EXPLANATION OF THE TWENTY PRINCIPLES OF THE IMAM, MARTYR HASSAN AL-BANNA

(Sharah al'usul aleshryn lil'amam alshahid hasan albnna)

The twenty assets that were written by the martyr Hassan al-Banna, may God have mercy on him, are considered one of the most comprehensive of what he wrote, because they contained what a Muslim should believe and take into account in his behavior and organize his relationships with his Creator and with other human beings, and we preferred to explain them briefly to be more understandable than they are now. It is noted on these principles that they emphasized what matters of belief in which disagreement is not permissible, and as it came in the Holy Qur’an and the Sunnah of the Prophet, so that the Muslim stands there and does not go beyond it by adding and decreasing, as the guide, may God have mercy on him, explained in these principles the matters that may be disputed in order not to be surprised A brother against the occurrence of such a disagreement, even if he is to investigate the first and most correct.

Note: Below is the text of the twenty principles without explanation until the completion of the translation of the explanation of Dr. Abdul Karim Zidan.

1-Islam is a comprehensive system which deals with all spheres of life. It is a country and homeland or a government and a nation. It is conduct and power or mercy and justice. It is a culture and a law or knowledge and jurisprudence. It is material and wealth or gain and prosperity. It is Jihad and a call or army and a cause. And finally, it is true belief and correct worship.

2-The glorious Qur'an and the purified tradition (Sunnah) of the Prophet (peace be upon him) are the reference points for every Muslim to acquaint himself with the rules of Islam. The Qur'an can be understood by applying the rules of the Arabic language without constraint or controversy. and the Sunnah can be acquired by reference to the trustworthy transmitters of Ahadeeth (collected sayings of the Prophet).

3-True belief, proper worship, and striving against one's vain desires have light and warmth. Allah casts them in the hearts of whomever He chooses from among His servants. Though they may be blessed visions, notions, inspirations and dreams are not authentic references for Islamic Law, and therefore should not be given any consideration except when they do not conflict with the authentic references and established principles of Islam.

4-Talismans, incantations, placing of shells around the neck, fortune telling whether by drawing lines on sand or astrology, sorcery and claiming to have knowledge of the unseen and similar practices are all evils that must be fought, except what is mentioned in the Qur'an or transmitted to us as an authentic narrations of the Prophet (peace be upon him).

5-The opinion of an Imam or his deputy is acceptable in matters which are of proven benefit to the public, provided that his opinion does not conflict with any established principle of Islam. It may change in light of circumstances, customs and habits. The bases of worship is purely devotional without questioning why. However, in other areas there is scope of prodding into the ‘whys’ and ‘whereofs’ of matters.

6-Everyone’s opinion except that of the unfailing Prophet (peace be upon him) is liable to changes and modifications. We accept all that has reached us of the opinions and rulings of the pious predecessors as long as it is in agreement with the Qur'an and the Sunnah. If this is not the case, the Book of Allah and the practice of His Apostle are more deserving of our adherence. However, we do not scorn and attack those individuals who differed, since we do not know what their intentions were nor the circumstances that necessitated their decision.

7-Any Muslim not having reached the level of authenticating the proofs of subsidiary rulings may follow one of the four great Imams of this religion. And if so, he should try his best in getting to grips with the evidence put forward while being open to the opinions (supported with evidence) of trustworthy people. This will provide him with enough knowledge to find the Islamic solutions to the contemporary problems of his society. If he is one of the people of knowledge but has not reached the degree of authentication are advised to exert themselves to acquire such a level.

8-Differences on the branch matters of Islamic Jurisprudence should not be allowed to cause division, contention, or hatred within the ranks of the Muslims. To every seeker of knowledge is a reward. In cases of disagreement, however, there is no harm in objective scientific investigation in an atmosphere of love (for the sake of Allah) and co-operation with the aim of realizing the truth. Fanaticism, obstinacy, and controversy have no place among true Muslims.

9-Indulging in matters, that no Shar'i obligation could be based on is considered to be a form of affectation which the Shari'ah prevents. This category includes debating minute aspects of rulings in cases which have never occurred, investigating the meaning of the Qur'anic verses which are still beyond the scope of human knowledge (the mutashabihat verses), and differentiating between the companions (Sahabah) of the Prophet or investigating the instances of disagreement that took place among them. Every Sahabi (may Allah be pleased with them all) has the honor and distinction of being a companion of the Messenger of Allah (peace be upon him), and to each is the recompense of his motives.

10-Recognizing Allah's existence (may He be exalted), believing in His oneness, and glorifying Him are the most sublime beliefs of Islam. We believe in the Qur'anic verses and authentic traditions of the Prophet (peace be upon him) which describe the exalted attributes of Allah and glorify His name. We also believe in the allegorical (mutashabihat) Qur'anic verses, which serve this same purpose, without rejecting any part of them or attempting to interpret them on our own. We stand aloof from the disagreement which exists among the scholars concerning these verses; it is enough for us to adopt the attitude of the Prophet (peace be upon him) and his companions: ‘And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord."’Al Imran: 7.

11-Every innovation introduced by the people into the Religion of Allah on the grounds of their whims and without authentic foundation, whether by adding to the principles of Islam or taking away from them, is a serious deviation which must be fought and abolished by the best means as long as it does not lead to a greater evil.

12-There is a difference of opinion regarding idafiyyah (additional) innovations and tarkiyyah innovations (which are based on abandoning something permissible under the pretext of religiousness), and persistence to abide by acts of worship left open to one's choice. We adopt what can be confirmed by sound evidence. 

13-Love of pious people, respecting them, and honoring their righteous achievements brings one closer to Allah (may He be exalted). These (the ones who are close to Allah) have been mentioned by Allah in the Qur'anic verse: ‘Those who believe and constantly guard against evil.’Yunus: 63. Karamat are due to them with the conditions prescribed by the Islamic Law, but we must firmly believe that they (may Allah be pleased with them) had no power over their own fates and, thereby, cannot avail or harm anyone after their death.

14-Visiting grave sites and tombs is an authentic Sunnah if done in the manner prescribed by the Prophet (peace be upon him) But seeking the help of the dead, whomever they may be, appealing to them, asking them to fulfill certain requests, vowing to them, and swearing with their names instead of the name of Allah, building high tombs, covering them with curtains, illuminating them, are evil innovations that are equally prohibited. We do not need to interpret such actions giving them excuses.

15-Supplication to Allah via an intermediary is a minor difference of opinion - more to do with the method of performing supplication rather than a question of belief (‘Aqeedah).

16-Just because incorrect practices are common amongst the people, it does not change the label it has been ascribed by Sharee’ah. Rather we must define the intended meaning. We must also be on the guard for deceptive words relating to worldly and religious matters. What is worth considering is not names but what these names stand for.

17-Belief is the basis of action. Sincere intentions are more important than outward actions. However, the Muslim is requested to attain improvement in both spheres: purification of the heart and performance of righteous deeds.

18-Islam liberates the mind, urges contemplation of the universe, honors science and scientists, and welcomes all that is good and beneficial to mankind: "Wisdom is the missing goal of the believer. Wherever he finds it, he is more deserving to it."

19-Islamic principles may be evident or uncertain, as are pure scientific principles. The evident principles of the two classes will never conflict; that is, it is impossible for an established scientific fact to contradict an authentic Islamic principle. However, this may happen if one or both of them are uncertain. If one of them is uncertain, then it should be reinterpreted so as to remove the contradiction. If both are uncertain, then the uncertain Islamic principle should be given precedence over the uncertain scientific notion until the latter is proven.

20-Never label as an unbeliever (kafir) any Muslim who has confessed the two declarations (shahadah) of faith, acts accordingly and performs the obligatory (fard) duties of Islam unless he clearly professes the word of unbelief, refuses to acknowledge a fundamental principle of Islam, denies the purity of the Qur'an, or commits an evident act of unbelief.

If you, dear brothers, understand your religion according to these twenty principles, then you will have perceived the meaning of your slogan: "The Qur'an is our constitution, and the Prophet is our example