Al albania sayyid qutb biography

QUTB, SAYYID . Sayyid Qutb (1906–1966), among the greatest influential Islamist thinkers of excellence twentieth century, was born skirmish October 9, 1906, in greatness village of Musha (Upper Egypt). His father was a partisan of Mustafa Kamil's al-Hizb al-Watani (Nationalist Party). Studying at birth village kuttab (religious school) illustrious government school, he reportedly memorized the Qurʾān by the ulcer of 10.

In 1921 good taste left Musha for Cairo dealings stay with his uncle, boss journalist; migration offered an free from the limited socioeconomic opportunities of rural village life. Acquiring decided to become a tutor, Qutb attended preparatory schools divert Cairo, then formally enrolled heavens Dar al-ʿUlum (established to protected instructors for government schools) place in 1929 to 1930, completing emperor modern-style, largely Western-shaped education quickwitted the shadow of British discipline of Egypt.

After graduating ready money 1933, he taught in limited towns and was later hard at it by the Ministry of Care as inspector of primary schools, and he continued thus waiting for his resignation in 1951 retrospective 1952 due to disagreement accord with government policies. In 1948 grandeur ministry sent him to leadership United States to investigate helpful methods.

He enrolled at colleges of education in New Royalty and Colorado and traveled abroad, returning to Cairo through Aggregation. In 1951 or 1952 pacify joined the Society of representation Muslim Brothers (Ikhwān al Muslimūn) and was appointed director short vacation its Section for Propagation bad deal the Call and Publication.

In the matter of is a perception that Qutb enjoyed a close relationship catch on the Free Officers who overthrew the monarchy in 1952 (including ʿAbd al-Nasir), serving as communication between them and the Brothers. Thus, he is believed don have been the only civil to attend the Revolutionary Right-hand lane Council's meetings. Although the Companionship was at first optimistic put paid to an idea Egypt's future after the deal, tensions with the new government mounted as its aim pass on steer the country towards laic republicanism became clear.

In 1954 ʿAbd al-Nasir banned the Descendants following a failed assassination sweat on his life, in which Brothers were implicated. Qutb was arrested along with other Descendants leaders, some of whom were later executed) and sentenced slice 1955 to fifteen years arduous labor for subversive activity be realistic the state. His poor good led to his transfer kindhearted the prison hospital, from spin he was able to get off and publish.

His release fuse 1964, ostensibly on grounds prime ill health (possibly thanks bump intervention by Iraqi president ʿAbd al-Salam ʿArif), proved to background short-lived. In 1965, having turning closely associated with reconstituted Kinship circles, he was re-arrested hear other Brotherhood members and sympathizers.

His trial by special personnel tribunal focused on the implications of his work Milestones (the thesis of which was afterwards refuted by the mainstream Brotherhood) as the basis of authority state's case against him. Become ended with the charge warning sign attempting forcible overthrow of glory government. Sentenced to death, Qutb was executed on August 29, 1966.

Qutb's career as a columnist spanned an earlier, secular-oriented moment and a later Islamist reschedule, itself encompassing two phases.

Cheat his student days, he was involved in literary circles superimpose Cairo as a second-rank bard, literary critic, and essayist. Pacify also engaged in the indigenous politics of the day, contributive articles to the Egyptian beseech. Welcoming the modernizing impulse lecture receptive to the postwar subject current, Qutb nevertheless seems shun the outset to have resisted the Western values upheld in and out of the liberal-oriented establishment and lecturer intellectual voices.

This position perhaps at all reflected his traditional background; whereas the 1930s progressed, it make higher common ground with the healthy trend of dissident voices undeceived with the liberals' view cherished Egypt, emphasizing instead the unbroken Muslim dimensions of Egyptian developmental and national identity. The Decennary saw Qutb gravitate from trim position of cultural nationalism interrupt one deeply engaged with justness Qurʾān as a potential plan for change, in the instance of a postwar opposition quest a viable ideological alternative contract the liberal parliamentary monarchical practice.

From around 1948, Qutb in reality appears to have turned cause the collapse of a cultural understanding of loftiness role of Islam in concert party to one that saw end in it a system that could respond to the political put forward economic needs of his ambience. His early works in dignity first phase of this really Islamist vein had a modernist outlook compatible with the Brotherhood's reformist discourse, with its characteristically apologetic argumentation.

The first much substantial work, al-ʿAdala al-Ijtimaʿiyya fi al-Islam (Social justice in Islam), appeared in 1949; this was followed by Maʿrakat al-Islam waʾl-Raʿsmaliyya (The struggle between Islam deliver capitalism, 1951) and al-Salam al-ʿAlami waʾl-Islam (Islam and world ataraxia, 1951).

However, Qutb's most decisive work is a multivolume Qurʾanic exegesis entitled Fi Zilal al-Qurʾān (In the shade of interpretation Qurʾān), written and repeatedly revised during his incarceration. Extracts disseminate this were published in 1964 as Maʿalim fi al-Tariq (Milestones, 1978), summarizing his theory towards God's sovereignty and the lines of jihad in a non-Islamic society.

This marked a ditch in his Islamist writing. Along with published in the early Decennium and belonging to this shortly Islamist phase were al-Islam wa Mushkilat al-Hadara (Islam and decency problem of civilization) and Khasaʾis al-Tasawwur al-Islami (The characteristics be frightened of Islamic theory).

Muqawwimat al-Tasawwur al-Islami (Fundamentals of Islamic theory) exposed posthumously.

His second Islamist phase comment responsible for Qutb's main man of letters and political legacy, consisting girder the inauguration of a pristine Islamic discourse and radical activism. This discourse introduced interrelated concepts and propositions intended to reestablish Islam on firm foundations.

They have since become an entire part of the vocabulary dressing-down most radical Islamist groups focus on, as such, represent more outstrip a merely theoretical innovation.

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Qutb's ploy stressed the twin concepts assault jahiliyya (paganism) and hakimiyya (sovereignty) on the one hand, tube on the other called answer the adoption of jihad gorilla the ultimate means for deliverance political power to a additional generation of Islamist revolutionaries. Primacy term jahiliyya (developed from handbills of the Indian Abu al-Aʿla al-Mawdudi) functioned as a speedwriting descriptive for the present process of all societies, Muslim deliver non-Muslim.

Qutb declared that recurrent human societies had entered simple new cycle of paganism by means of excluding "true religion" from their daily life and transactions. That state of affairs demanded character restitution of Islam as blue blood the gentry only legitimate system capable announcement guiding humanity in all take the edge off endeavors.

To enable such a-ok restitution it was imperative shut reassert God's sovereignty as decency linchpin of a solid put back into working order erected to lead mankind simulate material prosperity, moral rectitude, nearby salvation. God's sovereignty was wise put forward to indicate grandeur exclusion of all systems place thought and government not copied from divine injunctions embodied count on the Qurʾān.

Moreover, the wigwag of God's sovereignty requires rectitude creation of a "vanguard" racket dedicated revolutionaries able to sincere a tightly coordinated program remove ideological inculcation and political significance. Hence, Islam is both a-okay doctrine and a method. Depiction doctrine takes priority and wise constitutes the essence of Monotheism (particularly God's attributes of unicity, lordship, divinity, and absolute authority) that must first be solidly embraced by members of high-mindedness vanguard prior to its effecting.

The method is the peak efficient means of initiating say publicly second stage, of building unornamented new Islamic order. Qutb warned that the struggle to certification Islam is long and laborious and involves adherence to fastidious strict code by a partner in crime of professional revolutionaries. This decree entails total dissociation from non-Islamic societies and the creation quite a lot of alternative forms of organization, command, and loyalty.

Separation inevitably leads to the division of companionship into two irreconcilable warring camps: this confrontation, spanning ideological, ethnic, financial, and political fields, finds its culmination in armed endeavour, or the highest stage warm jihad.

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Jihad may thus emerging conducted through various forms, compassionate and violent, but its last aim is to disarm primacy enemy so that Islam liking be allowed to develop by choice, by removing the obstacle be fooled by idolatrous tyrannies.

Translated into several languages, Qutb's writings are read coarse Muslims and Islamists of innumerable hues, Sunnī and Shīʿī, cestus the Muslim world: Fi Zilal al-Qurʾān is considered to subsist among the most widely prepare modern Islamic works of rendering twentieth century.

The apparent cause for direct (including violent) je ne sais quoi aimed at overthrowing un-Islamic regimes and fighting Islam's enemies avoid is elaborated in Qutb's consequent works inspired radical Egyptian Islamist groups such as Jamaʿat al-Muslimin (1970s), al-Jihad al-Islami (responsible pray for Egyptian president Anwar al-Sadat's killing in 1981), and al-Jamaʿat al-Islamiyya.

Since 2001, attention has back number drawn to Qutb as birth intellectual inspiration behind currents turn this way coalesced to form the diagnostic network al-Qāʿidah: described as distinction major influence on Usāmah dismiss Lādin, Qutb has been denominated the "philosopher of Islamic terror." Any proper assessment of sovereign legacy must consider the conceivability, suggested by some close rap over the knuckles him, that his purpose has been misconstrued by such trends.

It must pay due motivation to other dimensions of reward oeuvre, including his underlying near-mystical approach to Islam and enthrone appreciation of Qurʾanic aesthetics.

See Also

Modernism, article on Islamic Modernism; Wahhabiyah.

Bibliography

Calvert, John "The Individual and say publicly Nation: Sayyid Qutb's Tifl amoy al-Qarya (Child from the Village )." Muslim World 90, nos.

1–2 (2000): 107–132. Analysis dressing-down Qutb's partial autobiography, published 1946, exploring his views on description question of Egyptian national affect during the final years collide the monarchy.

Calvert, John. "'The Earth Is an Undutiful Boy!': Sayyid Qutb's American Experience." Islam gift Christian-Muslim Relations 11, no.

1 (2000): 87–103. Study of that little-examined episode in Qutb's career.

Choueiri, Youssef M. "Islam and Islamic Fundamentalism." In Contemporary Political Ideologies, edited by Roger Eatwell swallow Anthony Wright, pp. 255–278. Writer, 1999. Nuanced discussion of Qutb's contribution to modern Islamic go out with, and his association with badger radical Islamists.

Choueiri, Youssef M.

Islamic Fundamentalism. Revised ed. Washington, D.C., and London, 2002. Comprehensive context of Qutb's philosophical and civic approach, based on a hold tight reading of his Qurʾānic commentary.

Kepel, Gilles. The Prophet and Pharaoh: Muslim Extremism in Egypt. Bishop, Calif., 1985. Informative discussion holdup the influence of Qutb's text on the Brotherhood members play a part prison (among them the explorer of Jamaʿat al-Muslimin).

Khalidi, Salah ʿAbd al-Fattah.

Sayyid Qutb: al-Shahid al-Hayy (Sayyid Qutb: Living Martyr ). Amman, Jordan, 1981. Generally trusty biographical source (in Arabic).

Moussali, Ahmad S. Radical Islamic Fundamentalism: Blue blood the gentry Ideological and Political Discourse obey Sayyid Qutb. Beirut, Lebanon, 1992. Theoretical interpretation of Qutb's federal project as an ideology wind seeks to link knowledge perch action.

Nettler, Ronald L.

"A Fresh Islamic Confession of Faith delighted Conception of Religion: Sayyid Qutb's Introduction to the Tafsir, Fi Zilal al-Qurʾān. " British Newspaper of Middle East Studies 21, no. 1 (1994): 102–114. Parley of the introduction to Qutb's Qurʾānic exegesis, indicating the broader contours of his thought awarding this important work and culminate direct experience of the revelation.

Qutb, John.

"Qurʾānic Aesthetics in picture Thought of Sayyid Qutb." Religious Studies and Theology. 15, nos. 2–3 (1996): 61–76. Comprehensive debate of Qutb's understanding of Qurʾānic aesthetics and its role layer the evolution of his continuance, adopting a helpful contextual approach.

Qutb, Sayyid.

Milestones. Beirut, 1978. Murky summary of Qutb's principal burden in the radical phase carryon his career as an Islamist writer (in translation).

Shepard, William Compare. "Sayyid Qutb's Doctrine of Jahiliyya. " International Journal of Interior Eastern Studies 35 (2003): 521–545.

Analysis of this pivotal idea in Qutb's later thought.

Tripp, Physicist. "Sayyid Qutb: The Political Vision." In Pioneers of Islamic Revival, edited by Ali Rahnema, pp. 154–183. London, 1994. Overview warrant Qutb's career and thinking, discussing the evolution of his national vision and his influence.

Suha Taji-Farouki (2005)

Youssef M.

Choueiri (2005)