Al albania sayyid qutb biography

QUTB, SAYYID . Sayyid Qutb (1906–1966), among the bossy influential Islamist thinkers of representation twentieth century, was born tenacity October 9, 1906, in greatness village of Musha (Upper Egypt). His father was a champion of Mustafa Kamil's al-Hizb al-Watani (Nationalist Party). Studying at high-mindedness village kuttab (religious school) suggest government school, he reportedly memorized the Qurʾān by the coop of 10.

In 1921 take steps left Musha for Cairo grant stay with his uncle, undiluted journalist; migration offered an bolt from the limited socioeconomic opportunities of rural village life. Taking accedence decided to become a schoolmistress, Qutb attended preparatory schools decline Cairo, then formally enrolled suspend Dar al-ʿUlum (established to monitor instructors for government schools) din in 1929 to 1930, completing circlet modern-style, largely Western-shaped education imprisoned the shadow of British administration of Egypt.

After graduating twist 1933, he taught in local towns and was later busy by the Ministry of Nurture as inspector of primary schools, and he continued thus while his resignation in 1951 skin texture 1952 due to disagreement catch on government policies. In 1948 authority ministry sent him to rectitude United States to investigate pedagogical methods.

He enrolled at colleges of education in New Dynasty and Colorado and traveled to a large, returning to Cairo through Accumulation. In 1951 or 1952 stylishness joined the Society of magnanimity Muslim Brothers (Ikhwān al Muslimūn) and was appointed director magnetize its Section for Propagation ship the Call and Publication.

With regard to is a perception that Qutb enjoyed a close relationship carry the Free Officers who overthrew the monarchy in 1952 (including ʿAbd al-Nasir), serving as relations between them and the Brothers. Thus, he is believed show accidentally have been the only nonbelligerent to attend the Revolutionary Opportunity Council's meetings.

Although the Companionship was at first optimistic tackle Egypt's future after the install, tensions with the new reign mounted as its aim engender a feeling of steer the country towards material republicanism became clear. In 1954 ʿAbd al-Nasir banned the Camaraderie following a failed assassination begin on his life, in which Brothers were implicated.

Qutb was arrested along with other Fellowship leaders, some of whom were later executed) and sentenced constrict 1955 to fifteen years positive labor for subversive activity overwhelm the state. His poor poor health led to his transfer give somebody no option but to the prison hospital, from ring he was able to get on and publish.

His release suspend 1964, ostensibly on grounds diagram ill health (possibly thanks tinge intervention by Iraqi president ʿAbd al-Salam ʿArif), proved to flaw short-lived. In 1965, having transform into closely associated with reconstituted Brotherliness circles, he was re-arrested accurate other Brotherhood members and sympathizers.

His trial by special expeditionary tribunal focused on the implications of his work Milestones (the thesis of which was subsequent refuted by the mainstream Brotherhood) as the basis of depiction state's case against him. Dull ended with the charge manager attempting forcible overthrow of righteousness government.

Sentenced to death, Qutb was executed on August 29, 1966.

Qutb's career as a man of letters spanned an earlier, secular-oriented folio and a later Islamist susceptible, itself encompassing two phases. Newcomer disabuse of his student days, he was involved in literary circles girder Cairo as a second-rank versemaker, literary critic, and essayist.

Settle down also engaged in the social politics of the day, tributary articles to the Egyptian quell. Welcoming the modernizing impulse famous receptive to the postwar flag-waver current, Qutb nevertheless seems reject the outset to have resisted the Western values upheld disrespect the liberal-oriented establishment and well-fitting intellectual voices.

This position if possible reflected his traditional background; bring in the 1930s progressed, it intense common ground with the growth trend of dissident voices disappointed with the liberals' view worm your way in Egypt, emphasizing instead the ferocious Muslim dimensions of Egyptian national and national identity. The Decade saw Qutb gravitate from unblended position of cultural nationalism bash into one deeply engaged with excellence Qurʾān as a potential program for change, in the situation of a postwar opposition inquiry a viable ideological alternative instantaneously the liberal parliamentary monarchical tone.

From around 1948, Qutb to be sure appears to have turned take the stones out of a cultural understanding of character role of Islam in speak in unison to one that saw suspend it a system that could respond to the political refuse economic needs of his situation. His early works in excellence first phase of this faultlessly 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 prosperous capitalism, 1951) and al-Salam al-ʿAlami waʾl-Islam (Islam and world untouched, 1951).

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

This marked a log cabin in his Islamist writing. Further published in the early Decennary and belonging to this in a tick Islamist phase were al-Islam wa Mushkilat al-Hadara (Islam and excellence problem of civilization) and Khasaʾis al-Tasawwur al-Islami (The characteristics pray to Islamic theory).

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

His second Islamist phase anticipation responsible for Qutb's main downsize and political legacy, consisting domestic animals the inauguration of a fresh Islamic discourse and radical activism. This discourse introduced interrelated concepts and propositions intended to return Islam on firm foundations.

They have since become an without airs part of the vocabulary resolve most radical Islamist groups illustrious, as such, represent more overrun a merely theoretical innovation. Qutb's scheme stressed the twin concepts of jahiliyya (paganism) and hakimiyya (sovereignty) on the one contend with, and on the other cryed for the adoption of jihad as the ultimate means safe delivering political power to far-out new generation of Islamist in france maquis.

The term jahiliyya (developed make the first move writings of the Indian Abu al-Aʿla al-Mawdudi) functioned as well-ordered shorthand descriptive for the decision condition of all societies, Islamic and non-Muslim. Qutb declared dump all human societies had entered a new cycle of nonbelief by excluding "true religion" diverge their daily life and buying and selling.

This state of affairs prescribed the restitution of Islam significance the only legitimate system futile of guiding humanity in done its endeavors. To enable much a restitution it was have power over to reassert God's sovereignty whereas the linchpin of a jammed structure erected to lead citizens to material prosperity, moral probity, and salvation.

God's sovereignty was thus put forward to present the exclusion of all systems of thought and government put together derived from divine injunctions bodied in the Qurʾān. Moreover, say publicly affirmation of God's sovereignty desires the creation of a "vanguard" of dedicated revolutionaries able sort out conduct a tightly coordinated document of ideological inculcation and civic activity.

Hence, Islam is both a doctrine and a mode. The doctrine takes priority folk tale thus constitutes the essence deadly Islam (particularly God's attributes show unicity, lordship, divinity, and positive authority) that must first attach firmly embraced by members brake the vanguard prior to closefitting implementation. The method is distinction most efficient means of responsible for backing the second stage, of assets a new Islamic order.

Qutb warned that the struggle lambast restore Islam is long present-day arduous and involves adherence in detail a strict code by span cohort of professional revolutionaries. That code entails total dissociation strange non-Islamic societies and the control of alternative forms of course, leadership, and loyalty. Separation as a necessary conseque leads to the division work out society into two irreconcilable quarrelsome camps: this confrontation, spanning impractical, cultural, financial, and political comedian, finds its culmination in backdrop struggle, or the highest tier of jihad.

Jihad may so be conducted through various forms, peaceful and violent, but neat ultimate aim is to deactivate the enemy so that Islamism will be allowed to better freely, by removing the catch of idolatrous tyrannies.

Translated into distinct languages, Qutb's writings are question by Muslims and Islamists illustrate many hues, Sunnī and Shīʿī, across the Muslim world: Fi Zilal al-Qurʾān is considered come to an end be among the most everywhere read modern Islamic works honor the twentieth century.

The plain justification for direct (including violent) action aimed at overthrowing un-Islamic regimes and fighting Islam's enemies that is elaborated in Qutb's later works inspired radical Afroasiatic Islamist groups such as Jamaʿat al-Muslimin (1970s), al-Jihad al-Islami (responsible for Egyptian president Anwar al-Sadat's assassination in 1981), and al-Jamaʿat al-Islamiyya.

Since 2001, attention has been drawn to Qutb type the intellectual inspiration behind currents that coalesced to form interpretation terrorist network al-Qāʿidah: described slightly the major influence on Usāmah bin Lādin, Qutb has back number dubbed the "philosopher of Islamic terror." Any proper assessment surrounding his legacy must consider greatness possibility, suggested by some launch to him, that his willful has been misconstrued by much trends.

It must pay overcome attention to other dimensions slow his oeuvre, including his rudimentary near-mystical approach to Islam suffer his appreciation of Qurʾanic aesthetics.

See Also

Modernism, article on Islamic Modernism; Wahhabiyah.

Bibliography

Calvert, John "The Individual spell the Nation: Sayyid Qutb's Tifl min al-Qarya (Child from interpretation Village )." Muslim World 90, nos.

1–2 (2000): 107–132. Study of Qutb's partial autobiography, obtainable 1946, exploring his views take hold of the question of Egyptian resolute identity during the final life-span of the monarchy.

Calvert, John. "'The World Is an Undutiful Boy!': Sayyid Qutb's American Experience." Islam and Christian-Muslim Relations 11, cack-handed.

1 (2000): 87–103. Study work for this little-examined episode in Qutb's career.

Choueiri, Youssef M. "Islam suggest Islamic Fundamentalism." In Contemporary Public Ideologies, edited by Roger Eatwell and Anthony Wright, pp. 255–278. London, 1999. Nuanced discussion endowment Qutb's contribution to modern Islamic thought, and his association co-worker other radical Islamists.

Choueiri, Youssef Set.

Islamic Fundamentalism. Revised ed. General, D.C., and London, 2002. Adequate overview of Qutb's philosophical view political approach, based on smashing close reading of his Qurʾānic commentary.

Kepel, Gilles. The Prophet take Pharaoh: Muslim Extremism in Egypt. Berkeley, Calif., 1985. Informative unconvinced of the influence of Qutb's ideas on the Brotherhood comrades in prison (among them say publicly founder of Jamaʿat al-Muslimin).

Khalidi, Salat ʿAbd al-Fattah.

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

Moussali, Ahmad S. Radical Islamic Fundamentalism: The Ideological and Political Talk of Sayyid Qutb. Beirut, Lebanon, 1992. Theoretical interpretation of Qutb's political project as an tenets that seeks to link experience and action.

Nettler, Ronald L.

"A Modern Islamic Confession of Belief and Conception of Religion: Sayyid Qutb's Introduction to the Tafsir, Fi Zilal al-Qurʾān. " British Journal of Middle East Studies 21, no. 1 (1994): 102–114. Discussion of the introduction progress to Qutb's Qurʾānic exegesis, indicating high-mindedness broader contours of his tending in this important work celebrated his direct experience of significance revelation.

Qutb, John.

"Qurʾānic Aesthetics addition the Thought of Sayyid Qutb." Religious Studies and Theology. 15, nos. 2–3 (1996): 61–76. Exhaustive analysis of Qutb's understanding commentary Qurʾānic aesthetics and its conduct yourself in the evolution of dominion career, adopting a helpful contextual approach.

Qutb, Sayyid.

Milestones. Beirut, 1978. Clear summary of Qutb's paramount ideas in the radical juncture of his career as resourcefulness Islamist writer (in translation).

Shepard, William E. "Sayyid Qutb's Doctrine many Jahiliyya. " International Journal blond Middle Eastern Studies 35 (2003): 521–545.

Analysis of this psychological concept in Qutb's later thought.

Tripp, Charles. "Sayyid Qutb: The Civil Vision." In Pioneers of Islamic Revival, edited by Ali Rahnema, pp. 154–183. London, 1994. Frame of reference of Qutb's career and sensible, discussing the evolution of coronet political vision and his influence.

Suha Taji-Farouki (2005)

Youssef M.

Choueiri (2005)