Hasan al- Banna and Egypt

LIFE Hasan al-Banna

Many Islamic leaders who have followed in his footsteps , Al -Banna enjoyed the benefits of a modern education, but he was raised in a traditional Islamic environment . Al - Banna was born in 1906 in Mahmudiyya , Egypt ( north -west of Cairo ) . His father, Sheikh Ahmad al- Banna , was respected local imam ( religious leader ) and mosque teacher , studied at Al-Azhar University , who has written
and collaborated on books on Muslim traditions , and also had aworkshop where repaired watches and sold gramophones . Although Sheikh Ahmad al- Banna and his wife owned property , they were not rich . When Hassan al- Banna was twelve, he was involved in a Sufi order , and became a full member in 1922 began. When I was thirteen , Banna participated in demonstrations during the revolution of 1919 against British rule. In 1923 , he joined Dar al Ulum ', a teacher training school in Cairo.

Hassan al- Banna , founder of the Brotherhood , called for the implementation of Sharia law , noting that the resurgence of Islam was the only way to advance the social and political regeneration of Egypt. The program of the Society worked to recognize the importance of Shariah and its importance to the social aspirations , and economic policies of many Egyptians. That is why al- Banna called for a series of economic reforms, including land redistribution , the implementation of social protection programs , and the replacement of foreign capital for local investment.

The MuslimBrotherhood has also participated in attacks against the British and was accused of fomenting unrest and plotting against the government. Prime Minister Mahmoud Sami al- Nukrashi declared martial law and signed a decree to dissolve the group December 8, 1948 . On 28 December the same year, al- Nukrashi was shot by a member of the Brotherhood. The Al -Banna tried to distance themselves from the violence committed by members of his party could not, and al- Banna was shot and killed Feb. 12, 1949 , perhaps by the Egyptian secret police. When all political parties were banned by Nasr in January 1953, the Muslim Brotherhood was allowed to continue to operate as an "organization" . Sayyid Qutb , the ideologue of the Brotherhood leading , even offered a leading role in the Rally of Liberation .

Since then , life in the capital offers a wide range of activities that people and the opportunity to meet leading Islamic scholars , but was deeply concerned about the effects of Westernization and he saw there , especially the rise secularism and the collapse of traditional morality. He was also disappointed by what he saw as the failure of Islamic scholars of Al-Azhar University to express their opposition to the rise of atheism and the influence of Christian missionaries. In his final year at Dar al- Ulum , had the goal of becoming " a counselor and a teacher" of adults and children in order to teach " the objectives of religion and the origin of their well -being and happiness in life . " graduated in 1927 and got a job as a professor of Arabic at the elementary school status Ismaīliyya , a provincial town in the area of the Suez Canal .

" I studied the ideas of Hassan al- Banna very carefully and nothing in this heritage that I reject . Their relationship with God, their spirituality, their personality and their critical reflections on law, politics, society and pluralism bear witness to me of his qualities of heart and mind ... their commitment is also a constant cause of my respect and admiration . "

But supporters of al- Banna was able to fool so many people for the last sixty years to be invited by many world leaders , government officials and Western universities to implement your program?

These are some of the changes that fill out the Egyptian thought

- The strengthening of the armed forces , and an increase in the number of youth groups, the latter inspired with zeal in the foundations of the Islamic Jihad .

- Strengthening the links between all Islamic countries , including Arab countries , to pave the way for the practical examination and serious about the party caliphate.

- The spread of the Islamic spirit in all government departments, so that all employees will be responsible for adherence to Islamic teachings at Egyptian schools.

- Monitoring of the personal conduct of all employees, and the end of the dichotomy between the private and professional spheres.

- Adjustment of working hours during the summer and winter come, so it will be easy to fulfill religious duties , and so keep late hours eventually .

- The end of corruption and favoritism , with consideration to be given only to the ability and progress legitimate reason .

- Weigh all acts of government acts in the balance of wisdom and Islamic teaching , the organization of all parties, receptions , official conferences , prisons and hospitals are not incompatible with Islamic teachings, the organization of working time does not conflict with the hours of prayer.

- The employment of graduates of Al -Azhar in military and administrative positions , as well as their training.

- The promotion of marriage and procreation, however, the enactment of laws to protect and give moral support to the family, and solve marriage problems.