Hasan al-Banna and Unity With the Rafidi Shi'ites: Part 2 - Striving for Unification With The Rafidah
Sunday, January 17 2010 - by Admin
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There occurs in the book (( ذكريات لا مذكرات )), Dar ul-I'tisaam, 1st edition, 1985, authored by Umar at-Tilmisani, one of the former Murshids of al-Ikhwan al-Muslimeen, (pp. 249-250):
وفي الأربعينيات على ما أذكر كان السيد القمي - وهو شيعي المذهب - ينزل ضيفاً على الإخوان في المركز العام ، ووقتها كان الإمام الشهيد يعمل جاداً على التقريب بين المذاهب
And in the 40s, from what I remember, as-Sayyid al-Qummee - and He is Shi'ite in his madhhab - used to come as a guest of the Ikhwaan at its central quarters, and during that time, the Imaam and Shaheed, used to strive earnestly to bring unification between the madhaahib.
And in the book ( السنة المفترى عليها ) of Saalim al-Bahnasaawee, one of the Ikhwani "thinkers", says (p. 57):
منذ أن تكونت جماعة التقريب بين المذاهب الإسلامية والتي ساهم فيها الإمام البنا والإمام القمي والتعاون قائم بين الإخوان المسلمين والشيعة وقد أدى ذلك إلى زيارة الإمام نواب صفوي سنة 1945م للقاهرة
Since the jamaa'ah (group) of bringing about nearness between the [various] Islamic madhaahib (schools), and in which the Imaam al-Banna and the Imaam al-Qummee (Shi'ite) partook, and cooperation was taking place between al-Ikhwan al-Muslimeen and the Shi'ah, and this let to the visit of the Imaam Nawab Safawi (Shi'ite) to Cairo in 1945CE.
As we have seen in other articles, this unification, was with the likes of the Raafidah Shiah, whose deen Hasan al-Banna considered to be the deen of the Muslims with only minor differences that "could be ironed out", with both the people of the Sunnah and the Raafidah Shiah being upon "purity". Refer to:
Taking the current social, economical, and political circumstances of the Muslims as the base and foundation for devising the nature, role, direction and orientation of one's da'wah - and pushing the issues of creed to the back seat. Thus, the call is not to a particular creed with walaa and baraa upon it and acting upon what it necessitates. And thus, as part of this da'wah, it is permitted, rather obligatory (to al-Banna at least) to work with all the groups and parties, by putting aside differences, even if they are in fundamental issues.
This dawah was the one revived by Salman al-Awdah (now sitting with Sufis and Shi'ites), through his distinguishing between al-firqat an-naajiyah and at-taa'ifat ul-mansoorah (the former are all the groups of da'wah, such as Ikhwan and Tabligh and the latter is simply the cream of those groups) and it is also the one that Abdur-Rahman Abdul-Khaliq, revived through his doctrines of "ta'addud al-jamaa'aat" (multiplicity of groups), and it is also the one that Abu al-Hasan al-Ma'ribi revived through his doctrine of "al-manhaj al-waasi'" - and this "fikr", this way of thinking is also what the Qutbiyyah Ikhwaniyyah are upon in the West, in the US, Canada, UK and other places and from their sayings and opinions are those that permit working with the likes of Hizb ut-Tahrir and other straying devious innovators - for the reason that it is for the social, economic and political betterment of the Muslims. It's hardcore Bannawiyyah.
So don't think this da'wah of al-Banna is dead, its alive and kicking, strangely, amongst a people claiming Sunnah and Salafiyyah.