Hassan al-Banna: Difference between revisions
Adding {{pp-vandalism}} |
m Implementing talk page edit requested by Fallarbor – grammar fix |
||
Line 45: | Line 45: | ||
In addition to his early exposure to Hanbali [[Islamic puritanism|puritanism]], Hassan al-Banna was inspired by [[Rashid Rida]]'s magazine, [[al-Manar (magazine)|''Al-Manar'']]. He was also heavily influenced by [[Sufism]] as a youth in Mahmudiyya. He attended weekly [[Haḍra|Hadra]] and was a member of the al-Hassafiyya Sufi order.<ref>Introduction to ''Princeton Readings in Islamist Thought: Texts and Contexts from Al-Banna to Bin Laden'', pg. 26. Part of the Princeton Studies in Muslim Politics series. Eds. Roxanne Leslie Euben and Muhammad Qasim Zaman. [[Princeton, New Jersey|Princeton]]: [[Princeton University Press]], 2006. {{ISBN|9780691135885}}</ref> |
In addition to his early exposure to Hanbali [[Islamic puritanism|puritanism]], Hassan al-Banna was inspired by [[Rashid Rida]]'s magazine, [[al-Manar (magazine)|''Al-Manar'']]. He was also heavily influenced by [[Sufism]] as a youth in Mahmudiyya. He attended weekly [[Haḍra|Hadra]] and was a member of the al-Hassafiyya Sufi order.<ref>Introduction to ''Princeton Readings in Islamist Thought: Texts and Contexts from Al-Banna to Bin Laden'', pg. 26. Part of the Princeton Studies in Muslim Politics series. Eds. Roxanne Leslie Euben and Muhammad Qasim Zaman. [[Princeton, New Jersey|Princeton]]: [[Princeton University Press]], 2006. {{ISBN|9780691135885}}</ref> |
||
Al-Banna was first exposed to Egyptian nationalist politics during the [[Egyptian Revolution of 1919]]; he was thirteen years old at the time. In his personal accounts, al-Banna identified with the widespread activism of the time. Despite |
Al-Banna was first exposed to Egyptian nationalist politics during the [[Egyptian Revolution of 1919]]; he was thirteen years old at the time. In his personal accounts, al-Banna identified with the widespread activism of the time. Despite his young age, al-Banna participated in demonstrations in [[Damanhur]], self-published political pamphlets and founded youth reform societies. |
||
Although Al-Banna's family were not members of the Egyptian elite, they were relatively well-respected in Mahmudiyya. Sheikh Ahmad's was a distinguished imam and the family owned some property. However, during the 1920s economic crisis, the family had trouble sustaining the upkeep of their property and moved to Cairo in 1924. |
Although Al-Banna's family were not members of the Egyptian elite, they were relatively well-respected in Mahmudiyya. Sheikh Ahmad's was a distinguished imam and the family owned some property. However, during the 1920s economic crisis, the family had trouble sustaining the upkeep of their property and moved to Cairo in 1924. |
Revision as of 22:27, 14 February 2021
This article needs additional citations for verification. (December 2006) |
Dar al-Ulum | |
---|---|
Senior posting | |
Influenced by
| |
Founder and 1st General Guide of the Egyptian Muslim Brotherhood | |
In office 1928–1949 | |
Preceded by | (Position established) |
Succeeded by | Hassan al-Hudaybi |
Al-Banna's writings marked a watershed in Islamic intellectual history by presenting a modern ideology based on
The Muslim Brotherhood advocated gradualist moral reform and had no plans for a violent takeover of power.[7] The "Jihad of the spirit"―self-initiated productive work aimed at bettering the conditions of the Islamic community―was a significant part of their ideology.[4] Under al-Banna's leadership, the organization embarked on a wide-ranging campaign of social engagement; they especially emphasized public health improvements.[6] Following the abolition of the caliphate in 1924, al-Banna called on Muslims to prepare for armed struggle against colonial rule; he warned Muslims against the "widespread belief" that "jihad of the heart" was more important than "jihad of the sword".[7] He allowed the formation of a secret military wing within the Muslim Brotherhood, which took part in the Arab-Israeli conflict.[6] Al-Banna generally encouraged Egyptians to abandon Western customs; he argued that the state should enforce Islamic public morality through censorship and application of hudud corporal punishment.[4] Nonetheless, his thought was open to Western ideas and some of his writings quote European authors instead of Islamic sources.[4]
Al-Banna was assassinated by the Egyptian secret police in 1949.[5] His son-in-law Said Ramadan emerged as a major leader of the Muslim Brotherhood in the 1950s.
Early life
Hassan al-Banna was born on 14 October 1906 in
.Part of a series on Islamism |
---|
![]() |
His father, Sheikh Ahmad Abd al-Rahman al-Banna al-Sa'ati, was a
In addition to his early exposure to Hanbali
Al-Banna was first exposed to Egyptian nationalist politics during the
Although Al-Banna's family were not members of the Egyptian elite, they were relatively well-respected in Mahmudiyya. Sheikh Ahmad's was a distinguished imam and the family owned some property. However, during the 1920s economic crisis, the family had trouble sustaining the upkeep of their property and moved to Cairo in 1924.
Education
In Mahmudiyya, al-Banna studied in the village mosque with Sheikh Zahran. 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 instruction from his father. He also studied in Cairo for four years; he attended 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 typical Islamic conservatism. Building upon his father's scholarly connections, al-Banna became associated with the Islamic Society for Nobility of Islamic Morals and the
Muslim Brotherhood
Al-Banna learned of the abolition of the Ottoman Caliphate in 1924, while he was still a student. This event influenced him greatly; although the caliphate had no power, he viewed its end as a "calamity". He later called the events a "declaration of war against all shapes of Islam".[10]
After completing his studies at a Dar al-‘Ulum in 1927, al-Banna became a primary school teacher in
According to al-Banna's accounts, six unnamed workers affiliated with various Suez Canal companies approached al-Banna in March 1928 with complaints about injustices suffered by Arabs and Muslims at the hand of foreign control. Their complaints resonated with his own concerns; al-Banna became their leader and the Muslim Brothers was created.
At first, the Muslim Brotherhood was only one of many small Islamic associations that existed at the time. Similar to the organizations that al-Banna had himself joined at a young age, these organizations aimed to promote personal piety and engaged in pure 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 as many sympathizers in Egypt alone.[citation needed] Its appeal was not limited only to Egypt; its popularity had grown in several other countries. The organization's growth was particularly pronounced after al-Banna relocated 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.[citation needed]
In Ismailia, al-Banna preached not only in the mosque, but also in the coffee houses; in those times, coffee houses were generally viewed as a morally suspect novelty. When some of his views on relatively minor points of Islamic practice led to strong disagreements with the local religious elite, he adopted the policy of avoiding religious controversies.[11][12]
Al-Banna was appalled by the many conspicuous signs of foreign military and economic domination in Ismailia: the British military camps, the public utilities, farms, food supply was owned by foreign interests by forces, and the luxurious residences of the foreign employees of the
Political activity
Al-Banna endeavored to bring about reforms through institution-building, relentless activism at the grassroots level and a reliance on mass communication. He built a complex mass movement that featured sophisticated governance structures; sections in charge of furthering the society's values among peasants, workers and professionals; units entrusted with key functions, including propagation of the message, liaison with the Islamic world and press and translation; and specialized committees for finances and legal affairs.
Al-Banna relied on pre-existing social networks―in particular those built around mosques, Islamic welfare associations and neighborhood groups―to anchor the Muslim Brotherhood into Egyptian society. This weaving of traditional ties into a distinctively modern structure was at the root of his success. Directly attached to the brotherhood, and feeding its expansion, were numerous businesses, clinics, and schools. In addition, members were affiliated with the movement through a series of cells, revealingly called usar ("families").[citation needed]
The material, social and psychological support provided by the Muslim Brotherhood were instrumental to the movement's ability to generate enormous loyalty among its members and to attract new recruits. The movement was built around services and an organizational structure intended to enable individuals to integrate into a distinctly Islamic setting that was shaped by the society's own principles.
Rooted in Islam, Al-Banna's message tackled issues including
Al-Banna warned his readers against the "widespread belief among many Muslims" that jihad of the heart was more important and demanding than jihad of the sword.[14] He called on Muslims to prepare for jihad against colonial powers:
Muslims ... are compelled to humble themselves before non-Muslims, and are ruled by unbelievers. Their lands have been trampled over, and their honor besmirched. Their adversaries are in charge of their affairs, and the rites of their religion have fallen into abeyance with their own domains ... Hence it has become an individual obligation, which there is no evading, on every Muslim to prepare his equipment, to make up his mind to engage in jihad, and to get ready for it until the opportunity is ripe and God decrees[15]
Muslim Brothers and the Palestine conflict
![](http://upload.wikimedia.org/wikipedia/commons/thumb/2/2b/Al-Banna_and_al-Masri.jpg/220px-Al-Banna_and_al-Masri.jpg)
Among the Muslim Brothers' most notable accomplishments during these early years was its involvement in the 1936–1939 Arab revolt in Palestine. The Muslim Brothers launched a pro-Palestine campaign which contributed to making the Palestine issue a widespread Muslim concern. The Muslim Brothers carried out a fundraising campaign said to have relied upon donations from the rural and urban working classes, rather than wealthy Egyptians. In addition to their fundraising efforts, the Muslim Brothers also organized special prayers for Palestinian nationalists, held political rallies, and distributed propaganda. Although the Palestinian Revolt was ultimately suppressed through repression and military action, the Muslim Brothers' impressive mobilization efforts helped make the Palestinian question a pan-Arab concern in the Middle East.
According to Steven Carol, the Brotherhood was heavily financed by Nazi Germany, which contributed greatly to its growth.[16] According to Carol, in 1939 al-Bannah received twice as much funds from Germany per month, as the entire yearly Muslim Brothers' fundraising for the Palestinian cause.[16]
The Muslim Brotherhood's official publication, Ikhwan Wiki states that Hassan al-Banna never received financing from either Nazi Germany or the United Kingdom but insisted on maintaining the group as an independent organisation. It also states that the Nazi's "imperial" and racist agenda is completely against the Islamic ideology of the movement.[17] Hassan al-Banna in two of his writings, Peace In Islam and Our Message, criticises the ultra-nationalism of Nazi Germany and Fascist Italy as being a "reprehensible idea" within which was "not the slightest good"[18] and which gave power to "chosen tyrants".[19]
Last days and assassination
Between 1948 and 1949, shortly after the society sent volunteers to fight against Israel in the
On 12 February 1949, al-Banna and his brother-in-law Abdul Karim Mansur were scheduled to negotiate with the government's representative, Minister Zaki Ali Pasha, at the Jama'iyyat al-Shubban al-Muslimeen headquarters in Cairo—but the minister never arrived. By 5 p.m., al-Banna and his brother-in-law had decided to leave. As they stood waiting for a taxi, they were shot by two men. Al-Banna eventually died from his wounds. King Farouk and his Iron Guard of Egypt were accused of being behind the assassination.[24]
Family
Al-Banna's daughter Wafa al-Banna was married to Said Ramadan, who became a major leader of the Muslim Brotherhood. Their two sons, Tariq Ramadan and Hani Ramadan, are contemporary Islamic scholars as well as educationists. Hassan al-Banna's younger brother, Gamal al-Banna, was a more liberal scholar and proponent of Islamic reform.[25]
Writings
Hassan al-Banna was a prolific writer who penned more than 2000 articles and many books, including an autobiographical novel entitled Mudhakkirât al-da'wa wa al-dâ'iya (Remembrances of Preaching and of a Preacher).[26]
See also
Notes
- ^ Ryan, Patrick J. "Fellow Travelers?." Commonweal 137.13 (2010): 23. "Not as intellectually acute as Afghani and 'Abduh, Hassan al-Banna nevertheless took his heritage from the same modernist school"
- ISBN 9780691135885
- ^ "Hasan al-Banna – Islamic Studies – Oxford Bibliographies – obo". Archived from the original on 2017-01-01. Retrieved 2017-01-08.
- ^ ISBN 9780195305135. Archivedfrom the original on 2017-09-13. Retrieved 2017-01-31.
- ^ ISBN 9780195125580.
- ^ ISBN 9780199754731. Archivedfrom the original on 2017-09-13. Retrieved 2017-01-31.
- ^ ISBN 9780099523277.
- ^ "من أعلام الدعوة والحركة الإسلامية المعاصرة":الشيخ المحدّث أحمد عبد الرحمن البنا الساعاتي بقية السلف وزينة الخلف[permanent dead link]، مجلة المجتمع الكويتية، 20 ديسمبر 2008م
- ISBN 9780691135885
- ISBN 9780820488431. Retrieved 29 December 2016.
- ^ a b Mitchell, 7.
- ^ Lia, 32–35.
- ^ Mura, 61–85.
- ISBN 9780099523277.
- ^ Al-Banna, Hasan, Five Tracts of Hasan Al-Banna, (1906–49): A Selection from the "Majmu'at Rasa'il al-Imam al-Shahid Hasan al-Banna", Translated by Charles Wendell. Berkeley, CA, 1978, pp.150, 155;
- ^ ISBN 9781491766583.
After ten years, the Ikhwan had only 800 members, but the Muslim Brotherhood became a regional force after receiving massive aid from Nazi Germany. [...] In 1939, they transferred to al-Bannah some E£1,000 per month, a substantial sum at the time. In comparison, the Muslim Brotherhood fundraising for the cause of Palestine yielded only E£500 for that entire year. This Nazi funding enabled the Muslim Brotherhood to expand internationally. By the end of World War II, it had a million members.
- ^ https://www.ikhwanwiki.com/index.php?title=%D8%B9%D9%84%D8%A7%D9%82%D8%A9_%D8%A7%D9%84%D8%A5%D8%AE%D9%88%D8%A7%D9%86_%D8%A7%D9%84%D9%85%D8%B3%D9%84%D9%85%D9%8A%D9%86_%D8%A8%D8%A3%D9%84%D9%85%D8%A7%D9%86%D9%8A%D8%A7_%D8%A7%D9%84%D9%86%D8%A7%D8%B2%D9%8A%D8%A9
- ^ "Six Tracts of Hasan Al-Bana", page 70, Africaw for Publishing and Distribution, 2006
- ^ https://www.scribd.com/document/97406376/Peace-in-Islam-Hassan-Al-Banna
- ISBN 1-55587-229-8)
- ^ Mitchell, Richard Paul, The Society of the Muslim Brothers, Oxford University Press, 1993, pp. 68–69
- ^ [1] Archived 2012-02-08 at the Wayback Machine suggests that al-Banna favoured assassination and therefore was assassinated by the government.
- ^ "The Roots of al-Qaeda". All Things Political Today. Archived from the original on 22 November 2011. Retrieved 26 June 2012.
- ^ Zeinobia (27 February 2008). "Egyptian Chronicles: Egyptian X-files: Who Killed Hassan Al Bana ??". Archived from the original on 20 April 2015. Retrieved 17 April 2015.
- ^ Caroline Fourest, Brother Tariq: The Doublespeak of Tariq Ramadan, Encounter Books (2008), p. 7
- ^ Brigitte Maréchal, The Muslim Brothers in Europe: Roots and Discourse, BRILL (2008), p. 89
References
![](http://upload.wikimedia.org/wikipedia/commons/thumb/f/fa/Wikiquote-logo.svg/34px-Wikiquote-logo.svg.png)
- Gensicke, Klaus (2007). Der Mufti von Jerusalem und die Nationalsozialisten: Eine politische Biographie Amin el-Husseinis (in German). Darmstadt: Wissenschaftliche Buchgesellschaft. ISBN 978-3-534-20808-1.
- Lia, Brynjar (1998). The Society of the Muslim Brothers in Egypt: The Rise of an Islamic Mass Movement. Reading, UK: Garnet. ISBN 978-0-86372-220-2.
- Mallmann, Klaus-Michael & Cüppers, Martin (2006). Halbmond und Hakenkreuz: Das Dritte Reich, die Araber und Palästina. Darmstadt: Wissenschaftliche Buchgesellschaft. ISBN 978-3-534-19729-3.
- Mitchell, Richard P. (1993), The Society of the Muslim Brothers, London: Oxford University Press, ISBN 978-0-19-508437-5
- Mura, Andrea (2012). "A genealogical inquiry into early Islamism: the discourse of Hasan al-Banna". Journal of Political Ideologies. 17 (1): 61–85. S2CID 144873457.
- Mura, Andrea (2015). The Symbolic Scenarios of Islamism: A Study in Islamic Political Thought. London: Routledge.
- Soage, Ana B. (2008). "Hasan al-Banna or the politicisation of Islam". Totalitarian Movements and Political Religions. 9 (1): 21–42. S2CID 144898080.
- ISBN 978-0-375-41486-2.
- Hasan Al-Banna at www.youngmuslims.ca
- Nazi Roots of Muslim Brotherhood at english.alarabiya.net