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History of Islamic Thought: Difference between revisions
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In the Indian sub-continent Mawdudi (d. 1979) too advocated Islamism, drawing on the Khalifat movement and founding his own Jama'at-i Islami movement. He saw the need for divine government with strict rules on gender segregation, limited freedoms for non-Muslims and the death penalty for apostasy. He extended the term ''jahiliyya'' (the pre-Islamic age of ignorance) to the present day, applying it to Sufis, Shi'a and modern secular ideologies. He wanted a total revolutionary break from the medieval Islamic past and its society. | In the Indian sub-continent Mawdudi (d. 1979) too advocated Islamism, drawing on the Khalifat movement and founding his own Jama'at-i Islami movement. He saw the need for divine government with strict rules on gender segregation, limited freedoms for non-Muslims and the death penalty for apostasy. He extended the term ''jahiliyya'' (the pre-Islamic age of ignorance) to the present day, applying it to Sufis, Shi'a and modern secular ideologies. He wanted a total revolutionary break from the medieval Islamic past and its society. | ||
Meanwhile, in 1940s Egypt Sayyid Qutb (d. 1966), was enraged by Imperialism, Zionism and poverty in | Meanwhile, in 1940s Egypt Sayyid Qutb (d. 1966), was enraged by Imperialism, Zionism and poverty in Egypt, and felt repelled after visting America by what he saw as the moral and spiritual bankrupcy of the West. He turned to Islamism, and blamed Imperialism, West-pleasing scholars, Western orientalists, communists, and in his view behind them all, the Jews. Drawn to the Muslim brotherhood as the best defence against "Crusaders", and inspired by Mawdudi, Qutb wrote from prison a commentary on the Quran, interpreting it in a revolutionary and political way. He took up a starkly dualistic vision of Islam and jahiliyya, with even so-called Muslim societies sunk in the latter. Secular slogans must be abandoned and an Islamic vanguard established, a solution that would require violent jihad, including to overthrow the Egyptian state. For this, he was executed by the Egyptian ruler Nasser.<ref>Fitzroy Morrisey, ''A short History of Islamic Thought'', pp. 198-202</ref> | ||
In 1979, Islamism took hold in Shi'a Iran, where the new Republic's constitution proclaimed its basis on the exclusive sovereignty of Allah. From the 1940s Khomeini (d. 1989) wrote on Islamist themes about the overthrow of the government and by the 1960s was known as an ''Ayatollah'' (literally, 'sign of God') and ''Marja' al-Taqlid'' (source of emulation), the top scholarly titles in Twelver Shi'ism. He denounced the Iranian state for its US-inspired reform attempts and favourable treatment of Americans and Israel. Echoing Sunni Islamists, he taught that Jews, Crusaders, Imperialists and Orientalists had distorted Muslims' view of their own religion. Distinctly Shia, however, was his view that until the twelfth Imam returns, political authority had passed to the jurists to lead the people in defeating external enemies, establishing and governing the Islamic state.<ref>Fitzroy Morrisey, ''A short History of Islamic Thought'', pp. 203-205</ref> | In 1979, Islamism took hold in Shi'a Iran, where the new Republic's constitution proclaimed its basis on the exclusive sovereignty of Allah. From the 1940s Khomeini (d. 1989) wrote on Islamist themes about the overthrow of the government and by the 1960s was known as an ''Ayatollah'' (literally, 'sign of God') and ''Marja' al-Taqlid'' (source of emulation), the top scholarly titles in Twelver Shi'ism. He denounced the Iranian state for its US-inspired reform attempts and favourable treatment of Americans and Israel. Echoing Sunni Islamists, he taught that Jews, Crusaders, Imperialists and Orientalists had distorted Muslims' view of their own religion. Distinctly Shia, however, was his view that until the twelfth Imam returns, political authority had passed to the jurists to lead the people in defeating external enemies, establishing and governing the Islamic state.<ref>Fitzroy Morrisey, ''A short History of Islamic Thought'', pp. 203-205</ref> | ||