falsafah dan pemikiran politik sayyid Qutb

The Azraq family — a descendant of a Vefai sheikh named Sayyid Hasan Azraq, who came from Damascus and moved to Mardin in the period of Artuk Bey — was patronized by the Artukids, the Akkoyunlu State and the Ottomans just as the other Sayyid families. The Azariqa (known as Ezrakîler, Ezrâkîler or Ezarika in Turkish) have three known branches: Mardinizades, Atak Beys branch and Muşar Castle Regents branch. Some of the family members continued their lives as sheiks, others as beys in local administrations until the Mahmud II period. Among them were the Judge of the Army Yusuf Sıdkı Efendi and Governor Mehmet Arif Bey, who were honored by the Sultan. In addition, Timur Bey, their tribal leader who was expelled from Diyarbakır to Edirne by suffering the rage of the Sultan in 1835, was also a member of this family. Moreover, Ebulula Mardin, Şerif Mardin, Taner Timur and many other scientists belong to this family. In this article, the adventure of the family will be examined through family trees and other historical resources which are in the hands of those who are a member of all three branches and which will be published here for the first-time.

Nāṣir-i Khusraw (d. 481/1088), the renowned Ismāʿīlī philosopher, poet, travel writer, and missionary (dāʿī), took on the formidable challenge of showing the essential harmony between philosophy and Ismāʿīlī doctrine in his Jāmiʿ al-ḥikmatayn (“The Reconciliation of Philosophy and Religion”). After introducing his life and works, this chapter explores this text’s central themes, and examines the manner in which Nāṣir attempts to achieve this reconciliation. Fundamental to Nāṣir’s method is a form of spiritual hermeneutics or taʾwīl through which he demonstrates that the truths of philosophy serve as iconic representations of the truths of religion, thereby restoring philosophy to its original state of union with revealed, prophetic wisdom.

Whereas Western scholars of al-Ghazali of the 19th and early 20th centuries demonized him as an enemy of philosophy trying to destroy it, Muslim modernists in India (Sayyid Ahmad Khan and Shibli Nu'mani) had a very different understanding of al-Ghazālī's intellectual contribution to Islam. Their view, in fact, matches quite remarcably the perspective of those Western Ghazali-scholars who have been active since R. M. Frank and the 1990s.

2 described Hirsi Ali's work as a falsification of the emancipatory function often attributed to autobiographical writing, offering instead 'a reinforcement of the dominant order through the "authentic" voice of the victim.' 3 Due to the personal nature of the narrative, Hirsi Ali's biographical narrative is immediately imbued with an authority that other forms of non-fiction writing would need to proof through argument, leaving them open to criticism. As a result, Hirsi Ali's writing seduces readers and scholars alike in the belief that her views on Islam are an expression of her personal experiences, resulting in an influential impact on academia. Saba Mahmood has commented on the uncritical popularity with which Hirsi Ali's work has been received in some American university departments. 4 And Adam Yaghi points to the growing appeal of Hirsi Ali's work in academia 'where her serial autobiographies are treated as honest and reliable testimonies'. 5 The analysis offered here follows up on recent calls for more critical scholarly engagement with Hirsi Ali's work by authors such as Grewal, Mahmood and Yaghi. While there exists a growing literature on Hirsi Ali containing cogent critiques of the essentializing and simplifying quality of her writing, this article tries to take

John Calvert's Sayyid Qutb and The Origins of Radical Islamism is an ambitious investigation into the life and thoughts of Sayyid Qutb at a distance from al-Qaedism and similar radical Islamism. The book is a contextualized approach to the life and thought of Sayyid Qutb, which seeks to go beyond points of similarity between Qutb's fiery and uncompromising ideas and contemporary militant violent Islamism. For Calvert, Qutb's Islamism is a function of the postindependence Egypt caught between crises of modernization and subsequent authoritarian regime. Calvert's biographical book is chronologically organized to mirror the trajectory of Qutb's ideas and views of the state and society from early rural upbringing to his eventual execution at the hands of Nasser's state in 1966.

The Somali-born Islam critic Ayaan Hirsi Ali has been one of the world’s most influential voices in present debates on the role of Islam in Western societies. Particular to Hirsi Ali’s role as a public figure is that her political views are largely expressed in biographical writing. This has led many to believe that Hirsi Ali’s views on Islam are simply a reflection of her personal experiences. This article aims to deconstruct her biographical narrative. It situates Hirsi Ali’s writing in relation to two formative intellectual influences: Sunni Islamic fundamentalism and neoconservatism. Hirsi Ali became part of the Islamic fundamentalist movement in her teenage years, and joined an influential circle of neoconservative intellectuals after her arrival and study in the Netherlands. The paper will show how Hirsi Ali has sought to consciously transpose the fundamentalist image of Islam, known to her from her youth, unto Islam as a whole. It will trace the development of Hirsi Ali’s views on Islam, which are of decidedly Western extraction, deriving from the Western tradition of Orientalism. And it will show how these adopted views are—in important respects—in open contradiction with her personal life story, as told in her biography, Infidel.