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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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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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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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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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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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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.
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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.
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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.
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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.
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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.
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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.
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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.
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96
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85037275821
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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.
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The ideological bankruptcy of Europe and the future prospects of Islam
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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.
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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.
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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.
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Community and Power
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Calvert1
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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.
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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.
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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.
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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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Sharabi, H.1
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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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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.
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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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Yvonne Yazbeck Haddad, Albany: SUNY
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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.
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Contemporary Islam and the Challenge of History
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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.
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An Islamic Utopian
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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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Islamic Studies
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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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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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127
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4944251531
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Cambridge: Harvard U
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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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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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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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Khalil, A.A.1
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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
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Milestones
, pp. 98-105
-
-
-
136
-
-
4944235610
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Lahore: Islamic Publications International, 7th ed
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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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Jihad in Islam
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A 'La Maududi, S.A.1
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137
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84862428228
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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
-
-
4944232899
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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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Five Tracts of Hasan Al-banna
, pp. 133-156
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-
Banna1
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139
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0004326001
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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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Islamic Liberalism
, pp. 181-182
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Binder1
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140
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4944260086
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Mawdudi's contribution to the development of modern Islamic thinking in the arabic-speaking world
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July-October
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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.
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Mysticism and Politics
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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.
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Haddad, Y.Y.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.
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Holy Terror
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Taheri1
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4944224754
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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.
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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.
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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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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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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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No God but God; Egypt and the Triumph of Islam
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Abdo, G.1
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Fundamentalism and Intellectuals in Egypt, 1973-93
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Sagiv1
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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.
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The Islamic Movement in Egypt
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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.
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Muslim Extremism in Egypt
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226
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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.
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Holy Terror
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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.
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Hamied N.Ansari, 'The Islamic Militants in Egyptian Polities', International Journal of Middle East Studies 16/1 (March 1984) p.140.
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Al-ahram Weekly
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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.
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Inside Al Qaeda
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Gunaratna, R.1
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Durham: Duke University Press
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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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In the Name of Osama Bin Laden
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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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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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The man behind Bin Laden
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16 September
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Lawrence Wright, 'The Man Behind Bin Laden', The New Yorker 78/27 (16 September 2002) pp.61-2.
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in Foreign Broadcast Information Service, NES-2002-0108 2 December Parts 3 and 8
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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
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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.
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BM 11
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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.
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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.
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Radical Islam
, pp. 102-107
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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.
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The Dual Nature of Islamic Fundamentalism
, pp. 48
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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.
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The Age of Sacred Terror
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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.
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Islam in Revolution
, pp. 86
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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.
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Inside Al Qaeda
, pp. 85
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Gunaratna1
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