Chapter 1 of Milestones focuses on the uniqueness of the Qur'anic Generation. Similar to writings Qutb had on the Qur'an, he discusses at great lengths the importance of the Qur'an, and how it was specifically sent for the Islamic population. He also talks about the purpose of the Prophet, and how Muhammad had specific instructions that were all part of God's plan, and not therefore not to be fully comprehended by the common people.
Qutb also discusses that the Qur'an came down in installments in order to address the needs of the people at the time, which I thought was particularly interesting. The idea that the Qur'an grew with the needs of the people is an enlightening way of understanding how the Qur'an formed.
In the second Chapter Qutb expands his views on the Qur'an. He discusses the Meccan portion of the Qur'an, and how it was formed to address the big question of faith, and how people should relate to God. He discusses how Islam is practical, and when practiced corretly will reflect the needs of the people.
One part of the Chapter that interested me was Qutb's metaphor of religion as a tree. His discussion of religion as a tree that extends to all aspects of life, and provides order and strength. The analogy of the roots of the tree is also an interesting reference to traditionalism.
Thursday, February 26, 2009
Milestones: Introduction
The introduction to Sayyid Qutb's Milestones is an interesting transition from the Qur'an commentary. The introduction definitely starts as sort of "call to action" in response to the lack of values of humanity. As he says "the turn of the Islam and the Muslim community has arrived," he is clearly calling for a specific call to action that is more direct than his past writings.
Milestones also has a more fundamentalist tone to it - Qutb uses phrases like "it is neccessary that the Muslim community be restored to its original form" that call for a return to a more traditional and fundamentalist form of Islam.
I thought it was interesting that the last part of the introduction discussed that the first few chapters stem from the Qur'an commentary, but were reworked for Milestones.
Milestones also has a more fundamentalist tone to it - Qutb uses phrases like "it is neccessary that the Muslim community be restored to its original form" that call for a return to a more traditional and fundamentalist form of Islam.
I thought it was interesting that the last part of the introduction discussed that the first few chapters stem from the Qur'an commentary, but were reworked for Milestones.
Thursday, February 19, 2009
Religious Fundamentalism: Peter Herriot
In reading Peter Herriot's Religious Fundamentalism: Global, Local and Personal, (I admit I have not finished it), Herriot provides a lot of interesting insight into the formation and development of fundamentalist ideas and movements. By examining different fundamentalisms from around the world, Herriot comes up with 5 main features of fundamentalisms (reactive, dualist, importance of a holy book, reading of the holy book is selective, and the belief that God to fully establish His rule over the world in the future). He also stresses that fundamentalism is a twentieth century idea, as fundamentalisms are reactions against modernity.
Most interestingly, Herriot discusses the development of the self, and how in order to fully function in a fundamentalist organization, an individual must fully identity with the fundamentalist group. From this, a group or social identity is more important than an individual identity. This is necessary in order to have complete dedication to the group's cause, as well as to build up the individual's self-esteem that their actions are morally correct. From here, Herriot analyzes Sayyid Qutb as a case study, and shows that throughout Qutb's writings, one can trace a growing sense of group identity (as a believing Muslim) and less on his individual identity (as a successful scholar and teacher in Cairo). This change, especially marked by Qutb's visit to the U.S., caused a change in the way Qutb viewed Islam, particularly in his writings about jahiliyyah. The more Qutb discusses jahiliyyah and the more he identified it as a group aim, the more fundamentalist his writings became.
Most interestingly, Herriot discusses the development of the self, and how in order to fully function in a fundamentalist organization, an individual must fully identity with the fundamentalist group. From this, a group or social identity is more important than an individual identity. This is necessary in order to have complete dedication to the group's cause, as well as to build up the individual's self-esteem that their actions are morally correct. From here, Herriot analyzes Sayyid Qutb as a case study, and shows that throughout Qutb's writings, one can trace a growing sense of group identity (as a believing Muslim) and less on his individual identity (as a successful scholar and teacher in Cairo). This change, especially marked by Qutb's visit to the U.S., caused a change in the way Qutb viewed Islam, particularly in his writings about jahiliyyah. The more Qutb discusses jahiliyyah and the more he identified it as a group aim, the more fundamentalist his writings became.
The America I Have Seen (1951)
Qutb's thoughts on American culture are fascinating. As this article was written for a magazine, Qutb candidly describes encounters he had throughout his time in Greeley, Colorado that provide great insight into how he formed his opinions of the West, and the United States in particular.
The culture clash is very evident in Qutb's writings. His descriptions of Americans are greedy and animalistic are easily explained by his reactions to things such as his views of science as a substitute for religion and the game of football. I particularly liked his commentaries about football. The way he describes the sport certainly does make it seem absurd...
I also thought his writings about churches was interesting. The fact that he joined a church because "it was an important part of the culture" was intriguing. I thought his comments on the priest were very entertaining. There are certainly clear differences between the American church and the mosques in Egypt. Here, the separation of church and state seems to cause many problems for him, as the churches need to "sell themselves" in order to gain the more members than other churches in the area.
Overall, Qutb's writings provide an outsiders prospective on American culture, that show why he has such a violent reaction against the West.
The culture clash is very evident in Qutb's writings. His descriptions of Americans are greedy and animalistic are easily explained by his reactions to things such as his views of science as a substitute for religion and the game of football. I particularly liked his commentaries about football. The way he describes the sport certainly does make it seem absurd...
I also thought his writings about churches was interesting. The fact that he joined a church because "it was an important part of the culture" was intriguing. I thought his comments on the priest were very entertaining. There are certainly clear differences between the American church and the mosques in Egypt. Here, the separation of church and state seems to cause many problems for him, as the churches need to "sell themselves" in order to gain the more members than other churches in the area.
Overall, Qutb's writings provide an outsiders prospective on American culture, that show why he has such a violent reaction against the West.
Tuesday, February 10, 2009
Al-Tabari
The commentary by Al-Tabari is set up in a very different manner from Qutb's In the Shade of the Qur'an. Al-Tabari's commentary was harder for me to follow, which probably makes sense from the time period it was written from, as I assume that Qutb's commentary is more modern. Qutb's commentary also separates the Arabic from his writing, which was probably a decision made by the translator to make it more acceptable for english speaking readers.
I thought it was interesting that the commentary by Al-Tabari included numerous opinions and interpretations, which differed from Qutb's rigid interpretation of the Sura's importance and meanings. Qutb's commentary does echo a more fundamentalist look at the Quranic verses, as there is really no room for multiple interpretations and opinions. However, the commentaries are similar in that they both take short verses, and have lengthy interpretations of the meanings and importance.
I thought it was interesting that the commentary by Al-Tabari included numerous opinions and interpretations, which differed from Qutb's rigid interpretation of the Sura's importance and meanings. Qutb's commentary does echo a more fundamentalist look at the Quranic verses, as there is really no room for multiple interpretations and opinions. However, the commentaries are similar in that they both take short verses, and have lengthy interpretations of the meanings and importance.
This is exciting....
This has nothing to do with our reading this week, but I am so excited that I'm going to blog about it anyway.
For my senior capstone in the psychology department, I am studying how the motives for religious fundamentalism can be understood psychologically. For this project, I ordered a book called Religious Fundamentalism: Global, Local and Personal by Peter Herriot. In this work he writes up a case study about Sayyid Qutb! Of course, I read this chapter first even though it comes about half way through the work, and I am really excited about what I found.
First of all, Herriot discusses Qutb's role in the Muslim Brotherhood, and provides interesting details, such as the fact that Qutb served as head of the Brotherhood's propaganda department. Herriot goes at great length to explain Qutb's ideas about jahilyahh and how this affected why people felt compelled to follow him.
However, my most exciting find from this chapter about Qutb is that Herriot cites an article written by Qutb called "The America I Have Seen" (1951) about his time in the United States. From this, I went on google and found his writings on his trip to America!!
They can be found at:
http://www.bandung2.co.uk/books/Files/Education/
The%20America%20I%20Have%20Seen
%20-%20Sayyid%20Qutb.pdf
I'm excited.
For my senior capstone in the psychology department, I am studying how the motives for religious fundamentalism can be understood psychologically. For this project, I ordered a book called Religious Fundamentalism: Global, Local and Personal by Peter Herriot. In this work he writes up a case study about Sayyid Qutb! Of course, I read this chapter first even though it comes about half way through the work, and I am really excited about what I found.
First of all, Herriot discusses Qutb's role in the Muslim Brotherhood, and provides interesting details, such as the fact that Qutb served as head of the Brotherhood's propaganda department. Herriot goes at great length to explain Qutb's ideas about jahilyahh and how this affected why people felt compelled to follow him.
However, my most exciting find from this chapter about Qutb is that Herriot cites an article written by Qutb called "The America I Have Seen" (1951) about his time in the United States. From this, I went on google and found his writings on his trip to America!!
They can be found at:
http://www.bandung2.co.uk/books/Files/Education/
The%20America%20I%20Have%20Seen
%20-%20Sayyid%20Qutb.pdf
I'm excited.
Thursday, February 5, 2009
Sura 10
I found it interesting that Qutb describes the disbelief that a man could be chosen as the messenger of God is a failure of man to recognize how God has honored him (35). Qutb says that man must fully accept the praise that God has given him, and that this will not seem so overwhelmingly miraculous if one understands the true nature of God. I just thought this was an interesting interpretation of why people doubt the Prophet's validity as a messenger. This is one of those sections where Qutb's passion really comes through in his writing. He goes on to argue in subsequent sections (37 and following) that there are logical reasons for why God chose man as his messenger. From here, Qutb goes on to discuss how those whose beliefs are based on jahiliyyah will think that by acknowledging God's existence they have achieved faith (41-42).
This commentary seems to differ slightly from the commentary on Sura 4 which I read earlier. In this critique, there seems to be more of a personal tone included in Qutb's writings. For example, in discussing Verses 37-44, Qutb relates the writings about the amazing distinction of the Qur'an between other texts to a story of his travels across the Atlantic on the way to America (82-83). This personal influence seemed to be missing from his earlier writings in the Qur'an commentary.
This commentary seems to differ slightly from the commentary on Sura 4 which I read earlier. In this critique, there seems to be more of a personal tone included in Qutb's writings. For example, in discussing Verses 37-44, Qutb relates the writings about the amazing distinction of the Qur'an between other texts to a story of his travels across the Atlantic on the way to America (82-83). This personal influence seemed to be missing from his earlier writings in the Qur'an commentary.
Introduction: Sura 10: Jonah
The Introduction to this Volume (containing Sura 10 and Sura 11) is interesting. It focuses on Qutb's imprisonment, and how this affected his views on violence and the Brotherhood's attempt to change the Egyptian government. Apparently, Qutb turned down many government positions because he felt he could be more useful as an advisory who was removed from direct government involvement. After his first prison sentence, Qutb took it upon himself to advise younger members of the Islamic movement, and urged them to stay true to the Qur'an and the expectations that Allah and the Prophet outline for the correct way to achieve change.
In the Prologue to Jonah, Qutb outlines the main themes of the Sura, which coincide with Adil Salahi's introduction. As Sura 10 emphasizes the difference between believers and non-believers, Qutb describes these important themes, which seems to coincide with the message he was giving to the young members of the movement.
In the Prologue to Jonah, Qutb outlines the main themes of the Sura, which coincide with Adil Salahi's introduction. As Sura 10 emphasizes the difference between believers and non-believers, Qutb describes these important themes, which seems to coincide with the message he was giving to the young members of the movement.
A few more thoughts on Sura 4: Women
As we discussed, of particular interest in this Sura for many scholars (particularly feminist scholars) is Verse 34 that permits men to hit their wives. It is interesting that Qutb sets up this section by restating that men and women have equal rights in the eyes of God, as he preached in Social Justice of Islam. While he does seem to want to emphasize the justice of this "punishment" system that is set up for men to use against their wives, I have a hard time following the morality component he has supposedly outlined.
While Qutb does emphasize that men cannot beat their wives unnecessarily without being punished in the eyes of Allah, it still seems to be up to the man's discretion to decide how much and in what way he can hit his wife. Also, the precursor to hitting your wife is to shun her emotionally, which I suppose could be seen as a type of emotional abuse.
All in all, I do not follow Qutb's "rationalization" of this Verse in Sura 4. Even though I am outside the culture...I don't think I buy his argument.
While Qutb does emphasize that men cannot beat their wives unnecessarily without being punished in the eyes of Allah, it still seems to be up to the man's discretion to decide how much and in what way he can hit his wife. Also, the precursor to hitting your wife is to shun her emotionally, which I suppose could be seen as a type of emotional abuse.
All in all, I do not follow Qutb's "rationalization" of this Verse in Sura 4. Even though I am outside the culture...I don't think I buy his argument.
Subscribe to:
Posts (Atom)