A Critical Refutation of the Radical Islamist Concept of Jahiliyya: Introduction

By Grace Mubashir, New Age Islam 03 Feb, 2025 Historically, Jahiliyya has referred to the period of ignorance preceding the rise of Islam. Modern Islamist thinkers, however, have managed to reinvent its meaning by defining contemporary Muslim societies as examples of Jahiliyya for failing to fit into the ideal mould of the Islamic system of governance propounded by these ideologues, among them Sayyid Qutb. This redefinition has been the primary basis for the justification of extremist ideologies, such as political rebellion, Takfir (excommunication of fellow Muslims), and violence against governments deemed "un-Islamic." However, this radical understanding of Jahiliyya is a distortion of Islamic teachings. Main points: · Classical and modern Islamic scholars have strongly refuted the idea that today's Muslim societies can be equated with the ignorance of pre-Islamic Arabia. · They state that this very concept is a theological misinterpretation that has turned into a dangerous tool of an ideological nature undermining Islamic ethics, and promoting sectarianism, leading towards political instability. · This essay represents a thorough dismissal of the application of Jahiliyya on extremist grounds as derived from the principles of the Qur'an, classical Islamic jurisprudence, and moderate scholarly views. … The concept of Jahiliyya, commonly understood as the period of ignorance before the advent of Islam, has played a significant role in Islamic thought and history. Traditionally, Jahiliyya referred to the socio-religious conditions of pre-Islamic Arabia, characterized by polytheism, tribal conflicts, and social injustices. Nevertheless, in the new era, extreme Islamist ideologists like Sayyid Qutb have been able to change the definition of Jahiliyya and bring it into this century, covering contemporary Muslim society that is perceived not to uphold their model of Islamic government. This redefining has a significant implication - extremist ideologies which have brought upon religious purification. This essay traces the origins and the traditional understanding of Jahiliyya, explores how radical thinkers redefine it, and analyses its implications for Muslim societies. Using classical scholars and modern critics, this paper will prove that the concept of Jahiliyya of the radical Islamist is a misconception of Islamic teachings and has caused extremism, sectarianism, and political instability within the Muslim world. Classic Definition of Jahiliyya Traditional Islamic scholars have defined Jahiliyya as the period of ignorance preceding the revelation of the Qur'an to Prophet Muhammad. This was an era marked by polytheism, moral degradation, tribal conflicts, and social injustices including the subjugation of women and exploitation in economic affairs. The word Jahiliyya is used four times in the Qur'an in different verses each describing a different aspect of ignorance: 1. Ethical and Social Depravity – "Do they seek the judgment of the days of ignorance? Jahiliyya But who is better than Allah in judgment for a people who have firm faith?" (Qur'an 5:50) 2. Societal and Juridical Practices - "And abide in your houses and do not display yourselves as was the case in the former days of Jahiliyya." (Qur'an 33:33) 3. Tribal Pride and Racism – "When those who disbelieved had put into their hearts chauvinism (Hamiyah), the chauvinism of Jahiliyya, Allah sent down His tranquillity upon His Messenger and upon the believers." (Qur'an 48:26) 4. Ignorance in Belief and Worship – "What! Do you then desire the judgment of the days of ignorance (Jahiliyya)?" (Qur'an 5:50) These verses point to the fact that Jahiliyya was an historical state of spiritual and moral ignorance, and not a general state to which all non-compliant societies with certain political setups are doomed. The classical scholars understood Jahiliyya to be a word that belonged specifically to pre-Islamic Arabia, and it could not be taken to later Muslim societies. Islamic scholars like Imam Al-Ghazali (1058–1111) and Ibn Khaldun (1332–1406) considered Jahiliyya as a state that Islam had transformed into a better state through moral, ethical, and legal teachings. Al-Ghazali, in his book Ihya Ulum al-Din, has clearly stated that Islamic knowledge and ethical behaviour are the antidotes to ignorance, not political enforcement of religious laws. Ibn Khaldun, in his Muqaddimah, mentioned that the social order of the Arabs after embracing Islam was nothing but a metamorphosis from lawlessness through tribes to that of organized order under justice. Neither of these thinkers promoted any Jahiliyya revival to de-legitimate Muslim societies politically. Reinvention of Jahiliyya by Sayyid Qutb Sayyid Qutb (1906–1966), an Egyptian Islamist and intellectual leader of the Muslim Brotherhood, radically redefined Jahiliyya in the 20th century. In his seminal work Milestones (Ma’alim fi al-Tariq), Qutb argued that modern Muslim-majority states had reverted to Jahiliyya by adopting secular governance, Western influences, and nationalist ideologies. He claimed that societies not governed strictly by Shari’a law were in a state of ignorance equivalent to that of pre-Islamic Arabia. Qutb's reinterpretation of Jahiliyya was based on the following key arguments: 1. Modern Governments as Jahili – Qutb declared that any government or political system that did not derive its laws exclusively from the Qur'an and Sunnah was illegitimate and akin to the tribal leadership of pre-Islamic Arabia. 2. Muslim Societies as Non-Islamic – He extended Jahiliyya beyond non-Muslim societies, arguing that even Muslims living under secular states were part of this state of ignorance. 3. Call for Radical Change – Qutb argued that Muslims must struggle against Jahiliyya through a revolutionary movement aimed at establishing an Islamic state. This struggle, in his view, justified violent resistance against secular governments. This reinterpretation was a departure from the classical understandings of Jahiliyya. Instead of understanding it as a past condition to overcome, Qutb re-instituted it as a current reality that furthered the idea that Muslim societies needed to be "purified" through militant activism. Qutb's concept of Jahiliyya has now become an ideology for many extremist groups. Organizations such as Al-Qaeda, ISIS, and different fractions of the Muslim Brotherhood have used his writings for justifying acts of terrorism and armed rebellion. When contemporary Muslim societies are considered to be living in Jahiliyya, then that has led to: - Justification of Takfir (Excommunication): Asserting fellow Muslims as apostates for not subscribing to interpretations of strictest Islam. - Terrorism in Opposition to Governments of Muslim Jurisprudence: Military insurgencies against governments identified as "not Muslim." - Elimination of Democracy and Pluralism: Denying that any democracy was other than an inferior form of "Jahiliyya.". This extremist application of Jahiliyya has contributed to instability in Muslim-majority countries, with groups attempting to overthrow governments and impose rigid interpretations of Islam. Criticism and Alternative Interpretations Many of the Muslim scholars in their modernist movement have dismissed the reinterpretation offered by Qutb regarding the term Jahiliyya toward radicalization goals. The scholarly opinions that disapprove the conception of applying Jahiliyyah to contemporary Islamic societies, include Maulana Wahiduddin Khan, Dr. Khaled Abou El Fadl, and Sheikh Abdullah bin Bayyah. Maulana Wahiduddin Khan emphasized that Islam is a religion of peace and gradual reform, not violent revolution. He criticized the radical use of Jahiliyya, stating that: "Islam does not call for the destruction of existing structures but for the moral and spiritual upliftment of societies. The label of Jahiliyya has been weaponized to justify violence, which is against the very essence of Islamic teachings." Dr. Khaled Abou El Fadl, professor of Islamic law at UCLA, argues that Qutb's notion of Jahiliyya is essential for working out division and sectarianism with an exclusive view of Islam. He remarked: "The very notion that entire societies can be deemed Jahili is against the message of the Quran of mercy and guidance. The Quran is full of talks about engagement and dialogue and purging of ideas. Another leading scholar on Islamic governance is Sheikh Abdullah bin Bayyah, who has appropriately cautioned against the misuse of Jahiliyya for rebellious contentions by reminding all of the Qur'anic prescription of patience and gradual reform. The radical Islamist interpretation of Jahiliyya has had several detrimental effects in the Muslim world. It has fuelled sectarian violence, weakened nation-states, and alienated young Muslims who seek a balanced understanding of their faith. By promoting a confrontational and exclusionary ideology, extremists have distorted Islamic teachings, leading to cycles of violence and political turmoil. Instead, a more conservative and balanced definition of Jahiliyya requires that Muslims direct their efforts toward moral development or spiritual achievement rather than political activism. Indeed, it advocates for peaceful coexistence, intellectual exchange, and social change by non-violent means. The concept of Jahiliyya has significantly evolved in modern Islamic discourse. While classical scholars understood it as a historical condition that Islam overcame, radical ideologues like Sayyid Qutb reinterpreted it as an indictment of contemporary Muslim societies, fostering extremism and violence. However, leading Islamic scholars have strongly refuted this misuse, advocating for a peaceful, ethical, and inclusive approach to reform. The challenge for Muslim societies today is to reject radical misinterpretations of Jahiliyya and embrace an understanding of Islam that fosters peace, progress, and mutual respect. Theological Mistakes in the Radical Theory of Jahiliyya A. Misinterpretation of Quranic Verses The argument based on Qur'anic verses fails because Qutb used them to justify his radical interpretation of Jahiliyya. He was often raising Qur'an 5:50 as evidence, but that verse was referring to a historical period when pagan Arabs had refused divine guidance and instead followed their own instincts. It certainly could not be applied to Muslim societies later. Dr. Khaled Abou El Fadl, Islamic legal scholar, says misinterpretations actually distort the Qur'anic message. He further claims: "The reference to Jahiliyya by the Qur'an pertains to certain moral and social deficiencies rather than to complete systems of governance. The Qur'an does not speak of political absolutism but rather of justice, ethics, and consultation. The Prophet Muhammad did not declare Muslim societies to be in Jahiliyya if they had flaws. He tried to reform society gradually through moral and spiritual education. His governance in Medina was based on inclusivity, where Jews, Christians, and other groups coexisted under the Charter of Medina. Sheikh Abdullah bin Bayyah, a prominent modern scholar, believes that Qutb's strategy negates the Prophet's model of reform. He says: "The Prophet did not call for violent rebellion against those who governed unjustly; he promoted patience, wisdom, and moral persuasion. This radical reinterpretation of Jahiliyya contradicts the prophetic model." The Effect of Radical Jahiliyya on Muslim Societies It has had devastating consequences because of its extremist application within the Muslim world. A. Justification for Takfir and Sectarian Violence With this declaration of Muslim societies as "Jahiliyya", extremists have justified "Takfir" declaring Muslims as apostates, resulting in intra-Muslim conflicts. Even ISIS and Al-Qaeda have used it to justify violence against fellow Muslims, which is what leads to sectarian strife. Maulana Wahiduddin Khan, an Indian Islamic scholar, cautions against this extremism by warning: This is how Takfir has sown the seed of a culture of bloodshed. Under the false pretext of purifying society, Muslims kill fellow Muslims. This is a gross misrepresentation of teachings of Islam. Such extreme Jahiliyya ideology led to instability in countries like Egypt, Syria, and Pakistan. Extremist groups overthrew the government of their countries, claiming that they will establish Islamic justice, but, in fact, it resulted in chaos, displacement, and suffering. C. Denial of Democracy and Reformation Qutb’s ideology dismisses democracy as Jahili, yet many scholars argue that democratic systems can be compatible with Islamic values. Muhammad Iqbal, the philosopher-poet, envisioned a spiritual democracy where governance is based on Islamic ethics without rejecting modern political institutions. The Way Forward: Islamic Responses to Extremist Jahiliyya Moderate scholars advocate for an approach to governance that is grounded in justice, inclusivity, and ethical leadership rather than rigid ideological dogma. A. Emphasizing Islamic Ethics over Political Absolutism Islam emphasizes justice (Adl), consultation (Shura), and public welfare (Maslaha). Instead of imposing a rigid interpretation of Shari’a, scholars like Dr. Tariq Ramadan argue that: Islamic governance should focus on achieving justice and dignity for all citizens, rather than fixating on legal formalism." B. Encouraging Education and Intellectual Renewal Islamic reform should focus on education, critical thinking, and ethical development rather than political confrontation. Abul Kalam Azad, a key figure in India's independence movement, emphasized knowledge and intellectual progress as key to Islamic revival, not militant revolution. Conclusion The extremist Islamist presentation of Jahiliyya towards contemporary societies is a terrible misconception about the Islamic scholars. Sayyid Qutb's idea, which branded contemporary Muslim societies as Jahili and inaugurated their violent overthrow, empowered terrorism and political upheaval. Traditional as well as modern scholars have vociferously rejected this abuse, as Jahiliyya was a historical situation and not a permanent state meant to be applied to every form of non-Islamic governance system. The future of the Muslim world lies in peaceful reform, justice, and education, not in ideological extremism and rebellion. ----- 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://newageislam.com/radical-islamism-jihad/critical-refutation-radical-islamist-jahiliyya/d/134509 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