Well it appears we have a different understanding of the Muslim Brotherhoods history. The motives and goals of Mr Qutb and that of the brotherhood have not changed. They may have changed outfits but underneath it's the same.
I have spent a great deal of time in Islamic countries and communities, including North Africa. I have entrusted my life to them on numerous occasions and I assure you I do not suffer from "Muslim boogeyman" syndrome.
I guess you speak of Sayyid Qutb there (and not his brother Muhammad, who wrote later and mainly in Saudi Arabia). If you look at his writing, you can see that in his earlier works, such as "Social Justice in Islam" from 1949, he's probably closer to it than in the later works, such as his commentary of the Koran and in "Milestones"; the latter I would classify more as a book along the lines of the ideology of the Gamaa or Hizb at-Tahrir. This radicalization is to no small part due to his ten years spent in an Egyptian prison.
As a result of this radicalization, his ideology, as expressed mainly in his later works, are a main intellectual focal point for those who are
disappointed with the Muslim Brothers.
I'm certainly not one to defend militant Islamism (and, probably unlike most posters here, I have some first-hand working experience that brought me into contact with it). In a country that has groups like the Gamaa, the Islamic Jihad, al-Takfir wa l-Hijra, and Hizb al-Tahrir, the Egyptian Muslim Brothers are actually the much less militant and more approachable lot. From the point of view of a Western observer, it seems that radicals like Ayman al-Zawahiri or Umar Abd al-Rahman regularly drop out of the Muslim Brothers - if anything, this illustrates that apparently inside the Muslim Brothers there is not too much of a broad support base for this kind of violent extremism. I can see them participating in some kind of post-Mubarak Egyptian political environment with much less toothache than any of the others, moreover since they actually have some history of political participation and parliamentary representation in Egypt. And there is also the simple fact that many Egyptians do respect and appreciate them - if we want to be serious about democracy and self-determination (rather than supporting dictators simply because we appreciate how they suppress the people we don't like) there is simply no way of ignoring this sentiment, no matter whether we personally agree with it or not.