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Stephen Scheidell
Dr. Yamamoto
HIST 105
15 April 2009
SAYYID QUTB
Humankind is on the brink because humanity is devoid of those vital values for its
healthy and real progress (5), and Islam alone can restore these values (6), but Islam
cannot fulfill its restoration apart from manifesting in a nation (7). The world is steeped
in jahiliyyah rebellion against Allah by transferring sovereignty to humankind, resulting
in the oppression of humankind. This has manifested in two ways in the West: Capitalism
and Communism. The former exploits the common person, while the latter humiliates her
by denying her spiritual needs (8). Human dignity can only be restored under proper
submission to Allah. This we can offer the word: restoration of human dignity (9).
Social justice comes only when all affairs are submitted to the order of Allah (23).
A social or political movement would not address the moral issues at hand, so Allah laid
down a proper morality based in proper faith (24). In social order, morals, and life itself,
humankind becomes uplifted by the truth that there is no god except Allah. From this
flows all legislation (28) into every aspect of human existence (93). Not as a theory or a
theology, but as din a religion or way of life can Divine guidance lead (33). As
mentioned before, jahiliyyah leads to oppression, rule of person over fellow person (38).
Our din preaches and persuades to alter ideas and beliefs while using physical force to
liberate humankind from oppressive jahili institutions (45), a proclamation of freedom for
all humankind to serve Allah (48). We liberate by speech and force (51).
Again, there is no god except Allah. From this first article of faith come all

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remaining articles and the pillars of our faith. A truly Muslim society has all its affairs
aligned by, and solely based on worship of Allah (63). Because Allah created the
universe, the natural ordering of authority espoused thus far Shari'ah law applies not
to a particular place and time, but universally (73, 75).
Shari'ah law even defines true civilization: none shall master and none be
enslaved (80). Only under Islamic values will humankind be civilized (85). In Western
civilization, for example, a woman sells her body for profit, while under Shari'ah law a
woman liberates herself from economic worries to care for her child. Which woman,
then, would you call free and civilized? Art and the sciences too fall under Shari'ah
guidance. If art reflects the worldview of the artist, Muslim art will reflect Shari'ah (92).
How we use science must be realigned. Speculation into philosophic realms will be
ignored, for we seek Divine guidance where human reason cannot tread (94), but
scientists will flourish in the practice of meeting the practical needs of the community
(93). For knowledge not based in the Qur'an is not knowledge (99).
Likewise, human relations are now truly understood under Allah (101). We relate
first as submitters to our Creator (103); filial, national, and racial ties comes as secondary
and are broken except through mutual freedom to worship Allah (107).
Therefore, we must always remember that Islam constitutes all of life, a
comprehensive paradigm. This must be kept in mind as we invite others to worship of
Allah (111). As such, it cannot be mixed with, diluted by, or compromised with jahili
paradigms (112). When one moves from such lower modes of life to a higher one, far
reaching impact follows, but will be agreeable to the human psyche (117).
As you preach and move against jahiliyyah, "do not be dejected nor grieve. You
shall be uppermost if you are believers" (Qur'an 3:139). Allah did not say this for jihad

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alone, but for every condition, standard, and situation (121). We always know that our
way of life surpasses any jahili mindset or philosophy. Life's pains and pleasures,
achievements and disappointments, therefore, carry no weight in determining gain or
loss, but every gain comes by faith (131). Your rewards will be contentment of heart, the
love of the All-Merciful (132) and life from Allah (133) in Paradise.

Euben's article, though very insightful in illuminating prior understandings of

jahiliyyah, seemed sadly superficial when discussing what I found to be Qutb's most
interesting idea his view of human liberty. Euben brought out to light Qutb's
"paradoxical" notion of freedom in contradistinction from Western categories of positive
and negative freedom. Islam claims the right of liberator, but only under submission to
Allah. "Islam means freedom from jahiliyya, freedom from the enslavement of one
individual to another, freedom to exercise the freedom to choose. But freedom to choose
what? Islam, of course" (Euben, 44). She seems to treat Qutb's freedom as a selfcontradiction, but such a reading of Qutb foregoes his anthropological ideas.
For Qutb, human nature as created being naturally flourishes as subjugated to the
Creator. It is, therefore, undoubtedly in humankind's best interests to assume that role
rather that struggle and strive attempting its own failed institutions. But Qutb may ever
argue for a further added nuance to his account of freedom. In fact, throughout
Milestones, he insists that religion cannot be coerced. He seems to suggest that the
recognition of Islam's first article of faith "there is no god except Allah" cannot be
forced. For obvious reasons, as soon as one forces another to make such a confession, the
confession is null and meaningless. So Qutb might elaborate his freedom in the following
way: Islam (by force) eradicates jahili institutions and establishes Shari'ah law.

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Christians and Jews are welcome, by Qutb's account, to coexist in a Muslim society
under Shari'ah law, but is a mere logical contradiction to force their minds to change.
Therefore, Islam liberates the Christians and Jews from capitalistic or communist
oppression (negative freedom) and puts them in a position to easily and freely choose to
become worshippers of Allah.
While as a Christian, I have obvious theological disagreements with Qutb (which
hardly require elaboration here), I find his critiques of capitalism and communism
brilliant. Very few religious persons will disagree when Qutb argues that distancing spirit
from fleshly activity, that activity loses much motivation and meaning. His epistemology,
likewise, comes as very attractive. Theologically, of course our fallen minds are not
designed to claim certainty on holy ground. Even on philosophical terms, all leading
thinkers in the field recognize that human reason reaches only so far.
Qutb may have been an extremist ideologically, but his arguments strike as
thoroughly thought out and carefully articulated. He allows his faith to radically
transform how he views everything in the world. His critical mind does not seek to
"prove" or defend Islamic principles. Instead, he cannot think critically by their guidance.
In this way, he perfectly exemplifies the far reaching impact he so ardently advocates.