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Hassan al-Banna
  Hasan al-Banna and the Ways and Means of Da'wah
Source: Cassette "Ma'naa Qawl ul-Hizbiyyeen"
Article ID : NDV020001  [14678]  
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And likewise these same words are mentioned by Yoosuf al-Qaradaawee in his book 'as-Sahwah al-Islaamiyyah' (p.17): "And of the most important matters and the most clear, at this point is: Do we begin from the peak (the top) or do we begin from the foundation... Is it permissible for there to be many movements working for Islam each of them working in the arena, or is one united, complete movement necessary [and so on] to the end of what can be possibly said at this point..."

So these words which Yoosuf al-Qaradaawee mentioned - he mentioned something similar to it at the end of his book quoting from his imaam, Hasan al-Banna, and he is the imaam of this crooked path/way which makes permissible for itself every single way or means for the sake of actualising what they call the "the benefit of the da'wah" but [in reality] it is nothing but the "benefits of dejected hizbiyyah (party-spirit)"

Hasan al-Banna says: "We believe that consensus (ijmaa') upon a single matter in the branches (furoo') of the religion is an impossible request. In fact, it opposes and denies the [very] nature of the religion and indeed, Allaah wants for this religion, that it remains and exists for all times and that it traverses the eras, and it [the religion], due to this, is easy, flexible, simple and nice. Their is no rigidity in it and nor severity".

So this final understanding, which is his saying: "Allaah wants for this religion, that it remains" then there is no doubt that is affirmed and explained clearly in the Book of Allaah the Blessed and Exalted, and as for his saying: "and exists for all times and that it traverses the eras and it [the religion], due to this, is easy, flexible, simple and nice. There is no rigidity in it and nor severity" then this is agreed upon - but Hasan al-Banna's adaptation of this and that of his followers, and that of the groups who make the claim of 'reformation of the da'wah' indicates that all the affairs of the religion that are not agreed upon unanimously, then they can subject to ijtihaad [personal jurisprudence] and change - to the extent to which they deem is a benefit for the da'wah. And sometimes there is a matter which is not from the branches (furoo') of the religion, rather it is of the fundamentals ('usool) of the religion and sometimes it may even be the foundation of all foundations, and that is Tawheed - but they imagine or fancy that there is difference in this matter which is unanimously agreed upon - they imagine that there is difference. And then - and refuge is from Allaah - they use this corrupt thought in opposing this matter which is unanimously agreed upon. And amongst the examples of that..."

Hasan al-Banna

"...And amongst the examples of that is what Hasan al-Banna was upon - as he mentions about himself in his mudhakkiraat and as his students mention about him in their mudhakkiraat such as Abbaas as-Seesee in his book 'Fee Qaafilat il-Ikhwaan il-Muslimeen' - that he never used to abandon visiting the places in which others besides Allaah the Blessed and Exalted would be called upon - such as the grave of Sayyida Zainab and Tusooqi and Sinjar and others - that he never used to abandon visiting these places, even for one week and that he used to come and arrive at these places before dhuhr and he would stay there till the approach of maghrib, then he would leave and hold circles of dhikr and sometimes he would stand and give a speech to the ikhwaan and would order them to purify their hearts from grudges and jealousies towards one another and from all other Muslims and he would order them to look at the mistakes of the Jews, the Zionists and the enemies of Allaah - and he would never utter, with a single word - something that was related to the greatest form of Shirk, and the basis of the Shirk of all the world - he would come to those places with an open and warm heart and he would see this [greatest Shirk] with his eyes and hear it with his ears - such as from those who would seek succour [istigaathah] from other than Allaah and he saw what would be placed before him of the hair from the body of a muwahhid, or from the skin of a muwahhid or from the head and the actions of the greatest Shirk that would be performed with them - and he would come with a open chest and would leave with an open chest and he did not utter a single word and this is so that he does not say anything that would prevent the people from him or make the people flee from him.


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