By Dr Osama Al-Azhari
Minister of Awqaf
(Charitable Endowments)
In line with the Ministry of Awqaf (Charitable Endowments)’s quadruple-pillar strategy (confronting religious extremism, confronting irreligious extremism, human development, and civilisation-building), we proceed in parallel across all axes, emphasising thought that shapes consciousness – positively or negatively.
Thus, we persist in dissecting the bitter repercussions of Sayyid Qutb’s takfiri (based on labelling someone as an apostate) doctrines to offer profound analysis of their evolution and the birth of armed groups therefrom over more than half a century.
This scrutiny confirms consensus among varied intellectual spectrums, scholars, and even insiders from Islamic movements viewing Qutb’s enterprise as quintessentially takfiri.
Observation further yields irrefutable, tangible impacts impossible to deny or evade. The crux resides in Qutb’s stark declarations labeling all people as apostates.
Qutb asserted: “All upon the earth are disbelievers,” deeming adhan-callers from minarets “guiltier in kufr (blasphemy) than pre-Islamic Jahiliyyah.”
He advanced to takfir (labeling someone as an apostate) of the Prophetic Ummah across eras, declaring in his books Ma’alim fi al-Tariq (Milestones in the Islamic Path) and Al-’Adalah al-Ijtima’iyyah fi al-Islam (Social Justice in Islam): “The faith severed from existence centuries ago, entailing Islam’s own cessation.” Accusing people of Jahiliyyah (ignorance/pre-Islamic belief) sprang directly from his takfir (labeling someone as an apostate) paradigm.
Qutb’s pronouncements on faith cessation and immersion in Jahiliyyah form a lucid, structured discourse – not metaphor. His tendency towards Takfir unpacked cursorily in Ma’alim fi al-Tariq (Milestones in the Islamic Path), expansively in Al-’Adalah al-Ijtima’iyyah fi al-Islam (Social Justice in Islam).
Takfir roots the accretive framework underpinning these intellectual streams and currents, comprising Jahiliyyah, al-wala’ wa al-bara’ (loyalty/disavowal), the surviving sect, inexorable clash, empowerment, global Khilafah (Islamic leadership).
Qutb’s vista peaked: earth drowned in kufr’s darkness. This pessimistic vista is represented in his use of the word “Jahiliyyah” 1,740 times in Fi Zilal al-Qur’an (In the Shade of the Qur’an) versus his use of the word “nur” (light) 240 times only, shrouding his schema with statements alluding to blasphemy and pre-Islamic belief.
Spanning over half-century, approximately forty intellectual currents emanated from Qutb’s seminary – the ideological quarry these entities imbibed, notably Fi Zilal al-Qur’an (In the Shade of the Qur’an).
Among these currents and offshoots in Egypt is the Military Academy cell (Salih Siriyyah) – pioneer in Qutb’s wake. Siriyyah’s Risalat al-Iman (Epistle of Faith) lifted seven terms verbatim from Fi Zilal al-Qur’an (In the Shade of the Qur’an)/Ma’alim fi al-Tariq (Milestones in the Islamic Path).
This epistle universally labelled all legislators and implementers as apostates, including the head of state, ministers, judges, MPs, populace acquiescent or silent. One of this cell’s leaders avowed: “We stand today for Sayyid Qutb”.
Among the groups influenced by Qutb was Al-Takfir wa al-Hijrah group (Shukri Mustafa). Shukri Mustafa – one of those arrested in the 1965 organisation – was influenced by Ma’alim fi al-Tariq (Milestones in the Islamic Path), and he was able to turn Qutb’s organisational concepts into reality by founding his own group.
Likewise, the Egyptian Islamic Jihad organisation (Muhammad ‘Abd al-Salam Faraj). Faraj authored his book al-Faridah al-Gha’ibah (The Neglected Duty), which became the ideological foundation of the organisation through its adoption of the concepts of hakimiyyah (legislative authority) and takfir (labelling someone as an apostate), leading to Jahiliyyah (ignorance/pre-Islamic belief). This book also carried the first fatwa (legal opinion) that led to the assassination of President Anwar al-Sadat.
Also, among them is al-Jama’ah al-Islamiyyah (‘Umar ‘Abd al-Rahman). ‘Umar ‘Abd al-Rahman was known for his extraordinary memory; he had memorised Fi Zilal al-Qur’an (In the Shade of the Qur’an) and would dictate it to his students. He adopted the idea of absolute takfir, borrowing Qutb’s phrase that such takfir “admits neither interpretation nor dispute.”
Among the global ideological currents influenced by the takfiri ideas of Sayyid Qutb is al-Qa’idah (Ayman al-Zawahiri). Al-Zawahiri affirmed in his book Fursan Tahta Rayat al-Nabi (peace and blessings be upon him) (Knights Under the Prophet’s Banner) that Sayyid Qutb’s call was “the nucleus of the contemporary Jihadi movement” and “the spark that ignited the Islamic revolution.” He also pointed to Qutb’s significant contribution in the doctrinal sphere – “tawhid (Allah’s Oneness) and hakimiyyah (legislative authority)” – and in the practical sphere, “directing strikes against the existing regime as it is hostile to Islam.” Likewise, ISIS (Abu Muhammad al-’Adnani).
Turki al-Bin’ali – al-’Adnani’s student, the second-in-command, and the chief ideologue of ISIS – acknowledged that al-’Adnani spent twenty years devoted to reading Fi Zilal al-Qur’an, even copying it in his own handwriting. This directly links ISIS to Qutb’s thought. Similarly, the Salafi-Jihadi current (claiming to be following the early Islamic generation and suiciding for the sake of Allah) (Abu Muhammad al-Maqdisi), who stated that they studied Qutb’s works and that the words of Fi Zilal al-Qur’an were “walking on the ground” during phases of their direction. As for Boko Haram (Muhammad Yusuf), the founder of the group stated that their ideological constitution was the books of Fi Zilal al-Qur’an.
These movements and currents are characterised by reckless fervor, impulsiveness, and a lack of the proper tools to understand the shari’ah and its higher objectives (preservation of life, wealth, security, and honour). This impulsiveness stems from the fact that the path of knowledge is arduous and demanding; thus, young people find it easier to deliver speeches and stir emotions than to devote themselves to deep scholarly study.
These movements and currents are also subject to a law of fragmentation: wherever they arise, some begin to outbid others, each claiming to be closer to Alalh than the rest.
This obsession drives each faction to declare the others apostates – even if they originate from the same idea – believing that the others have “fallen short in applying the concept of takfir.”
This fragmentation continues, to the point that factions within ISIS – such as the group of Turki al-Bin’ali and the Hazimiyyah faction – label one another as apostates and even refuse to pray behind each other in prisons due to foundational disagreements over takfir.
Thus, Sayyid Qutb was not the endpoint, but rather a seed for Jihadi and takfiri organisations.
These groups implemented his plans and revived his ideas, making his books bridges through which his thought passed into their minds – leading them to kill, bomb, and shed blood in the name of Islam.
Qutb’s project became the greatest generator of armed ideological movements, which adopted the idea, developed it, and reproduced it for over half a century and more.
