The Muslim Brotherhood has been
largest Islamic movement in Egypt and the Arab world. Arab regimes grudgingly
and reluctantly view this persistently with trepidation. Its history is the
longest since 1928 and is still continuing to this day. Its founder Hasan al Banna’s
thoughts and ideas, books and writings are highly sought after and most popular
among Muslim youth.
Hasan al Banna’s genius was not
only on his vision, his dedication to God and love for his fellow Egyptians.
There were others in the history of Egypt who had similar qualities. What made
Hasan al Banna unique was the way he translated his vision and convictions into
action and into an organizational structure.
Al Banna was never a person who
stood still hoping that things would get better. He was not someone who simply
observes the corruption and deterioration of Egypt passively. Instead, he was a
charismatic leader who knew people and engaged them. He went down to people,
visited them, talked to them, lived with them, agonized with them and analyzing
the causes of their suffering.
In his travels, he stayed as a
guest to various inviting hosts or simply slept in mosques using his little
suitcase as a pillow. He built up a personal relationship with thousands of
individuals and families. This wide net of personal relationships is said to be
a major cause of his success as a popular leader. He learned to speak their
languages, their dialects, their accents and he knew how to communicate with
the poor, the rich, the educated, the fellaheen
– the peasants and the workers. He eventually became their spokesman, their
friend, their relative and their leader.
Al Banna had sleepless nights
pondering and reflecting the abject state of his people and country. The Islamic
caliphate had fallen and had been abolished, Egypt was colonized under British
imperial rule and Egyptians were clearly humiliated and regarded as second
class, Egyptian political parties were strifing relentlessly, Westernization was
bringing moral deterioration and secularism as well spreading neo atheist
ideologies; wiping out Egyptian Muslim culture and its national character,
aggressive Protestant evangelism was taking advantage of the poor and destitute
Muslims as well as overt British colonial patronage and protection.
Al Banna’s analysis was
comprehensive and not puritan. He included the social, economic, political,
historical and religious dimensions. His solutions were wide ranging and all
inclusive finding the complete scope in Islam. He expounded Islam as a state, a
sense of belonging, a nation and a government. Islam is a record of creation,
of God’s power, His mercy and His justice. Islam is culture and a code of
justice. It guides on money, finance, materialism – how to possess and how to
not be possessed by it. Islam is a jihad,
a doctrine and a system of worship.
To him, Muslims should not only
be satisfied with a life of worship and prayers. They should not let the
matters of politics, administration and government be left to corrupt people. Islam
is din wa dunya – religion and life.
He started his attractive style
of preaching and teaching, presenting the fundamentals of Islam as the need of
the hour. He formed study groups for those who were more committed. He reached out
to mosques, coffee houses and meeting places. He also approached key and
influential people. He developed projects in attempting to create a model where
Muslims could experience a semblance of the totality of Islam in a genuine
setting.
Although he started
wholeheartedly in provincial Ismailiyya but his bigger aim was Cairo. From
Cairo, he expanded his mission to all parts of Egypt. His vision was clear,
implemented by action and practical steps.
Prior involvement in tasauf helped him keep the value of
worship, consistency and discipline. He came up with effective training programs,
forming core groups , giving strength and coherence to the organization.
The chief instrument and
cornerstone for training, recruitment and mobilizing members was the usrah, literally, the families – where members
study, reflect, pray, share, contribute and work together in accordance to the
mission.
Among the strengths of al Banna
was his vision of Islam as a comprehensive way of life, inclusive of all
aspects of life and the need for strong leadership to bring about Islamic
resurgence in Egypt and the rest of the world. The Muslim Brotherhood movement itself
was described by al Banna as a Salafiyya
message, a Sunni way, a Sufi truth, a political organization, an
athletic group, a cultural-educational union, an economic company and a social
idea. This itself made the movement become poised to be dynamic, vibrant and
adaptable to changes and in negotiating future transformation.
Al Banna had deep dedication to God
and to the task he was entrusted to, able to sustain unity of mind and spirit
as the challenges became greater and greater.
The events that followed brought
al Banna and the Ikhwan to face its hardest times, in the toughest political
game of Egyptian politics.
Hasan al Banna who had such
magnitude of power and facing such a momentous task, was still young of age. He
was only 43 years old when he was assassinated in 1949.
An American writer Robert Jackson
who interviewed Hasan Al Banna in the 1930’s remarked: This week I visited a man who might become one of the greatest men in
current history, or he could go into the shadows, if circumstances prove to be
to big for him. Although he spoke no English, he was empowering. He was kind,
quiet, secure and very confident in the truth of his convictions and the
legitimacy of his aspirations. If he takes over leadership one day, it will not
only be in Egypt but the whole East as well. This man believes that Islam is a
force which dwelt in the conscience and inner being of the East, and therefore
Islam could give to that part of the world, life and dynamism.
(some parts adapted and edited
from The Rumbling Volcano: Islamic Fundamentalism in Egypt, Nabbil Jabbur)
No comments:
Post a Comment