"The America That I Have Seen:" The Effect of Sayyid Qutb's Colorado Sojourn on the Political Islamist Worldview (original) (raw)
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Comparative Studies in Society and History, 2002
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Sayyid Qutb's Ideological Influence On Contemporary Muslim Communities Across Western Europe
Cultura International Journal of Philosophy of Culture and Axiology, 2010
Sayyid Qutb promoted the idea of a pan-Islamic state, governed solely by the shari'a (Islamic law) as an idea whose time has come, in an era of trans-national ideologies. He argues that all contemporary societies returned to state of jahiliyya or pre-Islamic ignorance, in which authority and primacy of God have been replaced by other sources of authority, justifying this way the launch of jihad. As stated Qutb, jihad against unbelievers is wearing by sword and spear and against the hypocrites by argument and word.
REREADING SAYYID QUṬB’S ISLAMISM AND POLITICAL CONCEPT OF AL-ḤĀKIMIYYAH: A CRITICAL ANALYSIS
Vol. 24 No. 1 (2022): Afkar: Jurnal Akidah & Pemikiran Islam, 2022
This article analyzes Islamism and Sayyid Quṭb’s political concept of al-Ḥākimiyyah. According to Qutb, Islamism is a political structure and a part of the Muslim faith. Employing a theoretical perspective of the functions of interpretation proposed by Jorge J. E. Gracia, this analysis found out that Quṭb’s al-Ḥākimiyyah is the most vital concept behind the phenomenon around global religious fundamentalism. This theory promotes a political structure believed to be emanated from God’s will and not merely from the people’s sovereignty. The idea of al-Ḥākimiyyah ignores any laws and systems of values made by human being. In other words, people who attempt to go against the theory will be considered rebelling against the Qur’an and Hadith and assumed to be the enemy. By analyzing through the functional theory of text interpretation of Quṭb’s ideology, this article challenges the narrative of Quṭb’s Islamism and al-Ḥākimiyyah, which presents a very arrogant face of Islam and cannot accept differences in thought. Islamism, through the framework of al-Ḥākimiyyah, is a political structure, not a faith structure. Nevertheless, this kind of Islamism is not merely political, but what Bassam Tibi called religionized politics. Quṭb’s ideological proposal is a real example of the religious doctrine of global fundamentalism. Quṭb’s ideas are the specific interpretation of Islam but not necessarily Islam: it is a political ideology different from Islam’s teaching.
Journal for the Academic Study of Religion, 2007
As is often the case with edited volumes such as this one, the thirteen contributions (including Introduction and Conclusion) vary considerably in quality and in approach to the overall topic. I shall therefore deal with them one by one. The Introduction by two of the editors gives a brief survey of the historical background to 9/11 and its immediate aftermath, and canvasses some of the ideas in the articles to follow. It points out, perhaps provocatively, that 'Al Qa'eda is not as marginal in Muslim society as is made out by the West and many analysts' (p. 9). The next four contributions are grouped as 'Part I: Theoretical Issues'. Theodore Gabriel argues that the relation between Islam and the West has more often been 'one of mutual interdependence' (p. 18) than enmity but that Muslims have genuine grievances against injustices done by the West, especially in the case of the Palestinians, and these lead to antagonism. John J. Shepherd, by contrast, argues unremittingly that the content of the Jewish, Christian, and Muslim scriptures conduce almost logically to extremism, whether that of Israeli West Bank settlers, Christian anti-Semites, Muslim terrorists, or others surveyed. The need is for greater self-criticism and a recognition that moral criteria stand above religious dogma: not an easy demand. Kenneth Cragg argues that the Meccan (rather than the Medinan) situation of Muhammad should guide current Muslim attitudes toward global politics. The argument is suggestive, creative but somewhat confusing, in a way typical of other writings of his that I have read. Ron Greaves presents the basic dilemma of modern Islam, the loss of its previous pre-eminence and the struggle to regain it, and four ideological positions into which most Muslims fall. He warns against identifying as 'moderate' those who most share the Western worldview, which claims to be pluralist but has its own absolutism, and he calls for a more genuine pluralism. The rest of the contributions are in 'Part II: Case Studies'. Marcia Hermanson deals with responses to 9/11, with the search for a 'good' or