Global Journal of Human-Social Science, A: Arts and Humanities, Volume 22 Issue 7

demand that the government is not formed and does not change except by public opinion. But the difference between us and them is that they think their democracy is absolutely free, and we believe the democratic caliphate is bound by the law of God. (28) According to Mawdudi, if the state is a caliphate from God Almighty and its legal sovereignty is recognized, then its validity must be limited within the limits that God Almighty has set for it. Therefore, it is not permissible for the state to go beyond these limits in any case. Likewise, the state’s obedience is conditional on its obedience to God and His Messenger, and the state is not allowed to demand people to obey it if it is ceased from obedience to God and the Messenger. (29) For Islamists, the Islamic State now has become a call for the establishment of a global state that seeks to rule the world through Al-Dawah and jihad. However, this state, which the Islamists aim to establish, represents nothing but a reaction to the attack of Western civilization. (30) Thus, we can see that the Islamists promote the existence of a separate, independent, and universal Islamic ideology attributed directly to God. a) The shock of modernity for Sayyid Qutb Sayyid Qutb (d. 1966) had traveled in the thirties of the twentieth century to America on a training mission, not a study, and he took a negative attitude, rejecting all aspects of American life. He showed his respect for the material and scientific achievements of the West, but he saw that this civilization had failed because it destroyed everything that humanity had done in formulating spiritual ideals and human beliefs, it did not pay attention to the human aspect of man. Rather, it was based on matter alone and neglected the affairs of the soul. Thus, Qutb demanded that the Egyptians be proud of their traditions and heritage and not run after the rickety West. (31) By 1959, Sayyid Qutb had crystallized a new strategy based on religion, he argued that the Islamic situation today is facing a situation similar to the situation that human societies were in when Islam came for the first time in terms of Jahiliya (ignorance) of the Islamic faith, and what is required, then, is to re-educate the Muslim Brotherhood on the basis of this new idea. (32) Qutb stated in his book in the shadows of the Qur'an that Jahiliya is not a past period of history, but Jahiliya is every method in which human beings’ slavery to humans is represented. This characteristic is represented today in all curricula of the earth without exception. In all the methods espoused by humanity today, humans take from people like them the concepts, principles, values, and laws, and this is Jahiliya with all its components. (33) Therefore, Qutib said that the crossroads between Islam and the rest of the curriculum is that people in the Islamic system of life worship one God alone, and they receive concepts, values, regulations, and laws from him, while in all systems, they worship different gods and lords instead of the one God. They receive concepts, values, regulations, and laws from human beings like themselves, and by doing that, they make them lords and grant them the right of divinity while they are human beings like them, slaves like them. (34) Qutb said that we call these systems in which people worship people " Jahiliya systems". No matter how numerous its forms, environments, and times, it is based on the same foundation that this religion came to destroy and to liberate human beings from, to establish on earth one divinity for people and to free them from the worship of servants to the worship of God alone. The Islamic approach that emanates from this religion is not a historical system for a period of history, nor is it a local system for a group of people in a certain generation, or a certain environment. Rather, it is the fixed approach that God has accepted for the renewed life of humankind, so that this life may revolve around the axis that God has accepted. (35) Moreover, there is no obedience in this approach to a human being unless he is an implementer of God’s law, entrusted on behalf of the group to carry out this task, and he cannot legislate by himself because legislation is a matter of divinity alone. (36) Consequently, Sayyid Qutb believed that people either live according to God's method completely and be Muslims, or they live by any other method of the human condition and be in Jahiliya that this religion does not know. He stated that when people are converted to Islam and when the Islamic method becomes a reality in their lives, they move from a low, misguided stage to another sublime and great stage, and they do not realize this shift until they become true Muslims, and establish their whole life on the Islamic path. All humanity is in a blind Jahiliya unless it is guided to this approach. (37) We can note that the Qutbism belief does not place itself in the face of Christianity, Buddhism, or the Brahmins, but rather, in the face of political and economic systems, capitalism, and communism. He argued that Western civilization is no longer fit for human leadership because Western civilization was first based on the deification of the mind in the Age of Enlightenment, then the deification of matter, then the humanity of man was overthrown by Darwin, and turned into a sexual being according to Freud, and his history was traced back to the economy by Marx. (38) Qutb links these ideas with the manifestations of alienation in contemporary European society. Therefore, we can realize that Islamists expounded Islamic ideology based on the supremacy of sharia and the sovereignty of God against secularism and democracy. Mawdudi and Sayyid Qutb developed their respective theologies of the sovereignty ( al- © 2022 Global Journals Volume XXII Issue VII Version I 15 ( ) Global Journal of Human Social Science - Year 2022 A Islam and Modernity: A Relationship Predicament or a Dilemma of Absence?