social justice in the eye of Syed Qutb acording to his 3 most famous books which are: > Al-‘Adalah Al-‘Ijtima’iyyah Fi Al-Islam > Fi Zhilalil Qur’an > Ma’alim Fi Ath-Thariq

1. 1
CONTENTS
1. INTRODUCTION……………………………………………………………………………...2
2. A BRIEF NARRATION ABOUT THE AUTHOR……………………………………….........4
3. SOCIAL JUSTICE ACCORDING TO SAYYID QUTB VIA HIS BOOKS………………….7
3.1 Al-‘Adalah Al-‘Ijtima’iyyah Fi Al-Islam…………….…………………………………….7
3.1.1 Freedom Of Conscience…………………………………….……………………….9
3.1.2 Human Equality……………………………………..……………………………..10
3.1.3 Mutual Responsibility in Society…………………………………………………...12
3.2 Fi Zhilalil Qur’an……...…………………………………………………………………..14
3.3 Ma’alim Fi Ath-Thariq……...…………………………………………………………...16
4. CONCLUSION………………………………………………………………………………..18
5. REFERENCES………………………………………………………………………………..19

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1. INTRODUCTION
The first mankind that had been created by our Lord, Allah SWT was the prophet Adam
A.S. and he was been sent to the earth with his wife, Hawa as a khalifah in the world. From both
of them, Adam and Hawa, the population of mankind widely spread to all parts of the world and
also from both of them, various kinds of races with different skin colours, languages, cultures,
behaviors and ethnic had emerged. From this variety, different kind of societies came into
existence and also from this variety, the term of social, social justice, social inequality, sociology
and social stratifications came to apparent. Society is an organized group of persons associated
together for religious, benevolent, cultural, scientific, political, patriotic, or other purposes. Then,
social defined as the interaction between one mankind to another mankind and how they treat
each other. We cannot escape ourselves from socializing as we are living in society and we need
each other to survive.
All societies are diverse in some regards. Biology imposes some of this diversity. Males
and females obviously differ, as do people of various ages and characteristics. The occupation
and the economic achievement also can be the elements to the social diversity. Other than that,
the ethnicity, culture and races can also differentiate certain population. We, as a mankind,
should appreciate this diversity of society and we have no right to classify whether a group of
society is superior or inferior to the other groups that lead to the unjust dealing between different
societies. This trend can obviously be seen nowadays. The rich oppressed the poor, the females
had been restricted their achievement due to sex discrimination and the classification of societies
into caste system are the example of social injustice.

3. 3
Many activists are against the social inequality, social injustice and social stratification
and the oppression of weak society by the strong one. They do many things to eradicate this
oppression for instance, they create rules that lead to social equality, they urged the government
to open more opportunity to women to involve in the public service and eliminate sex
discrimination. The human-made guidelines, ideologies, theories, rules, regulations and laws to
second social justice is not enough and cannot solve the problems completely because they are
human made and are not perfect enough. We have to refer back to Islamic teachings that cover
all aspect of our lives and most importantly, they came from our All-Known Lord who created us
and know what are good and bad for us.
In this assignment, we will focus on the social justice according to the Islamic books of
As-Syahid Sayyid Qutb who is an Islamic writer and an activist. He was the most influential
ideologue of the Islamic movement in the contemporary Arab world in 1990s. He had created
many magnificent works of literature during his life such as Tafsir fi zilalil quran and Social
Justice In Islam. Many of his books promotes that only by following Islamic teachings and
guidelines, the justice in all aspects of our lives can be obtained whether the justice in the law
enforcement, justice in business, justice in politics and justice in social difference. The books
that we selected to focus on are Al-‘Adalah Al-Ijtima’iyyah fil Islam (Social Justice in Islam),
Tafseer Fi Zhilal Al-Qur’an (In the shade of Qur’an) and Ma’alim fi ath- thariq (Milestone).

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2. A BRIEF NARRATION ABOUT THE AUTHOR
He was the most influential ideologue of the Islamic movement in the contemporary Arab
world. Although he was been imprisoned, his zealous spirits in upholding his responsibility as a
Muslim towards jihad and da’wah still could not be vanished. Despite being tortured, humiliated
and slandered by the people of modern Jahiliyyah who conquered Egypt at that time, he, without
hesitate, pleasantly continued his battle towards a better world which implements the Islamic
guidelines and sharia’ah as its foundation. ‘He’ who was mentioned above is a noble person and
a great martyr, As-Syahid Sayyid Qutb.
Sayyid Qutb began life in the obscurity of the village of Musha near Asyut in Upper
Egypt. He was born in 1906 to a father who was well regarded in the village for piety and
learning, despite the hard times on which he had fallen. Sayyid Qutb was the eldest of five
children. He was followed by a brother, Muhammad Qutb, also destined to gain fame as an
Islamic writer and activist, and three sisters, two of whom, Amina and Hamida, came to attain
some prominence in the ranks of Muslim Brethren1
. Sayyid Qutb loved learning as this value
was instilled by his father since he was a childhood and by the age of ten he had completed
memorization of the Qur’an at the local primary school.
Three years later, he entered the preparatory school for Dar al-‘Ulum in Cairo, a
prestigious teachers’ training college which he joined in 1929. On graduating in 1933, he was
himself appointed to teach at the Dar al-‘Ulum, and a few years later entered the service of the
Egyptian Ministry of Education. In the same year, Sayyid Qutb’s talent in fabricating a diverse
1
Muslim Brethren: also known as Ikhwanul Muslimin, a political and oppositional party at that time and it ia a
current party that govern Egypt.

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and creative literature came to the apparent. The year 1933 also saw the beginning of Sayyid
Qutb’s extraordinarily varied and prolific literary career.
He became a prominent critic of the Egyption monarchy and this caused him to lost his
position in the ministry. In 1948, the ministry sent him on a study mission to United States with a
belief that direct acquaintance with America would predispose him more favourably to official
policies and would persuade him to leave the oppositional activities against the government but
this attempt was futile. Instantaneously after returning from America, he joined the Muslim
Brethren which to him, none of the political oppositional parties he ever joined engaged his vigor
and devotions as fully as did the Muslim Brethren.
On July 23, 1952, the Egyptian monarchy had been overthrown in a rebellion mounted by
a group of soldiers led by Jamal ‘Abd al-Nasser. During the ruling of the regime, Sayyid Qutb
had been imprisoned three times mainly due to his works of literature that piercingly disputed
and countered the regime. Then, he had been imprisoned for the last time on August 5, 1965. At
that time, Sayyid Qutb was arrested and about two weeks later, his sisters, Amina and Hamida
were also arrested, together with Zaynab al-Ghazali2
. Sayyid Qutb was sentenced to death and
was hanged in Cairo, on August 29, 1966, together with his companions, Muhammad Yusuf
‘Awash and ‘Abd al-Fattah Isma’il.
His magnificent works of literature were so popular in Arab world at his life time as well
as after his death which was even more recognized than the former. Until now, his literary works
are still and perhaps will always be one of the most influential works of all time and despite the
years that have passed since his death. This would be due to his modern way of thinking that
2
Zaynab al-Ghazali: the leading female member of the Muslim Brethren who sentenced to death at the time of the
Abd al-Naseer’s regime.

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made people open their eyes and minds that there are no other way to live in peace, harmony and
in a justice world except by implementing Islamic teaching and guidelines which came from
Allah the most merciful and the most benevolence.

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3. SOCIAL JUSTICE ACCORDING TO SAYYID QUTB VIA HIS BOOKS
3.1 AL-‘ADALAH AL-IJTIMA’IYYAH FI AL-ISLAM
Social Justice in Islam is perhaps the best known work of Sayyid Qutb. The Arabic
original of this book was first published in 1949 and it was translated into English for the whole
world readings and one of them by John B. Hardie which was first published in 1953. This book
is discussing and focusing about three aspects which are the persistence of gross socio-economic
inequality in most Muslim societies; the need for viewing Islam as a totality (imperatively
demanding comprehensive implementation); and the depiction of the West as a neo-crusading
force.
In this book, Sayyid Qutb clearly criticized the act of Muslim worlds today took the
western methodologies in attaining social justice and peace. We pay little attention and even cast
away our own native spiritual resources and intellectual heritage. In the other word, almost all
things that belong to us which came originally from our late noble scholars, companions of our
prophet Muhammad (Peace Be Upon Him) and even from our beloved prophet himself which are
related to our daily lives, laws, principles, politics, economics and social justice had been
deserted in Muslim worlds nowadays and being replaced by Western approaches.
This evaluation about the latest trend of Muslim world today is exactly true since we can
see now very little of the Muslim countries implement the Islamic guidelines and very little of
them take the methods of our prophet and his companions in governing a state as the example to
be applied in today’s world. We instead imported foreign or specifically Western principles and
methods, and we even employed the customs and laws from them which for us could cure our ill

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social justice. We cast aside our own fundamental principles and doctrines, and we bring in those
of democracy, or socialism, or communism from the western. But, could these solutions
completely unravel our social problems?
Surely the answer is a big NO. Allah S.W.T said in the holy Qur’an:
Meaning: Indeed, Ad-deen in the sight of Allah is Islam. And those who were given the
Scripture did not differ except after knowledge had come to them - out of jealous animosity
between themselves. And whoever disbelieves in the verses of Allah , then indeed, Allah is
swift in (taking) account. [3:19]
From this Qur’anic verse, ad-Deen here means the way of life which means what kind of
life we want to live on and according to this verse, the only accepted way of life which is
consented by our Lord is Islam and any other way will be rejected by Him. Based on Islamic
teachings, Sayyid Qutb emphasized this matter in which, there is no other way to attain justice in
all things especially social justice except merely by following Islamic methodologies in all his
writings. According to Sayyid Qutb, Islam scans all standards and considers with all kinds of
interests. The comprehensive view of Islam regarding to social justice will serve to explain the
regulations on individual ownership; on zakat; on the law of inheritance; on the rules for estates;
on the system of rule; on commercial transactions; in a word, it will explain all the regulations

9. 9
prescribed by Islam for individuals, societies, nations and generations3
. This statement is factual
since Islam by nature is comprehensive and universal. In order to ease our societies today to
implement Islamic styles in achieving supreme social justice, Sayyid Qutb had underlined three
foundations of social justice in Islam in this book (al-‘Adalah al-Ijtima’iyyah fi ‘l-Islam) which
are: freedom of conscience, human equality and mutual responsibility in society.
3.1.1 Freedom of Conscience.
Christian view on the freedom of conscience: it is one of the luxuries of life and that to turn
towards the Lord’s Kingdom of Heaven and to reject the life of this world is the true way of
guaranteeing to man his freedom and to the soul his happiness4
. According to Sayyid Qutb, this
view on the freedom of conscience is partially true because it is wrong to ignore or refuse the
material needs of life since we are a mankind which had been included in our soul desire on the
material things that are necessary in our lives. At most time we must fulfill our desire because it
is our fitrah but the fulfillment, either its way or its aim, must follow the boundaries that had
been highlighted in Islam. Allah knows what is the best for us and Allah is the one who can
specify the ways for us to attain the freedom of conscience because He created us and He created
us not to neglect but to care.
On the other hand, the Communist view on freedom of conscience is that economic freedom
alone is more than enough to suit the need for freedom of conscience and that it is purely
economic pressure on the individual which prompts him to renounce his legal rights of justice
and equality. This it also true but it is not wholly true. Economic freedom alone cannot be
guaranteed its permanence unless it is accompanied by freedom of conscience in the mind. If we
3
Social Justice in Islam, page 52, paragraph 2
4
Social Justice in Islam, page 53, paragraph 3

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only take economic freedom into consideration it will only create another form of tyranny that
will lead to repression of the weak individual.
Islam aims to grant complete and absolute freedom to the human conscience, but at the same
time it stipulates that the first the needs of the body and the material necessities of life must be
assured by the authority of the law and by the authority of the conscience. Islam started by
liberating the human conscience from slavery to anyone except Allah and from submission to
any but Allah. Sayyid Qutb really accentuated in his book that one should have a strong belief
and have a strong faith in Allah because those both elements are the prerequisite in attaining
freedom of conscience. When the human mind has come to know all this freedom of conscience,
it is free from the least shadow of servility, saved from the humiliation of need and beggary and
it can rise superior to its desire and its bodily appetites. It can turn towards its Sole Creator, to
whom all things must turn without exception and without fail.
3.1.2 Human Equality

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Meaning: And certainly did We create man from an extract of clay. Then We placed him
as a sperm-drop in a firm lodging. Then We made the sperm-drop into a clinging clot, and
We made the clot into a lump [of flesh], and We made [from] the lump, bones, and We
covered the bones with flesh; then We developed him into another creation. So blessed is
Allah , the best of creators. [23 : 12-14]
The Qur’an goes on to repeat this teaching in many places to strike on the human mind that
the origin of mankind is the same, the human race as a whole is made from dust and the
individual – every individual – from lowly water. The explanation of Sayyid Qutb about the
human equality is based on these Qur’anic verses in which it is thus denied that one individual
can be intrinsically superior to another, it follows that there can be no race or people that is
superior by reason of its origin or its nature. However, there are some races proclaimed that they
are superior to the other races which this is so wrong. For instance, the Jews had announced
publicly that their race is the noblest race since the majority of prophets had been arises from
their race.
For the sake of human equality, the discrimination between men or of superiority of one over
another; no matter what its form or guise, no matter what its cause Islam condemns it. Even in
the case of Prophet Muhammad, the Qur’an relentlessly reminds his people that he is human like
the remainder of mankind, even Prophet Muhammad himself emphasized about this matter, he
told to his people: “Do not venerate me, as Christian venerate Jesus, son of Mary; I am only a
servant of Allah, and his Messenger.”
We must be like our Prophet Muhammad (Peace Be Upon Him) realize who we are actually,
we are merely a servant, exist to worship Allah, do whatever He told us to do and keep away

12. 12
from His forbiddances. We must treat other mankind in a way that we want to be treated. And
keep away from looking down to someone else as we are all the same except the level of iman
and taqwa towards Allah S.W.T. That is why in Islam, there are no such of sex discrimination,
caste system, oppression of the poor, social stratification and race superiority. Islam has an
intense passion of equality; it demands that it be universal and complete, not limited to one race
and one nation, to one house or one city. Similarly, it demands that equality embrace a wider
sphere than merely economic, to which the teachings of the material west have confined it5
.
3.1.3 Mutual Responsibility in Society.
Islam grants individual freedom in the most perfect form and human equality in the most
exact sense, but it does not leave these two things uncontrolled; society has its interest, human
nature has its claims, and a value also attaches to the lofty aims of religion. So, every mankind
has responsibility towards their own selves, towards their family and society. Islam lays down
the principle of mutual responsibility in all its various shape and forms. In Islam, we find the
responsibilities which exist between a man and his own person, between a man and his
immediate family, between the individual and society, between one community and other
communities, and between generation and the other generations that succeed it.
The most important responsibility that Muslims need to observe it carefully is their
responsibility towards their parents. Allah said in the Holy Qur’an: “And use kindness with
parents; whether one or both of them attain to old age with you, do not say to them, ‘Bah’; do not
rebuke them, but speak them fair. Lower the wing of humility to them in mercy, and say: ‘O my
Lord, have mercy upon them, as they brought me up when I was little.” In this verse, it is wour
5
Social Justice in Islam, page 79, paragraph 2.

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responsibility to love our parents, protect them and nurse them at their old age. It is also our
responsibilities to pray for their happiness in this world and he hereafter. Sayyid Qutb stressed in
this book that the justice in all aspects especially social justice will be possible to be achieved in
a society if and only if they scrutinize their mutual responsibilities because once they observe it,
they will understand their right and the others’ right and they will not mistreat other. Lastly, in
these three foundations, then – an absolute freedom of conscience, a complete equality of
mankind, and a firm mutual responsibility in society – social justice is built up and human justice
is ensured.6
6
Social Justice in Islam, page 92, paragraph 4.

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3.2 FI ZHILAL ALQURAN
This book is tafsir of Quran. In English, this book is called In the Shade of Quran. Sayyid
Qutb wrote this book in the prison from 1951-1965 during Egypt Government ruled by President
Gamal Abdel Nasser. This book is considering the important Quranic tafsir of madani7
and
haraki8
. It is the most influential book in 20-21 centuries. This book not only translates the
quranic verses, but also clarifies the political issues, ideology, culture and science.
According to Professor Abdullah Saeed in his book, Islamic Thought; An Introduction, Fi
zhilal alquran is the most inspired book in the contemporary world that is affected by the
ideology of politician especially Ikhwanul Muslimin. This book discuss about the challenges of
the new thought of the modern world. Sayyid Qutb is been consider as muffassir almadyan9
through this book.
In Sayyid Qutb views, the first generation of Islam who is being witness the great
mukjizat with their bear eyes is influences by the Quran upon their heart. They follow the
teaching of Quran comprehensively. Sayyid Qutb said that if any of the muslim community
nowadays could do the same as the first generation of Quran, surely they can build the strong
system that can beat another system that not certain and vulnerable initiates by Western.
In this book, the author emphasize the way of acceptance of first generation of muslim
whenever the wahy is revealed and how the revelation can affect directly into their heart. The
sohabah not only recite the Quran everyday and memorize it, they also know the essence of the
Quran. Their heart is fulfilled by the teaching of Shari’ah.
7
civilization
8
Islamic movement to implement the Shari’ah
9
Great commentary and ideology

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Tafsir Fi Zhilal Alquran also emphasize about the social justice especially when Sayyid
Qutb commented on the verse that is related to the justice. For example, in surah Al-maidah
verse 8, “Believers, be steadfast in your devotion to God, bearing witness to the truth in all
equity. Never allow your hatred of any people to lead you away from justice. Be just, this is
closer to righteousness. And remain God- fearing. Surely, God is awareof all that you do..”
Sayyid Qutb said in his tafsir“The role assigned to the Muslim community, then, is that
of a trusteeship over mankind: it must ensure justice for all, unaffected by feelings of friendship
or hostility, or by what difficulties others place in its way. To endure difficulties and hardships is
part and parcel of the discharge of its trust, as is the dismissal of other people’s deviation, caprice
and desire. The Muslim community must always endeavor not to allow even the slightest
deviation from its course or its legal code to curry favour with, or win the support of anyone. It
must always seek to win God’s pleasure and implement His law.” This mean that justice must
conducted and cannot be influenced by any aspect.
In this book, Sayyid Qutb always stress about the justice cannot be take for granted.
Allah commanded the Muslim community to maintain absolute honesty and complete justice
between all people, regardless of their race, belief, ethnic origin or nationality. No matter what is
the position of the criminal, they should be justified for what they have done. If not, that would
have meant punishment of an innocent person, while the real culprit would have escaped.

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3.3 MA’ALIM FI ATH-THARIQ
In English, this book is called Milestones. Ma’alim fi Ath-thariq is first published in
1964, the year when Sayyid Qutb was released from prison due to request of Iraq’s President,
Abdul A’rif As-Salam. It was written while he is in the prison. This book has been called "one of
the most influential works in Arabic of the last half century".
This book contains 12 chapters where 4 chapters in it are based from Tafsir Fi Zhilal
AlQuran which are tabi’ah al-manhaj alqurani, tasawwur al-islami wassiqafah, jihad
fissabilillah, and nisya’atu mujtama’ulmuslim wakhasosoh. Sayyid Qutb focusing on the main
purpose of this book on the other 8 chapters which is to enlighten the way of jihad for those who
are willing to see Islam is reestablish again in this world. This book is very important in order to
implement the true aim of muslim as a khalifah of Allah in this world.
According to Sayyid Qutb through this book, much of the Muslim world approaches the
Qur'an as a means to simply acquire culture and information, to participate in academic
discussions and enjoyment. This evades the real purpose, for rather, it should be approached as a
means to change society, to remove man from the enslavement of other men to the servitude of
Allah. He said that the Muslim community has been extinct for a few centuries. This is because
muslim nowadays doesn’t follow the Shari’ah, the laws of Allah and they tend to revert to
modern jahilyyah10
.
Sayyid Qutb are very firm and he exclaimed the muslim to establish the God’s laws on
the Earth to get blessing from Allah. Shari’ah is the only guarantee against any kind of discord in
life and will automatically bring peace and cooperation among individuals. In order to practice
10
The state where the people think they have achieved civilization but they are astray from the religion path. As
the consequences, there are lot of social problem and injustice.

17. 17
the Shari’ah, we must first understand the Quran. That’s why Sayyid Qutb also stresses the need
of Quranic Generation to ease the implementation of God’s laws.
Apart from that, Sayyid Qutb also mentions in his book that it is important to build the
strong faith. He took the teaching of Rasulullah, on how the Prophet builds the aqidah first for 13
years in Macca before proceeding to others main aspect of Islam. This is to ensure the muslim
are really understand the religion and the concept of God in Islam. After the base is strong
enough, there will be no problem in the future for the muslim to follow the Shari’ah.
In Sayyid Qutb's view, muslim should practice all the teaching stated in the Quran. We
cannot choose to practice the thing that we like and leave away the thing that does not suit with
us. Sayyid Qutb said in his book,"Islam cannot accept or agree to a situation which is half-Islam
and half-jahiliyyah’’ and ‘’the mixing and co-existence of the truth and falsehood is impossible."
In preaching and promoting Islam, for example, it is very important not to demean Islam
by searching for resemblances between Islam and the West. This is because lot of muslim
nowadays are tend to refer the West instead of Quranic teaching.
There are many corruptions in Western views. For example, they allow everything in
order to achieve the target. Anything can be done to catch the objectives without considering the
others right. Sayyid Qutb main stress in Ma’alim fi Ath-Thariq is to accomplish social justice in
the world. We should consider others rights before we do something. Only Shari’ah in Islam can
provide the world the true justice.

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4. CONCLUSION
From the biography of Sayyid Qutb, we can learn that to establish the justice is not easy.
It takes a lot blood and tears but still he did not give up. He knows that he is on the right path and
Allah is always observing him. He knows his hard works are not being wasteful. Allah will give
him reward remunerated with his sacrifice as Allah said the in the Quran in surah Muhammad
verse 7; O you who believe! If you will aid (the cause of) Allah, He will aid you, and plant your
feet firmly.Even though Sayyid Qutb has died, he does not die in vain. Allah has state in the
Quran in surah Ali ‘Imran verse 169; Think not of those who are slain in Allah’s way as dead.
Nay, they live, finding their sustenance in the Presence of their Lord. Actually he still contributes
in jihad fisabilillah by his magnificent work of literature. Everyone who is sincere to sacrifice in
jihad will recognize his books as the guideline during their jihad. Almost all of his book discuss
about social justice. This is because the justice is the most crucial part in community life.
Everyone has their right and cannot be denied. The only way to execute justice is to conduct the
God’s laws. Before Sayyid Qutb joined the Ikhwanul Muslimin, the founder of the association,
Assyahid Imam Hassan Albanna has read Social Justice- one of the famous books by Sayyid
Qutb we have discussed before. Imam Hassan knows that Sayyid Qutb will join the association
later on. In a nut shell, as a student, we should apply the spirit shown by the Sayyid Qutb in our
study. We should not surrender easily in order to find the knowledge. Sayyid Qutb is certain with
Allah’s promise and all his hard work are not be devastated. We also should be confident that our
hardship in study will be blessed by Allah as long we are sincere.

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5. REFERENCES
Marger, M.N. (2005). Social Inequality: Patterns and Process. (3rd
Edition). McGraw-
Hill. page 12-16
Sayyid Qutb. (1953). Al-‘Adalah Al-Ijtima’iyyah Fi Al-Islam. American Council of
Learned Societies. Translated by Hardie, J.B. (2000). Social Justice in Islam.
Islamic Publiction Interntional. Page 51-79
Qur’anic way of life: the best way to live life. (2010). Islam-World’s Greatest Religion.
Retrieved from http://islamgreatreligion.wordpress.com/2010/02/18/quranic-way-
of-life-the-best-way-to-live-life/
Sayyid Qutb. Translated by Yusoff Zaky Haji Yacob. (2000). Tafsir Fi Zilalil Qur’an: Di
Bawah Bayangan Al-Quran. Pustaka Aman Press Sdn. Bhd.