Analytical Survey of Theological Principles of Egypt,s Muslim Brotherhood

Since the Muslim Brotherhood, originating from Hasan Al-Banna^, s sufistic theories, is intellectually, culturally, and politically active in more than 70 countries as an effective and popular movement, studying its theological principles, bears huge significance. This article studies the epistemological, ontological, anthropological and semantic principles of the movement, surveying library sources, gathering relevant data, and analyzing them according to descriptive-analytical method. In the epistemology of Muslim Brotherhood the medium of knowledge is not just confined to narration but human^, s nature, sense, experience, wisdom, intuition and vision are also considered as the other valid media, each having its special value; They emphasize necessary theoretical reasoning in rationality, experience in intuition and authenticity in narration. Ontologically, they take the “Existence” for granted, divide it into tangible and intangible, place emphasis on being God-orientated, recognize the domination of law of causality on the phenomena of the cosmos and accept the unseen, vision and interrelation of the worlds. They also propose notions such as the existence of God, His attributes (Sifāt) and names (Asmā), soul (Rouh), angels (Malāik), heaven (Arsh), board (Lowh), pen (Ghalam), afterlife (Akhira) and death (Mout) as evidences for justifying the abstract and intangible world. In the thought of Muslim Brotherhood, Human is the creature of God, a two dimensional being composed of body and soul, who possess great abilities, despite being sometimes infirm before passion. Muslim Brotherhood believes in monotheism of acting, considering human being relatively free, protesting determinism and combating oppressing rulers as a result. They also declare that all mankind has innate dignity and rights such as social equality, freedom, and mutual respect. Consequently, pioneering in Islamic proximity and avoiding excommunication (Takfir) are among the other principles of Muslim Brotherhood. It also believes in the ultimate perfection of mankind and anticipates the appearance of a perfect man who will reform the world and save mankind. Regarding semantics, although Muslim Brotherhood introduces itself as Salafi, it divides the meaning of sacred texts into outer and inner, real and metaphorical, and firm and doubtful, adopting the exegesis method of detailed interpretation. In addition it accepts the difference of Fatwas issued by religious authorities according to change of time and place, common sense, and realism, denying historical sacredness of scholars and considering it permitted to criticize any person except prophet Mohammed. It also divides innovations in religion into doable and avoidable ones. Muslim Brotherhood has its own perception of Salafism; as a result they believe in the legitimacy of supplication and visiting tombs, according to their semantics.