Maalim fi al-tariq 5 editions from January to June 1965 - extracts (slightly modified) from fi zilal al-Quran: 1.

. Introduction to the sura 6 2. Commentary to sura 8 3. Commentary to sura 71 4. Commentary to the sura 3 5. Commentary to the sura 9 Excerpts from the commentary in detail Q 8: 55-65 Q 2: 104-160 Q 3: 65-179 Q 4: 15-104 Q 5: 51-66 and 85 The icon text of the Islamic radical movement -- double sacralite: the text infused by the Quranic verses and the sacrality of the writer- martyr of the cause of Islam Hassan Hudaybi - Duat la qudat (Preachers not judges)radical rejection of the kharidjite tendency focused on takfir and around the utopia of the Islamic state - Direct rejection of Mawdudi and Nadawi Zilal- the iconic text for contemporary Islamist movement - as influential as Tafsir al-Manar (biggest novelty was the clear influencespecifically decalred at the end of the muqadima of Ibn Taimiyya) - Qutb- clear influence of Mawdudi and Ibn Taymia ***Ibn Kathir - Under the guise of a classical tafsirZilal- long and systematic political meditation on the Quran **** the paradigmatic example of political hermeneutics of the Quran in the XXth centuryholistic definition of politics in the Farabi/Plato tradition--- example of political theology Carl Schmitt all the political concepts are theological concepts Tafsir al-Manar - genuinely traditional exegetical work despite its innovative and political oriented claims - Rida and Abduh- doctors in Ilsamic sciencesclassical model of relying on classical commentaries Qutb -homme de lettres profane bypassing the constraints of the classical tafsir genre in effect the catechism of the Islamic state and the blue print of Islamic revolution comparable to Islamic Government by Khomeini but a superior in terms of the quality of thinking and spiritual experience p. 24 comparable with the fundational text of Bathism written by Arzuzi and Michel Aflaq- Fi Sabil al-bath the filliation between Zilal and Taqfir wa-l Hijra or Jihad is to simplistic to be

analytically correct As well as Aflaq and Arzuzi never wanted the State terrorism, al Banna and Qutb never sustained the legitimacy of killing Nasser, his successors or his equals p.25 Zilal- should only be compared with al-Tafsir al-Manar- direct filiation - the journal al-Manar was officially taken over by the Muslim Brotherhood in 1936 after the death of Rida the title was mentained until the first censorship in 1941 - tafsir al-Manar- stops at the sura 12: 107 Zilal lecture actuelle du Coran the antipode of Arkouns scientific and linguistic (but not scientist or philologic) reading which is the natural referential point for Zilal 1951- 30 notebooks published successively between 1951-1966the complete and official edition- exclusively for Dar al Shuruq in Ryad and Beyrouth a grand manual- book of permanent consultation a bible- a bedside reading-a fundamental text discussed and interpreted by young muslim militants in their camps but also in universities **** double dimension: academic- respectable and radical/ dangerous / darkthe unique mark of the Zilal among all tafsir works

Comparison Zilal: al-Manar - significant reduction of the area of commentaryQutb ignores the formal exigencies of the tafsir genre by avoiding the detailed analysis of the predecessors authorities - Qutb- decalred useless the speculative dimension of the tafsir work - He discriminates against suras treating others in a lot more detailed way than the others: not a great focus on Fatiha - The heart of this tasir: the Quranic fact the Mecca experience the ideal image of the present experience: the world of the second jahiliyya Medina- the archetype of a future Islamic state Reading Method of the Quran 1. 2. 3. 4. a very personal touch in exegesis- the mark of a militant of MB under an oppressive regime Authority of interpretation: legitimate and illegitimate Definition of du fait coranique The Arabic meccan and medinan contexts The rapport between the Q and history-revelation- modern sciences

1. Orientalists and Great Muslim Commentators -radical critique against orientalism in general and especially against the school of Abduh regarded as allied with Orientalism

Orientalism - European enterprise carried out bu Jewish and Christian intellectuals - Making exegesis unintelligible (labs) treating the Q as an ordinary text - Aggression against both the Quran and the Hadith regarded as a late and purely human work - Nothing good can be retained from the Orientalist tradition: the intellectual dimension of historical crossades and political sionism - Conspiracy theory: the orientalists and their allies- attempt to destroy the Islam through an exegetical attack on Quran and a political aggression against the Muslim states with the help of a fifth column of Muslim traitors: masters of thought and products fabricated by the crusader-Zionist models- introducing doubt in the study of Quran and Hadith - The arsenal of orientalists: the historical sciences- the scientific method and comparative religion p.33 - Evolutionary theories of religion: polytheism-henothysm- monotheism just a manner of masking the radical opposition between the original Islam and the other religions - Purity and pollution model against the infiltration (natural) of foreign (western) modes of thinking via living among them- personal influences ( lord Cromer on Abduh)--- the liberal / orientalist mode of thinking shaping Abduhs school the rationalist apologetic exegesis Rupture with Abduh 1. Z 11: 100-123the muslim researcher cannot criticize a quranic source based on a defective historical dimension a non-muslim researcher should use a good logic--- Fundamentalism- absolute return to the Scripture as the only fundation of all possible critique and all possible renewal 2. Z and Q: 6: 92 universality of the Quranic message is the a priori datum of the faith refusal of certain results of historico-critical approach on the quran--comparison with the Catholic anti-modernism (integrism) Lamentabili 1907 papal decree integrism practical not hermenutical- refusal of adapting the action of the Church and its believers in the matters of liturgical-pastoral- social and political this doctrine was condamend by Pius XI in 1926 Mawdudi and Nadawi decisive influnce on Qutb and MB as Ibn Taimiyya influenced Rida nad Abduh Qutb- sources - no mention of the contemporary tafsirs of Tantawi Jawhari or Jamal al-Din alQasimi or Khalafallah traditionalist mufassirun: - Ibn Ishaqs Sira - Ibn Hanbal - Malik - Al-Tabari

Hasan al-Basri Tirmidhi Ib Kathir Ibn Qayyim al-Jawziya Tafsir al Jalayn Al-Razi Badawi main exegetical source tafsir nawabi decisive valor (qati) rejection of the complication brought by the people of tafsir and people of kalam inspired by the Grek philosophy and Jewish and Christian theology Qutb- return to the pure nasia Muslim way of thinking (aqliyya)- pure arab mentality Defending the unadorned but complete Islamic idea (fikarat al-islam altajridiyya al-kamila The Islamic way of thinking (takfir islami)- complete and self-suficient Pursuing the salafi literalist tendency he is fundamentalist going back to the divine text as the only foundation p.27 Islam- dynamic method of living (manhaj haraki) only true activists and militants can understand and interpret charismatic literalism for both tafsir and fiqh (haraki fiqh) the true tafisr- alive and dynamic- receiving the Quran today in the same fashion as it was received in the primitive Quranic community of Mecca not Medinato actively fashion the Islamic state and society of tomorrow the distinction Meccan / Medinan Quran secondary for Tfasir al-manar is central for fi Zilal

The Quranic event Qutb- distance from both classical tafsir and from modernists like Abduh and Rida - from the moral-pracitcal tafsir of Rida- movement towards activist and exprential meditation- active struggle - The Koranic event (K. Cragg) fait coranique (Muhammad Arkoun) Qutbian definition of Quran

the quran- stable and universal reality cosmic fact- miraculous reality (mujiza) inimitability (Ijaz) linguistic- legislative and religious (z2250 and 277) each verse is a sign (aya) personalized and individualized the order of the suras was created at the order of Muhammad the abrogating-abrogated theory is admitted but as a divine pedagogy with increasing precision p.30 on sensitive subjects: slavery-polygamy-war Qutb- fideist position not apologetic or rationalist (Abduh-Rida)

The quranic event - integrally divine and miraculous - Muhammad- just a man (not illiterate) powerful mind and capacity to render revelation in way that people can understand it - Isolated unique man- fights the rich and powerful separates from his people (qawm) and created 2 commnuities (umma) one of God and another against God **** the theory of mufasala in nuce - The prophet is indispensable- living model Qutb- The Meccan Quran - great important in determining the Meccan or Medinan suras - divergences from the mainstream traditionrejection of the point that considers Q 68 as the second revealed sura - Q11- completely Meccan (despite the fact that veses 12, 17 and 114 were officially regarded as Medinan - Isolating and characterizing the Meccan Quran- important exegetical objective - Q6 introduction The Meccan Quran - - announces only on thing: tawhid and ubudiyya---the exclusive service of God ibada and freedom from all tyranny - no Arab nationalist program military-legal or moral - only a revolution (thawra) a revolution of hearts and beliefs attacking the political establishment from Mecca all the way to Persian and Byzantium - focused on faith (aqida) not on law The Medinan Quran - it retains the exemplary character of effervescent living and combating primitive community - Q4 - Quranic direction of life (qiyadat al-quran) - Q2 grammatical and semantic exegesis- difference form the living tafsir of the living quran The circumstances of revelation (asbab al-nuzul)

Qutb insists on them and uses the hadith in order to discover them but also claims that it is useless to seek event-based details for a quranic disposition It is important to read the Q within the framework of the actual circumstances of the primitive community (p. 39) Q48 Hijra the constitutive element of Islamic community obligation for all believers in order to escape from fitna outside the faith holds true in any place and for any believers as soon as he is threatened with fitna the believer should emigrate in dar al-Islam: where faith is save- the message is published- rituals are practiced- life is regulated by the law of God women-elderly and children are exempt Q48- not reffering to the upcoming capture of the last Jewish bastion of Khaybar (traditional interpretation) but it predicts Gods complete general conquest

Insistence on precise historical circumstances while simultaneously keeping the theo-centric view point on history p.40 Theo-centric reading of history -The Quran- the only reliable source beyond distinctions between recorded history prehistoric legends and myths -Ot and NT- fables and legends- not reliable as the authentic Torah and Gospel would be -Quran- the only reliable document concerning pre-historic Antiquity - Rejects the Marxist concept of historical necessity the astonishing expansion of the Arabs in just 25 years cannot be explained in a decisive manner via external concepts (economical- political-social-cultural-religious) but only through the miraculous strength of the Quranic message and program (p.42) - Q 30 - a priori exclusion of the common laws of historical textual critique in the study of the Quran -------necessity for the study of other sacred texts which were falsified by the literary genres used by Jews and Chrisitians Quran and sciences The Quran -is not a dialectical language of philosophers and theologians - it is an affective existential wijdani language about the universe-creation-cosmic ordercycles of life 3 errors of reading the Quran in terms of exact sciences 1. Wanting to confirm or invalidate the Quran using sciences in their present state scientific discoveries are always temporary the Quranic concepts are eternal 2. Seeking scientific information in the Quran 3. Seeking at any cost to adapt the quran to current theories through tawil

The quran is different- outside of any theory -quranic truths are a priori- definitive and indisputable not based on scientific hypothesis (furud) Qutb- attack on Abduh and Rida free thinking school liberalism excessive rationalism in reading the quran In reality Abduh and Rida- very limited rationalism free thinking is a myth reason is the servant of faith and wholesome tradition (naql) not critic and judge of faith as in XVIIIth centiry Europe (Jomier) p.48 Qutb- insistence on the non-intellectual aspect of the quran affective and existentially sensitive

Taqlid In al-Manar- taqlid- servile traditionlism In the MB terminology- taqlid= servile imitation of the West and Western thinkers Qutb- accusing Abduh of imitation (taqlid) of the rationalism of the Western Orientalists dynamic fiqh Muslim ijtihad against the dead traditionalism (taqlid) of the fuqaha rejection of any form of scholasticism--- renaissance of the prime miraculous concrete experience of the Quranic message

Leonard Binder - Qutb and Arkounrepresenting Islamic liberalism religious aesthetics Elements of Dogmatic theology in Zilal God and His Attributes non beliefs- rare even in the world of jahiliyya where not atheism but polythism (shirk) dominates 3 types of proofs of Gods existence and uniqueness (tawhid)

1. Revealed proofs (naqliyya) via prophetic revelation 2. Cosmic Proof (kawniyya) 3. Proof coming form the heart (wujdaniyya) The neo-darwinism of Julian Huxley- plausible appearance of life on earth- an unknowable mystery (sirr) The Quran - speaks to the hearts and emotion not a philosophical system or cold scientific

system that fail to involve the whole being it touches the intimate being (wijdan) profound impression through narratives and images evocation of things from nature and human experience (p.56) no one is insensitive to the Quran not even unfaithful it is fundamentally and remarkably pedagogical for a completely new community of faith in Medinait progressively leads to a gradual discovery of hidden essence of good human nature fitra provides a good and healthy pedagogy of balance between passions derived form natural instincts and high level desires atheism (kufr bi-l-allah) inexcusable it disregards the clear and undisputed existence of god Qutb avoids defining the attributes of God in theological terms (sifa, wasm, ism) Focus only on the unicity of god excluding any type of shirk, particularly the Christian dogma of trinity

Concerning: - the existence and the attributes of God - universal divine predestination - the other world - mysteries -------Qutbs Zilal is traditional and Asharite in its dogmatic content but also willingly spiritual, even mystical , while being as little philosophical and theological (kalam) as possible p. 73 - practical orientation: spiritual and moral but also political and social sense -no major deviation in regards to the main tradition -no extremes within the orthodoxy - Qutb - reality of jinns exactly as the QUran describes them without any metaphorical interpretation---against al-Manar jinns- recently discovered microbes Umma and Jahiliyya 3 criteria for Muslim Social Harmony 1. The sense of belonging to an ancient believing people (umma) 2. The concrete sense of present fraternal allegiance 3. The degree of active faith and piety (taqwa) confronting renewed forms of seduction/sedition (fitna)

Umma wasatan (justly balanced) Q2:143

Fitna

umma- one fro the beginning of time in harmony with the cosmic order (nms) its root- tawhid the confession of divine unity p.153 the first Muslim umma- the archetype of justly balanced community healthy in mind and body never rigid welcoming but not mimetic appropriate use of power (sut al-sultan) winning over hearts harmonizing individual and collective encompasses the whole world marks the end of the infancy of the human race umma mustakhlifa (depository of the divine viceregency on Earth) umma al- fitra the community of good human nature called to lead (qiyada) the human race

1. pride in property, wife, sons 2. interior temptation 3. intense external persecution aimed at causing defection and secession as old as the umma of the prophets appears as soon as any deviation from fitna occurs external fitna- making Muslims deviate from their faith and from the concrete ideal of Islamic society- the role of traditional enemies of Islam since the beginning Jews- main artisans Today Zionism + atheistic communism+ western imperialism the same trio of adversaries: Jews-Polytheists- Christians No middle ground- outside the umma- vast gathering of human demons, crusaders, Zionists, pagans, communists, who differ among themselves, but joined together against Islam in order to crush the vanguards of the movements for Islamic rebirth (bath islami) throughout the world p.158 Z 1208

Hakimiyya Hakimiyya Allah- the absolute sovereignty of god - superior to human reason- necessary-universal - the fundamental principle of the Medinan community Islamic allegiances and classes of faith Islamic society - original structure defined by the concept of wala

Wilaya- natural link strongest of them all Allegiance to God alone- breaks all the old solidarities : family-tribal-nationaleconomic with Jews and Meccan pagans The only sayyid is God - wilaya amma general allegiance to Gods Prophet Q33: 1-8- transcending the lines of blood and friendship Tribal integration (muwala) of converted non-Arabs The act of allegiance-sociality (ijtima) the truly human one Umma- the onl human grouping based on free individual choice adhesion on faith based on conviction p. 1666 open to all men and allowing all freedoms

Commenting Q8umma- organic and dynamic (udwi wa-haraki) grouping p.169 free and common union based on faith Fiqh haraki Haraki= kinetic dynamic moving but also activist- fighting- connected with the campaign to re-islamize society and state Today new fiqh for a new jahiliyya True fiqh - not rigid and formal but fiqh al-haraka - combat fiqh based on a new type of ijtihad and aimed to create the Islamic society - not material and social - starts from a spiritual experience commitment (daynuna) to God alone - fiqh daruri the necessary law indispensable link: faith and devotion to God and the hostile environment pf the prophetic times - the total man (insan kamil) - not reversion to traditions opinions or customs (urf) to give people the power to pass judgment and govern in human affairs is to deify them Z111o p. 187 - a new fiqh- product of the clash between the vanguard of Islamic revival (bath islami) and the forces of contemporary jahiliyya - new cycle of jahiliyya a new cycle of preaching dawa Modern Jahiliyya total and universal its normal political expression- taghut- idolatrous tyranny kufr and shirk no Islamic leadership is left on earth any coexistence with jahiliyya- impossible in quranic terms breaking the covenant with god (ahd allah) corruption on earth Q2:11 2 types of materialism- secular and atheist separation of religion form social order

Qutb- quotes extensively Mawdudis Islam and Jahiliyya 3 plagues attacking True Islam 1. Modern advanced, non-obscurantist ideas - penetrates the religious apparatus - fawas and false devious writings - continuous effort to inculcate Kemalism - under the pressure of Western intellectuals and politicians 2. Islamic authority is conferred to communist and atheist inspired theories -brought forward by modernists Muslim intellectuals 3. The pious people formalists in their practice forget Gods sovereignty passively contributing to the laws and systems of modern jahiliyya traitor agents of jahiliyya+ nominal muslims to submit to the tyranny of social pressure= to deny divine sovereignty Hakimiyya Only God can judge without the intervention of the individual or class interest p.192 Divine wisdom- the absolute right to legislate for human societies and to enforce this legislation ((sultan qahir) No social organization can succeed without the divine force (quwwa) derived from the infallibility of the divine hukm in the general cosmic harmony 3 inseparable domains of hakimiyya 1. Legislation (tashri) 2. Usages and customs (araf wa-taqalid) 3. Conviction and worldview (Itiqad wa-tasawwur) Its object- the whole world implies world leadership (qiyada) by Muslims and their society and state p.192 Hakimiyya - generator of healthy ethic - world wide leadership active and incessant amr bi-lmaruf - the Quran- the perpetual constitution of true human societies provider of path marks (maalim fi al-tariq) - hakimiyya- total revolution against any form of human domination rebellion (tamrrud) against purely human laws - the antyhesis of taghut (pagan human tyranny) every power (sultan) not

dependant of the power of God and his sharia