Qutb / Algar Basic Principles of the Islamic Worldview

1. Auflage 2015
ISBN: 978-1-4835-5275-0
Verlag: BookBaby
Format: EPUB
Kopierschutz: Adobe DRM (»Systemvoraussetzungen)

E-Book, Englisch, 246 Seiten

In this book, one of his most widely read works, Sayyid Qutb addresses himself to the task of retrieving what he regards as the authentic mode of thought that is distinctive of Islam or even unique to it. This he does through the concise presentation of seven characteristics of Islamic thought, abundantly illustrated with the citation of relevant Qur'anic verses. The translation has been edited and introduced by Hamid Algar, who places Sayyid Qutb and his work in his historical and contemporary context, and evaluates the ideas contained in the book.

Autoren/Hrsg.

Qutb, Sayyid

Algar, Hamid

Weitere Mitwirkende

David, Rami

Leseproben

A WORD ABOUT THE METHODOLOGY “Verily, this Qur’an shows the way to all that is most upright.” Defining “The Characteristics and Fundamentals of The Islamic Concept”1 is an essential matter for several reasons: First, because a Muslim must have a comprehensive interpretation for existence, on the basis of which he deals with this existence. He needs an interpretation which will permit him to perceive the nature of the great truths with which he interacts and the nature of relationships and connections between these truths: the true nature of divinity, the true nature of worship (which includes the true nature of the universe, the true nature of life and the true nature of man). Second, because a Muslim must understand the centrality of man in this cosmic existence and the purpose of his own existence. From this understanding, the role of man within the universe can be deduced, in addition to the boundaries of his functions as determined by his relationship with his Maker and the Creator of the universe. Third, because on the basis of this comprehensive interpretation, this knowledge of centrality of man within the cosmic existence and the purpose of human existence, the Muslim determines his pattern of life and the system that permitrs its realization. The system that rules human life is dependent on and responsible to such a comprehensive interpretation; it must be derived from it in all essentials, failing which it would be an artificial system, with shallow and rapidly wilting roots. The short life allotted such a system is a period of misery for mankind, of conflict between it and human nature and the true needs of mankind. Today, this remark applies to all systems on the face of the earth—with no exceptions—especially the so-called “progressive” nations!2 Fourth, because this religion of Islam came to create a people with a unique and distinctive character, a community that was to lead humanity, achieve the purposes of God on earth, and rescue humanity from the suffering it had endured at the hands of misguided leaders, methodologies and concepts. When a Muslim realizes the nature of the concept of Islam, its characteristics and fundamentals, he is guaranteed to become a sound element in building this community with a unique and distinctive character, an element that is able to lead and to rescue. The creedal concept of Muslims is the major guiding force in their life, together with the actual system derived from it and established on its basis. It deals with all individual and collective activity in the various fields of human activity. The Noble Qur’an presents this comprehensive explanation to the people in a complete form that deals with all the elements of human existence, addresses all its aspects, and discusses all its fundamentals. It deals with all matters related to the senses, the mind, the imagination, and sagacity, and with all the elements of human perception and human existence. It also deals with the material reality of mankind, the reality that is created by his position within the cosmos, by addressing and directing all the elements of this existence as it came forth from the hand of the Creator. With this concept derived directly from the Qur’an, the first Islamic community came into being in a unique manner, being entrusted with the leadership of humanity in a manner never known to mankind before. Both in matters pertaining to the heart and mind, and in those pertaining to the world of actions and reality, that community established an unprecedented and ideal system for mankind. The Qur’an was the first source of reference for that community, and it was from it that it arose: a truly wondrous phenomenon in the history of mankind, the emergence of a people from the text of a book! They lived by it and placed their reliance upon it. The Sunnah is nothing other than the complete and exemplary fruit of Qur’anic guidance. Aisha—may God be pleased with her—expressed the matter succinctly, accurately, and profoundly: when asked about the character of the Messenger of God (peace be upon him), she answered : “His character was the Qur’an.” (narrated by al-Nasa’i). However, people drifted away from the Qur’an, from its distinctive style, from living in its shade, from adhering to the criteria that had predominated in the environment in which it had been revealed. It was adherence to those criteria and breathing in that environment that alone had enabled the Qur’anic revelation to be understood. It cannot be fully comprehended by those who abstain from struggle and effort to establish a truly Islamic life: who do not endure the sacrifice, pain and anguish that accompanied the confrontation with Jahiliyyah in whatever age it may be. The issue here, in comprehending the meanings of the Qur’an, is not the understanding of its words and phrases, because they are not a Tafsir (interpretation) of the Qur’an, as we are accustomed to saying. It is rather to equip the soul with emotions, perceptions and experiences similar to those that accompanied the revelation of the Qur’an, that prevailed in the life of Muslims as they received it in the course of battles, war against one’s own sinful tendencies and against the outer enemy; as they experienced effort and sacrifice, fear and hope, weakness and strength, error and awakening. This took place first in the environment of Mecca, where the call first went forth and the Muslims were few in number and weak, isolated among people, suffering hunger and fear, persecution and pursuit, with devotion to God their only recours. Then came Medina and the establishment of the first Muslim society, a period of confrontation with trickery and hypocrisy, of organization and struggle. This was the era of the battles of Badr, Uhud, al-Khandaq, and al-Hudaibiyyah, of Fath, Hunayn and Tabuk, the era in which emerged the Islamic people together with their social system, in which emotions, interests and principles vitally interacted with each other. In this environment where the Qur’anic verses were revealed as living, pulsating realities, every word and phrase conveyed meaning and inspirations. A similar environment must accompany any attempt to resume the Islamic life; then the Qur’an will open up its treasures for men’s hearts, reveal its secrets, and spread its brilliance, guidance and light. In that first environment, they understood the true meaning of these divine words: “Many people think that they have bestowed a favour upon thee [oh Prophet] by having surrendered to thee. Say thou: “Deem not your surrender a favour unto me: nay, but it is God who bestows a favour upon you by showing you the way to faith—if you are true to your word!” (Al-Hujurat: 17) And of these: “O you who have attained to faith! Respond to the call of God and the Apostle whenever he calls you unto that which will give you life; and know that God intervenes between man and [the desires of] his heart, and that unto Him you shall be gathered. And beware of that temptation to evil which does not befall only those among you who are bent on denying the truth, to the exclusion of others; and know that God is severe in retribution. And remember the time when you were few [and] helpless on earth, fearful lest people do away with you—whereupon He sheltered you, and strengthened you with His succour, and provided for you sustenance out of the good things of life, so that you might have cause to be grateful.” (Al-Anfal: 24–26) And of these: “For, indeed, God did succour you at Badr, when you were utterly weak. Remain, then, conscious of God, so that you might have cause to be grateful.” (Al-‘Imran: 123) And of these: “Be not, then, faint of heart, and grieve not: for you are bound to rise high if you are [truly] believers. If misfortune touches you, [know that] similar misfortune has touched [other] people as well; for it is by turns that We apportion unto men such days [of fortune and misfortune]: and [this] to the end that God might mark out those who have attained to faith, and choose from among you such as [with their lives] bear witness to the truth—since God does not love evildoers—and that God might render pure of all dross those who have attained to faith, and bring to nought those who deny the truth. Do you think that you could enter paradise unless God takes cognizance of your having striven hard [in His cause], and takes cognizance of your having been patient in adversity? For, indeed, you did long for death in God’s cause before you came face to face with it; and now you have seen it with your own eyes!” (Al-‘Imran: 139–143) And of these: “Indeed, God has succoured you on many battlefields, [when you were few]; and [He did so, too], on the Day of Hunayn, when you took pride in your great numbers and they proved of no avail whatever to you—for the earth, despite all its vastness, became [too] narrow for you and you turned back, retreating: whereupon God bestowed from on high His [gift of] inner peace upon His Apostle and upon the believers, and bestowed [upon you] from on high forces which you could not see, and chastised those who were bent on denying the truth: for such is the...