Sheikh Hassan Ahmed Abdel Rahman Muhammed al-Banna one of the most significant Islamic figures of the 20th century. Who was born in the foot of the Nile River in Egypt. From his childhood, he was fascinated by character, knowledge and wisdom.Education took the great profession of teaching beyond the step of life. As he studied in his student life, he did clock repairs.Shaheed Hasan al-Banna has called the people all the way in Allah.He gained a lot of knowledge on the fundamental issues of Islam. He invited people to clerk, mosque, educational institution and market.He called for Muslims to move in the way of Allah. Islam is not just religion, but a whole life system. This was announced by the unanimous voice. He formed ‘Ikhwanul Muslimin‘. The regime of ruling could not accept His Da’wah and organization activity.So on February 12, 1949, he was shot dead publicly on the streets.Shahid Hasan Banna today is not.But the work left behind and the living things are available to us.
Sheikh Hassan Ahmed Abdel Rahman Muhammed al-Banna
Sheikh Hassan Ahmed Abdel Rahman Muhammed al-Banna (Arabic: حسن أحمد عبد الرحمن محمد البنا; 14 October 1906 – 12 February 1949), known as Hassan al-Banna, was an Egyptian Social and political reformers, best known for founding the Muslim Brotherhood, one of the largest and most influential Islamic revivalist organizations.
Hassan are not same as another’s boys, he do not like to live life while playing and laughing. He wants to be good and if he is good enough he tries. His hatred towards injustice and bad deeds from the early days. He protested wrongdoing. He tried that in the society so that nobody goes on the wrong path.
That’s the fun of the river Of blue:
The Nile flows over Egypt. Sailboats floating in the Nile River There was a center for the construction of these boats. The name of the place is Mahmudiya. There were boats in there. Once on the way to school, Hassan saw a boat mault very bad. Nang got this pain after seeing this statue. He wanted to remove the statue. But the people of that boat will not listen to him. So he thought maybe it would be a question if he told the police. Police outpost nearby He ran out there. Police in-charge sat in the clutches. When he saw a small boy coming to him, he called to him and said:
What is your nickname
My name is Hassan
Where do you live
Do you want to say something
You do not have any fear.
A very bad statue has been hanging on a river in the river. It is better to remove it.
OK. I’m going to myself
Hassan went to the bank along the river. Hasan showed him a bad figure. Then the owner of the in-charge boat asked him to remove the statue in dhomam. The man removed the statue immediately after fearing the police. The boy smiled in the face of the boy. He was very happy returning to school. Meanwhile, the police in-charge was very surprised at the incident. He remembered the need to be more careful about this honest and good boy. The next day he went to Hasan’s school and told his teacher to open the previous day’s events. Head teacher Muhammad Afendi was very happy to hear about this incident. He felt proud to have a good boy like him in his school. He summoned Hasan to himself and gave him a quarrel for his honest courage. And all the students of the school called the incident.
In 1906, on October 14, one of the Brightest stars in the Muslim world, Sheikh Hasanul Hasan was born in an Islamic devout family in Mahmudiya region near the Egyptian capital of Cairo . His father, Shaykh Ahmad Abdur Rahman, was a high level scholar, while on the one hand, Hafez, on the other hand, possessed a profound scholarship in elm hadith and fiqh.His dad was a vital otherworldly impact amid al-Banna’s initial life. Sheik Ahmad was referred to for his work as a Hanbali researcher, especially his arrangements of the conventions of Imam Ahmad ibn Hanbal al-Shaybani. These characterizations wound up noticeably known as musnad al-fath al-rabbani. Through this work, Sheik Ahmad manufactured associations with Islamic researchers that demonstrated helpful when his child moved to Cairo in 1932.
Notwithstanding his initial presentation to Hanbali strictness, Hassan al-Banna was enlivened by Rashid Rida’s magazine, Al-Manar. He was additionally intensely affected by Sufism as an adolescent in Mahmudiyya. He went to week by week Hadra and was an individual from the al-Hassafiyya Sufi order.
Al-Banna was first presented to Egyptian patriot governmental issues amid the Egyptian Revolution of 1919; he was thirteen years of age at the time. In his own records, al-Banna related to the far reaching activism of the time. In spite of his young age, al-Banna took an interest in exhibits in Damanhur, independently published political leaflets and established youth change social orders.
Despite the fact that Al-Banna’s family were not individuals from the Egyptian world class, they were moderately all around regarded in Mahmudiyya. Sheik Ahmad’s was a recognize imam and the family possessed some property. In any case, amid the 1920s financial emergency, the family experienced difficulty maintaining the upkeep of their property and moved to Cairo in 1924.
At the age of eight, Sheikh Hasnul Banna started his formal education in Madrasah and Rashad Ad Diniyah in the education institute. At the same time he kept huffing al-Qur’an.After some time, he became a student of secondary school in Mahmudia. Within a year, Sheikh Hasanul Banna got the chance to be admitted to Damanhoor Teachers’ Training School. In this school, he used to travel to Damanhur’s eminent Islamic people. From them, he learned the religion of religion. He also paid attention to the extensive study of Islamic literature at this time.In the Teachers’ Training Diploma examination, he secured first place in his school and fifth place in the country
In Mahmudiyya, al-Banna examined in the town mosque with Sheik Zahran. The two built up a cozy relationship that impacted al-Banna’s initial scholarly and religious improvement. Notwithstanding the mosque school, al-Banna got private direction from his dad. He additionally considered in Cairo for a long time; he went to Dar al-‘Ulum, an Egyptian establishment that informed imminent instructors in current subjects. The school was not exceptionally conventional and al-Banna enlisted against his dad’s desires, as a break from run of the mill Islamic conservatism.
Expanding upon his dad’s academic associations, al-Banna progressed toward becoming related with the Islamic Society for Nobility of Islamic Morals and the Young Men’s Muslim Association (YMMA). He distributed more than fifteen articles in Majallat al-Fath, a compelling Islamic diary related with the YMMA.In this school, he used to travel to Damanhur’s eminent Islamic people. From them, he learned the religion of religion. He also paid attention to the extensive study of Islamic literature at this time.
Al-Banna educated of the annulment of the Ottoman Caliphate in 1924, while he was as yet an understudy. This occasion affected him extraordinarily; despite the fact that the caliphate had no power, he saw its end as a “disaster”. He later called the occasions a “statement of war against all states of Islam”.
In the wake of finishing his investigations at Dar al-‘Ulum in 1927, al-Banna turned into a grade teacher in Ismailia. Around then, Ismailia was the area of the Egyptian central station of the Suez Canal. Outside impact was more grounded in Ismailia than in different parts of Egypt. While living there, al-Banna became progressively frustrated with British social expansionism. He was particularly worried that rushed endeavors to modernize Egypt frequently had the negative impact of trading off Islamic standards. Numerous Egyptian patriots were likewise disappointed with Wafd authority, for the most part on account of its direct positions and emphasis on secularism.
As indicated by al-Banna’s records, six anonymous laborers subsidiary with different Suez Canal organizations moved toward al-Banna in March 1928 with protestations about shameful acts endured by Arabs and Muslims on account of outside control. Their objections reverberated with his own worries; al-Banna turned into their pioneer and the Muslim Brothers was made.
At to begin with, the Muslim Brotherhood was just a single of numerous little Islamic affiliations that existed at the time. Like the associations that al-Banna had himself joined at a youthful age, these associations meant to advance individual devotion and occupied with unadulterated altruistic exercises. By the late 1930s, the Muslim Brotherhood had built up branches in each Egyptian area.
After 10 years, the association had 500,000 dynamic individuals and the same number of sympathizers in Egypt alone.Its allure was not restricted just to Egypt; its prevalence had developed in a few different nations. The association’s development was especially articulated after al-Banna migrated their base camp to Cairo in 1932. The most vital factor adding to this sensational development was the hierarchical and ideological authority gave by al-Banna.
In Ismailia, al-Banna lectured in the mosque, as well as in the cafés; in those circumstances, cafés were for the most part seen as an ethically speculate oddity. At the point when some of his perspectives on generally minor purposes of Islamic practice prompted solid conflicts with the nearby religious world class, he received the arrangement of keeping away from religious controversies.
Al-Banna was shocked by the numerous prominent indications of outside military and financial mastery in Ismailia: the British military camps, the general population utilities, ranches, nourishment supply was claimed by remote interests by powers, and the rich living arrangements of the outside representatives of the Suez Canal Company, alongside the smudged residences of the Egyptian laborers.
Al-Banna attempted to achieve changes through organization building, tenacious activism at the grassroots level and a dependence on mass correspondence. He manufactured an unpredictable mass development that highlighted advanced administration structures; segments accountable for facilitating the general public’s esteems among laborers, specialists and experts; units depended with key capacities, including proliferation of the message, contact with the Islamic world and press and interpretation; and particular boards of trustees for funds and legitimate undertakings.
Al-Banna depended on previous social networks―in specific those worked around mosques, Islamic welfare affiliations and neighborhood groups―to stay the Muslim Brotherhood into Egyptian culture. This meshing of conventional ties into a particularly present day structure was at the foundation of his prosperity. Specifically appended to the fraternity, and nourishing its extension, were various organizations, centers, and schools. Also, individuals were associated with the development through a progression of cells, revealingly called usar (“families”).
The material, social and mental help gave by the Muslim Brotherhood were instrumental to the development’s capacity to create colossal reliability among its individuals and to pull in newcomers. The development was worked around administrations and a hierarchical structure planned to empower people to incorporate into an unmistakably Islamic setting that was molded by the general public’s own particular standards.
Established in Islam, Al-Banna’s message handled issues including imperialism, general wellbeing, instructive approach, regular assets administration, social disparities, dish Islamism, patriotism, Arab patriotism, the shortcoming of the Islamic world on the universal scene, and the developing clash in Palestine. By stressing worries that spoke to an assortment of supporters, al-Banna could enlist from among a cross-area of Egyptian culture—however present day taught government employees, office workers, and experts stayed prevailing among the association’s activists and chiefs. Al-Banna was additionally dynamic in opposing British pilgrim administer in Egypt.
Al-Banna cautioned his perusers against the “far reaching conviction among numerous Muslims” that jihad of the heart was more critical and requesting than jihad of the sword. He approached Muslims to get ready for jihad against pioneer powers:
Muslims are constrained to lower themselves before non-Muslims, and are led by unbelievers. Their territories have been trampled over, and their respect besmirched. Their enemies are responsible for their undertakings, and the ceremonies of their religion have fallen into suspension with their own particular spaces … Consequently it has turned into an individual commitment, which there is no avoiding, on each Muslim to set up his gear, to decide to participate in jihad, and to prepare for it until the point when the open door is ready and God decrees
Muslim Brothers and the 1936 Palestinian Revolt
Among the Muslim Brothers’ most remarkable achievements amid these early years was its contribution in the 1936– 1939 Arab revolt in Palestine. The Muslim Brothers propelled an expert Palestine crusade which added to influencing the Palestine to issue an across the board Muslim concern. The Muslim Brothers completed a raising money crusade said to have depended upon gifts from the country and urban common laborers, as opposed to well off Egyptians. Notwithstanding their gathering pledges endeavors, the Muslim Brothers additionally sorted out uncommon supplications for Palestinian patriots, held political revitalizes, and circulated publicity. In spite of the fact that the Palestinian Revolt was eventually stifled through restraint and military activity, the Muslim Brothers’ amazing preparation endeavors helped make the Palestinian inquiry a skillet Arab worry in the Middle East.
Shaykh Hasanul Banna Shahadat
February 12, 1949,
On this day, in a meeting of the Young Muslim Association in Cairo, Sheikh Hasanul Banna Mehman came as the speaker. After the meeting, he left the office of the company. When he was going down the street, he was going to the taxi, while the assailants shot him in the chest. Shaykh Hasanul Bana fell down with a bloody body. Sangira brought him to the hospital. Within a short time he got martyrdom. The soldiers of the religion of Allah went in close contact with Allah.
The body was sent to his house. The police came and surrounded the house. None other than close relatives were allowed to enter in his house. His body was taken to the graveyard along with the tight security forces of the tank forces and the armored forces. Millions of people stayed away from tears while staying away. The government did not allow them to participate in his funeral and funeral work.
Shaykh Hasanul Banna’s successor
In the meantime, a lawsuit against Al-Ikhwanul Muslimun was challenged and the court was sued. The Supreme Court of Egypt ruled on sanctions on September 17, 1951. Al-Ekhwan again started working as a legitimate organization.
Hassan Ismael Al-Hudaybi Al-Ikhwanul Al-Muslim in Murshidulam was elected in October. His deputy was appointed Abdul Qadir Awadah. After sometime another post was named Vice-Murshid. In this post, Muhammad Khamis Humaida was appointed. Hasan Ismail al-Hudaibi also believed in the systematic movement.
He did not recognize the secret force. Like Sheikh Hasanul Bana, he was also anti-terrorism.
Shaykh Hasanul Bannar (RA) founded the organization Al-Ikhwanul is leading in front of the road leading to the uphill trail. Their different activities are observed in different Arab countries. In the western countries, the number of followers of Shaikh Hasanul Banna’s thought is not insignificant.