Qutb's explaination of sura 4 (Part 1)

Qutb's commentary on Sura 4 is extremely long (which may make sense considering the length of the sura itself). So far, I have run across some similarities to the way that he discusses women in Social Justice in Islam. In his explanation of inheritance, he uses the same argument to explain why the difference between men and women is not derogatory, but logical.

However, I do have a hard time following Qutb's argument about polygamy. He seems to me to be hypocritical in his explanation about why a man can take multiple wives. At one point, Qutb writes that a man may need to take a second wife to satisfy his sexual needs when the first wife is old or unwilling. Yet, a page later Qutb says that carnal desires is never an acceptable reason for taking a second wife. I was unable to tease out what the distinction between the two situations Qutb was attempting to make.

Social Justice in Islam: Equality

I found it interesting that in the first 100 pages or so of Social Justice in Islam Qutb focuses on the main pillars of social justice: mainly the unity and mutual responsibilities of individuals and communities. Obviously, these themes can be seen through Qutb's description of his village in A Child from the Village, and I think interesting parallels could be made between the two works.

Qutb's interpretation of Islam is overwhelmingly positive. His descriptions of respect and cultural unity create a sense of real strength within Islamic communities. I found Qutb's description of equality between men and women of particular interest, particularly due to my reading of Leila Ahmed last year. His description of how men and women are spiritually equal, and his reasoning for gender differences and interesting and specific and provide helpful reasoning into the logic of the system.

Social Justice in Islam

The tone of Social Justice in Islam is a stark contrast to Qutb's writings in A Child From the Village. Almost immediately, Qutb's tone is harsh and reflects a seriousness that was not present in his earlier book. There is a clear departure from his earlier laid-back style of writing. It would be interesting to read Qutb's texts inbetween these two works to see how this style changed and developed with his views on Egypt and Islam.

The work begins with a sharp criticism of both Egypt and the surrounding world. In Qutb's discussion of imports, he forcefully describes how the nation does not look within in order to build itself up, but relies on outside sources from the West. Qutb suggests that the nation will also begin looking for ways of importing faith and spirituality according to western traditions, which clearly goes against his view on the importance of cultural heritage and strength that can be found within Islam and Egypt.

Qutb compares Christianity and Islam, and argues about why Islam has cultural superiority. While he obviously has respect for Jesus as speaker with a positive message, Qutb calls attention to what he views as negative aspects of Christianity, such as its disunity with culture, particularly in Europe. Although I never thought about the problems Christianity creates in comparison to Islam in its hierarchal nature, I found this critique on Christianity to be particularly interesting. Unlike the division caused by the fight of Christian power through a separation of church and state, Islam is the center of culture in Muslim countries. Religion is life and life is religion. No distinction needs to be made between society and religious rituals. This call to look at culture is used by Qutb to show that no importation of spirituality is necessary, as it is in his mind, already a built in facet of the culture. The lack of superior religious leaders, Qutb argues, creates the opportunity for all men to be equal in their relationship with Allah. Again, this is an interesting contrast to Christianity which creates a hierarchy of spiritual leaders.

Social Justice in Islam: Introduction

The introduction to this work is just as interesting as the introduction from A Child from the Village. Hamid Alger gives a more descriptive background of Qutb's history, particularly about Qutb's life after he studies in Cairo. Some of the same details emerge, such as the importance of his various writings, including Ashwak (Thorns). Here, too, Alger dicusses the involvement of Qutb's siblings in the Islamist movement, citing that his sisters were part of the Brethren for women, and were arrested at the same time Qutb was imprisoned.

The Child From the Village: Patriotism and Authority

In reading the ending of The Child From the Village, there is a growing sense of patriotism and fear of certain members of authority from outside of the community. Qutb's love of books and reading, in conjunction with his father's nationalist meetings, inspired Qutb to have a growing sense of nationalist pride and concern for events that affected the village.

The story Qutb tells after this inspiration of patriotism about the confiscation of weapons creates an interesting sense of the negative results that come from authority. While Qutb has respect for the authoritative hierarchy within the village, the soldiers who come into the village are cruel and hated. The fear that is immediately associated with them (although the fear of the soldiers is obviously a legitimate one) echoes Qutb's earlier descriptions of the doctors.

The ending of the work sheds light on Qutb's future as he heads off to Cairo to continue his education. His concern for his families workers who have less than him, as well as his mother's fear over loss of money and honor create the set-up for Qutb's later success in education as well as his drive to change the world around him.

The Child From the Village: The 'afarit

The stories of the 'afarit are extremely interesting, both in Qutb's preoccupation with them and the stories themselves. The superstition in the village concerning the power of 'afarits is a unique look into a powerful force in the community. The extreme measures taken by the people in the village to appease the spirits and avoid the pain they presumably bring provide glimpses into the effect of superstitious belief on every day life.

As Qutb describes how his belief in the power of the 'afarit begins to dwindle once his teachers attempt to show that their is no reason for their fear, it is interesting that he still has moments that cause him to revert back being scared. At the end of the chapter, it is interesting that Qutb says the power of the myth of the 'afarit is "more deeply embedded in his soul than education" and will "inhabit his imagination forever" (77). I am unsure what Qutb means by this statement. What about the myth is so embedded in his person, that it is more important in his nature than his education which he speaks so strongly about earlier in the work?

The Child From the Village

In the Introduction, the translators set up an interesting history of Sayyid Qutb's life. I did not know that Qutb worked as a teacher immediately following his secondary schooling, nor that he had been sent to study in the United States. The commentary on Qutb's disdain for the lack of American culture and morality is in interesting juxtaposition to the dedication he felt towards his family's honor and involvement in his village in Egypt. In the beginning of the book, his diligence in studying the Qu'ran in order to prove his school's legitimacy over the kuttab shows a dedication to the responsibility of tradition. I think it would be interesting to explore Qutb's commentary on his trip to the U.S., and how that influenced his later extremist writings.

In what I have read so far, Qutb's writings are very different from what he wrote later on his life. It is interesting that this work was written before his turn to the more radical Islamic ideologies he was later known for. I also find the writing style very interesting, as he is referring to himself as "the boy" throughout the stories. The style is very different from what I expected.

In starting to read the work, Qutb's dedication and enthusiasm for his school are interesting. The competitiveness and need for honor come through not only in Qutb's desire to please his parents, but in his own drive, particularly in the rigorous memorization of the Qu'ran in order to prove the school's worth in contrast to the kuttab. His leadership in undertaking the goal of establishing that legitimacy and his emotional connection to the school is interesting considering his later work and leadership.