the 13th anniversary of the bahraini revolution this year comes amits the unlimited engagement of the al khalifa regime with the american zionist access and it's continued disregard for the values of the bahraini people and their religious. and of national principles. the anniversary of the 14th of february bahraini revolution comes around again this year as the al khalifa regime persists in entrenching despotism and rejecting to respond to the people's demands for building a true constitutional state and establishing full political rights for all citizens. in a statement, the political council of the february 14 youth coalition in bahrain reiterated that this year will be an important milestone for the bahraini people to... reaffirm the resilience of their true

revolution and not to compromise its basic goals. this according to the political council requires greater coordination among the people and opposition forces to consolidate political and constitutional rights and not to relinquish the independence and full sovereignty of the country. commemorating the 13th anniversary of the february 14 revolution in bahrain this year takes a gaza flavor in solidarity with palestine and as a rejection of the bahraini regime's alignment with the israeli occupation. the anniversary comes a time when trials and arrests continue for simply expressing opinions and protesting, including voicing solidarity with palestine. dozens of bahraini youths were arrested following the crackdown on protests, expressing solidarity with the palestinian people and resistance, demanding an end to normalization and the expulsion of the israeli entity ambassador from the country. according to the bahraini prisoners affairs association, bahraini court

adjuurned the trial session of eight prisoners for 15 days on charges of participating in a popular demonstration in solidarity with the palestinian people. preparations for commemorating the anniversary began early this year emits popular consensus rejecting the despotic rule and repression practiced by the bahraini regime. the bahraini opposition forces had announced on february 6th the slogan for this year's february 14 revolution anniversary dubbing it permanent construction. and resilient patience. in their statement, the bahraini opposition also had a firm stance towards the western hegemony in the region where they held the al khalifa regime fully responsible for shedding any drop of blood from the peoples of the region which are subjected to continuous american british zionist aggression. in this context, the bahraini opposition also condemned the renewal of this aggression on iraq, syria and yemen, confirming that this alliance is the cause of destruction in the region and threat. thightens the security and stability

of west asia. welcome to the media stream, i'm madwar osman. so the bahraini people are preparing to commemorate the 13th anniversary of the february 14th revolution emits the people's steadfastness in their rightful national demands. "the popular movement enters its 13th year with even greater determination as the authority becomes increasingly convinced that it is a just movement with just demands. the authority has not achieved anything in 13 years as the bahraini people have not backed down and violence, killings and prisons have not been effective against them. to discuss this issue with us from london is mr. ali alfaiz, bahraini political activist and human rights advocate. thank you very much for being with us. mr. now 13 years into the

bahraini revolution which began on february 14, 2011, when bahrainis gathered at the very of famous but now non-existent pearl roundabout in the capital manama to demand reforms in the uh governance system of their country and to end sekitarian discrimination, but what really happened uh since then to the goals of this revolution, mr. ali, and how much longer do you think the... people can endure their own regimes crackdown? bismillah, thanks for having me in your show, our people, the revolution demands mainly democracy, one man, one vote, i, the people, in fact, and not on,

paper must be the source of all authority represented and the political system, they of of elect. their government, their parliament and security system must protect people, not the regime. yes, al khalifa cracked down the movement, yes, they succeeded to some extent, however their main strategy and cracking down our movement was sectarian, poisoning our people, our society, might, but this cannot stay forever, the physical crackdown compared

to the mental crackdown is nothing, poisoning people mind, as key and the crackdown strategy of khalif and our people start to understand that uniting, having their political right is key to prevent such movement without their consent. well, the regime responded to the demands of the people with suppression, as we all remember and see, leading to the martterdom, injury and arrest of many bahraini activists, yet the people's presence in the squares defending their rights to freedom of expression, to uh having a better constitution remained unabated, especially recently with the uh start of the

al-aqsa flood operation, and when they went to the streets to show support and solidarity with the palestinian people, especially in gaza as the world sadly uh watches the ongoing genocide in gaza. what can that solidarity change in the reality of the normalization process between the bahraini regime and the zinist entity? well, when it comes to resistance, everybody have to play a role, a resisting zionism, american policy and in supporting palestine, solidarity, public. gathering, demonstrating shiah and sunnah, demanding to stop normalizing with the zinast, supporting palestinian right is

vital as it feed resistance of people a support. the resistance in palestine, and lebanon, in yemen, and iraq also. it gives clear picture that people around this area is all up to support palestine and to fight the zionist aggression, an american policy. moreover, it helped lot. curing our society from sectarian poisoning, it provide the clear evidence that al khalifa regime have no legitimacy whatsoever, it also prevent

american zinast penetrating our society, so the society, the more society demonstrate, and and public come and public gathering, the more they oppose american and zianis, they prevent american antzis from penetrating the society. mr. faz, most of the bahraini opposition leaders have been either eliminated, have been exiled or are imprisoned, despite them choosing very peaceful approach to trying to change the... system in bahrain and dealing with the continuous crackdown against their own families and their own communities by the bahraini regime forces uh against its people, is there a prospect to maybe change the current approach uh how the protesters or how

the opposition is dealing with the bahraini authorities, and if not, if there's no will to change the current approach, which is very peaceful approach, uh, what other options are there left for the people of bahrain to ensure they secure their own liberties and at least stop the secotarian discrimination against their people. we see people around us in different country used. different approach in bahrain, the peaceful approach as a strategy to resist al khalifah regime to demand our rights set by the highest religious and political leader ayatullah. i or other politician may have our comments. i or other politician may consider a different approach. however, hen, ayatullah sheikh

ahmed qasim has the final call to change this approach, and because we trust him, we obey him, we will be always behind his word. we will be always obeying his decision. our option is to continue stead fast. building the required strengthening our society, our people. we succeed because our people trust us. we succeed because our people in their mind and in their heart are still. free, the idea of revolution, the idea of having a

democratic system in bahrain is still alive and proven to be the right way forward for bahrain and its people. well, thank you very much, mr. ali alfiz for being with us, mr. ali alfiz, bahrain political activist and human rights advocate for sharing your thoughts about the 13th anniversary of the bahraini. revolution this year, now ladies and gents, please stay tuned, because next we will be talking about 42 years of hizbullah in lebanon.

now 42 years have passed since the inception of hisbullah, which started with limited resources, but with a committed islamic ideology, it outlined the paths of cultural, jihadist, political, and social work, proving to be the compass guiding towards nationalism, resistance, unity and serving the people. for 42 years of jihad, hazbullah faced zionist israel. which destabilized the region, occupied palestine and parts of lebanon, syria, jordan, and egypt, considering its army and invincible force. however, hezbulah defeated it with resounding defeats in its three wars on lebanon. the latest is still ongoing in support of our brothers and sisters in palestine. more details in the following report. the islamic resistance in lebanon hisbullah has completed 42 years since its founding with full support from the islamic republic of iran and the beginning of its military operations against

the israeli occupation and its opposition to the western and american project in west asia. the lebanese resistances characteristics have been completed, transferring lebanon from a stage of being overrun by the occupation army by land, air and sea to a stage of imposing deterrance equations and defining the rules of engagement, leading to a clear vision of the central goal of the imminent down. the temporary entity. hesbullah's work since its inception in 1982 has been focused on detering the occupation in every war or aggression, with each new equation entering into force and forming the basis for subsequent ones. hez secretary general sayid hasan nasrullah had previously divided the stages of deterrance as follows: the beginning was between 1984 and 1985 when the zionist enemy was forced to withdraw from wide areas in lebanon as a result of a large number. number of qualitative and major operations scared out by various factions of the lebanese resistance, with palestinian

resistance also participating in that stage. the scene changed after 1985 when the israeli enemy tried to advance into lebanese towns and villages and faced very violent confrontations. the third stage of deterrance evolved from 1992 to july 1993, where hisbollah reached a high level of deterrance with some violations occurring in the 9. 1996 aggression, the deturns of 93 was confirmed and it was a prelude to the liberation of the year 2000, from 2006 until the very beginning the current ongoing war of the... a flood, there had been no israeli air strike except one a border point between lebanon and syria and two strikes of drones to which hezbulah responded to all of them. now since october 8, 2023, hezbullah has been in direct military engagement with the zionist occupation in support of the palestinian people currently undergoing genocide in the wake of the glorious al-aqsa flood operation

against the occupation entity. thus over the course of 42 years the resistance. has accumulated its strength and restrained the movement of the occupation and its military capabilities and technological advancements, which are often portrayed in its media and publicized as superior. hence why the zionist occupation does not dare to take any full-scale action against lebanon, fully aware that any miscalculated action towards lebanon will be met with equally devastating response. at zinist israel's current trajectory, whether in gaza or the southern lebanese front, ignited in support of gaza, heizbulah has made sure that the enemy government will find other way but to accept the conditions of the resistance in gaza. consequently, reaching a point of announcing sessation of aggression on gaza and proceeding to negotiations, which is hizbullah's one and only condition to stop its retaliatory attack against zionist israel in south lebanon. now to discuss this issue

with us. from beirot is sheikh dr. sadiq nabulsi, professor of political science at the lebanese university. thank you for being with us. dr. nabulsi, now the founding of hisbullah in 1982 during the lebanese civil war and the israeli invasion of beirot, with direct assistance from the islamic resistance from the islamic republic of iran, marks its inception, the inception of hizballah, the foundation of hizbillah, but over the course of 42 years it has evolved into one of the most... formidable non-state military forces globally, while military strength is very crucial and it is important in such cases, it's resilience against western stems from very specific, robust ideology. what factors do you think contributed to the durability of this ideology in the face of ongoing western

dominance that really never stopped? the creat of stems from the val of authentic, eternal, steadfast and immutable islam, resistant to wavering weakness and change, belief in allah, and his power is a fundamental pillar of this strength possessed by hizbullah. some may think that spiritual convictions hold no value, but today major armies around the world are discovering that spiritual, faith-based and ideological aspects are the foundation of any power, equation or strategy. therefore, all the achievements of. date are built on these spiritual principles and on this creed that elevates the value of sacrifice and jihad in the path of allah leading to maridom. the resistance in hizballah's view is movement of faith, awareness, cultural and political consciousness. it is an integrated theoretical and practical content that directly reflects on the performance of the

mujahidin and directly mirrors the achievements of the nation in confronting its enemies. has reached an advanced stage of spiritual perfection and military prowous, which has enabled it to become a regional power shaping the balance, traps and modern history of the region. you see the religious doctrine of hizbullah that you are speaking about and its supporters is mainly islam, specifically how they entitle it as the twelver jaferi shias during the global conflict. in syria, we did see that hizballah experienced a decline and support, especially from arab and islamic allies and countries due to ongoing takfiry counter resistance propaganda and efforts. however, following the alxa flood operation and the engagement against the scienist entity in support of the brothers and sisters in palestine, there has been a resurgence of support for hisballah

both in the arab and islamic world. how do you interpret this shift? never presented itself as solely as shia party, it formed its popularity and built its credibility as a resistance faction against israeli occupation of lebanon, and as movement fighting for the rights of lebanese, palestinians and the oppressed and marginalized in the region and the world, arab and islamic masses as well as other peoples gravitated towards it due to its steadfastness, seriousness and legitimacy of its religious, national and humanitarian principles. regarding its involvement in syria, it was necessary engagement. because the fall of syria would have inevitably led to the downfall of the resistance in lebanon and subsequently the resistance in palestine, and even the collapse of any genuine islamic

banner. what affected the arab and islamic mind during the global war on syria, with delusions and concept confusions, was indeed very dangerous. what happened proved that hisbullah was on the right side, standing against the project of fragmenting the nation, demolishing its rights. and ending the central issue of the nation represented by the palestinian cause. hisbullah was a force against the new ignorance represented by the takfiries, and it had to stop the series of the nation's losses. what hazbullah did in syria was a clear retaliatory approach against the realities of takfiri violence and the achievements of its ignorance and bigoty. there was a western project being prepared to be implemented in our region. a very dangerous. realized these risks and paid a

high price in blood and reputation or to ensure that the nation doesn't lose its basic compas and its causes, foremost among them the palestinian cause. now dr. with everything that you have explained so far, we see some sort of a complementing relationship between the islamic republic of iran and hizballah in lebanon to point that some might consider hisbullah to be a proxy of the islamic republic of iran and hizbullah to be honest with you keeps fighting keeps fighting this notion and keeps finding itself in a position to defend itself against such accusations and allegations, but does it not make sense that hisbullah is actually an extension of the islamic revolutionary guard core? these are the terminologies of the enemies. in the enemy's approach, there are terms like masters and slaves. while in their approach, there are only sovereigns and

proxies. as for hisbullah and the rest of the free resistance factions in the region, they are all one body, with one goal, and they all work diligently to expel occupations and rebuild the identity and dignity of the nation. hisbullah and the other non-state resistance. movements in west operate in line with the interests of our arab and islamic peoples and according to the concept of national sovereignty and national choices. i ask this, does america have the right to establish entities and support civil organizations, providing them with all the resources they need to wage soft or hard wars here and there, or to achieve goals that have no relation to the unity and interests of the nation, but rather work under the... banner of hegemonic projects? is it really permissible for colonial forces to freeze hundreds of thousands to undermine the entire economy of our region and spread rumors and

sedition within it? resistance forces do not have the right to unite, cooperate and coordinate their efforts for the sake of peace and security for their peoples. we have the right to question why the forces of evil cooperate with each other. they have no right to raise issues or create. thank you very much. for your insight and contribution to our show in this very important discussion about the history of hisbullah in lebanon and its ideology. ladies and gents, thank you very much for watching, please do follow us on telegram and on

twitter x, and we promise to give you the latest updates from west asia right here on press tv's the mideast stream. desde el río hasta el mar, palestina vencerá, no es una guerra, es genocidio.

نحيي الجموعه الواقعدين امام انظاركم هنا في ميدان الشهداء. في صوره تحمل العديد وهم من فقدوا خلنانهميون.

one you're watching.

assalam alaikum, peace be upon you and welcome to eye on islam, the show where we look at current affairs through an islamic lens. each week we evaluate a trending new story. we break it down from an islamic perspective. in february, the islamic world marks the 75th anniversary of the assassination of the islamic scholar, thinker and activist hassan albenna, the founder of the muslim brotherhood. this week's episode will explore the contributions al-benna made to islamic revivalism, his legacy in terms of both the brotherhood and wider islamic movements. we look at the factors that led to his assassination. first let's take a closer look at the life of the man himself, sheikh

hassan albannah. hassan albana, one of the most influential figures of the 20th century, a man whose ideas continue to outlive him until this day, but who was he exactly? bana was born on the 14th of october 1906 in mahmudiyah, a rural nile delta town about an hour's drive from alexandria in egypt, his father, ahmed abd al rahman albana alsati. was a sheik and a mosk teacher and had a massive influence on shaping the spiritual beliefs of his young son, who took great interest in studying islam from his youth. bana also began to be drawn into the growing nationalist political currents that were widespread at the time as egyptian society fought to throw off the yoke of colonialist control and subjugation that had egypt and much of the muslim world in its grips. at the

10th. the age of 17, he moved to cairo to continue his islamic studies at the darul ulum seminary, and it was whilst there that he learned the abolition of the ottoman califate a developed. men that deeply moved him, combined with the ever encroaching menas of british cultural colonialism, bana began to see a spiritual sickness in egyptian society and began to publicly preach and call to islam in the cafes and streets. then in 1928, along with disgruntled workers from the suis canal company, bana established the muslim brotherhood, a fraternity for muslims who were increasingly frustrated by the oppression they were facing. at the time. over the coming decades, the brotherhood had grown to having over 500,00 members and its popularity had grown to other nations too, but the growing popularity and activism of bana brought him into conflict with the egyptian authorities who feared the

brotherhood was planning a coup. the monarchy cracked down on the brotherhood and albana was assassinated on the 12th of february 1949 at the age of 42, but leaving behind legacy. that has remained until this day. joining us today in the studio to talk about this historic figure is a regular contributor to the show batul sabati. sister batul is a political activist and commentator whose incisive analysis help slayman and professionals a like navigate political dynamics a global scale. we're also honored to be joined by dr. mohammed ganim, member of the egyptian muslim brotherhood uh their political party and he's also a specialist. in islamic economics. thank you to you both for joining us. i would like to begin with you first, dr. muhammad, who exactly was hasan albanna tell us more about his family and his ideological background please. hassan

was like anybody else in the world, he is a product of the society. we understand hassanna by understand the society at the that time. that time was faruk. system, the king farq system, and the country was corrupted, was a dictatorship, although there is a different between dictatorship and today's dictatorship. hassanna from the background of qualified shariah scholar, he want or he felt obliged to sort the situation in egypt, and you can't s this any society problem overnight and he has the idea is to create a close group and those group will be qualified enough to reach the other member of

the society in order to solve the problem of the egyptian society at that time now sister batol i'd like to uh come to you and of course uh and ask you a question about your views in particular with regards to the uh influence of hassan when he established the muslim brotherhood, what were the conditions that muslims face particularly at that point in history? right, so we're talking about the establishment of the brotherhood, decade post world war i, now world war one was huge turning point in the region, you're talking about the essential demise of the ottoman empire, of course that in no small part was precipitated due to the arabs carrying out the dirty. the west essentially um wce in the meantime they were uh conspiring to carve up the whole region under the secret cyco agreement so you know this was britain and france um that essentially carved up that whole region um so that was the situation

that was prevailing at that time egypt was slightly different though because egypt was already under the british colonial rule from since uh 1882 i believe so so it wasn't officially under the ottoman rule um and it had its independence in that sense. but then uh the british uh took over uh before that um, but ultimately the situation of the muslim ummah was that it was completely defeatest at that time, um, it rejected the colonialism, um, it felt a sense of despair, it felt enslaved, uh, it felt like ultimately its dignity had been stripped away from it, right, it wanted to do something about it, it wanted to create change, um, and so it's it was an unfortunate state. of affairs, but then this shows you the importance of um the emergence of a man like hassannah and the movement of the muslim brotherhood, because it's defined as essentially uh the first movement of its kind, it's defined as the

mother of all of the islamist uh movements that emerged since then, so someone like shahid hasan albannah he felt the uh responsibility of islam on his shoulders, he believed that uh islam uh can really provide solution to all the... problems and that actually the quran is the constitution that should be ruling in society, so that was kind the ideology that he had, especially when we're talking about an occupation, we're talking about british and french occupation. that was unwanted, that was essentially rejected by the people, that was uh inherently uh violent, so uh someone like shasan b sought to mobilize the ummah, now the muslim ummah, the seeds of islam was strong uh within the ummah, but it didn't per say have level of awareness, it didn't have level of insight, level of direction, so it really kind of needed that direction, so someone like shaheed hasanna and the party that he uh created uh came on board and it began to develop uh political social and cultural institutions within the society that

could really focus on removing those elements of uh hopelessness uh and infusing the islamic spirit uh bringing about action and getting rid of that defeatous mentality so some of the practical actions that someone like uh shid hassanna took was he got involved national action from day one you know so he mus mobilized protests you know on the streets uh against the uh colonial rule. demonstrations, he set up the uh muslim youth association in 1927, which by their own admission is basically looking to promote morality in society, to enjoying good and forbid evil, which is a very important uh tenant uh within the islamic faith, and actually that was uh the seed that led to the formation of the brotherhood uh the year later in in 1928, um and in 1933 i believe you had the uh muslim uh sisters version of uh the brother. organization and also a key

feature of the brotherhood was also to to bring about this kind of ideological revolution in society, so um they had their own newspapers, the first uh the first article that they published was called a salt of daw and you now the call to daw um sorry yes it was the call to daw that's that was the name of the first article that they published in alf newspaper and in fact the last article that they published uh i believe was in 1947 in the daily newspaper, so they had their own newspaper that they would publish in every single day, and that was the last works of shaheed hasanna um and the article was titled between um resistance, between resilience and tribulations, um, and that was a month actually before the party itself was dissolved by the uh british backed uh monarchy and one year before uh himself was uh assassinated sure and uh of course he has been a hugely inspiring. to other people, dr. muhammad, but how about the man himself,

hassan, who were the influences that inspired him in his life and works? well, i've heard some in that time was aziz masri, but he wasn't really influenced influenced by him, he was rather influenced by the shariah, he was very clever person, he was qualified in shariah. and he were memorizing the quran and his life was completely surrounded by sharia and he find the the way, the only way to change the situation in egypt to the better is by try to follow shariah, but again to follow shariah you need some close circle, from those close circle we convey the shariah rules and this close member to convey it to

the rest of the society and once the society understand the shar rule and try to practice it, all the problem was solved, this is what his opinion and this is what he started from, fascinating to hear that perspective there, doctor, now of course, as we've been discussing hassan's greatest legacy was the founding of the muslim brotherhood, we look deeper now into the history of the movement, it's achievements and the mark it's left on the world. the muslim brotherhood was established in 1928 as a reaction to the fall the ottoman empire, british colonial rule of ottoman territory and the looming occupation of palestine considered the second holiest land in the world to muslims. sensitivities towards british colonial rule crystallized in the form of an islamic political movement. concerned with the well-being of his nation. who has been left neglected and exploited by

the british occupiers. hassan albana, islamic scholar and school teacher, spread the ideas of a pan-islamic, faith-based social movement. at its core, it looked after the vulnerable in society, by providing much needed social services like educational programs that taught the illiterate setting up hospitals and businesses, and aimed to end british colonial reign and in its place. establish a state run by shariah law. although he did not have the resources to make this a reality, it was an idea that enveloped him. through grassroots activism. he organized local groups and began rallying support for new movement, the muslim brotherhood. the radical ideals of making the quran the country's constitution spread like wildfire across egypt. this was made possible by the pre-existing, deeply rooted islamic faith and practices of the egyptian people.

as the brotherhood spread rapidly throughout sudan, syria, palestine, lebanon and north. africa in egypt, the movement launched protests against the ruling waft party. an armed element of the group took to more violent acts, including bombing and political assassination to achieve their aims, which by this stage had deviated from its founders well. hassan albannah was assassinated 20 years after the formation of the party in 1949, and soon after the brotherhood retreated underground. due to governmental crackdowns. six of its leaders were tried and executed for treason, and many others were imprisoned. in the 1960s and 70s, the brotherhood's activities remained largely clandestine, however the organization officially renounced violence. in the 1980s,

the muslim brotherhood experienced the renewal as part of the general upsurge of religious activity in islamic countries, most notably as a result of the islamic revolution in iran. with hosne mubarak forced to step down as president in 2011. the way was cleared for the muslim brotherhood's open participation in egyptian politics and they were finally elected as egypt's government. sadly, this was short-lived. with the coup of 2013, leading members of the brotherhood were imprisoned, villified, suppressed, and supporters even sentenced. the death later that year, the muslim brotherhood was officially designated a terrorist organization in egypt. despite the crackdowns, the muslim brotherhood cannot be erased from the history of the region and remain relevant in their most active offshoot group hariked al islamiah in palestine, most

commonly known as hamas. now dr. mohammed, if we can pick it up with yourself, what sort of? position did albenna face, particularly from authorities in his native egypt, well to cut the story short, is always dictatorship, doesn't like people to influence the political situation, dictatorship built a situation which he, the only person can conduct the policies and make the most beneficial of the social and economic system and that he was influenced by that and that itself the dictatorship never benefit any society, the elite society in order with the dictator to use the sources or resources of the country to make the rest of the country

sleep deep in ignorance and by that time is... was completely or not completely huge percentage was ignorance, in particular in religious, although there was azhar and where is lot of people memorizing the quran, but the spirit inside them was very weak to follow the shariah rules and the hassan had the energy on him to bring... knew what is being left in egyptian society to follow shariah rules and that was considered by the dictatorship movement against him, that was the struggle between anybody at that time looking to solve any problem of the egyptian society and the dictatorship, and that was

was the struggle between the system at that time and hassan banana and his movement and his followers. now uh, betul, i'd like to return back to yourself and see the influence that hassanna had on other movements across the islamic world in particular, we can look for example at the islamic revolution in iran and many of the senior figures within that revolution crediting benner for some of the ideological or philosophical inspirations uh with regards to their own successes. right, so if we're talking in terms of influence, um, the first notable point to make is first egypt the country right, so egypt is a large country, uh, it's got a large population uh, egypt was one of those entities that actually wasn't carved up under syko, so it wasn't inherently undertoman rule at that. period uh of time, um, if you look at the country, it also has like the real components of a country, you know, we're talking about legacy, we're talking about civilization,

we're talking about history, you know, when someone thinks of egypt, they think of a center of education, they think of al-azhar, they think of uh literature, they think of humanities, you think of those great arab and you know muslim intellectuals, lot of them come from egypt, so if you were to compare that with some of the other countries uh in the region, especially those uh that came out the ottoman empire and then into uh british uh colonial and french rule um they didn't necessarily carry that same weight and that same influence and so nor would you expect um kind of party of this kind or kind of movement of that kind to emerge from that you know for example if you consider a country like lebanon you know it was like baby it was newly formed it was literally carved out of syria for example so naturally you would expect uh egypt to have that influence on the surrounding region and the way i would characterize egypt it was like almost like that that center of gravity uh in the region so so that was expected, but ultimately, and the reality, as it transpired, was that, um, they weren't able to bring about this

substantial change of shifting the status quo and getting rid of the british backed monarchy, because it's not just a wish that you have in mind, right? um, when we look at political action and bringing about kind of revolutionary substantial change, that requires understanding in depth the conditions of society, that recognizes it's, it's almost like a political science of its kind, you're not going to get that. through reading islamic uh literature for example um that is science of its own and so you have to understand the conditions of society and how you can apply uh islam to that directly so the way that i would characterize movement like the muslim brotherhood is they took the reformist approach rather than the transformist approach you know so they focused on the partial issues they focused on let's correcting uh behaviors in society let's focus on correcting uh norms or rules or ideas for example example, so um, we should um, open up charities, for example, we should support those who are impoverished, or

we should um, shut down centers or pubs where they sell alcohol, for example, or nightclubs for instance, um, this was the kind of trajectory that they were going in, whereas if you look at an entity like the islamic republic of iran, it's an example of one that took about um, a transformative approach, it's this idea that we have to completely shift the unjust status quo on the ground, this constitution. this this western-backed monarchy that was put in this position of power and it's a secular constitution needs to be removed, we need to be governed and we need to live under the rules of shariah of course, and and this was something that was only achieved through the people, it was like the masses called for that change and and and the people were the vehicle through which imam managed to establish the islamic revolution, which is a crucial point, so here we we want to make a distinction between what like the ideological thinking of the muslim brotherhood was and its direction and its traject. factory versus uh on the ground uh what it was able to achieve now when we go to about 1948