According to Negash(1994:138) By the end of 1962 there were three political organisations based in Egypt carrying out political campagins against the incorporations of Eritrea into Ethiopia and supplying arms to the armed band led by Idris -el-Awate. The first organisation was the United Party of the Eritrea Democratic Front which was an umbrella organisation. This was a direct successor of the Moslem League, and since it was led by lbrahim Sultan and Idris Nur. Negash adds that although both lbrahim Sultan and Idris Nur describe themselves as member of the Eritrea Islamic Party, they also added that they belonged to the Coalition Democratic Front and the Eritrean Political Delegation Abroad [the Coalition Democratic Front was made up of the Eritrea Islamic Party and other seven coalition parties composed of Christians and Moslems;] the seconforganisation was the ELF led Idris Mohammed Adam, Idris Osman Geladewos and Osman Saleh Sabbe.The third was the Eritrea Liberation Movement[ELM or Harrakat]led by Mohamed Saleh Nawd and Woldeab Woldemariam

Initially the goal of the ELM was to stage a coup to overthrow the federal government and declare Eritrea's independence. However when the ELM began to face both the hostility of the rival ELF and the threat to its existence from the empire, in 1961 the ELM ( Harakat) declared its aim to launch an armed struggle to liberate Eritrea. The ELM leaders finally decided to establish a military presence in Eritrea to advance the cause of Eritrean nationalism under conditions of secular politics. In 1962, the ELM leadership was able to convince thirty policemen to leave their posts with their weapons in order to form the nucleus of the armed struggle. However, they were quickly encircled by the Ethiopian security forces and their effort was extinguished ( Mengisteab 2005:41). Furthermore, according Negash (2005:138) the activities of the ELM were first discovered in Addis Ababa toward the end of 1962.

The ELM's decision to launch an armed struggle came too late for two reasons. The first was that the open discord between the ELM and the ELF had alerted the Ethiopian government to the threat of organized opposition. Secondly, in consequence, official surveillance became more acute, making the underground resistance's operations more difficult to carry out. As a result of the ELF leaders' unwillingness to work with the ELM ( Harakat) for a common goal, the ELM in 1963 began procuring arms for its intended armed struggle. ELM cells were reactivated and proceeded to procure arms to recruit fighters, but the organization soon discovered that many cells had already been infiltrated by ELF. The rivalry with the ELF made the ELM''s preparation more difficult ( Iyob, 1995:104 -105)

The Supreme Council of the ELF decided to liquidate the ELM'S military wing in 1965.The ELF portrayed itself as the logical extension of the ELM's urban-based resistance and justified its brutal elimination of the ELM in 1965 as a necessary step (Iyob, 1995:112). The ELM's achievements were
appropriated by the ELF, which presented itself as a sole liberation front dedicated to bringing independence through armed struggle. Bereketeab ( 2000:185) states that many believe that the legacy of this military action set the precedent for the later civil wars between the Eritrean organizations. Mengisteab ( 2005:41) adds that this marked the beginning of the bloody civil war in Eritrea that was going to haunt the nation for decades.

Furthermore Mohammed Ibrahim Bahdurai who was among the first the ELF fighters with Idris Awate, his attitude toward eliminate of Harak is not different from what Ahemed Nasser said. Mohammed Ibrahim Bahdurai in the interview with Nhrent, he said that the ELF’s success against the armed bands of the ELM was welcomed by all nationalists because everyone knew that the presence of more than one organization in the country would invite divisions based not on political line but on the backward regional and confessional sentiments. This is a contraversion to what Iyob mentioned on her book; according to Iyob(1995: 98) The urban-based ELM used secularization as a strategy to reconcile the moslem-christian schism. However, the ELM's attempt at secularization was stymied by the formation of a rival organization, the ELF in 1961. The ELM's decision to launch its own armed struggle was violently crushed by the ELF.

Mengisteab (2005:38) gave more explanation for the rival between ELF and ELM in the following :

To be sure, the insufficient structural transformation of the Eritrean economy under colonialism and the stubborn persistence of the primordial conditions of social existence, aggravated by the machination of external empire builders and internal power seekers, continued to plague
Eritrean politics in which the foundations of the present dictatorship are based. The early rivalry between the Eritrean Liberation Movement (ELM) and the Eritrean Liberation Front (ELF) should illustrate the above observation.

Following the liquidation of the military wing of the ELM, its forces disintegrated, former ELM members were contacted and persuaded to join the ELF's cell for armed struggle, and a number of ELM members who wished to continue the armed struggle joined the ELF (Sherman, 1980:42). Other like Woldeab-Ab and Wed-Libe attempted to create a Unity Movement to reunite the nationalist group. Killon (1991: 196-197).
Mahamoud Nawd kept the core of the ELM alive but was driven out of Sudan by the ELF in 1967, and in 1970 the Organisation was formally dissolved to enable its members to join Osman Saleh Sabbi, new ELF-PLF in 1970.

To conclude, the ELF which was founded by Idris Mohammed Adem in competition with the ELM ( Harakat) just as the EPLF which was founded by Osaman S. Sabbe and Issayas in power competition with the leaders of the ELF in the early 1970s. Although the ELF leaders claimed that the ELF was the mother of the Eritrean revolution and the EPLF leaders also claimed that the EPLF was far more progressive than its mother organization, neither the ELF nor EPLF were founded by genuine leaders. The only genuine and progressive liberation movement in the history of liberation struggle was the Eritrean Liberation Movement ( Harakat) whose founders believed “Muslims and Christians are brothers, and their unity makes Eritrea one" This was came from the 1940s legacy of the great political leaders ( Ibrahim Sultan, Woldeab and others ) who demonstrated their willingness to work togetherfor the unity of the Eritrean people through sharing a chicken killed by a Moslem.