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Sayyid Qutb citations

Sayyid Qutb , né le 9 octobre 1906, dans le sud de l'Égypte, et exécuté par pendaison le 29 août 1966 au Caire, est un poète, essayiste et critique littéraire égyptien, puis un militant musulman membre des Frères musulmans. Il entrera en rupture avec ces derniers à la suite du développement d'une idéologie islamiste radicale, le qutbisme. Wikipedia  

✵ 9. octobre 1906 – 29. août 1966
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Sayyid Qutb: 12   citations 0   J'aime

Sayyid Qutb: Citations en anglais

“The defeatists should fear Allah lest they distort this religion and cause it to become weak on the basis of the claim that it is a religion of peace. Yes, it is the religion of peace but in the sense of saving all of mankind from worshiping anything other than Allah and submitting all of mankind to the rule of Allah.”

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Sayyid Qutb

[Fiqh al-Da’wah, Fiqh al-Da’wah, IslamQA, http://web.archive.org/web/20061017053855/http://www.islamqa.com/index.php?ref=43087&ln=eng, 217–222, 2007-11-22, 2006-10-17]

“There can be no real place for personal possession unless it carries with it the rights of disposal and use. The condition on which this right must stand is that of wisdom in the disposal; if the disposal of property is foolish, then the ruler or society may withdraw this right of disposal.”

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Sayyid Qutb

Source: Social Justice in Islam (1953), p. 133

“The cardinal principle that Islam ratifies along with that of the right of individual possession is that the individual is in a way a steward of his property on behalf of society; his tenure of property is more of a duty than an actual right of possession. Property in the widest sense is a right that can belong only to society, which in turn receives it as a trust from Allah who is the only true owner of anything.”

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Sayyid Qutb

Source: Social Justice in Islam (1953), p. 132

“Islam chose to unite earth and heaven in a single system, present both in the heart of the individual and the actuality of society, recognizing no separation of practical exertion from religious impulse. … The center of its being and the field of its action is human life in its entirety, spiritual and material, religious and worldly. Such a religion cannot continue to exist in isolation from society, nor can its adherents be true Muslims unless they practice their faith in their social, legal and economic relationships.”

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Sayyid Qutb

Source: Social Justice in Islam (1953), p. 26

“A society cannot be Islamic if it expels the civil and religious Laws of Islam from its codes and customs, so that nothing of Islam is left except rites and ceremonials.”

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Sayyid Qutb

Source: Social Justice in Islam (1953), p. 26

“The establishing of the dominion of God on earth, the abolishing of the dominion of man, the taking away of sovereignty from the usurper to revert it to God, and the bringing about of the enforcement of the Divine Law (Shari’ah) and the abolition of man-made laws cannot be achieved only through preaching. Those who have usurped the authority of God and are oppressing God’s creatures are not going to give up their power merely through preaching; if it had been so, the task of establishing God’s religion in the world would have been very easy for the Prophets of God. This is contrary to the evidence from the history of the Prophets and the story of the struggle of the true religion, spread over generations.”

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Sayyid Qutb

Source: Ma'alim fi'l-Tariq (Signposts on the Road, or Milestones) (1964), Ch. 4, Jihad in the cause of Allah, p. 68.

“In Islam, there is no priesthood, and no intermediary between the creature and The Creator; but every Muslim from the ends of earth or in the paths of the sea has the ability of himself to approach his Lord without priest or minister. Nor again can the Muslim administrator derive his authority from any papacy, or from Heaven; but he derives it solely from the Muslim community. Similarly, he derives his principles of administration from the religious law, which is universal in its understanding and application and before which all men come everywhere as equals.”

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Source: Social Justice in Islam (1953), p. 30

“Islam prescribes the bases of social justice. It insures that the poor have claims on the possessions of the rich, and it lays down a just policy for government and finance. It does not need to numb people's feelings and does not call on people to abandon their rights on earth and to expect them only in the Kingdom of Heaven.”

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Sayyid Qutb

Sayyid Qutb and Islamic Activism: A Translation and Critical Analysis of Social Justice in Islam (1996), p. 16

“It is not the intention of Islam to force its beliefs on people, but Islam is not merely ‘belief’. As we have pointed out, Islam is a declaration of the freedom of man from servitude to other men. Thus it strives from the beginning to abolish all those systems and governments which are based on the rule of man over men and the servitude of one human being to another. When Islam releases people from this political pressure and presents to them its spiritual message, appealing to their reason, it gives them complete freedom to accept or not to accept its beliefs.”

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Sayyid Qutb

Source: Ma'alim fi'l-Tariq (Signposts on the Road, or Milestones) (1964), Ch. 4, p. 70.

“Islam knows only two kinds of societies, the Islamic and the Jahili. The Islamic society is that which follows Islam in belief and ways of worship, in law and organization, in morals and manners. The Jahili society is that which does not follow Islam and in which neither the Islamic belief and concepts, nor Islamic values and standards, Islamic laws and regulations, or Islamic morals and manners are cared for.”

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Sayyid Qutb

Source: Ma'alim fi'l-Tariq (Signposts on the Road, or Milestones) (1964), Ch. 7, Islam is the Real Civilization, p. 106.

“The right of disposal depends on being mature and being able to fulfill one's duties; when the possessor does not meet these requirements, then the natural fruits of ownership come to an end.”

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Sayyid Qutb

Source: Social Justice in Islam (1953), p. 133

“Islam knows only two kinds of societies, the Islamic and the Jahili.”

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Sayyid Qutb

The Islamic society is that which follows Islam in belief and ways of worship, in law and organization, in morals and manners. The Jahili society is that which does not follow Islam and in which neither the Islamic belief and concepts, nor Islamic values and standards, Islamic laws and regulations, or Islamic morals and manners are cared for.
Source: Ma'alim fi'l-Tariq (Signposts on the Road, or Milestones) (1964), Ch. 7, Islam is the Real Civilization, p. 106.