Sayed Khatab - The Power of Sovereignty (Routledge Studies in Political Islam)
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The Power of Sovereignty attempts to understand the ideas and thoughts of Sayyid Qutb whose corpus of work and, in particular, his theory of hakimiyyah (sovereignty) is viewed as a threat to nationalistic government and peace worldwide.
This book provides a detailed perspective of Sayyid Qutbs writings and examines:
- The relation between the specifics of the concept of hakimiyyah and that of jahiliyyah
- The force and intent of these two concepts
- How Qutb employs their specifics to critically assess the political establishments like nationalism and capitalism
- The influence of the two concepts on Egypts radical Islamic movements, where many of alQaidas lieutenants, officers, ideologues and conspirators were fomented
This book provides a timely and topical understanding of the intellectual origins and conceptual and methodological thinking of radical Islamist movement in the modern world. The Power of Sovereignty is essential reading for those with interests in political Islam and religious politics.
Dr Sayed Khatab is a researcher in the School of Political and Social Inquiry, Monash University. His research interests focus on politics in the Middle East, Islamic political thought and movements in the modern world. His publications include The Political Thought of Sayyid Qutb: The Theory of Jahiliyyah (Routledge, 2006) and Arabism and Islamism in Sayyid Qutbs Thought on Nationalism, The Muslim World, 94, 2 (2004), 21744.
- The Flourishing of Islamic Reformism in Iran
Political Islamic groups in Iran (194161)
Seyed Mohammad Ali Taghavi - The Political Thought of Sayyid Qutb
The theory of Jahiliyyah
Sayed Khatab - The Power of Sovereignty
The political and ideological philosophy of Sayyid Qutb
Sayed Khatab
The political and ideological philosophy of Sayyid Qutb
Sayed Khatab
First published 2006
by Routledge
2 Park Square, Milton Park, Abingdon, Oxon OX14 4RN
Simultaneously published in the USA and Canada
by Routledge
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This edition published in the Taylor & Francis e-Library, 2005.
To purchase your own copy of this or any of Taylor & Francis or Routledges collection of thousands of eBooks please go to www.eBookstore.tandf.co.uk..
Routledge is an imprint of the Taylor & Francis Group
2006 Sayed Khatab
All rights reserved. No part of this book may be reprinted or reproduced or utilised in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers.
British Library Cataloguing in Publication Data
A catalogue record for this book is available from the British Library
Library of Congress Cataloging in Publication Data
A catalog record for this book has been requested
ISBN 0-415-37250-X
Sayyid Qutb in the Colorado State Teachers College in 1949.
Source: University Archives, University of Northern Colorado.
Note
This photo shows Sayyid Qutb on the right and Dr William R. Ross on the left examining Qutbs Social Justice in Islam, published in Cairo in 1949. This photo appeared in the Colleges 17 October 1949 Bulletin.
Sayed Kotb
History, the wayward child, has forgotten the examples of mother Egypt.
There was an ancient legend in Egypt. When the god of wisdom and Knowledge created History, he gave him a great writing book and a big pen, and said to him: Go walking on this earth, and write notes about everything you see or hear.
History went down and did as his god had told him, but sometimes he did not understand some subjects or did not know some things because he was yet young. Then he asked his god who answered every question.
Once History was walking and writing in his great book when, surprised, he saw a beautiful young woman who was a wise woman, too; she had a little boy whom she was teaching in a gentle manner.
History looked at her with the great astonishment and cried, Who is it?, raising his face to the sky.
She is Egypt, his god answered. She is Egypt and that little boy is the world who is studying the god answered again.
When was she born? History asked.
I dont know the god of wisdom and knowledge said I should ask the headgod.
Oh, sacred chief, when was Egypt born?
I dont remember replied the chief god my grandfather told me a long story about this matter but I dont remember now. You may ask her about it. She knows that. She knows everything. She drank from the sacred Nile and learnt all.
The god of wisdom and knowledge said to History: You are allowed to ask her about her birth and about any other matter you have no knowledge of. Dont ask me anything else. Sit down now to study this lesson, and I will listen.
Why did those ancient Egyptians hold this belief? Because they were very advanced and possessed a great civilization before any other country. Egypt was a civilized country when other peoples were living in forests. Egypt taught Greece, and Greece taught Europe.
What happened when that little boy grew up?
When he grew up, he had thrown out his nurse, his kind nurse! He struck her, trying to kill her. I am sorry. This is not a figure of speech. This is a fact. This is what has actually happened.
When we came here to appeal to England for our rights, the world helped England against justice. When we came here to appeal against Jews, the World helped the Jews against justice. During the war between Arabs and Jews, the world helped the Jews, too.
Oh! What an undutiful world! What an undutiful boy!
To the memory and the souls of my parents
Sayed Khatab
During my work on this book I have received great help and support from friends and colleagues and now it is time to acknowledge my debt to all of them. Some of this debt is clearly visible in the notes accompanying each chapter; it is, in fact, not possible to mention by name all those, whether colleagues or fellow scholars, library or secretarial staff or other interested individuals, who have helped me over the years to locate the materials required for this work. I do, however, wish to mention a few people and certainly a number of institutions. The Australian Academy of the Humanities generous grant has made possible some portion of this volume. I have also received considerable support and facilities from the Melbourne Institute of Asian Languages and Societies, the University of Melbourne and the School of Political and Social Inquiry, Monash University. I wish to extend my deepest gratitude to those, who supported me and placed their trust in me, in the Academy Council, especially Graeme Turner, Stuart Cunningham and Iain MacCalman, as well as to Abdullah Saeed, Director of the Melbourne Institute of Asian Languages and Societies, the University of Melbourne, and Gary Bouma, the UNESCO Chair of Interreligious & Intercultural Relations Asia-Pacific, Head of the School of Political and Social Inquiry, Monash University, with whom I have recently completed
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