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Kamis, 27 Januari 2011

Sayyid Qutb biography and His Populer Works

THE INTELLECTUAL BIOGRAPHY OF SAYYID QUTB
A.    The Biografy Of Sayid Qutb
1.    Sayid Qutub Life
Al-Maqhfurulahu al-Arif billah as-Syahid Sayyid ibn Qutb Ibrahim was born in 1906 M in old village musyah, asyut district, Egypt in one family who has been streng in their religion law and rool, and also have a good degree in their village .
His father haji Qutb Ibrahim was one a familiar person in public, and has any obedient in his life for others. His father is one of nationalism and have a good desire to defend his nation, not only that but also he is one of nationalism party activism .
Although, his father is activism in party but he has good attention for sayid qutub education. As one of the high social degree in peoples, many people came to him to solve their problems in their life .
Every year he celebrate the big days of Islam like Prophet Muhammad birthday celebration, make  majlis and reading of holy Qur’an in the house, especially at Ramadan. His mother obedient and love Qur’an , when majlis tilawah alqur’an held in her house she hear with good attention,   Whole her heart and soul. This view was  into Sayid Qutb mind that was young being a sweet memory in his next ages until he has hope how make his voice good and softly  like qori’-qori’ whose listening to his mother who love Qur’an , but Sayid Qutub unrealized that he was born not to be a qori’ but he was being interpreter in his era . That all make gave him a big effect and good  motivation for himself to learn Alqur’an more deeply.
But, his big motivation to learn more about qur’an was came from his mother, who loves reading Qur’an and listening the qur’an. Sayid qutb have told about his mother effect and education for him,
“from behind the partition of the room, you are so engrossed listening to people read the Quran in Ramadan throughout the month in our village, when I'm with you and wanted to play like other children, you stopped me with a firm your signal, then I will be with listening reading Quran and you entering his music into my soul, though at that time me not understand its meaning. When I grew up in the care of your hands you send me to the madarasah awwaliyat in the village. Hope your main god is hopefully open the door for me so I could memorized the Quran, and menganugrahiku melodious voice, so that every moment I could read the Qur'an for you” 

With influences such as upbringing and that's sayyid to menhapal Qutb al qur'an in a relatively young age at the age of ten years and with that he has realized the ideals and dreams of father and mother who loved and he has merakamkan indebtedness which has both planting the seeds of love of the Qur'an in the words offering two eldest of the famous book in the recitation of the Qur'an .
At all time childhood and teenage years he had shown marker-marker of high intelligence and a brilliant talent that attracted the attention of teachers and his supervisor, in addition to showing a penchant for reading voraciously, courage raised questions and issue opinions .

2.    Sayid qutub education
He entered his formal education was first in his village primary school madrassa in 1912, graduated kemudaian madarasah ibtidaiyah 1918. Then he beragkat to Egypt to continue his studies, he live together his uncle there is a journalist Ahmad Husayn Ustman .What then is very influential on him. He entered the madarsah awwaliyat in cairo called "madrasa Abdul Aziz" in 1922, he studied there for three years obtaining satisfactory at the school prediakat .
In 1930 Qutb sayyid entered as a student institute ulum Dar (Dar kuliyat ulum) after a previously completed study at tsanawiyah in Dar tajhiziyah ulum. Sayid Qutub those graduating from college in 1933 with lc degree in literature and also a diploma in the field of tarbiyah. Qutub sayyid interest in literature seems to be a good choice because it is through this area that his name began to be calculated as a writer and literary critic. Even during the sitting in the college, he wrote many poems or articles in various newspapers. His first book, namely muhimmah al sya'ir fi all hayah beginning was the result of his talk he was a student during the three-level .
Completion of the institute Dar ulum, sayyid Qutub worked as a teacher and then superintendent in the department of education. As in the lecture, this times also the period Qutb sayyid attention to the field of literature. He has written articles on literature in various newspapers and magazines. He is also involved in the war literature of other writers who disagree with him, like Mustafa al-rafi  .
Interesting to be disclosed herein, inter sayyid Qutb al-rafi 'actually there is no feud. Polemic occurred solely because of al-rafi 'involvement with al aqqad debate about the miracles of Quran. While al-rafi 'recognize literary heights of Quran, al aqqad precisely the opposite opinion. In such circumstances, instead siding with sayyid Qutb al aqqad and attacked the al rafi '. This is certainly cause surprise because Qutb is an alumnus of the famous institute Dar ulum is a place of religious sciences education .
From this it can be seen the enormous impact Mahmoud abbas al aqqad on sayyid Qutb himself at that time. It can be said at that Sayyid Qutb wrestle free literature, literary stand-alone impressed even literature that is not related to religion though because he thinks literature is the expression of the soul and feeling that can not be bound by anything. This influence has been sustained by Sayyid Qutb until a few years later he escape the influence of al aqqad because of differences in thinking .
Year 1951 - 1964 is a transition to his writings Islamiyah serious and brilliant side were years of very productive on the birth of the great works of the Islamic heritage books are important in this age and at ages future. At first sayyid Qutb gives attention by using his expertise in the field of literature Untk know and reveal the beauty of the language of Quran. Results of study was later published in two books of al-tashwir Fanny fi al-Quran and Quran masyahid al qiyama fi al qur’an .
With the publication of two books, it can be said ssayid Qutb began a shift in thinking from the original free thinkers, the ideas of al aqqad-a thinker who tends to the religious field. This is the first step to cultivate the Qur'an and Islam in intensive care. Named as a first step because, in these two books Sayyid Qutb has not become a thinker who analyzed the condition of society as in the following years, because new Sayyid Qutb became a moralist who emphasize moral cleanliness of individuals in times of moral degeneration among the people .
After writing a book a nuanced art and the moral individual, in 1949 Sayyid Qutb wrote al adalah al ijtimaiyah fi al Islam, according to its title, this book Qutb began to give attention to the condition of society by calling for the moral improvement of society and catapult criticism against the party those who do social damage. Writing this book could not be separated from his natural ambience and look. In his view, the state of Egyptian people are increasingly suffering caused by the lack of justice that must be felt all the people of Egypt, justice is not only enjoyed by some people, in this case, government officials and environment court .
Criticism expressed by Sayyid Qutb in his book, of course, to grip the government. Feeling uncomfortable with the presence of Qutb and his writings are so full of criticism, they finally they send sayyid Qutb to America in 1948 as a messenger of culture to study the educational system there and do extensive observations about American life that many disappoint . 

Shipping Sayyid Qutb to America, according to al kholidi has a purpose: to break away from the influence of Qutb and damaging and misleading in the hope of his return from there he will become a new man who will follow the system and western thought .
When the American Sayyid Qutb experienced a very painful event. Reactions show that the Americans (Jews) for the death of hasan al banna, the leader of al Ihwan al Muslim organization, made him angry. Newspapers and mass media that exist, all proclaim how appreciation and excitement that the show overflow of people jews and congratulated them on the threat of a man from the east. With joy they held a celebration for this great victory. Assistance from several Arab countries in the form of weaponry flowing into this just Palestina.Tentu heavy blow for him, how the death of a man fighting for the values of Islam actually welcome with joy, that many play a role in defending Palestinians from Israel's grip .
In 1951 Sayyid Qutb returned to Egypt. Results trip for two years in America bring big changes in him. The change was related to the orientation of the struggle in defense of the teachings of Islam and the Egyptian people's welfare. If previously he was just moving through writing, either articles or books, he now began to enter the terrain of struggle as an activist who fill seminars and lectures in addition to continuing his skills as a writer .
It is interesting to note that Sayyid Qutb did not choose to join an existing political party in Egypt whereas before he joined the Wafd party .Obviously with the big names he has, every party there are bound to open the door for her. This reluctance may be related to his experience when shared Wafd Party who defected in the interest of English. In 1942 the Wafd Party leader Mustafa al nuhas form a cabinet Egypt after British tanks destroyed the palace doors .
By joining Qutb al brother into the organization of al Muslims, Sayyid Qutb is now continuing its activities in the form of writings, speeches, and lectures. Although sayyids quutb not occupy a top position in the organization, a job as the responsible section of preaching and publishing al ikhwan al Muslims are right field because it is important for al ikhwan al muslims to have people like Sayyid Qutb who have exceptional talent on important regional activity their , Sidelines of this activity, he wrote the book fi al-qur'an dzilal.
By the revolution of 1952, Qutb sayyid relationship with the leaders of the movement-gliricidia Naseer and Mohamed Najib Abdul - tighter and tighter. Apparently, the position of Sayyid Qutb in the eyes of Egyptian society made him that into account. In fact, his house became a meeting place in Alhalwan movement leaders. Then he became a highly respected because of the influence and significant role in the success of the revolution. Muhammad Najib, the supreme leader board of the revolution, calls it as the originator of the revolution, the leader of its leaders, and also chairman of the chairman. Qutb himself became secretary general of the league after refusing exemption was given a position as minister of education and director of lighting .
However, Sayyid Qutb relationship with the government council of the revolution did not last long because of different opinions between Sayyid Qutb who want a government based on Islamic Shari'ah is Naseer on secular understanding. Sayyid Qutb did not just criticize the Egyptian government is secular impressed at the time, but also provide solutions to the thrust of Islam as the only ideology that Salih li wal kulli meal times, he said Islam has the answers to all social and political problems, other than that Islam also has concept to create a harmonious society. In 1955 Sayyid Qutb in subversive activist accused of doing, in the form of anti-government agitation and sentenced to 15 years in prison, while in prison he got the punishment that made him increasingly weak to move last in prison hospital. During the prison this is a change in thinking sayyid Qutb, this is because they are involved in the government, rulers and Muslim accomplice confessed. In his view, Islamic people in question Should he and members of al ikhwan al Muslims who defend Islam does not deserve such treatment. This awareness provides a new colour in the works of Qutb next. He looked important to remind the public of the fact that like the which not everything in sight. That is, people who claim Islam does not automatically reflect all the behaviour and in accordance with the teachings of Islam. This situation also asserts that Islam is not merely the belief system that deals with spiritual matters, but also systems for organizing human life on earth. Islam as an ideology is Islam embodied in the movement and actions, not imprisoned by Islamic discourse and mind.
During the prison, Sayyid Qutb writes. That's where the writing of Sayyid Qutb completed dzilal fi al-Quran which was delayed, of course, that in its natural state in influencing the interpretation of these prison .
in the hands of prosecutors, advice, urging, warning and polemic in use to damning indictment of Sayyid Qutb, in a military trial on August 21, 1966, was found guilty and sentenced to death on 29 August 1966 .

3.    Sayid Qutub’s Author And His Influent
The works of Sayyid Qutb as a whole certainly not separated from his experience in various fields literate, political, social and religion that makes a shift in his thinking.
The works he wrote was :
1.    Muhimmah Al Sya’ir Fi Al Hayah Wa Al Syi’r Al Jayl Al Hadlir 1933
2.    Al Syati’ Al Majhul 1935
3.    Kritik atas kitab”Mustaqbal Al Saqofah Fi Misro” 1939
4.    Al Tashowur Aal Fanny Fi Al Qur’an 1945
5.    Al Atyaff Al Arba’ah 1945
6.    Tifl Min Al Qoryah 1946
7.    Al Madinah Al Mashuroh 1946
8.    Kutub Wa Al Sakhsiyat 1946
9.    Aswak 1947
10.    Masyahid Al Qiyamah Fialqur’an 1947
11.    Al Adalah Al Ijtima’iyahfi Al Islam 1949
12.    Ma’rakah Al Islam Wa Al Ra’samaliyah 1951
13.    Al Salam Al Alami Wa Al Islam 1951
14.    Al Salam Al Alami Wa Al Islam 1951
15.    Fi Dzilal Alquran edisi pertama 1952
16.    Dirasah Islamiyah 1953
17.    Khoso’ish Al Tasawur Al Islami 1964
18.    Al Islam Al Musykilah Al Hadharah 1964
19.    Ma’alimu Fi Al Thoriq 1964

The fact that the writings of Sayyid Qutb who in paint by a life history that oepenuh with the struggle against Islamic system does not create radical groups who feel inspired to read his writing that to fight a system that is not Islamic and to uphold the teachings of Islam should be the path violence.
However, for other followers what is in the works of Sayyid Qutb was actually not advocating violence, but only if they received a call Islam an obstacle course, this means that violence in Bless Sayyid Qutb is a form of defensive. Because really, what is the express Sayyid Qutb in his works are a call for Muslims to live with the ways and rules of Islam which should be made in contemplation, not a reference in deciding a case.

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