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2004 Loboda The Thought of Sayyid Qutb PDF
2004 Loboda The Thought of Sayyid Qutb PDF
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The Thought of Sayyid Qutb
attitude. The Brotherhood was established in profound writings are contained in this
reaction to the Western dominance over work. Although he had completed half of In
Egypt at the time. Al-Banna and the the Shade prior to his imprisonment, he
Brotherhood believed that the solution to the spent all 10 years adding and revising it with
Western problem lay in a return to Islam. a more penetrating approach. The emotion
The Brotherhood posed a serious threat to of his writing reflects the physical torture he
the secular Egyptian monarchy. As a result, experienced and the psychological torture
the monarchy banned the organization and that resulted from the murder of fellow
eventually assassinated al-Banna in 1949. Brotherhood members. Meanwhile, the tone
Due to al-Banna’s death, Qutb became of In the Shade reflects his disappointment
editor of the Brotherhood’s weekly paper that a military government could mistreat
and he soon emerged as the foremost voice thousands of members of the Muslim
for their cause. At the same time, Abdul Brotherhood without fear of popular
Nasser’s nationalist movement was a recourse. After considering what had taken
popular alternative to the monarchy. place, Qutb concluded that the common
Nasser’s opposition to the monarchy was Muslim had adopted a Western conception
based on pan-Arab nationalist grounds; of faith as abstract theory that is not always
however, the Brotherhood found an ally in relevant to practical conduct.9 He was
Nasser despite their different views on the eventually released in 1964, soon after the
significance of Islam. As a result, Qutb circulation began of another book called
began to work as a liaison between the Milestones. Four sections of Milestones are
Brotherhood and Nasser’s Free Officers taken from In the Shade, and the rest is
Movement. With the help of the Muslim drawn from letters that Qutb sent from
Brotherhood, Nasser successfully overthrew prison. Although it was written for a select
the monarchy in 1952. Some Muslims ‘vanguard’ of Islamic activists, Milestones is
expected Nasser to assign Qutb the job of Qutb’s most popular work. It outlines
reorganizing the education system, but Qutb’s political philosophy, which is based
Nasser was quick to turn on his former upon the concept that all earthly sovereignty
Islamic allies.5 In 1954, Nasser arrested belongs to God alone. Because the book
Qutb and other leaders of the Brotherhood directly threatened the legitimacy of
for plotting against him.6 Nasser’s government, Qutb was rearrested in
Qutb was released soon after his first August 1965 and sentenced to death.10 After
arrest, but was rearrested and spent 10 years he was hanged in 1966, Qutb was
in prison. It was during this time that Qutb considered a martyr by many Muslims
completed In the Shade of the Qur’an, his because he died at the hands of the same
extensive and comprehensive commentary government whose legitimacy he denied.
on Islam’s holy book. 7 Today, In the Shade The symbolic nature of Qutb’s death
is the most commonly read commentary on caused an explosion of interest in his work.
the Qur’an.8 Qutb’s deepest and most Students, aware of the government’s
condemnation of Qutb, were known to have
5 Berman, Paul. “The Philosopher of Islamic Terror”. secretly copied Milestones by hand.11 At the
New York Times, March 23, 2003.
6 Husain, Mir Zahair. Global Islamic Politics, pg.74. time, Qutb’s ideas were assimilated into the
7 Due to an incomplete translation process, this study
of Qutb is limited to using In the Shade’s commentary 9 Qutb, Sayyid. In the Shade of the Qur’an (The Islamic
on Surahs 1-7. Foundation, 2003),vol.1,pg.xiii.
8 Qutb, Sayyid. Social Justice in Islam (New York, 2000), 10Husain, Mir Zahair. Global Islamic Politics, pg.74.
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Ashbrook Statesmanship Thesis
Recipient of the 2004 Charles E. Parton Award
decisions of many Muslim leaders in Syria, they yearn for what they view as liberation
Lebanon, Tunisia, and the Sudan who were from the West and its values. These desires
sympathetic to the Muslim Brotherhood.12 are undeniable and manifest throughout the
Although Qutb was a Sunni Muslim, his Middle East.
message of a politicized Islam was The recent terrorist attacks in the
influential to Ayatollah Khomeini and the United States have called attention to al-
Shiite revolution in Iran.13 Qutb’s political Qaeda and other terrorist groups which seek
message was so potent 30 years ago in part to destroy the West by any means necessary.
because he voiced a deep philosophical The writings of Sayyid Qutb have provided
criticism of the two superpowers at that Muslim leaders like Osama bin Laden and
time, the United States of America and the Ayman al-Zawahiri with a foundation for
Soviet Union. The Soviet Union has since the philosophical defense of a staunch and
dissolved, yet Qutb’s critique of America intense dislike of the West and its ultimate
and Europe, which he collectively refers to consequence, terrorism. The United States
as the “West”, remains extremely powerful and other European powers are presently
today. capable of militarily defeating belligerent
Consequently, Sayyid Qutb remains Islamic regimes and groups. However,
a significant and influential thinker in the unless the West has a deeper understanding
Muslim world to this day. Professor of the ideas which bring about support for
Muhammad Qutb, Sayyid’s brother, was a terrorist activity, those ideas will continue to
teacher and mentor to the young Osama Bin resonate within the hearts of certain
Laden, who has grown to lead the radical Muslims and continue to perpetuate
Islamic terrorist movement. Today’s radical violence. Unless the West can respond to the
Islamic groups, such as al-Qaeda and philosophical arguments of men like Sayyid
Islamic Jihad, have borrowed much from the Qutb, its victory over groups like al-Qaeda
thought of Qutb in justifying their vision for can never be total and final. Therefore, this
the world and the violence they promote. In thesis is written to be a fair and concise
his introductory chapter to Milestones, Qutb presentation of the thought of Sayyid Qutb
wrote with urgency and warned that as it is relevant to today’s political world. It
“Mankind today is on the brink of a is up to the people of the West and their
precipice…because humanity is devoid of leaders to fire back the next philosophical
those vital values for its healthy shot.
development and real progress”.14 This
failure he attributed to the prevalent theories
of both the East and West which the Muslim
people had allowed to go unchallenged.
Similarly, many of today’s Muslims resent
the power of the West and view it not only
as a physical enemy, but also as a
philosophical and ideological one. They feel
that the West, the United States in particular,
still controls their civilization; as a result,
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The Thought of Sayyid Qutb
4
Ashbrook Statesmanship Thesis
Recipient of the 2004 Charles E. Parton Award
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The Thought of Sayyid Qutb
rejected Shu’ayb and God’s divine guidance followed by its practical consequences. Qutb
were “indeed the losers” (Qur’an 7:92). claims that this confession of faith implies a
Qutb considers this Qur’anic story to full submission to God that has no bounds,
be reflective of the consequences of for “In truth, God’s guidance is the only
jahiliyyah throughout human history. guidance” (Qur’an 6:71). In his submission,
Muhammad acts as the successor to Shu’ayb man should implement the way of life God
in the contemporary world. Just as Shu’ayb has sent to man through Muhammad, the
came to bring divine guidance to Maydan, Qur’an, and its laws. Through these means,
Muhammad acts as the final prophet who Qutb believes that God has provided man
came to bring divine guidance to the entire “divine guidance concerning everything…
world. His message is universal and final for including faith, morals, values, standards,
all of mankind, for Muhammad declares systems, and laws.”25 In other words, God
“Mankind, I am indeed God’s Messenger to has provided him with a system of life. If a
you all. It is to Him that sovereignty over the man is obedient to this system of life, he will
heavens and earth belongs…Believe, then, never do something that is prescribed
in God and His Messenger, the unlettered outside of God’s guidance. When he follows
Prophet…And follow him, so that you may his own desires or the guidance of other
be rightly guided” (Qur’an 7:158). There- humans, he obeys himself or another person.
fore, any people who reject Muhammad and For a Muslim, obedience is worship.
Islam in effect reject God and have fallen Because obedience belongs to God alone, to
into jahiliyyah. For Qutb, it is clear that do anything outside of God’s guidance
Western civilization has rejected Islam and would be to worship another deity. To
refuses to accept the divine guidance that worship another deity through your actions
God provided through Muhammad. Before would thereby falsify a confession of
it can be fully understood why Qutb argues “La ilaha illa Allah”.
that the West has rejected Islam like the However, Qutb does not view God’s
people of Maydan did, two concepts must be system of life as an elaborately detailed
explained. system that governs literally every single
The first concept relates to the nature action of man. Although he never directly
of Islam and what it means to truly accept rejects such thinking, Qutb does not
divine guidance. Qutb argues that true advocate a strict Islamic way to do such
acceptance of divine guidance can only everyday activities as brushing teeth and
come through unconditional submission to dressing oneself. He believes that whatever
God: “Islam, the religion of the whole is not encoded in the Qur’an does not have
universe, means submission to the system to be strictly regulated. However, the Qur’an
God has laid down for life”.23 This type of commands men to live a public life that is
submission begins with a confession of faith fully Islamic. Public life must be Islamic
which accepts the message of Noah, Hud, because it involves fellow men, and a
Salih, Lot, Shu’ayb, Moses, and Muham- Muslim should treat his fellow man with
mad: “La ilaha illa Allah” (“There is no god dignity. Because Islam offers the only
except Allah”).24 system of life that fully respects man’s
However, Qutb asserts that this dignity, it should govern relationships
confession means nothing unless it is between all men. By proclaiming that there
is no other God and submitting to His
23 In the Shade of the Qur’an, vol. 2, pg.135.
24 Milestones, pg.63. 25 In the Shade of the Qur’an, vol.5, pg.207.
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Ashbrook Statesmanship Thesis
Recipient of the 2004 Charles E. Parton Award
guidance in public and private affairs, a man government which is founded on man-made
commits himself to the worship of God theories.27 Unless he publicly ignores the
alone. Qutb believes that this full sub- man-made laws, inevitably he will be forced
mission is the only way to truly accept Islam to worship privately and isolate himself
and reject jahiliyyah. spiritually. He will be unable to share
A common response, especially for Islamic relationships with fellow men
Western thinkers, would be that an Islamic because of the Western separation of church
acceptance of divine guidance by an and state. If he cannot publicly live by his
individual is not necessarily in conflict with faith, a Muslim will be living a lie. His
Western values. Just as many devout relationships with fellow men will not be
Christians live in nations governed by fully Islamic because his worship must be
Western values, Islamic believers can do the confined to the mosque. He cannot enforce
same. Western society is tolerant of all Shari’ah (Islamic law) in his community. He
religions and does not discriminate based on cannot use public means to convert others to
belief. Why should an individual profession his faith. Hence, he will deny the
of faith come into conflict with the larger sovereignty of his God because he must
societal order? Qutb’s response to this accept the authority of a man-made
question is of supreme importance to Constitution which restricts his faith. There
understanding his thought and his critique of will be an inevitable conflict between the
the West. demands of his government and his
Qutb argues that obedience to any commitment to following God in all his
man-made government and its laws is to actions.
worship the same men who created it. Thus, Since such a conflict exists, Qutb
a true Muslim would be rejecting his God by believes that living under a non-Islamic
submitting to a jahili government. Qutb government is a type of slavery where “the
labels this symptom of jahili society as cost is paid out of man’s very humanity,
shirk, which is Arabic for “associating false because man does not fulfill himself if he
gods with Allah.”26 Shirk is a sin that God submits to another human being.” American
condemns severely: “For a certainty, God government claims that it protects life,
does not forgive that partners should be liberty, and property; however, Qutb
associated with Him, but He forgives any responds that whoever believes a
lesser sin to whomever He wills. He who government in which men “usurp God’s
associates partners with God has indeed authority” can protect such things is “living
gone far astray” (Qur’an 4:16). in self-delusion”.28 They are delusional
Qutb argues that the false gods of a because a true Muslim cannot have liberty in
Muslim in the United States would be the a jahili society. He is not free to serve his
President, Congress, Supreme Court, and the God because he has to live by man-made
Constitution which empowers them. Al- laws and recognize their authority instead of
though he may not consciously consider God’s. Consequently, his life is not
them to be his gods, a Muslim cannot serve protected because it is being used to ignore
God alone if he acknowledges the authority God and his laws as prescribed in the
of such jahili institutions. Nor can a Muslim Qur’an. Just as the people of Maydan who
follow divine guidance in all practical rejected God lost their lives, he who submits
matters if he observes the laws of a
27 In the Shade of the Qur’an, vol.7, pg.150.
26 Milestones, pg.37. 28 In the Shade of the Qur’an, vol.6, pp.148-49.
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The Thought of Sayyid Qutb
8
Ashbrook Statesmanship Thesis
Recipient of the 2004 Charles E. Parton Award
thereby alienating itself from its common Jesus. Thus, Qutb argues that “despite the
origin.33 fact that the first Christians sought merely to
Qutb recognizes that the concept of renovate Judaism through a slight mod-
religion constituting an entire system of life ification of its laws”, the Christians were
completely conflicts with the Western rejected with vehemence. Because of their
concept of separation of church and state. isolation from the Jews, the Christians
He argues that the West was the first developed a more radical message. The
civilization to introduce a split between Christian Bible became almost completely
religion and society, belief and practice. Due separated from the Old Testament although
to Western dominance, Qutb claims that it continued to be considered Scripture. At
societies all over the world have divorced the same time, the Divine law of Judaism
faith from practical life and ostracized it to that had once governed practical life was
the point where it has become impotent.34 lost. Christianity became a wholly spiritual
He strongly believes that this split has message that separated itself from the
created a permanent condition of jahiliyyah Mosaic Law that preceded it.36
in the West that has spread throughout the However, Qutb believes that it was
world, thereby creating numerous negative still possible that Jesus’ true message could
consequences. He characterizes the West’s have survived these initial problems. The
separation of religion and society as a intense fervor of the persecutions by both
“hideous schizophrenia”. He views it as a the Jews and the Romans ended any chance
condition that has evolved due to of this. The disciples and their followers
“unfortunate circumstances” in the history were forced into hiding to protect their lives.
of Christianity and Western civilization.35 The times demanded such secrecy that the
For Qutb, the West’s affliction with Christian scriptures were haphazardly put
hideous schizophrenia originates in the life together. The accounts of Jesus’ life could
of Jesus and His disciples’ interpretation of not be verified; hence, false legends and
His teachings. He believes that Judaism was narratives were mixed with the authentic
a Divine system of life; however, the Jews Gospel message. With this faulty Scriptural
had developed an incorrect habit regarding foundation, the growing Christian
ritual and their interpretation of the Mosaic movement was destined to stray away from
Law. Jesus was sent to correct these God’s divine intent. Qutb has strong words
problems, and He promoted a gentler and concerning the Apostle Paul, believing him
spiritually pure understanding of Mosaic to have a conception of Christianity
Law. God sent Jesus to affirm the Jewish “adulterated by the residues of Roman
faith, not to create a new religion of which mythology and Greek philosophy.” Qutb
He would be the centerpiece. However, the mentions the Incarnation as an example of
Jews misunderstood and rejected Jesus’ mythology being used to explain Jesus’ life.
teachings and had Him crucified. After the Meanwhile, Paul’s separation of faith and
crucifixion, the Jews and the followers of works reflects the muddling of God’s
Jesus had such anger towards each other that revelation with Platonic concepts of the real
the two camps became separate from each and the ideal. Paul’s acceptance of Plato led
other. The new Gentile converts were to the complete abandonment of the Mosaic
equally hated by the Jews who rejected
33
In the Shade of the Qur’an, vol.1, pp.313-314.
34 Social Justice in Islam, pg.20.
35 Islam: The Religion of the Future, pg.33. 36 Islam: The Religion of the Future, pp.36-37.
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The Thought of Sayyid Qutb
law, which was God’s guide for practical Monasticism stood in strong contrast with
life.37 the moral bankruptcy of mainstream society,
Christianity’s triumph under thereby making itself out to be a symbol of
Emperor Constantine allows Qutb to explain human perfection. Qutb argues that it is not
the faith’s transition from its faulty human perfection because it suppresses
conception to being part of a hideous man’s potential and deprives him of his role
schizophrenia. The simple fact is that as God’s “vicegerent on earth” (Qur’an
Constantine was never a true believer. He 2:30). Instead of solving the problem, Qutb
lived a life of debauchery and irreverence believes that monasticism allowed debauch-
towards God. It was not until moments ery to co-exist with it. Society was split
before his death that he was baptized. between the two extremes, each side
Throughout his rule, high government perpetuating the other. Even the clergy of
officials mirrored his practices. They the church had difficulty meeting the
pretended to be Christians, but continued to demands of asceticism. As a result of its
practice paganism and idolatry. Society self-denial and rejection of this world,
became hypocritical by proclaiming monasticism failed as a practical moral code
Christianity as the state religion while for Christianity. Society and religion
continuing with its old immoral habits. The continued to drift from one another.39
development of Christian principles and Sadly, when the Church attempted to
their application to the social order became acquire political influence, it did so at the
nearly irrelevant. By the time that Rome had expense of its members. For example, the
reached its height of power, society had collection of indulgences, based on the false
drifted even further away from God. concept that Jesus gave the Church the
Romans worshipped the power and wealth power to forgive sins, was used to add to the
which they had acquired while using the wealth of the Church. Qutb argues that such
Cross as their symbol on the battlefield. The exploitation allowed the temporal leaders,
Roman people and its leaders indulged in who were in a power struggle with the
lustful behavior, sensual pleasure, and papacy, to use the people against the
gluttonous appetites. Rome declined and Church: “They resorted mainly to unveiling
was in need of moral regeneration.38 the scandals of the clergymen, exposing
The Church attempted to save their clandestine perfidy and personal
society. However, Qutb argues that it debauchery, which had been disguised
reacted in a way that further destroyed the behind priestly robes and ecclesiastical
Christian ideal. The Church did not choose ritual.”40
to show society how to incorporate faith into Qutb argues that the hideous schizo-
everyday life; rather, it turned to mon- phrenia of “separation of religion from the
asticism. Christianity’s answer to Roman social order” became forever entrenched
decline was to separate itself further from into Western civilization once the Church
society. Monasticism is a practice that Qutb began to establish dogmas that contradicted
considers to be unnatural. It is a “sharp logic and declared war on scientific inquiry.
deviation from man’s nature” because of its The Church began this destructive process
embrace of celibacy, poverty, and when it declared itself theologically infall-
consequent rejection of the physical world. ible and the lone interpreter of Scripture. By
37 Islam: The Religion of the Future, pp.38-40. 39 Islam: The Religion of the Future, pp.47-50.
38 Islam: The Religion of the Future, pp.41,45-47. 40 Islam: The Religion of the Future, pp.50-51.
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Ashbrook Statesmanship Thesis
Recipient of the 2004 Charles E. Parton Award
doing this, it prevented anyone from “theory of opposition” in which the earth
questioning its new dogmas and doctrines, opposes heaven, worship opposes labor,
many of which Qutb considers to have been spirit opposes body, and so on.42 However,
“incomprehensible, inconceivable, and he points out that despite Western
incredible.” Qutb offers the Church’s dominance, numerous consequences of its
teaching on the Eucharist as an example. He hideous schizophrenia make it a failed
believes that the Eucharist had no precedent civilization.
beyond a traditional consumption of bread Western values are commonly
and wine during Easter; nevertheless, the understood as liberal democratic; they
Church pushed the idea of transub- include the protection of individual rights,
stantiation. These dogmas were not open to limited government, and the rule of law.
rational discussion. Qutb argues that the Qutb views these values as misshapen
irrational nature of these dogmas forced the philosophical concepts which are out-
Church to claim that they were “divine growths of jahiliyyah. When the West
mysteries”. Next, the Church began to pushes faith into a corner, Qutb argues that
authorize clergy to develop theories about it alienates God from society, thereby
natural laws that they believed were in rejecting faith as part of the social order.
accordance with Christian teaching. The Without faith acting as the defining aspect
result was a creation of scientific concepts of the social order, society forces itself into
that would not be able to stand the test of a materialist system of life. When Qutb
time. Nevertheless, some brave scientists did refers to Western materialism, it should not
challenge the Church’s conceptions of the be confused with a communist critique of
universe. The Church considered these capitalism. Rather, Qutb views all non-
challenges to be heresy. The development of Islamic societies as materialist, whether
the Inquisition and the ensuing bloodshed capitalist or communist. He makes this
made honest scientific inquiry and religion claim because all non-Islamic societies fail
mutually exclusive. Qutb believes that at to merge the spiritual side of man with his
this point Christianity had clearly ceased to material side. Without faith acting as a
be a true religion because it had declared guide, society will be guided by its bodily
war on rationality and reality. It had become instincts. Hence, Qutb argues that the West
incompatible with practical life and could views life through a materialist lens.
not act as a viable guide for the social Indeed, the first philosophical
order.41 criticism that Qutb has of the West is its
For Qutb, the Protestant Reformation materialist understanding of human nature.
represented the acceptance of the concept The West views man’s rationality as the
that religion could not act as a system of life characteristic which distinguishes him from
in Europe. Religion had become a personal animals. Thus, it orders society based on
affair that was predominately spiritual man’s ability to reason and govern his own
instead of practical. The West’s hideous actions. From the Islamic perspective, this
schizophrenia forced it into a permanent idea reeks of jahiliyyah. For Qutb, man is
jahiliyyah. Even if the West wanted to end unique because he is a spiritual being.
its schizophrenia, Qutb does not believe that Although man is rational, his rationality is
Christianity is able due to so. Through Paul, not his highest attribute. In fact, God
its doctrines have embraced a Platonic provided man with rationality so he could be
41 Islam: The Religion of the Future, pp.52-57. 42 Social Justice in Islam, pg.42.
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The Thought of Sayyid Qutb
a believer. Verses 2:31-33 of the Qur’an permissible in the acquisition of this glory,
explain how God “taught Adam the names morals were expendable and relative.
of all things” as well as “the secrets of what Following the Roman tradition of
is in the heavens and the earth”. Qutb imperialism, Qutb claims that the West has
explains that in this passage, God disregarded morality in its quest for material
distinguishes man from both the angels and progress.44
the animals by giving him cognition and The West’s materialist outlook will
rationality.43 However, at no time does God also destroy its ability to harvest the benefits
tell man that his rationality frees him from of its material progress. Although the West
service. Instead, man’s rationality is to be has progressed on a technological and
used towards his service since without it, scientific level, Qutb believes it has become
man cannot interpret nor implement God’s a sterile civilization due to its lack of
divine guidance. Nevertheless, the West spiritual values. Without moral objectives,
abuses man’s rationality by using it as a tool the West is incapable of utilizing its
of rebellion. When man relies on his scientific progress in a way that benefits
rationality, he inhibits himself from society. Qutb does not condemn material
following divine revelation. Reliance on progress in itself. Progress benefits man as
rationality allows man to act as an long as it is in accordance with Islamic faith.
autonomous being. Such a concept is Furthermore, progress is obligatory because
antithetical to Islam. Man is not auto- it glorifies God and assists man in his role as
nomous; he must be obedient to God. If he vicegerent.45 If man did not attempt to
uses reason as his guide, man will obey progress materially, Qutb claims he would
himself and rebel against the sovereignty of be squandering the tools which God gave
God. him. However, the West detaches science
Qutb believes that another symptom from God. By doing so, the West has forced
of the moral sickness of the West is its itself into a destructive cycle. Every time
acceptance of the philosophy of pragmatism. that it takes a step forward, the West will
He views it as a materialist philosophy encounter societal problems because it will
because it approves of any action as long as not use technology in the way that God
it results in material gain. If anything is intended. Because Western society ignores
acceptable as long as it produces material the spiritual needs of man, material progress
benefit, morals become relative. As a result, will fail to satisfy basic human needs.
the West is directed by material desires According to Qutb, the West will soon slow
rather than moral objectives. Qutb argues its progress and destroy itself from the
that the West has become dominated by inside. When the physical and spiritual are
pragmatism because it is grounded in divided, society experiences suffering.
Roman tradition. According to Qutb, Rome Eventually, the West will become so
lived by the doctrine that all other peoples alienated from its spiritual nature that it will
were to be conquered or exploited for the either turn against itself or be eclipsed by a
material benefit of the mother country. It spiritually superior Islamic civilization.
was through these imperialistic means that it According to Qutb, the West’s
developed its material decadence, which the conception of the world as entirely sensory
Romans considered to be a glorious is another manifestation of its materialist
achievement. Because anything was
44 Social Justice in Islam, pp.280-282,315-316.
43 In the Shade of the Qur’an, vol.1, pg.60. 45 Milestones, pg.8.
12
Ashbrook Statesmanship Thesis
Recipient of the 2004 Charles E. Parton Award
13
The Thought of Sayyid Qutb
14
Ashbrook Statesmanship Thesis
Recipient of the 2004 Charles E. Parton Award
shows how devoid the West is of a sense of man is autonomous. Qutb argues that just as
economic justice. The economic realm God ordered nature, he ordered human life
should be ruled by God’s law just as all through the Shari’ah:
other aspects of society are.
Qutb argues that the West’s “He Who has created the universe
understanding of freedom is further and man, and Who made man sub-
evidence of its animalism. Although men servient to the laws that also govern
may exercise self-government in a liberal the universe, has also prescribed the
democracy, they are slaves rather than Shari’ah for his voluntary actions. If
freemen. According to Qutb, Western man is man follows Shari’ah it results in a
enslaved by man. In effect, he is both a slave harmony between his life and his
to himself and other men. He is a slave to nature… Each word of Allah… is
himself in the sense that self-government part of the universal law and is as
allows him to legislate his own desires, accurate and true as any of the laws
which are ignorant of God’s law. He is a known as the ‘laws of nature’…
slave to other men because he lives under a Thus, the Shari’ah given to man to
man-made system. Men legislate what other organize his life, is also a universal
men can or cannot do; hence, Muslims are law, because it is related to the
denied the ability to worship God with full general law of the uni-verse and is
submission. For Qutb, this is anything but harmonious with it.”54
freedom because Muslims cannot follow
Shari’ah law. Rather than exhibiting the Shari’ah is a universal law just like gravity
dignity of man, this brand of freedom denies is a universal law. Because man is spiritually
it. The law of God was prescribed to free distinguished from the animals, in addition
men from service to other men, yet Western to physical laws, God provided the Shari’ah
jahiliyyah denies men the opportunity to free as the higher law to govern man. The
themselves.53 Shari’ah allows men and society to work in
The West believes that man’s harmony just as the rest of nature does. If
freedom exists in accordance with natural humanity chooses to ignore the Shari’ah, it
law. Such an understanding of natural law is will live like animals, for society will
another animalistic idea that Qutb criticizes. become an uncivilized jungle that is in a
Qutb believes that God created the cosmos constant state of war. Society will inevitably
and structured it in a harmonious way. All of fall into constant conflict and suffering
the cosmos and earth work in accordance because man’s rationality is incapable of
with God’s natural law. God’s nature not providing answers. Qutb quotes the Qur’an
only governs the biological and physical, but to prove the failures of rationality, for “Had
it extends to the human realms of life, like the Truth follow their (men’s) opinions, the
politics and society. Qutb agrees with West- heavens and earth and whosoever is in them,
ern thought up to this point; however, they would surely have been corrupted” (Qur’an
depart at this juncture. The West argues that 23:71). 55
the natural laws governing humanity can be Because Qutb emphasizes the signif-
discerned through reason. For Qutb, this is icance of the Shari’ah as God’s code of law,
another example of how jahiliyyah permits the question arises as to which school of
the West to delude itself into believing that
54
Milestones, pp.74-75.
53 Milestones, pp.80-81. 55 Milestones, pp.73-78.
15
The Thought of Sayyid Qutb
16
Ashbrook Statesmanship Thesis
Recipient of the 2004 Charles E. Parton Award
59
Milestones, pg.112.
17
The Thought of Sayyid Qutb
18
Ashbrook Statesmanship Thesis
Recipient of the 2004 Charles E. Parton Award
overhaul of the social order. The cause of human race where to do so, the world would
God cannot aim to make only small changes, live harmoniously and in accordance with
for no compromises can be made when men human nature. The universality of Qutb’s
struggle to establish truth. Qutb argues that message is significant. At a time when most
jihad is inherent in the nature of Islam Islamists had the limited goal of ending
because Islamic faith demands total sub- Western influence in the Muslim world,
mission, which necessarily includes social Qutb stressed that the Islamic message was
relationships and public life. As a practical more than a regional solution. He not only
code for living, Islam cannot be relegated to desired that the West lose its influence in the
merely the theoretical realm, for it becomes Middle East, but he also desired that
meaningless. For these reasons, the cause of Westerners themselves be freed. He believed
God (Islam) demands that a completely that the people of the West were oppressed
Islamic social order be established.62 in the same way as Middle Easterners. He
Because he views non-Islamic believed that if they were exposed to Islamic
society as oppression, Qutb believes that society, they would be attracted to it also.
jihad is a “universal declaration of the By proclaiming jihad as a universal cause,
freedom of man from slavery to other men Qutb declared Islam as an alternative
and to his own desires.”63 Jihad acts as the civilization for all people, not only
transforming moment between jahiliyyah Muslims.64
and Islam. It rejects the slavery that occurs If God’s cause is the establishment
in jahiliyyah and proclaims that man of a universal Islamic social order, the
deserves to be free. Qutb claims that man second question that must be addressed is
finds his freedom in the laws of God which how men should struggle for the cause. To
have come through His divine revelation. understand Qutb’s view of jihad, it is useful
Unless he lives by this divine guidance, he to compare it to the view of Ayatollah
will be enslaved to his own bodily desires. Khomeini, perhaps the most successful
The best illustration of this concept comes in political Islamist. Khomeini believed that
Qutb’s criticism of Western society and jihad must begin with the ‘Supreme Jihad’,
culture. Because God’s laws do not define which is the purification of the individual
the social order, the West has misused soul. A Muslim must rid himself of “any tie
sexuality. The family has lost its moral or link binding [him] to this world in love”
purpose because it has been enslaved to before he wages jihad against any external
human impulse. In this sense, jihad is waged forces.65 In other words, Khomeini believes
to return man to his Godly purpose. It seeks that jihad must be waged internally first, and
to free men from slavery to their impulses, then externally. Meanwhile, Qutb holds the
which has caused them to suffer. opposite understanding, which he largely
Qutb makes it clear that jihad must adopted from Mawdudi’s work The Moral
be waged universally. It is universal because Foundation of the Islamic Movement. He
all human beings deserve to be free. God argues that jihad must be waged first against
does not limit himself to a particular the external, for the sake of the internal. A
country, sex, or race of people. He desires man’s soul is so strongly linked to society
that the entire human race reject jahiliyyah and his environment that he is incapable of
and accept God’s guidance, for if the entire cleansing his soul unless the external
64Milestones, pp.48,61.
65
62 Milestones, pg.51. Khomeini, Ruhollah. Islam and Revolution (Berkley,
63 Milestones, pg.47. 1981) pg.357.
19
The Thought of Sayyid Qutb
permits it. If society excludes the spiritual beneficiaries of jihad. The main jahili
from the practical, man cannot relate to institutions that Qutb refers to as targets of
other humans on a spiritual level. He will be jihad include government organizations that
incapable of reaching his spiritual potential possess power over jahili society and allow
because he cannot enjoy the benefits of a society to conform to non-Islamic ideals.
spiritual community that integrates Islam Qutb commands Muslims to wage jihad by
into every aspect of life. It is this spiritual striking “hard at all those political powers
community which God intended to exist. that force people to bow to their will and
When man’s environment is Islamic, “every authority, defying the commandments of
good value becomes well established and Allah, and denying people the freedom to
begins to yield fruit.”66 Islamic social listen to the message of Islam, and to accept
influence will contain and eventually anni- it even when they wish to do so.”70 As noted
hilate evil and sin. It is for this reason that above, it is difficult to determine exactly
Muslims must establish a fully Islamic what Qutb considers to be a political power.
society; for without it, they can reach neither Because he views all institutions that affect
spiritual perfection nor full submission to the social order as political, Qutb seems to
God. Thus, Qutb believes that the jihad must identify all public organizations as targets
fist aim to remove the obstacles that prevent worthy of jihad.
the Islamic social order from arising.67 By stating the objective of jihad as a
Jihad creates an environment that removal of the institutions that act as
allows Islam to prosper as a practical system obstacles to the establishment of a fully
of life. It creates this environment by Islamic society, Qutb raises a number of
abolishing “the organizations and authorities issues. The first issue is the issue of
of the jahili systems which prevent people compulsion. Qur’an 2:256 explicitly states
from reforming their ideas and beliefs, that “There shall be no compulsion in
forces them to follow deviant ways, and religion”; therefore, people should not be
make them serve other humans instead of forced into conversion. Qutb argues that the
their Almighty Lord.”68 It is obligatory to establishment of an Islamic society does not
wage jihad against the obstacles in the way violate this commandment. Qutb does not
of an Islamic state because all men have the believe that the destruction of jahili society
right to serve God alone. Hence, Muslims causes anyone to convert to Islam by force.
are obliged to free their fellow man. If a From his perspective, Qutb believes that the
Muslim does not wage jihad against abolition of jahili institutions will “free
jahiliyyah, he fails to recognize the right of those people who wish to be freed from
his fellow man to serve God alone.69 enslavement to men”.71 It does not force
Qutb claims that jihad is waged others to change their hearts. Furthermore,
against institutions and organizations, not Qutb proclaims freedom of belief to be
against individuals. Jahili institutions are the “man’s most precious right in this world…
enemy, not the people who live under the any infringement of this right, direct or
jahili system. Indeed, humans are always the indirect, must be fought even if one has to
kill for it.”72 Because this freedom is of such
66
In the Shade of the Qur’an, vol.6, pg.150.
value, Muslims must fight jahiliyyah to
67 For further explanation why full submission is obtain it. Although the abolition of
impossible under a jahili system, please refer to pp.11-
70
13. Milestones, pg.49.
68 Milestones, pg.45. 71 Milestones, pg.45.
69 Milestones, pg.61. 72
In the Shade of the Qur’an, vol.1, pg.273.
20
Ashbrook Statesmanship Thesis
Recipient of the 2004 Charles E. Parton Award
jahiliyyah causes Islam to be the dominant regard for ethical guidelines. It does mean,
faith, Islamic society does not use physical however, that such violations are excusable
force to compel non-believers to convert. if essential to the victory of Islam.
Qutb views the compulsion rule as applying Although Qutb wrote about the
to conversion through violent or coercive significance of jihad for Islam, he did not
threat, but not to social pressure. He does write extensively about the specific means
not believe that jihad compels men coerc- or methods of jihad. Because he stressed the
ively; rather, it destroys jahili institutions by importance of adapting means to societal
force, not people who commit jahiliyyah.73 changes, it is likely Qutb did so intent-
Another issue is whether or not there ionally. It is significant to remember that
are limits on means in jihad based upon Qutb did his writing from within the walls of
ethical considerations. Qutb derives the an Egyptian prison. He saw himself as a
ethical restrictions of jihad from the prophet, not as a tactician. In Milestones, he
accounts of those close to Muhammad. The predicts the emergence of a vanguard which
Prophet made a number of statements which would use the book as their guide. The
act as an outline for ethical conduct in war. vanguard would use Milestones to guide
First, Muhammad once ordered that no them while “marching through the vast
women or children be killed during combat. ocean of jahiliyyah which encompasses the
Second, he forbade the looting and entire world.”75 Qutb wanted the vanguard
mutilation of dead bodies. He is quoted as to develop their own strategies, depending
saying: “Proceed to fight in God’s name and on the particular circumstances they faced.
for His cause. Fight those who deny God. However, this does not mean that he
Take the initiative but do not commit any provided no guidance for his vanguard.
acts of treachery, do not mutilate your Some general guidelines for jihad can be
victims, and do not kill any children.” Third, derived from Qutb’s writings on the topic.
he once said that striking the face of an The two methods Qutb prescribes for
opponent should be avoided. Fourth, he waging jihad against jahili institutions are
forbade intentional slow killing.74 preaching and ‘movement’. Preaching is the
While it is preferred that these process of waging a war of ideas on the
ethical guidelines be followed, all of them philosophical plane. It is the non-violent
can be justifiably overruled if they are promotion of Islamic beliefs through public
pursuant to the foremost guideline of jihad: speech, demonstrations, and missionary
“oppression is even worse than killing” work. Preaching can be used in small ways,
(Qur’an 2:191). Oppression, which Qutb such as attempting to convert friends or
claims exists wherever God is not recog- other individuals to Islam. Any attempt to
nized as sovereign, is a worse evil than any dismantle jahili institutions by attacking the
type of killing. Therefore, if it is necessary ideas behind them constitutes the preaching
to kill innocent women or children to method of jihad. Preaching is essential to
dismantle jahili society, it is justified. jihad because it provides ideological
Although such a blunt statement cannot be justification. Without a war of ideas, jihad
found in Qutb’s writings, it is the logical would be unsubstantiated violence.
extension of his thinking. This does not On the other hand, Qutb says that
mean that jihad should be conducted without preaching by itself is not enough because
“those who have usurped the authority of
73 Milestones, pg.45.
74
In the Shade of the Qur’an, vol.1, pp.270-73. 75 Milestones, pg.9.
21
The Thought of Sayyid Qutb
Allah and are oppressing Allah’s creatures Qutb argues that jihad must be
are not going to give up their power merely waged at all times because it is inherently
through preaching.”76 Along with preaching, eternal: “Jihad… was not something acci-
jihad must employ movement. Qutb defines dental to the particular period which wit-
movement as the method of jihad which nessed the advent of Islam. It is a permanent
“tackles material obstacles”.77 It is the war need, inherent in the nature of the Islamic
of ideas put into action; thus, movement is faith.”80 Jihad is an unending state of war
violence against jahili institutions. Although because “truth and falsehood cannot co-exist
he knows that movement requires violence, on this earth”.81 Qutb once again views the
Qutb is reluctant to call it so by name. world in black and white when discussing
Instead of violence, Qutb views movement jihad. Just as there is only jahil society or
as the necessary consequence of preaching. Islamic society, there is only truth and
Just as a Muslim contradicts his faith if he falsehood. According to Qutb, the existence
submits to jahiliyyah, a Muslim contradicts of truth endangers falsehood by its very
his preaching if he refuses to physically put nature. As long as truth exists, evil cannot
his words into action. Faith must have rest without the fear of being overtaken.
practical consequences, even if it means that Similarly, Islam will continue to threaten
violence is inevitable. Qutb regrets that and attack jahiliyyah as long as man inhabits
violence must be used to achieve the the earth. Qutb also refers to the Qur’an and
objectives of jihad. He wrote that “It is not the Sunnah82 to show the permanent need
that Islam loves to draw its sword and chop for jihad. If jihad had been a temporary need
off people’s heads with it. The hard facts of of Islam in its beginning stages, he argues, it
life compel Islam to have its sword drawn would not have been explained in such
and to be always ready and careful.”78 detail and with such emphasis in the Qur’an.
Qutb stresses that preaching and Furthermore, the Sunnah would not quote
movement must go hand in hand for jihad to Muhammad as stating that “He who does
be successful in defeating jahiliyyah. He not take part or at least contemplate taking
attributes this necessity to the human part in a campaign of jihad until the end of
condition. Because human reality requires his life meets his death holding to a branch
that spiritual and physical reality coincide, of hypocrisy.”83
neither method of jihad can be successful on Jihad is not only unending according
its own. Qutb also claims that jihad must to Qutb, but it also should be waged by all
remain progressive. By progressive jihad, he Muslims who are able. Qutb believes that
means that Muslims must adapt the methods the following verse from the Qur’an gives
of preaching and movement to fit each his claim justification. “Those who believe
unique stage in the war against jahiliyyah. fight in the cause of God, and those who
There is no particular formula for jihad that reject the faith fight in the cause of evil.
will work in every case. Because Islam is a Fight, then, against the friends of Satan”
practical cause, Qutb believes that jihad (Qur’an 4:76). This verse states simply that
must change its balance between preaching believers (Muslims) must fight in the cause
and movement over time.79 of God (jihad). If they fail to do so, they are
80
In the Shade of the Qur’an, vol.3, pg.281.
76 Milestones, pg.48. 81 Milestones, pg.53.
77 Milestones, pg.48. 82 The Sunnah is the Islamic account of Prophet
78 In the Shade of the Qur’an, vol.3, pg.282. Muhammad’s life.
79 Milestones, pg.45. 83 In the Shade of the Qur’an, vol.3, pg.281.
22
Ashbrook Statesmanship Thesis
Recipient of the 2004 Charles E. Parton Award
not true believers. In this sense, a Muslim’s obligation of jihad to those who are being
willingness to become a jihadist is the oppressed on earth. Qutb believes that the
greatest test of his faith. Furthermore, the only people excused from jihad in this
Qur’an states that a Muslim who is capable passage are the disabled, elderly, women,
of waging jihad is obligated to do so. If he and children who have no possible way to
remains passive and fails to free himself and help themselves. They may be physically
others from oppression (jahiliyyah), he will limited, have duties to their family, or be
face eternal damnation. Meanwhile, those unable to decide for themselves.84
who willingly sacrifice their lives and Qutb desired that his vanguard arise
possessions for the cause of God will be and lead the Muslim community into a jihad
rewarded by God: that would transform the entire world from
jahiliyyah to Islam, falsehood to truth,
“Those of the believers who remain spiritual slavery to freedom. By declaring all
passive, other than the disabled, are men free from oppression, Qutb dreamt that
not equal to those who strive hard in jihad would create an environment upon
God’s cause with their possessions which an ideal Islamic society could be
and lives. God has exalted those who established. With all institutions belligerent
strive hard with their possessions and and antithetical to Islam destroyed, Muslims
their lives far above the ones who could live in full submission to God. The
remain passive. To each God has next step in Qutb’s dream is the establish-
promised the ultimate good, yet God ment of an ideal Islamic society where
has preferred those who strive hard mankind can again become “one single
over those who remain passive with nation” (Qur’an 2:213).
a mighty reward: degrees of honor,
forgiveness of sins and His
grace…To those whom the angels
gather in death while they are still
wronging themselves, the angels will
say: ‘What were you doing?’ They
will answer: ‘We were oppressed on
earth.’ [The angels] will say: ‘Was
not God’s earth so spacious that you
might have migrated to settle
elsewhere?’ Such will have their
abode in Hell, a certainly evil end.
Excepted are the men, women, and
children who, being truly helpless,
can devise nothing and find no way.
These God may well pardon…”
(Qur’an 4:95-99)
23
The Thought of Sayyid Qutb
24
Ashbrook Statesmanship Thesis
Recipient of the 2004 Charles E. Parton Award
traditions, Christian theology, and in is equivalent to the Qur’an,88 the use of the
addition to these, fragments of other Sunnah does not distract from the Qur’an;
religions and civilizations. These rather, it is a practical extension of its
mingled with the commentaries on spiritual teachings.
the Qur’an and with scholastic Qutb does depart from traditional
theology, with jurisprudence and its Muslim thought, however, when he implies
principles. Later generations after that jurisprudence is both a distraction and
this generation were brought up and was corrupted by non-Islamic ideas in its
trained with this mixed source, and formation. One piece of evidence is that he
hence the like of this generation was never allies himself with the Hanafi, Shafi'i,
never witnessed again.”87 Maliki, or Hanbali schools of Islamic law.
This is a surprising choice for a serious
It is significant that Qutb not only Islamic thinker who emphasizes the signif-
mentions that non-Islamic ideas were icance of Shari’ah. By not allying himself
mingled with the Qur’an, but goes further to with any school, Qutb implies that none of
include Islamic scholastic theology and the schools have a proper understanding of
jurisprudence. Although the comparison is Shari’ah. Therefore, it is likely that Qutb
not totally accurate, as Protestantism calls would desire that when the new Islamic
for a return to Scriptural textualism, Qutb society is established, a pure version of
desires that Islam return its focus to the Islamic law be implemented which derives
Qur’an and away from scholasticism. itself directly from the Qur’an. From this
Although an inference, it seems that Qutb pure stream of knowledge, society must
also believes Muslims have become too “derive [its] concepts of life, and [its]
focused on jurisprudence, especially because principles of government, politics, econ-
it is corrupted by non-Islamic ideas. His omics and all other aspects of life.”89
writings give the impression that although At first, it seems odd that Qutb was
he does not entirely reject jurisprudence, he not clear about his stance on the topic of
believes it has caused an unnecessary dis- Islamic jurisprudence. The most likely
unity in Islam. answer to this issue is that Qutb understood
Therefore, in Qutb’s ideal Islamic that he was at odds with traditional Islam on
society, all Muslims would unify and then the topic. Clearly, Qutb wanted to create a
derive laws textually from the Qur’an and unified Islamic movement that had a
the Sunnah. Qutb is in agreement with legitimate chance to succeed. It logically
traditional Muslim thought that Shari’ah, follows that he would be hesitant to expose
which is the way of life prescribed by the an issue which would have potential to
Qur’an and the Sunnah, must become law create disunity. Furthermore, it could have
for the Islamic community. While Qutb led to the labeling of his ideas as deviant by
emphasizes that the first generation looked a majority of Muslim thinkers. It is probable
to the Qur’an alone, he argues that the that because of these self-defeating risks,
Sunnah should also be used because it is Qutb did not clearly define his views on
derived directly from the actions of Muham- Islamic jurisprudence.
mad. Because Muhammad’s whole character
88
Aisha, the wife of Muhammad, when asked about
his character, is quoted as saying that “His character
was the Qur’an” (Milestones, pg.12).
87 89
Milestones, pg.13. Milestones, pg.16.
25
The Thought of Sayyid Qutb
The second characteristic of the first Qur’an, and reject any form of Islam that is
generation of Muslims is that they had living merely theoretical, abstract, and reflective.
faith because they regarded the Qur’an as an Lastly, the first Muslims, once they
instruction book. Qutb argues that the nature embraced Islam, separated themselves from
of the Qur’an is considerably different from jahiliyyah immediately and completely.
that of the Bible. Most Christians view the Qutb believes that they fully rejected any
Bible as a book for spiritual reflection and jahili environment and clung to Islam and
self-examination. It is not a practical guide the Qur’an. They did not compromise or mix
for life. For example, Jesus preaches that “If their Islamic instructions with the instruction
your right eye causes you to sin, pluck it out of jahili society. Because they no longer put
and cast it from you; for it is more profitable value in jahiliyyah, “no pressure from the
for you that one of your members perish, jahili society could have any effect on [their]
than for you whole body to be cast into hell” firm resolve.”91
(Matthew 5:29 NKJV). When a Christian Qutb stresses this point in Milestones
reads this passage, he does not interpret it because he felt that most Muslims during his
literally and proceed to remove his eye the time were compromising with jahiliyyah and
next time he looks lustfully at a woman. In mixing many of its beliefs and ideas with
this sense, the Qur’an is unique. As stated in Islam. He writes on this point with
Verse 17:106, it was revealed gradually so emotional fervor which is reflective of his
that the people could recite it in intervals. discontent:
Qutb argues that the gradual revelation
allowed each Muslim to implement it into “Today too we are surrounded by
his practical life: jahiliyyah. Its nature is the same as
during the first period of Islam, and
“None of them came to the Qur’an to it is perhaps a little more deeply
increase his knowledge for the sake entrenched. Our whole environment,
of knowledge itself or to solve some people’s beliefs and ideas, habits and
scientific or legal problems, or to arts, rules and laws is jahiliyyah,
improve his understanding. Rather even to the extent that what we
he turned to the Qur’an to find out consider to be Islamic culture, Islam-
what the Almighty Creator has ic sources, Islamic philosophy, and
prescribed for him and for the group Islamic thought are also constructs of
in which he lived, for his life, and for jahiliyyah! This is why the true
the life of the group. He approached Islamic values never enter our hearts,
it to act on what he heard immed- why our minds are never illuminated
iately, as a soldier on the battlefield by Islamic concepts, and why no
reads ‘Today’s Bulletin’…”90 group of people arises among us
equal to the caliber of the first
Gradual revelation is also significant generation of Islam.”92
because each portion was directly related to
the current needs of the Muslim community. Similar to Lenin’s refusal to compromise
Hence, revelation was practical and intended with capitalism through trade unionism,
for literal application. The new Islamic Qutb demands that the modern Islamic
society should restore this view of the
91
Milestones, pg.15.
90 92
Milestones, pg.13. Milestones, pg.15.
26
Ashbrook Statesmanship Thesis
Recipient of the 2004 Charles E. Parton Award
27
The Thought of Sayyid Qutb
obligated to guide them towards Islam. and rich will desire equality because they
Therefore, non-believers will also live under will realize that it is God’s will. All races
the same laws. Even if they do not realize it, will also be treated equally because God’s
Qutb claims that they have the same revelation was universal for people of all
spiritual freedom as the Muslim. The skin colors.
difference is that they enslave themselves by Islam has been harshly criticized for
their own free will while the Muslim uses its unequal treatment of women. Qutb
his freedom to serve God.94 argues that Islamic “has guaranteed to
In accordance with the above women a complete equality with men with
principles of freedom, Christians, Jews, and regard to their sex.”96 Because men and
members of other religious groups would be women were created from the same soul,
permitted to practice their faith within they have no inherent inequality. However,
limits. They may practice their faith until it their differing physical endowments give the
infringes upon the Islamic nature of society. sexes different practical roles in society.
Once non-believers take actions which Due to their maternal responsibility, women
jeopardize the faith of Muslims, those must tend to the family and the raising of
actions will not be tolerated by the children. Males have no such child-bearing
government. In practice, non-believers physical qualities; therefore, he is able to
would be treated similarly to how they are attend to work and societal affairs. As a
treated in present-day Iran. For example, result of their differing roles, men and
although their faith would be looked down women develop differing abilities. Man’s
upon by the community, Christians would attention to societal issues causes him to
be allowed to meet and worship privately. become more intellectual, thoughtful, and
However, they could not mark their meeting reflective. Meanwhile, woman’s focus on
place with a cross because it would infringe her family will cause her to grow in
upon the spiritual purity of the Islamic emotions and sentimentality. Qutb argues
community. Also, non-believers could that wherever physical attributes and the
consume alcohol behind closed doors. resulting roles are identical, the sexes are
However, in the presence of a Muslim, they treated the same. To prove this point, he
would be expected to abstain. If they did not mentions that women may choose their
abstain, it would infringe upon the Muslim’s husband and dowry (Qur’an 2:231, 4:28). It
soul because there are no barriers between is thereby implied by Qutb that Islamic
the internal soul and the external society would permit women to work and
environment. vote until they became mothers. Qutb
According to Qutb, Islamic society realizes that the West views Islamic equality
also provides for human equality of all as sexism. In response, he argues that the
kinds. The Qur’an teaches in Surah 4 that no West establishes equality only in economic
human is superior in origin or nature, for all terms. Meanwhile, Islam provides a holistic
were created from the same human soul. spiritual equality that recognizes the
Muhammad also said that “People are all as differing qualities of the sexes97
equal as the teeth of a comb.”95 Hence, there Along with the principles of freedom
will be social equality of the classes. Once and equality, Islamic society will follow the
the human conscience is free, both the poor principle of mutual responsibility. Qutb
94 96
In the Shade of the Qur’an, vol.6, pp.281-282. Social Justice in Islam, pg.73.
95 97
Social Justice in Islam, pg.71. Social Justice in Islam, pp.73-79.
28
Ashbrook Statesmanship Thesis
Recipient of the 2004 Charles E. Parton Award
believes that mutual responsibility must believers. It cannot passively accept evil, for
exist on several levels. First, the individual it must stand for truth.99
must have responsibility towards himself. Accordingly, Islamic society is res-
This is his personal responsibility for the ponsible for the care of its weak members.
status of his soul. He must keep his soul true For this reason, all members of society pay
to the Islamic faith while living out his faith the zakat. The zakat is a charitable tax that is
in all his actions. Second, the individual has paid to provide for those who cannot
responsibility towards his family. For Qutb, provide for themselves. Qutb claims that “if
the family is the most important unit of any individual pass the night hungry, the
society. It nurtures spiritual growth by blame attaches to the community because it
teaching morality and faith, and it acts as a did not bestir itself to feed him.”100 Qutb
model for the larger societal family. It is for compares Islamic society to one body
this reason that Islam has established rules because it is a community of believers. As
regarding inheritance; just as a child inherits Muhammad taught, the sufferings, hunger,
the physical and mental traits of his parents, or evildoing of one member of the commun-
he has a right to their material possessions.98 ity is felt by all others. Therefore, the whole
The individual and society also have community is responsible for resolving each
responsibilities towards each other. The issue.101
individual should oversee the welfare of One of the major difficulties with
society. His work adds to the prosperity of Qutb is that he is unclear which issues are to
society; in this way, his work fulfills his be resolved by an Islamic government, and
obligations to himself, his family, and which issues are to be resolved by groups of
society. Nevertheless, man cannot do believers who act on their own. Although an
anything he pleases, for he is responsible to inference, it seems that wherever individuals
society. In the same way, society is cannot act on their own, Qutb provides that
responsible to all individuals. It must protect the government must step in to resolve an
the whole of society, so that individuals issue. Qutb does outline several social
cannot direct it for their own interests. To morality laws which must be implemented.
illustrate this point, Qutb uses a story Due to its responsibility to keep society
attributed to Muhammad. In the story, a clean, virtuous, and pleasing to God, Islamic
group was traveling on a ship. One man government must implement such laws.
struck an axe in the place where he stood Qur’an 24:19 provides for punishment of
and said he could do what he wished with slanderers although it prescribes no specific
his place. The group had no choice but to punishment. It is likely that in these cases,
restrain him, for they would all die if they let the government would need to prescribe an
him do as he wished. Hence, individuals appropriate punishment. However, in other
have freedom to do as they please; however, instances such as adulterers where Qur'an
if their actions are evil or detrimental to 24:2 prescribes a specific punishment of one
society as a whole, the society is responsible hundred lashes, a group of believers could
to protect the welfare of all individuals. act on their own initiative. On the question
Islamic society has this responsibility of how believers can judge the guilt of
because it is a unified community of adulterers, Qur’an 24:4 specifically demands
four witnesses. If someone accuses another
99
Social Justice in Islam, pp.86-88.
100
Social Justice in Islam, pg.89.
98 101
Social Justice in Islam, pp.86-88. Social Justice in Islam, pg.90.
29
The Thought of Sayyid Qutb
of adultery yet cannot produce four therefore, rulers have no privileges, for all
witnesses, they are to be flogged with eighty people stand equal before the law of God.
lashes. Because the Qur’an clearly states its Rulers must be just in their choices, and no
laws, there is no need for government oppression can be tolerated.105
involvement. By asking all believers to live Another principle for Islamic gov-
directly by the words and laws of the ernment is that there must be consultation
Qur’an, Qutb implies that groups could act between the ruler and the community. When
justifiably on behalf of the whole society a law is clearly stated in the Qur’an or from
without the intervention of a government in the Sunnah, consultation is unnecessary.
these cases.102 Those laws must be abided by all people.
Qutb also mentions a number of However, if there is no clear text for
Qur’anic laws for which it is difficult to establishment of a law, consultation should
determine guilt or prescribe an appropriate be used. Consultation allows for ijtihad
punishment. These include commandments (one’s own judgment) to be used among
that regulate greetings (4:86), prohibit using many Muslim. Qutb does not establish a
the face to show disdain towards others clear method for consultation between the
(31:18), and prohibit derision, insults, and rulers and the people. Instead, he leaves it up
spying (49:11-12). Qutb refers to these laws to the individual situation of the community
as part of the social code which should for them to determine. Qutb warns,
govern Islamic society. It is likely that however, against abuses of using ijtihad
violation of these laws would not be directly through consultation:
punished. Rather, individual Muslims would
correct the mistakes of their fellow Muslims “No one is allowed to devise a law
in these cases through verbal means and on his own and then claim that it
spiritual consultation.103 accords with the Shari’ah…a sincere
In his writings on politics and attempt must be made to know the
government, Qutb does not lay out a will of Allah…This right [to know
comprehensive plan for Islamic government. the will of Allah] cannot, however,
He does provide several principles that help be delegated to a person or group
in determining its powers and structure. The desirous to establish their own
first principle is that Islamic government is authority in the name of Allah, as
the rule of God. Qutb argues that Islam was the case in Europe under ‘the
gives no man sovereignty, for God is the Church.’ There is no ‘Church’ in
only sovereign. Unlike past Christian Islam; no one can speak in the name
governments which considered its kings to of Allah except His Messenger,
be divinely ordained, Islamic government peace be on him.”106
itself is not divine. From this principle flows
the idea that Islamic government Ijtihad must not be used as an excuse to
implements Shari’ah; its authority begins neglect any form of consultation with the
and ends with this responsibility: “If he people. Qutb strongly warns against an
upholds the law and sees that religious Islamic theocracy that strays away from God
duties are observed, then he has reached the and becomes a tyranny. It appears that Qutb
limit of his powers.”104 Qutb stresses that, foresaw the dangers of such clerics as
102
In the Shade of the Qur’an, vol.1, pp.305-307.
103 105
In the Shade of the Qur’an, vol.1, pp.305-306. Social Justice in Islam, pp.119-124.
104 106
Social Justice in Islam, pg.124. Milestones, pg.70.
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Ashbrook Statesmanship Thesis
Recipient of the 2004 Charles E. Parton Award
Ayatollah Khomeini. He warns that power law, even if the community approves of his
cannot go unchecked, and that no man can choices. Once again, it is unclear who will
be considered divinely influenced. Divine make such a determination.110
power lies in the Shari’ah alone, and all Like all other aspects of Islamic
other laws must flow directly from it.107 society, the economic system will also be
There is a need for reconciliation governed by the principles of Shari’ah. Qutb
between two aspects of Qutb’s Islamic claims that the Islamic economy has two
society that have been discussed thus far. objectives. Its first objective is the welfare
Qutb first establishes that the community is of the individual, and the second is the
responsible for the welfare of the whole welfare of society as a whole. It accom-
society. It acts as a single body; the welfare plishes both by legislating practical laws that
of each individual affects the welfare of the help maintain an economically fair, just, and
whole. Therefore, there is a need for the prosperous society. It also encourages men
government to act on behalf of society when to be moral in their economic choices. For
individuals cannot resolve their own issues. example, individuals should not waste
However, Qutb demands that the money on things like gambling and other
government only act as the implementer of forms of sinful entertainment. Qutb also
Shari’ah. For Qutb, this potential problem is believes that if Islamic society basis itself
resolved as long as the government upon a confession of faith by each
understands that new laws not included in individual, the economy will mold itself to
the Shari’ah can be legislated only if they be more egalitarian. If a Muslim has devout
flow from the principles of the Shari’ah. faith, he will not choose to exploit others for
Otherwise, the government will have given his own benefit. He will also choose outlets,
God’s legislative authority to others. Qutb such as alms-giving, for any excessive
does not clarify who should determine wealth which he may acquire. If he does not
which created laws are in agreement with on his own accord, Qutb believes that the
the Shari’ah and which are not.108 community has a respons-ibility to do it for
In Social Justice in Islam, Qutb him. This takes no governmental action, but
indirectly states that rulers should be elected rather can occur by the actions of individual
by democratic vote. It is possible that he citizens. Of course, if individuals in the
viewed this as a way to discriminate community fail to take action, Qutb would
legitimate legislators from those who likely approve of the government stepping in
transgress the Shari’ah. He says that the to implement God’s commandments against
ruler “occupies his position only by the luxury and exploitation. As much as is
completely and absolutely free choice of all possible, Qutb also believes that Islamic
Muslims; and they are not bound to elect society will have no class distinctions.111
him by any compact with his pre- Despite the socialist appearance of
decessor.”109 When the community becomes these economic ideas, Qutb claims that
dissatisfied with a ruler, his rule must end. Islam protects the right of individual
Nevertheless, Qutb does not provide for a ownership of property. It does this by
completely democratic system. The system protecting him from theft and robbery.
is fundamentally based on the Shari’ah, so a However, this understanding of ownership is
ruler must be removed if he transgresses the different from the Western understanding.
107
Social Justice in Islam, pg.122; Milestones, pg.70.
108 110
Milestones, pp.67-70. Social Justice in Islam, pp.121-122.
109 111
Social Justice in Islam, pg.121 Social Justice in Islam, pp.127-128,158-159,164.
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The Thought of Sayyid Qutb
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Ashbrook Statesmanship Thesis
Recipient of the 2004 Charles E. Parton Award
33
The Thought of Sayyid Qutb
over pain, and the victory of faith over witnesses the victory of Islam. According to
persecution.”117 Qutb, regardless of the earthly results, the
It is in the hope of this final victory death of a Muslim for the cause of Islam is a
of Islam that Qutb offers more than a hateful triumph. Qutb explains that like the believ-
ideology for Muslims. With the hope of ers in the pit, all Muslims can achieve
victory comes the duty of each Muslim to victory through persecution, torture, or
serve God to the fullest extent. Qutb death:
illustrates the price of this duty with chilling “It was possible for these believers
emotion in the concluding chapter of [in the pit] to save their lives by
Milestones entitled “This is the Way”. He giving up their faith, but with how
begins with the Qur’anic story of the much loss to themselves, and with
‘Makers of the Pit’. The unbelievers who what a great loss to all mankind?
commit jahiliyyah persecute the believers They would have lost and would
and the truth of Islam through the use of a have denied the great truth. But life
pit of fire: without belief is worthless, and life
without freedom is degrading…This
“By the heavens with constellations; was that noble truth, the great truth,
by the Promised Day; by the witness that the believers realized…while the
and the witnessed; doomed were the fire was licking them and burning
makers of the pit, abundantly their mortal frames. This noble truth
supplied with fuel, as they sat by it triumphed over the torment of the
and the believers (burnt alive). (Their fire.”118
torturers) were outraged with them
only because they believed in Allah, As explained in Chapter 2, Qutb claims the
the All-Powerful, the All-Praise- Qur’an teaches that each Muslim is
worthy, He to Whom belongs the obligated to serve God in full submission
dominion of the heavens and the through the waging of jihad. Thus, Qutb
earth. And Allah is Witness over argues that every true Muslim must become
everything. a willing martyr if his or her death is
pursuant to the victory of Islam. For Qutb,
Indeed, for those who persecute the this is “The Way” to the victory of Islam.
believing men and women, and later The connection between Qutb’s view
do not repent, is the penalty of Hell; of martyrdom and the modern problem of
for them is the penalty of burning. suicide bombings is clear. Through his
As for those who believe and do writings, Qutb lifts martyrdom as glorious
good deeds, theirs are Gardens and blissful victory. Martyrdom becomes the
through which river slow, and this is inevitable hope of Islam. Likewise, modern
the great triumph.” (Qur’an 85:1-11) radical Islam views suicide bombings and
terrorism, which they believe is pursuant to
Through this story, Qutb forewarns the victory of Islam, as a glorious type of
Muslims of the persecution that will result if death. Through death, the Muslim believes
they attempt to overthrow jahiliyyah and that he triumphs and realizes his hope in
establish Islam. It is through persecution, God.
which may result in death, that the Muslim
117 118
Milestones, pg.131. Milestones, pg.131
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Ashbrook Statesmanship Thesis
Recipient of the 2004 Charles E. Parton Award
119
In the Shade of the Qur’an, vol.3, pg.xviii.
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The Thought of Sayyid Qutb
Khomeini, Ruhollah. Islam and Revolution. Qutb, Sayyid. Social Justice in Islam.
(Translated by Hamid Algar) Berkley: (Translated by John B. Hardie & Hamid
Mizan Press, 1981. Algar) New York: Islamic Publications
International, 2000.
Kramer, Martin. “Fundamentalist Islam at
Large”. Middle East Quarterly, June 1996.
Qutb, Sayyid. In the Shade of the Qur’an;
volume 1; Surah 1-2. (Translated and Edited
by Adil Salahi & Ashur Shamis) United
Kingdom: The Islamic Foundation, 2003.
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