hasan al banna
Sheikh Hasan al-Banna
Since the beginning of the 20th century, Muslims have been losing land one after another. The Muslim world began to shrink. At such a moment Imam Hasan Al Banna appeared. He continued to work to awaken the Muslim youth. But the Muslim ruling group stood in the way of his work. who looked after the interests of England more than the interests of the Muslims or the Egyptians. And why should they do such a thing, because they are in power at the behest of the British.
Founder of Ikhwanul Muslim, an organization of Islamic renaissance in Arab lands. Founded in Egypt, the revolutionary message of Ikhwanul Muslims spread to Arabia, the Middle East and Europe. Awaiting the fall, Muslims are convinced to live anew with their identity. This awakening of the Muslim society is naturally eye-popping to the British and their agents. They want to harass Imam Hasan Al Banna in various ways. But the ruling group could not stop him. Prisoners were repeatedly tortured. Finally, on February 12, 1949, they killed the Imam.
Read more: Syed Abul A'la Maududi | Hazrat Muhammad (pbuh)
They wanted to kill the imam and erase it from Egypt. But Allah keeps alive the martyr who gave his life in His way. Imam Hasan Al Banna is lighting the light all over the world. Today millions of youth are joining the Islamic movement all over the world with inspiration from him.
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The identity of Sheikh Hasan Al Banna
Sheikh Hasan Ahmed Abdel Rahman Muhammad al-Banna (Arabic: Øسن اØمد عبد الرØمن Ù…Øمد البنا); 14 October 1906 – 12 February 1949), known as Hassan al-Banna (Arabic: Øسن البنا), was an Egyptian school teacher and imam, best known for founding the Muslim Brotherhood, one of the largest and most influential Islamic revivalist organizations.
Al-Banna's writings marked a turning point in Islamic intellectual history by presenting a modern ideology based on Islam. Al-Banna sees Islam as a comprehensive system of life, with the Qur'an as the only acceptable constitution. He called for the Islamization of the state, economy and society. He declared that a just society required the development of institutions and a progressive tax system, and elaborated an Islamic financial theory in which zakat would be reserved for social spending to reduce inequality. Al-Banna's ideology involved criticism of Western materialism, British imperialism, and the traditionalism of the Egyptian ulama. He appealed to Egyptian and pan-Arab patriotism but rejected Arab nationalism and regarded all Muslims as members of a single nation-community.
The Muslim Brotherhood advocated gradual moral reform and had no plans to seize power violently. "Jihad of the soul" – self-initiated productive work aimed at improving the condition of the Islamic community – was a significant part of their ideology. Under al-Banna's leadership, the organization began a massive campaign of social involvement; They particularly emphasized the improvement of public health. After the caliphate was abolished in 1924, al-Banna urged Muslims to prepare for an armed struggle against the colonial rule; He warned Muslims against the "widespread belief" that "jihad of the heart" is more important than "jihad of the sword". He allowed the formation of a secret military wing within the Muslim Brotherhood, which participated in the Arab-Israeli conflict. Al-Banna generally encouraged Egyptians to abandon Western customs; and argued that the state should enforce Islamic public morality through censorship and hudud corporal punishment. Nevertheless, his thought was open to Western thought and some of his writings quoted European authors rather than Islamic sources.
Al-Banna was killed by the Egyptian secret police in 1949. His son-in-law, Said Ramadan, emerged as the main leader of the Muslim Brotherhood in the 1950s.
Early life
Hassan al-Banna was born on 14 October 1906 in Mahmudia, a rural Nile Delta town in Behra Governorate, northwest of Cairo. His father, Sheikh Ahmad Abd al-Rahman al-Banna al-Sa'ati, was a Hanbali imam, muezzin and mosque teacher. Al-Banna's father was an important spiritual influence in his early life. Sheikh Ahmad was known for his work as a Hanbali scholar, particularly his classification of the traditions of Imam Ahmad ibn Hanbal al-Shaybani. These classifications are known as Musnad al-Fatah al-Rabbani. Through this work, Sheikh Ahmad made connections with Islamic scholars which proved useful when his son moved to Cairo in 1932.
In addition to his early exposure to Hanbali Puritanism, Hasan al-Banna was inspired by Rashid Rida's magazine, al-Manar. Even as a youth in Mahmudiya he was strongly influenced by Sufism. He attended weekly hadra and was a member of the al-Hasafiya Sufi order.
Al-Banna first encountered Egyptian nationalist politics during the Egyptian Revolution of 1919; He was thirteen years old at that time. In his personal account, al-Banna identified himself with the widespread activism of the time. Despite his young age, al-Banna participated in protests in Damanhour, published political pamphlets, and founded the Youth Reform Association. Although al-Banna's family were not members of the Egyptian aristocracy, they were relatively respected in Mahmudia. Sheikh Ahmad was a prominent imam and the family owned some property. However, during the economic crisis of the 1920s, the family had trouble maintaining their property and moved to Cairo in 1924.
Education
In Mahmudia, al-Banna studied with Sheikh Zahran in the village mosque. The two developed a close relationship that influenced al-Banna's early intellectual and religious development. In addition to the mosque school, al-Banna received private education from his father. He also studied in Cairo for four years; He joined the Dar al-Ulum, an Egyptian institution that educated prospective teachers in modern subjects. The school was not very traditional and Al-Banna enrolled against his father's wishes as a break from the usual Islamic conservatism. Based on his father's scholarly connections, al-Banna became involved with the Islamic Society for Nobility of Islamic Morals and the Young Men's Muslim Association (YMMA). He has published more than fifteen articles in Majallat al-Fat, an influential Islamic journal affiliated with the YMMA.
Hasan al-Banna went to Cairo in 1923 to enroll as a student at Dar al-Ulum College. His student life would be a significant experience for his ideological formation. In the face of an urban social life radically different from his rural upbringing, al-Banna "noticed a deviance of educated youth from what he considered the Islamic way of life." Al-Banna also hated Egypt's liberal political class. It was during this time that he became acquainted with the work of the Salafi scholar Rashid Rida. He was a regular visitor to the Salafiyyah bookstore at the time run by Muhibb al-Din al-Khatib; And often attended Rashid Rida's lectures. For al-Banna, Rida's works provided him with theological guidance to correct the errors he saw in Egypt.
Muslim Brotherhood
Al-Banna learned about the dissolution of the Ottoman Caliphate in 1924, while he was still a student. This incident greatly affected him; Although the caliphate had no power, he saw its end as a "catastrophe". He later called the incident a "declaration of war against all forms of Islam".
After completing his studies at Dar al-Ulum in 1927, al-Banna became a primary school teacher in Ismailia. At the time, Ismailia was located at the Egyptian headquarters of the Suez Canal. Foreign influence was stronger in Ismailia than in other parts of Egypt. While living there, al-Banna became increasingly disillusioned with British cultural colonialism. He was particularly concerned that hasty attempts to modernize Egypt often had the negative effect of compromising Islamic principles. Many Egyptian nationalists were also unhappy with the Wafd leadership, mainly because of its moderate stance and emphasis on secularism.
Hasan al-Banna became acquainted with many important thinkers in Cairo and also established a personal correspondence with Rashid Rida. Here, al-Banna developed an ideological framework that synthesized the worldview of past Islamic revivalists as interpreted by Rashid Rida. One of the most important revivalist ideas advocated by Rida was the creation of an Islamic state that would be governed by Sharia and return to a society modeled on the time of Muhammad and his companions. This idea of a revolutionary struggle based on Islamic principles would guide Hassan al-Banna's later life and manifest in the formation of the Muslim Brotherhood.
Following the ideals of Rashid Rida, al-Banna believed that moral decay was the primary cause of social and political decay and held that discussions held in mosque courtyards were not enough to stem the tide of social liberalization fostered by political secularism. During his time in Ismailia, al-Banna visited cafes to preach to the general public in short speeches. His charismatic speech attracted a large number of youth to his call. In March 1928, six workers associated with the Suez Canal Company approached Banna complaining of the injustices suffered by Muslims at the hands of foreign colonial control. They appointed Banna as their leader and worked for Islam through Jihad and revived the Islamic Brotherhood. Thus the Muslim Brotherhood was born; Its members will be under pledge
“Be a soldier of the call of Islam, and therein lies the life of the country and the honor of the Ummah. . . We are brothers in the service of Islam. . So we are "Muslim brothers".
At first, the Muslim Brotherhood was one of many smaller Islamic organizations that existed at the time. Similar to the organizations that al-Banna himself joined at a young age, these organizations aimed to promote personal piety and engage in purely charitable activities. By the late 1930s, the Muslim Brotherhood had established branches in every Egyptian province.
A decade later, the organization had 500,000 active members and many sympathizers in Egypt alone. Its appeal was not limited to Egypt; Its popularity has increased in several other countries. The organization's growth was particularly pronounced after al-Banna moved their headquarters to Cairo in 1932. The most important factor contributing to this dramatic expansion was the organizational and ideological leadership provided by al-Banna.
In Ismailia, al-Banna preached not only in mosques but also in coffee houses; At the time, coffee houses were generally seen as a morally dubious novelty. When some of his views on relatively minor matters of Islamic practice led to sharp disagreements with the local religious elite, he adopted a policy of avoiding religious controversy.
Al-Banna was appalled by the many obvious signs of foreign military power and economic dominance in Ismailia: British military camps, public facilities, farms, food supplies by forces owned by foreign interests, and luxury housing for foreign employees. Suez Canal Company, next to the ramshackle housing of Egyptian workers.
Political activity
Al-Banna sought to bring about reform through institution-building, relentless grassroots activism, and reliance on mass communication. He developed a complex mass movement characterized by sophisticated governance structures; Departments responsible for promoting the values of society among farmers, workers and professionals; Key activities assigned to departments including message dissemination, communication with the Islamic world and press and translation; Special Committee on Financial and Legal Affairs.
Al-Banna relied on pre-existing social networks—especially those built around mosques, Islamic welfare associations, and neighborhood groups—to anchor the Muslim Brotherhood in Egyptian society. Weaving traditional ties into a distinctly modern framework was key to his success. Directly connected to the fraternity, and by extension, it is catering, were numerous businesses, clinics, and schools. In addition, members were linked to the movement through a series of cells, publicly called usra ("families").
The material, social and emotional support provided by the Muslim Brotherhood was instrumental in the movement's ability to generate massive loyalty among its members and attract new recruits. The movement was built around service and an organizational structure intended to enable individuals to integrate into a distinctly Islamic setting that was shaped by the society's own ethos.
Rooted in Islam, al-Banna's message tackled issues including colonialism, public health, education policy, natural resource management, social inequality, pan-Islamism, nationalism, Arab nationalism, the vulnerability of the Islamic world on the international scene, and growing conflict. In Palestine. By emphasizing concerns that appealed to different constituencies, al-Banna was able to recruit from among different segments of Egyptian society—although modern-educated civil servants, office workers, and professionals were dominant among the organization's staff and decision-makers. . Al-Banna was also active in the resistance to British colonial rule in Egypt.
Al-Banna cautioned his readers against the "widespread belief among many Muslims" that jihad of the heart is more important and demanding than jihad of the sword. He urged Muslims to prepare for jihad against the colonial powers:
Muslims are bound to bow themselves before non-Muslims and are ruled by unbelievers. Their land has been trampled upon, and their honor has been dishonored. Their adversaries are in charge of their affairs, and the rites of their religion are abolished with their own domains. It, therefore, becomes a personal obligation, from which there is no escape, upon every Muslim to prepare his equipment, make up his mind to engage in Jihad, and prepare for it until the opportunity is ripe and Allah commands.
Relations with Nazi Germany
When Hitler took power in Germany in the early 1930s, the Nazis developed a relationship with Hassan al-Banna. He promised Hitler that when General Rommel's panzer divisions entered Cairo and Alexandria, the Muslim Brotherhood would ensure the complete annihilation of British forces. He translated Hitler's Mein Kampf and arranged for it to be distributed throughout Egypt under the name My Struggle.
The Muslim Brotherhood and the Palestinian Conflict
Among the most notable achievements of the Muslim Brotherhood in these early years was its participation in the 1936–1939 Arab Revolt in Palestine. The Muslim Brothers carried out pro-Palestine campaigns that contributed to the Palestinian issue creating widespread Muslim concern. The Muslim Brotherhood ran a fundraising campaign it said relied on donations from the rural and urban working class rather than wealthy Egyptians. In addition to their fundraising efforts, the Muslim Brotherhood organizes special prayers for Palestinian nationalists, holds political rallies and distributes propaganda. Although the Palestinian uprising was ultimately suppressed through repression and military action, the Muslim Brotherhood's impressive mobilization efforts helped make the Palestinian question a pan-Arab concern in the Middle East.
When Rashid Rida died in August 1935, his newspaper Al-Manar was destroyed with him. Sometime in 1939, Hassan al-Banna resurrected al-Manar to further promote the revolutionary ideology pioneered by the Muslim Brotherhood and to claim Rashid Rida's legacy.
According to Steven Carroll, the Brotherhood was heavily funded by Nazi Germany, which greatly contributed to its growth. According to Carroll, in 1939 al-Bannah received twice as much funding from Germany per month as the Muslim Brotherhood raised for Palestine in an entire year.
The Muslim Brotherhood's official publication, Ikhwan Wiki, states that Hassan al-Banna never received funding from Nazi Germany or the United Kingdom but insisted on maintaining the group as an independent organization. It also stated that the Nazis' "imperialist" and racist agenda was completely against the movement's Islamic ideals. In two of his works, Peace in Islam and Our Message, Hasan al-Banna criticized the ultra-nationalism of Nazi Germany and Fascist Italy as a "reprehensible idea" that had "no good in it" and that empowered "chosen tyrants".
The last days and the assassination
Between 1948 and 1949, shortly after the society sent volunteers to fight against Israel in the 1948 Arab-Israeli War, the conflict between the monarchy and the organization reached a climax. Concerned about the Brotherhood's growing strength and popularity among the public, as well as alarmed by rumors that the Brotherhood was plotting a coup against the monarchy and cabinet, Prime Minister Naqrashi Pasha (whose predecessor had been killed by a Brotherhood follower at the end of World War II) outlawed the organization in December 1948. declares The Brotherhood's assets were confiscated and many of its members were imprisoned. After Nokrashi Pasha was killed by a student member of the Brotherhood, al-Banna released a statement condemning the killing and saying that terrorism is not acceptable in Islam.
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| Hasan Al Banna |
The family
Al-Banna's daughter Wafa al-Banna was married to Said Ramadan, who became the main leader of the Muslim Brotherhood. Their two sons, Tariq Ramadan and Hani Ramadan are contemporary Islamic scholars as well as academics. Hasan al-Banna's younger brother, Gamal al-Banna, was a liberal scholar and proponent of Islamic reform.
Source: Wikipedia
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