Dr Osama Al-Azhari
Minister of Awqaf
(Charitable Endowments)
The book “The Manifest Truth: A Refutation of Those That Manipulate Islam (A scholarly evaluation of extremist ideologies from the Muslim Brotherhood (MB) to ISIS)” represents a scholarly project aimes at engaging in a rigorous intellectual critique. Its purpose is to confront, with clarity and boldness, a range of intellectual currents, concepts, and patterns of thought that have led their adherents to embrace takfir (labeling someone as apostate), armed violence, bloodshed, and the revival of Kharijite ideology. In addressing the figure of Hasan al-Banna, the discussion does not focus on him as an individual per se, but rather treats him as a representation of a particular methodology and intellectual framework. The objective is to analyse the underlying formation of this thought, identify the sources of error and deviation from the principles of Islamic shari’ah, and trace the early roots that contributed to the emergence of extremist currents.
Moreover, it is important to note that such ideas did not originate with the aforementioned figure (i.e., Hasan al-Banna). Rather, similar patterns have recurred throughout history, often arising from a conflation between the fundamental principles and subsidiary issues of Islam – an approach that has historically led to practices of takfir and the justification of violence against others. The earliest manifestation of this methodology can be observed in the Kharijite movement, which declared Imam ‘Ali ibn Abi Talib (may Allah be pleased with him) and other companions to be unbelievers.
Within this framework, Hasan al-Banna is presented as sharing a comparable interpretive approach to that of the Kharijites, particularly in the misreading of Qur’anic texts through a lens that blurs the distinction between foundational principles of creed (‘aqidah) and subsidiary issues of jurisprudence (fiqh). This convergence in method, it is argued, ultimately leads to the same outcomes: takfir and the endorsement of armed conflict.
The distinguished Companion ‘Abdullah ibn ‘Abbas (may Allah be pleased with them both) stands as an early exemplar in the intellectual confrontation of extremism. He undertook the task of refuting the Kharijites, systematically deconstructing their ideology of takfir, and did so with notable success. His approach serves as a model to be emulated in addressing contemporary extremism through rigorous critique and the dismantling of radical thought. This responsibility rests upon scholars and thinkers of every age, requiring a firm grounding in sound principles, methodological clarity, and the strengthening of educational frameworks alongside the cultivation of public awareness.
Historically, the Kharijite ideology receded following its intellectual rebuttal by Ibn ‘Abbas and its military suppression under Imam ‘Ali ibn Abi Talib (may Allah be pleased with him). Nevertheless, elements of this thought resurfaced in later centuries particularly towards the close of the 7th and the middle of the 8th centuries AH. In response, scholars of those periods produced extensive works dedicated to examining, challenging, and refuting such ideas, leading once again to their decline until the early 13th century AH.
Although sustained scholarly engagement curtailed its influence for a time, the underlying thought later re-emerged in new forms. It appeared initially in a nascent stage associated with Hasan al-Banna, then evolved into a more developed ideological construct with Sayyid Qutb, and eventually took a fully militant project in the practice of groups and organisations such as ISIS, Boko Haram, and others. This historical trajectory underscores the ongoing necessity of confronting such ideas and fortifying the intellectual awareness of the Muslim community against their influence.
Hasan al-Banna recounts an exchange with Shaykh Yusuf al-Dajawi, who was widely regarded at the time as one of the Ummah’s foremost scholarly authorities. Al-Dajawi was among the earliest figures to challenge al-Banna’s thought and offer him constructive counsel. Despite the Shaykh al-Dajawi’s esteemed status, he was met with an impulsive and overly zealous response from al-Banna, one characterised by a lack of foresight and limited engagement with reality. This reaction suggests a deficiency in al-Banna’s early awareness and a shortfall in his regard for established scholars. According to Shaykh Muhammad al-Ghazali, al-Banna later came to regret this early stage, acknowledging both his limited understanding and his failure to fully grasp the broader implications of his methodological approach at its outset.
This portrayal is further reinforced by a later dialogue between Shaykh Muhibb al-Din al-Khatib and al-Banna. Although similar in nature to the earlier exchange with al-Dajawi, it occurred approximately two decades later. By that point, clear indications of reflection and remorse had emerged in al-Banna’s situation regarding the ideas he had adopted in his early years. His earlier intensity and impulsiveness had diminished as he became more acquainted with practical realities.
He appears to have recognised that haste in judgment, insufficient contemplation of circumstances, and an incomplete understanding of Islamic shari’ah and its higher objectives had contributed to serious errors, most notably the premature practice of takfir against opponents and the development of ideas that blurred the line between foundational principles of creed and subsidiary issues of jurisprudence, without producing any real benefit for the Ummah or society at large.
