Sayyid Qutb: Perbedaan antara revisi

|works = Milestones, In the Shade of the Quran

|influences = [[Hassan al-Banna]], [[Ibn al-Qayyim]], [[Sayyid Abul Ala Maududi]], [[Sheikh Usthaz M.A.M.Mansoor]]}}

 

Penulis 24 buku, termasuk novel, kritik seni sastra dan buku pendidikan, dia dikenal luas di dunia Muslim lewat karya-karyanya mengenai apa yang dia percaya sebagai peran sosial dan politik [[Islam]], terutama bukunya ''Keadilan Sosial'' dan ''[[Ma'alim fi-l-Tariq]]'' . Karya [[Masterpiece|magnum opus]], ''[[Fi Zilal al-Qur'an]]'' (''Dalam bayangan Qur'an''), adalah 30 jilid komentar terhadap [[Quran|Qur'an]].

Meskipun sebagian besar observasi dan kritiknya mengenai dunia Muslim, Qutb juga dikenal atas ketidaksetujuannya terhadap masyarakat dan budaya [[Amerika Serikat]],<ref>[http://www.pbs.org/weta/crossroads/about/show_jihad.html PBS program America at the crossroads].</ref><ref name="A Lesson In Hate">David Von Drehle, [http://www.smithsonianmag.com/history-archaeology/presence-feb06.html A Lesson In Hate] ''Smithsonian Magazine''</ref> yang dipandangnya sangat terobsesi dengan materialisme, kekerasan, dan hasrat seksual.<ref name="beforeUS">[http://web.archive.org/web/20070927235927/http://www.disinfo.com/site/displayarticle8626.html 'Qutb: Between Terror And Tragedy' by Hisham Sabrin] quoting Hourani, A. ''Arabic Thought in the Liberal Age: 1798–1939.'' Cambridge University Press, 1962. and Mitchell, Richard S. ''The Society of The Muslim Brotherhood''. Oxford University Press, 1969.</ref> Terdapat beragam pendapat mengenai pandangan Qutb. Dia umum dideksripsikan oleh sebagian sebagai seorang [[seniman]] luar biasa dan [[Shahid|martir untuk Islam]],<ref>[http://www.islamonline.net/livedialogue/english/Browse.asp?hGuestID=3m245Q Interview with Dr Abdel Moneim Abul Fotouh – Egyptian Muslim Brotherhood leader] 8 May 2008</ref><ref>[http://www.islam101.com/history/people/century20/syedQutb.htm Sayyid Qutb by Ahmed El-Kadi, MD]</ref> namun bagi banyak pengamat Barat dia dianggap sebagai salah seorang pembentuk ide Islamisme<ref>[http://books.google.com/books?id=_5bmzlNx1iAC&pg=PA18&lpg=PA18&dq=qutb+bin+laden&source=bl&ots=spQA79Znrx&sig=RDC6ldywAI6OeQuhlnE40JW-wnU&hl=en&ei=jux6SrejBIaKMpOV5P0C&sa=X&oi=book_result&ct=result&resnum=9#v=onepage&q=qutb%20bin%20laden&f=false The Osama Bin Laden I Know By Peter L. Bergen] pp. 18–20</ref> dan terutama kelompok seperti [[Al Qaeda]].<ref name="Irwin">[http://www.guardian.co.uk/world/2001/nov/01/afghanistan.terrorism3 Robert Irwin, "Is this the man who inspired Bin Laden?"] ''The Guardian'' (1 November 2001).</ref><ref>[http://members.cox.net/slsturgi3/PhilosopherOfIslamicTerror.htm Paul Berman, "The Philosopher of Islamic Terror"], ''New York Times Magazine'' (23 March 2003).</ref><ref>[http://www.pbs.org/weta/crossroads/incl/Out-of-the-Shadows.pdf Out of the Shadows: Getting ahead of prisoner radicalization]</ref><ref>[http://www.pwhce.org/evolutionofalqaeda.html The Evolution of Al-Qaeda: Osama bin Laden and Abu Musab al-Zarqawi]</ref> Sekarang, para pendukungnya diidentifikasian sebagai [[Qutbism|Qutbists]]<ref>[http://www.carlisle.army.mil/usawc/Parameters/07spring/eikmeier.htm Qutbism: An Ideology of Islamic-Fascism] by Dale C. Eikmeier. From ''[[Parameters (journal)|Parameters]]'', Spring 2007, pp. 85–98.</ref> atau "Qutbi" (oleh para penentang mereka, bukan mereka sendiri).<ref>[http://books.google.com/books?id=Bmz9y2osH1YC&pg=PA175&dq=qutbiyyun&hl=en&ei=SKN3TfyyGcXurAGn8qSJCg&sa=X&oi=book_result&ct=result&resnum=1&sqi=2&ved=0CCoQ6AEwAA#v=onepage&q=qutbiyyun&f=false Pioneers of Islamic revival] By ʻAlī Rāhnamā, p. 175</ref>

 

===Masa kanak-kanak===

Qutb lahir pada 9 Oktober 1906.<ref>Beberapa sumber (seperti US Library of Congress) menyebut 1903.</ref> Dia tumbuh di sebuah desa [Mesir] [[Musha, Mesir|Musha]], berlokasi di Mesir Atas, Propinsi Asyut. Ayahnya seorang tuan tanah dan pengawas tanah milik keluarga, namun dia juga dikenal atas aktifitas pilitiknya, secara rutin mengadakan pertemuan mingguan untuk mendiskusikan agenda politik dan pengajian Qur'an. Sejak usian muda, Sayyid Qutb mulai belajar mengenai pembacaan Qur'an secara melodis, yang nantinya akan membentuk sisi artistik karakternya. Masa remajanya, Qutb sangat kritis terhadap institusi keagamaan yang ditemuinya, dimana dia menunjukkan ketidaksukaannya terhadap cara institusi tersebut digunakan untuk membentuk opini publik. Dia kurang mengganggap penting sekolah yang khusus mengajarkan studi agama, dan berusaha membuktikan bahwa sekolah lokal yang menggunakan kurikulum gabungan pendidikan umum dan agama lebih bermanfaat dibandingkan yang khusus kelas agama. Pada masa tersebut, Qutb mengembangkan ketidaksetujuannya terhadap para [[imam]] dan pemahaman tradisional mereka atas pendidikan, yang di kemudian hari akan menjadi standar konfrontasi pemikirannya sepanjang hidup.<ref>Khalidy, Saleh. Sayyid Qutb: From Birth to Martydom. Dar Al-Qalam 3rd edition 1999.</ref>

 

 

Dari tahun 1948 sampai 1950, dia pergi ke [[Amerika Serikat]] lewat beasiswa untuk mempelajari sistem pendidikan, menghabiskan beberapa bulan dia Colorado State College of Education (Sekarang [[University of Northern Colorado]]) di [[Greeley, Colorado]]. Karya teoritis pertama Qutb di bidang kritik sosial keagamaan, ''Al-'adala al-Ijtima'iyya fi-l-Islam'' (''Keadilan Sosial Dalam Islam''), diterbitkan pada tahun 1949, ketika dia masih tinggal di Barat.

 

===Visit to America===

 

 

<blockquote>As a brown person in Greeley, Colorado in the late 40s, studying English he came across much prejudice. He also felt quite appalled by what he perceived as loose sexual openness of American men and women (a far cry by any measure, from Musha, Asyut where he grew up). But, in fact this American experience was not truly a

 

===Events that led from secularism to Islam===

 

<blockquote>His journey started when he studied the Qur'an in a literal way, and he slowly began to understand the principles lined in the religion. Then something happened to him in America to remove his doubts. He says; that while he was going to America, he was on the boat (ferry), and he saw the way the boat he was travelling in - was rocking in the huge sea – all under the control of Allah without it sinking or capsizing. At that point he realized the power of Allah. He said [[Iman (concept)|Iman]] (belief) entered into his heart due to this. His second scenario was in San Francisco, when he went on top of a mountain, and he could see the whole of creation in front of him, and he realized the beauty and harmony that existed amongst the creation as a whole. He said that, the sweetness of Iman hit him.<ref>The Lives of Hassan elBanna & Syed Qutb, p. 18</ref></blockquote>

Sayyid Qutb's mature political views always centered on Islam — Islam as a complete system of morality, justice and governance, whose Sharia laws and principles should be the sole basis of governance and everything else in life - though his interpretation of it varied. Following the [[Egyptian Revolution of 1952|1952 coup]], he espoused a `just dictatorship` that would `grant political liberties to the virtuous alone.`<ref>Sivan, Emmanuel, ''Radical Islam : Medieval Theology and Modern Politics'', Yale University Press, c1985, p. 73</ref><ref>''al-Akhbar'', August 8, 1952</ref> Later he wrote that rule by ''[[Sharia]]'' law would require essentially no government at all.<ref name="Irwin"/> In an earlier work,<ref>Qutb, ''Social Justice in Islam''</ref> Qutb described military [[jihad]] as defensive, Islam's campaign to protect itself,<ref>Berman, ''Terror and Liberalism'' (2003), p. 98</ref> while later he believed [[jihad]] must be offensive.<ref>Stahl, A.E. "‘Offensive Jihad' in Sayyid Qutb's Ideology." International Institute for Counter-Terrorism. 24/03/2011.</ref>

 

 

Qutb also opposed the then popular ideology of [[Arab nationalism]], having become disillusioned with the [[Egyptian Revolution of 1952|1952 Nasser Revolution]] after having been exposed to the regime's practices of arbitrary arrest, torture, and deadly violence during his imprisonment.

 

===View on harmony of man===

 

"Islam teaches that God created the physical world and all its forces for man's own use and benefit. Man is specifically taught and directed to study the world around him, discover its potential and utilize all his environment for his own good and the good of his fellow humans. Any harm that man suffers at the hands of nature is a result only of his ignorance or lack of understanding of it and of the laws governing it. The more man learns about nature, the more peaceful and harmonious his relationship with nature and the environment. Hence, the notion of "conquering nature" can readily be seen as cynical and negative. Its is alien to Islamic perceptions and betrays a shameless ignorance of the spirit in which the world has been created and the divine wisdom that underlies it."<ref>In the Shade of the Qur'an, Vol. 1, p. 6</ref>

 

==Criticisms==

 

 

Conservative criticism went further, condemning Qutb's Islamist/reformist ideas—such as social justice and redistributive economics,<ref>[http://web.archive.org/web/20070223214453/http://www.hizmetbooks.org/Religion_Reformers_in_Islam/ref-51.htm REFORMER SAYYID QUTB EXPOSES HIS SOCIALISTIC IDEAS]</ref><ref>[http://web.archive.org/web/20070223214505/http://www.hizmetbooks.org/Religion_Reformers_in_Islam/ref-52.htm REFORMER SAYYID QUTB ADVISES THAT GOVERNMENT SHOULD CONFISCATE INDIVIDUAL PROPERTY]</ref><ref>[http://web.archive.org/web/20070224043106/http://www.hizmetbooks.org/Religion_Reformers_in_Islam/ref-50.htm REFORMER SAYYID QUTB INTERPRETS THE ZAKAT OF ISLAM ERRENOUSLY]</ref> banning of slavery,—as "western" and ''[[bid'ah]]'' or innovative (innovations to Islam being forbidden ipso facto). They have accused Qutb of amateur scholarship, overuse of ''[[ijtihad]]'', innovation in ''[[Ijma]]'' (which Qutb felt should not be limited to scholars, but should be conducted by all Muslims<ref>Moussalli, Ahmad S., ''Radical Islamic Fundamentalism: the Ideological and Political Discourse of Sayyid Qutb'' by Ahmad S. Moussalli, American University of Beirut, 1992 p. 223</ref>), declaring unlawful what Allah has made lawful,<ref>Cassette: "Sharh Kitaab Masaa’il ul-Jaahiliyyah", 2nd cassette, 2nd side.</ref><ref>Baraa’ah Ulamaa il-Ummah of Isaam bin Sinaanee (a compilation of the sayings of the scholars on the deviations of Sayyid Qutb)</ref> assorted mistakes in ''aqeedah'' (belief) and ''manhaj'' (methodology).<ref>Abdullaah ad-Dawaish, 'al-Mawrid az-Zalaal fit -Tanbeeh alaa Akhtaa az-Zilaal'</ref>

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