately he quit the group altogether, explaining to his
supervisor that he keeps active calling to the Islamic way, though without
being a member in any organization. However, the supervisor reminded
him that Dawa(preaching) is a commitment and that he should keep his
commitment. At the end he told him: "maybe you are afraid to perform
the Bay'a?"(54).
It took the Brotherhood two years of reflecting. Ultimately, in 2003, with
frequent accusations and harm suffered by many cadres group of the due
to their loyalty and allegiance, the group's leadership unanimously
decided not to recruit anyone from the military sector and not to
communicate with any member who had joined the armed forces.
Secondly, it was decided to stop taking allegiance any more from its
members(55).
Those actions coincided with a potential breakthrough in the group's
tense relations with the government as a series of meetings began in
August 2003 between three leaders of the Reform Society and the Deputy
Crown Prince of Abu Dhabi, Sheikh Mohammed bin Zayed Al Nahyan,
who welcomed them and expressed the readiness of the government to
integrate them into the development process and in the government
institutions of and utilize their expertise, whenever the group decides to
dissolve itself.
The Deputy Crown Prince of Abu Dhabi was promised by the group's
leadership to seriously deliberate dissolving the group. Al-Mansouri
recalls that he received a phone call from the incumbent Crown Prince of
Ras al-Khaimah, Sheikh Saud bin Saqr Al Qasimi, the next morning after
their meeting with Sheikh Mohammed bin Zayed, informing him that
Sheikh Mohammed had a good impression of the meeting. Al-Mansouri
believes that those past meetings were a blossoming 'spring' that will
never re-occur. It is worthwhile to mention that Al-Mansouri stated in an
interview with "Hirak" (mobility ) blog that the Muslim Brotherhood
leaders met with Sheikh Mohammed bin Zayed on August 17, 2003.
They had two more encounters with him in the subsequent months. In his
view, the discussions were fruitful as the group started its public activities
once more in September of the same year. However, matters took a bad
turn after that, forcing the group to conduct its activities in secret. He
pointed out that the Brotherhood took advantage of the Federal system,
which allows each emirate the freedom to apply its own laws.
Few months after those meetings, Sultan bin Kayed al-Qasimi attended
the Council of Sheikh Mohammed bin Zayed carrying a statement signed
by the group's leaders stating that their group has a great following and
popularity in the UAE society, and that it has its own extensions at home
and abroad. Moreover the statement went on to declare that the group is
the only effective and organized group in the country and that no power
can diminish its influence and impact in the society. It was apparent that
the Brotherhood lost a historic moment that will never be repeated, as the
government was now even more determined to implement its reform
plans.
Muslim Brotherhood's Ideology in the UAE
The Muslim Brotherhood in the UAE describes their ideas as a national
Islamic Dawa with a civilized message, which conforms to the national
social UAE convention in its geographic dimension. The ideology stems
from the local identity, traditions and heritage of the UAE society, which
does not clash with the fundamentals of Islam(56). As for its creed
principles, they are based on (a mixture) of teachings of the Sunni
Community and pious Salaf (ancestors), and the teachings of Sheikh
Muhammad ibn Abd al-Wahhab. The group emulates the Muslim
Brotherhood and the Islamic Group in Pakistan, insofar it is inspired by
the teachings of Abu Ala al-Mawdudi, Abu al-Hasan al-Nadwi and
Tablighi Jamaat (Society for Spreading Faith) group. However, the
factual religion it follows is what could be explained by a tradition of the
Prophet: "Whoever changes his religion, kill him"(57).
In fact, combining the politicized ideology of the Muslim Brotherhood,
and the Tablighi Jamaat approach, which bases its mission away from
politics, is like combining two contradictions.
The group believes that there are many groups claiming to be Islamic, but
what distinguishes the Muslim Brotherhood in the UAE is that they reject
superstition and heresy, as their approach is pure and stems from a
objective school (of thought), which understands partial texts in the light
of the overall objectives and causes of revelation (of the Quran)(58).
As for the group's view of the Islamists in the Gulf, who are opposed to
the UAE Brotherhood, it classifies them into two Categories: the first are
those who follow a rationale approach, while the second are rude and are
of an ill-company, whereas the brotherhood refuses to bring change
through violence and believes that any drift towards violence is a fatal
blow to the social fabric. The group also believes that extremist groups,
though dedicated and sincere, they have gone astray. Moreover, the group
believes that holding dialogues with followers of such tendencies, alQaeda and the jihadists, is the best way to eliminate the "anomalous
outcrops"(59).
Regarding its position as far as politics and the Rulers of the Emirates are
concerned, the group believes that the rulers are Muslims and love Islam
and they resort to it in their arbitration and the role of the Brotherhood is
to try to bring the political leadership and the society nearer to the Islamic
ideal approach and it understands the political conditions that compel the
decision-makers to adopt such policies that adapt with international
circumstances and conditions(60).
The Ideology of the Muslim Brotherhood in the UAE
through al-Islah Magazine (1978-1994)
The following quotations illustrate the ideology of the Reform Society
since the first issue of al-Islah magazine in 1978. Those quotes elaborate
the position of the Muslim Brotherhood in UAE Emiratis on most issues
that preoccupied the public opinion, politicians, intellectuals and
educationists until 1994. The reader will notice that the local hot issues
that preoccupied the magazine, and whose effects directed the magazine
and the group later, are limited only to 11 years, which spanned from
1978 until 1989.
-al-islah opinion, entitled "This Magazine"(61) on the first birth
anniversary of the magazine, "… while others were enraged that the truth
has a voice .. and they were irritated with the success achieved by the
magazine .. as the voice of truth in the magazine had uncovered their
disgraces and draws attention to their designs and styles. They had put
obstacles in the way of the magazine, as they hurled insults against it and
sent off anonymous threatening letters or signed by pseudonyms".
-Khalid Saif; the editor's opinion, entitled "The Student Community" (62),
whereas the editor wonders why spend the nights with drums beats,
instead of watching dramas derived from Islam, "How could the beats of
drums and music cohabitate with the love sacrifice, altruism and religion
in the heart of a student?".
- 'Play land or Den of Crime"(63); in this article the author describes the
mobile Circus as a moving den of corruption. He calls in it upon the
Municipality officials in Sharjah to put an end to the sweeping flood of
corrupting means, which is being called entertainment in the name of
tourism and art.
-"TV. Scandals"(64); the article is about a visit undertaken by Abu Dhabi
TV to girls' faculties in the UAE University, on January 15, 1980. The
article states that a demonstrator at the Department of Management and
Political Sciences, aired her wishes to allow interaction among male and
female students. The interviewer exclaimed: "I do not think so, no. Are
you calling for the Reform Society wrath against us?". The article
wonders: "Is this the university which claims to uphold virtues and
maintain them?".
-The magazine editorial, entitled "The month talk.." "Which Party
Deserves Security"(65); the article warns of appointing a punk drunkard to
a government post, or one who has no fear of God. It points out that Islam
and upholding its morality should be the judging criteria for selecting
candidates for government posts, whether they are citizens or expatriates.
-al-Islah opinion, titled "Summer and Travel"(66); the article calls on the
media to stop playing the role of destroying morals of the youth: "the
interest giving to foreigners who are provided with everything is enough,
but the honorable Muslim citizens and other good Muslims expatriates
have nothing but to bemoan."
-Abdullah al-Kashaf criticizes in his article "A Contest for the best
dancers"(67) what was published by al-Ittihad newspaper about the contest
of best dancers held in London: "Where is the Censorship Law and
Control Act to censor these newspapers? Do the articles of these laws
silence the truth and publicize falsehood? Do they silence the upholders
of truth and closed doors in their faces, and when falsehood is justified, it
goes unpunished?".
-"An Urgent Telegram.. to the General Manager of Dubai TV"(68): "Does
he aim at spreading vice and corruption among the youth of this Muslim
nation, or is there someone who is pushing him to do such a shameful
thing? If you cannot stop this overwhelming flood of corruption, you
should submit your resignation, as that is more honorable."
-"Reportedly"(69); this article contained a set of news for the students and
educational community about a teacher who did not make his prayers
with the students at the camp, a female school principal who hampered
the Society religious activity at her school and about a student in a scouts
camp in Dubai who complained for the non-presence of a drummer to
entertain the students at night. The set further told about a student in a
secondary school in Dubai – whose father is a history teacher - who tells
his fellow students that communism is better than Islam and about a
discussion between teachers about the fact of describing secularism as
non-religious. There was also a news about students in a camp held in
Dubai of keeping occupied with one official at the camp and missing the
Maghreb (evening) prayers.
-Abdullah al-Kashaf in his article, "In the Spotlight"(70), on expats in the
UAE, quoted a report in the Lebanese al-Sharq newspaper, claiming that
are 15,000 South Korean troops in the UAE, who are associated with the
CIA. Abdullah wonders: "Why Islam is not made a condition for expats'
entry to our country? Why Islam is not made a condition for Arab expats'
entry to our country? Is Arabism enough?". He points out to the colonial
designs of the Sikh community, whose numbers have increased in
proportion in the country.
- The Editor's opinion in the Family Corner; "Your Children and the
Intifada"(71); "How nice it would be if you guide your child to sit before
the TV set and implant in him a true love of those holy warriors
Mujahideen, and the hatred against the Jews. You should tell him about
their dirty history and what do you know, perhaps one day he will be a
hero of Islam."
-Abdullah Saleh says, in his article "The World of Contradictions"(72),
that TV opens up its programs with recitation from the Quran and Hadith,
which is followed by a singing and dancing artist. When one have a look
at the daily newspapers, he reads about children being killed and women
being widowed, while next to each news there is a photo of a semi-naked
woman and an advertisement for an orgy. The papers are full of what they
call "art", though it is only vice.
-Mohammed Abdul Rahman, "The Tragedies of the Nation and its
Arabic Press"(73). The article is about publishing of three pictures for three
victims in the Palestinian uprising carried on men's shoulders in a local
newspaper, which carried on the same page a picture of soccer fans,
carrying the team coach on their shoulders. The writer of the article
wonders:"Is this not a farce which our newspapers had reached to? Or is
it the loss of scruples of faith? As for the television, it telecasts a news
from Afghanistan or Palestine, followed by a song or a musical break,
woe to official media."
- al-Islah opinion, "The Cultural Identity that We Want"(74). The article
points out to a seminar held by al-Bayan newspaper on February 15, 1988
on cultural identity: "The most likely is that those who are wandering
there (participants in the seminar) and fly in skies unknown to us were
breastfed from Western breasts and made to drink from turbid water."
-Ali Al Hammadi in his article "Space for Reflection .. Christmas"(75),
wrote: "the nation dances today in Christmas parties stepping on the
honor of our sisters in Bosnia and Herzegovina. We dance shamelessly,
not minding the feelings of the Islamic brotherhood, which is demanded
of us by religion, as well because of our fear of God and His Revenge.
Are our tormented sisters nor have priority to this money which is spent
in entertainment and immorality halls?".
-Mariam Abdullah in her article, "The Media and the Loss of
Identity"(76), about a local satellite channel telecasting a concert by
foreign singer .. "Where is your zeal, O officials of some media? Where
are you from your religion of all that you do and show? We started
begging the Cross singers to bring to us their madness and filth. After that
you try to treat juvenile delinquency and crimes."
-Abdullah Abdul Rahman Al Hadi criticizes, in his article "Why
National Expertise does not Participate in the Process of Formulating
Educational curricula?"(78), which quoted al-Ittihad newspaper, deleting
the topic of Muslim minorities, including Afghanistan, and adding names
of non-Muslims to the names of some poets in Arabic language syllabus.
-"Wanted Postponement of Deciding the draft of the Education Law"(79),
is a stinging criticism of the acting Minister of Education, Ahmed alTayer, for his call to engage the public in debate about public education.
The magazine had also considered the Minister's decision to transfer
twenty-five officers from the education echelon a service for his
intellectual objectives. The article further stated that the zealots had
understood the significance of the Minister's decision for imparting
English in the early grades. It also criticized empowering some assistant
deputy ministers with certain authorities regarding music and sports
activities. Moreover, the magazine accused members of a committee
composed from UNESCO and the Ministry of Education to review the
curriculum of their hostility to Islam. The article pointed out to a chorus
of writers with varied Eastern and Western affiliations, which embraces
non-Islamic ideas, and is hostile to Islamic orientation, which stems from
the Quran and the Sunnah, and its patrons in their articles. Those writers
ridicule bearded and turbaned persons and imitate criminals who scoff at
those who believe.
- "A Press that Calls for Vice", is an article that deals with the Emirati
press, which the magazine's editorial considered the major source for
dissemination of decay and corruption: "How many battles does have
against the advocates of corruption and corrupting in our Arab Muslim
society.. how many times had we warned the country officials and
citizens and draw their attention towards the consequences of
complacency and silence and ignoring the hotbeds of corruption and its
promoters. Worse than that is that our daily press which some of it likes
to demote itself in the name of the nation ... These newspapers, and
perhaps most notable among them are those that adorn themselves with
cloak of nationalism, are the major source of publicizing and promoting
this decay and corruption, and even explain about their dens, timings and
ways." This editorial further criticizes a newspaper ad for a concert of
foreign artist to be performed in a number of hotels in the country. It
wonders: "why blame those whose main concern is the newspaper
revenues at the expense of the interest of his faith and homeland?".
After this hot issue, al-Islah was shut down for six months, from
October 1988 until April 1989.
-al-Islah Editorial, "National Dress or Western outfit"(80), was about the
controversy that enthused between the Ministry of Education and parents
of students about school uniforms. The Ministry had insisted that the
western outfit is to be the standard uniform. The article links the goals of
colonialism, which aims at having Muslims discard their religion, and
restrictions imposed on religious education and by besieging the religion,
materially and morally, so that positions in all religious institutes and
colleges became modest and limited. The article further criticizes sending
students to non-Muslim countries, which increases the student's ignorance
about his religion and its ethics and make him more attached to the values
of the West.
-A Message of al-Islah, "What is the Truth of This Ship"(81). The article
criticizes the visit made by the ship "Logos", which was a mobile library,
to the UAE. The article said that the ship was visited by a large number of
Indians, British and Protestants. It further criticizes that the vessel
contained Christian religious books and calls on officials in the
Information and Culture section to beware of the ship.
-"al-Islah opinion"(82) asking to stop chalets and rationalizing tourism. It
calls on the media to stop playing the role of destroying the morals of
youth.
-"Talk of the Month"(83); the piece was about the danger of expats and the
likelihood of turning into a fifth column for an enemy lying in wait.
-"Urgent Telegram"(84), addressed to the Director General of Dubai TV,
Ahmed Hassan, titled "Noble Preachers"; the same issue, pp 29; calling
on preachers to forbid art and music.
-Abu Khalid's "wrong x wrong"(85), criticizes the censor board allowing
religious books of followers of other religions, and calls for banning
certain Islamic magazines.
-"Expatriate Curricula Failure in educating growing generations. The last
ink"(86).
-"They are Obliterating the Inherent Thought"(87), a criticism of literary
trends in UAE magazines and its exclusion of other constructive (Islamic)
views.
-Mariam Abdullah, "The Media and the Loss of Identity"(88).
-"School Diary" by S.A.M, issue 124, May 1988, p. 36, praises the
position of the father of a student who stopped her from attending a music
class. The piece wonders why the Ministry of Education does not ban
music if it is haram (forbidden). It further complains about the delay in
religious lectures in extra-curricular activities, while the school
administration hastens in having dancing and singing balls.
-Khalifa Mohammed's "Is this secular atheism"(89), is a piece about a
questionnaire carried out by an Emirati society distributed among high
school and university students. The questionnaire included questions
about heaven and hell, the creation of the universe, sexual matters,
religious extremism and if such issues constitute real problems for the
student or not. The writer considered that the questionnaire intended to
shake the confidence of the questioned in their religion and the tolerant
teachings of Islam .
-Amal Ahmed criticized in her "To those in charge of television
programs"(90),what she described as "rubbish" shown on TV, such as
cartoons for children that displays love between a cat and mouse. She
further questions the very faith of officials of television, and whether they
are real enemies or were made to destroy the people of the country in
their own homes.
-"Confessed but did not Come Public"(91), a piece by the editor mention a
complaint by a professor for lack attendance of poetry readings. The
editor linked the awareness of the Islamic awakening youth and the role
of done by the national curriculum review at the Ministry of Education
for that.
-Abu Yasser's "I Want to Say"(92) criticizes the Ministry of Education's
school activities which include music, dancing and singing. The writer
further reviles foreign companies operating in the UAE, which publishes
ads requiring that jobs applicants be from Europe and the USA. He also
mentions that the company requires Muslims to shave their beards to get
the job.
" -Questions and Responses"(93) was a fatwa (decree) on an official who
occupies an important position and describes the prayer for rain as a
superstition.
-Alia Sultan's "Why these Suspicious Calls"(94) was a comment on a
television director and playwright, named Abdul latif Al Gergawi, call for
the Emirati girls to attend the theater. The author considered his call as an
invitation to debauchery and corruption.
- al-Islah opinion, "On the Grand Spring Festival in Sharjah"(95): "The
opening of the Expo Center in Sharjah, under the auspices of the Women
Union Society in Sharjah will be inaugurated by a large elite of morally
corrupts, such as Fifi Abdu and Shadia, with inherent popular music,
whose proceeds will go for Afghanistan. When one of the Muslim
countries is under Russian invasion, who makes immoral dances and
vulgar singing. The article calls the responsible authorities in the country
to stop this corruption."
Conclusion
The Muslim Brotherhood in UAE considers the branch of the Reform
Society in Ras al-Khaima their sole representative, and the incubator of
their ideas and cadres, in contrast to Dubai and Fujairah branches (96).
After 1994, Dubai took a mid stand by freezing the group's activities,
reducing its arms and lowering its opposition voice, besides
accommodating some of those who were expelled from the education
field along with those officers who were retired from the Ministry of
Education by re-employing them in the local government(97).
Abu Dhabi was, and still is, the first to sound the alarm. It was also the
first that took it upon itself to confront the Muslim Brotherhood since
1988, by reducing their influence, and by allowing other Islamic factions
to emerge, such as: Sufism, Tablighi Jamaat and the Salafist which exists
in abundance in Ajman and Sharjah. Abu Dhabi's refraining from
allowing the Reform Society to open its headquarters on its territory in
the 1970s, confirms UAE experience with the modernization which it
undertook since 1994 that the absence of the influence of a politicized
Islam in the country - whether a faction an organization or a party that is
capable of mobilizing followers - is what allowed her to undertake
modernization without any obstacles faced by other Muslim and Arab
countries, suffering from precancerous tide of religious thought and
Muslim Brotherhood(98).
In 2004, Mohamed Al-Mansouri published a booklet, in which he
explained the history of the Reform Society in the UAE. He sought to
explain the mission of the group and its achievements since the founding
of the Society(99). However, the book did not mention a single word
regarding the affiliation of the Reform Society and its officials to the
Muslim Brotherhood!
The Brotherhood in the UAE was subjected to a lot of pressure due to the
ambiguity of their position on loyalty and Bay'a to the Supreme Guide.
Their position became more critical in recent years, prompting the group's
leadership to hold many meetings to find out solutions to their
deteriorating situation. Consequently, in early 2009, the Reform Society
in Ras al-Khaimah decided to publish the group's educational curriculum
and books studied by the group's cadres and bring to the public. This was
reached to in the end of 2009(100). However, till the time of writing of this
paper, the Society has not published a thing(101).
The UAE Brotherhood stresses that the group today has matured a lot
compared to what it had been in the 1990s, and that interests of the
Society members has focused recently on the rule of law, human rights,
and civil society institutions, and that they are in the arena of ideas they
have gone through a lot of revisions which makes them less hostile to the
foes of the past, even calls on them to coordinate with them in the interest
of the society and the nation(102).
In an interview "The Gulf Talk" program on al-hurra TV, Prof. Saeed
Hareb, a leader of the Muslim Brotherhood in the UAE, stressed the need
to take advantage of the liberal and Marxist thoughts because it is a
humane thought, not much different from the Islamic thought. He also
called to distinguish between Islam as a religion and the Islamic thought.
Moreover, he called for renewing the religious Islamic discourse. He also
talked about a renunciation, which was caused by suspending attempts of
renewal in Islam(103).
The group was convinced that it is passing through a critical stage, which
requires clarity and candor with the government and the public, so as not
to be subject to misunderstanding, during the period of influence decline,
and the rebellion of followers and cadres, as experienced by the parent
organization in recent years(104). Meanwhile, in the last appearance of two
Muslim Brotherhood leaders, in May 2010, on al-Hiwar TV channel,
Hamad al-Rgit denied that the group has any foreign links, a special
program nor a secret one, as modern technology and the watchful eyes
and linking security agencies together allow the authorities to know all
that is going on without secrecy or subtlety. Meanwhile, Al-Hammadi
stresses that all that is rumored about a secret organization within the
group is mere prejudice and whispers of Satan driven by envious people
and informers(105).
Brotherhood in the UAE, An Inevitable Clarification(106)
Mohamed Al-Mansouri *
*Chairman of the Emirates Center for Studies and Media, Chairman of the Commission of
Human Rights in the UAE Jurists' Association and owner of Legal Rights Group
The Al-Mesbar Center for Studies and Research is in the habit, since a
few years, of publishing a monthly book dealing with Islamic movements
in most countries of the world. The Center's publications are consistent
with the role assigned to it!
The 43rd issue of the Centre's publications dealt with: The Muslim
Brotherhood and the Salafists in the Gulf. In one of the chapters Mansour
Al-Noqaidan dealt with the "Muslim Brotherhood in the UAE" .
It is clear from the published piece that Al-Noqaidan adopted certain
hypothesis, which he did not allow himself to be tested. In his piece, he
was partial, out of context and fragmented, in order to prove what he
wants, and not what is called for by research rules. Moreover, the writer
did not provide a single comment, analysis, explanation, justification or a
comprehensive explanation of any considerable idea. As well known,
many positions, statements and expressions have strapless aspects. As
such, they have many aspects of analysis and interpretation. However,
Al-Noqaidan was content to interpret only what we said and what we did
not say in only one aspect, to satisfy both his and the Centre's objectives.
He also did not try even to check the dates, when he referred to the outset
of the mission in the 1970s, though it was in the beginning of the 1960s.
What concerns us here, is to submit what we always say, and we have
said that to Al-Noqaidan, is our right to come out with a rejoinder and a
correction (see Al-Hayat newspaper, last Sunday), which Al-Hayat,
We are the Reform mission. We have no former or later name and we do
not accept that we have any other name .We have confirmed frequently
that we benefited, mainly, from the Muslim Brotherhood Movement, in
addition to learning of the Salafists and Sufis experiences, by virtue of
universality of Islam. We have no administrative, regulatory or
intellectual obligations of any kind towards anyone.
And hereby, we stress that although we have benefited from any activist
movement, we remain a civilian institution. We have our own institutions
and independent executive bodies, which are absolutely independent in
thinking and thought, and in approach and work. We are distinct from all
others in goals and objectives, in priorities and aspirations. We aspire to
see the UAE a modern civil state, the state of law and institutions, where
freedoms are respected, and where the rule of law prevail, not the law of
power.
We are also a public mission. Our institutions are licensed by official
agencies in the state, and its offices are public and known to all. Our
discourse is a public one within and outside our institutions. We operate
within the confines of the Constitution and legislations of the State. We
respect its institutions and commitments. And till writing of this
rejoinder, we have issued two books on the nature of the Reform Society
and its visions, principles and concepts and objectives. We have
participated in the Federal and Local governments with ministers and
officials, and with the testimony of observers we had proved high
efficiency and capacity. Our participation was not because of our
affiliation to any civil society institution, but because we belong to one
nation and one country, one family: the Emirati people in the UAE.
We have also contributed in the establishment of a sophisticated civil
judiciary, including courts and legislation. We have also contributed in
developing the judiciary and the legal career. Furthermore, we also
contributed effectively to the development of educational system in the
country, taking advantage of the experience and expertise of our Arab
brethren.
Indeed, the Board of Directors of the Reform Society, which I was one of
its members, was dissolved, and others were appointed, mostly military
personnel, who resigned later, after the charges against the Reform
Society were proved wrong. Despite our innocence and absolving, and
after the Dubai authorities addressed the security services in Abu Dhabi
regarding the false allegations in case of the illegal use of money for
Islamic Relief, the hostility of the contagion of the Egyptian authorities
for the Islamists moved to the UAE.
Moreover, a plot of land was retrieved in the 1990s, which was endowed
by late Sheikh Zayed bin Sultan for the benefit of al-Islah Charitable
Society. The Islamic Forum in Sharjah was also handed over to the
Salafists.
Our meetings with the Crown Prince of Abu Dhabi, Sheikh Mohammed
bin Zayed, were fruitful and positive. His Excellency understood the
objectives of the Reform call: keeping young people away from takfiri
and extremist ideas, which others suffer from. However, the security
apparatus, as part of its search for a role, and tighten its grip and control
over civilian life, and to prevent a rapprochement between us and the
Crown Prince of Abu Dhabi thwarted any results; it arrested a number of
our military colleagues, who were soon released and returned to their
posts.
Furthermore, we are suffering from the state security apparatus
harassment as a result of influence of the Egyptian security. However, we
expect that the relationship and dealing with us will be normal and
natural; the state is in the process of assessing its dealings, and redrawing
the map of its relations under the threat of demographic structure of the
country and the Iranian threats. We will be the center and the heart of
these relationships as we represent a large portion of the ambitions and
aspirations of the UAE people.
Our relationship with our people and the rulers of the emirates ranges
between excellent and good. We extend a hand of contact to all, and it's
not our choice to have weak relations with anyone. Personally, I have
worked as a legal and religious consultant to the Ruler and Government
of Ras al-Khaimah until a few months ago. I was also the head of the
Office of the Crown Prince of Ras al-Khaimah. My colleagues occupy
senior functions and responsibilities in the state institutions, and we are
not isolated or suffering from decline, as claimed by Al-Noqaidan.
Regard the Bay'a, I confirm that its practice stopped completely since
2003, as we did not need it professionally or religiously, as a part of a
renewed understanding for many concepts of Islam, which are capable of
developing and amending, addition, development and reformulation. We
are before a purely historical concept, not before a definite nodal issue.
This is a part of what we say, and what we think of, and what we do, and
we do not need to be polite and hide, nor be courteous. What we say is
the truth, for a truthful mission. We call on the Al-Mesbar Center to be
careful that its publications not be at the expense of quality, accuracy and
objectivity, unless that is what is required of it!
About the Muslim Brotherhood in the UAE(107)
Mansour Al-Noqaidan*
*Chief Editor at the Al-Mesbar Centre for Studies and Research in Dubai
The Al-Mesbar Center for Studies and Research in Dubai, took keen
interest since January 2007, in Islamist factions and groups in the world.
The rejoinder of the Director of the Emirates Center for Studies and
Media, Prof. Mohamed Al-Mansouri on the website of al-Hayat
newspaper on the Internet, on 14 September last year, in response to the
report published by al-Hayat about my study "Muslim Brotherhood in the
UAE, the expansion and Decline", which was published by the AlMesbar Center in its 43rd book. It helped bring into focus the nature of
our relationship with the Islamists and how they view the activities of our
center. Al-Mansouri claimed in his rejoinder that I had altered some of
the information, and misinterpreted some, and that I attributed to him
things he did not say.
I had hoped that Al-Mansouri would have elaborated in the article he
published in the same newspaper, on 19th September the distortion and
alteration, which he claimed that I committed. However, the article was
limited at explaining the position of the Muslim Brotherhood in the UAE,
and harassment being faced by the group members. And I did not find in
all that he mentioned one piece of information that clashed with what the
study claimed.
I had met with Prof. Mohamed Al-Mansouri at his home in Ras alKhaimah in May 2009. I was happy because he was generous and
courageous in providing me with information, more than I had expected,
and without any reservation. I owe him and Prof. Mohammed al-Rukn a
lot, as their information formed the backbone of my study. Both of them
provided me with all addresses of eminent figures of the group to
communicate with, but I did not get any response from the rest of their
colleagues.
The study which I wrote was a description and monitoring exercise, as it
is, according to my knowledge, the first published study on the group.
Therefore, I opted that it be a major source and a mine of information for
researchers and other interested parties. And despite that the information,
testimonies and sources which I went back to wove the threads of the
Muslim Brotherhood story in the UAE. It had also lit up for me many
dark pits, which were always a source of controversy. I had preferred
when I devoted a chapter on the group's thought to recount the ideas and
attitudes as written by its promoters and documented by their sources,
without any comment to leave the final judgment to the reader.
I've also visited a few gentlemen whom I met while working on the study,
after the pilot edition of the book. Of these I mention Prof. Mohamed AlMansouri, whom I contacted and then visited him in his office. I had
handed over to his secretary two copies of the book, and I requested him
in a written letter in last July – two months before the publication of the
report in al-Hayat - to inform me of any note, comment or correction of
any information that appeared in the study. I did not receive any note,
until al-Hayat published its report on the study on Sunday, September
12th, 2011.
At the end of my meeting with Al-Mounsouri, I expressed my readiness
for any cooperation between him the Al-Mesbar Center. Subsequently, he
told me that he has a few studies fit to be published in Al- Mesbar's
publication, as long as no objections are raised by the head of the Center,
Mr. Turki al-Dakhil. We welcome any researcher who wishes to
communicate with our center, which we know it will not achieve the
objectives for which it had been established, unless it is open and
welcoming to all intellectual trends and factions, no matter we disagree
with. This is an invitation for all researchers and academics in the UAE,
the Gulf …etc.
Al-Mesbar Centre has published so far 46 monthly books, since January
2007. Those books dealt with Islamic groups, organizations, parties,
factions and figures from across both the Arab and Muslim worlds. Many
prominent personalities of Islamist scholars and thinkers participated in
the writing of the Center's studies, including known figures of the Muslim
Brotherhood and others. Furthermore, the center had maintained till today
its neutrality and moderation as much as possible. And till now we have
not received any complaint, a grievance or accusation of distortion or
claiming.
Meanwhile, Al-Mansouri, himself, was the source of all information
included in the study, regarding meetings with the Crown Prince of Abu
Dhabi, Sheikh Mohammed bin Zayed Al Nahyan, with the group. I had
neglected other details mentioned to me by Al-Mansouri, as I hope to
publish in a coming book next year. Also some details, which was
mentioned by Al-Mansouri, were difficult to verify from other sources,
and did not serve the purpose of this study.
Furthermore, I want to clarify that some of the sources I used in this study
were articles and interviews reported on UAE Brotherhood websites on
the Internet, though some of these were deleted from their archives. I
regret that some researchers will be disappointed when they go to those
sites. For instance, Al-Mansouri had revealed details of three meetings of
the organization's leadership with Sheikh Mohammed bin Zayed Al
Nahyan, in an interview with Hirak blog on the Internet. Before the
publication of this study, I contacted him and he assured me of the
accuracy of the material attributed to him, however those interviews had
been deleted.
As for the advice rendered by Al-Mansouri to the Al-Mesbar Center that
the volume of its publications should not be at the expense its quality, I
assure him that is what we aspire to and strive to attain. Incidentally, we
hope to make his wish come true, as it is the goal we are after.
1. A Saudi writer, Chief Editor, Al Mesbar Center for Studies and Research, Dubai
2. Mohammad al-Rukn, an interview by the researcher with him at his home in Dubai
from 29.4- 7.5.2009. See also: Mohammed Ali Al-Mansouri, "Da'wat al-Islah fi alImarat",2004, pp. 33-34, without a publisher’s name. Mohammad al-Rukn is a former
professor at the UAE University. He is a holder of a Ph.D in General International
Law. He is a writer and author and member of the UAE Jurists Association.
3. Mohammed al-Rukon, ibid. He said that Sheikh Ajeel al-Nashmi has attended the
opening ceremony representing the Reform Society of Kuwait.
4. Mohammed al-Rukn, ibid. Al-Mansouri, "Da'wat al-Islah fi al-Imarat", p. 34...
5. Mohammed Bin Abdullah Al-Ajlan was born in Buraida in the middle of Saudi
Arabia. He was a Director of the Religious Institute in Ras al-Khaimah at the Imam
Muhammad Ibn Saud Islamic University. He is a Muslim Brother at an early time. He
is a co-founder of the UAE Reform Society. He was director of the Society in Ras alKhaimah before 1987, Mohamed Al-Mansouri , an interview.
6. Mohammad al-Rukn, ibid.
7. Mohammad Al-Mansouri, an Interview
8. Mohammad Al-Mansouri, an Interview
9. Khaled Bin Abdullah Al Shibah became director the Guidance Society in Ajman.
Now he is the Deputy Chairman of the Board of Directors of the Reform Society in
Ras al-Khaimah.
10. Mohammed Ali Al-Mansouri, "Da'wat al-Islah fi al-Imarat, p. 47. Also (an exclusive
and candid interview with Prof. Sheikh Sultan Bin Kayed al-Qasimi, Emirates Center
for Studies and Media site, 27.12.2005.(
11. See: Salah El Din Moussa, "al-Qawmiya al-Arabiyah fi madaresna wa al-Islam", alIslah magazine, issue 23, Rabi al-Awwal, 1400 H. "Innahum yatmisoun al-Fikr alAseel", al-Islah magazine, September 1989, issue 136 p. 36. "I'trafa wa lam
yussareh", al-Islah magazine, May 1988, issue 125, p.40. The Magazine had
published an article contending that one of the members of the committee who
prepared the curricula at the Ministry of Education was accused of being a
communist, issue 122, March 1988. This conflict between the Reform Society and
their rivals was confirmed by both Mohammed al-Rukn and Mohammed AlMansouri in an interview with the researcher.
12. An interview with Hirak blog with Prof. Mohammed Al-Mansouri, 26.12. 2008 .
http://webcache.googleusercontent.com/search?q=cache:ZIlsB1YRwEJ:mohasisi.maktoobblog.com/1534650/
The interview was bold. It revealed some of the Society’s private meetings held with
government officials about the Society. Al-Mansouri confirmed in a letter to the
researcher the accuracy of this interview with the Hirak.
13. Ibid.
14. Abdullah Imran Traim was Minister of Education from 23.12.1973 until 01.07.1979.
al-Islah Magazine objected to many of Imran's decisions while he headed the ministry
(Al-Mansouri, an Interview)
15. An exclusive and candid interview with Prof. Sheikh Sultan Bin Kayed al-Qasimi, the
Emirates Center for Studies and Media; 27.12.2005:
http://www.emasc.com/content.asp?contentid=43
16. National Union of UAE Students website:
http://ensu.info/site/?page_id=2
17. Al-Mansouri, an interview with Hirak blog.
18. Mohammad al-Rukn, ibid.
19. Mohammad Al-Mansouri, ibid. an interview.
The Magazine published in its 28th issue, pp. 45, June 1980 a poem by Sheikh
Muhammad al-Amin in which he says:
"Are the sons of Zion enriched by your oil wealth
Enriched by it are also a white and a blond in the West
While the sons of Islam live in every homeland
Suffering from hunger, ignorance and dearth"
20. Al-Islah Magazine, issue 130, Oct 1988.
21. Al-Islah Magazine, issue 9, 1399 H./ March,1979
22. Al-Islah Magazine, issue 12, Rabi’ Al Thani, 1399/ March 1979, p. 44
23. Al-Islah Magazine, issue 136, Sep 1989, p. 9
24. Al-Mansouri, "Da'wat al-Islah fi al-Imarat", p. 48
25. "matloob al-Ta'jeel fi mashrou' Qanoon al-Ta'leem", al-Islah Magazine, issue 130,
Oct 1988). Also, "muqabalat al-Mu'alimeen 'ala Sahat al-Taweer wa al-Tahdeeth"
(issue 122, March 1988). The article wonders about the basis excluding some of the
guides from the interviews (Al-Mansouri, an interview)
26. Al-Mansouri, an interview
27. Ibid.
28. Mohammad al-Rukn, ibid. Mohammad Al-Mansouri, an interview
29. Mohammad Rahmah al-Ameri, Ijra'at jayyida wa lakinha naqisa", issue 213, 19.11.
1992
30. Mariam Abdullah, "al-I'lam wa fiqdan al-Hawiyyah", issue 215, 9.12. 1992. The
article coincided with a statement by the National Union of the UAE Students, calling
on the National Council to identify a clear media policy of the Union, issue 215,
December 1992.
31. Mohammed Rahmah al-Ameri."Mustaqbal al-Ajial wa muhemmat al-lujnah al'Ateedah", issue 214, 26.12.2009 .
32. Hamad al-Rgit, 8.11. 2008;
http://manaraat.net/play.php?catsmktba=5947.
33. Al Rukon mentioned that the distribution numbers before 1994 were up to fifty
thousand copies, as the al-Islah in its rivalary period used to compete with the alMujtama' magazine among the Gulf Kuwaiti Islamic area. The al-Mujtama' is
published by the Reform Society of Kuwait.
34. Mohammad Al-Mansouri, an interview
35. An exclusive interview with Prof. Sheikh Sultan Bin Kayed Al Qasimi. The Emirates
Center for Studies and Media .26 December 2005
36. Mohammad Al-Mansouri, an interview
37. The former Minister of Education Hanif Hassan, has pointed out in “Idhaat” program
on Al-Arabia TV channel, that expelled teachers belonged to organizations that were
detrimental to the students’ thoughts, (19.1.2007 “Idhaat” :
http://www.alarabiya.net/articles/2007/01/18/30861.html .)
Also Muhanna Hubail Emirates .. Al-Imarate wa Abnauha al-Iskamiyoun. Ama Aan
liha`h al-Khareef an yansarem", Al-Sharq (Qatar) 29.8. 2006. Arif Al Bdaiwi, "Resala Ela
Ikhwanina fi Ajahijat al-Amn", the Emirates Center for Studies and Media, 28.12. 2005:
http://www.emasc.com/content.asp?ContentId=79 In another article of Bdaiwi also calls
upon the Board of the incumbent Reform Society to come public with its repentance for
stopping extension of the Islamic movement and demanded the right to be returned to his
rightful people: http://www.emasc.com/content.asp?contentid=1812.
One can watch this link on YouTube, a gathering of 84 expelled teachers of the Reform
Society from the Ministry of Education:
http://www.youtube.com/watch?v=jm4h6DQwiRQ&feature=related. Speech of Ahmed
Rashid Al Nuaimi, on al Hurra TV channel. He is of the expelled from the Ministry of
Education: http://www.youtube.com/watch?v=wYcb88lVIKY&feature=related And
Mohammed Al-Mansouri, "Islamiyou al-Trrbiyah, Ila Ayn", The Emirates Center for
Studies and Media, 19.8.2007. http://www.emasc.com/content.asp?contentid=5570
38. Aref Al Bdaiwi. "Limaza Jam'iyat al-Islah", Emirates Center for Studies and
Media,8.5.2006.
39. Mohammad Al-Mansouri, "Da'wat al-Islah fi al-Emarat", p. 53
40. Mohammad Al-Mansouri, an interview
41. Mohammad Al-Mansouri, ibid. Mohammad Al Rukon, ibid.
42. Al-Mansouri, ibid.
43. ibid, and about the vision of the Society of itself: Al-Mansouri, "Da'wat al-Islah fi alEmarat", p 48.
44. An Eyewitness, ibid.
45. Ibid.
46. Ibid.
47. Mohammad al-Rukn , an interview in Dubai on 7.5.2009. You can browse al- alDokki Book: “malameh al-Mashrou' al-Islami" on the following link:
http://www.malamehbook.com/
48. It is a religious concept , which was researched by jurists in regard of Muslim
governance, the allegiance and obedience.
49. Mohammad al-Rukn, ibid.
50. Ibid
51. Mohammad al-Rukn, an interview
52. Mohammad Al-Mansouri, an interview
53. Mohammad al-Rukn, an interview in Dubai, ibid.
54. Mohammad Al-Mansouri, ibid.
55. Mohammad Al Al-Mansouri, an interview. An interview with Al-Mansouri on Hirak
site:
http://mohasisi.maktoobblog.com/1534650/
56. Ahmad Ibn Saleh al-Hammadi "Da'wat al-Islah fi al-Emarat, Maza Tureed?", Gulf
Dimensions Program, al-Hiwar TV channel, 16.5.2010
57. Ahmad Al-Hammadi and Hamad al-Rgit, ibid.
58. ibid.
59. Al-Hammadi, ibid.
60. Al-Hammadi, ibid.
61. Issue 12, Rabi’ Al Thani 1399 H./ Feb 1979
62. Issue 24, Rabi’ Al Thani 1400 H./ Feb 1980, p. 30
63. ibid.
64. Issue 23, Rabi’ Al Awal 1400 H./ Feb 1980
65. Issue 17th Ramadan 1399 H./ Aug 1979
66. Issue 28, Sha’aban 1400 H./ Jul. 1980
67. ibid.
68. ibid.
69. Issue 24, Rabi’ Al Thani 1400 H./ Feb 1980, p. 31
70. Issue 24, Rabi’ Al Thani 1400 H./ Feb 1980, p. 42
71. Issue 122, March 1988, p. 34
72. Issue122, March 1988, p 48
73. Issue 122, March 1988
74. Issue 122, March 1988
75. Issue 214, Nov 1992
76. Issue 215, Dec 1992
77.
78.
79.
80.
81.
82.
83.
84.
85.
86.
87.
88.
89.
90.
91.
92.
93.
94.
95.
96.
Issue 122, March 1988, p. 37
Issue 130, Oct 1988
Issue 130, Oct 1988
Issue 9, 1399 H./ Aug 1979
Issue 12, Rabie Al Thani, 1399 H. / March 1979
Issue 28, 28th Sha’aban 1400 H. / July 1980
Issue 17, Ramadan 1399/ Aug. 1979, p. 29
Issue 28, Sha’aban 1400/ Jul. 1980, p. 25
Issue 135, Muharram 1410/ Aug. 1989, p. 9
Issue 135, Muharram 1400 H/ Nov. 1979 , p. 50
Issue 12, Rabi’ Al Thani 1399 H/ Feb. 1979
Issue 215, Dec.1992
Issue 124, May, 1988, P.6
Issue 122,March,1988
Issue 125, May- Jun. 1988.
Issue 12, Rabie Al Thani 1399/ 11th Mar. 1979, p. 44.
Issue 122 Mar. 1988, p. 45
Issue 24, Rabi Al Thani 1400/ Mar. 1980. p. 48
Issue 24, Rabi Al Thani 1400/ Mar 1980
Sultan Kayed al- Qasimi, an exclusive interview, the Emirates Center for Studies and
Media, December 27th, 2005.
http://www.emasc.com/content.asp?contentid=43
97. In the last three years, the government of Dubai had re-employed 16 of the 50 who
were retired from their jobs at the Ministry of Education. Mohammed al-Rukon, ibid.
98. Mansour Al-Noqaidan, "layalin Emaratiyah", Al Riyadh newspaper, Jun. 21st, 2009
99. The Booklet was published in 136 pages. Before being printed, it was 378page, but
the leaders of the Society felt that the large size of the book will discourage the public
from reading it (Al-Mansouri, an interview).
100.
Ibid.
101.
Except for the media appearance for both Hamad al- Rgit and Ahmad AlHammadi on the Al Hiwar TV Channel, which was broadcasted, as stated above in
the middle of May, 2010.
102.
Mohammad al- Al-Mansouri, an interview
103.
"The Gulf Talk", Al Hurra TV Channel, Mar 2009. See this video clip of the
interview on YouTube:
http://www.youtube.com/watch?v=_52xKtPArCQ
104.
Mohammad al-Rukn, an interview in Dubai, Mohammad AlMansouri, an interview.
105.
"Da'wat al-Islah fi al-Emarat, Maza Tureed?", ibid.
106.
Published in al-Hayat newspaper/ London, Sunday, September 19th ,
2010
107.
Published in al-Hayat newspaper/ London, Monday,
September 27th , 2010