Sayyid Qutb
Hassan al-Banna is
credited with being militant Islam’s first organizer in the twentieth
century. But all robust political movements need intellectual leaders as
well as organizational ones. This is where Sayyid Qutb comes in.
The intellectual
leader of the modern jihadist movement did not look the part. Sayyid
Qutb was soft-spoken and physically unimposing. He did not wear the
beard and Islamic dress that Westerners often associate with the
jihadist. Most photographs of Sayyid Qutb show him as a clean-shaven
(except for a small mustache) man in formal western dress.
Born in Cairo in
1906, Sayyid Qutb memorized the Koran by the age of ten. He was well
educated, and familiar with Western culture. A bachelor, Qutb had plenty
of time for writing and study. He was a respected literary figure in
Egypt by his early middle age years. He also held a job in the Egyptian
Ministry of Education.
As a young man Qutb
would have identified himself politically as an Egyptian nationalist and
an anti-communist. Like many Egyptians, he was disgusted by the
dissolute lifestyle of Egypt’s King Farouk---who was known for his spendthrift, womanizing ways. Qutb
also harbored a deep resentment against the British, who maintained an
unwanted military presence in his country.
In 1948 the
Egyptian government gave Qutb a scholarship to study in the United
States. In the immediate postwar years, America was not the object of
Arab and Muslim hostility that it has become in recent years. Unlike
Great Britain and France, America had mostly kept its soldiers and
colonial officials out of the Middle East. America was part of the West;
but America stood apart from the countries of Europe as an anti-imperialist, egalitarian nation. Many young Muslim
Arabs---including Qutb---were willing to give the
United States a chance.
This changed in
1948, when the U.S. emerged as a supporter of Israel. But this
controversy was still in its early days as Qutb sailed for the U.S. to
begin his studies. Unfortunately, however, Qutb’s time in America would
make him more anti-U.S. rather than more sympathetic to American ideals.
Qutb was shocked by
the open nature of American sexuality. (And this was in 1948---a very
conservative time by contemporary American standards.) In Qutb’s
estimation, American women were too aggressive. They wore clingy,
revealing clothes. They flaunted their sexuality.
Qutb’s reaction can
be partially explained by cultural differences, but his individual
circumstances were doubtlessly a factor as well. Qutb was close to his
mother and three sisters, but he had no romantic or sexual outlets. His
writings indicate that his one early attempt at romance had ended badly.
To make matters
worse, the researcher Alfred Kinsey had just released a landmark report
on American sexual behavior (“Sexual Behavior in the Human Male”). The
report’s lurid statistics about extramarital affairs, sex with
prostitutes, and homosexual experimentation only confirmed Qutb’s worst
suspicions about the West. Qutb would later cite Kinsey’s findings as
evidence of the sinfulness of America.
Qutb also bristled
at the new ideas of gender equality that were awakening in America
during the postwar years. While in the United States, he took classes at
several universities. During lectures and classroom discussions, he
heard American women propose radical (from his perspective) ideas about
the nature of the family and male-female relations. Qutb had heard
enough; he wanted no part of American feminism.
At the same time,
Qutb was repulsed by the open discrimination against African-Americans
that was still acceptable in American society. Sayyid Qutb was
dark-skinned himself; and American hypocrisy concerning racial justice
troubled him deeply. The U.S., he decided, was no more egalitarian than
France or Great Britain.
(end of chapter
excerpt)
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Beechmont Crest Publishing