When Makram Abid Hassan Al-Banna Shi'a

Three months after the Egyptian Prime Minister Mahmoud Fahmy al-Nuqrashi announced the dissolution of the Muslim Brotherhood, confiscating its funds, and arresting most of its members, Hassan al-Banna, the founder of the group, was assassinated on February 12, 1949, and breathed his last in Qasr al-Aini Hospital.

The government wanted the body to remain in the hospital until it came to the burial directly, but his father’s determination made it only allow the body to be transported to the home, provided that the burial was at nine o'clock in the morning and that there was no funeral.

If death and life are in conflict for control in the human kingdom, and they exchange victory and defeat, they are equal, then victory is for life with remembrance, for death with forgetfulness, and for this reason the dead is alive for you if you mention it, and the living is dead for you if you forget it.

The security services and the ruling palace at the time did not allow any man to go out at Al-Banna's funeral, so his body carried the women and the security prevented and arrested every man who tried to approach the Al-Banna house before the burial, and only his father and Makram Ubaid Basha could participate in the funeral, who was not arrested by the security because of his government ministerial position and because he is Christian.

For many years, a unique friendship was linked between Makram Ebeid and Hassan Al-Banna.

Three years after the killing of Al-Banna, Al-Da`wah magazine, which was founded by some members of the Muslim Brotherhood, requested Mr. Makram Ebeid to write a simple article on the anniversary of the assassination of Imam Hassan Al-Banna. On February 12, 1952, it published an article written by Makram Ebeid, in which it was stated: The Glorious Call, so I asked me to write a word in memory of the noble late, whom God’s mercy wished for him to leave this treacherous world, next to his Lord, the Compassionate, the Compassionate, as we, God’s mercy, wanted us to keep the late we lost, standing between us with his memory and his piety.

Is this late present, except for the eminent guide, the late Sheikh Hassan Al-Banna?

That is, yes, if you, O Muslim Brotherhood, you have lost the great ruler, the eternal dhikr, and it is sufficient for you to remember that this man who gave his face to God, compassionate, has delivered his soul to the homeland chaste, it is sufficient for you to remember him alive in his glory, whenever you mention him dead in his loneliness.

If death and life are in conflict for control in the kingdom of mankind, and exchange victory and defeat they are equal, then victory is for life with remembrance, for death with forgetfulness, and for this reason the dead is alive for you if you mention it, and the living is dead for you if you forget it.

There is no doubt that Sheikh Hassan Al-Banna is a living that we all have in his memory. Rather, how does he not live and immortalize in his life a man who was inspired in religion by the guidance of his Lord, in his remembrance of him there is life for him and for you.

And whoever says this is Makram Ubaid, his Christian friend, who knew honesty and friendship with his honorable Muslim brother, and if I mentioned how I do not remember how much you visited us and cooperated with us during his life, and if I witnessed how I do not testify thanks to him after his death, and what is - when the truth is - but a testimony of truthfulness I bear witness On it, my Lord, as my tongue speaks it from the inspiration of my heart.

Rather, it is the testimony of a man who combines him with the dear deceased faith in the unity of his Lord, and in the unity of his people, and monotheism in all religions is not sufficient in it that we unite God, rather we must unite in God just as the unity of the nation is not sufficient in which the unity of its parts is sufficient, rather it must be available to it before all Something the unity of his children.

The Muslim Brotherhood and the Wafdist bloc were the only two bodies that exchanged visits in the Brotherhood’s home and the Nugget’s club, but I had the luck to visit me - may God have mercy on him - in my house, and to exchange during a long conversation with personal and national feelings, and I used to see him in his speech far from formalities. And the trivialities, which made me think that he is a man who is less like us in thinking deeply, and in hiking a conscience.

I visited him - may God have mercy on him - after his death in his house, so it was a visit that I will never forget as long as its tragic and tearful effect has lived, and I was dismayed to find a force of the police surrounding the street in which the house of the deceased was located, and had it not been for the police officer to know me and he allowed me to pass, I would not be able to perform the duty of condolence. .

And if I forgot, I will not forget how his father, the righteous sheikh, was so affected by this visit, that he told us, with tears flowing from his eyes, how they prevented people from the funeral of the deceased, and only his father was allowed to walk behind his coffin, just as he did not allow the mourners to mourn in his home, and the honorable father started to thank me. And he invites me to his blessed invitations that I am still blessed with, even if I told him that the duty of condolence is an obligation that is obligatory to perform, and if I or any Egyptian fell short in that, he would deny our traditions and the priorities of loyalty.

My brothers: That is, yes, you are my brothers, O Muslim Brotherhood, you are my brothers, a country and a race, but my brothers in spirit and sense. Rather, you are brothers to me, what is closest to you as brothers, because you are my brothers in faith, and since patriotism is from faith, then we are brothers in the One and Only God.

And if you mention today the virtue in her grave, then also mention what he used to always remember, when he mentioned freedom in her imprisonment.

Let us then demand the liberation of our country, and the liberation of our poor imprisoned children, for their release is a consolation and a reward at a time together. "

Makram Ebeid participated in an important role in the 1919 revolution against the British occupation of Egypt. This revolution is the first political event in which all Egyptian citizens participate together without religious discrimination, and the crescent with the cross appeared for the first time in it.

Makram was the first to utter the phrase "Egypt is not a country we live in, but a country that lives in us."

Makram Ebeid enjoyed tyrannical popularity and a privileged position in his capacity as Egyptian and not as Christian, and his most important legends were related to the Islamic religion, for he said: “Oh God, Lord of Muslims and Christians, make us Muslims for you and the nation supporters, and make us Christians for you, and for the country to be Muslims.”

Where is Makram Ebeid, and where is Sheikh Hassan Al-Banna in Egypt today?