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Volumn 16, Issue 2, 2004, Pages 222-252

Sayyid Qutb's influence on the 11 September attacks

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EID: 4944232177     PISSN: 09546553     EISSN: None     Source Type: Journal    
DOI: 10.1080/09546550490480993     Document Type: Review
Times cited : (38)

References (248)
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    • Peter Steinfels, 'Many Varieties of Fundamentalism', New York Times, 8 March 1993, Section B, p.4 and John Kifner, 'Muslims Have Mixed Views on Conviction', 2 October 1995, Section B, p.4. According to Rahman: 'In Islam there are no multiple parties. . .There are only...the party of God and that of the devil'. Barry Rubin, Islamic Fundamentalism in Egyptian Politics (New York: Palgrave, 2002) p. 146.
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    • Olivier Carre, Mysticism and Politics: A Critical Reading of Fi Zilal al-Quran [In the Shade of the Quran] by Sayyid Qutb (1906-1966) (Boston: Brill, 2003) p.9; Ladan Boroumand and Roya Boroumand, 'Terror, Islam and Democracy', Journal of Democracy 13/2 (April 2002) p. 10.
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    • Kepel, Jihad, pp.288-289. See also Fouad Ajami, The Dream Palace of the Arabs: A Generation's Odyssey (New York: Pantheon, 1998) pp.203-205; See especially Daniel Pipes, Militant Islam Reaches America (New York: Norton, 2002) pp.38-51 on the question of 'moderate' Islamists.
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    • Kepel, Jihad, pp.288-289. See also Fouad Ajami, The Dream Palace of the Arabs: A Generation's Odyssey (New York: Pantheon, 1998) pp.203-205; See especially Daniel Pipes, Militant Islam Reaches America (New York: Norton, 2002) pp.38-51 on the question of 'moderate' Islamists.
    • (1998) The Dream Palace of the Arabs: A Generation's Odyssey , pp. 203-205
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    • Kepel, Jihad, pp.288-289. See also Fouad Ajami, The Dream Palace of the Arabs: A Generation's Odyssey (New York: Pantheon, 1998) pp.203-205; See especially Daniel Pipes, Militant Islam Reaches America (New York: Norton, 2002) pp.38-51 on the question of 'moderate' Islamists.
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    • Women in the discourse of sayyid qutb
    • Lamia Rustum Shehadeh, 'Women in the Discourse of Sayyid Qutb', Arab Studies Quarterly 22/3 (2000) pp.47, 48. See also Yvonne Y. Haddad, 'Sayyid Qutb: Ideologue of Islamic Revival', in John L. Esposito (ed) Voices of Resurgent Islam (New York: Oxford University Press, 1983) p.78.
    • (2000) Arab Studies Quarterly , vol.223 , pp. 47
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    • John L. Esposito (ed) (New York: Oxford University Press)
    • Lamia Rustum Shehadeh, 'Women in the Discourse of Sayyid Qutb', Arab Studies Quarterly 22/3 (2000) pp.47, 48. See also Yvonne Y. Haddad, 'Sayyid Qutb: Ideologue of Islamic Revival', in John L. Esposito (ed) Voices of Resurgent Islam (New York: Oxford University Press, 1983) p.78.
    • (1983) Voices of Resurgent Islam , pp. 78
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    • New York: E.J. Brill
    • For a complete tracing of each of the changes through the successive editions, see William Shepard, Sayyid Qutb and Islamic Activism: A Translation and Critical Analysis of Social Justice in Islam (New York: E.J. Brill, 1996) (hereafter cited as Qutb, Social Justice in Islam). A recent translation of the fifth edition of Social Justice in Islam by Hamid Algar, who has revised John Hardie's original 1953 translation, was published in 2000 by Islamic Publications International. A listing of Qutb's major publications, with chronology where possible, appears in Ahmad S. Moussalli, Radical Islamic Fundamentalism: The Ideological and Political Discourse of Sayyid Qutb (Beirut: American University of Beirut, 1992) pp. 19-55. On Qutb's pre-Islamist literary phase see Adnan Musallam, 'Prelude to Islamic Commitment: Sayyid Qutb's Literary and Spiritual Orientation, 1932-1938,' Muslim World 80/3-4 (1990) pp.176-189; John Calvert, 'The Individual and Nation: Sayyid Qutb's Tifl Min Al-Qarya (Child From the Village)' Muslim World 90/1-2 (2000) pp.108-132.
    • (1996) Sayyid Qutb and Islamic Activism: A Translation and Critical Analysis of Social Justice in Islam
    • Shepard, W.1
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    • 0010701535 scopus 로고    scopus 로고
    • For a complete tracing of each of the changes through the successive editions, see William Shepard, Sayyid Qutb and Islamic Activism: A Translation and Critical Analysis of Social Justice in Islam (New York: E.J. Brill, 1996) (hereafter cited as Qutb, Social Justice in Islam). A recent translation of the fifth edition of Social Justice in Islam by Hamid Algar, who has revised John Hardie's original 1953 translation, was published in 2000 by Islamic Publications International. A listing of Qutb's major publications, with chronology where possible, appears in Ahmad S. Moussalli, Radical Islamic Fundamentalism: The Ideological and Political Discourse of Sayyid Qutb (Beirut: American University of Beirut, 1992) pp. 19-55. On Qutb's pre-Islamist literary phase see Adnan Musallam, 'Prelude to Islamic Commitment: Sayyid Qutb's Literary and Spiritual Orientation, 1932-1938,' Muslim World 80/3-4 (1990) pp.176-189; John Calvert, 'The Individual and Nation: Sayyid Qutb's Tifl Min Al-Qarya (Child From the Village)' Muslim World 90/1-2 (2000) pp.108-132.
    • Social Justice in Islam
  • 21
    • 0010701535 scopus 로고    scopus 로고
    • For a complete tracing of each of the changes through the successive editions, see William Shepard, Sayyid Qutb and Islamic Activism: A Translation and Critical Analysis of Social Justice in Islam (New York: E.J. Brill, 1996) (hereafter cited as Qutb, Social Justice in Islam). A recent translation of the fifth edition of Social Justice in Islam by Hamid Algar, who has revised John Hardie's original 1953 translation, was published in 2000 by Islamic Publications International. A listing of Qutb's major publications, with chronology where possible, appears in Ahmad S. Moussalli, Radical Islamic Fundamentalism: The Ideological and Political Discourse of Sayyid Qutb (Beirut: American University of Beirut, 1992) pp. 19-55. On Qutb's pre-Islamist literary phase see Adnan Musallam, 'Prelude to Islamic Commitment: Sayyid Qutb's Literary and Spiritual Orientation, 1932-1938,' Muslim World 80/3-4 (1990) pp.176-189; John Calvert, 'The Individual and Nation: Sayyid Qutb's Tifl Min Al-Qarya (Child From the Village)' Muslim World 90/1-2 (2000) pp.108-132.
    • Social Justice in Islam
    • Algar, H.1
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    • Beirut: American University of Beirut
    • For a complete tracing of each of the changes through the successive editions, see William Shepard, Sayyid Qutb and Islamic Activism: A Translation and Critical Analysis of Social Justice in Islam (New York: E.J. Brill, 1996) (hereafter cited as Qutb, Social Justice in Islam). A recent translation of the fifth edition of Social Justice in Islam by Hamid Algar, who has revised John Hardie's original 1953 translation, was published in 2000 by Islamic Publications International. A listing of Qutb's major publications, with chronology where possible, appears in Ahmad S. Moussalli, Radical Islamic Fundamentalism: The Ideological and Political Discourse of Sayyid Qutb (Beirut: American University of Beirut, 1992) pp. 19-55. On Qutb's pre-Islamist literary phase see Adnan Musallam, 'Prelude to Islamic Commitment: Sayyid Qutb's Literary and Spiritual Orientation, 1932-1938,' Muslim World 80/3-4 (1990) pp.176-189; John Calvert, 'The Individual and Nation: Sayyid Qutb's Tifl Min Al-Qarya (Child From the Village)' Muslim World 90/1-2 (2000) pp.108-132.
    • (1992) Radical Islamic Fundamentalism: the Ideological and Political Discourse of Sayyid Qutb , pp. 19-55
    • Moussalli, A.S.1
  • 23
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    • Prelude to Islamic commitment: Sayyid Qutb's literary and spiritual orientation, 1932-1938
    • For a complete tracing of each of the changes through the successive editions, see William Shepard, Sayyid Qutb and Islamic Activism: A Translation and Critical Analysis of Social Justice in Islam (New York: E.J. Brill, 1996) (hereafter cited as Qutb, Social Justice in Islam). A recent translation of the fifth edition of Social Justice in Islam by Hamid Algar, who has revised John Hardie's original 1953 translation, was published in 2000 by Islamic Publications International. A listing of Qutb's major publications, with chronology where possible, appears in Ahmad S. Moussalli, Radical Islamic Fundamentalism: The Ideological and Political Discourse of Sayyid Qutb (Beirut: American University of Beirut, 1992) pp. 19-55. On Qutb's pre-Islamist literary phase see Adnan Musallam, 'Prelude to Islamic Commitment: Sayyid Qutb's Literary and Spiritual Orientation, 1932-1938,' Muslim World 80/3-4 (1990) pp.176-189; John Calvert, 'The Individual and Nation: Sayyid Qutb's Tifl Min Al-Qarya (Child From the Village)' Muslim World 90/1-2 (2000) pp.108-132.
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    • Musallam, A.1
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    • The individual and nation: Sayyid qutb's
    • For a complete tracing of each of the changes through the successive editions, see William Shepard, Sayyid Qutb and Islamic Activism: A Translation and Critical Analysis of Social Justice in Islam (New York: E.J. Brill, 1996) (hereafter cited as Qutb, Social Justice in Islam). A recent translation of the fifth edition of Social Justice in Islam by Hamid Algar, who has revised John Hardie's original 1953 translation, was published in 2000 by Islamic Publications International. A listing of Qutb's major publications, with chronology where possible, appears in Ahmad S. Moussalli, Radical Islamic Fundamentalism: The Ideological and Political Discourse of Sayyid Qutb (Beirut: American University of Beirut, 1992) pp. 19-55. On Qutb's pre-Islamist literary phase see Adnan Musallam, 'Prelude to Islamic Commitment: Sayyid Qutb's Literary and Spiritual Orientation, 1932-1938,' Muslim World 80/3-4 (1990) pp.176-189; John Calvert, 'The Individual and Nation: Sayyid Qutb's Tifl Min Al-Qarya (Child From the Village)' Muslim World 90/1-2 (2000) pp.108-132.
    • (2000) Tifl Min Al-qarya (Child from the Village)' Muslim World , vol.90 , Issue.1-2 , pp. 108-132
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    • Sayyid Qutb, 'American Youth Airs Daring Opinion,' Al Ahram, 17 June 1934, p.7. I am grateful to Professor William Shepard for providing me with this information.
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    • Qutb, S.1
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    • 21 October
    • Al Risalah No. 694 (21 October 1946) pp.1115-7. am grateful to Professor John Calvert for providing me with this citation which may also be found in his Community and Power: Sayyid Qutb and the Islamic Movement in Egypt (Ph.D. thesis, McGill University, 1993) pp. 146-147.
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    • Ph.D. thesis, McGill University
    • Al Risalah No. 694 (21 October 1946) pp.1115-7. am grateful to Professor John Calvert for providing me with this citation which may also be found in his Community and Power: Sayyid Qutb and the Islamic Movement in Egypt (Ph.D. thesis, McGill University, 1993) pp. 146-147.
    • (1993) Community and Power: Sayyid Qutb and the Islamic Movement in Egypt , pp. 146-147
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    • 19 August
    • Al Risalah, No. 685, (19 August 1946), p.911 cited in Adnan Musallam, The Formative Stages of Sayyid Qutb's Intellectual Career and His Emergence As An Islamic Da' iyah (Ph.D. thesis, University of Michigan, 1983) p.161.
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    • Qutb, Social Justice in Islam, 65, note 164 for the word 'impossible' in the first edition. Note that in subsequent editions of this work Qutb replaced the word 'impossible' with 'unlikely'. Qutb's views on women have been described as 'ultra conservative and even regressive...' Shehadeh, 'Women in the Discourse of Sayyid Qutb,' p.45. See also Lamia Rustum Shehadeh, The Idea of Women Under Fundamentalist Islam (Gainesville: University Press of Florida, 2003) pp.70-75. For another view, see Sylvia Haim, 'Sayyid Qutb,' Asian and African Studies (Jerusalem) 16/1 (March 1982) pp.150-3.
    • Social Justice in Islam , vol.65
    • Qutb1
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    • Qutb, Social Justice in Islam, 65, note 164 for the word 'impossible' in the first edition. Note that in subsequent editions of this work Qutb replaced the word 'impossible' with 'unlikely'. Qutb's views on women have been described as 'ultra conservative and even regressive...' Shehadeh, 'Women in the Discourse of Sayyid Qutb,' p.45. See also Lamia Rustum Shehadeh, The Idea of Women Under Fundamentalist Islam (Gainesville: University Press of Florida, 2003) pp.70-75. For another view, see Sylvia Haim, 'Sayyid Qutb,' Asian and African Studies (Jerusalem) 16/1 (March 1982) pp.150-3.
    • Women in the Discourse of Sayyid Qutb , pp. 45
    • Shehadeh1
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    • Gainesville: University Press of Florida
    • Qutb, Social Justice in Islam, 65, note 164 for the word 'impossible' in the first edition. Note that in subsequent editions of this work Qutb replaced the word 'impossible' with 'unlikely'. Qutb's views on women have been described as 'ultra conservative and even regressive...' Shehadeh, 'Women in the Discourse of Sayyid Qutb,' p.45. See also Lamia Rustum Shehadeh, The Idea of Women Under Fundamentalist Islam (Gainesville: University Press of Florida, 2003) pp.70-75. For another view, see Sylvia Haim, 'Sayyid Qutb,' Asian and African Studies (Jerusalem) 16/1 (March 1982) pp.150-3.
    • (2003) The Idea of Women under Fundamentalist Islam , pp. 70-75
    • Shehadeh, L.R.1
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    • Sayyid Qutb
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    • Qutb, Social Justice in Islam, 65, note 164 for the word 'impossible' in the first edition. Note that in subsequent editions of this work Qutb replaced the word 'impossible' with 'unlikely'. Qutb's views on women have been described as 'ultra conservative and even regressive...' Shehadeh, 'Women in the Discourse of Sayyid Qutb,' p.45. See also Lamia Rustum Shehadeh, The Idea of Women Under Fundamentalist Islam (Gainesville: University Press of Florida, 2003) pp.70-75. For another view, see Sylvia Haim, 'Sayyid Qutb,' Asian and African Studies (Jerusalem) 16/1 (March 1982) pp.150-3.
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    • Haim, S.1
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    • London: I.B. Tauris
    • In this respect, it is useful to compare Qutb's attitudes with those of the late Iranian Shiite Islamic socialist revolutionary Ali Shari'ati, who was from a similar background to Qutb in his native Iran. Shari'ati studied in Paris in the 1950s, a much more libertine city than anywhere visited by Qutb in the United States. Shari'ati was impressed with the French Christian religious establish ment. He began to reject the notion of the immoral West and moral East for 'a more universal view'. Ali Rahnema, An Islamic Utopian: A Political Biography of Ali Shari'ati (London: I.B. Tauris, 2000) pp.91, 94.
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    • The world is an undutiful boy! Sayyid Qutb's American experience
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    • John Calvert, 'The World is an Undutiful Boy! Sayyid Qutb's American Experience,' Islam and Christian-Muslim Relations 11/1 (April 2000) pp.94 and 102, note 2.
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    • Al Risalah, 15 December 1952 cited in Adnan Musallam, "Sayyid Qutb's View of Islam, Society and Militancy", Journal of South Asian and Middle East Studies 22/1 (1998) p.75.
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    • Al Risalah, 15 December 1952 cited in Adnan Musallam, "Sayyid Qutb's View of Islam, Society and Militancy", Journal of South Asian and Middle East Studies 22/1 (1998) p.75.
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    • Plainfield, IN: American Trust Publications
    • Sayyid Qutb, Islam and Universal Peace (Plainfield, IN: American Trust Publications, 1993) p.32.
    • (1993) Islam and Universal Peace , pp. 32
    • Qutb, S.1
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    • Steven Emerson, American Jihad: The Terrorists Living Among Us (New York: Free Press, 2002) pp.70, 186. On the Islamist cultural objections to the West, see also S. Abul A' La Maududi [Mawdudi], Purdah and the Status of Women in Islam (Lahore: Islamic Publications Limited, 1998, 16th ed) and West vs. Islam (New Delhi: International Islamic Publishers, 2002); Hasan al-Banna, Five Tracts of Hasan al-Banna (Berkeley: University of California Press, 1978) pp.27-30, 106-7 translated by Charles Wendell; Pipes, Militant Islam Reaches America pp.42-43, 71-75, 89; Daniel Pipes, In the Path of God: Islam and Political Power (New York: Basis Books, 1983) pp.176-82; John Calvert, "The Islamist Syndrome of Cultural Confrontation,' Orbis 46/2 (Spring 2002) pp.333ff.; Bernard Lewis, The Crisis of Islam: Holy War and Unholy Terror (New York: Modern Library, 2003) p.81; R. Scott Appleby 'History in the Fundamentalist Imagination,' Journal of American History 89/20 (September 2002) pp.506-7; Daniel Benjamin and Steven Simon, The Age of Sacred Terror (New York: Random House, 2002) pp. 163-5, 407-8; Amer Taheri, Holy Terror: Inside the World of Islamic Terrorism (Bethesda: Adler and Adler, 1987) pp.206-207; Malise Ruthven, A Fury For God: The Islamist Attack on America (London: Granta, 2002) p.283; Michael A. Ledeen, The War Against the Terror Masters (New York: St. Martins, 2002) pp.12 and 244, note 6 where it is noted that the will of Mohammed Atta, the leader of the September 11 hijackers, provided that no women are to be permitted at his funeral.
    • (2002) American Jihad: The Terrorists Living among Us , pp. 70
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    • Steven Emerson, American Jihad: The Terrorists Living Among Us (New York: Free Press, 2002) pp.70, 186. On the Islamist cultural objections to the West, see also S. Abul A' La Maududi [Mawdudi], Purdah and the Status of Women in Islam (Lahore: Islamic Publications Limited, 1998, 16th ed) and West vs. Islam (New Delhi: International Islamic Publishers, 2002); Hasan al-Banna, Five Tracts of Hasan al-Banna (Berkeley: University of California Press, 1978) pp.27-30, 106-7 translated by Charles Wendell; Pipes, Militant Islam Reaches America pp.42-43, 71-75, 89; Daniel Pipes, In the Path of God: Islam and Political Power (New York: Basis Books, 1983) pp.176-82; John Calvert, "The Islamist Syndrome of Cultural Confrontation,' Orbis 46/2 (Spring 2002) pp.333ff.; Bernard Lewis, The Crisis of Islam: Holy War and Unholy Terror (New York: Modern Library, 2003) p.81; R. Scott Appleby 'History in the Fundamentalist Imagination,' Journal of American History 89/20 (September 2002) pp.506-7; Daniel Benjamin and Steven Simon, The Age of Sacred Terror (New York: Random House, 2002) pp. 163-5, 407-8; Amer Taheri, Holy Terror: Inside the World of Islamic Terrorism (Bethesda: Adler and Adler, 1987) pp.206-207; Malise Ruthven, A Fury For God: The Islamist Attack on America (London: Granta, 2002) p.283; Michael A. Ledeen, The War Against the Terror Masters (New York: St. Martins, 2002) pp.12 and 244, note 6 where it is noted that the will of Mohammed Atta, the leader of the September 11 hijackers, provided that no women are to be permitted at his funeral.
    • (1998) Purdah and the Status of Women in Islam
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    • Steven Emerson, American Jihad: The Terrorists Living Among Us (New York: Free Press, 2002) pp.70, 186. On the Islamist cultural objections to the West, see also S. Abul A' La Maududi [Mawdudi], Purdah and the Status of Women in Islam (Lahore: Islamic Publications Limited, 1998, 16th ed) and West vs. Islam (New Delhi: International Islamic Publishers, 2002); Hasan al-Banna, Five Tracts of Hasan al-Banna (Berkeley: University of California Press, 1978) pp.27-30, 106-7 translated by Charles Wendell; Pipes, Militant Islam Reaches America pp.42-43, 71-75, 89; Daniel Pipes, In the Path of God: Islam and Political Power (New York: Basis Books, 1983) pp.176-82; John Calvert, "The Islamist Syndrome of Cultural Confrontation,' Orbis 46/2 (Spring 2002) pp.333ff.; Bernard Lewis, The Crisis of Islam: Holy War and Unholy Terror (New York: Modern Library, 2003) p.81; R. Scott Appleby 'History in the Fundamentalist Imagination,' Journal of American History 89/20 (September 2002) pp.506-7; Daniel Benjamin and Steven Simon, The Age of Sacred Terror (New York: Random House, 2002) pp. 163-5, 407-8; Amer Taheri, Holy Terror: Inside the World of Islamic Terrorism (Bethesda: Adler and Adler, 1987) pp.206-207; Malise Ruthven, A Fury For God: The Islamist Attack on America (London: Granta, 2002) p.283; Michael A. Ledeen, The War Against the Terror Masters (New York: St. Martins, 2002) pp.12 and 244, note 6 where it is noted that the will of Mohammed Atta, the leader of the September 11 hijackers, provided that no women are to be permitted at his funeral.
    • (2002) West Vs. Islam
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    • Steven Emerson, American Jihad: The Terrorists Living Among Us (New York: Free Press, 2002) pp.70, 186. On the Islamist cultural objections to the West, see also S. Abul A' La Maududi [Mawdudi], Purdah and the Status of Women in Islam (Lahore: Islamic Publications Limited, 1998, 16th ed) and West vs. Islam (New Delhi: International Islamic Publishers, 2002); Hasan al-Banna, Five Tracts of Hasan al-Banna (Berkeley: University of California Press, 1978) pp.27-30, 106-7 translated by Charles Wendell; Pipes, Militant Islam Reaches America pp.42-43, 71-75, 89; Daniel Pipes, In the Path of God: Islam and Political Power (New York: Basis Books, 1983) pp.176-82; John Calvert, "The Islamist Syndrome of Cultural Confrontation,' Orbis 46/2 (Spring 2002) pp.333ff.; Bernard Lewis, The Crisis of Islam: Holy War and Unholy Terror (New York: Modern Library, 2003) p.81; R. Scott Appleby 'History in the Fundamentalist Imagination,' Journal of American History 89/20 (September 2002) pp.506-7; Daniel Benjamin and Steven Simon, The Age of Sacred Terror (New York: Random House, 2002) pp. 163-5, 407-8; Amer Taheri, Holy Terror: Inside the World of Islamic Terrorism (Bethesda: Adler and Adler, 1987) pp.206-207; Malise Ruthven, A Fury For God: The Islamist Attack on America (London: Granta, 2002) p.283; Michael A. Ledeen, The War Against the Terror Masters (New York: St. Martins, 2002) pp.12 and 244, note 6 where it is noted that the will of Mohammed Atta, the leader of the September 11 hijackers, provided that no women are to be permitted at his funeral.
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    • Steven Emerson, American Jihad: The Terrorists Living Among Us (New York: Free Press, 2002) pp.70, 186. On the Islamist cultural objections to the West, see also S. Abul A' La Maududi [Mawdudi], Purdah and the Status of Women in Islam (Lahore: Islamic Publications Limited, 1998, 16th ed) and West vs. Islam (New Delhi: International Islamic Publishers, 2002); Hasan al-Banna, Five Tracts of Hasan al-Banna (Berkeley: University of California Press, 1978) pp.27-30, 106-7 translated by Charles Wendell; Pipes, Militant Islam Reaches America pp.42-43, 71-75, 89; Daniel Pipes, In the Path of God: Islam and Political Power (New York: Basis Books, 1983) pp.176-82; John Calvert, "The Islamist Syndrome of Cultural Confrontation,' Orbis 46/2 (Spring 2002) pp.333ff.; Bernard Lewis, The Crisis of Islam: Holy War and Unholy Terror (New York: Modern Library, 2003) p.81; R. Scott Appleby 'History in the Fundamentalist Imagination,' Journal of American History 89/20 (September 2002) pp.506-7; Daniel Benjamin and Steven Simon, The Age of Sacred Terror (New York: Random House, 2002) pp. 163-5, 407-8; Amer Taheri, Holy Terror: Inside the World of Islamic Terrorism (Bethesda: Adler and Adler, 1987) pp.206-207; Malise Ruthven, A Fury For God: The Islamist Attack on America (London: Granta, 2002) p.283; Michael A. Ledeen, The War Against the Terror Masters (New York: St. Martins, 2002) pp.12 and 244, note 6 where it is noted that the will of Mohammed Atta, the leader of the September 11 hijackers, provided that no women are to be permitted at his funeral.
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    • Steven Emerson, American Jihad: The Terrorists Living Among Us (New York: Free Press, 2002) pp.70, 186. On the Islamist cultural objections to the West, see also S. Abul A' La Maududi [Mawdudi], Purdah and the Status of Women in Islam (Lahore: Islamic Publications Limited, 1998, 16th ed) and West vs. Islam (New Delhi: International Islamic Publishers, 2002); Hasan al-Banna, Five Tracts of Hasan al-Banna (Berkeley: University of California Press, 1978) pp.27-30, 106-7 translated by Charles Wendell; Pipes, Militant Islam Reaches America pp.42-43, 71-75, 89; Daniel Pipes, In the Path of God: Islam and Political Power (New York: Basis Books, 1983) pp.176-82; John Calvert, "The Islamist Syndrome of Cultural Confrontation,' Orbis 46/2 (Spring 2002) pp.333ff.; Bernard Lewis, The Crisis of Islam: Holy War and Unholy Terror (New York: Modern Library, 2003) p.81; R. Scott Appleby 'History in the Fundamentalist Imagination,' Journal of American History 89/20 (September 2002) pp.506-7; Daniel Benjamin and Steven Simon, The Age of Sacred Terror (New York: Random House, 2002) pp. 163-5, 407-8; Amer Taheri, Holy Terror: Inside the World of Islamic Terrorism (Bethesda: Adler and Adler, 1987) pp.206-207; Malise Ruthven, A Fury For God: The Islamist Attack on America (London: Granta, 2002) p.283; Michael A. Ledeen, The War Against the Terror Masters (New York: St. Martins, 2002) pp.12 and 244, note 6 where it is noted that the will of Mohammed Atta, the leader of the September 11 hijackers, provided that no women are to be permitted at his funeral.
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    • Steven Emerson, American Jihad: The Terrorists Living Among Us (New York: Free Press, 2002) pp.70, 186. On the Islamist cultural objections to the West, see also S. Abul A' La Maududi [Mawdudi], Purdah and the Status of Women in Islam (Lahore: Islamic Publications Limited, 1998, 16th ed) and West vs. Islam (New Delhi: International Islamic Publishers, 2002); Hasan al-Banna, Five Tracts of Hasan al-Banna (Berkeley: University of California Press, 1978) pp.27-30, 106-7 translated by Charles Wendell; Pipes, Militant Islam Reaches America pp.42-43, 71-75, 89; Daniel Pipes, In the Path of God: Islam and Political Power (New York: Basis Books, 1983) pp.176-82; John Calvert, "The Islamist Syndrome of Cultural Confrontation,' Orbis 46/2 (Spring 2002) pp.333ff.; Bernard Lewis, The Crisis of Islam: Holy War and Unholy Terror (New York: Modern Library, 2003) p.81; R. Scott Appleby 'History in the Fundamentalist Imagination,' Journal of American History 89/20 (September 2002) pp.506-7; Daniel Benjamin and Steven Simon, The Age of Sacred Terror (New York: Random House, 2002) pp. 163-5, 407-8; Amer Taheri, Holy Terror: Inside the World of Islamic Terrorism (Bethesda: Adler and Adler, 1987) pp.206-207; Malise Ruthven, A Fury For God: The Islamist Attack on America (London: Granta, 2002) p.283; Michael A. Ledeen, The War Against the Terror Masters (New York: St. Martins, 2002) pp.12 and 244, note 6 where it is noted that the will of Mohammed Atta, the leader of the September 11 hijackers, provided that no women are to be permitted at his funeral.
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    • Steven Emerson, American Jihad: The Terrorists Living Among Us (New York: Free Press, 2002) pp.70, 186. On the Islamist cultural objections to the West, see also S. Abul A' La Maududi [Mawdudi], Purdah and the Status of Women in Islam (Lahore: Islamic Publications Limited, 1998, 16th ed) and West vs. Islam (New Delhi: International Islamic Publishers, 2002); Hasan al-Banna, Five Tracts of Hasan al-Banna (Berkeley: University of California Press, 1978) pp.27-30, 106-7 translated by Charles Wendell; Pipes, Militant Islam Reaches America pp.42-43, 71-75, 89; Daniel Pipes, In the Path of God: Islam and Political Power (New York: Basis Books, 1983) pp.176-82; John Calvert, "The Islamist Syndrome of Cultural Confrontation,' Orbis 46/2 (Spring 2002) pp.333ff.; Bernard Lewis, The Crisis of Islam: Holy War and Unholy Terror (New York: Modern Library, 2003) p.81; R. Scott Appleby 'History in the Fundamentalist Imagination,' Journal of American History 89/20 (September 2002) pp.506-7; Daniel Benjamin and Steven Simon, The Age of Sacred Terror (New York: Random House, 2002) pp. 163-5, 407-8; Amer Taheri, Holy Terror: Inside the World of Islamic Terrorism (Bethesda: Adler and Adler, 1987) pp.206-207; Malise Ruthven, A Fury For God: The Islamist Attack on America (London: Granta, 2002) p.283; Michael A. Ledeen, The War Against the Terror Masters (New York: St. Martins, 2002) pp.12 and 244, note 6 where it is noted that the will of Mohammed Atta, the leader of the September 11 hijackers, provided that no women are to be permitted at his funeral.
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    • Steven Emerson, American Jihad: The Terrorists Living Among Us (New York: Free Press, 2002) pp.70, 186. On the Islamist cultural objections to the West, see also S. Abul A' La Maududi [Mawdudi], Purdah and the Status of Women in Islam (Lahore: Islamic Publications Limited, 1998, 16th ed) and West vs. Islam (New Delhi: International Islamic Publishers, 2002); Hasan al-Banna, Five Tracts of Hasan al-Banna (Berkeley: University of California Press, 1978) pp.27-30, 106-7 translated by Charles Wendell; Pipes, Militant Islam Reaches America pp.42-43, 71-75, 89; Daniel Pipes, In the Path of God: Islam and Political Power (New York: Basis Books, 1983) pp.176-82; John Calvert, "The Islamist Syndrome of Cultural Confrontation,' Orbis 46/2 (Spring 2002) pp.333ff.; Bernard Lewis, The Crisis of Islam: Holy War and Unholy Terror (New York: Modern Library, 2003) p.81; R. Scott Appleby 'History in the Fundamentalist Imagination,' Journal of American History 89/20 (September 2002) pp.506-7; Daniel Benjamin and Steven Simon, The Age of Sacred Terror (New York: Random House, 2002) pp. 163-5, 407-8; Amer Taheri, Holy Terror: Inside the World of Islamic Terrorism (Bethesda: Adler and Adler, 1987) pp.206-207; Malise Ruthven, A Fury For God: The Islamist Attack on America (London: Granta, 2002) p.283; Michael A. Ledeen, The War Against the Terror Masters (New York: St. Martins, 2002) pp.12 and 244, note 6 where it is noted that the will of Mohammed Atta, the leader of the September 11 hijackers, provided that no women are to be permitted at his funeral.
    • (2002) The Age of Sacred Terror , pp. 163-165
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    • Steven Emerson, American Jihad: The Terrorists Living Among Us (New York: Free Press, 2002) pp.70, 186. On the Islamist cultural objections to the West, see also S. Abul A' La Maududi [Mawdudi], Purdah and the Status of Women in Islam (Lahore: Islamic Publications Limited, 1998, 16th ed) and West vs. Islam (New Delhi: International Islamic Publishers, 2002); Hasan al-Banna, Five Tracts of Hasan al-Banna (Berkeley: University of California Press, 1978) pp.27-30, 106-7 translated by Charles Wendell; Pipes, Militant Islam Reaches America pp.42-43, 71-75, 89; Daniel Pipes, In the Path of God: Islam and Political Power (New York: Basis Books, 1983) pp.176-82; John Calvert, "The Islamist Syndrome of Cultural Confrontation,' Orbis 46/2 (Spring 2002) pp.333ff.; Bernard Lewis, The Crisis of Islam: Holy War and Unholy Terror (New York: Modern Library, 2003) p.81; R. Scott Appleby 'History in the Fundamentalist Imagination,' Journal of American History 89/20 (September 2002) pp.506-7; Daniel Benjamin and Steven Simon, The Age of Sacred Terror (New York: Random House, 2002) pp. 163-5, 407-8; Amer Taheri, Holy Terror: Inside the World of Islamic Terrorism (Bethesda: Adler and Adler, 1987) pp.206-207; Malise Ruthven, A Fury For God: The Islamist Attack on America (London: Granta, 2002) p.283; Michael A. Ledeen, The War Against the Terror Masters (New York: St. Martins, 2002) pp.12 and 244, note 6 where it is noted that the will of Mohammed Atta, the leader of the September 11 hijackers, provided that no women are to be permitted at his funeral.
    • (1987) Holy Terror: Inside the World of Islamic Terrorism , pp. 206-207
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    • Steven Emerson, American Jihad: The Terrorists Living Among Us (New York: Free Press, 2002) pp.70, 186. On the Islamist cultural objections to the West, see also S. Abul A' La Maududi [Mawdudi], Purdah and the Status of Women in Islam (Lahore: Islamic Publications Limited, 1998, 16th ed) and West vs. Islam (New Delhi: International Islamic Publishers, 2002); Hasan al-Banna, Five Tracts of Hasan al-Banna (Berkeley: University of California Press, 1978) pp.27-30, 106-7 translated by Charles Wendell; Pipes, Militant Islam Reaches America pp.42-43, 71-75, 89; Daniel Pipes, In the Path of God: Islam and Political Power (New York: Basis Books, 1983) pp.176-82; John Calvert, "The Islamist Syndrome of Cultural Confrontation,' Orbis 46/2 (Spring 2002) pp.333ff.; Bernard Lewis, The Crisis of Islam: Holy War and Unholy Terror (New York: Modern Library, 2003) p.81; R. Scott Appleby 'History in the Fundamentalist Imagination,' Journal of American History 89/20 (September 2002) pp.506-7; Daniel Benjamin and Steven Simon, The Age of Sacred Terror (New York: Random House, 2002) pp. 163-5, 407-8; Amer Taheri, Holy Terror: Inside the World of Islamic Terrorism (Bethesda: Adler and Adler, 1987) pp.206-207; Malise Ruthven, A Fury For God: The Islamist Attack on America (London: Granta, 2002) p.283; Michael A. Ledeen, The War Against the Terror Masters (New York: St. Martins, 2002) pp.12 and 244, note 6 where it is noted that the will of Mohammed Atta, the leader of the September 11 hijackers, provided that no women are to be permitted at his funeral.
    • (2002) A Fury for God: The Islamist Attack on America , pp. 283
    • Ruthven, M.1
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    • Steven Emerson, American Jihad: The Terrorists Living Among Us (New York: Free Press, 2002) pp.70, 186. On the Islamist cultural objections to the West, see also S. Abul A' La Maududi [Mawdudi], Purdah and the Status of Women in Islam (Lahore: Islamic Publications Limited, 1998, 16th ed) and West vs. Islam (New Delhi: International Islamic Publishers, 2002); Hasan al-Banna, Five Tracts of Hasan al-Banna (Berkeley: University of California Press, 1978) pp.27-30, 106-7 translated by Charles Wendell; Pipes, Militant Islam Reaches America pp.42-43, 71-75, 89; Daniel Pipes, In the Path of God: Islam and Political Power (New York: Basis Books, 1983) pp.176-82; John Calvert, "The Islamist Syndrome of Cultural Confrontation,' Orbis 46/2 (Spring 2002) pp.333ff.; Bernard Lewis, The Crisis of Islam: Holy War and Unholy Terror (New York: Modern Library, 2003) p.81; R. Scott Appleby 'History in the Fundamentalist Imagination,' Journal of American History 89/20 (September 2002) pp.506-7; Daniel Benjamin and Steven Simon, The Age of Sacred Terror (New York: Random House, 2002) pp. 163-5, 407-8; Amer Taheri, Holy Terror: Inside the World of Islamic Terrorism (Bethesda: Adler and Adler, 1987) pp.206-207; Malise Ruthven, A Fury For God: The Islamist Attack on America (London: Granta, 2002) p.283; Michael A. Ledeen, The War Against the Terror Masters (New York: St. Martins, 2002) pp.12 and 244, note 6 where it is noted that the will of Mohammed Atta, the leader of the September 11 hijackers, provided that no women are to be permitted at his funeral.
    • (2002) The War Against the Terror Masters , pp. 12
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    • Qutb, Islam and Universal Peace p.39. See also Carre, Mysticism and Politics pp.139-141.
    • Mysticism and Politics , pp. 139-141
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    • Sayyid Qutb, Islam and the Problems of Civilization (in Arabic) cited in Miller, God Has Ninety Nine Names pp.62-3. See also Carre, Mysticism and Politics pp.293-5.
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    • Sayyid Qutb, Islam and the Problems of Civilization (in Arabic) cited in Miller, God Has Ninety Nine Names pp.62-3. See also Carre, Mysticism and Politics pp.293-5.
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    • Carre1
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    • Chaos on the earth subjective truth versus communal unity and the rise of militant Islam
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    • See Indira Falk Gesink, "Chaos on the Earth Subjective Truth versus Communal Unity and the Rise of Militant Islam", American Historical Review 108/3 (June 2003) p.710 ff.
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    • New York: Basic Books
    • Banna's views are reproduced in Barry Rubin and Judith Colp Rubin (eds) Anti-American Terrorism in the Middle East: A Documentary Reader (Oxford: Oxford University Press, 2002) pp.27-8. See also Abdelwahhab Meddeb, The Malady of Islam (New York: Basic Books, 2003) pp.98-99.
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    • Aim to oust jews pledged by sheikh
    • 2 August 1948
    • Dana Adams Schmidt, 'Aim to Oust Jews Pledged by Sheikh,' New York Times, 2 August 1948, p.4.
    • New York Times , pp. 4
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    • New York: Cambridge University Press, 2nd ed
    • Fouad Ajami, The Arab Predicament: Arab Political Thought and Practice Since 1967 (New York: Cambridge University Press, 1992, 2nd ed) pp.60-82; Ibrahim M. Abu-Rabi, Contemporary Arab Thought: Studies in Post 1967 Arab Intellectual History (London: Pluto Press, 2004) pp.135-140.
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    • See Pipes, In the Path of God pp.297-313 for a discussion on the effect of oil revenues.
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    • Pipes1
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    • New Haven: Yale University Press
    • Ibrahim M. Abu-Rabi, Intellectual Origins of Islamic Resurgence in the Modern Arab World (New York: SUNY Press, 1996) p.134; Emmanuel Sivan, Radical Islam: Medieval Theology and Modern Politics (New Haven: Yale University Press, 1985) p.30.
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    • Musallam, The Formative Stages of Sayyid Qutb's Intellectual Career, pp.157, 158, 263, 264. Qutb may have been influenced in these ideas by Muslim Brotherhood founder Hasan al-Banna who expressed similar views. Banna, Five Tracts of Hasan al-Banna, p. 128, point 14.
    • The Formative Stages of Sayyid Qutb's Intellectual Career , pp. 157
    • Musallam1
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    • point 14
    • Musallam, The Formative Stages of Sayyid Qutb's Intellectual Career, pp.157, 158, 263, 264. Qutb may have been influenced in these ideas by Muslim Brotherhood founder Hasan al-Banna who expressed similar views. Banna, Five Tracts of Hasan al-Banna, p. 128, point 14.
    • Five Tracts of Hasan Al-banna , pp. 128
    • Banna1
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    • 8 August
    • Al Akhbar, 8 August 1952. My thanks to Professor William Shepard for providing me with this information. See also Musallam, 'Sayyid Qutb's View of Islam, Society and Militancy', p.72; Haim, 'Sayyid Qutb', p.150.
    • (1952) Al Akhbar
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    • Al Akhbar, 8 August 1952. My thanks to Professor William Shepard for providing me with this information. See also Musallam, 'Sayyid Qutb's View of Islam, Society and Militancy', p.72; Haim, 'Sayyid Qutb', p.150.
    • Sayyid Qutb , pp. 150
    • Haim1
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    • New York: Cambridge University Press
    • For a discussion of the overlap between radical Islam, communism and fascism see Barry Rubin, The Tragedy of the Middle East (New York: Cambridge University Press, 2002) pp.177, 188.
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    • Ibid., pp.34-35 for flogging and stoning, and Qutb, Social Justice in Islam, pp.80-81 for fatal flogging and amputations.
    • Islam and Universal Peace , pp. 34-35
  • 89
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    • Ibid., pp.34-35 for flogging and stoning, and Qutb, Social Justice in Islam, pp.80-81 for fatal flogging and amputations.
    • Social Justice in Islam , pp. 80-81
    • Qutb1
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    • Sayyid Qutb, al Salam al -Ilami wa -al -Islam (1951), p.81. My thanks to Professor William Sheppard for providing me with this information, which was edited out of the English translation of Islam and Universal Peace. See also Jansen, The Dual Nature of Islamic Fundamentalism, p.53.
    • (1951) Al Salam Al -Ilami Wa -Al -Islam , pp. 81
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    • Sayyid Qutb, al Salam al -Ilami wa -al -Islam (1951), p.81. My thanks to Professor William Sheppard for providing me with this information, which was edited out of the English translation of Islam and Universal Peace. See also Jansen, The Dual Nature of Islamic Fundamentalism, p.53.
    • Islam and Universal Peace
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    • Sayyid Qutb, al Salam al -Ilami wa -al -Islam (1951), p.81. My thanks to Professor William Sheppard for providing me with this information, which was edited out of the English translation of Islam and Universal Peace. See also Jansen, The Dual Nature of Islamic Fundamentalism, p.53.
    • The Dual Nature of Islamic Fundamentalism , pp. 53
    • Jansen1
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    • Palo Alto, CA: Al-Manar Press
    • Sayyid Qutb, This Religion of Islam (Palo Alto, CA: Al-Manar Press, 1967) p.25.
    • (1967) This Religion of Islam , pp. 25
    • Qutb, S.1
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    • Musallam, The Formative Stages of Sayyid Qutb's Intellectual Career, pp.220-1 citing the Arabic edition of Islam and Universal Peace. This part was edited out of the English translation. Egyptian censors also edited this part out of some of the Arabic editions.
    • The Formative Stages of Sayyid Qutb's Intellectual Career , pp. 220-221
    • Musallam1
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    • Musallam, The Formative Stages of Sayyid Qutb's Intellectual Career, pp.220-1 citing the Arabic edition of Islam and Universal Peace. This part was edited out of the English translation. Egyptian censors also edited this part out of some of the Arabic editions.
    • Islam and Universal Peace
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    • The ideological bankruptcy of Europe and the future prospects of Islam
    • October
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    • (1963) Voice of Islam , pp. 5-16
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    • Sayyid Qutb, 'The Ideological Bankruptcy of Europe and the Future Prospects of Islam' Voice of Islam, (October 1963) pp.5-16. See also Abdelnasser, The Islamic Movement in Egypt, p.173. On Qutb's view of capitalism being related to colonialism see Calvert, Community and Power, pp.166-167. In 1952, Qutb demanded the release of communists from prison because they fought against tyranny. He described them as 'nobles'. Musallam, 'Sayyid Qutb's View of Islam, Society and Militancy', p.73.
    • The Islamic Movement in Egypt , pp. 173
    • Abdelnasser1
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    • Sayyid Qutb, 'The Ideological Bankruptcy of Europe and the Future Prospects of Islam' Voice of Islam, (October 1963) pp.5-16. See also Abdelnasser, The Islamic Movement in Egypt, p.173. On Qutb's view of capitalism being related to colonialism see Calvert, Community and Power, pp.166-167. In 1952, Qutb demanded the release of communists from prison because they fought against tyranny. He described them as 'nobles'. Musallam, 'Sayyid Qutb's View of Islam, Society and Militancy', p.73.
    • Sayyid Qutb's View of Islam, Society and Militancy , pp. 73
    • Musallam1
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    • Ibid., p.180. On Qutb's early social activism see Adnan Musallam, 'Sayyid Qutb and Social Justice, 1945-1948', Journal of Islamic Studies 4/1 (1993) pp.52-70.
    • Social Justice in Islam , pp. 180
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    • Ibid., p.180. On Qutb's early social activism see Adnan Musallam, 'Sayyid Qutb and Social Justice, 1945-1948', Journal of Islamic Studies 4/1 (1993) pp.52-70.
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    • Sayyid Qutb, Milestones (Delhi: Markazi Maktaba Islami, 1981), p.13. Original Arabic title is Signposts on the Road. See also Rubin, The Tragedy of the Middle East, p.268.
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    • Sayyid Qutb, Milestones (Delhi: Markazi Maktaba Islami, 1981), p.13. Original Arabic title is Signposts on the Road. See also Rubin, The Tragedy of the Middle East, p.268.
    • Signposts on the Road
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    • Sayyid Qutb, Milestones (Delhi: Markazi Maktaba Islami, 1981), p.13. Original Arabic title is Signposts on the Road. See also Rubin, The Tragedy of the Middle East, p.268.
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    • See Albert Hourani, Arabic Thought in the Liberal Age, 1798-1939 (London: Royal Institute of International Affairs, 1970); Hisham Sharabi, Arab Intellectuals and the West: the Formative Years, 1875-1914 (Baltimore: John Hopkins, 1970); Ibrahim A. Abu-Lughod, Arab Rediscovery of Europe: A Study in Cultural Encounters (Princeton: Princeton University Press, 1959).
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    • See Albert Hourani, Arabic Thought in the Liberal Age, 1798-1939 (London: Royal Institute of International Affairs, 1970); Hisham Sharabi, Arab Intellectuals and the West: the Formative Years, 1875-1914 (Baltimore: John Hopkins, 1970); Ibrahim A. Abu-Lughod, Arab Rediscovery of Europe: A Study in Cultural Encounters (Princeton: Princeton University Press, 1959).
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    • See Albert Hourani, Arabic Thought in the Liberal Age, 1798-1939 (London: Royal Institute of International Affairs, 1970); Hisham Sharabi, Arab Intellectuals and the West: the Formative Years, 1875-1914 (Baltimore: John Hopkins, 1970); Ibrahim A. Abu-Lughod, Arab Rediscovery of Europe: A Study in Cultural Encounters (Princeton: Princeton University Press, 1959).
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    • See William Shepard, 'The Myth of Progress in the Writings of Sayyid Qutb', Religion 27/3 (July 1997) pp.255-66. Sivan writes: 'The core of Sayyid Qutb's ideas thus consists of a total rejection of modernity...' Radical Islam, p.27.
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    • The core of Sayyid Qutb's ideas thus consists of a total rejection of modernity
    • See William Shepard, 'The Myth of Progress in the Writings of Sayyid Qutb', Religion 27/3 (July 1997) pp.255-66. Sivan writes: 'The core of Sayyid Qutb's ideas thus consists of a total rejection of modernity...' Radical Islam, p.27.
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    • Bernard Lewis, The Muslim Discovery of Europe (New York: Norton, 1982) pp.225, 226, 234. There was some criticism from Arab intellectuals following the Six Day War on the pointless efforts of Arab societies to acquire technical expertise without undergoing societal transformation. See Ajami, The Arab Predicament, pp.43-44.
    • (1982) The Muslim Discovery of Europe , pp. 225
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    • Bernard Lewis, The Muslim Discovery of Europe (New York: Norton, 1982) pp.225, 226, 234. There was some criticism from Arab intellectuals following the Six Day War on the pointless efforts of Arab societies to acquire technical expertise without undergoing societal transformation. See Ajami, The Arab Predicament, pp.43-44.
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    • Ajami1
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    • Sayyid Qutb, 'History as the Interpretation of Events' in Yvonne Yazbeck Haddad, Contemporary Islam and the Challenge of History (Albany: SUNY, 1982), p.163. The idea of Islamic socialism and liberation was not new. In the mid 1940s an Iranian group called the Movement of God-Worshipping Socialists argued that scientific socialism was instituted in the 7th century by the Prophet Muhammad. However, I have not seen any evidence to suggest that Qutb was aware of this organization or its beliefs. Rahnema, An Islamic Utopian, p.31.
    • (1982) Contemporary Islam and the Challenge of History , pp. 163
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    • Sayyid Qutb, 'History as the Interpretation of Events' in Yvonne Yazbeck Haddad, Contemporary Islam and the Challenge of History (Albany: SUNY, 1982), p.163. The idea of Islamic socialism and liberation was not new. In the mid 1940s an Iranian group called the Movement of God-Worshipping Socialists argued that scientific socialism was instituted in the 7th century by the Prophet Muhammad. However, I have not seen any evidence to suggest that Qutb was aware of this organization or its beliefs. Rahnema, An Islamic Utopian, p.31.
    • An Islamic Utopian , pp. 31
    • Rahnema1
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    • Sayyid Qutb, Islamic Studies (in Arabic, 1953) cited in Ahmed Bouzid, Man, Society, and Knowledge in the Islamist Discourse of Sayyid Qutb (Ph.D. thesis, Virginia Polytechnic Institute, 1998) p.50, note 127.
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    • Sayyid Qutb, Islamic Studies, cited in Abu-Rabi, Intellectual Origins of Islamic Resurgence in the Modern Arab World, p.131.
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    • Amir Taheri, 'The Axis of Terror: Carlos the Jackal Pledges Alliance to Osama Bin Laden,' Weekly Standard, 24 November 2003 at http://www.benador- associates.com/article/700.
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    • These are Tariq al-Bishri, Rashid al-Ghannushi and Adel Hussein in Francois Burgat, Face to Face With Political Islam (New York: I.B. Tauris, 2003) pp.26-42.
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    • Pipes, Militant Islam Reaches America, pp.64-69. Olivier Roy writes: 'Without question the Shiites have provided the best bridge between' Marxists and Islamists. He cites the example of Shiite Islamist Ali Shari'ati who 'was a great reader of Frantz Fanon'. The Failure of Political Islam (Cambridge: Harvard U, 1994) p.4.
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    • Cambridge: Harvard U
    • Pipes, Militant Islam Reaches America, pp.64-69. Olivier Roy writes: 'Without question the Shiites have provided the best bridge between' Marxists and Islamists. He cites the example of Shiite Islamist Ali Shari'ati who 'was a great reader of Frantz Fanon'. The Failure of Political Islam (Cambridge: Harvard U, 1994) p.4.
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    • William Shepard, 'Sayyid Qutb's Doctrine of Jahiliyyah', International Journal of Middle East Studies, 35/4 (November 2003) pp.523, 525. On the influence of Mawdudi's Jahiliyyah theories on Qutb see Leonard Binder, Islamic Liberalism: A Critique of Development Ideologies (Chicago: University of Chicago Press, 1988) pp. 177-8.
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    • As'ad Abu Khalil, 'The Incoherence of Islamic Fundamentalism: Arab Islamic Thought at the End of the 20th Century', Middle East Journal, 48/4 (Autumn 1994) p.680.
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    • Ibid., pp.98-105, 136, 137. Qutb's advocating a world wide jihad appears to have been strongly influenced by Mawdudi. However, Qutb did not mention Mawdudi in this respect. Mawdudi stated: 'Islam wishes to destroy all States and Governments anywhere on the face of the earth which are opposed to the ideology and programme of Islam...' Syed Abul A 'la Maududi, Jihad in Islam (Lahore: Islamic Publications International, 2001, 7th ed) pp.9 and 24-7 on worldwide jihad. This is a speech given by Mawdudi in 1939. Also reproduced at http://www.ymofmd.com/books/jihadinislam. Qutb may also have been influenced by Hasan al-Banna, whose similar jihad views were expressed some years prior to Qutb's. See Banna, Five Tracts of Hasan al-Banna, pp. 133-156. For an analysis
    • Milestones , pp. 98-105
  • 136
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    • Ibid., pp.98-105, 136, 137. Qutb's advocating a world wide jihad appears to have been strongly influenced by Mawdudi. However, Qutb did not mention Mawdudi in this respect. Mawdudi stated: 'Islam wishes to destroy all States and Governments anywhere on the face of the earth which are opposed to the ideology and programme of Islam...' Syed Abul A 'la Maududi, Jihad in Islam (Lahore: Islamic Publications International, 2001, 7th ed) pp.9 and 24-7 on worldwide jihad. This is a speech given by Mawdudi in 1939. Also reproduced at http://www.ymofmd.com/books/jihadinislam. Qutb may also have been influenced by Hasan al-Banna, whose similar jihad views were expressed some years prior to Qutb's. See Banna, Five Tracts of Hasan al-Banna, pp. 133-156. For an analysis of Qutb's and Mawdudi's views of Jihad see Binder, Islamic Liberalism pp.181-2. On differences between Mawdudi and Qutb see Fathi Osman, 'Mawdudi's Contribution to the Development of Modern Islamic Thinking in the Arabic-Speaking World', Muslim World 93/3-4 (July-October, 2003) pp.480-1.
    • (2001) Jihad in Islam , pp. 9
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    • Ibid., pp.98-105, 136, 137. Qutb's advocating a world wide jihad appears to have been strongly influenced by Mawdudi. However, Qutb did not mention Mawdudi in this respect. Mawdudi stated: 'Islam wishes to destroy all States and Governments anywhere on the face of the earth which are opposed to the ideology and programme of Islam...' Syed Abul A 'la Maududi, Jihad in Islam (Lahore: Islamic Publications International, 2001, 7th ed) pp.9 and 24-7 on worldwide jihad. This is a speech given by Mawdudi in 1939. Also reproduced at http://www.ymofmd.com/books/jihadinislam. Qutb may also have been influenced by Hasan al-Banna, whose similar jihad views were expressed some years prior to Qutb's. See Banna, Five Tracts of Hasan al-Banna, pp. 133-156. For an analysis of Qutb's and Mawdudi's views of Jihad see Binder, Islamic Liberalism pp.181-2. On differences between Mawdudi and Qutb see Fathi Osman, 'Mawdudi's Contribution to the Development of Modern Islamic Thinking in the Arabic-Speaking World', Muslim World 93/3-4 (July-October, 2003) pp.480-1.
  • 138
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    • Ibid., pp.98-105, 136, 137. Qutb's advocating a world wide jihad appears to have been strongly influenced by Mawdudi. However, Qutb did not mention Mawdudi in this respect. Mawdudi stated: 'Islam wishes to destroy all States and Governments anywhere on the face of the earth which are opposed to the ideology and programme of Islam...' Syed Abul A 'la Maududi, Jihad in Islam (Lahore: Islamic Publications International, 2001, 7th ed) pp.9 and 24-7 on worldwide jihad. This is a speech given by Mawdudi in 1939. Also reproduced at http://www.ymofmd.com/books/jihadinislam. Qutb may also have been influenced by Hasan al-Banna, whose similar jihad views were expressed some years prior to Qutb's. See Banna, Five Tracts of Hasan al-Banna, pp. 133-156. For an analysis of Qutb's and Mawdudi's views of Jihad see Binder, Islamic Liberalism pp.181-2. On differences between Mawdudi and Qutb see Fathi Osman, 'Mawdudi's Contribution to the Development of Modern Islamic Thinking in the Arabic-Speaking World', Muslim World 93/3-4 (July-October, 2003) pp.480-1.
    • Five Tracts of Hasan Al-banna , pp. 133-156
    • Banna1
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    • Ibid., pp.98-105, 136, 137. Qutb's advocating a world wide jihad appears to have been strongly influenced by Mawdudi. However, Qutb did not mention Mawdudi in this respect. Mawdudi stated: 'Islam wishes to destroy all States and Governments anywhere on the face of the earth which are opposed to the ideology and programme of Islam...' Syed Abul A 'la Maududi, Jihad in Islam (Lahore: Islamic Publications International, 2001, 7th ed) pp.9 and 24-7 on worldwide jihad. This is a speech given by Mawdudi in 1939. Also reproduced at http://www.ymofmd.com/books/jihadinislam. Qutb may also have been influenced by Hasan al-Banna, whose similar jihad views were expressed some years prior to Qutb's. See Banna, Five Tracts of Hasan al-Banna, pp. 133-156. For an analysis of Qutb's and Mawdudi's views of Jihad see Binder, Islamic Liberalism pp.181-2. On differences between Mawdudi and Qutb see Fathi Osman, 'Mawdudi's Contribution to the Development of Modern Islamic Thinking in the Arabic-Speaking World', Muslim World 93/3-4 (July-October, 2003) pp.480-1.
    • Islamic Liberalism , pp. 181-182
    • Binder1
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    • Ibid., pp.98-105, 136, 137. Qutb's advocating a world wide jihad appears to have been strongly influenced by Mawdudi. However, Qutb did not mention Mawdudi in this respect. Mawdudi stated: 'Islam wishes to destroy all States and Governments anywhere on the face of the earth which are opposed to the ideology and programme of Islam...' Syed Abul A 'la Maududi, Jihad in Islam (Lahore: Islamic Publications International, 2001, 7th ed) pp.9 and 24-7 on worldwide jihad. This is a speech given by Mawdudi in 1939. Also reproduced at http://www.ymofmd.com/books/jihadinislam. Qutb may also have been influenced by Hasan al-Banna, whose similar jihad views were expressed some years prior to Qutb's. See Banna, Five Tracts of Hasan al-Banna, pp. 133-156. For an analysis of Qutb's and Mawdudi's views of Jihad see Binder, Islamic Liberalism pp.181-2. On differences between Mawdudi and Qutb see Fathi Osman, 'Mawdudi's Contribution to the Development of Modern Islamic Thinking in the Arabic-Speaking World', Muslim World 93/3-4 (July-October, 2003) pp.480-1.
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    • Carre, Mysticism and Politics, p.299; Yvonne Y. Haddad, 'Sayyid Qutb: Ideologue of Islamic Revival', p.83. Iran's Ayatollah Khomeini also believed in offensive jihad. Taheri, Holy Terror, pp.241-243.
    • Mysticism and Politics , pp. 299
    • Carre1
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    • Carre, Mysticism and Politics, p.299; Yvonne Y. Haddad, 'Sayyid Qutb: Ideologue of Islamic Revival', p.83. Iran's Ayatollah Khomeini also believed in offensive jihad. Taheri, Holy Terror, pp.241-243.
    • Sayyid Qutb: Ideologue of Islamic Revival , pp. 83
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    • Carre, Mysticism and Politics, p.299; Yvonne Y. Haddad, 'Sayyid Qutb: Ideologue of Islamic Revival', p.83. Iran's Ayatollah Khomeini also believed in offensive jihad. Taheri, Holy Terror, pp.241-243.
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    • For a critique of Qutb's views on governing non-Muslim countries with the Sharia see Moussalli, Radical Islamic Fundamentalism, pp.209-210. Qutb may have been influenced in these ideas by Mawdudi, who believed that non-Muslims 'could have limited civil rights. . .but no political rights'. Seyyed Vali Reza Nasr, Mawdudi and the Making of Islamic Revivalism (New York: Oxford Univ. Press, 1996) p.100. See especially Syed Abul 'Ala Maudoodi [Mawdudi], Islamic Law and Constitution (Karachi: Jamaat-e-Islami, 1955, 1st ed) pp.171-174.
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    • For a critique of Qutb's views on governing non-Muslim countries with the Sharia see Moussalli, Radical Islamic Fundamentalism, pp.209-210. Qutb may have been influenced in these ideas by Mawdudi, who believed that non-Muslims 'could have limited civil rights. . .but no political rights'. Seyyed Vali Reza Nasr, Mawdudi and the Making of Islamic Revivalism (New York: Oxford Univ. Press, 1996) p.100. See especially Syed Abul 'Ala Maudoodi [Mawdudi], Islamic Law and Constitution (Karachi: Jamaat-e-Islami, 1955, 1st ed) pp.171-174.
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    • For a critique of Qutb's views on governing non-Muslim countries with the Sharia see Moussalli, Radical Islamic Fundamentalism, pp.209-210. Qutb may have been influenced in these ideas by Mawdudi, who believed that non-Muslims 'could have limited civil rights. . .but no political rights'. Seyyed Vali Reza Nasr, Mawdudi and the Making of Islamic Revivalism (New York: Oxford Univ. Press, 1996) p.100. See especially Syed Abul 'Ala Maudoodi [Mawdudi], Islamic Law and Constitution (Karachi: Jamaat-e-Islami, 1955, 1st ed) pp.171-174.
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    • Qutb, Milestones, pp. 133-4. Such views were also held by Shaykh Umar 'Abd al-Rahman, a Qutb follower (see note 5 above), who was involved in the 1993 World Trade Center attack. Abdelnasser, The Islamic Movement in Egypt, p.206.
    • Milestones , pp. 133-134
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    • Qutb, Milestones, pp. 133-4. Such views were also held by Shaykh Umar 'Abd al-Rahman, a Qutb follower (see note 5 above), who was involved in the 1993 World Trade Center attack. Abdelnasser, The Islamic Movement in Egypt, p.206.
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    • Qutb, Milestones, pp.11. Qutb may have been influenced by Mawdudi's earlier writing that 'Islam demands the earth, and will not settle for a part or a section of it'. Eran Lerman, 'Mawdudi's Concept of Islam', Middle Eastern Studies 17/4 (October 1981) p.499. In connection with such views, one commentator has noted: 'By virtue of the amazing sequence of the conquests [of the early Muslims] and the centuries - long perceived superiority of the Islamic civilization, there exists among contemporary radical Islamists a strong imperative to rule'. David Cook, 'Suicide Attacks or 'Martyrdom Operation' in Contemporary Jihad Literature', Nova Religio 6/1 (2002), p. 14.
    • Milestones , pp. 11
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    • Qutb, Milestones, pp.11. Qutb may have been influenced by Mawdudi's earlier writing that 'Islam demands the earth, and will not settle for a part or a section of it'. Eran Lerman, 'Mawdudi's Concept of Islam', Middle Eastern Studies 17/4 (October 1981) p.499. In connection with such views, one commentator has noted: 'By virtue of the amazing sequence of the conquests [of the early Muslims] and the centuries - long perceived superiority of the Islamic civilization, there exists among contemporary radical Islamists a strong imperative to rule'. David Cook, 'Suicide Attacks or 'Martyrdom Operation' in Contemporary Jihad Literature', Nova Religio 6/1 (2002), p. 14.
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    • Qutb, Milestones, p. 16. It appears that Qutb had actually organized a vanguard of 70 in 1965 to overthrow the Egyptian government and carry out assassinations. However, he may have retracted these orders. See Musallam, 'Sayyid Qutb's View of Islam, Society and Militancy', 80-1.
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    • Qutb, Milestones, p. 16. It appears that Qutb had actually organized a vanguard of 70 in 1965 to overthrow the Egyptian government and carry out assassinations. However, he may have retracted these orders. See Musallam, 'Sayyid Qutb's View of Islam, Society and Militancy', 80-1.
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    • Sayyid Qutb, In the Shade of the Quran (in Arabic) cited in Youssef M. Choueiri, Islamic Fundamentalism (Boston: Twayne, 1990), p. 135. For current trends in radical Islamic apocalyptic views see David Cook, The Recovery of Radical Islam in the Wake of the Defeat of the Taliban,' Terrorism and Political Violence, 15 1 (Spring 2003) pp.45-48.
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    • Sayyid Qutb, 'Our Struggle With the Jews', in Ronald Nettler, Past Trials and Present Tribulations: A Muslim Fundamentalist's View of the Jews (New York: Pergamon Press, 1986) pp.72, 75, 79, 83, 86, 87. See also Paul Berman, Terrorism and Liberalism (New York: Norton, 2003) pp.83-87. On Islamist anti-Semitism in general see Bernard Lewis, 'Muslim Anti-Semitism', Middle East Quarterly 5/2 (June 1998) pp.43-49, and in the same issue David Cook, 'Muslim Fears of the Year 2000', pp.51-62; Bernard Lewis, Semites and Anti- Semites: An Inquiry Into Conflict and Prejudice (New York: Norton, 1986) pp.192-235; Jansen, The Dual Nature of Islamic Fundamentalism, pp.117-37; Abraham H. Foxman, Never Again?: The Threat of the New Anti-Semitism (San Francisco: Harpers, 2003) pp.194-243; Raphael Israeli, War, Peace and Terror in the Middle East (London: Frank Cass, 2003) pp.61-78; Kenneth Timmerman, Preachers of Hate: Islam and the War on America (New York: Crown, 2003) pp.61-96; Goetz Nordbruch, The Socio-Historical Background of Holocaust Denial in Arab Countries: Reactions to Roger Garaudy's The Founding Myths of Israeli Politics (Jerusalem: Vidal Sassoon, 2001); Daniel Pipes, The Hidden Hand: Middle East Fears of Conspiracy (London: MacMillan, 1996) pp.151-4, 171-3, 310; 311; Robert Wistrich, 'The Old-New Anti Semitism' The National Interest 72 (Spring 2003) pp.59-70; Gilles Kepel, Muslim Extremism in Egypt: The Prophet and the Pharaoh (Berkeley: UC Press, 1993) pp. 112-6; Taheri, Holy Terror, pp.204-205; Rudolph Peters, Islam and Colonialism: The Doctrine of Jihad in Modern History (New York: Mouton, 1979) p. 106; Bruce Maddy-Weitzman, 'Islamism, Moroccan Style: The Islam of Sheikh Yassine,' Middle East Quarterly 10/1 (Winter 2003) p.49 ff
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    • Sayyid Qutb, 'Our Struggle With the Jews', in Ronald Nettler, Past Trials and Present Tribulations: A Muslim Fundamentalist's View of the Jews (New York: Pergamon Press, 1986) pp.72, 75, 79, 83, 86, 87. See also Paul Berman, Terrorism and Liberalism (New York: Norton, 2003) pp.83-87. On Islamist anti-Semitism in general see Bernard Lewis, 'Muslim Anti-Semitism', Middle East Quarterly 5/2 (June 1998) pp.43-49, and in the same issue David Cook, 'Muslim Fears of the Year 2000', pp.51-62; Bernard Lewis, Semites and Anti- Semites: An Inquiry Into Conflict and Prejudice (New York: Norton, 1986) pp.192-235; Jansen, The Dual Nature of Islamic Fundamentalism, pp.117-37; Abraham H. Foxman, Never Again?: The Threat of the New Anti-Semitism (San Francisco: Harpers, 2003) pp.194-243; Raphael Israeli, War, Peace and Terror in the Middle East (London: Frank Cass, 2003) pp.61-78; Kenneth Timmerman, Preachers of Hate: Islam and the War on America (New York: Crown, 2003) pp.61-96; Goetz Nordbruch, The Socio-Historical Background of Holocaust Denial in Arab Countries: Reactions to Roger Garaudy's The Founding Myths of Israeli Politics (Jerusalem: Vidal Sassoon, 2001); Daniel Pipes, The Hidden Hand: Middle East Fears of Conspiracy (London: MacMillan, 1996) pp.151-4, 171-3, 310; 311; Robert Wistrich, 'The Old-New Anti Semitism' The National Interest 72 (Spring 2003) pp.59-70; Gilles Kepel, Muslim Extremism in Egypt: The Prophet and the Pharaoh (Berkeley: UC Press, 1993) pp. 112-6; Taheri, Holy Terror, pp.204-205; Rudolph Peters, Islam and Colonialism: The Doctrine of Jihad in Modern History (New York: Mouton, 1979) p. 106; Bruce Maddy-Weitzman, 'Islamism, Moroccan Style: The Islam of Sheikh Yassine,' Middle East Quarterly 10/1 (Winter 2003) p.49 ff
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    • The two works by Qutb are In the Shade of the Quran and Islam and the Problems of Civilization, both in Arabic, discussed in Choueiri, Islamic Fundamentalism pp. 119-149. See also Carre, Mysticism and Politics, pp.116, 190.
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    • The two works by Qutb are In the Shade of the Quran and Islam and the Problems of Civilization, both in Arabic, discussed in Choueiri, Islamic Fundamentalism pp. 119-149. See also Carre, Mysticism and Politics, pp.116, 190.
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    • Article 19 of the Hamas charter. Text in Raphael Israeli, Fundamentalist Islam and Israel: Essays and Interpretations (Lanham: University Press of America, 1993) pp.132-59 and Shaul Mishal and Avraham Sela, The Palestinian Hamas: Vision, Violence and Coexistence (New York: Columbia University Press, 2000) pp.176-99. Article 32 of the Hamas Charter endorses the authenticity of the Protocols of Zion.
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    • Ricardo Rene Laremont, Islam and the Politics of Resistance in Algeria, 1783-1992 (Eritria: Africa World Press, 2000) pp.188-189. See also Sivan, Radical Islam pp.74-5 on the Islamist opposition to democracy.
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    • The Islamic Movement in Egypt , pp. 236-238
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    • See Charles Tripp, 'Sayyid Qutb', in Ali Rahnema, ed., Pioneers of Islamic Revival (London: Zed Books, 1994), pp. 178-179; R. Hrair Dekmejian, Islam in Revolution: Fundamentalism in the Arab World (Syracuse: Syracuse University Press, 2nd ed., 1995) pp.84-87; Caryle Murphy, Passion For Islam: Shaping the Modern Middle East (New York: Scribner, 2002), pp.60-61; Geneive Abdo, No God But God; Egypt and the Triumph of Islam (New York: Oxford University Press, 2000) p. 139; Sagiv, Fundamentalism and Intellectuals in Egypt, 1973-93, pp.45-61; Abdelnasser, The Islamic Movement in Egypt, pp.236-238; Kepel, Muslim Extremism in Egypt, pp.70-71; Taheri, Holy Terror, pp.56, 57, 187, 188; Miller, God Has Ninety Nine Names, p.63.
    • Muslim Extremism in Egypt , pp. 70-71
    • Kepel1
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    • See Charles Tripp, 'Sayyid Qutb', in Ali Rahnema, ed., Pioneers of Islamic Revival (London: Zed Books, 1994), pp. 178-179; R. Hrair Dekmejian, Islam in Revolution: Fundamentalism in the Arab World (Syracuse: Syracuse University Press, 2nd ed., 1995) pp.84-87; Caryle Murphy, Passion For Islam: Shaping the Modern Middle East (New York: Scribner, 2002), pp.60-61; Geneive Abdo, No God But God; Egypt and the Triumph of Islam (New York: Oxford University Press, 2000) p. 139; Sagiv, Fundamentalism and Intellectuals in Egypt, 1973-93, pp.45-61; Abdelnasser, The Islamic Movement in Egypt, pp.236-238; Kepel, Muslim Extremism in Egypt, pp.70-71; Taheri, Holy Terror, pp.56, 57, 187, 188; Miller, God Has Ninety Nine Names, p.63.
    • Holy Terror , pp. 56
    • Taheri1
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    • See Charles Tripp, 'Sayyid Qutb', in Ali Rahnema, ed., Pioneers of Islamic Revival (London: Zed Books, 1994), pp. 178-179; R. Hrair Dekmejian, Islam in Revolution: Fundamentalism in the Arab World (Syracuse: Syracuse University Press, 2nd ed., 1995) pp.84-87; Caryle Murphy, Passion For Islam: Shaping the Modern Middle East (New York: Scribner, 2002), pp.60-61; Geneive Abdo, No God But God; Egypt and the Triumph of Islam (New York: Oxford University Press, 2000) p. 139; Sagiv, Fundamentalism and Intellectuals in Egypt, 1973-93, pp.45-61; Abdelnasser, The Islamic Movement in Egypt, pp.236-238; Kepel, Muslim Extremism in Egypt, pp.70-71; Taheri, Holy Terror, pp.56, 57, 187, 188; Miller, God Has Ninety Nine Names, p.63.
    • God Has Ninety Nine Names , pp. 63
    • Miller1
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  • 232
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    • Sayyid Qutb: 'The right to revolt
    • 9-15 December
    • Helmi el-Namnam, Sayyid Qutb wa Thawrat Yulyou (Sayyid Qutb and the July
    • (1999) Al-ahram Weekly , Issue.459
    • Abdel-Latif, O.1
  • 233
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    • ahram.org.eg/weekly/1999/459/bk2_459.htm. The view that Qutb is the most important figure in political Islam in Egypt and the whole Arab world is shared by other Arab authorities. See Musallam, 'Sayyid Qutb's View of Islam, Society and Militancy', p.87.
    • Sayyid Qutb's View of Islam, Society and Militancy , pp. 87
    • Musallam1
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    • Rohan Gunaratna, Inside Al Qaeda (New York: Columbia Univ. Press, 2002) p. 17. See also Jane Corbin, Al-Qaeda: In Search of the Terror Network That Threatens the World (New York: Nation Books, 2002) p. 10.
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    • Gunaratna, R.1
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    • Roland Jacquard, In the Name of Osama Bin Laden (Durham: Duke University Press, 2002) pp.118-125; Gunaratna, Inside Al Qaeda, pp.95-166; Benjamin and Simon, The Age of Sacred Terror, pp.146, 209-210.
    • (2002) In the Name of Osama Bin Laden , pp. 118-125
    • Jacquard, R.1
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    • Roland Jacquard, In the Name of Osama Bin Laden (Durham: Duke University Press, 2002) pp.118-125; Gunaratna, Inside Al Qaeda, pp.95-166; Benjamin and Simon, The Age of Sacred Terror, pp.146, 209-210.
    • Inside Al Qaeda , pp. 95-166
    • Gunaratna1
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    • Roland Jacquard, In the Name of Osama Bin Laden (Durham: Duke University Press, 2002) pp.118-125; Gunaratna, Inside Al Qaeda, pp.95-166; Benjamin and Simon, The Age of Sacred Terror, pp.146, 209-210.
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    • Benjamin1    Simon2
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    • Lawrence Wright, 'The Man Behind Bin Laden', The New Yorker 78/27 (16 September 2002) pp.61-2.
    • (2002) The New Yorker , vol.78 , Issue.27 , pp. 61-62
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    • in Foreign Broadcast Information Service, NES-2002-0108 2 December Parts 3 and 8
    • Ayman al-Zawahiri, Knights Under the Prophet's Banner in Foreign Broadcast Information Service, NES-2002-0108 (2 December 2001), Parts 3 and 8 at http://www.fas.org/irp/world/para/ayman_bk.html
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    • Ardsley: Transnational Publishers, Appendix 1A
    • Bin Laden's statement of 23 August 1996, known as the Ladenese Epistle, in Yonah Alexander and Michael Swetnam, Usama bin Laden's al-Qaida: Profile of a Terrorist Network (Ardsley: Transnational Publishers, 2001), Appendix 1A, p.7. See also The Al Qaeda Manual, BM 11 at http://www.usdoj.gov/ag/trainingmanual. htm. For Taymiyya's influence on radical Islamists see Sivan, Radical Islam, pp.102-107. On Qutb and Taymiyya see Jansen, The Dual Nature of Islamic Fundamentalism, p.48; Benjamin and Simon, The Age of Sacred Terror, pp.62-8; Dekmejian, Islam in Revolution, p.86. Predictably, Bin Laden and other radical Islamists ignore Taymiyya's strict prohibition against killing non-combatants in war. Gunaratna, Inside Al Qaeda, p.85.
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    • BM 11
    • Bin Laden's statement of 23 August 1996, known as the Ladenese Epistle, in Yonah Alexander and Michael Swetnam, Usama bin Laden's al-Qaida: Profile of a Terrorist Network (Ardsley: Transnational Publishers, 2001), Appendix 1A, p.7. See also The Al Qaeda Manual, BM 11 at http://www.usdoj.gov/ag/trainingmanual. htm. For Taymiyya's influence on radical Islamists see Sivan, Radical Islam, pp.102-107. On Qutb and Taymiyya see Jansen, The Dual Nature of Islamic Fundamentalism, p.48; Benjamin and Simon, The Age of Sacred Terror, pp.62-8; Dekmejian, Islam in Revolution, p.86. Predictably, Bin Laden and other radical Islamists ignore Taymiyya's strict prohibition against killing non-combatants in war. Gunaratna, Inside Al Qaeda, p.85.
    • The Al Qaeda Manual
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    • Bin Laden's statement of 23 August 1996, known as the Ladenese Epistle, in Yonah Alexander and Michael Swetnam, Usama bin Laden's al-Qaida: Profile of a Terrorist Network (Ardsley: Transnational Publishers, 2001), Appendix 1A, p.7. See also The Al Qaeda Manual, BM 11 at http://www.usdoj.gov/ag/trainingmanual. htm. For Taymiyya's influence on radical Islamists see Sivan, Radical Islam, pp.102-107. On Qutb and Taymiyya see Jansen, The Dual Nature of Islamic Fundamentalism, p.48; Benjamin and Simon, The Age of Sacred Terror, pp.62-8; Dekmejian, Islam in Revolution, p.86. Predictably, Bin Laden and other radical Islamists ignore Taymiyya's strict prohibition against killing non-combatants in war. Gunaratna, Inside Al Qaeda, p.85.
    • Radical Islam , pp. 102-107
    • Sivan1
  • 245
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    • Bin Laden's statement of 23 August 1996, known as the Ladenese Epistle, in Yonah Alexander and Michael Swetnam, Usama bin Laden's al-Qaida: Profile of a Terrorist Network (Ardsley: Transnational Publishers, 2001), Appendix 1A, p.7. See also The Al Qaeda Manual, BM 11 at http://www.usdoj.gov/ag/trainingmanual. htm. For Taymiyya's influence on radical Islamists see Sivan, Radical Islam, pp.102-107. On Qutb and Taymiyya see Jansen, The Dual Nature of Islamic Fundamentalism, p.48; Benjamin and Simon, The Age of Sacred Terror, pp.62-8; Dekmejian, Islam in Revolution, p.86. Predictably, Bin Laden and other radical Islamists ignore Taymiyya's strict prohibition against killing non-combatants in war. Gunaratna, Inside Al Qaeda, p.85.
    • The Dual Nature of Islamic Fundamentalism , pp. 48
    • Jansen1
  • 246
    • 0141473685 scopus 로고    scopus 로고
    • Bin Laden's statement of 23 August 1996, known as the Ladenese Epistle, in Yonah Alexander and Michael Swetnam, Usama bin Laden's al-Qaida: Profile of a Terrorist Network (Ardsley: Transnational Publishers, 2001), Appendix 1A, p.7. See also The Al Qaeda Manual, BM 11 at http://www.usdoj.gov/ag/trainingmanual. htm. For Taymiyya's influence on radical Islamists see Sivan, Radical Islam, pp.102-107. On Qutb and Taymiyya see Jansen, The Dual Nature of Islamic Fundamentalism, p.48; Benjamin and Simon, The Age of Sacred Terror, pp.62-8; Dekmejian, Islam in Revolution, p.86. Predictably, Bin Laden and other radical Islamists ignore Taymiyya's strict prohibition against killing non-combatants in war. Gunaratna, Inside Al Qaeda, p.85.
    • The Age of Sacred Terror , pp. 62-68
    • Benjamin1    Simon2
  • 247
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    • Bin Laden's statement of 23 August 1996, known as the Ladenese Epistle, in Yonah Alexander and Michael Swetnam, Usama bin Laden's al-Qaida: Profile of a Terrorist Network (Ardsley: Transnational Publishers, 2001), Appendix 1A, p.7. See also The Al Qaeda Manual, BM 11 at http://www.usdoj.gov/ag/trainingmanual. htm. For Taymiyya's influence on radical Islamists see Sivan, Radical Islam, pp.102-107. On Qutb and Taymiyya see Jansen, The Dual Nature of Islamic Fundamentalism, p.48; Benjamin and Simon, The Age of Sacred Terror, pp.62-8; Dekmejian, Islam in Revolution, p.86. Predictably, Bin Laden and other radical Islamists ignore Taymiyya's strict prohibition against killing non-combatants in war. Gunaratna, Inside Al Qaeda, p.85.
    • Islam in Revolution , pp. 86
    • Dekmejian1
  • 248
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    • Bin Laden's statement of 23 August 1996, known as the Ladenese Epistle, in Yonah Alexander and Michael Swetnam, Usama bin Laden's al-Qaida: Profile of a Terrorist Network (Ardsley: Transnational Publishers, 2001), Appendix 1A, p.7. See also The Al Qaeda Manual, BM 11 at http://www.usdoj.gov/ag/trainingmanual. htm. For Taymiyya's influence on radical Islamists see Sivan, Radical Islam, pp.102-107. On Qutb and Taymiyya see Jansen, The Dual Nature of Islamic Fundamentalism, p.48; Benjamin and Simon, The Age of Sacred Terror, pp.62-8; Dekmejian, Islam in Revolution, p.86. Predictably, Bin Laden and other radical Islamists ignore Taymiyya's strict prohibition against killing non-combatants in war. Gunaratna, Inside Al Qaeda, p.85.
    • Inside Al Qaeda , pp. 85
    • Gunaratna1


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