IN THE NAME OF ALLAH, THE MERCIFUL THE COMPASSIONATE
CONTENTS
Preface --- 3
Chapter 1. Divinity --- 8
Faith is the Name of Acceptance and Performance
The Brightness of Faith Depends upon the Living Soul
A Dead Soul is not a Soul
Save Hearts from Materialism
Provide them with Spiritual Food
Contrive for the Remedy of the Heart
Chapter 2. Wholeness --- 24
Training is not Limited to any Particular Branch
Ideological Training
Moral Training
Physical Training
Mujahidana Training (Crusader like Training)
Collective (Congregational) Training
Political Training
Chapter 3. Construction Presentation --- 70
The Implication of Action and its Degree
Abstinence from Useless Theological Discussions
Ten Deeds of Positive Action
What is Acceptance
Prison Houses Were Converted into Training Centers
Chapter 4. Balance and Equilibrium --- 82
A Party Justly Balanced
Stone as well as Glass
Sunnah (tradition of Prophet) as well as Mysticism (Tasawuf)
Wisdom as well as Emotion
Ikhwan’s Balance in Relation with Society
The Holding of Dawah in Connection with National Movements
Standing of people in Connection with Dawah
Chapter 5. Brotherhood and Collectiveness --- 101
Mutual Sympathy One Nationality
Brotherhood—A Great Blessing of God
Love—Behinds Bars
Conclusion --- 107
Just imagine a wasteland which has no sign of leaf or tulip or hyacinth far and wide, but which blossoms forth immediately with the first sprinkle of the rains of blessing, and fields of flowers begin to bloom. Lifeblood starts circulating in its lifeless body and its whole atmosphere resounds with the mirthful laughter of tulips and jasmines.
The condition of the Muslim nation was like a waste land in the middle of the fourteenth century Hijri (Islamic calendar). The pillars of caliphate had broken which was the last display of unity under the flag of Islamic Belief Islamic countries were breathing their last under the talons of capitalist countries like Britain, France and others, so much so that Holland, whose population was not more than a few lakhs was dominating over the ten million strong population of Indonesia with the help of force and weapon. It had spoilt the face of Islamic decrees and putting Quran behind was busily engaged in its disrespect. Blind imitation of self- made western laws and appreciation of foreign values had set over the lives of Muslims. The youths and lovers of new culture who were bearers of the so-called modern culture were particular victims of this. Western domination upon the field of education and means of communication was producing heaps of westernized “Khan Bahadur’ (honorable people) whose names were no doubt Islamic but brains were west-bred.
The deficiency, downfall and acceptance of defeat of the Muslims had widely expanded this pestilence of mental slavery. Now, inferiority complex and subjugation together with mental slavery has produced more defects. The attraction towards western society has increased and the remaining dignity of Muslims too has begun to vanish.
When circumstances reached this limit, God’s will come into action. He took over the responsibility of the protection of Islam, eternity of Quran and domination of ‘Deen’. Therefore, to revive Islam, to put life in the dead spirit of the nation, and to carry it to the climax of success and development He chose Hasan-ul-Banna who laid the foundation of the movement of Ikhwanul- Muslimoon, whose permanent signs are engraved in all fields of present life, all corners of struggle and practice and all pages of the history of this century—within the Islamic world as well as in temples of western idolatry.
It is not the intention here to state the history of the powerful effects of the Ikhwan
Today my intention is to bring to light the system of education and training of the Ikhwan, which they have understood from Quran and Hadith, and according to which they have tried to adorn their lives, but it does not mean that I wish to put checks and breaks, only to throw light on the path chosen and point out the milestone towards the set goal, so that the complete outline of the Ikhwan’s system of education and training and their praiseworthy efforts in this regard may become clear.
It is not hidden from any person keeping close track of present conditions that the Ikhwan has set a very successful example of Islamic training. They had before them the aim of training the modern Muslim race which may understand Islam with all their senses, keep faith upon it with whole hearted inclination and try to mold their own and their families’ lives according to the tenets of Islam, and start a crusade to raise the Word of God. to enforce His law and to knit His followers in the string of unity. To procure this aim, this movement took the support of the following points:
1. The unshaken belief upon the fact that training is the only source of changing society, building up character and obtaining an aim. Hasan-ul-Banna Shaheed (May God shower His blessings upon him) taught that training reaches its perfection only after passing through long periods of hard labor, stages of endurance and countless valleys of difficulties and obstructions, which can be obtained only by such people who possess determination and aspiration, undefeatable power of conquest, the power of rending mountains and paving ways in oceans, But in spite of these difficulties the martyr Prelate had perfect confidence that to reach the destination and to embrace the beloved aim, this was the only way, in which no alteration would be proper, carelessness of which would not be possible, which was chosen by the Prophet (peace be upon him) who formed a race, the like of which the Heaven never saw nor heard. And this method of training kept nations constant in the path of truth and justice.
2. The correct and fixed method of training, whose signs are Clear, origin evident, surrounding and environment bright, and ways connected with the methods of policy and wisdom, whose philosophy is obvious and conception illuminous, is profited by and taken from Islam and Islam only.
4. A revolutionary leader, whose nature, culture and practical life itself has carried on the work of training, and who has been blessed by God with extraordinary warmth of belief, who has left good impressions upon his relatives and close associates and who has brought their hearts close to his because
But if discourse is but verbal and the characters of such persons are free from those principles which he is propagating, then such invitations dash against the ears and become empty echoes. That heart is alive which can impress its audience and kinsfolk. As far as a dead heart is concerned, it does not possess the capacity of bringing other hearts alive. What can he give to others who has already lost his own precious fortune?
5. These were a group of patrons rich with the wealth of sincerity and faith, who had firm conviction upon their leader’s method of training, who tried their best to reach this aim, lighted the fire of faith in the hearts of disciples and youths and then the trained madcaps kept transferring their high-priced insanity to others that followed.
Here by “‘patrons” I do not mean those who fill their brains with libraries of the knowledge of training and rectification, and teachers with high degrees but my implication is towards such individuals who had inflamed the furnace of faith in their hearts, who were bearers of purification of soul, spiritual chastity, firm determination, wideness of heart and magnetic personalities, who possessed the power to attract souls. If these people consisted of engineers, doctors, professors, government servants receiving high wages, merchants and lawyers, there was no dearth of such persons too who had not even spent a day of their life in any training center or rectifying institution.
6. Different ways and means—individual and collective, ideal and
practical, rational and emotional, positive and negative—were chosen.
This operation was spread from small lessons to speeches, lectures,
meetings and individual dialogues. Protection of religious
Assemblies were held with the workers of the congregation at night in which wisdom was given, the food of refinement and culture, hearts became filled with the flavor of worship, bodies were engaged in exercises of austerity and this was called ‘‘the vanguard squadron”, in the sense that it revived the meaning and implication of ‘Jihad’ (Crusade). Besides, those things were embraced which were needed for the building up of a complete Muslim (obedient person).
The training of each man is carried on in different ways according to the difference in aim and intention, so much so that this method can be seen even in animals. The method by which a cow is tamed to get milk is different from the method adopted for those being bred to obtain flesh or for work in fields.
Similar is the problem of man’s training too. Hence a communist’s training is exactly opposed to a bourgeois’ or capitalist’s training. Imitative Muslims are trained in some way, while positive Muslims by some other way. The environment in which a Muslim is trained contains the stamp of the Quran and the rule of Islamic teachings. A Muslim’s training is not possible in a society where there is a struggle between Islam and ignorance and a war between Islam and heathenism, independence and restriction.
The Muslim who is content with a few things, the prayers, fasting, praising God and praying, from the unfathomable ocean of Islam, expresses his sorrow when informed about the poor condition of Islam and the Islamic nation and utters some words of sympathy, such Muslims can be easily trained, but if such Muslims are intended to be trained, whose hearts are on fire for the Muslims and Islam, whose souls melt at seeing the miserable condition of Muslims and this pity and sorrow make them restless for defensive steps and change and revolution, it is clear that their training will be on different lines.
Whose looks can change fates, who remaining above the limits of ways and means and freeing themselves from the traps of fate and acts, can work for the construction, establishment and revival of Islam is in truth Muslims who rise with such message:
Allah has gifted this nation, with the best book—the Quran; sent the last Prophet Mohammad among them, adjudged it to be the best nation, made it moderate in everything and deputed it for leadership, guidance and declarer of truth.
This culture is inspirational. It is for the whole world, it is rich with character and morale, a collection of faith and science, it establishes a balance and temperance between matter and spirit, and world and Hereafter and protects human nobility, and basic characteristics.
The greatest responsibility of Ikhwanul Muslimoon is to train this Muslim, because he is the foundation stone of revolution. He is the axis of welfare and rectification of deeds, without which, the establishment of Islamic society or the enforcement of Islamic laws or establishment of government cannot be imagined.
Ikhwan has kept the following points in consideration for the training of the individuals: —Divinity, wholeness, construction and invitation, brotherhood and organization, patience and stability.
The following pages contain a brief explanation of the above mentioned points according to the demands of the situation. Divine guidance rests with Allah only.
Dr. Yusuf-Al-Qardavi.
* Faith is The Name of Acceptance and Performance.
* The Brightness of Faith Depends Upon a Living Soul.
* A Dead Soul is Not a Soul.
* Save Hearts from Materialism.
* Provide Them with Spiritual Food.
* Contrive for Their Remedy.
“The fundamental characteristic of Islamic concept is divinity, which is the origin of all other characteristics. Since this concept is from God and is Divine, it is among the duties of human life to fill this concept in all aspects of life, enforce it and adopt a correspondence with it.” —Syed Qutb Shaheed.
Faith is the Name of Acceptance and Performance
Divinity or faith, as Ikhwanul-Muslemoon has understood, is the most important element of Islamic training. It is of most attention and far-reaching effects, for, the foremost aim of Islamic training and purification is the construction of a true Muslim.
In Islam, faith is not merely the name of verbal enunciation. The verbal declaration of a man that he is a true Muslim, does not make him so, but it is a spiritual and moral fact, which leaves its all-pervading effect within the depth of the human heart and soul. When its rays find access to the emotions, they produce a great commotion, and when its sunbeams fall upon determination and intention, there is a revival of activities and practice. A tradition of the Prophet (peace be upon him) confirms this in the following words:
‘Faith is that which penetrates the heart and act confirms its truth.”
God has said in the Quran:
‘Only those are Believers Who have believed in God and His Apostle, and have Never
In the cause of God:
The mental revelation of Islamic philosophers cannot be called faith, nor can the spiritual relish of mystics be called by this name, nor else can ascetic modes of worship be given this grade as has been the custom of the devout. Faith is a collection of all those elements which is safe from the defects of ups and downs, and which keeps in view the establishment of right and justice in the world, the development of benevolence and virtue and guidance of man towards moral rectitude.
In the same manner, the adoption of practice similar to the practice of Muslims cannot be called faith either because it happens generally that bearers of falsehood and deceit, play the game of deception under cover of virtuous deeds. The hearts of such people are empty of rectitude and virtue.
In its mode of training, the Ikhwan tried to collect the correct ranks of faith which the Islamic philosophers, jurists and mystics have established. They tried to adopt afresh those qualities which Muslims had discarded in the last age and due to which they had to suffer repulsion and defeat. For this the Ikhwan turned towards the clear and bright streams of faith, i. e., towards a staunch faith based upon the Book and Sunnah (tradition of the Prophet) which includes in it those seventy branches and above which have been pointed out in the famous tradition of the Prophet.
Hence, after reading through the account of noble companions of the Prophet, great followers and virtuous predecessors, it is found that their belief had penetrated deep into their hearts. Together with their sincerity of belief and verbal confession, their organs also confirmed this. Faith found impression over their whole life. Whether it was in mosques, or institutions, houses or societies, private or public places, daily engagements, works of the hereafter and pure worldly business, the glimpse of their faith was present everywhere. It was because of this wideness and depth that the faith of the Ikhwan was eminent and unique. Moreover, the prominent characteristics of this faith was a dynamic life, extraordinary force. and movement. Iman or faith is a flame which sets hearts ablaze: a storm which fritters away sticks and straws. It is a diffusive light, a fire that reduces falsehood to ashes.
The Brightness of Faith Depends upon the Living Soul
The same living soul observes splendors divine and is worthy of trust and attention in God’s eyes. A famous Hadith says: “God does not see your faces but keeps eyes on your hearts.” God says in chapter 16 (Shu’ara or the poets):
“The Day whereon neither wealth nor sons will avail, but only he (will prosper) that brings to God A sound heart.” (88, 89)
A Dead Soul is not a Soul
If the furnace of faith is not blazing in the heart, the flame of belief is not hot then that heart is dead which shows no sign of life:
“Can he who was dead, to whom We gave life, and a Light whereby He can walk amongst men, be like him who is in the depths of darkness, from which he can Never come out?” (An’am— 22)
This is why the Ikhwanul-Muslemoon spent all its energy of training and rectitude upon arousing souls so that they might discard their gloominess. It arranged for their growth and cultivation so that the thoughts of other deities’ may not manage to dwell there according to the proverb “‘An empty mind is the Devil’s work- shop’. It produced passion and warmth in them, so that tyranny and cruelty may be ended. Hence cruelty of hearts and sluggishness of eyes are thought to be punishable crimes by God, and from the depravity of which protection of God should always be sought. This is why the hearts of Bani Israel (Israelites) bore a slew for their evil deeds
And in another place God reproaches them after the following manner:
‘‘Thenceforth were your hearts Hardened: they became Like a rock and even worse in hardness.” (Baqrah—74)
God has aroused the true believers in surah Hadid in the following words: —
‘Has not the time arrived for the believers that Their hearts in all humility Should engage in the remembrance of God and of the Truth Which has been revealed (to them) And that they should not Become like those to whom Was given Revelation afore time but long ages passed over them and their hearts grew hard.” (Hadid—16)
The gracious Prophet (peace be upon him) used to seek protection in his prayers from unprofitable know- ledge and heart that does not melt out of fear for God. The central point of Hasanul-Banna’s discourses, magazines, articles, speeches in public meetings, and talks among families and people of the nation, was the human heart. He paid all his attention to the fact that the cognizance of God might be rooted in the human heart. Such a person should be expectant of His mercy and rewards and afraid of His punishment and rage. His begging hands should be raised towards Him, he should put all his trust upon Him, love and obedience should be for Him. He should get peace and satisfaction by drawing near Him and should obtain pleasure by His remembrance.
“For without doubt in the remembrance of God Do hearts find satisfaction” (Ra’ad-28)
It is truly the remembrance of God which replaces cruelty by sympathy, bitterness of life by sweet relish, difficulties and afflictions by the joy of meeting the beloved and delight for the sake of God, just as a lover gladly bears the troubles and distresses of the journey and forgets hunger and thirst in the expectation of meeting his beloved. As Ibne-Qayyam has said:
‘‘His tongue is always moving in your remembrance. He is not even conscious of his food and drink and even becomes negligent of his travelling things.”
Like the human body, a virtuous heart too needs three things: —
(1) Perfect protection
(3) Remedy against diseases.
Save hearts from Materialism
The first thing against which the worthy heart is to be protected is the unnecessary love of the world.
This is the root of all evils and the origin of troubles. The contraband covetousness of wealth, the unnecessary hunger for power and the increasing desire of leadership have converted the world into a specimen of Hell and it can be broken only by inciting a firm belief in the Hereafter and by impressing the thought of eternal rewards in the heart. For this it is necessary to impress upon the mind the transience of worldly things and the eternity of the blessings of the Hereafter:
‘What is with you must vanish What is with God will endure.”’ (-Nahl-96)
For a Muslim’s training, those Quranic verses are enough which contain a comparison between worldly and heavenly benefits. Al-Imran says:
Fair in the eyes of men Is the love of things they covet Women and sons Heaped-up hoards
Of gold and silver, horses Branded (for blood and excellence); And (wealth of) cattle and well—tilled land. Such are the possessions of this world’s life: But in the nearness of God Is the best of the goals (To turn to) Say; Shall [ give you Glad tiding of things for better than those”? For the righteous are Gardens in nearness to their Lord with rivers flowing beneath; Therein is their eternal home; With companions pure (and holy) Are all his servants, —”’ (Al-Imran—14, 15.)
Among these material pleasures—for more dangerous than the call of prosperity, desire and blind love of wealth are the undue desires of the heart and sense. ‘Desire’ is the worst god which is being worshipped upon the face of the earth.
“And who is more astray Than one who follows his own Lust, devoid of guidance from God?” (Qasas: 50)
The desire of rank and power, the ambition of trying to impress one’s
own divinity among God's slaves, toil for fame and splendor, effort of
oppressing the weak and
‘Three things are most destructive —avarice, which becomes worthy of obedience, desire, which is followed blindly, and man’s own pride.”
It is a matter of deep regret that a majority of human beings seems unaware of these ‘‘fatal’’ diseases. They spend most of their energy and attention in ending apparent fatal diseases like theft, adultery and alcoholism. No doubt, their destructive nature is fully admitted, but their harm is less than the above mentioned implied ‘‘fatals’’.
A short of psychological illness seems to be acting behind these factors which they fully know who have vision. This is the reason why the Islamic Dawah (convocation) has from its very beginning tried to cut all connection of human hearts from worldly pleasures and turn them purely towards Allah. It arranged to turn souls away from all such worldly gains and greed which may be of least value in the eyes of God. With its full force Islamic Dawah turned its attention towards worship of God, prepared its field and atmosphere and provided for the means so that thoughts and views could be molded.
This aspect of revolutionary faith is given great importance in the Ikhwan’s training program because Dawah is first and foremost an invitation to worship the unity and have faith in the unity, and invitation of faith makes the one and only one God the aim of existence, and his pleasure is the pivot of all the activities.
God does not judge by the face. He penetrates into the heart. He does not reward according to the volume of apparent actions but by measurement of the truth inherent in the depth of hearts. His Majesty accepts only that action which is for Him alone. He remains most isolated from Shirk (idolatry) and apparent show or exhibition is Shirk-e-Khafi or Hidden idolatry. The great Almighty has no connection with the idolater’s action or heart, nor does He accept or turn towards an idolater’s action.
Whoever expects to meet his Lord, let him Work righteousness, and, In the worship of his Lord, Admit no one as partner. (Kahf—110)
‘This is the reason why the Ikhwani made Allaho- Akbar wa
Lillahil-Hamd (God is great and all praises are due to Him alone) their
foremost slogan, which they try to inculcate in the minds of their
followers and to impress its aim and earning upon minds and
In “Risalatut-taleem” Hasanul-Banna Shaheed after mentioning the twenty principles of ‘‘Understanding (Fahm) has chosen ‘‘Sincerity”’ as the second point of acceptance. He explains:
‘Sincerity’ implies that the words, deeds and aim of all action of our Muslim brother become exclusively for the incurrence of the pleasure of God, and the success of the Hereafter. He does not have as his aim greed of millage or hunger of power of expectation of titles, but he can be the torch-bearer of his own faith and belief when he becomes completely oblivious of his success or failure and rises above petty worldly motives:
“Say: ‘Truly, my prayer and my service of sacrifice My life and my death, are (all) for God, the cherisher of the worlds: No partner hath He: This am I commanded,’’---(An’am-162, 163)
Specialists of the disease of the soul are aware that the biggest danger for the workers of Islamic propagation lies in the desire of name and fame and the wish to gain reputation in leadership. This is why the Holy Prophet (peace be upon him) has warned against the love of wealth and dignity; and concealed idolatry like fame and exhibition. The Quran and Hadith have encouraged such sincere workers who have just the pleasure of Allah in their hearts and who have no expectation of getting a return or thanking any power other than God. The Holy Prophet has applauded that silent constructive Muslim who performs his duties without attracting undue attention of all and who does not regard his actions worth any one’s apparent notice He has said:
“A number of people there are who are full of dust, pays fulfils wearing any tattered clothes towards whom no one pays any attention, but if they take any oath God fulfills it.”
Another Hadith goes: — “That Mujahid (Crusader) is fortunate who takes the reins of the horse in the name of Allah. His hair is disheveled and his feet dusty. If he is included among the frontier guards he is not very much pleased, nor does he pose any objection if included among the rear troop.”
God have mercy upon Khalid Saifullah, who gave proof of full responsibility when leading the army, and did not display any form of negligence when he took part in battle as an ordinary soldier.
It was the result of this training that a great number of ‘‘Unknown soldiers’ rose in their Jamaat, who have been attributed the following qualities in Hadith:
‘Pious, temperate and concealed people, who are not searched when they disappear and who are not identified when they remain present. And it was the miracle of this training which we saw this quality in the Ansars of Medina. ‘‘who were present in a great majority during battle, but in a reduced percentage during distribution of pillage.”
So much personalities have passed who sacrificed their wealth and lives, although they are not even remembered, nor are their personalities announced loudly. And there were so many youths who performed such extraordinary feats of courage and bravery in the war fronts of Palestine and Suez Canal, although they had not the least wish of applause or cheer. Neither did they talk about their bravery, nor did they keep count of their feats, only for fear of acquiring haughtiness and thus losing all the effects of their actions in the eyes of God.
Provide them with Spiritual food
After this, it is responsibility of the Tahrik (movement) that after protecting hearts from the above-mentioned chronic disease, it should provide for spiritual food and this is possible only by having a firm relation with God. Spiritual food can be provided after God's remembrance and thanks giving, and worshipping Him in the best way.
This is why the base of Ikhwan’s conscientious training is worship of God. It is the primary aim of creation too:
“I have only created Jinns and men, that They may serve Me.” (Zariyat—56)
The term worship in its ordinary sense, comprises of all those words and deeds which are liked by Allah, but here, by worship I mean to take it in a special sense, establishing God’s doctrines and gaining His close association and performing the duties of the service due to God.
The basic elements which the Ikhwan adopted in connection with worship are arranged as follows: —
2. The adoption of Divine Duties. God does not accept Nawafil (voluntary prayers) until obligatory duties are performed. Imam Bukhari states that in a Hadis-Qudsi; (that Hadith which is considered the indirect revelation of God not present in the Quran),
God said: “To gain My closeness nothing is better for My slaves than performance of obligations. There is no room for any laziness in the fulfillment of duties.
3. The instigation of congregational prayers: —This according to dissension of different Maslaks (sections) is either obligation pure, or obligation ‘‘Kifaya’’ or compulsory Sunnah. This was why when the Ikhwans reached the prison of Tur, they immediately established a mosque in each barrack, in which they collected for their daily and Friday prayers. I still remember the prayers of Sheikh Mohammad Gazali, who used to lead the namaz and read the Dua-e-Qunoot thus: ‘‘O God! break our shackles with Your strength, and heal our wounds with your Divine Mercy and guard us with Your blessings. O Allah! conceal our weaknesses and keep us safe from all kinds of menaces”’.
4. Eagerness of Maintenance of Nawafil (voluntary prayers). —The Hadith-e-Qudsi which we came across above also states: ‘‘My slave tries to reach Me by voluntary prayers so much so that I make him My beloved.”” So many such youths have passed who according to this Hadith were people who observed fast and stood continuously before God in worship and obedience:
‘‘Their limbs do forsake Their beds of sleep, the while They call on their Lord in Fear and Hope:” (Sajda— 16)
They were given the same title which the eminent companions of the Holy Prophet and the great followers of Islam were given. They were the hermits of night and crusaders of day. This characteristic has been described by one of their own poets in the following words: —
In this connection the Martyr leader (Shaheed may God have Mercy upon him) wrote the treatise ‘‘Munajat’ in which he recited the superiority of Tahajjud and Namaz (prayers) performed in the latter part of the night; the importance of supplication and penitence, the recitation of Hadiths and verses in this connection. The Instructor (Hasanul-Banna) himself enjoyed the relish of tahajjud, and worship when others were busy enjoying deep slumber. In the brightness of day, when people are deeply involved in amusement, he used to be transported in the obedience of God and weep of fear, when sinners usually make fun. In his prayers and remembrance of God, he was of one voice with the poet that: —
“The eye that wakes for a purpose other than for gaining Your pleasure is useless, and its tears which are shed for missing others instead of You are wasted.”’
And other poet says:
‘The heart in which your remembrance dwells need no other light. The day on which people will bring piles of proof: Your expected consent shall be our biggest proof.”
These things left a deep effect upon the hearts and minds of the Ikhwanis. Hence a pious race arose which kept awake at nights for God and bore hunger and thirst by day for God alone. Neither could the intensity of winter prevent the Ikhwani from standing in steadfastness before God, nor could the parching heat of the sun keep him from fasting, because he enjoyed in obeying his Lord, and considered it his good fortune to stand before Him. His position has been best interpreted by a great person thus: ‘if kings became aware of the relish and felicity we got from this he would behead us for such crime.
I shall forever remember those rows of worshippers (Tahajjud observers), in the jail of Tur where the last part of the night would echo forth the loud voice of some Ikhwani thus: —
“O sleeper, steeped in deep slumber, awake! Remember that Existing Power that knows no sleep. Your-Master is beckoning you towards His remembrance and you are enjoying your sweet dreams.”
This night school—which saw the arrangement of worship, prayers, recital of Quran, which provided food for the spirit and provision for the heart—this school alone could prepare Muslim who could bear the burden of prophet hood and endure the heredity of apostle hood with strength and honesty, just as the holy Prophet (peace be upon him) had borne its burden about which has been said in the Meccan age of the Islamic era:
“O thou folded in garments! Stand (to prayer) by night, but not all night— Half of it— Or a little less, or a little more, and recite the Quran in slow measured rhythmic tones Soon Shall We send down to thee a weighty Message. (Muzzammil-—1 to 5)
Such youths came out of this Quranic night institutions who were true worshippers, and who presented afresh alive specimen of ancestors before us. Among these divine youths we found such people too who spent their whole lives in fasting on Mondays and Thursdays with accurate regularity. May God help us to profit from them. And a great number of such youths also were prepared who were found carrying out the words of the Prophet and following the Sunnah:
‘‘That person who observes fast for a day for the sake of Allah only, will be kept away from the fire of Hell by Allah for a period of seventy years.” (Bukhari)
One such brother-crusader was once wounded while in the state of fasting and while he was breathing his last, a few drop of water were brought to him so that he night quench his thirst, but he refused Saying— ‘‘I want to meet my Lord in this very state.”
5. Instigating the remembrance of God: —
Allah says: O ye who believe! Celebrate the praises of God, and do this often: And glorify Him Morning and evening. (Ahzab—41, 42)
The best remembrance is the recital of Allahs words. Ten blessings
are rewarded in return of one letter of Quran. Each Ikhwan was directed
to read a set part of the Quran and with the help of sound meditation,
practice the effective recitation of Quran, and read slowly with full
attention and discretion. If there be a book at the recital of which
mountains would tremble, earth would break into pieces or the dead would
be revived, it
There are a number of ways of recital and remembrance as: repetition of Allah’s name with the help of beads, praise of God, praying, confession, sending blessings upon Mohammad etc.
In the Ikhwan’s training system the recitals of prayers after the method of the Prophet was arranged for. It had its reasons: —
1. Prayers in the method of the Prophet have no comparison in its subject or manner. These prayers are included among, the signs of God with regard to their eloquence, sense of wholeness, effectiveness and explanation and it is the result of the blessing of Prophet hood.
2. Non-innocent speech has all possibility of acquiring exaggeration or omission, hence any human speech has every chance of change and exaggeration. Hence doubtful and uncertain things should be given up and only concrete and certain things should be embraced.
3. Remembrance in the method of the Prophet has double remuneration—(i) remembrance (Zikr) and (ii) the obedience of the Prophet. So, how’ can wisdom demand that free distribution of remuneration for obedience should be lost.”
This is the reason why the Imam Shaheed (May God shower His blessings upon him) compiled a collection named ‘‘Almasoorat’’ on the basis of prayers and blessings upon Muhammad, in which are included selected parts of Imam Nauwi’s ‘‘Al-azkar”’ and Ibn-e-Timiya’s ‘Alkalemul-Tayyab”.
No such Ikhwani is there who does not possess this booklet, and hardly can anyone be found who does not remember these prayers or does not repeat them morning and evening. Many of our brothers have wonderful arrangements learning and recalling these prayers according to the demand of opportunity. The prayers for sleeping and waking are beautifully fastened on walls, while prayers and rules for dining are hung in dining rooms. Prayers of entrance and exit at the gates of houses attract each passer-by, while prayers of travel on carriage are always reminding travelers of their duties and responsibilities.
Among the means adopted by the Ikhwanis for the awakening of their religious sense,
Some of the questions are as follows: -
(a) Have you performed your prayers today in their correct time?
(b) Have you performed them with congregation?
(c) Have you read the fixed part of the Quran according to today’s routine”
(d) Have you said your Masnoon prayers today?
(e) Have you met a brother today for the sake of God? etc.
It was the result of this divine and faithful training which led the Ikhwanis to make great sacrifices for their country, nation and their cause, yet they did not show any obligation for such act but felt that God had obliged them by bestowing the guidance of faith upon them. Although, in the age of sovereignty, and also in the Nasser Regime,(1948, 1954 and 1965) they had to face trials consecutively and were tortured most treacherously, these afflictions in the way of Allah could not dull them nor challenge their determination and courage, nor weaken their strength ; so much so that many were clawed and bitten by dogs ; many were branded with red-hot iron rods; their bodies were cleaved with scimitars and many of them spent full twenty years in prison during the age of revolution and most of them were roasted openly with bullets as happened in the ‘“‘slaughter-houses’” of Liman Tura. Such people were not less in number who were lashed to death. Such sufferers are great in number. It is necessary that they are revealed and history knows them. There are such brothers too who were hanged for no crime at all although they had not turned towards disbelief after embracing Islam, had net turned towards adultery after experiencing the taste of chastity and had not taken any innocent’s life. Their crime was only that they accepted God as their Creator and Quran as their Constitution.
The wonder does not lie in man’s commitment of sin, but in the fact that he does not get
Thus did Adam disobey His Lord, and allow himself to be seduced, rut his Lord chose him (For His Grace): He turned to him, and gave him guidance.” — (Ta ha—121, 122)
But when the archangel Satan committed a sin he was not pardoned as he never even thought to seek retribution and his Lord’s grace, but refused and remained adamant in his refusal. He said, “I am better than him, because Thou hast created me with fire and him with clay...
Whereas Adam and his wife prayed to God thus:
“Our Lord! We have wronged our Own souls: If Thou forgive us not and bestow not upon us Thy Mercy, we shall Certainly be lost.” (A’raf—23)
The sin of Adam and Eve was the result of an accidental carelessness. after which they became truly penitent and were accepted by God who showered His blessings upon them. And the sin committed by Satan was the result of rebellion, refusal of His commands and deviation from His obedience, hence he will remain ever Damned until Doomsday.
Contrive for the Remedy of the Heart
The Ikhwanis too are the sons of Adam, so it is not surprising that we may find among them some who may be disobeying the Lord’s commands or committing other crimes of disobedience, but the best sinner is he who turns sincerely towards the mercy of his Lord and begs for forgiveness after his crime. And this is the best way in which hearts can be cured of diseases.
Penitence should be absolutely sincere and repentance true; and this is possible only where there is a realization of sin, fear of the Maker's Punishment and feeling of humility and confession with full lamentation.
Despite these things, the Ikhwan endured hard- ships and calamities and bore scarifies for Him. They sold their lives and belongings for God and God bought them for Eden. They did not break this contract, nor did they retreat, and if God the highest Wills, they will not do so even in future. They will not tolerate any other thing in return of Paradise.
Invitation had been given to God's wrath. Hence the Ikhwan saw with its own eyes, the fate of most of the tyrants in this world, how they suffered indignity and disgrace, turned mad or leprous and were killed thus reaching the end of their evil days. Huzaibi (may God’s mercy be showered upon him) witnessed personally the condition of those who had put him into prison. They themselves were being pushed into the same prisons with him and their friends and all the they wept like children while the Ikhwans had welcomed prison with the innocent smile of blossoming buds.
This does not mean that all the members of the Ikhwan were set upon this high pedestal of faith, but the truth is that the light of faith had its deep impression upon them and led the majority of them. The element of Obedience is found commonly among them while the feeling of disobedience is seldom present. Freeing themselves from the lust of the world and ignoring the few-days pleasure of this world, he became busy in gathering provision for the Hereafter and rising above individual benefits, kept before themselves public problems for consideration. When some were then led astray by Satan, they lost their balance but soon gained control as their conscience awoke and they came to their senses. At such moments they wept bitterly and sought the grace of their Lord.
I still remember the distress of one young man who was in the
beginning of his youthful days. A few minutes of negligence gripped his
actions to make him a prey to his desires and he became involved in
disobedience, and when all at once he came back to his senses he found
himself steeped in filth and far away from the straight Path. He felt
the bitterness of sin when he had tasted before the sweetness of
obedience. His realization was so great that he concealed himself in his
house and for a long period wept continuously and experienced extreme
torture. Earth, in spite of its expanse narrowed down for him. His own
heart had no place for him. Hence he stopped meeting his
“One who is pleased with his good actions and is unhappy with his wrong actions is a Momin.”
And also this saying:
“That sin which makes you sad is better than the good that involves you in pride.”
I also mentioned the following saying of Ibn-e- Ataullah:
“Sometimes the door of obedience is opened for you but not the door of acceptance, and sometimes you commit wrongs which become means to lead you to God. That sin which gives birth to humility and lowliness is better than that obedience which may help to give rise to haughtiness and pride.”
* Training is not limited to any particular branch.
* Ideological training.
* Moral training.
* Physical training.
* Mujahidana training (Crusader like training)
* Collective (Congregational) training.
* Political training.
‘‘When such three hundred troops among you become ready, each of which has prepared itself—is armed spiritually with the force of faith and belief, adorned ideologically with the gems of education and culture and has become physically perfect in labor and military training, —then you can demand me to rend the depth of the ocean with you, reach the heights of the sky and confront every false power. Then if God wills, I shall not hesitate in doing so.
— (Hasnul Banna Shaheed)
Training is not limited to any particular branch
The second important characteristic of Islamic training as the Ikhwan conceived and adopted is wholeness and universality.
For, Islamic training does not concentrate its full attention on only one aspect of human nature but on all its aspects.
The spiritual and moral aspects only are not requisite of training as the mystic and the moralists find.
It does not spend its whole energy only over ideological progress as the philosophers and intellectuals do.
Nor are its zeals limited to collective training alone as is the deed of congregational reformers.
The Islamic training, indeed takes care of all these aspects collectively and encircles all these features of training.
This is because, here man as a whole is trained.
The intention is to train his wisdom. his heart. soul. his body, his morality and behavior pattern together. In this way, this mode of training prepares everyone to face every situation which occurs in life whether it may be hard and soft, prosperous and adverse and peaceful or otherwise. It prompts one to confront both vice and virtue, sweetness and bitterness of society likewise.
So together with crusader-like training of human beings, collective training is also required unless the Muslim should breathe in a valley different from the valley in which the society around him wanders.
It is this wholeness and universality which makes Islam eminent and unique in various fields of faiths, prayers and laws; and due to this wholeness, it acquires superiority also in the field of training.
In these lines, we will converse briefly about all these basic phases which the Ikhwani training, or in clearer words the Islamic training, as the Ikhwanis have understood and adopted—has managed.
As far as the spiritual and conscientious aspect of training is concerned, we have discussed upon it separately in the preceding pages. Considering its importance, we thought convenient to explain it as a unique basic quality of Islamic training. In fact, it is the main quality of training.
Ideological Training
Since Islam has paid prominent attention towards this aspect of training the Ikhwan has given it special consideration too. The first verse which was revealed upon Mohammad (Peace be upon him) is: “Proclaim ' (or Read!) In the name of thy Lord’, in which attention has been drawn towards this aspect.
Meditation and deliberation is worship in Islam and proof is necessary to admit anything as truth. In the view of of Islam, to gain knowledge is obligatory.
In the same manner, inactivity is disagreeable and imitation a crime.
Islam demands from every Muslim to have firm belief upon the obvious teachings of his God and his call should be based upon ‘prudence’. It does not accept the imitative faith, nor does it want to see its believers deaf and blind, who think by the mind of others and accompany every passer-by without thinking for themselves, while it is necessary that they should deliberate, observe and understand, and whom God wants to bestow goodness upon, He blesses him with wisdom.
So we should not be surprised upon it that rational and deliberative training is essential to conscientious and spiritual training because the apparent behavior of human beings is a reflection of his meditation, existence and his conception about all humans.
So the Prelate Shaheed (God's peace and blessing upon him) has chosen ‘understanding’ as the first point of acceptance of members, and preferred it to Sincerity, action crusade, brotherhood and all other points of Islamic convocation, because primarily understanding is in dispensable and if a man does not know or comprehend his true deen (religion), he cannot be sincere for truth and toil for it, nor can he struggle in its path.
Quran prefers knowledge to belief and faith and adjudges both the after-mentioned things as a result or branch of the afore-mentioned fact: “And that those on whom Knowledge has been bestowed may learn That the (Qur-an) is the Truth from thy Lord, and that they May believe therein, and their hearts May be made humbly (open) To it:” (Sura— Hajj—54)
Explaining the aim and intention of movement, the basic system of
Ikhwan contains that the first aim is the publicity and propagation of
knowledge and to give such a skillful explanation of the holy Quran as
may reveal it and bring back its natural simplicity and wholeness. And
it is also intended to present it before public in such a
The next aim is the instigation and amendment of practice after making hearts satisfied with these Quranic principles and working for the effective entrance of their effects into their lives. The means should be as follows: Invitation to Islamic Convocation Should be given by adopting various ways of publication and means of communication. Impressing on the mind of individuals and families the true sense of practical not verbal religiousness and in the light of these principles, their training and purification should be managed, and arrangement should be made of their virtuous construction in the manner that there may be bodily exercise as well as development of soul by prayers and increase of wisdom by knowledge.
This is the base of Ikhwani training which has put the ideological or cultural training in the very beginning of its means of attaining perfection.
The training of Ikhwanis stands on the base of the construction of such a ‘‘perfect brain” which may understand religion and the world correctly.
Therefore, it is necessary that every Muslim brother must be replete with as much ideological and cultural training which may help him to understand his religious belief, verify his ways of worship, control his conduct and behavior and distinguish between what is lawful and unlawful as adjudged by God. He may have the ability to distinguish the commands and prohibitions of God and in its light, with the help of this sound brain, which observes everything with the Islamic angle and judges with the Islamic view point, may decide in the ways of different events, persons and problems of life.
Thus it is also necessary for him to understand the life around him, the manner in which it is being spent, the manner of changes occurring in it, the way it is casting its effects upon different things and the causes which work for its speed, change and influences.
It is essential that in the beginning, each Muslim brother should get acquainted with the small society of the particular village or town in which he abodes.
Then he should gradually become familiar with the wider society, for example, he should become acquainted with the political and geographical situations of his own country. Then he should proceed further and become aware of the account of Arab world and then he should gain a perfect knowledge of the conditions, changes and effects of the whole Islamic world over its wide expanse.
The Ikhwani’s ideological training has made full arrangements to collect all such pieces of information and augment them. It has formed the branch of “family” with the help of al! these pieces of information and news of the field of Islamic training.
The Islam which the [khwanul Muslimoon has understood is both ancient and modern! It is modern in the sense that a large number of human beings, and surprisingly the Muslims themselves are ignorant of it, for, Islam which the Ikhwan_ has understood, gives equal importance to religion and world, worship and politics, spiritualism and materialism, Namaz (prayer) and Crusade and Quran and the sword; as Syed Shaheed, the founder of the movement has explained the first principle out of “twenty basic principles” in the following way : ‘Islam is a perfect system, which circumscribes all aspects of life. Consequently, it controls the government as well as the state and struggles also for the construction of the country and formation of the nation. While it exhibits moral, pity and mercy, it holds also the rein of power and justice in its hand. It adorns knowledge and culture at some places and at others it appears on the throne of justice and peace. While it paves the way for obtaining subsistence and revenue, it provides also treasury of wealth and power. It is a call and an ideology as well as a crusade and an army.” This Christian western concept of Deen (religion) that it is the name of the relation between creature and his Creator and its place is in mosques and abbeys and that it is not related to the government and society has penetrated deeply in the minds of the majority, so much so that the Ikhwans are blamed of having connected religion with politics.
This meaning of Islam was absolutely new for the people. So much so that Hasanul Banna Shaheed (May God bless him) interpreted it as ‘the Ikhwan’s Islam”, when this concept is as old as Islam itself. Hence the noble companions of Mohammad (peace be upon him) and his successors had understood this same Islam from Quran and Sunnah.
There are two reason of the ignorance of Muslims with this perfect
concept of Islam: (1) The wrong concept of Islam is the result of
prevalent customs of the last centuries,
Blind imitation and religious bigotry prospered in this very society.
(2) The second main reason lies in the effects of ideological war or the attacks of cultural terrorists which the Muslims had to face during the foreign usurpation. This conquering capitalist gave modern views and ideologies and new values to the life of Muslims which were entered through the veins of modern races by means of educational institutions and through adoption of the cultural sources.
The most dangerous scheme in which the capitalist succeeded is that it raised bred and trained such sons among Muslims who called themselves ‘‘standard bearers of culture and civilization’. He brought them up before his own attentive eyes provided for them and suckled them with new philosophies of life. He fed them with his own point of view and taught their heart and soul to be proud of new civilization. He taught them how to respect his own civilization and love to imitate his ways but if he gave them the -education of their own religion culture and inheritance it was very little in quantity very weak in quality and very cheap in |value. Its contents opposed each other and its appearance was completely marred and mutilated.
So we are not surprised that today Muslims living as strangers in their own country. Their faces are similar to the Arab Muslims but their minds have adopted the American or European mode of thinking.
It was the responsibility of Ikhwani training to confront the effects of ancient illiteracy and the challenges of modern ignorance, and struggle to chalk out a full mode of action for civilizing a ‘Muslim brother” and making him the lover of that culture which originates from the clear spring of Islam, in which there is no residue of addition and omission, which is free from the empty discussions of philosophers, the formalities of the mystics and objections of the theologists.
This is the reason that the Ikhwans have accepted the Holy Quran and its explanation as
The traditions of Mohammad (peace be upon him) is the next origin of culture and knowledge, for explanation and proof of which we turn towards reliable compilers of hadith.
The prelate Shaheed (May God bless him) writes in the second principle of ‘‘twenty basic principles”: ‘‘Every Muslim will have to turn only towards the Holy Quran and the sacred traditions of the Prophet (peace be upon him) to learn the commands of Islam.
Again in connection with understanding Quran, regard will have to be paid to the grammar of Arabic language and its rules. There will be no room for any elucidation or avoidance of any type in the verses and also, help will have to be taken from trustworthy scholars of Hadith to understand well the sayings of Mohammad (peace be upon him).
This is the reason why the Ikhwans arranged for the knowledge of Quran and Hadith and paid particular attention to some books, for example Imam Nawvi’s ‘“Riadhus Saleheen’. Similarly, arrangement to understand Hadith and Shariah (Islamic juris prudence) was also made, just as study of seerat (character of the Prophet), its comprehension and extraction of lesson and advice from it as being the practical specimen and explanation of Quran was arranged for.
The Ikhwan did not exhibit any carelessness or laziness in gaining knowledge of Islamic history, the deeds of its leaders, scholars and reformers.
The Ikhwan’s method of training did not even ignore the enemy powers and other religious, ideological and practical enemies. It kept under its vigilant programe of study all such non-Islamic forces as Zionism, Communism terrorism, mission, fascism Bahaism and Qadiani sects.
There can be least doubt in the fact that the branches of Ikhwan, and
their centers were cradles of knowledge, awareness and democratic
Islamic sense. Likewise, their families were organized units of
ideological training and this training revealed to the sons of-the
nation its results. Their minds became free from the shackles of
superstitions and absurdities and their vision became open to the
problems relating to the great Islamic
It is not concealed from anyone that during the reign of Mustafa Kamil and Saad Zughlol, the Egyptian masses were dominated by emotionalism and the stamp of honor whereas the Ikhwans were steeped in the national color. Need was being felt at that time to rouse hearts and knock at the gates of conscience, to completely nullify such anti-Islamic powers like communism etc. that were inimical towards Islam. The Jamaat on the one hand may be engaged in propagation and publication of the call to Islam and on the other hand arrange for the practical implementation of its demands. From the very first day a strong struggle should be put against all unjust forces and representative powers of tyranny and ignorance. All these factors collectively worked for the diminishing of depth of thoughtful research. To the Ikhwani public this was the most important need of the hour but the perfection of scholarly and ideological powers was still far back till the end of the fourth and beginning of the fifth decade. Till then each child had attained puberty and each youth had become old, and hidden abilities had become relevantly clear.
Imam Hasanul Banna (peace and blessings of God upon him), in the last stage of his life felt intensely the need that deliberative and scholarly concreteness should be produced within individuals of the Jamaat and explanation and clarification of all the aspects and aims of Islam before other individuals should be made. For this purpose, he started issuing the magazine “Al-Shahab” to fill this void and fulfilled this responsibility and that it would take the place of the magazine ‘-Al-Minar” which had stopped being published after the death of Allama Sayed Rasheed Reza Misri. But this infant magazine could not continue after its fifth issue. Hasanul Banna himself wrote its materials and edited them. Then in December 1948, began the stage of conflict and tyranny and in February 1949, the founder of ‘“‘Al- Shahab was assassinated.
Moral Training
To the Ikhwan, an important phase of training is the purification of
desire i.e. moral training. They arranged for intensive moral training
and paid attention to it with full responsibility considering it to be
the axis of mass revolution. Imam Hasnul Banna defined moral as ‘“‘the
troop of revolution”, a troop which can divert a tram-car from one
direction to another and turn it from one path to another. In this
connection he often used to repeat with the poet that: ‘By your life,
the land never narrowed for the
From where should we start our Dawah? under this title Hasanul Banna in his treatise ‘‘Towards what should our Dawah be” writes: ‘‘That group of followers which strives for the construction of nation and which aims at the training of nations, whose purpose of life may be support of principles and which yearns to see the fulfilment of its dreams, or at least that Jamaat (party) which instigates these things needs great internal force. It is essential that it possesses such a firm will-power which is unaware of weakness ; it has such a firm and solid spirit of allegiance and faithfulness that is safe from fickleness and far {rom faithlessness ; which is a stranger to greed and not the least concerned with avarice ; which has no hesitation to sacrifice even the dearest of its capital, this party needs such a knowledge of its principles, such faith and sense of its value that there may never arise any misunderstanding in this connection. It does not in any way deviate from them nor permit any sort of bargaining in this regard. These are the tremendous spiritual force and the foremost bases on which principles are constructed and emerging nations are formed.
These give birth to young and powerful nations.
Those nations which have for a long time lost their light, like an extinguished lamp, in which the streams of life have dried up, are revived once again and get energies of new life. But if any party is devoid of these four qualities or at least, its reformers and leaders are empty of them, then it is a lame and worthless group, which can never be blessed with any good nor succeed in any aim.
Its fate exists in lying in the world of fantasy and dreams, and superstitions because ‘conjecture avails nothing against Truth”. (Najm— 28)
This is God’s way for His creatures and surely God’s way never changes:
“Of God. Verily never Will God change the condition of a people until they Change it themselves (With their own souls).”’ (Ra’d—11)
This is that same law which is explained in the following Hadith:
The Prophet is said to have commented:
Someone asked: O Prophet of God! on that day will we be a few in quantity”
The Holy Prophet replied:
“No, you will be a great many on that day, but you will be similar to the foam of the flood.”
One person asked ‘‘and what is ‘Wahan’ O Prophet of God”?
The Holy Prophet (Peace be upon him) replied:
‘Love for the world and fear of death.”
Do you notice, how clearly the Prophet has shown that the real secret of the weakness and low condition of nations lies in the weakness of hearts, desolation of the inner selves, lowness of morality and deprivation of courage and bravery. If any nation is a victim of these calamities, then it can never flourish although it may be many in number and possess an abundance of wealth and other worldly blessings.”
The second leader of the Ikhwanul Muslimoon— Hasanul Huzaibi, did not pay less attention than the founder of the movement. In this regard a few of his sentences are famous, for example: “
“Expel the awe of the English from your hearts. They will empty your country.”
Or his famous saying:
“Establish the Islamic government in your hearts. It will be established on your land too.”
The struggle and political and military war that is needed for the expulsion of the English and consequent establishment of the Islamic Rule as the second leader meant cannot be denied. How can it be possible, when he himself consigned his sons and the armies of Islamic Dawah for Jehad (crusade) and m the front lines of Suez Canal and Al-tilulkabeer to attain martyrdom?
Islam adjudges virtuous morality as the branch of faith or its indispensable fruit.
Just as faith represents safety of belief and sincerity of worship, so also it represents the welfare of morality. A Hadith says:
to me— I. e, those who were modest, kept a lowly gait, who loved people and were loved by them.” (Hadith)
‘‘A perfect Momin is one who is the bearer of the best morality.”’
Morality has a wide connotation and encircles a wide expanse, so that the Prophethood of Mohammad and his whole message is encompassed within it:
“I have been deputed for the very aim of perfecting the benevolences of morality.”
And God has praised the benefactor Prophet (peace be upon him) best in the following words:
“And thou (standest) On an exalted standard of character.” (Qalam—4)
When Hazrat Ayesha was asked about the Holy Prophet’s moral condition, she replied that ‘His moral was Quran itself’ meaning that those qualities mentioned in Quran, those things which have come as Divine Order and those: good qualities which have been encouraged were all found collectively in his personage.
This implies that morality is not the name of politeness and courtesy as many think, although it is an important part of a Muslim’s moral:
‘And behave politely with people” (Hadith)
“On the Day of Judgement, those people who are of best behavior among you shall be nearest Morality cannot be limited to hatred of alcohol and avoidance of women strangers only, as some other people have tried to understand, although the Holy Prophet (peace be upon him) has wanted to see these virtues in the highest degree among people:
‘Intoxicates and gambling, (Dedication of) stones, and ((divination by) arrows, are an abomination, -— Of Satan’s handiwork: Eschew such (abomination),” (Maida—93)
Morality is not limited to these qualities only, but it is much more extensive and is spread through other corners of life too If there be the power of self-control, truth and sincerity in discourse labor and improvement in work, honesty in all affairs, boldness and bravery in expression of opinion, justice and equity in decision, the spirit of adhering to truth and standing firmly by virtue, boldness and courage in ordering what is good and prohibiting from evil, adherence to cleanliness and respect of discipline be found, and in works of virtue and goodness there be co-operation with each other, then a collection of all such qualities is Morality.
1. Patience
The first attention paid by the Ikhwanul Muslimoon in connection with moral superiority in individuals is the sowing of patience in their hearts.
Whether the path be long and full of thorns, and there be an abundance of robbers to loot and plunder or there exist obstacles coming from greed and avarice, the path of patience is to be embraced under all these conditions. No attention is to be paid to the behavior of the common public. nor any regard be given to the ridicule and rebuke or difficulties and oppressions coming from them. Patience is particularly a weapon in the field of crusade, a collection which is useful at times of trials and tribulations, and helps on occasions of afflictions coming in the way of truth. God has collected the lesson of truth and patience in a single verse:
‘‘And (join together) In the mutual teaching of Truth, and of Patience and, Constancy.” (‘Asr—3)
Allah mentions in Luqman’s words while he was advising his son:
“O my son ' establish Regular prayer, enjoin what is Just, and forbid what is wrong; And bear with patient constancy Whate’er betide thee; for this Is firmness (of purpose) In (the conduct of) affairs.’’ (Luqman—17)
This is why those who become victims of tyrants were taught this prayer:
The conquerors of battlefield were taught to pray thus:
“Our Lord! Pour out constancy on us and make our steps firm: Help us against those That reject faith.” (Baqara—250)
2. Steadfastness.
The element connected with patience which gives it perfection of form is steadfastness. Imam Shaheed has included it in the ten points of acceptance of members and has explained it thus:
Steadfastness implies such an ardent continuous mobility in our brother which helps him to proceed forward in the path of his aim, without hesitation, almost insanely. However much the moment of expectation be prolonged and number of years pass away he may continue his struggle incessantly, without losing courage So much so that he may even sacrifice his life in this path and when he meets his Creator he may be hopeful and may have become rich with one of the successes: either he may have his favorite aim, or the star of his fortune may have glittered brightly with the golden attire of martyrdom.
Among the believers are men Who have been true to Their cove rant with God:
Of them some have completed Their vow (to the extreme,
And some (still) wait:
But they have over changed (Their determination) in the least (Ahzab —23)
It should be remembered that for us one of the part of our plan is
the favorableness of time or climate. Undoubtedly the way is long and
troublesome, full of perils and trials, there being no sign of shade
anywhere. There are abysses and pitfalls in between but what can be done
when this is the only way which can lead us to our intended ka'ba
(goal). By following its straight lines can we fill our pockets with
reward-— such reward which is at once attractive and unlimited.” For
those connected with different movements and convocations, one big
problem confronting then, is that their hearts feel
Therefore, steadfastness has been considered as a necessity of morality. which occupies the place of being the basic quality of such people and such travelers so that their journey towards their intended aim continues and they do not commit the mistake of stopping in the midst or commit the sin of straying away from this path.
This quality of steadfastness is indispensable also because the desirous soul is hasty and prefers hastily acquired and easily begotten things. Human beings too have been made precipitant. Hence Allah directs His Messenger thus:
‘‘Therefore patience perseveres.
As did (all) apostles OF inflexible purpose; And be in no haste About the (Unbelievers).”’ (Ahqaf—35)
There are others who flow with the tide and compromise themselves with all situations. They blow with the wind and as long as the wind is favorable the sky is clear and the weather suitable, they continue their journey in pride and vanity but as soon as the atmosphere starts getting dusty the sky becomes clouded and signs of storm start appearing their determination also starts wavering and they begin losing confidence thus ending their journey midway:
‘Then there are among men Such as say, ‘We believe in God”; but when they suffer Affliction in (the cause of) God, they treat men’s oppression as if it were the Wrath of God! And if help Comes (to thee from thy Lord, they are sure to say, ‘“‘We have (always) been with You (Ankabut —10)
At another place the condition of such people is thus described:
‘If trial comes to them, they turn on their faces: They lose both this world and the Hereafter: (Hajj--11)
Similar is the condition of every such person who stands aside and worships God only for show.
Each worker of the movement must keep before him the specimen of the Holy Prophet. When the polytheists of Mecca promised him a horde of wealth, highest post of rank and dignity, so that he may withdraw from his work of dawah his historical reply remains alive till this day: ‘‘By God, if they place the sun on my right hand and the moon on my left in the hope that I may give up this work, I shall never do so, unless God Himself makes them prevail over me or else my death occurs!”
3. Hope
This means firm hope in the prevalence of Islam and confidence and belief that the future will belong to Islam, God's help is at hand though conditions darken and calamities increase to a high extent, the end will go in its favor.
The Imam Shaheed used to stress much upon this quality and try to impress it upon the minds by various methods. He fought hard against the fatal disappointment and deadly hopelessness which the western terrorist and mass ignorance had spread. He reminded people once again that disappointment is a heathen quality and hopelessness is equivalent to being misled, for: ‘‘No one despairs of God's Soothing Mercy, except Those who have no faith.” (Yusuf—87)
“And who Despairs of the mercy of his Lord, but such as go astray“ (Hijr-—56)
The utterance of Imam Shaheed which has gained much fame is ‘‘Yesterdays dreams have become today’s truth and whatever seems a dream to day will be tomorrow’s truth”.
Imam Shaheed reminded about the aims and objectives of the Ikhwan
movement together with the mighty wishes of freeing Egypt, the Arab
world and the Islamic world. He breathed into them the hope of whiting
under the banner of Islamic caliphate and taking the responsibility of
fulfilling the whole world’s leadership and guidance, but newer forgot
to mention the deep trenches, dangerous abysses, rivers and mountains of
difficulties and calamities. Yet he certainly spoke of success after
these valleys of
He says: “After passing through all these valleys, never forget that we give the clarion call towards Allah which is the highest and most sacred of calls. We proclaim Islamic thought which is the most solid of thoughts and we are standard bearers of the Quranic laws, which can be overreached by no other just and balanced law on earth or in heaven.
Today, the world is thirsting for this call. Today the universe is longing for and awaiting it restlessly.
Today the path is clear and the atmosphere harmonious for it and thanks be to God that we are free from individual motives and independent of personal benefits.
We are only seekers of the will of God and wishers of the success of Ummah. All our labor is for God alone. We rely upon Him only and await expectantly His victory and who may overcome him who has attained the help of God.
Hence the strength of our call, the sacredness of our aim, the negligence of this world and the patronage of God—these are the elements after which success is certain and in the presence of which nothing can act as obstruction:
And God does His work but usually people do not realize.” (Quran) In one of his treatises Imam Hasanul Banna addresses the youths reminding them of the personal, collective, local and international motives of their dawah. He continues thus:
“O young brother! You are not less strong than your predecessors whose hands |had been blessed by God with prevalence of this message. Hence do not show your weakness, do not relax and make these works of God your objective of life:
“Men said to them: ‘A great army is gathering Against you: And _ frightened them: But it (only) increased Their Faith: they said: ‘For us God sufficeth, And he 1s the best Disposer of affairs.’ (Al-Imaran—- 173)
We wish to train ourselves so that a Muslim personality is aroused within us. we want to train the units our family, so that a Muslim dynasty may be formed. -The nation’s training is intended for the sake of constructing a whole Muslim nation and from this very nation will rise the Islamic government, we will reach our standard with the help of set lines, and we shall rest assured only after reaching our fixed aim, because it is the order of God that He will be with us:
O brothers! For this we have collected the provision of unshaken belief. continuous mobility of practice, unusual belief upon God and souls full of the ecstatic zeal of matyrdom.”
Whenever the clouds of hopelessness and despair formed upon the horizon, the Imam Shaheed used to thus knock at the soul and conscience and strengthen their intention and determination, kindle the light of hope within them, sow the seed of confidence and satisfaction and raised hopes of the success and prevalence of Islam.
Imam Shaheed in one of his’ discourses give four proofs of the certainty of Islamic prevalence: —
(1) He produces evidence from the verses of Quran and Hadith. He brings forward those verses and ordinances from Quran and Hadith which mention of the prevalence of truth, and who is more aware of the future events than God the great.
(2) He takes support of rational proofs. The whole world is disgusted with materialism and has b the quest for spiritualism. Its problems are gett.ag more and more complicated instead of being solved. If this deen (way of life) which presents a perfect and harmonious balance between spiritualism and materialism is presented before the world, then there is no reason why it should be ignored by it.
(3) Historical Evidence. —After all the afflictions, dangers and dreadful wars, no loss has yet occurred to the strength and power of this religion, and no Christian and Tartar has succeeded in erasing it but on the contrary, those Tartars who rose to conquer Islam were themselves conquered by it.
(4) Statistical Evidence. --In the beginning, the reins of leading the world was in the hands of such oriental nations as Egyptians, Hindus, Chinese and Iranian, but in course of time, this leadership was transferred to the West through Greece and Rome.
Once again, through Islam the leadership came under eastern control,
but today, the world of humanity is being led by the west. Now, we are
awaiting the day when this obligation of leadership will once more be
transferred to the east. It is a fact that the west has become entirely
hollow in its spiritual and real appearance and the war
4. Munificence
This is the most conspicuous element on which the Ikhwan’s training is based. It may also be called generosity and sacrifice. It is intended to mean that a brother does not allow miserliness to come in the way of struggle for dawah and in spending wealth and time for its sake. He does not retrain from publishing and propagating it and does not withdraw from supporting and corroborating with it. He feels no hesitation in helping other slaves of God with life, wealth or property. Each brother may make it his habit to spend so that others may gain benefit; sell his own to give others relish its taste and toil to make others comfortable.Although the majority of the Ikhwan’s was in a poor and distressed condition, this excellent quality produced among them the strength depending upon which they bore all the expenses in the way of Islamic dawah and gave all kinds of help to the accomplishment of its programs. This sacrifice went as far as to make a certain brother from among them sell his bicycle and readily journey six km on foot to the “‘Darul—Ikhwan” for the sake of taking part in the construction of Ikhwan’s center and mosque. The wonder lies in the facts that he did not mention this to single soul. When he started being half an hour late for the night meetings. Imam Shaheed inquired the cause of this continuous delay. He put forward some excuses which were not sufficient explanation.
After much investigation the root of the cause was reached. He had promised to contribute one hundred and fifty ‘‘qursh’ in the construction fund but did not have so much money, so he was forced to sell his bicycle. Hence that act had great effect upon the hearts of the Ikhwans. They collected a fund to buy a new bicycle and this new bicycle was presented to him as a token of appreciation for his sincere sacrifice and pure feelings. His name was A’la Abul—A’la.
An account of this event is to be found in Hasanul- Al-Banna’s diary.
Physical training
The Ikhwanis never ignored the aspect of bodily and physical training
in their system of training for the body is the carriage to convey to
the goal and the means of both religious
1. Health of the body and prevention against all kinds of diseases. For the heart and mind, emotion and wisdom to accept the effect of this health. It is an old maxim that ‘‘A sound body breeds a sound mind.”” So a person with a weak body cannot fulfil his responsibilities. It is why cleanliness and protection together with medical care is indispensable. And such habits as are injurious to health as remaining awake till late at night, smoking etc. are avoided necessarily. Each brother worker among us must make it obligatory to control the habit of tea or coffee and absolutely abstain from inhalation of tobacco.
2. Bodily strength and vigor. —To be retained as it is not only sufficient that we should save ourselves from diseases but the body must have strength and bez habituated to hard labor. It comes in Hadith that ‘“‘a (physically) strong Muslin is better than a (physically) weak Muslim. ‘‘So clubs were organized for athletics, competitions of various exercises, sports, races, swimming and archery. A Hadith says ° Teach your sons the art of archery, swimming and riding.
3. Inculcating the power of Endurance --Only soundness of body, health and energy is not enough unless it is not familiar with hardship, not habituated to hard labor and does not possess the power of enduring difficulties, or it is not ready to confront all kinds of adversities, sweet and bitter or hot or cold situations of life. There is a famous sentence ‘Live a life of industry for blessings are not eternal.” For the attainment of these aims, the Ikhwans prepared teams for gymnastics, sports, scouting, picnics and militant patrolling troops so that hard and industrious life may be imparted. Such training as patience in afflictions and_ difficulties, and labor in deserts and mountains may be attained, experience of working in extreme cold or heavy rains may be had and the strength of enduring hunger and thirst may be produced. They may be able to live on rotten and spoiled food. Not only this, the brothers under training also received the lesson of adding mud and dust cakes and pebbles in their food and digest it, so that they may be able to face every circumstances courageously and boldly.
Undoubtedly in the battle-field of this training (where extreme hardships were at times felt) obvious results and immediate fruits emerged when the siren of war fang in the ears and the battle-field beckoned them, easygoing people could not find the strength to pick up their weapons. This daring act could be accomplished only by those who had passed these tests of adverse circumstances and extreme patience.
Mujahidana (Crusader-like) Training
The aspect of Ikhwani training which makes it eminent and unique is Jihad or crusade ie. Crusader like training. I have deliberately reclined from using the word ‘‘military training’’ because in such a training only discipline and organization is found, but in crusader-like training, warmth of faith is found together with good morals. If there is the arrangement for spiritual food, there is also the feeling of munificence and generosity, and the implication of training and discipline too. This is because the word ‘‘Jihad” is much more extensive, deep, perfect and universal than the word ‘‘militant”’.
The real implication of Jihad’’ (crusade) had been dismissed from Islamic training and way of life, before its conception among the Ikhwans.
Parties pertaining to mysticism and other religious Organizations did not find it worth consideration.
Nationalist parties only sought to organize political wars and the preachers of the mosque and Imams sought ‘“Jihad” to be outside religious obligation.
When the movement of Ikhwanul Muslimoon came into existence it breathed new life in the carcass of crusade and awakened it afresh before the public They gave it due place in their treaties, books and newspapers; stressed upon its importance and necessity in their lectures, meetings and songs, and manifested its superiority and its fruits upon individual and collective life. Imam Hasanul-Banna has placed it as one among the ten points of acceptance of members and made the following a slogan of the movement: ‘‘Jihad is our way”! ‘Death in the -way of God is our greatest desire” In order to impress the meaning and implication of Jihad, they adopted many methods: One of them was that they organized functions on those dates when great crusades in the holy days of the Prophet (for example the Battle of Badr and the Conquest of Mecca) were fought.
One special method adopted was that one authentic book or many books
on the Prophet’s character were chosen and read in the Ikhwani units and
families and new
One of the chapters of the holy Quran which was expected to be memorized by the Ikhwans is sura Anfal, so that the meaning of Jihad, of which Muslims were ignorant fora long period, may penetrate deeply in their minds.
The Ikhwans were trained and disciplined in a way so as to raise the conception of respect and -gentleness in them together with the spirit of munificence, generosity, liberality and sacrifice so that the emotion of devotion and martyrdom might breathe within them to obtain their aim. The seed of organization and obedience was also sown in their hearts and the spirit of sacrificing the self for the sake of society and Jamaat was inculcated.
And all these qualities were revealed fully when in 1948, the call was given to release the Palestinians from the clutches of Israel. At that time the Ikhwan became restless to attain the pleasant scent of Heaven and the soldiers of Islamic dawah began rushing from all corners of the Holy earth to attain the honor of crusade, so much so that even in the battle field, there arrived the occasion of competition and confrontation, that either of the two successes may come their way—either the Jewish conspiracy may be sufficiently nipped or else they may directly meet their Lord in this way.
I cannot forget a class fellow of the religious institution of Tunta,
Brother Abdul Wahab Albatanuni. He had such zeal for crusade in
Palestine and this zeal increased so many times that he lost all rest
and sleep. But there were two obstacles in his way of attaining this
virtuous aim: — The first obstacle was his mother who loved her son
dearly, especially after his father’s death, she was not prepared to
part with him, let alone bear his death. Hence she did not allow him to
go for the crusade and the voluntary troops of Ikhwan did not let him
enroll his name. This brother thought it important to please and obey
his mother and without her permission it was not obligatory for him to
participate in the crusade. We approached his mother, reminded her of
the importance of Jihad and the position of crusaders, told her stories
of Muslim heroes and showed her the specimen and events of their
mothers’ Patience. We continued this work regularly trying to persuade
her so much that at long last between tears of love and affection she
gave him her consent. The second obstacle came from the Ikhwan itself,
as the organization
This friend of ours was overjoyed to get this permission. When we mentioned this to teacher Bahiulkhull, he said that Abdul Wahab’s sincerity is the sincerity of a martyr. Whenever I see him -I seem to fee! the blood of martyrdom flowing on his face. And exactly the same thing happened. Abdul Wahab together with his two friends was martyred in a brave operation. He battered the heap of weapons captured by the Israels and placing a bomb in it, put it on fire so that in a second the go down was reduced to a heap of ashes and together with it the three Ikhwans reached their Creator.
This emotion and zeal for martyrdom was not limited to Shaheed Al-batanuni alone. There were a number of youths who had fled away from their homes to join the military training camp of ‘‘Hayuksatab”’.
Many were there whose parents tried to divert then from their firm determination and keep them satisfied with their past life, but their efforts, proved utterly ineffective before the insisting youths. They had to agree with reality and they began to believe that the spirit of faith had penetrated deeply in the hearts of their generation—the same which has rendered a revolution in their lives. They have become absolutely oblivious of death and the attainment of martyrdom in the way of God has become their ardent desire, so much so that many youths among them call out: ‘‘O people of my nation! leave me. Heaven is calling me.” No less was the number of such people among them too, who underwent the difficulties of journey, or traversed on foot the heated sand of the desert of Sinai to reach the military camp of Ikhwani Crusaders.
There were such others too, who participated in war, for the sake of gaining back their first Qibla (Baitul—Mugqaddas) and they had to sell off their belongings for the purchase of guns and cannon.
There were such wives too, who in order to enable their husbands to buy weapons, joyfully sold their jewels and thus gained double reward—one was for parting with their most precious belongings and the second for agreeably parting from their beloved.
Apart from western executioners the special service of Saduddin Alsabaati (an Egyptian police officer) was sought for him alone. Hence the exhibition of patience, velour and spirit which our peasant brother rendered in the prison used to be joyfully and proudly recollected by Saduddin.
These were the clean, holy and bright spirits who had virtually frightened the Jews. Whenever the name of Ikhwani voluntary troops was heard from anywhere, or their call of ‘‘Allah o Akbar’ rent the ears, the Jews trembled with terror. One such Jew told our brother Maroof Hezri, when he was imprisoned that if they feared anyone it was the Ikhwani volunteers.
They had no other fear Maroof asked him, ‘‘Why are you afraid of them when they are so few in number and possess very ordinary weapons?” The Zionist police screamed: ‘‘We had come to this land from all corners of the world to spend a life of peace and these people have come to continue fighting till they die. There is such a great difference between those who are desirous of life and those who search for death? In the battlefield, the leader of the Ikhwani troops faced one great trouble. When one troop or individual was ordered to pick up arms the other troops could keep silent no longer. They all became restless to join the crusade and gain the honor of martyrdom.
The soldiers of each troop raised the slogan of “Takbeer” (praise to the Almighty) and seemed excited emotionally as they repeated the Quranic verses of Jihad. They shouted time and again: ‘Blow, blow, O perfume of Heaven. Make my heart and mind fresh with thy perfume”! Teacher Kamilusharif has written an event in his diary ‘‘Al-Ikhwanul Muslimoon Fi Harb-e-Filistine’, that a young Mujahid Abdul Hameed Khattab, who was a descendant of the brave religious scholar Shaikh Basiuni, was deputed in the campaign of Dairul-Alam, so that he might protect this military camp and not go to the battlefield. On hearing this, the young man became deeply agitated. Turning emotional he began to weep bitterly and kept on insisting the leader that he be included among the fighters. At last he was taken among the fighters. His wish was fulfilled and he was awarded the golden attire of martyrdom.
The accounts which I heard about Ikhwan Mujahedeen, are enough for 'lesson and advice. They used to go to the battlefield only after bathing and performing ablution. Their hearts were filled with the warmth of faith, their pockets contained the holy Quran and their hands held arms and ammunition.
Whoever was shot among them called out the greatness of God, read the Kalma-e-Shahadat (word of witness) and repeated: ‘“O my Lord! I have reached Thy presence soon, so that Thou may be pleased !’’ A certain Ikhwan was wounded by some particles of cannon and one of his lower limbs was severed.
His fellow soldiers seeing the pitiable sight began crying but he looked at his leg in a most complacent and happy mood while his tongue repeated the following famous couplet of the disciple: — ‘I do not have any care if I am slain as a Muslim, for I am thrown down on the path of God.”
“These are all for God if He wishes, He may produce strength and
blessing in these different bits of organs.” In one of the strife, a
commander of the troop, Brother Syed Mahmood killed his slayer after
being fatally wounded himself. When he fell down, the Ikhwans Crowded
round him. He scolded them harshly in this very state and said that
battle was more important than his life. When he was carried to the back
rows he gained consciousness and his first question was about the speed
of war. He got a satisfactory reply. He smiled and said ‘‘Alhamdo
lillah” (praise be to God). He kept praying for the
These are a few instances which have revived the remembrance of the deeds of the early age. It has proved that the nation as a whole has strictry adhered to good and Isiam is the only key of development of its personality and success. It is the axis of all its activities and the central point of allits powers. If this nation is not awakened and does not traverse the path of success, by the cal! of faith and training of Islam, there is no national movement or philosophy which can ever gather the strength to produce the spirit of dynamism within this nation.
It is essential tnat those brave deeds and stories of daring adventures which Teacher Kamilusharif has mentioned in his book ‘‘Al-Ikhwanul-Muslimoon Fi— Harab-Filistine’ be presented before the new generation so that they too may draw lesson and advice and awaken in them the spirit of action and movement although these events are only his own experiences.
In the Battle of Palestine, many of the commanders of the Egyptian forces gave evidence of the courage of the Ikhwan before the department, which had given judgement in favor of the devoted Ikhwans in the dispute over the jeep. This satisfied the hearts of Muslims and the hypocrites suffered an outrage and began to writhe.
Commander Almawawi declared that: “The Ikhwan used to snatch away the combustibles from the Jews and in the heart of the desert used to dynamite them with their own ammunition.” Maj. Gen. Fawad Sadiq’s declaration was as follows: “The Ikhwans proved themselves brave soldiers and performed their responsibilities well.” And the second war ended with the bravery of the Ikhwans coming directly into light. Their crusader like training had done its work.
I mean to signify the strife of Suez Canal and the war against the
English. Teacher Alsharif has mentioned the details of these events in
his book entitled ‘‘Al Maqa-wamathas—Saryatha-Fi-Qannatul- Sawais.”’ I
guess there was hardly any Ikhwan martyr who was forgotten, specially
the university students Umar Shaheen, Ahmadul Maneesi and Adil Ghanam
and _his mates who in the struggle of ‘‘Altalul Kabeer’’ contributed the
following lines with their hot and sacred blood that ‘‘the capturer
does not give freedom but the crusaders obtain it after giving their
blood.” It is necessary to mention here that although the Ikhwans
prepared for the war, trained themselves in its
The meaning of ‘Jihad ‘which they had understood from Islam was much more extensive and universal than the meaning of ‘‘War’’.
When fighting against capturers on the land of Islam and struggling against embezzlers and plunderers is a divine command, confronting heathen terrorists and terrorist infidelity is a holy religious responsibility, then how can the value and sacredness of the struggle against hypocrites and producers of novelty in religion be lowered in any way?
The holy Quran says: -
“O Prophet! strive hard against The Unbelievers and the Hypocrites, and be firm against them. (Tauba —73)
When the Prophet (Peace be upon him) was asked as to what was the best ‘form of crusade, he replied ‘“‘To speak out the truth before a tyrant dictator.” It means that to confront internal sedition and corruption is our responsibility as well as to wage war against externa! invaders. Struggle against both is included in the meaning of crusade.
The Holy Prophet has signified those tyrant lords whose words are not similar to their deeds and who deliberately go against the command of God and _ has mentioned the responsibility of the Muslims who live under their domination. He has said: ‘“‘He who fights them with his hands is a Momin {true slave of God); he who fights them with his tongue is a Momin and he who fights them with his heart is also a Momin; and after this there remains not even a particle of faith.” Here it is necessary to mention that hatred of such tyrants, anger against them and severance of all relation with them is the weakest rank of faith and it is for such a person who is unable to crusade with his tongue. Similarly, verbal war is meant only for those who are incapable of fighting with power and Strength.
This means that Jihad or crusade is not merely against the infidels, and the sword is not the only means of fighting; as God has also instructed in the Quran to fight against the hypocrites, and it is quite clear that hypocrites are not fought against with the sword, for apparently they are also counted among the Muslims. Crusade against them is possible by means of advice and speech, proofs and demonstrations and effective and touching discourse.
‘‘__God knows What is in their hearts; So keep clear of them, but admonish them, and speak to them a word to reach their very souls.”’ (Nissa—63)
But more effective and clear is the following word of God: ‘Therefore listen not to the Unbelievers, but strive Against them with the utmost Strenuousness, with the (Qur-an)”’ (Furquan—52) Surah Furquan is Meccan. This order of Jihad was revealed at a time when permission for war too was not granted leave alone its command Hence ‘his great crusade means struggle for propagation of the call, and
forbearance of hardships in its way, and steadfastness in this way in spite of the length of the journey. It has also been implied at the beginning of Surah Ankaboot: ‘“‘And if any strive (with might and main), thy do so for their own souls:
For God is free of all Needs from all creation.” (Ankaboot—6)
The holy Prophet has shown us the ways of crusade thus: —
“Fight the polytheists with your hands, with your wealth and with your tongue.” (Hadith) Apart from these there is crusade against ‘‘Nafs”’ or ardent desire, so that it may learn the lesson of Islam and practice according to it, call towards this path and strive and proceed in its path; so much so that it may meet with one of the two successes: — Either gain its desired end or else embrace its beloved martyrdom.
Satan attacks human beings through different ways and strategical methods. He sows the seed of doubt in man’s heart so that his wisdom may go astray, shows him the way of licentiousness, so that his determination may be distracted. Hence he should be fought against too. He should be combatted against with the weapons of faith, so that doubts are got rid of and his plans are made useless, with the help of patience and stability, and licentiousness is driven away. In this way can Satan be conquered in these ‘campaigns and man can reach the position of religious leadership: ‘And we appointed, from among Them, Leaders, giving guidance Under our command, so long as they preserved with patience and continued to have faith in our signs.” (Sajda—24) In the view of Islam, this is the extensive meaning of Jihad or crusade, and Ikhwani conception, training and behavior too accepts this meaning of Jihad.
The meaning of Jihad as Sheikh Hasanul-Banna had understood, and upon which he
Crusade in the way of dawah increases in value with its loftiness and the wide expanse of its horizon. To make the dawah steady and stable, a heavy price is to be paid and the workers are rewarded more according to their action. Hence O Muslim brother! crusade in the way of Allah and do not show any carelessness in it.”’ On the basis of this wide meaning of crusade it is the result of the Ikhwani training which makes them war in the way of Islamic thought. Their crusade is in the way of ‘Islamic land’ but their main aim is thought, the acquisition of land being only the means and source. For this reason, just as they tried to fight the external Satanic element they tried their best to subdue the internal satan also. The faced embezzlers and tyrants in the same way as they confronted the atheists, infidels and materialists. They never considered any difference between the over-reachers on the land of Islam and the oppressors of Islamic regulation.
Hence they struggled for the establishment of the superiority of Islamic law in the same manner as they struggled for the independence of the nation.
Their blood was shed by the hands of the so called Muslim malefactors and liars in the same way as shed by the English and Jews. And the number of their martyrs in the prison of “‘Lemin Tura’, ‘‘Alqui'la Janggi’’ and other torture houses is the same as in the front lines of Palestine and Suez Canal.
Many (internal as well as external) secret and open forces tried to purchase the Ikhwan for wealth and property, rank and dignity so that they may obtain the opportunity of surrounding and capturing it, but the Ikhwanis and their leader gave no lift to such forces. They got no other reply but this clear refusal that: “Wall ye give me abundance in Wealth? But that which God has given me is better Than that which He Has Given you! Nay it is ye Who rejoice in your gift!” (Annamal—36)
When the attraction of posts, ranks and wealth and property failed to
draw their attention, efforts were made to frighten with threats and
terror. After the failure of love
In matters relating to the problems and _ other affairs of Islam, Ikhwan adopted a fast principle and rigid policy and refused to have any business deal so that the movement had to face various kinds of delusion.
Secret plots were hatched to end it and when power was obtained, plans were made to uproot it.
This is the secret why trials and tribulation kept appearing and harsh attacks were made upon the Ikhwans. They had scarcely emerged from one trial when another stood ready gaping at them with wide jaws.
Despite all this the Ikhwan did not surrender to avarice or threat, neither before nor during nor after the trial. All through these periods of trial they stood with manly patience, adhered to their aim with brave steadfastness or we may say that they showed the bravery of momins who proved Allah’s vow true.
But there were some more people too, who failed to endure the terrible tyranny and involuntarily uttered by their tongue or point of the pen such words which may free them from the claws of the tyrants.
They tried to benefit from the following vow of Allah: Except under compulsion, His heart remaining firm in Faith— (NamaI—105) But they were confident that they had not accepted infidelity nor acknowledged or praised tyranny and they had not turned away from Islam, hence to save their lives they committed this act but were soon penitent and asked their Lord for forgiveness. They wept and repented for this act and begged pardon of the Jamat, being first and foremost truly repentant before their God with true hearts.
Collective Training
The Ikhwani system of training finds large access to the element that
to work for the welfare of society is part of the mission of a Muslim.
We get the hint from the Holy Quran that this message comprises three
parts. One part discusses the relation with God
Different Hadiths (traditions) explain the significance of the implication and tell us that it is the obligation of each Muslim to pay daily tax of collective zakat (religious tax) which he is expected to fulfil by his wealth, rank, body, thought and tongue.
Imam Bukhari has narrated that Abu Moosa reported God’s Prophet as saying: ‘‘Sadqua (Propitiatory offerings) is due on every Muslim. It was inquired ‘if he has no wealth, what is your command?’’ He replied, ‘‘He should work with both his hands, benefit himself and pay sadqua. He was again questioned ‘‘if he has no ability in him, what then?” The reply was’ He should command the right and good. ‘Asked, ‘if it was not possible what then?” The holy Prophet replied: ‘‘If he remains averted from evil it is also sadqua.’’.
(Bukhari and Muslim) This was why each individual of the Muslim society was beneficial to the society. He worked for and called towards good, safeguarded himself and tried to protect others from evil. He looked after the helpless and supported the weak. He educated the ignorant and aroused the unconscious. He warned the sinners of the fear of God and reminded those who had forgotten Him. He met the sick and enquired after their welfare arranging for their treatment and medicines. He participated in the funeral ceremonies and consoled the members of the bereaved family. He was habituated to respect the orphans and instigated others to feed the hungry. Thus it was his particular quality to develop society and work for its upliftment in all sort of ways, although he found it difficult to advance towards it and proclaim its call.
All the departments and branches of the Ikhwan were the center of collective amendment and human service. They engaged all means which were at their disposal in the service of the nation and country. They performed all the work extending from education and training to treatment and remedies of diseases and gladly performed their tasks respecting unity and religious and worldly obligations.
Under the department of ‘Virtue and Human Service” the Ikhwan
established medical hospitals where patients received treatment by
paying ordinary remuneration and there
It arranged for night and morning schools to end ignorance and illiteracy institutions which imparted the memorizing of Quran and adult education were conducted under its supervision. For the purpose of worship and carrying on the work of guidance and instruction, construction of new mosques or the repair and settlement of old ones according to need was included among their obligations. This department had made committees to put an end to mutual antagonism among Muslims. This department was vagile in solving all the problems and difficulties which were faced by society and struggled to remove all the obstacles which it faced in the way of development and success.
In this connection the Ikhwan’s policy and program itself benefitted from Islam. The qualities of a Muslim individual and Muslim society as a whole as chalked out by Islam itself claimed this sort of policy and program. But some people—the writers’ wing began to put objections before the Ikhwan that their preoccupation with these collective missions essentially diminished the importance of propagation and dawah and diverted the attention on the one hand. Andon the other it is a partial amendment which is in no way beneficial and as a result of this, ‘“‘the demand of the establishment of an Islamic state” and the efforts faced for such attainment disappeared from the eyes of society.
But these people are unaware of many urgent facts: — (1) Welfare work is such an indispensable part of dawah that it can never be separated from a Muslim’s responsibility. God has commanded it and as we have made it clear, the Prophet’s Sunnah and the Holy Quran. contain positive evidence regarding this. A Muslim is deputed on the task of performing works of virtue and welfare in the same manner as he is deputed on Namaz and other ways of worship.
(2) A Muslim is a living organ of the body of his society. His basic responsibility lies in his.
sense of the distresses and difficulties of society, and his efforts in the way of their minimization, or revocation. For him there is no room to stand as an inactive spectator before a hungry or sick when he has full capacity to help him.
(3) Co-operation and share in works of welfare itself is an important part of propagation
(4) Some such elements are also found in the society which cannot perform any work of thought or training but can serve the society very well. To leave such elements as useless is.
not at all correct in any way.
Political Training.
One considerable aspect of Ikhwani training is its political aspect. By politics we mean those affairs which discuss the government, administrative policies, communication between government and the public, relations between the government and other Islamic or non-Islamic countries, the nature of relation with usurper-capitalists and a vast number of other problems.
Before the establishment of Hasanul Banna’s School of thought and dawah work, all Islamic groups -—perhaps better termed as religious group —had almost entirely neglected this aspect. This thing was outside the circle of its preoccupation, movement and meditation.
Just as there is a great deal of difference between the whites and the blacks, so politics and religion were considered adverse and opposed to each other. It was absurd to imagine both these elements in one individual or a single group. There were then two kinds of individuals—either purely religious or purely political.
There was no room for a moderate party or person between these two.
It was considered absolutely illegal for a religious individual or party to take parting politics or political problems. Similarly, a political person or party had no right to interfere or speak in religious affairs. But sometimes political members exceeded their limits to step in the circle of religion. What was actually unpardonable was the fact that any religious person or party should interfere in political matters.
This was the basis on which various religious parties arose in Egypt and other areas. Example, the lines of mysticism were established and _ different religious and welfare clubs took shape which had it written in their fundamental ways and basic programs that they would have no connection with politics.
All these parties had a staunch faith upon the narrow circles of nationalism. They revived the ancient ignorance for example the renewal of Pharoahism in Fgypt, the opportunity that Phoenicism got to come to power in Sharam and the revival of the ‘“Ashurist’’ culture and civilization in Iraq. Those political parties which failed to be attracted by the country made nationalism their main aim of life, hence in Turkey, the infatuation for Turkish nationalism became apparent, Arab countries saw the rise of the movement of Arab nationalism and in Syria, the slogan of Syrian nationalism was raised.
It was the duty of Hasanul-Banna to fight a tough wart so that the wrong notion of the difference between politics and religion which was sown by ignorance and distraction, guided and guarded by the so-called civilized capitalists and resulted in penetrating its root deep in the earth and spreading its branches in the atmosphere, may breathe its last.
This wrong mode of thought had to be confronted with the right mode of thought—through Islam; which is the complete way of life, one of the important part of which is politics Quran and Hadith contain its evidences. The character and lives of the Prophet and his followers stand witness to it. The nation has been working to attain this aim for thirteen centuries or more.
There are many speeches of Hasanul Banna in this connection which are preserved by the Ikhwan. He Says in One of his treatises: ‘““When you are asked as to what is the thing towards which you call? Reply that we call towards Islam which was brought to this world by Mohammad (peace be upon him).
Government is a part of it, and independence one of its important obligations.
Again, if you are questioned a second time that this is nothing but
politics! Then say that this is Islam and we are not in favor of this
difference (between religion and politics).”’ According to Hasanul
Banna’s School of thought the most important foundations of
Due to this understanding the borders of ‘‘Muslim brother’’ were expanded, and he was considered as a member of the huge Islamic nation spread from east to west instead of being a member of the Arab world.
He did not even think about the narrow nationalism or bigoted nationality as was the condition of other political parties of the age.
Hence the Ikhwans paid prime attention towards the problems of Egypt, of which country they were inhabitants. They favored the unity of the Nile Valley and agreed with its national demands which were being made for the expulsion of the English from Egypt and Sudan. For this aim the Ikhwan arranged for conferences in all big cities and town so that public opinion may be aroused. Here I wish to proclaim the fact that when Hasanul-Banna explained and illustrated this demand in the Tanta Conference, I came to understand the problem. Before this I had not been able to grasp it fully.
In these conferences, the Imam Shaheed used to clarify these aims and objects, point out towards those sources and means which were unavoidable for the attainment of this aim, demand it from international agencies and clubs, try to pave the way for a favorable international opinion, and withdraw the hands from using or purchasing products of usurper-terrorists, appeal for the economic boycott of the English, persuade people to fight for it, and breathe the spirit of crusade in each and every soul, so that if alive, they may live like an independent nation and die like martyrs —these were the duties performed by Hasanul- Banna in these conferences.
I remember very well that Imam Shaheed stressed the importance of
boycott and its effect very clearly and that we can easily use this
weapon. We are a patient and content nation, so we can easily live on
meagre means after economically, commercially and socially boycotting
the English. I remember that in favor of this view point, he had also
At this very moment he had said that he would bring forth the verdicts of Allama Ibn-e Hazam which are concealed within the folds of books and which proclaim that the infidel enemy is entirely filthy. It is neither proper to touch him nor contract any business with him.
Hasanul-Banna took one more step forward to accelerate this movement.
He appealed particularly to the Ikhwan and generally to all the Muslims
of the Nile Valley to recite the Qunoot prayer in the last part of
every Namaz. Specially in “Jehri’ Namaz; and when the circumstance
becomes too intolerable, to recite the ““Qunoot e-Nazila” after standing
erect from Rukoo’ (bowing posture) so that Allah may dispel their
difficulties and clear the shadows of affliction. The Holy Prophet
himself used to pray for the weak Muslims and against the tyrant
infidels. What can be a more dangerous and difficult situation than that
freedom should be snatched away, and infidels should come in power in
Muslim regions, when God has said :— “But honor belongs to God And His
Apostle, and To the Believers ; ”’ (Monafiquuun—8) ‘*And never Will God
grant To the Unbelievers A way (to triumph) Over the Believers.”
(Nissa—141) Imam Hasanul-Banna had himself compiled the prayers of
Qunoot, which he and other Namazis (worshippers) used to recite. One
third of the century has passed but I still remember that prayer well
because I used to recite it in abundance in my Namaz. The prayer is
this: — “O Allah! Creator of the whole world! Conferrer of peace to
frightened people, who defames the arrogant and breaks the power of
self-asserters. Accept our prayers and listen to our requests. O Allah!
Thou knowest well that these usurper Englishmen are capturers of our
land. They have robbed us of our right, rebelled in the country and
heated the market of sedition and intrigue. O Allah! Fail their tricks
completely and harness their power. Raze to the ground their government
and end their power from Thy land and seize them, their friends and
their assistants firmly. O Allah, do not leave any room for their
prevalence over any of thy momin slaves!” It was the result of this
labor and training of Hasanul-Banna that the emotion of independence of
the country did not dim in the sense of any Muslim brother nor did it
vanish from any aspect of his life, but this arduous emotion continued
penetrating deeply through his consciousness. It was the topic of
discussion in personal discourses at home as well as in mosques and
educational institutions. The wish of national independence kept
recurring as an ardent desire among them in personal as well as public
lives and kept being revived in the depth of their existence, so much so
that it became like a volcanic eruption to turn to ashes the
This is why the amount of fear the English had of these ‘‘bigoted religious followers’ they had of no other power. They were anxious lest this national wave should turn into an Islamic consciousness and sweep away all sticks and straws from its path and have no anxiety of the fact that it prevails over death or death buries its talons upon its flesh.
Undoubtedly, these were the religious and ideological aspects of the Islamic movement and its founder, for whom the atheist nationalist government, weaved a net of conspiracies and resolved to annihilate this whole movement completely. As proof, the assemblage of English, French and American ambassadors held in 1948 may be put forward which demanded of the President of Saad Party, Naqrashi Pasha’s government that Ikhwanul-Muslimoon be immediately declared unlawful and all its activities be banned.
Hence for the pleasure of their masters this party was banned and a sanguine stage of torture began, seeing which even the land of the Nile Valley shuddered.
These were a few glimpses of the Ikhwani training related to their small country, the Nile Valley, but during this period they were not unaware of their affairs and problems of their bigger Arab country and the Islamic world.
No doubt the biggest problem of the Islamic world is the recovery of the first Qibla (Jerusalem) and the redemption of Palestine. Ikhwan took notice of this problem in its due time, felt its importance and warned against its dangers. For this, they gave explanation, delivered speeches, published “special numbers” of their magazines called forth congregational meetings and held conferences. On 2nd November each year, during the occasion of ‘Muahide Bilfur” (Bilfur Treaty) they took out processions and managed exhibitions so that public opinion may be aroused and the masses may become aware of the importance of the problem. One who has studied the old Ikhwani magazines of the third decade may be well aware of this.
Each Ikhwani worker was fully aware of the critical condition of the problem of Palestine and his emotions in this connection were fully awake at that time. But the Egyptian public had no connection with the importance of this problem, nor were they aware of the dangerous fangs of the Jews in their neighborhood, so that when it was asked of the Egyptian President whether he knew this, he replied that he was President of Egypt not of Palestine.
When that day arrived and proclamation of crusade ‘was in the air, the awakened senses and training helped a great deal and thousands of Ikhwan youths and sometimes the aged also joined the row of volunteers for crusade on the Holy land. They performed such everlasting deeds of bravery, heroism and martyrdom, which even the Jews knew better than others.
Neither did the Ikhwan neglect the problems of eastern Arab’s Lebanon and Syria, nor did it overlook the situation of North Africa, and west Arabic Tunis, Algeria and Morocco. The public center of the Ikhwan had become the home of the leaders and freedom-fighters of these countries.
The Ikhwan took interest in the independence of all other Islamic countries, as for example, they considered the problems of Indonesia and other countries as their personal problems and their perplexities and distresses as their own. They tried to arouse in them ideological and religious sense and kept close to them although there was a great distance between their physical selves and their countries.
(2) The second pillar of Ikhwan’s political training is to popularize the feeing of the obligation of establishing an Islamic government and awaken the sense of its necessity, because it is a religious duty as well as a national and human necessity.
It is an obligation for the reason that God has imposed upon both the ruler and the ruled that they ¢ 98) must pay allegiance to God and His Prophet in all matters. Those who have got even the least part of faith in their hearts have no personal power in this regard.
In connection with rulers the following command of Allah is enough: —
“If any do fail to judge by (the light of) what God Hath revealed, they are (No better than Unbelievers.” (Maida—47)
“And if any fail to judge by (the light of) what God Hath revealed, they are (No better than) wrong doers,”’ (Maida—48)
For the ruled i. e. subordinate public this command of God is enough that: — “O Mohammed! But no, by thy Lord, they can have Not (real) Faith, until they make thee judge in all disputes between them, and find in their souls No resistance against Thy decisions, but accept Them with the fullest conviction.” (Nissa—65)
“It is not fitting for a Believer, man of woman, when a matter has been decided by God and His Apostle, to have any opinion About their decision.” Ahzab—36)
‘The answer of the Believers, when summoned to God and His Apostle, in order That he may judge between them, is no other than this: They say, ‘‘We hear and we obey.” (Nur—51)
The establishment of the Islamic sovereignty is also a national and human necessity, as particularly the Muslim nation and generally humanity as a whole, has experimented and seen all the human philosophies and self-made systems of life. But it failed to attain that position which could be expected. It did not succeed in getting that virtuous life which was the axis of all its activities, but on the contrary, all kinds of failures and disappointments came to be its fate. The individual lost his peace, and families and dynasties were deprived of stability and mutual relations. The balance of the whole society was lost to excess and vice-versa, and the whole of humanity washed its hands off tranquility and safety.
Now it is the duty of the world of humanity to try a new prescription for the remedy of its ailment.
This new prescription can be Islam alone, in which all the benefits and conveniences of the world and the Hereafter are collected, which i¢ a wonderful amalgamation of physical demands and spiritual problems. The rights of the self and of God, both are concessionally present here. If there its independence of individual, there is also found the expediency of Jamaat. There is to be found the justice of God conferred upon His slaves, as well as the laws of the Creator for the amendment of the creature.
Imam Hasanul Banna stressed upon this basic meaning in all his
magazines and lectures, and persistingly demanded the Quranic government
and the establishment of Islamic state. He combatted the unprincipled
secularism which had excluded all the fields of government, law,
education and press and communication from religion. If
Addressing the Youths, the Imam Shaheed mentions in his treatise:
‘By an Islamic government, we imply such a government as may show the nation the way to the mosque and through it, may make other people agree on Islam, just as in the beginning this guidance was conveyed to other people through Abu Bakr, Umar and other disciples of the Prophet. Hence we are not prepared to accept any such system of government which may not be established on the basis of Islam and does not receive guidance and light from it. We also do not accept those political parties, nor are satisfied with those imitative customs upon which the infidels and enemies of Islam have forced us to act. We are toiling for the revival of all aspects of the Islamic system and for the establishment of Islamic government on its basis.
In the fifth conference this point has further been elucidated. He has provided answers to the public questions put forward concerning the aim of Ikhwan about the government. He says: - Some other people stand amazed whether the Ikhwani program includes government and power too? If it is really so, what will be the means adopted for it? I shall not let those people stand amazed any longer nor adopt any frugality or aversion in replying. They should know that in all its activities, desires and steps taken, the Ikhwan is dependent upon its broad concept of Deen, and we have already clarified this concept in the beginning of our talk. This Islam upon which the Ikhwan places its faith, considers government as an important part. Just as it makes use of command and guidance so also it makes use of strength and power. Hence the third Caliph had mentioned:
‘Allah prevents through power those matters which He does not stop through Quran.”
And the Prophet had adjudged government as a pillar of the mansion of
Islam. Theologists too have reckoned the government in beliefs and
principles, not in subordinate things. So just as Islam is regulation
and education, law and judgement, so it is also government and
criticism. None of the departments can be separated from the other,
because all of them are closely knitted into one body. Now if the
Islamic reformer
It is a comprehensible fact that if intellectuals accept God’s command, enforce the laws of Deen, propagate the verses of Quran and Hadith, then the reformers of the nation may content themselves on sermons and speeches only. But when the circumstances are different, when Islamic law is excluded from the practical world, and there is the domination of satanic system everywhere, then the disconnection of the reformers of the nation from power will be a grave offence. There will be no explanation from this offence other than that they may stand up and abstract that power from the disobedient who are not loyal to this religion of peace.
It is also the appeal of this religion of peace that it be so. In this way, the Ikhwan itself is not desirous of an empire. If such people can be provided by the nation who can shoulder the heavy responsibility, and are ready to fulfil this responsibility, and rule according to the Quranic injunctions, then they will remain their army and be their staff, otherwise government is a part of their program and they will extricate it off all hands that are opposed to God’s commands.
Hence it is far above the reason, prudence and policy of the Ikhwan to proceed forth in the hope of getting the reins of government, while the members of the nation are in this condition. Therefore, a period of break is necessary in which the Ikhwani thoughts and theories may be propagated and they may get more and more development and publication, and the nation may learn how to prefer the public benefits over private ones.
It need be mentioned here that the Ikhwan could not find in the already established governments, any be it contemporary or past or military which has already taken this heavy responsibility upon its shoulders or ready to defend the Islamic view. So the nation should be alert and claim from the ruling authorities their Islamic rights. The Ikhwan also should struggle continuously for it.
What a tremendous accusation it is for the Ikhwan that it has
remained the sycophant of any system of government any time in its
period of dawah, or that it has been
‘Many people are perplexed as to whether the Ikhwans will use force for the attainment of its aims, or whether they are determined to rebel against the Egyptian political or collective system? I do not leave or wish to leave, these friends confused. Therefore, very Clearly proclaim the following for the convenience of all who want to hear.
As far as force is concerned, it is the custom of Islam (to make use of force). It is evident in all its systems and works. See how clearly the Quran calls: —
‘Against them make ready Your strength to the utmost of your power, including Steeds of war, to strike terror into (the hearts of) the enemies, Of God and your enemies, (Anfal—60)
And it is the command of the Prophet: —
“A powerful Momin is better than a weak Momin.”
Hence even in prayers, which is exponent of humility and meekness strength is to be seen as a custom of Islam. So the Holy Prophet always prayed in the following manner and advised and instructed his companions to do the same: —
“O God, I seek your shelter from griefs and regrets, and I seek your protection from dullness and helplessness, and I seek your protection from timidity and avarice, and I seek your shelter from the access of debts and the domination of other people.
Do you see! Here He has sought protection of God from all sorts of weakness. Grief and regret result in weakness of determination, there comes deficiency in fruitful result by dullness and helplessness, the pocket becomes light by cowardice and avarice, honor and dignity suffer a setback by debt and domination. So, will mot the person who is a follower of such a way of life (Deen), be powerful in everything and will not strength be his way? No doubt Ikhwanul-Muslimoon will become powerful and will inevitably use force.
But the Ikhwans are not so shallow and superficial, that they do not get to the heart of
After these few introductory words, I will say that the Ikhwanul-Muslimoon will surely make use of force, but only at such times when they will have no other alternative except this. And they will be absolutely satisfied about the fact that they have also acquired the strength of faith and belief as well as unity and collectiveness When they will use this power, they will be the portrait of absolute gentleness, courage and bravery. They will first warn then wait and then with as much honor and dignity take the further step, and face all its results with the utmost cheerfulness. As far as rebellion is concerned, the Ikhwans have no intention of this sort, nor do they take its Support or are convinced of its utility. On the other hand, they warn all governing authorities that if conditions remain the same and the intellectuals do not think out an immediate cure then rebellion will surely break out and this rebellion will by itself be the cause of events, the fruit of carelessness in reformative efforts and useful plans. It will have no relation with the Ikhwan or its activities. Certainly, these increasing complications and the severeness of circumstances sound the alarm of greater danger, hence curers should be prompt and ready.”
(3) The third basis of Ikhwan’s political training is to wake the sense of necessity and importance of the “Unity of Islam’. Islamic unity is also a necessary religious obligation as well as a worldly need.
“And verily this Brotherhood of yours is a single Brotherhood, And I am your Lord and cherisher: therefore, Fear Me (and no other).”’ (Muminun—52)
Similarly, Islam has made it compulsory for every Muslim, wherever they may be residing and across however extensive an area they may be spread, they should spend their lives under the banner of one Imam (leader). That same Imam would be the head of their vast kingdom and the sign of their unity Hence the Prophet has said:
“One who dies in the state in which he has not taken the oath of allegiance in the hands of his Imam then he has embraced a death of ignorance.” (Muslim)
As far as the worldly need of unity is concerned, it is crystal clear, as unity is strength and diversity is another name for weakness. A single brick is weak by itself but when it combines with other bricks, it constructs such a strong and stable building that it is very difficult to break or harm it.
So we saw that the Imam Shaheed was proclaiming loudly the slogan of unity calling for the struggle of reviving caliphate and trying to impress these things upon the minds of the Ikhwan so that the new generation may be nourished in the lap of this concept of unity and the older generation may meet their death in this very state.
To him, there was no distinction between Islamic unity and Arab unity, if each of them was understood in its correct conception and given its right place.
In connection with the unities of Islam and national Arab, Hasanul-Banna, while expressing the Islamic stand, (which is also the stand of Ikhwan), Says in his magazine of fifth conference :— “Islam makes it compulsory for a Muslim that he should Struggle for the welfare of the country, perish in its service, present the gift of welfare and glory to the nation in which he breathes, and in this connection, prefer the closest of relations and neighbors first, so that it does not permit zakat (religious tax) to be taken beyond the vicinity of the home, unless it be inevitable.
And this also aims at preferring the closest first. In the Same way
it is the duty of each Muslim that he should guard the frontiers of his
dwelling place and serve the nation in which he has received
nourishment. A Muslim is the best friend of the nation, and is
‘Listen, Arab hood is the name of the language Listen, Arabhood is the name of the language.”’
In short, the unity of Arab is inevitable for the attainment of Islamic glory, eminence of the words of Deen, and establishment of Divine government. So it becomes each Muslim’s duty that he should struggle for the revival of Arab unity, and work for its stability and activeness.
So far as Islamic unity is concerned, our stand upon this point is that just as Islam is belief and worship, it is also nation and nationality. Therefore, Islam alone is our nation and also our nationality. Apart from this, all other racial distinctions are false. God mentions in the Quran;
“The Believers are but A single Brotherhood:” (Hujurat—10)
The Holy Prophet says: — ‘A Muslim is the brother of another Muslim.”
Hence all Muslims will be brothers in an Islamic kingdom, the life of each will be equally respected, with no distinction being made between rich and poor, king and pauper. A humbler Muslim too, if he grants security to another, will be given regard and everyone will be united against strangers.
It should be remembered that Islam does not accept geographical differences, nor does
‘‘There is no God worthy of worship but Allah, and Mohammad (peace be upon him) is His Prophet and Messenger.”
Imam Al Banna awakens the light of hope within Muslims who have become a prey of hopelessness and despair. Those who say that this kind of effort is nothing but deception and false talk, which can result in nothing, those who wish to make such effort may as well work and labor for the welfare of their country they are answered by the Imam Shaheed thus:
“These nations were fully contaminated. They were different in each and everything, different in religion and language, in sentiments and emotion, desires and wishes and in the measurement of joy and sorrow. Islam came and united them, and collected together their strife torn hearts with one declaration of faith. That same Islam exists even today, with all its properties, qualities and former lines. Hence if a son of Islam raises the banner of Islamic Dawah and works for the revival and establishment of Deen, all these countries may Once again gather around Islam, as they had collected in days of yore. A work which Islam had achieved in the past, there is no reason why it cannot be done once again today, as a work becomes easier after the first attempt and experience is proof over this fact.” “It has become evident then that Ikhwan respects its particular nationality, as before it the foremost base required for progress is this, and the Ikhwans do not consider it harmful for any man to be the sympathizer of his nation and prefer it as a nation to other countries. They are also desirous of Arab unity as it is the second step to the ladder of progress for them.
Again, they are also striving for Islamic unity, as this is the
binding unit of the whole Islamic nation and all countries form the
nosegay of Islam. After this I can say that the Ikhwans are the
well-wisher of the whole world and the torch-bearer of world unity, as
this is the final aim of Islam and practical explanation of: ‘‘We sent
thee not but as a blessing for all creatures.” “After these details and
explanations, there is no need to mention that these unities have no
conflict among them, but on the contrary, they
“Perhaps this discussion will remain incomplete if the stand of Ikhwan on the point of Caliphate is not clarified. Ikhwan considers Caliphate the secret of unity and the coherent force of the nation. They believe that it is the special sign of Islam and its crest of discrimination, which we must consider seriously, because there are many commands in Deen religion) which are directly connected to the caliph and cannot be performed without him. This is the reason why even before the last rites of the Prophet’s burial were performed, the disciples of the Prophet became worried and did not allow themselves to perform the burial rites before being satisfied about this important task (of choosing the caliph).
After seeing those Hadiths which emphasize upon the election of Imam (religious head) and the details of the commands for leadership, there remains no doubt that from the day when the continuation of caliphate was broken, it has become obligatory for all Muslims to become ready to regain caliphate and feel the fragility as well as importance of the matter. This is the reason why the Ikhwan has kept it as the foremost part of their program to regain caliphate, although they know too well that they have to undergo uncountable hardships for the fulfilment of this aim and before they reach the last stage of acquisition of caliphate they must traverse many difficult situations,” These are some impressions of the political training of the Ikhwan. It is an entirely new type of training, absolutely different from the training of other political parties and organizations, although they to a possess some kind of training system.
The training of Ikhwan is purely Islamic, because they have profited by its teaching on Islamic bases and characteristics alone. This training is constructive and voluntary, based on the sense of wisdom, not on emotionalism and superficiality. It depends on practice, not on merely fascinating speech. Its foundation rests on construction, not on destruction. In fact, it rests upon truth, justice and sacrifice and devotion, not on materialism or obedience of desire.
* Demonstration of God in character and Behaviour.
* The Implication of Action and its Degrees.
* Abstinence from Theological Discussions.
* Ten Deeds of Positive Action.
* What is Acceptance? *
* Prison Houses were converted into Training Institutions.
Demonstration of God in Character and Behavior
Just as to the Ikhwan, the main Characteristics of Islamic training stress most on its Divine aspect or aspect of conviction. yet keeping all the aspects of training in sight, so also, one of its popular quality which is most evident and eminent is its constructive and inviting aspect.
The founder of the movement Hasanul-Banna Shaheed indeed justified his name, for he spent his whole life in construction, not destruction. He was not a hero of speech but of action in the real sense.
It was not his way to build castles in the air, but it was his custom to take keen interest in facts and events and exhibit realism in life.
It was this fact that made him employ his own energy and the energies and capacities of all the Ikhwans who gathered around him in the work of construction and creation. He himself avoided and tried his best to prevent his companions from useless talk, worthless recreation and childish activities. He was never interested in finding faults in others, nor were his companions employed in this vain task. How fortunate were they, whose self-examination prevented them from finding faults in others! It is the demand of Islam, that each Muslim should attend to his actions rather than his declaration. He should speak only to act upon his words and build stability and strength in him so that he may not come within the range of the following threat of God:
A Muslim’s action is not wasted in vain, but God appreciates it and people keep it in sight: And say: ‘‘Work (righteousness): Soon will God Observe your work, And His Apostle, and the Believers: Soon will ye be brought back Jo the knower of what is Hidden and what is opera: Then will He show you The truth of all that ye did.” (Tauba— 105)
It is not legal for a Muslim to be involved in worthless tasks and waste his time in cheap activities or take interest in obscenities or insignificant work, treat others badly or hurt them. The Quran mentions the following qualities of momins.
‘‘And who avoid vain talk;” (Mu-minun—3)
‘And when they hear vain talk, they turn away therefrom and say: ‘To us our deeds, and to you yours; Peace be to you: we Seek not the ignorant;” (Qasas—55)
The qualities of the slaves of God have been thus pointed out:
‘And when the ignorant Address them, they say, ‘Peace; (Furqan—63)
“‘Those who witness no falsehood, And, if they pass by futility, they pass by it with honorable (avoidance); (Furqan—72)
A Hadith mentions that:
‘‘He whose Islam is superior desists from absurdities and worthless things.” Scholars include this hadith among the four traditions upon which stands the structure of Islam.
In the eye of Islam, it is very disagreeable that a Muslim may use his tongue to abuse of reproach or depreciate others as these vices are directly opposed to Islamic teachings. How can a Muslim involve himself in such shameful vices? Hence the Holy Prophet has prohibited his followers from abuses in various Hadiths such as: Do not abuse the dead as they have met their ends. Hadith.
Do not abuse age as Allah Himself is age.
Hadith.
Do not abuse fever as it erases sins- Hadith.
Do not abuse the cock as it wakes people for Prayers and worship. Hadith.
Even more surprising is the fact that prohibition has been imposed upon abusing Satan, when it is a well-known fact that he is the open enemy of man and has procured the damnation of the Almighty. Nisai, Tibrani and Hakim (compilers of Hadiths) have narrated from some companion of the Prophet: ‘I was journeying on the carriage behind the Holy Prophet when the camel! stumbled. Involuntarily uttered: ‘the cursed devil! ‘The Prophet reminded me: ‘do not curse the devil, otherwise he will become as gigantic as Godlessness and say that he has subdued you by his strength. But say ‘In the name of Allah,’ for with this he will become as insignificant as the fly.” Abusing the devil is a negative action and does in no way harm Satan. On the contrary he rejoices in such action and his pride flares up, For Satan it is a source of distress and trouble if man engages himself in some positive action as Remembrance of God and repetition of “In the name of Allah.” This action will wither him and he will become humbler and more insignificant than a fly.
In the training program of Ikhwans Hasanul- Banna tried to inculcate in them this Islamic significance and positive as well as constructive spirit of Islam. He has drawn their guidance towards this on various occasions, through various means.
He tried to save them from absorption, self-surrender and evil omens. He was extremely desirous of keeping them faraway from vain discourse, obstinacy and empty disputes, discussions and arguments. He looked for fields of work for the Ikhwans so that they may “concentrate their energies and spend their capacities in them. These fields of work were numerous and varied, and deserved that time should be spent upon them, capacities used for them and Muslim determination be connected to them so that crusaders may raise their eyes towards them.
The Implication of Action and its Degree
Explaining the truth of Action and its degrees, Hasanul-Banna writes in ‘‘Risalatut-Taleem”.
‘By action we mean the fruit of knowledge and sincerity. It is God’s command that: —
The degrees of action required from true and sincere brothers are: —
(1) He should construct his personality. Accordingly, his physique should be strong, moral firm, thought balanced and stable. He should be competent to acquire his livelihood and earn wealth, his belief should be correct and his worship should be sincere and pure. He should be a seeker of his progress and have just appreciation for his time. All his affairs should be organized; his person should be more useful to others. These are the duties of each and every brother of ours.
(2) He should set the foundation of a Muslim society. His thoughts proceeding from this should win the hearts of the householders too.
He should persuade them to regard Islamic etiquette in all aspect of domestic life. He should select virtuous wives and then enjoin them strictly to remain within bounds of their right and duties. He should instigate them to train sons and subordinate attendants upon Islamic principles and give them the best possible upbringing. All these too are individual responsibilities of our brothers.
(3) He should reform society, popularize the invitation of virtuous living among people, confront evils and negations, and instruct and encourage progress towards virtue, goodness and mutual assistance in welfare work. He should prepare a favorable public opinion for Islamic thought, and instigate people to adopt Islamic color in all parts of their life. This too is individually each brother's responsibility, as well as the obligation of the whole Jamaat as a worker organization.
(4) He should liberate his country from all foreign non-Islamic power and strictly prohibit the entrance of any other political, spiritual or economic power (other than Islamic) in his land.
(5) He should amend the government, so much so that the government
becomes the representative of Islamic form of government in the true
sense of the term. And to speak frankly, this will be a moment when that
government will be able to perform its duties as a servant of the
nation, as a dutiful laborer or a well-wishing patron. It should also be
borne in mind that the establishment of the Islamic form of government
is possible only
Although it will then be possible to obtain the aid of non-Muslims, if need arises, but it will not confer upon them only such post which may give them general powers, and in this connection it can adopt any way provided that this way may not go contrary to the general regulations of Islamic system of government.
The characteristic of this government will be that it will be fully conscious of its responsibilities. It will be the portrait of sympathy and affection for its subjects and justice and equity will be its custom. It will have nothing to do with the property of the people.
It will not overstep the bounds of moderateness in the fixation of taxes.
It will be the duty of this government to maintain peace, enforce Islamic laws, develop education, strengthen power, arrange for hygienic exercises, take care of public welfare. arrange for increasing and protecting property. It should stabilize moral bases and popularize Islamic dawah.
And when it will become fully engaged in performing its duty, it will need our sympathies. We will be its true, faithful and obedient servants and never avoid to help it physically or economically.
But if it shows any slackness, we shall advise and warn it, and if we fail to gain success in this, we shall refuse to obey it. It is clear that in vice, what question is there of any creatures’ obedience?
(6) It should re-establish the international character of the Muslim nation. For this it will be essential to free its areas, revive its lost glory and honor, renew its culture and civilization and breathe in it the life of unity and harmony so much so that the nation may be converted into one attractive unity and thus the lost throne of Caliphate upon earth may be regained.
(7) It should perform the duty of guiding and instructing the whole world. It should spread Islamic dawah in every nook and corner of the world so that the sign of polytheism (Shirk) may be erased, and the wonderful sight of Divine obedience may be seen in every place. God will surely dominate His Light in this world.
Abstinence from useless Theological Discussions
The Imam Shaheed taught the Ikhwanis to prefer the whole to parts, to pay attention to fundamentals before branches, and exhibit full interest in the incidental world with its problems, and its affairs dealing with knowledge but abstain. strictly from involving in useless discussions and vain actions.
Hence, he explains the ninth principle of the “twenty principles’ thus:
To spend one’s energy upon such problems which have no connection with the activities of life is nothing but a vain act, which has also been prevented by Islamic law. Those hypothetical commands which have not yet come into existence. —all their details part by part come under this command. All questions, and minute criticism of facts of the Holy Quran which are yet beyond the reach of knowledge, are also related to this. Again, the problem of superiority among the companions of the Holy Prophet together with the disagreements and tussles occurring among them are also more or less of this nature. Each of them deserve the right of attaining the honor of companionship and each is to gain the reward of his beautiful intention because the world of excuses is vast and each person is an announcer only of his excuses.
Imam Shaheed clarifies that there is no danger from differences
arising from trivial affairs, as itis the demand of this Deen (Islam)
itself and the nature of speech and temperament of man are claimants of
such difference. But mutual prejudice, malice and fraud are dangerous
things and must always be avoided. He writes in the ‘‘eighth principle”:
“In problems arising from small matters, differences of opinion should
not be the cause of dissension in religion, and their result should not
sow the seed oi enmity or malice of any kind. Each religious’ director
will surely be the recipient of one award. Then what is the harm in
carrying on clean scholarly research in the peaceful and exhilarating
atmosphere of mutual affection, sincerity and love of God and searching
the way of rectitude by mutual co-operation and help. It is of course
necessary to be careful
Ten Deeds of Positive Action
The “Ten Deeds” of Imam Hasanul-Banna must be in the safe possession of all the [khwanis. Each of these instigates one to accept, construct and act, and warns against laziness, absorption and _ destruction.
He says in these deeds: —
(1) Stand for Namaz (prayers) as soon as you hear the call of Azan, whatever may be the circumstances.
(2) Read, study or listen to the recital of the Quran, or spend your time in remembering Allah, and do not waste your time in useless work.
(3) Try to speak good Arabic as it is one of the customs of Islam.
(4) Abstain, from abnormal discussions on any topic, because it does not help in any way.
(5) Do not laugh much, because the heart which is connected to God is serious and grave.
(6) Do not jest. The crusader group is not aware of any other thing except effort and labor.
(7) Do not raise your voice before your addressee as this creates pride and hurts your addressee.
(8) Abstain from back-biting and wounding people and do not speak anything but the good.
(9) Obtain full introduction of any brother you meet, although he may not demand it of you.
(10) Obligations are many while time is scarce. Help others in the correct utilization of time and complete your work soon.
What Is Acceptance?
In the training program of a Muslim brother, the meaning of acceptance lies in the fact that he does not remain confined only within the circle of individual worship, does not concentrate all his efforts only upon remembrance and meditation, but he should pay attention also towards the diseases of society and troubles of the public. He should also turn his whole attention towards those factional causes of religion in which people are involved, novelty and addition in religious worship, degradation in morale and pollution in mutual relations of which People have become victims. He should not sit silent, because one who does so has actually surrendered to circumstances, or is a patient of grief and regret or is suffering from the sickness of despair and disappointment or is habituated merely to lamentation. Such individuals are not accustomed to take any interest and positive action in correcting society, reforming corruptions, inviting evil-natured people towards good and dissenters towards the path of the Prophet, calling apostates towards the right path, breathing the spirit of action and movement among desperate persons and injecting the spirit of indomitable courage among cowards and impotent.
The essential element of the training of a Muslim brother is that he may pay full attention towards dawah work, making it the main aim of his life, and considering it as the center of all his efforts of life.
The instruction of that single person should be dearer to him than all other blessings of the world and he should always think that this had been the Prophet's and his Holy companions’ way of Dawah. The four Caliphs have performed this same duty and it is the most virtuous remembrance of life. Therefore, it has remained the custom of the Ikhwan to purify and reform one’s own desire and call others towards this dawah, and there is no distinction between the two:
‘‘Who is better in speech Than one who calls (men) To God, works righteousness, and says, ‘‘I am of those Who bow in Islam”? (Fussilat —33)
The convocation (dawah) on the base of which has been based the training of [khwan, is
Each Muslim brother, by his very nature is a propagator. He can impress people by his words and deeds within his own circle, so much so that when some Ikhwani laborers, farmers and traders did the work of dawah and spoke upon this topic, their audience thought them to be qualified persons from ‘“‘Jama-e-Azhar”’ or some other university. The reason for this was that they possessed natural capacity as well as experience of continuous practice. Moreover, they possessed the required spiritual capacity too and were enriched with the qualities of bravery and courage.
The things which gave rise to this quality of positive and constructive work, consist of a keen sense of the importance of tine and the wish to make the full use of it. On the Day of Judgment, no man will be able to step forward unless and until he has answered the questions about the use he made of his youth and age. The Ikhwan felt this deeply.
Two of the ‘‘Ten Deeds’’ mentioned earlier deal only with the use of time.
The writings of Imam Shaheed which he published in the Daily “Ikhwanul-Muslimoon”’ under the caption “Time is Life’’ are also very effective. In this column he proved wrong the famous proverb ‘“‘Time is gold” saying: — “This proverb may be true in the eyes of materialists who judge everything on the basis of matter, and pass them as pure and impure on this very criterion. But it is a fact that time is much more precious than gold or any other delicacy. If gold is lost, it can be compensated, but time lost can never be regained. Indeed, time is life and what is life if not the time from the cradle to the grave.
Imam Hasanul Banna Shaheed has quoted in his diary the saying of one of his Sheikhs who had written it to him and some of his Ikhwani workers: —
“I believe that God will gather hearts close to you. A large number
of people will be attracted towards you. Hence know it well that God
will ask you about those who flock around you whether you had used their
time in good work, so that they as well as you may be rewarded or did
you engage then in useless work so that they may be caught in His wrath
as well as you? I remember well that a large function was held in the
City of
Prison Houses were converted into Training Centers
During the period of imperialism , after the famous meeting of the English, American and French ambassadors in the Egyptian center of the British Government “Fayed”, when the Ikhwan was banned in 1948 and its workers imprisoned, the biggest prison house ‘Tur’ was converted into an excellent training center, where full arrangements were made for worship, tune fixed for education and learning, clubs set up for exercises and labor, centers established for military training and parliaments came into existence for mutual meetings, so much so that we used to jest by saying ‘The prison house of Tur is the 1949 training camp of the Ikhwanis. Its expenses, food and lodging and other responsibilities rest with the Egyptian government.”
In 1950, after emerging from the prison, an Ikhwani function was held in Syedah Zainab field. I read a poem of mine in which I sketched those situations thus: —
Translation
“Those enemies ushered us towards prison. We said a department had been opened for us where all our brothers in faith may gather together! They asked us to go to Tur. We said it was our conference where they would decide who were feared by our enemies! It is our bowing ground where we train ourselves, our field where we strengthen our bodies!
A military training camp which has converted us into soldiers, an institution in which our knowledge has increased!
Those who had banned our council consisting of four men have gathered here thousands of lions in the bushes of Tur!
They confined us in prisons to disturb us, but these have been converted into gardens for us with the blessing of love and faith!
They intended to melt us by confining us in Tur, yet it was the will of thy Lord to increase our faith.
Hence the cruel executioners of revolution benefitted from this experiment of Ikhwan and became alert.
In spite of it, these prison houses kept converting into places of meditation and peaceful mutual educational centers whenever the lashes of torment and annoyance became silent.
Some of our brothers were transferred to the military camp of ‘“‘Muhareeque”’ so that they could be passed through stages of extreme torture and hardship.
Hence they told me that they were surprised how soon they were transported from dry desert land to a “worldly heaven’ which consisted of orchards, fresh green fields, delicious fruits and pleasant twittering of birds by which the police, soldiers and other people of the neighborhood delighted themselves. But when some leading personages of Revolution inspected this jail and the famous executioner Hamza Basiuni was also in their company they were amazed at what they saw. They became furious at the sight of the torment stricken Ikhwans who still had bosoms ready, intense emotion to work and restless determination for production.
Hence they passed the strict command to end all their facilities and raze them to the ground.
Orders were passed to make a jail where all the active strength of man may become absolutely paralyzed.
It was the result of continuous effort and activeness of Hasanul-Banna that his Dawah was for action, construction and production.
It was his effort to prevent his movement from becoming merely
philosophical or academic which presents from the heights of palaces the
idea of an ideal democracy, or
Nor did he want his party to become entangled in contention and dispute, and its workers to destroy themselves by involving in discussions, debates and arguments, which some of the religious parties today are doing and which are resorted to by such nations which start showing signs of weakness and disintegration.
Hasanul-Banna Shaheed strictly prevented useless discussions and vain debates, while he repeated the following Hadith again and again: — “No nation goes astray after acquiring guidance, till the time it adheres to it, but, persons of contention and argument remove it from its true path.”
* A Party Justly Balanced.
* Stones as well as Glass.
* Sunnah (tradition of Prophet) as well as Mysticism (Tasawuf).
* Wisdom as well as Emotion.
* Balance in Relations.
* The Holding of Dawah in connection with National Movements.
* The people’s standing in connection to Dawah.
Islam arranges for a balanced and _ temperate training free from all excess or brevity. Neither does it give the training of renunciation nor transgression in the world. It adjudges the disagreement in religion and world as a diabolical idea, whether it may be presented in the name of the world or religion. Neither is there any room for secularism nor monastery in Islam but it arranges for a system which sees no compromise with any other system. It is as if in the midst of the ocean, one is expected to save oneself from becoming wet. The world is full of deviational systems, in the midst of which Islam is the only correct solution to all problems of life.
A Party Justly Balanced
One essential quality towards which Hasanul- Banna beckoned people and taught his men was Balance, which may also be terned as equilibrium or moderateness.
Just as Muslims are a nation justly balanced among other nation, and followers of the Holy tradition of the Prophet a medium section among the different factions of people similarly the Ikhwan is a party justly balanced among all other Islamic parties.
The Ikhwanis keep a just balance between wisdom and emotion, matter and soul, ideology and action, individual and society, government and obedience of the high command, rights and duties and the modern as well as ancient.
Neither did Hasanul-Banna fully refuse the heritage of Fiqah (law) nor did he accept it unconditionally as some people have done. In the same way neither did he pronounce it absolutely necessary to follow the interpretation of the four Imams (Hanifa, Shafai, Hanbal and Malik) nor did he adjudge it illegal on all people.
But legalized it for some people with some guarding conditions (for the sake of maintaining temperance).
He explains the seventh of the ‘‘Twenty Principles” thus: — “If a Muslim finds within him the ability to investigate and meditate upon the details of religion and their proofs, it will be better for him to follow one of the Imams of ancient theology, and then carry on his investigations upon those proofs as far as possible. If any reliable person upon whose abilities his heart is fully satisfied guides him towards the true path with the help of proofs, he should eagerly hurry towards him. But if he belongs to the scholar class, yet possesses no power of investigation and meditation, then it will be most suitable for him to compensate for this defect of his knowledge.”’ This does not mean that whatever an Imam has declares correct and sound in every way. Actually he is only a ‘‘Mujtahid’” (Interpreter) and it he has interpreted correctly he gets double reward for it, but if he has made any mistake he will only be singly rewarded. If his mistake becomes obvious it is not necessary, in fact, it will not be correct to follow it.
Hence the Imam Shaheed has said on the sixth principle: —
“Only the revered person of the Innocent Prophet is such that each of his word deserves our obedience. Otherwise, in connection with others it is entirely within our power to follow them or not. If we feel them suitable we may follow them otherwise we are free to leave them. All those matters which are connected to our noble ancestors are worth following only when they are in accordance with the Holy Book and Prophet’s Sunnah.
Otherwise in the case of difference, the Holy Book of God and the Prophet’s Sunnah
This is the standing of moderateness, the middle path which calls for no probability of discussion or dispute. Sheikul-Islam Allama Ibn-e-Timiya has adopted this same view in his book (Rafa’ Almalaam- An-Al-Aima-el-A’laam).
This observer of the Islamic movement did not contend only with this but also proclaimed that all opinions and learning which have acquired the color of their age are not obligatory for us. We are proclaimers of the Islam of the fourteenth century Hijra and possess the right to interpretation just as they had, but we cannot announce those ancient opinions and learning absolute nor deny their utility, because undoubted y they are a great treasure for us.
He says in the ‘‘Magazine of Fifth Conference.” “It is the belief of Ikhwanul Muslimoon that the base of Islam and the origin of religion are the Book of God and Tradition (sunnah) of the Holy Prophet.
If the ummah holds these firmly it can never go astray. Many ideologies and knowledge which have become connected to Islam and are steeped in its color also possess the stamp of their respective ages, and are impressed and influenced by those nations in whose age they prospered. Therefore, it is unavoidable that the Islamic system which is to be followed by the ummah may be watered by fresh, clear springs.
We should understand Islam just as our honest ancestors did. We should not proceed further than those divine lines imposed by God and the Prophetic limitations, and make ourselves subservient to such things which have not been set by Allah, nor impose upon our age any such color which may be absolutely unsuitable for it, as Islam is the religion of MANKIND.” The spirit of true renewal and balance and equilibrium is exactly this—not extremity nor biasness.
Similarly, the standing of religion about Fiqah (law), Ijtihad (interpretation) and Taqleed (imitation), together with Religiousness and irreligiousness, is balanced and temperate—not exaggerated and condensed.
In the same way, the Ikhwan is extremely balanced about faith and its various problems, comprehension of some open verses and about difference in religion and various sects.
Imam Hasanul-Banna’s belief is similar to that of the followers of Sunnah (Ahle-sunnat wal-Jamaat).
He acted according to the method of his ancestors in determining the meaning of those verses and Ahadith which deal with Divine Qualities. He vehemently proved unity of God (Tauheed) and openly warred against all big and small, apparent and hidden forms of polytheism (Shirk). He halted all the displays of idolatry and was the enemy of all those polytheistic introduction and novelties which had absolutely spoiled the beliefs and thoughts, prayers and sentiments, conduct and behavior of Muslims. He could not bear any kind of polytheistic visit of the graves, polytheistic appeal for help from saints, visit to sorcerers and astrologers in order to enquire about the happenings of the future, and all other false customs and deviations from true religion.
But he spoke to the spokesmen of polytheism in such a way and created such an atmosphere among them that they were forced to listen to him. Imam Shaheed used to express his disapproval of wrong customs with policy and alertness, which contained the bitterness of truth together with elegance and sweetness of dawah.
See how he puts his point in the “Twenty Principles”’: “Love the virtuous, always respect them and appreciate those qualities which are in your knowledge—this is the way of incurring God's pleasure. To us, the virtuous are those about whom God has said in Quran:
“Those who believe and (constantly) guard Against evil; — (Yunus—63)
Remaining within the bounds of the limitations of Shariat they deserve full respect and reverence, but the idea that they too are possessors of some profit or loss should not in any way enter the mind. They not only have no power regarding themselves, but also regarding others. Neither are they capable of benefitting anyone in any way in life nor after death.
Visiting graves is a custom of the Holy Prophet, hence Sunnah. In
this connection we are not in favor of particularizing in any way. But
the nature of the visit should be after the manner of the Holy Prophet.
Yes, this much should remain clear that asking the occupiers of the
graves—whoever they may be—for help of any kind or making appeals to
them calling them to fulfil wants from far or near, or vowing in their
names ; and in
Notice that Imam Shaheed clarifies truth before refusing or objecting to false customs. He praises good action before expressing his objection of false actions.
By this very act, man who is clinging to falsehood is softened and the wise patron and instigator is assisted in opening the doors of his heart. He has no need of exciting the passions of the opposes nor tolerate the trouble of embracing the activities of his enemies.
Imam Al-banna held this same view about ‘God's epithet’’ and the debatable discussions and differences arising among the Ulemas in this connection. He tries his best to avoid differences and turns towards true and straight forward beliefs. He says in the “Tenth Principles: —
“The real spirit of Islamic faith is to believe in the unity of God, realize His true qualities, and believe Him to be exempt from all defects and blemishes. We acknowledge exactly and believe fully those direct verses and correct Hadiths containing the account of the epithets of God; and we are dead against ‘Tashbih”’ (considering God to resemble other creatures) and ‘‘Tatil’’ (considering God to be free of any quality). The differences among scholars in this connection do not interest us. For us, that same view is enough which the Prophet and his companions held:
‘‘And those who are firmly grounded in knowledge say:
‘‘We believe in the Book; the whole of it Is from our Lord:” (Al- Imran—7)
Sunnah (Tradition) as well as Tasawaf (Mysticism)
He also held the same view of balance, justice and temperance as
regards mysticism. Neither did he blindly accept its vice and virtue,
stone and pearl alike, nor did he absolutely reject all its right and
wrong, or evil and good sides, but here too he adopted the way of
picking up only the clean and clear leaving aside the dirty parts. This
is because the whole collection of mysticism is neither fully wrong nor
perfectly right.
He writes : “Mysticism or (Sufism) was not limited to the knowledge of behaviorism and training only—if it had done so, it would have been better for itself as well as humanity—but in the later ages it transgressed its limits to become involved in solving problems of metaphysical States and thus got mixed up with philosophy and syllogism and the ideologies of other nations So that it mingled within religion such elements which had no relation with religion and each polytheist, atheist, deviationist and heretic was provided with vast opportunities to spoil the face of religion in the name of mysticism, behind the curtain of propagation, devotion and spiritualism. Matters did not rest here but reached the extent of producing such unbelievable trash in the written collection of religion that it became necessary for all who possessed a correct estimation of religion to pick and choose from that collection, and set apart the pure from the impure or adulterated elements.
After this arrived the age of practical construction of Sufism, when a number of sects and chains of mystics arose each of which gave rise to its specialized mode of training. Afterwards, politics started intruding in this field and converted these sufi sects to support its own needs and ends. Hence sometimes these sects were organized on military basis, and sometimes they were given the form of private organizations until at last, after passing through various stages mysticism acquired the present form which is prevalent today.
In this picture of mysticism, we find the remaining signs of different colors which came to be introduced in the course of history and today in Egypt, this ideology is being represented by different Sheikhs and followers as well as well-wishers of Tarikat (Mysticism).
There is no doubt in the fact that mysticism has also
helped a great deal in propagation and publication of Islam in many
countries, where Islam could never have reached without the efforts of
the Sufis. For example—Islam entered various towns and deserts of Africa
and mid-Africa with the help of mystics. Even, today, there are many
countries
It is the duty of reformers of Umma to think out ways of reforming and amending these mystics groups. Reform for those people is very easy. They possess within themselves the ability of accepting what is good. In fact, they are nearer to rectification than genera! human beings provided they are directed towards rectification in the correct way.
To manage this work, it is simply necessary that some sincerely good and truly practical propagators give up all other work to make an investigation of the situation in which such groups are existing, make use of the Scholarly collection of mysticism clearing away attention to the mystics, miraculous feats or all those defects which have mingled in it, and then arrange for the correct guidance of the traversers of this path.
—Diary of Hasanul Banna Pg. 126, 128 Imam Shaheed’s interest in mysticism in his early life was the result of the interest his various teacher showed for mysticism, who were always engrossed in personal worship, meditation, righteousness and observance of spiritualism.
Hence Hasanul-Banna writes himself: — ‘‘All these great people always encouraged m- and many Other youths like me to follow this path of slavery of God. These were the moving elements which produced this interest with mystic pre-occupation and codes and kept me Steady on their path.” —Diary of Hasanul Banna Pg. 150
In spite of the fact that in the beginning he formed a relationship with any school of mysticism (spiritualism or Tarikat), he never consigned his controlling reins to its hand, but if he benefitted from it, he ever left much to its benefit. He has written about himself and his friend Alsakri that— ‘‘We were disciples, but independent in our thought and view point, although we possessed perfect sincerity according to our own comprehension, concerning worship, remembrance and codes of behavior.
His spiritualism (Tarikat) was far from other adulterations in
religion (Bid’at) and the Sheikh-e- Tarikat was severe in observing
‘“‘Amar-Bilmaroof ‘(enjoining what is right) and ‘‘Nahi-Anil-Munkar”’
(forbidding what is wrong), so much so that he even did not
Hasanu'-Banna never showed any softness in uprooting the deviations and adulterations which had become prevalent among many of the followers of mysticism. He adhered strictly in opposing Polytheistic visit of graves, begging for sacred remembrance from the occupiers of graves and praying to them, and using amulets and other talismans. He proclaimed open war against all such deviational novelties in ‘‘The Twenty Principles”, and held them among great sins which should be fought against and no hesitation should be shown in shutting all these trapdoors.
Yet he thus instructed his followers to hate such novelties and proclaim war against them: — “Each novelty which has entered religion as a result of strengthening the desire of men and which has no place in shariah (Islamic law), is a deviation against which to proclaim war and uproot it from the very base is our duty.
It does not affect the crisis of the matter in any way, whether that novelty entered religion as a result of excess or scme addition and deduction. But the means which we = shall adopt for this purpose will have to be extremely sagacious and full of wisdom and policy, lest our action should become a greater cause of evil.” And this is the demand of policy and extreme Sagacity too because if there-is a risk of greater wrong arising by establishing a front against wrong, then it is better to remain silent. This is the reason why Quran and Sunnah have acknowledged wisdom and policy as the essence of religion.
It was the result of this wisdom and policy that Imam Shaheed performed only eight Rika’ats (part) of Taraweeh Prayers of Ramzan, —Taraweeh is extra prayer after Night or Isha prayers in Ramzan, —as has been adjudged according to Sunnah by Hazrat Ayesha.
But he never showed any sign of distaste for those who performed twenty Rika’ats as each person has his own proof in favor of his personal views, and differences in the details of religion will remain existing as he has mentioned in many of his treaties.
It is said that once he reached such a city where there was difference among the people
Every one unanimously replied that it was Sunnah.
Again he asked whether brotherly relation and unity among Muslims was Sunnah or Farz? Everyone at once replied that it was Farz) Now the Imam clarified with full strength- ‘‘How are you annihilating a Divine Command, i.e. Farz for the sake of a Sunnah? It is better for you as a last resort, to leave saying Tarawih Namaz in the mosque in order to safeguard your equality and brotherhood, rather than continuing to pray in the mosque and clawing each other’s’ faces.”
Wisdom as well as Emotion
One of the main characteristics of Imam Hasanul Banna was that he was on excellent blend of brain and heart. On one side he possessed a mind which could accept proofs on the other side he was the possessor of a voluptuous heart. He desired to see this Same quality in his companions too.
In faith he was the follower of self-school of thought. He believed in the Unity of God (Tauheed) and hated all small and big, apparent and hidden form of polytheism. He was the follower of self-way in connection with verses pertaining to God’s epithets and Hadiths. He explained this in his treaties ‘“‘Aquaed”’ and ‘‘Twenty Principles”.
He was the follower of sunnah (Prophets way) in worship too. He had no connection with Bida’at (deviation novelties in religion) because each Bida‘at is a deviation from the Straight Path, and every deviation leads man to Hell.
But for purification of desire, civilization of morals, remedy of the spiritual disease of the heart, war against desire, for gaining access to the heart of mankind and breaking the plans of satan he resorts to Islamic Tasawuf, tastes the sweetness of conscientious and divine mysticism, and advises his followers also to do same.
He accordingly deducts such things from the books and method of work of the mystics which may increase the development of the soul, purify and cleanse the heart, form a close relationship with Allah and pave the way of love and friendship among all brothers.
Two of Ibne-Timya’s collection of theology (Fatawah) are very famous, one is entitled ‘“Tasawuf’’ and the other ‘Sulook’.
Ibne-Qayyem also has various compilations to his credit:
Al-da’waldawa’, Tariquil-Hijrateen, Iddatus-Sabreen wa Zakhiratus-Shakereen.” His greatest composition is ‘‘Madarijul-Salekeen” which is an explanation of ‘‘Manazilus Saireen.”’ ‘‘Al manazil” is a short treatise of Sheikhul-Islam Ismael Alharwi, but in it, he has opposed the Sheikhul-Islam by saying ‘Sheikhul-Islam is dear to us but truth is dearer than him.”
Ibne-Timya and his student belong to the ‘Rabbani’ or true Muslims—possessors of awakened hearts—they owned pure souls, their spirits were such as had reached celestial heights to an extent about which Ibne-Qayyem has narrated of his teacher that he had said, ‘Some such moments come over me about which I say that if the dwellers of heaven are in the position in which I am, then they must be in a good position.”
When he was imprisoned in the fort, his determination and aim saw no weakness, nor was there any deficiency in his love for God. At that time, he said, ‘‘A prisoner is one whose heart prevents him from forming connection with his God. But a captive is one whose desires have captured him.” He challenged: “‘What harm can my enemies do to me. If they imprison me I shall be blessed with solitude, if exiled, I shall get an opportunity to travel, and if assassinated, I shall be awarded the glorious throne of Shahadat (martyrdom).”’ When I studied the life, Dawah work and thought of Hasanul Banna, I found that on the one hand he was very close to mysticism, while on the other he had a high regard for Salfiyat (sunnat), but never did I find any antagonism between the two viewpoints, but on the contrary where he called tasawuf (mysticism) softer than Salfiyat, he also regulated the softness of Tasawuf through making Sunnah compulsory. And this impression has remained upon all his followers too.
Ikhwan’s Balance in Relation with Society
An evident proof of the balance and equilibrium working in the way of the Ikhwan’s
The present society is not a clear specimen of pure Islam and perfect faith, as some surface dwellers keep talking about, that Muhammad’s ummah is related to virtue. If there is any deficiency, it is the deficiency of science and technology, together with which all knots can be unbound and all problems solved.
Undoubtedly, the society of various Muslim countries are involved in the most dangerous and fatal disease. Faith and thought, and moral and collectiveness have caught many diseases. Sedition has occurred in many aspects of life, wisdom has been affected by destructive elements, while the world of faith and intention has been unbalanced; morals have been corrupted while morals and actions have become ruined; Jaws have become victims of destruction while the constitutional and legal building have felt a tremendous compulsion. When family life became a prey to sedition, the husband-wife, and parent children relationship were weakened, and such an upraise and dishevelment entered the collective, social, economic and political world that Muslims who once led the world now became dependent upon the guidance and leadership of others.
There can be no doubt that these are implied results which have appeared in the sphere of understanding and faith. belief and action as a consequence of deviation from true Islam. If this had not occurred, society had no need of any new dawah which would restore its understanding and faith again according to Islam and revive its spirit of faith, enforcing Islam in its best form through correct guidance and best training.
In spite of the sedition and deviation of society Hasanul Banna never called it a disbelieving ignorant society even fora day.
He said that society is experiencing a deviation, perversion and disobedience. hut never conferred the title of ‘infidel’ or ‘atheist’ upon the whole society.
This was because effort is being made to establish Islamic customs in
this very society. The commands of Islam are imposed here. The
democratic Muslim still continues to preserve h's faith upon his Lord,
Prophet and the Quran and still their hearts are sparking forth the fire
of faith. Islam itself has remained the dynamic force behind the
Hasanul-Banna Shaheed advises his followers to abstain from the mistake of accusing anyone for impiety and instructs them to avoid this seditious act, which first and foremost saw the involvement of the “‘kharjees’’ (a sect among Muslims) who considered all Muslims atheists except themselves and took their life and property to be permissible for themselves. This became such a particular quality that ‘they kill the followers of Islam and leave the idolaters.”’ Hasanul-Banna objects to such religious parties which are in the habit of accusing each other of impiety, polytheism, and heterodoxy.
He clarifies at the end of ‘“‘Twenty Principles: —
“Any such Muslim who declares the article of faith (kalma), and acts upon its demands by fulfilling all its obligations, but just because he is found guilty of some sin or possesses some different viewpoint, cannot be pronounced a non-believer, other than the fact that he declares the article of non-belief (kalma-e-kufr} clearly by his tongue, refuses to accept any proved fact of religion, or blasphemes against the Quran, or explains it in such a way which may be utterly impossible according to language or grammar or performs any such deed which can be explained in no other way but kufr (non-belief).”’
Accusation of individuals and Jamaats, which some individuals and parties adopted in the ages as their habit, was a religion mistake, a scientific mistake as well as a mistake from the viewpoint of movement.
I am hopeful that I shall explain this in detail in a separate book.
This same ideology of equilibrium and balance is working behind the relation of the Ikhwan with society.
They did not support society in every work or step— right or wrong, legal or illegal and prohibited or otherwise— which were taken in the name of ‘revolution’ or ‘‘revivalism’’, nor were they of the view of “blowing with the wind’. They never considered it right to flow with the tide as the so-called representatives of ‘‘revolution’’ and instigators of ‘‘revivalism’” are doing in various Muslim countries.
On the other side, they never considered it correct to refuse the existence of society, or
The basis of such training of the Ikhwan lay in that education which taught them to care for the society, ever participate in its events and incidents and feel its troubles and afflictions. A Muslim brother should continuously accompany the joys of society and when clouds of sorrow are cast over it, his own happiness should vanish and he should use his energy in order to keep society happy, free from troubles and reformed of all vices as his person is similar to a part of the whole body or a single brick of a whole building.
The Holy Prophet has drawn such a picture of the Muslim society for us: —
“A Muslim is to another Muslim just like that building one part of which supports another part.”
‘The mutual love and blessing between Muslims is likened to a physical body.”
‘‘He who takes no interest in the affairs of Muslims is not one of them.’’
Hasanu Banna Shaheed writes in his treatise
“Our dawah in a New Stage”: —
“We are all Egyptians, have arisen from the dust of Egypt, have been
suckled and brought up here and Egypt has since a long time been that
land which was the center of faith. It has welcomed Islam joyfully,
established it here, defended it in different ages of history,
safeguarded it against the danger of gross injustice, embraced it with
full sincerity, nursed and developed it with good hopes, in the lap of
pure desires. And today, if it can be saved by anything it is Islam.
Islam is the remedy of its diseases. Islam’s treatment alone can make it
healthy and strong and at present under certain conditions, the
protection and patronage of Islamic thought have also become its
responsibility. Then why will we not strive for Egypt and its welfare?
Why will we not defend it with our strength and energy? How can it be
said that Egyptian nationalism cannot reconcile harmoniously with any
Muslim’s demand of faith! We are proud to belong to the sincere ones of
this country. We strive for it and crusade for its welfare. And as long
as there is life in our bodies, this body will be engaged for the
country, ‘for
Again it is not in any way harmful to see with appreciation and admiration the history of ancient Egypt, the science of the cultural relics of ancient Egypt their sciences and arts, and their efforts in the field of research. We welcome ancient Egypt in that itis a glorious civilization which is adorned with the stars of rank and glory, knowledge and art, but we are opposed to the view that it should be adopted as a system of life, or we should call others towards it and try to adopt the Egyptian civilization to suit our own purpose. How can it be possible, when God has gifted us with such a complete system as Islam, deputed Egypt on the true path through its teaching, made room in her heart for it, then gave it the light of vigilance through its blessing, and through it, her glory and rank were honored —and history, which was involved in the dirtiness of atheism and polytheism and had acquired the dirty habit of ignorance—got deliverance through Islam alone. What reason-can there be to leave such a perfect system and adopt any other system of life?”
These brightly illuminated words point towards a new motive of balance and temperance acting in Hasanul-Banna’s Dawah and training mission which need be particularly mentioned—namely what was his view of nationalism, and various other such ideologies?
The Holding of Dawah in Connection with National Movements
One excellent display of balance and temperance, which is the basic quality of Hasanul Banna’s training system is his view of those Dawah works and movements which were present at that time in those regions —as the theories of nationalism, regionalism, Arabism, Orientalism, internationalism, etc. and others; their representative movements, and his stand as regards those are worth our attentive study.
Neither did he completely reject those Dawah works nor unconditionally accept them but he first experimented and tested them, differentiated between right and wrong, and separated the positive aspects of Islam from the negative, embracing the first and leaving the second.
In his treatise ““Hamari Dawat”’ or ‘“‘Our Convocation” he discusses with the representatives of nationalism thus: — “If to the bearers of nationalism, the spirit of nationalism is love for the country, infatuation for each particle of the country, nature may feel an affection and love for it, the eyes may find freshness and heart peace in its boundaries, then they must understand that love for the country is inherent in man’s nature ; and Islam has not ended these but developed them even more. The same Hazrat Bilal whose devotion for religion and belief knew no bounds, while living in Medina (Darul Hijrat) sometimes became so restless for the love of Mecca that involuntarily his tongue started repeating the following couplets which are so full of emotion and sweetness: —
“O that I knew that I shall be able to spend a night in that valley where I shall have a vast treasure and venerable around me.”
“And shall I be able to reach the springs of Majnah, or behold again Shamah and Tateel?”
Similarly, when the Holy Prophet of God hears the praise of Mecca from the lips of ‘‘Aseel’’, his eyes are filled with tears of love and infatuation and he says: ‘‘Aseel, let hearts get a little peace.”
Liberty and Eminence of the Country
And if the spirit of nationalism is the struggle to liberate it from usurpers and efforts to raise the emotion of liberty and freedom in the hearts of the sons of soil, we agree with this concept too. In fact, Islam has stressed a great deal upon this point. God declares: — ‘But honor belongs to God and His Apostle, and to the Believers; but The Hypocrites know not.” (Munfiqun—8)
and in the same manner He says: —
“And never Will God Grant to the unbelievers A way (to triumph) Over the Believers’. (Nisaa)
And if nationalism indicates the establishment of mutual relations among the inhabitants of the country, and then to use this establishment for collective welfare, we agree to this too, for Islam adjudges it as a necessary obligation.
The Holy Prophet says: —
“And become each other,’ brothers—O Allah’s slaves!”
And this instruction of the Quran: —
“O ye who believe! Take not into your intimacy Those outside your ranks:
They will not fail to corrupt you.” (Al-Imran— {18)
Religious Domination
And if nationalism means conquest and domination of land and rule of religion then Islam has made it obligatory too and advised the conquerors for wide settlement. God commands in surah Baqrah: —
“And fight them on Until there is no more Tumult or oppression, and there prevail Justice and faith in God”. (Baqrah— 193)
Civil War and Disorder
And if the spirit of nationalism lies in the fact that the different groups of a nation are divided into various factions and parties, and each keep quarrelling among themselves, hide malice and enmity in their hearts, are busy abusing and backbiting each other; and conspiracies and secret whisperings are rampant, civil wars Occur on the basis of such shallow principles which are the result of evil desires and emotions, selfish ends and aims and individual benefits. That as a result of this the enemy may get benefit from the circumstances, enkindle further the fire of malice and enmity, unite everyone for falsehood, but never let them come together in the name of truth, never let them dream about mutual unity and co-operation, but have excellent plans to bring them around themselves so that if they go anywhere it should be to them, and if they gather anywhere it should be in their guest-houses. If the concept of nationalism is this, it is the most worthless and false concept, by which neither the nation can benefit nor the representatives of nationalism.
Limitations of our Nationalism
But to us, the limits of nation, will depend upon Belief while to them it will be based upon the physical boundaries of the country and geographical divisions. In other words, any such area of land which is inhabited by Muslims who proclaim the slogan ‘There is no God but Allah and Muhammad is His Prophet” is our country and it is our duty to guard its honor, always remain its sympathizers and well-wishers and never grudge any struggle in its path of development and welfare. In this manner, all the Muslims of these countries will be our brothers, hence we will naturally be anxious for then and take part equally in their emotions and feelings. But the condition of those who are merely bearers of nationalism, will be different. The center of their consideration will be Only that limited area apart from and outside which they will be the least interested.
Practically, this difference will be evident when any Muslim nation will want to strengthen itself in opposition to other Muslim governments, as we shall not be able to tolerate this kind of activity against any Islamic country. Our effort will be that all of us are fortified with strength, but purely nationalistic brains will not consider any harm inthis. From here, then will start obstacles, strength will weaken and enemies will raid in the midst.
The Extremity of our Nationalism
This is one difference. Secondly, it will be the last wish of the
true bearers of nationalism to get their country liberated and then to
start trying for its material development and stability, as Europe is
doing to-day. But our belief is that there is a heavy responsibility
upon the shoulders of a Muslim which he must fulfil and which demands
fulfilment according to its importance. What is that responsibility? To
illuminate hearts with the light of faith, hoist the flag of truth in
every nook and corner of the earth. Again, temperament should be
absolutely self-less there should be no desire of wealth and rank,
ambition of power and prevalence or wish to conquer any nation, but its
stimulant should be attainment of God’s pleasure, eminence of truth,
spreading of the light of religion and well-wishing of humanity. This is
the factor with the aid of which our
Standing of People in Connection with Dawah
Hasanul-Banna Shaheed explains four types of attitude of individuals as regards Dawah work and advises them to follow any one of the four:
(1) Believer —If a person has completely understood our Dawah, agrees with our views, is impressed by our principles, and considers them alone to be key to goodness and welfare. If his heart is satisfied and mind has tasted the deliciousness of conviction, we would call such a person to join us as soon as possible, to work with us, so that there is an increase in the number of crusaders and the call of the missionaries of dawah becomes effective. Otherwise, what is the meaning of such faith which fails to make one restless with the ardor of emotion and zeal of action? What benefit can be attained of such belief which does not fill with the ecstatic intoxication of character and emotion of sacrifice? The first Muslims were in this very condition, whose heart Allah had opened for receiving guidance. They followed the Prophets, accepted their message and devoted themselves wholly in the way of God. Undoubtedly they will be rewarded greatly by God. And afterwards, all those people who will embrace their way after them, will be sharers in their reward, yet there will be no deduction in their reward.
(2) Victims of Hesitation.
And if anyone is a victim of hesitation, the truth is concealed from his view, and he feels no smell of sincerity nor any glimpse of utility in our words, we shall not invite them to join our Dawah or form any connection with our movement. Yet we shall call him to view us from near and understand us from far and near. We shall invite him to study our books, attend our meetings, and keep in touch with our brothers. If God wills he will soon be satisfied. Those among the followers of the Prophets who became victims of hesitation were thus satisfied.
(3) Slaves of Profit.—And if anyone has determined upon this point
that he will not support us until there is any hope of some profit or
hove of millage. we shall tell him: ‘‘Please act with sympathy. We have
nothing with us, but if you take the help of sincerity and let good-will
work, then God will give you much, reward you with Heaven and enrich
you with His blessing. Otherwise, we are a nameless and unknown people.
What
And then he will come to spend in Allah’s ways and join God's army to obtain His reward. No doubt, the world’s richest are out transitory, while the blessings of the Hereafter are immortal and boundless. But if his eyes do not open, and the fire of avarice and ambition keep blazing in the same way, then God also does not need any one’s support.
It is apparent, that he does not have any need of such who do not realize His foremost right in their life and property, the world and the Hereafter, death and life. Perhaps such were the people who refused to accept the hand of prophet hood. They were ready only on condition of inheriting power after the Holy Prophet. At that time, the Holy Prophet had also answered this. He had said: “The earth belongs to God. He will give power to those whom He wills and success is only for the Righteous.”
4. Warlike Nature. —And if anyone has difference of misunderstanding with us, or is suspicious of us or offended by us and always sees us through dark glasses, forever talking seditiously against us, is actually happy and proud to remain in the dark and not ready to expel his doubts of us, we shall pray so that God may grant us the ability of understanding the truth and acting according to it, to comprehend falsehood as such and gain the consciousness of remaining away from it.
May God grant us both purity of heart and repeal good thoughts and emotions over us. Also, we shall call him if he heeds our call and beckon him who is inclined to give ear to our call.
Our loves will always be with him and we shall never be hopeless of him. Our attitude to him will be similar to that of the Benefactor of Humanity who used to pray thus for his nation.
“O Lord! Pardon my nation as they are an ignorant people.”’ In this way, with such on open and pure spirit, great and majestic heart, through such wise attitude did he see the society, and set his own view about Dawah. In the same way, with much wisdom and balance did he set his own standing, and this standing of his is outstanding. We term it “balance and equilibrium.”
* Mutual Sympathy.
* One Nationality.
* Brotherhood—A Great Blessing of God.
* Love—Behind Bars.
Mutual Sympathy. --One basic quality on which rests the construction and training of the Ikhwan, is love for God and brotherhood. The name of this movement itself is based upon this implication, for Al-Ikhwanul-Muslimoon means ‘Muslim Brother’.
Imam Al-banna considered brotherhood an important factor of acceptance of members. He explains it thus: ‘Brotherhood implies the relation which leads to unity of hearts on the basis of faith. This is because faith is the strongest and most precious of all relations and brotherhood is a compulsory element of faith, while diversity and enmity is a characteristic of Disbelief.
Besides this, the foremost strength is the strength of unity, and where is unity without love? Here it should also be borne in mind that the lowest degree of love is the cleansing of the heart of malice, while its highest degree is sacrifice, i.e. preference of others over the self.
‘“And those saved from The covetousness of their own Souls—they are the ones That achieve prosperity.” (Tagabun-16)
Each of our sincere brothers should understand that his brothers have greater right over him than his own self, because if he cannot be theirs, how can he belong to others. Similarly, if other brothers become his own, they can also be for others. The wolf always devours that lamb which has strayed far from its flock. This is the condition of Momins too.
Their example is similar to a building, one part of which supports and strengthens another part.
“The Believers, men and women, are protectors, One of another.” (Tauba—71)
I once heard the Imam Shaheed saying: —
‘Our Dawah is based upon three fundamental factors: Deep comprehension, Strong belief and Stable love.” At the weekly conversations—
‘‘Tuesday Meeting the Imam used to start his speeches instigating words so that the workers of the movement may be bound in love and brotherhood and become of one heart and soul In this connection the Imam even took the assistance of true verses and accounts of virtuous ancestors which he named ‘‘Love Tuesday”.
Each person from far or near knew how the workers of the Ikhwan were bound with mutual love and strong relation and how close this was to the Prophet’s intention.
A Momin is to another Momin just like a building,one part of which supports another. These workers very closely resemble the members of a single family in their mutual love and brotherhood. But their significance is much like a body. When one limb of it feels pain the whole body experiences its agony.
When a certain journalist saw this mutual relationship among the Ikhwanis, he exclaimed: ‘‘This is the Jamaat (so bound to each other) when a member of it sneezes in Alexandria he gets the reply of ‘“‘Yerhamakullah’” (God’s mercy upon you) from Aswan.
One Nationality. —The Ikhwan destroyed all idols of nationalism, regionalism, linguistics, casteism and sectism. They removed all the obstacles that intervene between human relations and effaced all those differences which help in keeping men away from each other. Only the brotherhood of [slam remained which overcame all other relations.
‘‘My father is Islam, apart from which I have no other begetter, although people are proud of their relations with Qais” and ‘‘Tamim”’ clans.
In the age of Ikhwan, engineers and laborers; doctors and patients; teachers and farmers; townsmen and country people; old and young; small and great— all sects of society and people of every age came in view of working together, among whom there was the only relation of love and brotherhood which was originally found among the companions of the Holy Prophet despite differences of class, sect and nation.
In Cairo the Public center of the Ikhwan was an international family where all differences of sex and nation ended and there was room only tor one relation which was the strongest and most stable of all and this was the relation of Taqwa (observance) of Islam, of God fearing and worship.
This center was visited by Arabs as well as non- Arabs, Africans as well as Asians, Syrians as well as Westerners. The blacks benefitted by it as well as the whites, reds as well as yellows. All of these came from different countries, were possessors of various sexes and classes; were bearers of various languages, but sometimes, their countries were even at war with each other, yet here, in this “family” and in the glorious Islamic unity ‘‘Darul-Ikhwan” all of them became brothers and this brotherhood lasted for life.
Among them, many Egyptians mingled with the Ikhwani brothers to become a single entity, although as regards their nationality they belonged to Afghanistan, Iraq, India or any other country.
I still remember the names of Abdullah Aqueel, Haroon-el-Mujaddidi, and Mohammad Mustafa Azmi among these brothers. The last mentioned two brothers also went to the ‘‘war prison-houses”’ with their Egyptian brother in 1945 and experienced the afflictions and punishments meted out there. They were not able to remain Satisfied silent audience, to the cruelty and tyranny of the Nasser regime despite their difference of species.
The great instigator of Islam Dr. Mustafa Alsabai narrated one of his incidents to me that ‘‘When I was attacked by paralysis in the last years of my life, I had to go to Europe for treatment. Whenever I landed I found youths of different classes waiting for me. They managed to arrange for my necessities and other favorite things I preferred’. He was narrating this event while his eyes were continuously shedding tears.
He was saying, ‘‘By God, I never recognized a single one of them. I had never met anyone-but the relation of brotherhood and dawah—let God never deprive us of these blessings— was so strong that I was compelled to feel that I had remained their friend since years and they had been my old acquaintances.”
—There can be no doubt in the fact that friendship for God and the blessing of love and the relation with his religion— far exceed those favors which God has conferred upon His slaves. And it is the result and fruit of relations of faith. Addressing Muslims in Medina God says:
‘‘And remember with gratitude God’s favor on you; For ye were enemies and He joined your hearts in love, so that by His Grace, Ye became brethren; (Al—Imran—103)
And showing the favor He has conferred upon His Prophet He says: “‘He it is That hath strengthened thee with his aid and with (the company of) The Believers; And (moreover) He hath put Affection between their hearts: Not if thou hadst spent All that is in the earth, Couldst thou have produced That affection, but God Hath done it: for He Is Exalted in might, Wise.”’ (Anfal—62, 63)
The world has seen such persons and parties who established strong bonds of relationship and love but their love was for the attainment of worldly ends, so it never gained eternity. These persons had gathered together for some perceived desire or material gain.
When they attained their benefit or fulfilled their desire, or became absolutely disappointed of it, their collection dispersed and their unity was shattered. Sometimes this so-called love changed into enmity and malice.
But that love which is for God, for His way alone, and to attain His pleasure, will last as long as the person of God the Most Holy will last, meaning that it will be eternal. It is a famous saying that ‘‘the love which will be for God will get eternity and stability, while that which will be for anyone other than God will end—be broken.”
Love—Behind Bars. —This sincere love and true brotherhood gains even more strength and stability in moments of trials and tribulations, hardship and poverty. During such situations, the nature of relations can easily be guessed and the difference between sincere friends and flatterers or pretenders becomes clearly obvious. How correct is this couplet of the poet?
‘May God bless those hardships through which I recognized my enemies and friends”?
‘‘There is no good in the friendship of such a colorless person who blows with the direction of the wind.” and: —
‘‘When you have no need for his wealth he shows generosity, and when your wealth finishes he shows his niggardliness.”’
“If there is a feast, friends abound, but during afflictions they slip away.”’
When the Ikhwan passed through unbearable trials, its friendship showed strange miracles too.
There were so many such persons whose flesh fed the whips, and whose hot blood satiated their thirst but they remained silent and never complained to any brother. At times their silence was so long that their spirits flew from the prison-cells, but in the condition that their hearts were satisfied; yet they never even spoke to their brothers, for fear of bringing them too under the whip of torture.
Many youths bore the torment of the prison houses even more than their strength and power, merely to relieve such brothers, who were possessors of large families or who had no strength to bear the extremity of such torture.
There were many such youths too who worked outside the jails for aid and relief. No one knew them, but they could not bear the helplessness of the orphans of those Ikhwans who were seized. Their love and indignation boiled forth to help them found a club to collect aids and subscriptions, so that those families may be helped which had been deprived of their husbands and patrons, rendered helpless after being wealthy and carefree, disgraced after being revered and reputed. For this act of charity, they were black listed in the eyes of power and subsequently imprisoned, made targets of torture and then after the judgment of the court passed over for life-imprisonment to labor and toil in prisons.
But their captivity did not prove any obstacle for the new-comers because there was no room for any Ikhwan , to leave his brother's children helpless and never look after them during the hard days of his brother. Hence whatever had to happen occurred.
The prison-cells saw such deeds of mutual aid and sacrifice which
these scarce pages prevent from being written-down. When any
prisoner-brother received food and clothes
And sometimes, he even gave away those to others.
Only those can be aware of the greatness of this brotherhood and know the worth of this emotion who are aware of the life of the prison and how other prisoners spend their days and nights there.
I remember that in 1949, when I was in the prison house of ‘‘Hayaktasab’” our neighbors comprised a communist group. Its members quarreled for the least difference, and each was the slave of his own self and worshipper of his own benefits. The eatables and drinkable that came were his own. They had distributed their room by measurement and each swept and cleaned only his own part of the room, not a bit more nor less. Yet they always kept quarrelling among themselves.
Respected readers! I do not say that the Ikhwans are angels, free from all mistakes; or Prophets by whom there is no possibility of commitment of sin. No the Ikhwans too are similar to other ordinary men, who commit mistakes and reap virtues as well. They stumble in their way and regain their balance. They are like any common individual of this Ummah who have inherited the Book of God: ‘But there are among them Some who wrong their own Souls; some who follow A middle course; and some Who are, by God's leave, Foremost in good deeds; (Fatir—32) You may come across such an Ikhwan_ too who is familiar merely with the name of Islam and is satisfied by reading the Quran only. The reason for this is that during different stages, especially in the beginning of the fifth decade, new-comers towards the Dawah were great in number. They could not receive that training which would absorb them in the color of the Dawah and thus attach them to the relation of the Islamic dynasty but the Jamaat could not even kick them out although their conduct did not prove worthy of a true Muslim. It was because the center of this movement was like a “hospital” which was set up for the treatment of patients or it was like a ‘‘workshop” where damaged and broken cars arrived to be repaired and rendered fit to be used.
It should not be forgotten that when movements are in the age of development and progress, slaves of profit and elements of jealousy also enter them, whose intention is nothing but benefit of the world. They accept its truth only by word of mouth, without actually having any inner faith. The Dawah has never been safe from such individuals. No society has ever been devoid of such elements, so much so that the society of Medina during the Prophet’s time also was not free from their existence.
Now, if anyone thinks that the Ikhwanis are free from all defects and mistakes whatsoever, they are in fact ignorant of the Ikhwan, of incidents and facts and of history itself.
We mean to imply that the Ikhwanul Muslimoon in general comprised the pure and virtuous souls of the Ummah whose minds are free from all kinds of Slavery. Their hearts were pure, souls clean and morals ideal. There was purity in their conduct and behavior. They were bold and brave for the religion of God, and lovers of public welfare. They had a sense of honor for Islam and were fully active to establish its glory and splendor. They toiled continuously for the rule of Islamic Shariah and the leadership of the Muslim nation.
This Dawah has now spent only half a century, but situations have totally changed, new’ thoughts have appeared, values have altered in our own area as well as in the whole world.
Wisdom does not demand that in this world which is bearer of such a vast and universal revolution everything old should be left to its obsolete ways and methods. Islam demands steadfastness in aims and intentions, together with being acquainted with the alteration and flexibility of means and resources.
International Islamic Federation
of Student Organizations
P. O. BOX 8631
KUWAIT - SALIMIAH