In his valuable study on the position of some Islamist groups in the west* which was published by the Al-Arabi* a Kuwaiti magazine* in May 1992* the Islamic Thinker Hussein Ahmad Amin established a historical comparison between this position and other similar positions in other religions. He pointed out that the historical experiences signaled the emergence of solitary religious groups in several communities. The author added that these groups intend to close the doors before them* live in isolated places and avoid liberalism or communication with scientific and intellectual currents seen by their communities at various times. Amin clarifies his idea in detail* saying* "This is what has happened in the Islamic world at the very beginning of the 1930s when Islamist groups began promoting a call* which is totally different from that of Islamic moderators* and also known as followers of Tahtawi and Mohammed Abdu. They view those moderators as heralds* who promote westernism and secularism as they don't criticize the western values* but rather impersonated them for Islam." Amin adds* "Generating their initial support from the Muslim Brotherhood Movement* those Islamist groups went on to say that Islam alone is able to confront the above-said challenges without any need to get quotes from other civilizations. However* they only succeeded in highlighting some points and issues they focused on and repeated many times. By these issues* I mean usury and bank interests* appearance of women in public and birth control. They avoided using methodologies of scientific and historical researches in human sciences." According to those groups* the concept of knowledge and information is stable and immortalized* thus producing there findings: First: According to these Islamist groups* knowledge is no longer a creative and dynamic element in the field of intellectualism. As a result* this contributes to repressing any free intellectual activity under the pretext that it violates the Salafi ideology. Second: Viewing knowledge as a closed and fixed circle makes it difficult for one to accept or create new knowledge unless it is documented in the old Salafi thought. Third: The means of acquiring knowledge is to compile it from ancestors' books or any modern books with cited quotes from the ancestors'. These groups don't promote excerpting experiences and free thinking. All these consequences produced a wrong picture among non-Muslims that Islam will have no prosperous future as long as it is unable to cope with developments. In this context* Dr. Ishaq Al-Husseini in his book "Muslim Brothers" and Ghazi Al-Tawba in his book "Contemporary Islamic Thought" noted that Hassan Al-Banna* Abdulqader Awda and Sayed Qutb* who were assassinated or executed* were more adherent to Salafism and desirous of violence.Liberal approach to modern thoughOn the contrary* the Brotherhood School in Syria* represented by Mustafa Al-Sayai* Mohammed Al-Mubarak and Maaruf Al-Dawalibi* demonstrated a liberal approach toward the modern thought. Both Al-Sayai and Al-Mubarak participated in the parliamentary elections in the 1950s and led the Islamic Socialist Front at the Syrian Parliament in 1959. The Top Guide of Muslim Brothers in Syria authored his famous book "Socialism of Islam" in the same year. The Jordanian School* however* moved toward violence in the 1950s following the crackdown on Muslim Brothers in Egypt over an assassination attempt against former Egyptian President Jamal Abdulnaser in 1954. At that time* Taqi Addin Al-Nabhani founded what was called "Islamic Liberal Party"* stressing the necessity of establishing the Caliphate State before reforming the political* economic and social situations in the country. Other various groups* derived from the Muslim Brotherhood Movement* moved toward thinking and violence. Source: 14October.com...

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