Refuting Sayyid Qutb's Radical Ideology with Its Global Impact on Islamic Extremism

By Grace Mubashir, New Age Islam 22 January 2025 Sayyid Qutb was an Egyptian thinker whose disillusionment with Western modernity and secular governance led him to develop radical Islamic ideologies, particularly during his involvement with the Muslim Brotherhood and subsequent imprisonment. His seminal work, Milestones, introduced concepts like Jahiliyya (ignorance), Hakimiyya (God’s sovereignty), and jihad (struggle), advocating for a violent revolutionary movement to establish an Islamic state governed by divine law. These ideas became a cornerstone for extremist groups such as Al-Qaeda and ISIS, inspiring acts of terrorism and efforts to create extremist regimes. Despite the pervasive influence of Qutb’s ideology, moderate Islamic scholars have refuted his interpretations, promoting peaceful and inclusive understandings of Islam. Initiatives like the Amman Message aim to challenge extremist narratives and foster harmony within the Muslim world. Major Points: 1. Qutb’s radical ideas, especially those outlined in his book Milestones, revolved around concepts like Jahiliyya (ignorance), Hakimiyya (God’s sovereignty), and jihad (struggle). He argued that modern Muslim societies had reverted to a pre-Islamic state of ignorance and needed a vanguard to lead them back to true Islam through a revolutionary struggle. 2. His interpretation of jihad as a violent, transformative force was a key component of his ideology, advocating for the establishment of an Islamic state. These ideas became a blueprint for many extremist movements, promoting the use of violence to achieve political and religious goals. 3. Sayyid Qutb’s radical ideology has had a profound impact on global Islamist extremism. His ideas influenced groups like Al-Qaeda, ISIS, and Boko Haram, who used his concepts to justify acts of terrorism and the establishment of extremist regimes. 4. Qutb’s vision of a society governed by Sharia law led to significant socio-political turmoil in various Muslim-majority countries. 5. However, moderate Islamic scholars have actively refuted Qutb’s interpretations, promoting peace, tolerance, and a comprehensive understanding of Islamic teachings. Initiatives like the Amman Message aim to counter extremist narratives and encourage a more inclusive and peaceful Muslim society. ------ (Syed Qutb) ----- Sayyid Qutb's Radical Concepts and Understanding the Interpretation of the Texts Sayyid Qutb’s radical ideas have, over time, established themselves as the very foundation upon which contemporary Islamist extremism is built. His unique and often controversial reinterpretation of fundamental Islamic concepts, including but not limited to Jahiliyya, Hakimiyya, and jihad, has provided a robust theological framework that not only supports but actively justifies the use of violence as a means to achieve both political and religious objectives. This section will take a more in-depth look at these pivotal ideas, closely examining Qutb's distinctive and innovative approach to Islamic texts, as well as how his radical interpretations significantly diverged from more traditional understandings of Islamic thought. The Concept of Jahiliyya Perhaps the most contentious aspect of Qutb's ideology and thought process is the concept of Jahiliyya. Traditionally speaking, Jahiliyya refers to the pre-Islamic period characterized by a state of ignorance that existed before the momentous revelations made to the Prophet Muhammad. Qutb moved the understanding of Jahiliyya in a way that transcends its common definition; he employed the term to describe any society that does not govern according to Islamic principles and values. This recasting, rather notably, includes any one of the Muslim-majority states that have moved to secular law or align themselves with Western values, thereby becoming again what he perceives as states not true to Islamic governance. This redefinition was an extremely potent and effective instrument in delegitimizing the governments that were then in power. He branded these governments as Jahili, a term with roots in an Islamic context that refers to ignorant or barbaric. Qutb successfully excluded them from the fold of Islam, thereby excluding them from what he considered to be the true Islamic community. He argued that these governments were no better than the polytheistic societies that the Prophet Muhammad confronted during his lifetime and mission. This ideological stance provided a strong and persuasive religious justification for rebelling against these governments, framing such rebellion as an absolutely necessary step toward establishing a truly Islamic state that adhered to the principles of Islam. Hakimiyya, which speaks to the sovereignty of God, was part of this argument. Concept of Hakimiyya It was Hakimiyya, the sovereignty of God, at the heart of Qutb's political philosophy. Qutb passionately insisted that the highest sovereignty and authority over all of creation belongs solely to God, and that any man-made law or social order that is not directly derived from divine law is inherently illegitimate and lacking in true legitimacy. This was a fundamental negation of human constructs, and so Qutb also rejected democracy, socialism, and capitalism as just various manifestations of human arrogance that are usurping and subverting God's rightful authority. According to him, he is firmly of the conviction that the only type of government that can be deemed acceptable is one that enforces Sharia law in all its aspects and fully. This particular stance compelled Qutb to reject the political and legal machinery of a modern nation-state in its entirety as being fundamentally non-Islamic by its very nature. He instead spoke passionately for an Islamic state where all laws would issue directly from the Qur'an and the Sunnah. The Importance and Role of Jihad Qutb's explanation of jihad was highly divergent from the more established and traditional notions of the word within Islamic thinking. In traditional Islamic thought, jihad is an ambiguous term which can have very many different connotations. In one sense, jihad can refer to a personal fight to become a better person or for spiritual elevation. Qutb, however chose to focus more on the latter sense and use it as an impetus to wage a militancy revolution rather than just to better oneself spiritually. He argued that a devoted vanguard of righteous Muslims could lead an uprising against the decadent and Jahili systems in which they lived by way of this very same means, to achieve the establishment of a real Islamic state. This particular militant interpretation of jihad became the central and fundamental tenet of the broader ideology that Qutb presented; in fact, it forms the theological justification and rationale for waging armed struggle not only against non-Muslim rulers but also against other Muslim leaders who did not align and conform to his understanding of what Islam should represent. Through his immense writings, Qutb portrayed jihad not only as a war fought in retort to aggression but rather as an active, affirmative, and obligatory effort to erect God's sovereignty and dominion over the earth in a sense that he deemed necessary. Interpretation of Qur'anic Texts Qutb's exegesis, especially as reflected in his monumental work Fi Zilal al-Qur'an (In the Shade of the Qur'an), presents a striking reflection of his distinctly radical approach to Islamic texts and their interpretation. Within this framework, he frequently directed his attention toward specific Qur'anic verses that aligned with and supported his revolutionary ideology, taking the liberty to interpret them in a manner that strongly emphasized the necessity for profound social and political transformation within society. For instance, Qutb interpreted the Qur'anic exhortation to "command the right and forbid the wrong" in Surah Al-Imran 3:104 not as an invitation to moral suasion but as a clarion call for revolutionary action. His interpretation thus meant that it is the Muslims' duty to be an agent of change by bringing down unjust structures that exist and to urge the need for an Islamic society. Counterarguments Against Qutb's Interpretations Many highly revered Islamic scholars have given some sharp critiques of the interpretations by Qutb, pointing out that these are too rigid and lack any form of proper contextual appreciation. The traditional jurisprudence of Islam lays immense importance on the point that context is important when one tries to interpret the verses of the holy book Qur'an. This, in turn, would allow scope for the fact that many of the injunctions and commandments did indeed suit the historical conditions during the time of Prophet Muhammad. Scholars, including the prominent one Sheikh Yusuf al-Qaradawi, have argued that the idea of Jahiliyya as put forward by Qutb is a gross distortion of the actual teachings of Islam. They argue that Qutb's sweeping and blanket condemnation of the modern societies of today fails to consider the complex complexity and rich diversity that exists within Muslim communities. Moreover, these scholars point out that Qutb's view fails to consider the gradual and subtle approach to social reform that is consistently advocated in the teachings of the Qur'an. Moreover, Qutb's radicalist exegesis of jihad has been seriously criticized for apparently violating the much more significant and underlying ethical and spiritual connotations embedded within the term. Classical Islamic scholarship, by contrast, strongly emphasizes understanding jihad as a deeply personal and moral struggle that an individual fights, where armed combat is merely conceived as a last resort and always within the parameter of strict moral codes that must be followed. Sayyid Qutb's revolutionary ideas based on his interpretation of some very important Islamic concepts formed a religious basis for the revolutionary activism. His focus on Jahiliyya, Hakimiyya, and jihad as tools for social change was rather far from mainstream Islamic thought and led to extremist movements. The international spread of Qutb's thought and its influence on Islamist extremism are considered in the following sections. The Global Impact of Sayyid Qutb’s Ideas on Muslim Society and Extremist Movements Sayyid Qutb's radical interpretation of Islam, which presents a distinctive view of faith and society, has undeniably left an indelible and lasting mark on the complex landscape of modern Islamist extremism. His provocative and often controversial ideas, particularly those systematically outlined in his seminal work titled Milestones, have proven to be pivotal and highly influential in shaping the ideological framework upon which numerous extremist groups and movements have based their beliefs and actions. This particular section takes a more in-depth look at the worldwide repercussions and effects of Qutb's philosophical ideas, carefully analysing the ways in which his radical ideology infiltrates various forms of terrorist literature and provides a rationale for extremist actions that are carried out by individuals and groups. It also contrasts these provocative ideas with counter arguments from moderate Islamic scholars, who vigorously support principles of peace, coexistence among diverse communities, and a more complete, balanced understanding of the broader teachings of Islam as a whole. Impact on Extremist Movements and Literature These are ideas that Qutb created, especially those regarding Jahiliyya, or ignorance, Hakimiyya, referring to God's sovereignty, and jihad, representing the concept of struggle. Unfortunately, these ideas have been used by many terrorist groups to serve as a rationale for their actions and beliefs. His statement that the modern Muslim societies have become ignorant again, coupled with his passionate call for the formation of a vanguard force to lead a revolutionary struggle, has deeply influenced and shaped the narratives that many terrorist groups, including some of the most notorious ones like Al-Qaeda, ISIS, and Boko Haram, use to justify their existence and actions. Al-Qaeda's Ideological Framework Al-Qaeda has extensively drawn from Qutb’s writings, especially his interpretation of Jahiliyya. Ayman al-Zawahiri, one of the organization's key ideologues, viewed Qutb as a mentor and incorporated his ideas into the group's strategic and operational frameworks. In his work Knights Under the Prophet’s Banner, Zawahiri argues that Muslim societies have deviated from true Islam and need to be "cleansed" through jihad. This particular interpretation provides a theological justification that the group uses to legitimize its attacks against various Muslim governments, which it views as apostate or having deviated from the correct path of Islam. It also extends the justification to operations against targets within Western nations. The leadership of the terrorist organization Al-Qaeda, especially its key figures such as Osama bin Laden and Ayman al-Zawahiri, was deeply influenced and shaped by the radical ideas promoted by Sayyid Qutb. In this respect, Zawahiri, who was important as Al-Qaeda's chief ideologue, directly borrowed and integrated Qutb's ideas regarding the concepts of Jahiliyya—the term for ignorance—and jihad, which refers to the struggle in the path of God. Additionally, Al-Qaeda's massive global jihadist strategy, which is intended to target not only Western powers but also corrupt Muslim regimes they view as treacherous or unfaithful, can be traced directly back to Qutb's revolutionary vision of a vanguard seeking to bring change and upheaval in society. Most infamous are the coordinated acts of terror, which had ravaged a large part of the United States, on the morning of September 11, 2001, where Al-Qaeda found justification using the conceptual framework Qutb propounded for jihad. This argument regards jihad as a dynamic, assertive practice designed to overcome the strong currents of Jahiliyya-a term synonymous with ignorance or a lack of moral sight. In order to legitimize the bloodshed committed by its men and to seek popular support among Muslim minorities the world over, the organization was compelled to cite Qutb's literary works and philosophical ideas again and again. ISIS and the Caliphate ISIS took Sayyid Qutb's revolutionary and radical ideas to a new and frightening level, making it seem like the true embodiment of Qutb's deep vision of an Islamic state governed exclusively by the principles of Sharia law. The various publications of the group, which include the magazines Dabiq and later Rumiyah, are replete with references to Qutb's influential writings to justify their brutal methods of operation and governance. ISIS tried to present itself as the vanguard of a truly purified Islamic community, using Qutb's specific interpretation of jihad as a divine mandate that legitimized their aggressive expansionist activities and violent practices. Boko Haram and Regional Insurgencies It is clear that in the African context, Boko Haram has taken much from the philosophy advanced by Sayyid Qutb. The name of the group, literally meaning "Western education is forbidden," reflects vividly Qutb's extreme aversion toward secular influences in society. Indeed, the self-proclaimed leader of Boko Haram, Abubakar Shekau, has quoted time and again Qutb's ideas and concepts as a rationalization for the violent attacks against educational institutions, governmental facilities, and non-combatant civilians. This disturbed scenario further amplifies the dangerous consequences that occur when radical groups interpret and act upon Qutb's philosophy in their actions and ideologies. Impact on Muslim Societies It is in the last few decades that the deep influence of Qutb's ideology has caused much socio-political turmoil in several Muslim-majority countries around the world. His ideas are undoubtedly a source of inspiration for sectarian violence, various insurgencies, and acts of terrorism that have caused wide-ranging instability and deep suffering among thousands of people. The Egyptian Context Egypt is the very country where Qutb's ideology was originally conceived and developed. For decades, this country has remained a central arena for Islamist activism and movements. The Muslim Brotherhood, which was originally formed as a non-violent movement advocating social reform, has witnessed a remarkable radicalization within some of its factions that has been heavily influenced by Qutb's challenging and provocative thoughts. The assassination of President Anwar Sadat, at the hands of Egyptian Islamic Jihad members in 1981, was one of the most important events in the continuous fight that Egypt was to encounter with extremist thoughts. The radicals within society perceived Sadat's peace treaty with Israel, along with his liberal economic policies, as the ultimate betrayals of Islamic values and principles. The radicals exploited the philosophy put forward by Qutb and used his thought to explain their violent opposition to Sadat and his government's actions. The Syrian and Iraqi Crises The influential ideas of Qutb have played a pivotal role in the emergence and rise of various extremist groups that have gained notoriety in the regions of Syria and Iraq. The declaration of a caliphate by ISIS, along with the horrifying atrocities that have followed, can be traced back to the ideological groundwork that was meticulously laid down by Qutb's writings and thoughts. The extremist group's radically intense interpretation of Islamic texts, which has been significantly shaped by Qutb's ideology, has been used to justify heinous acts such as mass executions, the practice of sexual slavery, and the willful destruction of invaluable cultural heritage. This destructive path has led to immense losses, both in terms of human lives and the rich cultural legacy that has been irrevocably altered or lost forever. Taliban and Islamic Rule The situation in Afghanistan, particularly with regard to the Taliban, also illustrates how these extremist ideologies manifest in real-world contexts. While the roots of the Taliban can be traced mainly back to the Deobandi tradition, it should be noted that the influence of Qutb is also distinctly visible in the group's uncompromising and stringent interpretation of Islam, which often serves as a basis for its rationale regarding acts of violence perpetrated not only against Western military forces but also against those individuals who may express dissent or opposition from within their own society. Additionally, the way in which the Taliban uses the concept of jihad as a strategic method for establishing and solidifying an Islamic state displays an ideological perspective that bears a striking resemblance to the vision articulated by Qutb himself. Refutation of Qutub’s Ideas of Radical Islamism In direct response to the alarming and concerning misuse of Islamic teachings by extremists who distort the religion for their own agendas, many moderate scholars from various backgrounds and perspectives have boldly stepped forward to provide a robust counter-narrative. The dedicated scholars put forth the real and fundamental principles of Islam; principles that in themselves include peace, tolerance, and justice. They actively challenge the theological basis and validity of Qutb's interpretations, which they believe misrepresent the faith. Sayyid Qutb, a pivotal figure in the ideological evolution of modern Islamic extremism, remains influential among radical Islamist movements. His interpretations, particularly outlined in his works Milestones and In the Shade of the Qur'an, advocate for a rigid, militant approach to establishing an Islamic state. This article aims to provide a comprehensive refutation of Qutb’s radical ideas using Islamic texts and scholarly insights to underscore their deviation from mainstream Islamic thought. The Concept of Jahiliyya: A Misguided Redefinition Sayyid Qutb’s reinterpretation of Jahiliyya marks one of his most controversial contributions. Traditionally, Jahiliyya refers to the pre-Islamic era of ignorance before the revelation of the Qur'an. Qutb expanded this term to label contemporary Muslim societies as being in a perpetual state of ignorance for not adhering strictly to his understanding of Islamic governance and law. Refutation: The Qur'an references Jahiliyya in specific historical contexts. For instance, in Surah Al-Imran, it describes the emotional state of hypocrites during the Battle of Uhud: "Then after distress, He sent down security upon you. As slumber overtook a party of you, while another party worried about themselves, thinking of Allah other than the truth – the thought of Jahiliyya." (Qur'an 3:154). This illustrates Jahiliyya as a condition of pre-Islamic moral and spiritual ignorance, not an ongoing condition applicable to any society not governed by Islamic law as Qutb suggests. Islamic scholars such as Imam Al-Ghazali have historically treated Jahiliyya as a term denoting specific historical ignorance, emphasizing the transformative power of Islam in overcoming it. Al-Ghazali’s works focus on personal spiritual growth and ethical development, diverging sharply from Qutb’s political use of the term. Furthermore, the Qur'an’s declaration in Surah Al-Ma'idah, "This day I have perfected for you your religion and completed My favour upon you and have approved for you Islam as your religion" (Qur'an 5:3), signifies the comprehensive and universal nature of Islam, capable of thriving within various societal structures. Qutb’s narrow application of Jahiliyya dismisses the Qur'an’s inherent adaptability and misrepresents its message of universal moral guidance. The Call for Revolutionary Change: An Un-Islamic Approach Qutb’s call for the violent overthrow of existing political systems to establish an Islamic state represents a significant departure from Islamic traditions of political engagement and reform. He perceived all non-Islamic governance as illegitimate, advocating for a revolutionary path to implement his vision of Sharia law. Refutation: Islamic teachings emphasize gradual reform and the importance of maintaining social harmony. The Qur'an repeatedly underscores the principle of justice and orderly governance. For instance, in Surah An-Nisa, it commands, "O you who have believed, obey Allah and obey the Messenger and those in authority among you" (Qur'an 4:59). This verse highlights the necessity of respecting lawful authority and promoting societal stability. Historical precedents set by the Prophet Muhammad (peace be upon him) further support the importance of gradual change. During the early years in Mecca, the Prophet endured significant persecution without resorting to violence, focusing on peaceful propagation and personal transformation. His approach underscores the Islamic emphasis on patience and perseverance in the face of adversity, contrasting sharply with Qutb’s revolutionary zeal. Islamic scholars, such as Imam Al-Mawardi in Al-Ahkam al-Sultaniyyah, advocate for a governance model rooted in justice and public welfare. Al-Mawardi’s framework accommodates various forms of governance, provided they align with Islamic principles of justice and equity. Qutb’s rigid and militant stance disregards these foundational Islamic values and undermines the nuanced understanding of political engagement in Islam. Misinterpretation of Jihad: A Spiritual Struggle Misrepresented Qutb’s interpretation of jihad as a perpetual armed struggle against non-Islamic systems significantly distorts the traditional Islamic understanding of the term. He viewed jihad not merely as a defensive measure but as an offensive tool to establish Islamic governance. Refutation: The Qur'an presents a multifaceted view of jihad, primarily emphasizing its spiritual dimension. In Surah Al-Baqarah, it states, "Fight in the way of Allah those who fight you but do not transgress. Indeed, Allah does not like transgressors" (Qur'an 2:190). This verse clearly delineates the defensive nature of armed jihad, prohibiting aggression and transgression. The concept of the "greater jihad," or the internal struggle against one’s own desires and sins, is central to Islamic teachings. The Prophet Muhammad (peace be upon him) described this internal struggle as more significant than physical combat. This emphasis on spiritual growth and personal betterment is a stark contrast to Qutb’s militaristic interpretation. Classical Islamic scholars, including Imam Ash-Shafi'i and Imam Malik, have extensively discussed the defensive nature of armed jihad. Their works emphasize that jihad must be undertaken with strict ethical guidelines, ensuring that it remains a tool for justice and self-defense, not aggression or conquest. Qutb’s expansion of jihad to justify aggressive warfare represents a significant departure from these established principles. The Idea of Hakimiyya: Misconstruing Divine Sovereignty Qutb’s concept of Hakimiyya—the exclusive sovereignty of God—led him to reject all human legal systems, labelling them as acts of shirk (associating partners with God). He argued that only a governance system based on his interpretation of Sharia law could be legitimate. Refutation: The Qur'an acknowledges the necessity of human governance under divine law. In Surah An-Nisa, it commands, "Obey Allah, obey the Messenger, and those in authority among you" (Qur'an 4:59). This verse indicates a clear role for human agency in interpreting and implementing divine guidance within the framework of justice and equity. Islamic scholars like Sheikh Yusuf Al-Qaradawi have argued that divine sovereignty does not negate the need for human governance structures. Al-Qaradawi emphasizes that Islamic law is meant to be implemented in a way that promotes justice and public welfare, adapting to the needs and circumstances of different societies. Qutb’s rigid and uncompromising interpretation of Hakimiyya dismisses the flexibility and adaptability inherent in Islamic jurisprudence. Moreover, the Qur'an’s emphasis on consultation and collective decision-making, as seen in Surah Ash-Shura, "And those who have responded to their ruler and established prayer and whose affair is [determined by] consultation among themselves, and from what We have provided them, they spend" (Qur'an 42:38), highlights the importance of participatory governance. Qutb’s rejection of any governance system not strictly based on his interpretation of Sharia contradicts this principle and undermines the Qur'anic emphasis on justice and communal decision-making. The Impact of Qutb’s Ideology on Extremism: A Legacy of Misguided Actions Qutb’s radical ideas have profoundly influenced modern extremist movements. Groups like Al-Qaeda and ISIS have drawn extensively from his writings to justify acts of terrorism, sectarian violence, and the establishment of self-declared Islamic states. Refutation: Islamic teachings categorically condemn terrorism and the killing of innocents. In Surah Al-Ma'idah, it is stated, "Whoever kills a soul unless for a soul or for corruption [done] in the land – it is as if he had slain mankind entirely. And whoever saves one – it is as if he had saved mankind entirely" (Qur'an 5:32). This verse underlines the sanctity of human life and the severe consequences of unjust killing. Extremist groups have exploited Qutb’s ideology to legitimize their violent actions, claiming they are waging jihad to establish an Islamic state. However, their actions starkly contrast with Islamic teachings that prioritize peace, compassion, and justice. Scholars like Dr. Hamza Yusuf and Dr. Jonathan Brown have emphasized the importance of contextualizing jihad within the broader framework of Islamic ethics and law. Dr. Hamza Yusuf, in his lectures and writings, has consistently refuted extremist interpretations of jihad, highlighting the comprehensive nature of Islamic teachings that encompass compassion, mercy, and social justice. Dr. Jonathan Brown, in his works, has similarly critiqued the misuse of Qutb’s ideology, advocating for a return to authentic Islamic principles that promote peace and coexistence. The ideological foundation Qutb provided has had an enduring impact on global Muslim societies, fuelling sectarian divisions and extremist activities. However, a counter-narrative by moderate Islamic scholars argues that there should be a balance and holistic approach to understanding Islamic teachings. Such an approach can lead to the development of a peaceful and inclusive society, one that is centred on the core values of Islam. Sayyid Qutb’s radical ideas, while influential, diverge significantly from the foundational teachings of Islam. His reinterpretation of key Islamic concepts like Jahiliyya, jihad, and Hakimiyya has fuelled extremist ideologies that distort the true essence of Islam. Islamic teachings, as elucidated by the Qur'an and classical scholars, emphasize peace, justice, and compassion. The refutation of Qutb’s ideas underscores the importance of returning to these core values, promoting moderation, dialogue, and the peaceful betterment of society. Sheikh Yusuf al-Qaradawi He does a good job of arguing that Qutb's concept of Jahiliyya could not possibly include the dynamic, always-changing nature of Islamic jurisprudence. Rather, such a system is by nature responsive to the realities and the challenges of everyday life. Further, al-Qaradawi also felt that Qutb's advocacy of violent jihad was a very serious distortion of the message of the Quran. As a matter of fact, the Quran has deeply encouraged peaceful coexistence among persons and between societies; however, of course, it does not mean that the right to self-defence must be denied or that violence may not be an action of last resort. Amman Message The relevance of these thoughts may be amplified in the light of the Amman Message. Correct and dispel many of the misconceptions commonly attributed to Islam. It also tries to dispel the radicalist interpretations that have become entrenched in some quarters. Its core message is the affirmation of the wealth of Islamic thought which had developed over time and across cultures. The document most vigorously denounces the injurious act of declaring fellow Muslims as apostates, Takfir, that has been one of the tenets of Qutb's ideology and a source of strife and conflict. By promoting constructive dialogue and mutual understanding amongst different Muslim communities, the Amman Message seeks to build an environment that is much more inclusive, harmonious, and peaceful within the larger Muslim world. Ethical Dimensions of Jihad Moderate scholars have emphasized the ethical dimensions of jihad, such as strictures on the conduct of war, non-combatant immunity, and a quest for peace. Such interpretations are starkly at variance with Qutb's and his followers' militant views and can be seen as a template for Muslim societies to reject extremism and embrace a holistic and compassionate understanding of Islam. Countering Extremist Narratives ome of the major education reforms, larger-scale public awareness campaigns, and promoting interfaith dialogue and understanding between different religious communities are also part of efforts underway to counter the narratives of extremists. Other scholars and activists passionately working to demystify and explain the teachings of Islam at grassroots levels are particularly focused on urging all to understand the fundamental core values of the religion, exemplified by compassion, mercy, and justice, which get misperceived or misunderstood in many instances. These concerted efforts of directly tackling root causes of radicalization, including deep-seated socio-economic grievances and the experience of political disenfranchisement of many, work towards effectively undermining the appeal and attractiveness of extremist ideologies that prey on vulnerable populations. Conclusion The works of Sayyid Qutb are perhaps the most profoundly influential radical ideas that speak of a vision in stark contrast to the general understanding of beliefs in the Muslim world. They have been used as the basis of the ideological foundation and fundamental principles of most of the present-day extremist movements. But with this worrisome trend, the tireless and passionate work of moderate scholars, along with initiatives like the Amman Message, presents a more attractive alternative narrative of peace, tolerance, and justice. Muslim societies can and will effectively oppose and ultimately be able to counter the disarticulating and disintegrating attitudes that tend to multiply and propagate under the pretext of extremist entities by actively campaigning for an all-inclusive and multi-layered understanding of the diverse, rich, and multifaceted teachings of Islam. This important drive can lead the way toward an even more inclusive, peaceful and harmonious destiny for all members in society. References Qutb, Sayyid. Milestones. Kazi Publications, 1964. Zawahiri, Ayman. Knights Under the Prophet’s Banner. Al-Sharq Al-Awsat, 2001. ISIS. Dabiq Magazine. Al-Hayat Media Center, 2014-2016. Al-Qaradawi, Yusuf. Islamic Awakening Between Rejection and Extremism. International Institute of Islamic Thought, 1991. The Amman Message. www.ammanmessage.com. Esposito, John L. The Islamic Threat: Myth or Reality? Oxford University Press, 1992. Kepel, Gilles. Jihad: The Trail of Political Islam. Harvard University Press, 2002. Hegghammer, Thomas. Jihad in Saudi Arabia: Violence and Pan-Islamism since 1979. Cambridge University Press, 2010. Lia, Brynjar. Architect of Global Jihad: The Life of Al-Qaida Strategist Abu Mus'ab al-Suri. Columbia University Press, 2007. ----- A regular columnist for NewAgeIslam.com, Mubashir V.P is a PhD scholar in Islamic Studies at Jamia Millia Islamia and freelance journalist. URL: https://www.newageislam.com/islam-terrorism-jihad/refuting-sayyid-qutb-radical-ideology-islamic-extremism/d/134400 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism