Some Aspects of The Methodology of Hassan al-Banna, The Founder of The Muslim Brotherhood

• He would give much focus in his talks to the youth.

• He would give much importance in removing the youth from the streets and cinema yet not really educate them about the religion.

• Gave a lot of importance to collect donations for suffering countries while using the act of fundraising as a method to promote his hidden agendas.

• Specified congregational du’as to incite the emotions of the public.

• Ash-Shaykh Albany rahimahullah mentioned Hassan al-Banna wasn’t a scholar of the Quran and Sunnah. For that reason he had errors in his belief concerning the Names and Attributes of Allah and concerning the matter of Tawassul.

• Ash-Shaykh Muqbil rahimahullah mentioned his books are more like books of revolutionists.

• Hassan al-Banna authored a book in 1936 titled ‘Preserving the Mushaf’, urging the people to pledge to a ruler who will fight for Palestine

1. Here you could notice him using emotional titles and remarks to incite the people.

2. This movement usually uses the issue of Palestine as a start to their talks and writings.

3. Young in age encouraging the people to act upon their emotions without returning to the scholars of that time.

And after 1940, Hassan al-Banna begins to call the average layman to public demonstrations demanding for their motives to be carried out. And uses the Friday minbar as a podium for addressing political issues. And the later part of his lifespan it was said he had a dream to reestablish the khilaafah. Therefore, he made all of his efforts on the topic of establishing a new khilaafah. While great scholars who were alive at that era where encouraging the people to do jihad nafs [i.e striving against oneself and desires], Hassan al-Banna would attack their statements and give precedence to physical Jihaad.

• Ash-Shaykh Saalih al-Luhaydan hafidaho-Allah mentioned there was a big difference between the dawah of Shaykh Muhammad bin AbdulWahaab an-Najdi and the dawah of Hassan al-Banna since he didn’t give much importance to teaching Tawheed.

• Hassan al-Banna studied a particular spiritual tariqah of the sufis. Also, Hassan al-Banna used to venerate the graves and make constant visits to them. As well, Hassan al-Banna once said, “our dawah is salafiyyah and soofiya at the same time.” He was also known to have close relationships with great soofi leaders in his time, in addition having a memoir wherein he acknowledges well-known suufi practices. As well it was proven through a number of sources that he called to تقريب بين السني و الشيعي ‘to establish bonds between the sunni and the shi’ee’. Some even report that al-Khumayni once visited him in Cairo. He would avoid the differences in beliefs as a method to achieve rulership through the support of both groups. Even the shia don’t deny this from him.


Compiled by

AbdulFattaah Bin Uthman
Abu Fajr