The Society of the Muslim Brothers

In 1928, the Egyptian teacher Hasan al-Banna (1906-1949) gave Jam 'iyyat al - Ikhwan al - Muslimin ( Muslim Brotherhood Association) was founded. And wider public to make them understand Muslim correctly. "From this harmless beginning, the Muslim Brotherhood gradually affected rulers and religious figures throughout the Middle East, perhaps the most controversial aspect relating to the Muslim Brotherhood is the current Al Qaeda leader, · It is Zawahiri (1951)

For nearly 80 years, the Muslim Brotherhood or the Muslim Brotherhood was an integral part of Egyptian political institutions. It was founded in 1928 by Hassan al Banna of Ismailia, a city in the northeastern part of Egypt for the purpose of restoration of the caliphate system and enforcement of the Islamic law. It quickly spread throughout Egypt and the Islamic world. During this time, Muslim brothers acted as a political movement to challenge contemporary Egyptian nation. Hassan al-Banna, born on October 14, 1906 in Egypt, Al Behaila, Al Mamdaja, is a traditional middle-class family. His father, Sheikh Ahmad al-Banna, was a local Amalbal ceremony and was a teacher of Alvar University who was educated at Al Azhar University. He wrote a book on the Muslim tradition and was a teacher at a local Islamic school where Benner accepted his first class in Islam. Shaykh Ahmad al-Banna also has a store that repairs and repairs phonographs.

1906: The Bosnian Muslim in Chicago, Illinois founded Džemijetul Hajrije (Jamaat al-Khayriyya) (Charity Association, a community service organization dedicated to Bosnian Muslims). This is the oldest Muslim community in the United States. They met at the café in Bosnia and eventually came in second under Bosnian scholar Sheikh Amir Abdicch (Kamil Abidik) and graduated from Al Azhar and Islam's investigation. Islamic Sunday School courses and textbooks.

There are many literature on traditional and contemporary Muslim civil society (al-Ghannouchi 2000; Sajoo 2002). Traditional Muslim civil society, in contrast to the Western-style model of structure and scope by institutions like waqf (Hoexter, 2002), is aimed at civil society around the Islamic world in Islam and secular space I created a range. In addition to the country's restrictions on doing business in some Muslim countries, the extent to which NGOs can adopt universal standards and methods and their relationship with Islam are often in the position of government and society Affect (Al-Sayyid 1997). ) However, in line with the fact that many Muslim countries can not fully meet their needs, the civil society of most of the Muslim world has expanded and seems to get a stronger voice.