After the decline that the Islamic movement has experienced in some countries of the region, it has become necessary to pause and conduct some reviews—not concerning the core idea established by Imam Hassan al-Banna (may Allah have mercy on him), but rather regarding the interpretations and branches that have emerged from this original idea, which has grown into a deeply rooted tree with numerous branches and fruits. The focus should be on revisiting the interpretations surrounding the principle of understanding, which is the first of the twenty principles upon which al-Banna built his call, and The Message of Teachings, which scholars and jurists of the ummah have agreed was authored by a brilliant, knowledgeable, and scholarly mind.
Thus, the reviews that must take place should revolve around the followers who implemented these teachings according to their own understanding (assuming good intentions despite poor comprehension). As a result, the idea that once united millions became fragmented, and the brotherhood that was the foundation of the movement was torn apart. The recent major failure has been attributed to secondary reasons, such as the separation of the religious and political spheres, and the subsequent establishment of political parties that operate independently from the religious leadership of the movement. This was coupled with the perception that differing opinions were prohibited, as they were seen as defying the imam’s viewpoint and causing division within the group. Opinions have been sharply divided between strong supporters and fierce opponents of the very idea of separation.
The Idea of Comprehensiveness
Hassan al-Banna’s concept of the comprehensiveness of Islam has been misunderstood by some, who either associate it with the idea of separation or oppose it altogether. Strangely, the differing parties do not deny the comprehensiveness of Islam, the governance of the earth by religion, and the principle that all affairs belong to Allah. They also agree that preventing Islam from ruling is a form of apostasy, as rejecting the clear text of the Quran is one of the evidences cited by jurists when explaining the first principle outlined by al-Banna: Islam is a comprehensive system that encompasses all aspects of life. It is both a state and a homeland, or a government and a nation. It is morality and power, or mercy and justice. It is culture and law, or knowledge and judiciary. It is material wealth and prosperity, or earning and affluence. It is jihad and da'wah, or an army and an ideology. It is a sincere creed and a correct act of worship, equally so.
Any deviation from or reinterpretation of this principle has been viewed as a departure from Islam itself, rather than an effort to reform the movement in the best interest of Muslims.
On the other hand, another group argues that the concept of separation is based on the existence of specialists within the framework of Islam as a guiding ideology and reference point. They compare politics to other professions, such as medicine, engineering, and agriculture, which require study, expertise, and skills. Without this specialization, chaos, confusion, and disastrous consequences ensue.
Between those who completely reject separation and those who prioritize specialization and expertise over mere trust, the Islamic movement in the Arab and Muslim world has witnessed the largest internal division in its history. The struggle continues, with accusations ranging from negligence and deviation from the movement’s principles to excessive rigidity in their interpretation. Now, after these devastating failures, we must ask: Would the separation of political and religious activities in some countries have prevented such divisions? Why has the movement failed in other nations despite its openness to secularism and liberalism? And what is the future vision for the Islamic movement in light of regional and global developments?
Internal and External Challenges
The Islamic movement faces a set of internal and external challenges that must be addressed to regain its balance:
1. Internal Challenges, the most important of which is ensuring freedom of thought and creativity within the Islamic ranks. There must be a clear distinction between Islamic fundamentals related to sharia and intellectual and practical freedom in innovating new ways to spread and implement the movement’s ideas. Despite the maturity it achieved during its founder’s time, matters remain confused among followers.
2. Challenges Related to Unifying the Ranks, as the world moves toward forming alliances and blocs, the movement must resist fragmentation and division.
3. External Challenges Related to Engaging with Governments, since confrontation should not be the sole strategy in dealing with regimes.
4. Challenges Regarding Global Acceptance of the Movement’s Vision, which is not impossible, as today’s world is reshaping itself, and alliances are formed based on interests rather than ideologies.
5. Integrating Young, Innovative, and Institutional Leaders, as individual leadership is no longer viable, and figures like al-Banna are difficult to replicate.
A Future Vision
Given the contemporary challenges and the long history of difficult experiences, nearly a century after the Islamic movement emerged in the region, is there still hope for it to regain its strength, leadership, and role as the vanguard of the ummah in reclaiming its identity?
The truth is, we firmly believe that continuous renewal is a historical necessity for the survival of both religion and the ummah. This matter ultimately depends on the will of Allah, who does not favor anyone based on their history of struggle or victimhood unless they also take the necessary steps for change, development, and renewal. Allah’s will does not favor those who remain passive or negligent, and His victory does not come through half-hearted efforts.
We have a lesson in the example of Hamas and the resistance, which skillfully managed to break free from its rigid external leadership, making independent decisions internally without being entangled in party politics and conflicts. It also successfully framed its cause as a universal issue for all Muslims.
The idea that the Islamic movement can return with the same premises, leadership, and rigid mindset is highly unlikely—if not impossible. What is possible, however, is the emergence of new reformers from within the movement’s legacy, but with a more nuanced and insightful approach. Their reference should be the dawn of Islam, especially after the ideology of al-Banna was co-opted and stripped of its essence and objectives.
The fundamentals of the religion have been manipulated to serve the enemies of Islam. Those who seek renewal must engage in self-assessment, consult specialists in every field, interact with others without dissolving into them, and develop a clear vision for both current and future challenges. They must also recognize that success is measured by the impact of their work and ideas—not by imprisonment and persecution. If these hardships occur, they should be seen as temporary trials that refine and select capable leaders to persevere in extremely difficult conditions.
However, if this state of hardship and stagnation continues for a full century, it is no longer a test but a terrifying indication of a deviation from the path of Islam, which is meant to be strong and honorable. Any new movement that emerges must learn to accept criticism, navigate international pressures, build strong popular support, and forge global alliances with the wise and reasonable figures of the world. The Al-Aqsa Flood has demonstrated that such individuals do exist.
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