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رمانتیسم ادبی بهمثابۀ بستر معرفتشناختی اسلامگرایی سیاسی در اندیشۀ سید قطب | ||
| علوم سیاسی | ||
| دوره 28، شماره 3، مهر 1404، صفحه 49-76 اصل مقاله (2.25 M) | ||
| نوع مقاله: مقاله پژوهشی | ||
| شناسه دیجیتال (DOI): 10.22081/psq.2026.73163.3059 | ||
| نویسندگان | ||
| محمدرضا صالحی وثیق* 1؛ سید مهدی ساداتی نژاد2 | ||
| 1دکتری، اندیشۀ سیاسی، دانشکدۀ حقوق و علوم سیاسی، دانشگاه تهران، تهران، ایران | ||
| 2استادیار، گروه علوم سیاسی، دانشکدۀ حقوق و علوم سیاسی، دانشگاه تهران، تهران، ایران. | ||
| تاریخ دریافت: 21 مهر 1404، تاریخ بازنگری: 24 آبان 1404، تاریخ پذیرش: 01 اردیبهشت 1405 | ||
| چکیده | ||
| مطالعات رایج دربارۀ سید قطب مسیر فکری او را به دو دورۀ متمایز «ادیب سکولار» و «ایدئولوگ اسلامگرا» تقسیم میکنند و میان آنها گسستی عمیق فرض مینهند. این پژوهش با چالشاندازی به پارادایم «گسست بیوگرافی»، در نظر دارد پیوستگی معرفتشناختی در تحول فکری سید قطب را از رمانتیسم ادبی (1930-1939) تا اسلامگرایی انقلابی (1954-1966) اثبات کند. چارچوب نظری پژوهش بر نظریۀ «رمانتیسم سیاسی» آیزیا برلین استوار است که سه اصل محوری را شناسایی میکند: اولویت عاطفه بر عقل، جستجوی کمال مطلق و نقد مادیگرایی مدرن. روش پژوهش، تحلیل مفهومی-تاریخی با ابزار مقایسۀ درونمتنی آثار کلیدی قطب در دورۀهای مختلف است که شامل طفلٌ من القریة و کتبٌ و شخصیات (دهه 1930)، التصویر الفنی فی القرآن (1945)، العدالة الإجتماعیة فی الإسلام (1949)، فی ظلال القرآن و معالم فی الطریق (1964) میشود. یافتههای پژوهش نشان میدهد که مسئله وجودی قطب، جستجوی تعالی معنوی فراتر از محدودیتهای مادی است که در تمام مراحل ثابت مانده، اما ابزار تحقق آن تحوّل یافته است. اصل اول (اولویت عاطفه) از نقد عقلانیت مدرن در دورۀ ادبی به نظریۀ اعجاز قرآن مبتنی بر «هماهنگی با دستگاه عاطفی انسان» در التصویر الفنی (1945) بازتولید شد. اصل دوم (کمال مطلق) از «کمال هنری» در شعر به «جامعه اسلامی ناب» در عدالت اجتماعی (1949) و «دارالاسلام» در معالم (1964) منتقل گردید. اصل سوم (نقد مادیگرایی) از ستایش اصالت روستایی به تمدنستیزی رادیکال پس از تجربۀ آمریکا (1948-1950) تبدیل شد. کشف بنیادین پژوهش این است که مفاهیم رادیکال (حاکمیت الهی، جاهلیت مدرن و تکفیر) در عدالت اجتماعی (1949)، یعنی پنج سال پیش از بازداشت قطب، بهوضوح حضور دارند. این زمانبندی اثبات میکند که رادیکالیسم او نهتنها محصول عوامل بیرونی (زندان یا آمریکا)، بلکه نتیجۀ تکامل درونی ساختار معرفتشناختی ریشهدار در رمانتیسم است. پیامد این یافته برای مطالعات اسلامگرایی این است که رادیکالیسم معاصر را نمیتوان صرفاً با عوامل سیاسی- اجتماعی تبیین کرد؛ بلکه باید ریشههای فلسفی-ادبی آن را نیز بررسی کرد. | ||
| کلیدواژهها | ||
| پیوستگی معرفتشناختی؛ مسئله وجودی؛ اخلاق ادبی رمانتیک؛ جاهلیت مدرن؛ نقد عقلگرایی؛ رمانتیسم ادبی؛ سید قطب؛ اسلامگرایی سیاسی | ||
| عنوان مقاله [English] | ||
| Literary Romanticism as the Epistemological Foundation of Political Islamism in Sayyid Qutb's Thought | ||
| نویسندگان [English] | ||
| Mohammadreza Salehi Vasigh1؛ Seyedmahdi SadatiNejad2 | ||
| 1PhD., Political Science, Faculty of Law and Political Science, University of Tehran, Tehran, Iran | ||
| 2Assistant Professor, Department of Political Science, Faculty of Law and Political Science, University of Tehran, Tehran, Iran | ||
| چکیده [English] | ||
| This study challenges the dominant "biographical rupture" paradigm in scholarship on Sayyid Qutb (1906-1966), which conventionally divides his intellectual trajectory into two discontinuous phases: a secular literary period and an Islamist ideological period. Contra this prevailing interpretation, the research advances the "epistemological continuity" hypothesis, arguing that Qutb's political Islamism represents not a categorical break from his literary past, but rather a profound reconfiguration of his romantic literary ethos within an Islamic ideological framework. Drawing on Isaiah Berlin's theory of political romanticism, the study demonstrates that three core principles of romantic ethics—the primacy of emotion over reason, the quest for absolute perfection, and the critique of materialist modernity—were systematically reproduced throughout Qutb's intellectual evolution from his literary period through his jihadist ideology. The analytical framework rests on two key theoretical constructs. First, the concept of "existential problem" (al-mas'ala al-wujūdiyya) refers to the constellation of fundamental questions and preoccupations concerning existence that constitute the stable core of an individual's thought. For Qutb, this existential problem centered on the limitations of the material world and the search for transcendent spiritual meaning through non-rational domains. Second, "social circles" (ḥalaqāt mu'āsharatiyya) denotes the social-cultural spaces—cafés, literary journals, salons—that provide the material conditions for intellectual formation and transformation. The study argues that while external factors such as Qutb's American experience (1948-1950) and prison torture (1954-1966) served as catalysts, his radicalization was fundamentally the product of an internal evolutionary process rooted in the epistemological structure established during his romantic literary phase. The research employs a multi-layered methodological approach combining intellectual biography, textual analysis, and theoretical application. The primary sources comprise Qutb's complete corpus across all periods: early literary works including Ṭifl min al-Qarya (A Child from the Village) and Kutub wa-Shakhṣiyyāt (Books and Personalities) from the 1930s; transitional works such as al-Taṣwīr al-Fannī fī al-Qur'ān (Artistic Imagery in the Qur'an, 1945); mid-period texts including al-'Adāla al-Ijtimā'iyya fī al-Islām (Social Justice in Islam, 1949) and Ma'rakat al-Islām wa-al-Ra'smāliyya (The Battle between Islam and Capitalism, 1951); and his radical prison writings, particularly Fī Ẓilāl al-Qur'ān (In the Shade of the Qur'an) and Ma'ālim fī al-Ṭarīq (Milestones, 1964). The analytical method involves systematic chronological examination of conceptual evolution, tracing how specific romantic principles manifest across different intellectual phases. Particular attention is devoted to textual markers of epistemological continuity—recurring metaphors, persistent conceptual frameworks, and stable cognitive structures—that transcend apparent thematic shifts. The study critically engages with existing scholarship, particularly Giedrė Šabasevičiūtė's intellectual biography (2021), James Toth's work on radicalization (2013), and William Shepard's analysis of jāhiliyya doctrine (2003), while identifying their limitations in recognizing structural continuity. Berlin's theory of political romanticism provides the interpretive lens, specifically his identification of romanticism as a philosophical-political ethics rather than merely a literary movement. Berlin's three core romantic principles—privileging emotion over reason, seeking absolute perfection, and rejecting materialist modernity—are operationalized as analytical categories for tracking conceptual persistence across Qutb's writings. This theoretical framework enables the study to demonstrate how romantic cognitive structures can be "translated" into political-theological idioms without fundamental alteration of their underlying logic. 50 ô Political science, Vol. 28, No. 3, 2025 - Phase One: Pure Literary Romanticism (1930-1939) Analysis of Qutb's early literary criticism reveals the formation of a distinctly romantic epistemology. In Ṭifl min al-Qarya, Qutb presents childhood in dialectical tension between traditional and modern elements, employing nostalgia not as mere sentimentality but as identity construction against Western cultural invasion and urban rootlessness. His literary criticism consistently privileges imagination as an instrument of cognition superior to rational analysis, characterizing modern rationality as "cold and soulless." This represents Berlin's first principle: emotion's primacy over reason. Qutb's association with the Dīwān School and the Apollo Group embedded him in Egypt's romantic literary revival, where the search for "indigenous modernity" rooted in Egyptian-Arab culture provided the immediate intellectual context. Significantly, the study establishes that Qutb's "existential problem" crystallized during this period around the limitations of material existence and the quest for spiritual transcendence through non-rational domains. This core preoccupation would remain constant even as the means of pursuing it transformed from poetry to Qur'anic interpretation to revolutionary ideology. - Phase Two: Islam through Literary Eye (1940-1948) The critical finding here is that Qutb's turn to Islam represented not rupture but continuation through new means. In al-Taṣwīr al-Fannī fī al-Qur'ān, Qutb develops a theory of Qur'anic inimitability (i'jāz) based not on linguistic or logical criteria but on "harmony between Qur'anic language and the human emotional apparatus." This reproduces his romantic principle of emotion's primacy, now transposed into religious exegesis. Qutb explicitly rejected his mentors' commitment to rationality as the foundation of Egyptian cultural modernity, instead positing that the emotional realm provides the linkage between humans and the divine. His concept of "artistic imagery" (taṣwīr fannī) as the Qur'an's defining characteristic represents the systematic application of romantic aesthetics to scriptural interpretation. Qutb argues that Qur'an comprehension requires recovering the original "aesthetic experience" that early Arab audiences underwent, stripping away accumulated layers of lexical, grammatical, jurisprudential, and historical commentary to access the text's emotional-artistic dimensions. This methodology, which privileges "intuitive understanding" and "emotional experience" over rational analysis, directly continues his romantic literary criticism in religious form. Literary Romanticism as ... ô 51 - Phase Three: Civilizational Thought (1948-1954) Qutb's American sojourn (1948-1950) intensified rather than initiated his critique of materialist modernity. His letters to al-Risāla magazine portrayed American society as dominated by materialism, extreme individualism, and spiritual bankruptcy precisely the critique of modern civilization already present in his 1930s romanticism, now systematized and radicalized. The assassination of Ḥasan al-Bannā (February 1949) during Qutb's American stay, combined with his encounter with British orientalist Heyworth-Dunne, crystallized his anti-colonial and anti-Western theoretical framework. Al-'Adāla al-Ijtimā'iyya fī al-Islām (1949) marks Qutb's transition from civilization critic to Islamic civilizational theorist, presenting Islam as manhaj li-al-ḥayāt (a comprehensive life system). Crucially, the study identifies explicit takfīrī elements in this pre-imprisonment text: Qutb declares "we see no trace of this Islamic religion" and "Islam does not exist and requires re-establishment," citing Qur'an 5:44 to argue that societies ruling by non-divine law are in a state of disbelief regardless of nominal Muslim identity. This establishes that Qutb's radical ideas preceded external traumatic catalysts by at least five years, supporting the "internal evolution" thesis. - Phase Four: Prison Radicalization (1954-1966) The twelve-year imprisonment period witnessed not transformation but culmination. Ma'ālim fī al-Ṭarīq systematizes earlier ideas into revolutionary praxis. The doctrine of universal jāhiliyya (al-'ālam kulluhu fī jāhiliyya the entire world exists in ignorance) divides reality into absolute binaries: dār al-Islām (which does not yet exist) versus dār al-jāhiliyya (encompassing all contemporary societies). The principle al-ḥukm bi-ghayr mā anzala Allāh (ruling by other than God's revelation) becomes the sole criterion distinguishing Islam from unbelief, mandating armed struggle (jihād) against all existing governments. The study's critical insight is that Ma'ālim reproduces romantic principles in jihadist form: the quest for absolute perfection now appears as the "complete Islamic society"; critique of materialist modernity becomes total rejection of contemporary civilization; primacy of emotion manifests as "revolutionary faith" and "love of martyrdom." Qutb explicitly states that societal transformation requires "passionate revolutionaries" acting on deep faith rather than rational calculation a direct continuation of romantic epistemology. The Neglected Factor: Internal Evolution Drawing on Ḥilmī al-Nimnim's Sayyid Quṭb: Sīrat al-Taḥawwulāt (2014), the study establishes that Qutb's takfīrī thought emerged not from Nasserist torture but from gradual intellectual development beginning in the early 1940s. Textual analysis reveals the progression: Al-'Adāla al-Ijtimā'iyya (1949) contains explicit takfīr of contemporary Muslim societies; Ma'rakat al-Islām wa-al-Ra'smāliyya (1951) employs violent rhetoric against opponents; Al-Salām al-'Ālamī wa-al-Islām (1951) explicitly mandates jihād against rulers not implementing sharī'a, passages so extreme that the Muslim Brotherhood deleted two pages from subsequent editions. This chronological progression demonstrates that Qutb's motivations were internal and self-generating, rooted in his epistemological structure, with external factors serving merely as catalysts that intensified pre-existing tendencies rather than creating them. His childhood exposure to Sufi texts and superstitious practices cultivated critical disposition toward official Islam; his literary training developed holistic social vision and powerful expressive capacity both evident in his treatment of Qur'an as comprehensive political-social system rather than purely religious text. This research fundamentally reconceptualizes Qutb's intellectual trajectory by demonstrating that his political Islamism constitutes "politicized romanticism" rather than biographical rupture. The three romantic principles identified by Berlin emotion's primacy, absolute perfection-seeking, and materialist modernity's critique persisted throughout Qutb's evolution, reproduced in successively more radical forms: from aesthetic experience to Qur'anic exegesis to civilizational theory to jihadist ideology. His "existential problem" transcending material limitations through non-rational domains remained constant while the realization instrument transformed from poetry to Islamic society-building to armed struggle. The study's fundamental discovery concerns the decisive role of "internal intellectual evolution" in Qutb's radicalization. Contrary to conventional explanations attributing his extremism to external trauma (American experience, prison torture), textual evidence establishes that core radical concepts (jāhiliyya, divine sovereignty, societal takfīr) appeared in his writings years before these experiences. This proves his radicalism was not reactive but represented the gradual realization of a stable epistemological structure rooted in literary romanticism. External factors functioned as catalysts accelerating pre-existing trajectories rather than initiating new directions. This reconceptualization carries profound implications for Islamic studies: contemporary radicalism cannot be explained solely through political-social factors but requires excavation of philosophical-literary foundations. Qutb's legacy must be understood not as a collection of reactions to external circumstances but as the progressive actualization of a consistent epistemological architecture that began in literary romanticism and culminated in jihadist ideology. The "epistemological continuity" framework provides a novel approach for understanding the complexities of Qutb's thought and critically reassessing Islamist movements' intellectual history, eschewing generalization for textual specificity that reveals the deepest layers of his intellectual transformation. This methodology demonstrates how cognitive structures formed in one domain (aesthetic romanticism) can be systematically transposed into radically different domains (political theology) while maintaining fundamental logical architecture a pattern with broader applicability for understanding ideological radicalization processes. | ||
| کلیدواژهها [English] | ||
| epistemological continuity, existential problematic, Romantic literary ethos, modern jāhiliyya, critique of rationalism | ||
| مراجع | ||
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