The Shaykh mentioned what happened to him from the Muslim Brotherhood in Jordan regarding their boycott and severance of ties.

The Shaykh : ... until I came to this country, or more precisely, I began visiting this country before settling in it, about ten years ago?

The questioner : ... .

The Shaykh : I began visiting—also—in the course of transferring the da'wah to this country with some clarification and explanation, as we had done in Syria. And we began to find receptive ears—also—from many of the young men, the young men of the Muslim Brotherhood; until the matter reached the point where some of their centers, and specifically, or to put it clearly, in "Zarqa," opened their headquarters to me and welcomed me to deliver lectures among them, and I actually did so.
And it was not long before the young men, the young men of the Brotherhood, began to respond to the da'wah in a way that was not strange to me; because I had experienced something similar there in Syria. But then we found a strange and very odd position; first: in that we are all Muslims, and second: in that they turned their backs on us. While they were inviting us to deliver lectures there, they began to prevent their members from coming to us, to the extent that some strange and very strange incidents occurred, especially within the ranks or circle of the Muslim Brotherhood. If we have a criticism of them, it is what we always and forever state openly: that they are content with gathering the Muslims and unifying their word on Islam, without entering into the details, even in matters related to 'aqidah, even in some aspects where silence is not permissible.
So when I was struck by that shock, I was asking myself: Where is the general da'wah that "Hassan al-Banna" (may Allah have mercy on him) declared, when he said: "Our da'wah is Salafi Sufi," even if he interpreted this in a way that does not appear, at first glance, to conflict with the Salafi da'wah? But in terms of the reality of the Muslim Brotherhood, there is no doubt that among them are Salafis, among them are madhhab followers, and among them are Sufis. This is how their da'wah was established, and on this basis they formed their bloc. So I was amazed by this surprise when they sent some of their brothers, those who had been in the ranks of the Muslim Brotherhood here for many long years, to remind them and ask them to refrain from attending the lessons of Shaykh al-Albani!
A long discussion took place between the two brothers mentioned, and as is their principle and custom, they give an individual a warning that if he continues in what they see as contrary to their policy, they will suspend him and then expel him. And so it was. They sent after them and discussed the matter with them anew. They said: "Brothers, we do not know why this position of the Shaykh is. The Shaykh states openly that he does not call for blocs or partisanship. All he has is some information, as he says, that he wants to spread to the people. He makes no difference between a brother and a non-brother, between a Sufi and a Salafi; so the da'wah is for all people. Why this insistence that you expel us and keep us away from attending the gatherings of this man, when we have been here for two or three years and we have felt the difference between our previous state of ignorance of the correct Islam and our current state of knowledge? Why this hostility?"
Their answer—also—was a strange answer. They said: "It is not permissible to combine two loyalties. Loyalty is either to the da'wah—meaning the da'wah of the Brotherhood—or to the Shaykh." So our brothers answered, also, that the Shaykh does not call for blocs and partisanship, but rather he completes our movement and clarifies some matters that you are turning away from due to your established system. So the result was that they were finally expelled.
Then, after that, matters began to intensify with strange and very strange rumors and lies, followed by an explicit decision issued by the group here, directed to all members of the Muslim Brotherhood, that it is not permissible for them to attend the gatherings of Shaykh al-Albani. This increased our amazement, and yet I know that the nature of the young men of the Brotherhood does not allow them to respond to such a decision. And I actually called it an unjust decision; because the Brotherhood members are thirsty for knowledge of the Book and the Sunnah. And so it was. Despite the issuance of this explicit decision, to the extent that some of their elders and leaders, who used to visit me and carry in a "notebook," as they say today, every answer to a question directed to me, to study their religion, these leaders began to avoid us. And perhaps if we met on the road, they would turn away from us, and so on, because of this unjust decision. And when it was said to some of them: "How... we know you as a Muslim man of good character and a student of Islamic jurisprudence, how do you treat the Shaykh like this?" The answer was: "This is a decision of the leadership, and we must submit to it. In any case, this has a duration." And indeed, this decision—as I believed—was not implemented, and some of these leaders of the Brotherhood began to visit us as they had before.