The Muslim Brotherhood’s fundamentalist project for state-building includes the implementation of Sharia law, Even if we were to assume, for the sake of argument, that such a state were to be established in some form, could this state be compatible with the international system, which imposes many restrictions and laws that must be adhered to, at a minimum, as every country in the world does, in order to avoid isolation and wars? Do the Muslim Brotherhood possess the political mechanisms to govern a modern state? Do they have a project to develop the vital sectors in their countries to meet the needs of the people on whom they have imposed their way of life? Are they aware of the challenges they will face in implementing Sharia law in their countries?
The foundation upon which the Caliphate was built was jihad, and the basis of the relationship of the Muslims with those who were different was war, based on the division of the world into two abodes: the abode of Islam and the abode of war, Although this definition is not comprehensive of all periods of the Caliphate, it was dominant, as war was a logical result of the continuity of jihad, as long as there were obstacles standing in the way of the spread of the religious call, as they claimed, But their claim was far from the truth., Jihad was not for the sake of the religion, but for the spoils of war, The early jihadists were not truly believers, and for their conversion to Islam, uttering the two testimonies was sufficient, Moreover, the conquests began a very short time after the borne of religion , and the Wars of Apostasy demonstrated a major flaw in their faith as Muslims!
The principle in Dar al-Islam is war, while the principle in the modern international system is a state of peace imposed on states within the framework of the United Nations Charters, No state or entity that is subject in its establishment to the concept of Dar al-Islam and Dar al-Harb (war)can escape the clash of this concept with the concept of the modern state, The concept of a state of Dar al-Islam and Dar al-Harb is positioned outside the framework of the international system and rebels against the international system, Isolation and hostility will be the result, hostility against the overwhelming majority of the world’s states, and the deadly negative consequences that result from that.
What does the concept of sovereignty mean religiously? Sovereignty here has a religious demographic background. The authority of the Caliphate extends wherever there are believers, especially where there is a believing majority, in order to guarantee the inviolability of the lives, blood, and money of the believers. The modern international system is based on geography, not demography. A recognized state is a state with geographical borders, regardless of the religious affiliation of its inhabitants. All attempts to lure the Brotherhood into drawing borders for the desired Caliphate state have failed. There is an impression that this state will include every piece of land where a believer lives.
As for the homeland, citizenship, and the relationship of the homeland to geography, the literature of Dar al-Islam contains nothing but a demographic rejection of the geographical concept,Demographically, there are believers with rights and duties that differ from the rights and duties of polytheists, The global order does not align with this view, It sees the homeland as having a distinct character, which may be national or consensual, on recognized territory, regardless of the individual’s religious affiliation, Despite the Brotherhood’s repeated attempts to talk about homelands, they do not present a clear model of their concept of the state, the homeland, and the citizen, This confirms what can be assumed: that they deliberately practice this ambiguity to obscure their project, which, in its broad outlines, does not deviate from the project of Dar al-Din al-Taymiyyah, The project includes more than just the Islamization of the state through legislation; it also involves producing patterns of life and social relations that conform to religious values, from dress and fasting to flogging for breaking the fast, then marriage and material relations with the world: trade, the economy, loans, interest on loans, politics, and the concepts of conquests and their justification, Invasion, spoils of war, etc., and all that the concepts of the state of Dar Ibn Taymiyyah offer in terms of practices and concepts that do not align with global systems and cannot be in harmony with them, Since the Brotherhood realizes this, or it is assumed that they realize this, then the accusation that they are riding the wave of the concepts of Dar Ibn Taymiyyah only in order to reach power, and then we will deal with each incident as it arises, is a justified and objective accusation.
We have tried to clarify some of the problems of the impossibility of the religious state being in harmony with global systems, and thus to emphasize that the problem of this state is not limited to its lack of harmony with the internal situation, but also and mainly with the external situation, and what we have mentioned represents only some of the problems and not all of them!
The Muslim Brotherhood’s fundamentalist project for state-building includes the implementation of Sharia law, Even if we were to assume, for the sake of argument, that such a state were to be established in some form, could this state be compatible with the international system, which imposes many restrictions and laws that must be adhered to, at a minimum, as every country in the world does, in order to avoid isolation and wars? Do the Muslim Brotherhood possess the political mechanisms to govern a modern state? Do they have a project to develop the vital sectors in their countries to meet the needs of the people on whom they have imposed their way of life? Are they aware of the challenges they will face in implementing Sharia law in their countries?