The Might of Simplicity

[Baashi]

I got this article from Islamicity. Please read it.

 

The Might of Simplicity

 

He wasn't a wealthy man or a carrier politician. He was neither the son of a prominent family nor the friend of an influential leader. His friends admired him, his foes respected him. His message appealed to the rich and the poor, the male and the female, the old and the youth, the intellectual and the illiterate, the urban resident and the rural peasant. He despised oppression and dedicated his entire life struggling against it.

 

At the time of his tragic death, many people, including his Christian friends, defied government orders not to participate in his funeral and risked their lives for paying respect to his grieving family.

 

His name was Hasan al-Banna, the Imam, the leader, and the reformer whose legacy not only influenced Muslims in Egypt but also inspired the oppressed, the reformers and the grassroots activists around the world until the present times.

 

In 1938, at the age of 32, Hasan al-Banna synthesized his concepts of grassroots activism in several concise points. More than 50 years after his martyrdom in 1949 and with all of the socio-economic, political and cultural developments that our world has witnessed, his words couldn't be more relevant today than they were half a century ago.

 

Following is the clear and simple advice he gave to Muslims:

 

1. Be engaged in Dawah (promote the message of our Most Merciful Creator) efforts following the authentic sources of Islam as prescribed in the Quran and Prophet Muhammad's tradition and as understood by the early righteous followers of Islam.

 

2. Abide by the words, actions, and instructions of the Messenger of Allah in all spheres of life, especially in matters of creed and worship.

 

3. Recognize the importance of purifying the heart and becoming close to the creator through Dhikr, repentance, love for Allah, and supererogatory acts.

 

4. Be organized politically, demanding the reformation of Muslim governments and seeking to re-establish a just and equitable Islamic political order.

 

5. Establish athletic associations, understanding that the development of fitness in preparation for worship is an essential part of the training for the individual.

 

6. Promote culture and learning, encouraging Muslims to acquire knowledge of Islam and other subjects and culturing their bodies, intellect and heart.

 

7. Strengthen their economic status through lawful means.

 

8. Develop a welfare system, attending to the problems of the society, discovering their cures and keeping their nations healthy.

 

9. Avoid disagreements in matters of jurisprudence.

 

10. Remain free from the control of the rich and influential.

 

11. Have no alliance with political parties and organizations.

 

12. Apply a gradual approach in confronting challenges, favoring practical and constructive aspects of the work rather than seeking publicity and propaganda.

 

13. Pay attention to the youth and reach out to people in the cities and villages.

 

14. Create a balance between 'intellect and emotion' and between 'reality and imagination'.

 

15. Refrain from insulting other groups and personalities.

[StarGazer]

Although I know very little about his life, I have so much respect for Imam Hasan, Ilaahi ha uu naxariisto. Do you know a good book highlighting his life? Nomads let me know.

[Baashi]

Tamina,

Here is a brief biography from jannah.org

__________________________________________

From: Khalil, Yasser KhalilY@mail.dnb.com

 

Assalamu Alaikum wa Rahmatullahu wa Barakatu,

 

Biographies: Hassan al-Banna (Allah Arhamu) - A great Muslim and teacher of Da'wa

 

Ahmad ibn 'Abd al-Rahman al-Banna, the father of al-Shahid Hassan al-Banna, worked as a watch-repairer in the southern Egyptian town of al-Mahmudiyya. he was also an Islamic scholar that had graduated from al-Azhar University. Imam Hasan al-Banna was the oldest son and was born in al-Mahmudiyya in October 1906.

 

His family was well educated and followed a very strict Islamic lifestyle. The Imam memorised the Qur'an at a very young age and eventually joined the Teachers Training Centre where after a three-year course he came first in his final examinations. He was admitted to Cairo University despite being only 16 years of age because of his intelligence and breadth of knowledge.

 

Hassan al-Banna when asked why he commenced the work of da'wah once commented: Only Allah knows how many nights we four spent(his colleagues) reflecting on the situation of the Ummah; what stages it has passed through and the sickness that has reduced it to its present state. And we pondered on the cures for all the Ummah's illnesses. The Ummah's difficulties painhat e would often end up crying during these nights.

 

In 1927 he took the job of a teacher within a state school at the age of 21. In March 1928, the Imam, his brother and five others gathered at his house and swore to live and die for Islam. The foundation for the Muslim Brotherhood (Jama'at al-Ikhwan al-Muslimun) had now been laid.

 

In the book "Letter To A Muslim Student" (FOSIS,1995) the dynamics of the Ikhwan are explained: Hassan al-Banna's greatest achievement was his ability to create a sophisticated, organisational structure aiming to translate his vision into real life. However what distinguishes the Ikhwan from other groups which were established in the twenties and afterwards is the former's holistic approach. The Ikhwan was not merely a social, political or religious association or group.

 

It was described by antagonists as a state within a state. By 1934, the Ikhwan had established more than fifty branches in Egypt. They set up numerous schools, mosques and factories. At the end of World War Two, the Ikhwan had over half a million active workers and around twice as many supporters (some sources say around 3 million). Over two thousand branches were in existence altogether and fifty in Sudan - the work of the Ikhwan began to transcend national borders.

 

The British even invited al-Banna to their embassy for tea. He was complimented on his good character and his welfare work for the poor, the orphans and the widows was applauded. They explained that the world was very fragile and that Egypt must be built into a modern and prosperous state. They concluded that it was in the Ikhwans interest to get assistance from the British.

 

Al-Banna listened patiently, then told the Ambassador that Egypt and all its money is the property of the Egyptian people and that Britain's time in Egypt was coming to an end. Al-Banna was exiled to Upper Egypt in 1948.

 

The government of Noqrashi Pasha banned the Ikhwan despite the organisation having sent thousands of fighters in the war against Israel. A journalist asked al-Banna about the ban and he replied: "..when words are banned, hands make their move."

 

Shortly afterwards the Prime Minister was killed and the blame was immediately attributed to the Ikhwan. In the following months the properties of the movement were confiscated and thousands of youth were imprisoned.

 

On the 12th of February 1949, on a sunny crowded market in Cairo Imam Hassan al-Banna was shot dead by assasin. No one was ever charged with the murder.

 

He was only 43 years old. His last daughter was born on the same day. Her mother named her "Esteshhaad" - martyrdom.

 

The Muslim Brotherhood has since the martyrdom of Hassan al-Banna survived all attempts to stifle it. Not only did it grow even stronger in Egypt, but it created branches in all the Arab countries. The Islamic resurgence manifest today in the Arab world today owes its origin directly or indirectly to the Muslim Brotherhood Organisation.

 

Wa Salaam,

 

Yasser.

[Baashi]

A Forgotten Covenant (from islamicity)

 

" This is a message from Muhammad ibn Abdullah, as a covenant to those who adopt Christianity, near and far, we are with them. Verily I, the servants, the helpers, and my followers defend them, because Christians are my citizens; and by Allah! I hold out against anything that displeases them.

 

No compulsion is to be on them. Neither are their judges to be removed from their jobs nor their monks from their monasteries.

 

No one is to destroy a house of their religion, to damage it, or to carry anything from it to the Muslims' houses. Should anyone take any of these, he would spoil God's covenant and disobey His Prophet. Verily, they are my allies and have my secure charter against all that they hate.

 

No one is to force them to travel or to oblige them to fight. The Muslims are to fight for them. If a female Christian is married to a Muslim, it is not to take place without her approval. She is not to be prevented from visiting her church to pray.

 

Their churches are to be respected. They are neither to be prevented from repairing them nor the sacredness of their covenants. No one of the nation (Muslims) is to disobey the covenant till the Last Day (end of the world).

. "*

 

Such were the memorable words of Prophet Muhammad (pbuh) in the year 628 CE, when he granted this historic document, also known as the Charter of Privileges , to the monks of St. Catherine Monastery in Mt. Sinai. It consisted of several clauses covering all aspects of human rights including such topics as the protection of Christians living under Islamic rule, freedom of worship and movement, freedom to appoint their own judges and to own and maintain their property, exemption from military service, and the right to protection in war.

 

In the spirit of this and numerous other authoritative Islamic texts, one wonders why contemporary policy makers in the West insist on supporting the secular, corrupt, and authoritarian regimes of the predominantly Muslim nations. What is the wisdom of allocating billions of dollars to overthrow, through well-crafted public and covert operations, the popularly and legitimately elected Muslim governments? Have the West's 'experts' on the Middle East, the Orientalists and the national security advisers hijacked Western political institutions as the latter hijacked the legitimate government of, for example, Iran's democratic Mosadeq regime, or the Algerian peaceful election that guaranteed Muslim control, and many more cases? Should the predominantly Christian West fear and fight genuine Islamic regimes or should it change its outlook by trusting those who uphold God's Words and Mohammed's (pbuh) commands above secular and cultural values?

 

 

*The English translated text of the Charter of Privileges was extracted from the Book 'Muslim History: 570 – 1950 C.E.' by Dr. A. Zahoor and Dr. Z. Haq, ZMD Corporation. P.O. Box 8231 – Gaithersburg, MD 20898-8231 – Copyright Akram Zahoor 2000. P. 167.

[Haashim]

Baashi & Tamina thanks for these beautifull articles, Indeed Sheikh Hassan Al-Banna was one of the Muslim Heroes, unfortunately, because of Egypt goverments opposition to his Islmaic ideas (which one of it's secret agent assasinated him in 1949) all his works were banned in Egypt and many other arab countries, and his fellowers were either excuted in prisons by Gamal Abdilnasir or fleed from Egypt during that hard time, anyone who used to listen Sheikh Abdihamid Kashka's cassetes will realise the horror ond cruelty of that regime to these noble Sheikhs and reformers. instead of promoting and being proud to them they tortured and killed in the prisons. that's why the Sheikh Kashka always callinc Egypt as unlucky country (Tai'sah) but desbite these oppressions, assasinations and executions of his fellowers Sheikh Al-Banna became the father of all modern Islamic movements. some of his fellowers were Sayid Qutub - the Author of - in the shadow of Quran - (who was also executed by Egypt's government), Abul A'ala Al Mawduudi, and many others.

 

I have read some of his works and i think one of his most usefull works is his 20 principales which all muslims should realise to minimize the differences between the muslims and i'm sure if all muslims would agree these 20 principales they would unite and return their origin source Quran and Sunnah. i don't have an english version of these 20 principales but i will try to find them and if someone else could find it would be better, otherwise i've to try to translate from arabic with my broken english.

[Lefty]

Iman al Bana was a great man. Although he had a good vision, it lacked solid & the ultimate goal of building Islamic State. That's why his legacy didn't flourish a mentionable social change to his cronies until this day. As far as Somali wadaads, The Somalis Al-itixaad were young, hard working, honest, and the only hope for our people needed but they ended up misery because of lack of leadership. That's why Today you will see Al-islaax (who are solid with leaderships) running from this Peace Conference to another and spreading money collected from Arab countries to make the living of innocent people back home more misery.

 

Simplicity ??? We have long way to go!

[Xafsa]

Baashi...thank you for sharing that with us. Imam Hassan al-banna was truely a great man.

Are all his books in arabic? is it possibe to find english translations of his work?

 

Salaam

[Haashim]

This is some of his biography, it's long but it's useful;

 

Hassan Al-Banna: The Leader and the Movement

 

 

Sheikh Shaker Elsayed

MAS Secretary General

 

After fifty-two years since he was assassinated, and seventy-three years after he established the twentieth century’s largest and most powerful Islamic movement: the Muslim Brothers, it is still difficult to write about a great Muslim giant like the late Imam Hassan El Banna. On the one hand, we find a lot of misconceptions about the man and the movement, mostly due to a rigorous campaign of misinformation by both his foes, domestic and foreign, and the competition of other, yet Islamic movements. On the other hand, there is a massive amount of information that makes it very difficult to decide as to what to include and what to leave out. In this article, therefore, I preferred to let the Imam’s own words and work speak to us about his thoughts, beliefs, and vision for both the movement and the Muslim Ummah. After all, there is nothing more powerful in reflecting the true character of anyone than his own words and work.

 

Self-Awareness

o define Imam Hassan El Banna as he saw himself, I am going to use his answer to a Western journalist who asked him: “Tell me who are you?” The Imam responded: “I am a tourist who is seeking the truth, and a human who is searching for the meaning of his humanity amongst people, and a citizen who wants dignity, freedom, stability, and a good life for his nation, in the shade of the Upright Islam. I am a selfless person who, as he found the secret for his existence, called out: ‘My prayers, my sacrifice, my living and my dieing are all devoted to Allah, the Lord of the Worlds. He has no partner. This is what I have been commanded, and I am the first of Muslims’. This is who I am, who are you?” At a younger age, when he had his interview for college admission, his interviewer asked him if he had memorized any Arabic poems. At about sixteen years old, he had memorized more than twenty-two thousands of verses. The interviewer then asked him: “What is the most single one that you liked the most?” He picked a couple of verses from the famous Arab poet, Turfah Ibn Abd, in which he said: “When people call, (in distress), who is the youth, (for the crisis), I (immediately) understood that I am the one meant. I neither sat down nor was I indifferent.” A tourist seeking the truth, a human, a patriot, a Muslim who discovered the secret and the purpose for his existence, and a dedicated religious person who put all of his life and beyond for the sake of fulfilling his Lord’s expectations. That is who he was according to him. His entire life would, therefore, be structured around those values, as young as a middle school student, and as old as he lived.

 

His Family

Hassan El Banna grew up in a humble family that lived a very simple life. His family lived on the banks of the River Nile in a small town called Al Mahmoudeyah, in the Governorate of Beheerah, in the northern parts of Egypt. His father Shaikh Ahmed Abdul Rahman El Banna spent his days working in watch repair through which he sustained his family. He spent the rest of his time studying the Sunnah of the Messenger (Peace Be Upon Him), and discussing his studies with friends and scholars in his store and at home. Being Al Azhar scholar himself, Sheikh Ahmed Abdurahman El Banna’s home had a sizable Islamic library. He was known for his decency, generosity, humility and gracious manners.

 

His Father’s Reflections

Sheikh Ahmed A El Banna spoke about the childhood of his son’ Imam Hassan El Banna, saying: “Termedhi, the Hadeeth collector, reported on the authority of Ayyoub Bin Mousa, through his father, and his grandfather, that the Messenger of Allah (Peace Be Unto Him) said: ‘No father has provided his child with a better trait than good manners.’ I wished since I had married”, continued the father: “that Allah would give me a righteous son that I would raise up on good manners to be a good offspring, a recurrent good work and a lasting influence. Allah responded to my prayer, granted my wish, and gave me a righteous son. I called him Hassan El Banna.”

 

A Protected Son

He added: “Allah has always protected my son since young age with His divine care from all what could have harmed him. One night, a snake approached him while he was asleep. I asked Allah to protect him from its harm, and it went away. In another occasion, the ceiling of our first house in Mahmoudeyah fell over him in ruin and was very close to kill him and his brother Abdul Rahman, but Allah protected them both by keeping the ceiling hanging over the stair well. Both were shorter than the stairs’ height. Hassan stayed under the ceiling until the rubbles were removed and Allah honored his brother through him, and both of them came out safe by the grace of Allah.” In another incident, his father relates: “Dogs barked at him so hard that he threw himself, (out of fear), in the village’s small channel, the Rasheedeyah Channel, which was brewing with the Nile’s high flooding waters. The Channel through him on the bank, and a lady picked him up. Allah had saved him from drowning.”

 

“My son’s childhood was not a usual one”, his father continues, “Since he was a child his intelligence was obvious. He started to ask about the universe, its maker, the moon and its creator. I noticed his intelligence early in his childhood. I sent him to memorize the Qur’an, and taught him the Sunnah and raised him on good manners.” He adds: “When I sent him to the ‘Teachers’ High School’ in Damanhour, he showed amazing achievements. As he was growing up, he led a righteous, ascetic, and a worshiper’s life. He was first of his class throughout his education. He was ahead of his peers in school, as he applied and was accepted at the ‘Higher Teachers’ College: Dar Aluloum’, four years earlier than his peers. He went to Cairo with no brothers or friends, and stayed in the House of Allah, i.e. the Mosque of Al Azhar. When he graduated in the ‘College of Dar Aluloum, he was first of his class in the Diploma exam. The Ministry of Education offered him a scholarship opportunity in Europe, but he refused for something Allah had designed. He was appointed as an elementary school teacher in Al Ismaieliah School, on the West bank of the Suez Canal, where the Da’awah was born where he established his thoughts and his Group; “The Muslim Brothers’ Group.”

 

Special Effects

Hassan El Banna grew up in an Islamically conservative home, a simple, but good, elementary and junior high schools, and the neighborhood Mosque. In all three places, he found the references and the scholars, in the persons of his father, his teachers and the classes of the Mosque. He used to attend, and at times participate, in his father’s scholarly discussions and study groups with other scholars. These meetings left indelible impressions on his thought, vision and more importantly his character. Besides his ability to memorize poems, he memorized the Qur’an at a young age. That gave him a very special power. He grew up to fear no one other than his creator. He was known for being very articulate as he gave sermons in Mosques at a young age. Studying education in particular gave him special skills that helped him formulate his message, articulate it, and convince thousands of listeners at a time of the righteousness of his goals and the sincerity of his heart. He was equally able to convince both highly educated intellectuals and lay people.

 

The Country’s Atmosphere

As El Banna moved to Cairo for higher education, the country and the Muslim world were going through turmoil. Egypt was boiling under the raging popular sentiments against the British occupation. The Muslim world had undergone two consecutive political surgeries during the 1st World War that resulted in the re-mapping of the Muslim World countries, and soon after the total collapse of the Ottoman Caliphate (Empire). This latter event influenced most of the thoughts and vision of Imam Hassan El Banna for both Egypt and the Muslim World. Empowered by his Sufi training with the Hasafeyeh Group, the scholarly education he mastered at home and in the college, and the Ismaileyah experience with the occupation’s manipulation and exploitation of the Egyptian labor, Hassan El Banna was very well prepared to make his next move: forming a Kamiah to address these issues on behalf of the nation and the Muslim World. Dr. El Qaradawy gives us the circumstances surrounding the arrival of Imam El Banna to Cairo: “Imam El Banna’s arrival to Cairo coincided with Political and intellectual boiling that changed the 1920s in Egypt. He looked at this situation with the eye of a simple religious villager. He concluded that the serious problem were the political conflict of political parties, the Wafd, the Ahrar, the endless loud political arguments which resulted in divisions after the 1919 revolution, the call for atheism and promiscuity that surrounded the Muslim World, and the attack on established norms and beliefs. These phenomena were supported by the Ata-Turk revolution in Turkey. These were also orchestrated by the so-called ‘Intellectual and social liberation movement’ of Egypt, then, the un-Islamic trends inside the Egyptian universities. These trends derived its inspirations from the idea that the University cannot be fully secular unless it revolts against religion and fights the norms based on religion. In addition to the above, the atheists, the liberals of the private intellectuals ‘saloons’, the organizations, the magazines, the books and the newspapers worked hard to promote the ideas that aimed at weakening the influence of religion in public life.”

 

Private Frustrations

El Banna expressed his reaction to these phenomena, like that of some of his contemporaries, in the following statement: “No one knows but Allah, how many nights we used to spend examining the situation of the Muslim Ummah, and what it had reached in all aspects of its life. We used to analyze the diseases and the possible remedies. The impact of our pain, for what we had reached (of misery), overflowed and, indeed, made us cry. We used to wonder when we found ourselves very busy with this serious business, while others were roaming the streets between cafes and nightclubs. And if you had asked one of these people about their indulgence in these useless and wasteful activities of theirs, he would say that he was killing time. Does not this poor person know that killing time means killing oneself! For time is life itself. We used to wonder about these people, the intellectuals in particular. We thought that they are the ones who should carry that banner and the responsibility. We used to say to each other: ‘isn’t this a disease of the diseases of the Ummah? May be it is the most dangerous one; that it does not think of its disease, and it does not work for a cure to cure itself. For this we do work. And to reform that corruption we dedicated ourselves. Our condolence, thanks to Allah, that Allah has made us amongst those who call unto Him, and work for His Sake”

 

El Banna, therefore, was among the few of the few who cared enough to the degree that he cried as he met with other friends and colleagues in a case of apparent helplessness. This energy was, later, turned into a positive force for change. What can we do? They used to ask themselves. Can we do anything? Can we stand against the superpowers of the world? Can we bring about any change in the lives of our people, our nation or our Ummah? If so, what can we do? Such questions kept lingering in his mind and soul, and he kept discussing these issues with close friends. He took it further to Al Azhar, the most prestigious Islamic learning institute. He met with Al Azhar scholars, and came back home empty-handed! This became a constant process of frustration with both the foreign forces working against his ideals of an Islamic world he dreamt of, and the domestic forces of despair, helplessness, and surrendering to these forces. El Banna, however, dealt with these forces with an idealist’s vision and a realist’s plan. He combined the dreams and the vision to address the realities and the feelings of people around him.

 

The Muslim Brothers’ Islam!

El Banna explained to his followers the various popular misconceptions about Islam, in his “Fifth Convention Message” as follows: “Allow me, respected audience, to use this term; ‘The Muslim Brothers’ Islam.’ I do not mean that the Muslim Brothers have a new Islam that is different from that which was brought by Messenger of Allah (pbuh) from His Lord. Instead, what I mean is that many Muslims, across the ages, attributed to Islam descriptions, attributes, limits, and designs from their own, and used its flexibility and broadness in a harmful way, despite the fact that these were only for a divine wisdom. They differed greatly over the meaning of Islam. Several impressions and concepts of Islam were created in the souls of its own followers. These impressions and concepts might have been close or far away from Islam as it was first represented by the Messenger of Allah (Peace Be Upon Him) and His companions in its perfect example. Some people confine Islam to the worship system. If they did that, or saw someone doing this worship, they are content for what they see, and they count this as the core of Islam. And this is the popular understanding of Islam according to many Muslims. Some people see Islam as no more than good manners and overflowing spirituality, and the philosophical food for the spirit and the mind that takes them away from the dirt of the dark oppressive matter. Among people are those for whom Islam is limited to the admiration of the practical aspects of Islam. They do not look beyond these aspects, nor do they like thinking about anything else other than those aspects. Some see Islam as a collection of inherited beliefs, and the useless traditional practices that bring no advancements. This type of people is resentful to Islam and what relates to it. You find this phenomenon very clearly in those who have been foreign/ Western-educated, without being given the opportunity to experience Islamic facts. They did not know anything about Islam to start with. Or they may know it in a deformed fashion, through their interaction with Muslims who did not represent Islam well.”

 

In explaining what he called “The Muslim Brothers’ Islam” he pointed out the following: “(1) We believe that the rules and teachings of Islam are so comprehensive that they encompass the affairs of people in this life and in the Hereafter. Those who think that these teachings address the worship aspects or the spiritual aspects alone are wrong in their thinking. Islam is faith and worship, a country and a citizenship, a religion and a state. It is spirituality and hard work. It is a Qur’an and a sword. The Glorious Qur’an speaks to al of that and considers it of Islam’s core and its essence. It calls upon man to excel in it all. This is what the verses points out to: ‘And seek with that, which Allah has provided you, the (reward of) the Hereafter, and do not forget your share of this life, and do good as Allah has done good to you.’” He continued to quote several verses from the Qur’an that reflect the comprehensive encompassing nature of Islam to show how Islam covers all aspects of human life. He continues: “(2) Besides this, the Muslim Brothers believe that the foundation of Islamic teachings and its sources are the Book of Allah, i.e. the Holy Qur’an, and the Sunnah of the Messenger of Allah (pbuh), to which, if the Ummah is committed, it can never go astray. Many of the ideas and the sciences/knowledge that came in touch with Islam and was colored with its color, carry also the color of the times in which they were developed, and the peoples who were contemporaries of these times. Therefore, Islamic systems, to which the Ummah should be directed, must be derived from these pure sources, the primary simple. We should understand Islam as the companions of the Messenger of Allah (pbuh) and the first following righteous generation, may Allah bless them all, understood it. We must stop at these divine limits so that we do not restrict ourselves with something that Allah did not restrict us with, or compel out times to an unfit color. Islam is the religion for the entire humanity. (3) Besides that also, the Muslim Brothers believe that Islam as a world religion has encompassed all aspects of human life, for all peoples and nations, and for all times and ages. It came too complete and superior to address the detailed particles of this life, especially in things that relate only to purely worldly things. It offers the general rules in every aspect of these affairs, and guides people to the practical way to implement (this guidance) and to go within its limits.”

 

El Banna’s Definition of “The Muslim Brothers”

After explaining the comprehensive nature of their understanding of Islam, the Imam gives his own brief summary of the definition of the Jama’ah and its mission: “You can say that “The Muslim Brothers” is:

 

1) A Da‘awah Salafiyah; (A Traditionally Sourced and Based). They call (people) to take Islam back to/from its pure sources, i.e., the Book of Allah and the Sunnah of the Messenger of Allah (pbuh).

 

2) A Sunni Method: Because they, i.e. The Muslim Brothers, commit themselves to implement the purified Sunnah in everything, especially in belief and worship, as much as they can.

 

3) A Sufi Reality: Because they know that the foundation of goodness is the purity of the soul, the cleansing of the heart, the constant work, the abstinence (from the indulgence) of people, love for the sake of Allah, and the joining (of others) for goodness.

 

4) A Political Organization: Because they demand the reform of the domestic governance, reviewing the foundation of the relationship of the Ummah (Muslim Nation) with other nations, and raising the people on the basis of dignity and honor, and the pride in their (Islamic) identity to the farthest limit.

 

5) An Athletic Group: Because they take good care of their bodies, and know that the ‘strong believer is better than the weak believer’, and the Prophet (pbuh) says: ‘Your body has a due right on you’. They also know that all the Islamic duties cannot be performed except with a good healthy body. Prayer, fasting, alms and pilgrimage requires a body that can withstand the duties of earning the living and the struggle for that purpose. They also pay attention to the forming of their teams in a way that is superior to some specialized athletics clubs.

 

6) A Scientific, Educational, and Cultural Association: Because Islam makes knowledge seeking a fundamental duty on every Muslim, male and female, and because the Brothers’ clubs are, in reality, schools for educating and culturing, and institutions for training the body, the soul and the mind.

 

7) A Business Corporation: Because Islam cares for fund raising, and earning it in the proper way. The Prophet of Allah (pbuh) says: ‘Good money is best in the hands of a good man.’ He also says: ‘Whosoever sleeps tired of hand work, he sleeps forgiven’, ‘Allah loves the handy man.’

 

8) A Social (Service) Idea: Because they care for the Muslim society’s diseases, and they try to reach the proper remedies to cure the Ummah from such diseases.”

 

Conclusion

El Banna had developed lots of views regarding women issues, education, economic reform, political reform, Islam and the West, the concept of Jihad, liberating the Muslim Ummah, and many others. Such a short article could have never covered all or even some these issues. To understand Hassan El Banna, however, especially by Western academicians and researchers, one must caution against the theoretical analysis of his opinions outside his own context. Hassan El Banna dos not need me, or anyone for that matter, to explain or defend his positions, for he was articulate and accurate enough to get his point across as clear as anyone would. I found it personally very enlightening and rewarding to study his life, his work, and his movement. I found his words as the strongest argument for any case he presents. Nevertheless, I also found, amongst his followers, one who followed him only after his assassination, Sayed Qutub, to be equally articulate, strong, and committed. I’ll let Sayed Qutub conclude this article with his words of condolences. He wrote: “Hassan El Banna passes on to be next to his Lord. He passes away as the foundation of the structure is complete. He passes on as his assassination comes in the manner planned for him: A new process of the building processes, a process of deeper foundation, strengthening of the walls. Not a thousand sermons and one sermon, not a thousand message of the beloved lost martyr would have ignited the Da’awah in the souls of the Brothers, as did the droplets of his pure shed blood… Our words continues to be like wax dolls, until die for their sake, the spirit flows into them and life is prescribed for them.”

 

Copyright © 2003 by Muslim American Society. All rights reserved

[Muhammad]

Asalaamu Alaykum

 

The Ten Principles of Hassan al-Banna

 

 

1.) The Unity of the Ummah. He considered it in itself a primary and important goal that we must strive for. "Do no disagree, then you fail and lose the wind (in your tail."

 

2.) The Agreement on Principal Matters. Such that we start by considering everyone who declares shahadah - La ilah illaAllah, Muhammad arrusulAllah - as our companion and part of the Muslim group.

 

3.) Assume First that You, Not Your Muslim Brother, May be Wrong. And see how you find the truth impartially.

 

4.) The Manners for Disagreement. That you should be as keen about listening to your brother's evidence and argument as you are about giving your evidence and argument, and be pleasant and smiling whether the result is for you or against you.

 

5.) Avoiding Arguing, Self-Righteousness, and Belittling of Others. Al Banna said: "No nation went astray after being guided, except after it fell to cursing and arguing." And: "He will have a place in Heaven that leaves arguing when he is wrong, and a higher place in Heaven if he leaves arguing when he is right."

 

6.) The Possibility of Mulitiple Correct Answers. He referred to the Prophet telling the sahabah to pray Asr in Bani Quraiza, how some of them prayed Asr when it's time came, while others prayed it when they reached Bani Quraiza after sundown, and how the Prophet praised both parties.

 

7.) The Group Participation in Agreed Upon Matters and to Excuse One Another in What is Disagreed Upon. He emphasized, "We all agree on prohibiting alcohol, adultery, and gambling, and we agree on the duty to govern according to Quran so let us invite governments to implement it; we agree that honor and respect are due to Muslims, so let us impart these ideals to Muslims, we agree that jihad is the means to accomplish honor so let us train the individual, and to raise children with the necessary spiritual and physical training."

 

8.) Thinking of the Danger of the Common Adversary. He reminded Muslims of the present external enemies who do not differentiate between Muslims or different views or different national origin. The enemy considers Muslims enemies of his religion, and their homelands a prize to be dominated for its resources. He emphasized the need for unity to deter aggression.

 

9.) Opening the Avenues for Work and Productivity. He recognized the duel purpose of working hard, to produce more and to stay free from the evil of idleness. He encouraged members to excel in schools and jobs, and to seek earning from lawful sources and to shun laziness and dependence on others. He encouraged them to fill in duties that others have not even identified, such as visiting brothers far and near, volunteerism, and to allow time each day for examining how they have done for the sake of Allah.

 

10.) Sympathy for Those Who Do Not See the Light. Rather than being angry with them or exposing their shortcomings. He never attacked his accusers or distractors on personal matter, but rather sought Allah's help in making His message clearer to those who were listening.