ii. Education: an investment
iii. The priority of agriculture
iv. In the cities
v. The question of Islamic banks
vi. Facing the powers
B. At a Transnational Level
i. National experiences
ii. A united front of interests: South-South-North
iii. Not to be mistaken about the enemy
Part ThreeValues and Finalities The Cultural Dimension of the Civilisational Face to Face
I. Prometheus and Abraham
1. The West: Fire, Rebellion and Tension
2. Islam: Signs, Revelations and Submission
3. Doubt and Reminder
II. The Way of the Source
1. God
2. Spirituality
3. Morality
4. Meaning and Finality
a. Communal solidarity
b. Drugs and delinquency
c. The man-woman relationship
d. Science, technique and ecology
III. Towards a War of Civilisations?
1. Attraction-Repulsion
a. Seduction
b. Identity-based reaction
c. What interlocutors?
2. Speeches and Facts
a. Human rights, democracy and freedom
b. Western contradictions
i. The Gulf War
ii. Bosnia
iii. Algeria
iv. The Palestinian territories
c. Muslim confinement
♦ Idealisation and simplification
♦ The silence of minds
3. Fears and Hopes
a. Fears
b. Hopes
Conclusion
Appendices
Appendix I: The heart present in life in order to live at the heart of the Presence
Appendix II: The great current problems of Islam and Muslims
Appendix III: The Western view on Islam is forged by a long history
Appendix IV: The question of woman in the mirror of Revelation
Index
An Entire Life
And that this is My path, straight; so do you follow it, and follow not diverse paths lest they scatter you from His path. (Qur’ān, 6:153)
I still have the intimate memory of his presence and of his silences. Sometimes, long silences sunk in memory and thoughts and, often, in bitterness. He had a keen eye and a penetrating, profound look that now carried his warmth, kindness and tears, and now armed his determination, commitment and anger. How many times was it difficult forme to cross the expression of his big open, powerful, suggestive and interpolator eyes which accompanied his words up to my heart, that they awakened, troubled and shook. All those who have met him were struck by this trouble, this inward trembling. He had learned the essential and called for the same without re-routing. This, always, with a heart and with such intelligence. He was so afraid of causing harm, wounding or hurting someone’s ear. His kindness was behind his hesitations and, sometimes, clumsiness.
Very early, I learned at his side how much the world is nourished by lies, rumours and scandal-mongering. When men lose morality they find the jungle and become wolves. Of this kind there were many around him; those who fought and sullied him for political profit, those who forgot him for professional profit and those who betrayed him for financial profit. So much was said, written and lied about: that he has met him who he never saw, that he spoke to him but he never listened and that he was involved in secret plots which he never dreamt of. In my memory resounds the words of one of his brothers of the road: “He could have been a millionaire, not by flattering kings, but by simply accepting to be quiet and keep silent about what goes on. He refused; he said the truth and re-said it, before God, without fear of losing everything.”
I also remember the following story, repeated a thousand times by my elder brother Aymen, a story that made him shed so many tears. He was then 15 years old when he heard it during a travel that found him in the presence of wealthy princes: “The money that you want to give me is put on the palm of my hand; as to myself, by God’s command, I do not work except for that which is posited in and penetrates hearts…” Despite his material difficulties, he rejected exorbitant amounts of money in the name of his faith in God, of his exactness of truth and of his love for justice. Aymen has never forgotten the lesson; it has fashioned him and he transmitted it.
He learnt everything from a man who gave him so much, offered him so much and who, from a very early age, trained and protected him. On his subject he was inexhaustible. Hasan al-Banna, through his total devotion to God and His teachings, put light in his heart and showed him the way of his commitment. To those who criticised him, spoke without having even met or heard him, or those who had simply read him, he reminded them how much he had learnt at his side of spirituality, love, fraternity and humility. For hours on end, he brought out of his memory the events and instances that had marked him when he was just like his son; and when he was respectfully called, in the whole of Egypt, “the little Hasan al-Banna”. The profound faith of his master, his devotion, intelligence, his knowledge and open-mindedness, his goodness and kindness were all qualities that emanated in a permanent fashion from his description.
Often, he spoke of the determination in his commitment, at all moments, against colonialism and injustice and for the sake of Islam. This determination was though never a sanction for violence, for he rejected violence just as he rejected the idea of “an Islamic revolution”. The only exception was Palestine. On this, the message of al-Banna was clear. Armed resistance was incumbent so that the plans of the terrorists of Irgun and of all Zionist colonisers would be faced up to. He had learnt from Hasan al-Banna, as he said it one day: “to put one’s forehead on the ground.” The real meaning of prayer being giving strength, in humility, to the meaning of an entire life. He also learnt love in God, patience, the importance of work in-depth, education and solidarity. Finally, he learnt to give everything. After the assassination of his master, in 1949, he retained the lesson and sacrificed all in order to make everyone hear the liberating message of Islam. History is written by the powerful; the worst calumnies were said about Imām Hasan al-Banna. He never ceased to write about and say the truths from which he was nourished. But