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Maalim fi al-tariq 5 editions from January to June 1965 - extracts (slightly modified) from fi zilal al-Quran: 1.

. Introduction to the sura 6 2. Commentary to sura 8 3. Commentary to sura 71 4. Commentary to the sura 3 5. Commentary to the sura 9 Excerpts from the commentary in detail Q 8: 55-65 Q 2: 104-160 Q 3: 65-179 Q 4: 15-104 Q 5: 51-66 and 85 The icon text of the Islamic radical movement -- double sacralite: the text infused by the Quranic verses and the sacrality of the writer- martyr of the cause of Islam Hassan Hudaybi - Duat la qudat (Preachers not judges)radical rejection of the kharidjite tendency focused on takfir and around the utopia of the Islamic state - Direct rejection of Mawdudi and Nadawi Zilal- the iconic text for contemporary Islamist movement - as influential as Tafsir al-Manar (biggest novelty was the clear influencespecifically decalred at the end of the muqadima of Ibn Taimiyya) - Qutb- clear influence of Mawdudi and Ibn Taymia ***Ibn Kathir - Under the guise of a classical tafsirZilal- long and systematic political meditation on the Quran **** the paradigmatic example of political hermeneutics of the Quran in the XXth centuryholistic definition of politics in the Farabi/Plato tradition--- example of political theology Carl Schmitt all the political concepts are theological concepts Tafsir al-Manar - genuinely traditional exegetical work despite its innovative and political oriented claims - Rida and Abduh- doctors in Ilsamic sciencesclassical model of relying on classical commentaries Qutb -homme de lettres profane bypassing the constraints of the classical tafsir genre in effect the catechism of the Islamic state and the blue print of Islamic revolution comparable to Islamic Government by Khomeini but a superior in terms of the quality of thinking and spiritual experience p. 24 comparable with the fundational text of Bathism written by Arzuzi and Michel Aflaq- Fi Sabil al-bath the filliation between Zilal and Taqfir wa-l Hijra or Jihad is to simplistic to be

analytically correct As well as Aflaq and Arzuzi never wanted the State terrorism, al Banna and Qutb never sustained the legitimacy of killing Nasser, his successors or his equals p.25 Zilal- should only be compared with al-Tafsir al-Manar- direct filiation - the journal al-Manar was officially taken over by the Muslim Brotherhood in 1936 after the death of Rida the title was mentained until the first censorship in 1941 - tafsir al-Manar- stops at the sura 12: 107 Zilal lecture actuelle du Coran the antipode of Arkouns scientific and linguistic (but not scientist or philologic) reading which is the natural referential point for Zilal 1951- 30 notebooks published successively between 1951-1966the complete and official edition- exclusively for Dar al Shuruq in Ryad and Beyrouth a grand manual- book of permanent consultation a bible- a bedside reading-a fundamental text discussed and interpreted by young muslim militants in their camps but also in universities **** double dimension: academic- respectable and radical/ dangerous / darkthe unique mark of the Zilal among all tafsir works

Comparison Zilal: al-Manar - significant reduction of the area of commentaryQutb ignores the formal exigencies of the tafsir genre by avoiding the detailed analysis of the predecessors authorities - Qutb- decalred useless the speculative dimension of the tafsir work - He discriminates against suras treating others in a lot more detailed way than the others: not a great focus on Fatiha - The heart of this tasir: the Quranic fact the Mecca experience the ideal image of the present experience: the world of the second jahiliyya Medina- the archetype of a future Islamic state Reading Method of the Quran 1. 2. 3. 4. a very persona touch in exegesis- the mark of a militant of MB under an oppressive regime Authority of interpretation: legitimate and illegitimate Definition of du fait coranique The Arabic meccan and medinan contexts The rapport between the Q and history-revelation- modern sciences

1. Orientalists and Great Muslim Commentators -radical critique against orientalism in general and especially against the school of Abduh regarded as allied with Orientalism

Orientalism - European enterprise carried out bu Jewish and Christian intellectuals - Making exegesis unintelligible (labs) treating the Q as an ordinary text - Aggression against both the Quran and the Hadith regarded as a late and purely human work - Nothing good can be retained from the Orientalist tradition: the intellectual dimension of historical crossades and political sionism - Conspiracy theory: the orientalists and their allies- attempt to destroy the Islam through an exegetical attack on Quran and a political aggression against the Muslim states with the help of a fifth column of Muslim traitors: masters of thought and products fabricated by the crusader-Zionist models- introducing doubt in the study of Quran and Hadith - The arsenal of orientalists: the historical sciences- the scientific method and comparative religion p.33 - Evolutionary theories of religion: polytheism-henothysm- monotheism just a manner of masking the radical opposition between the original Islam and the other religions - Purity and pollution model against the infiltration (natural) of foreign (western) modes of thinking via living among them- personal influences ( lord Cromer on Abduh)--- the liberal / orientalist mode of thinking shaping Abduhs school the rationalist apologetic exegesis Rupture with Abduh 1. Z 11: 100-123the muslim researcher cannot criticize a quranic source based on a defective historical dimension a non-muslim researcher should use a good logic--- Fundamentalism- absolute return to the Scripture as the only fundation of all possible critique and all possible renewal 2. Z and Q: 6: 92 universality of the Quranic message is the a priori datum of the faith refusal of certain results of historico-critical approach on the quran--comparison with the Catholic anti-modernism (integrism) Lamentabili 1907 papal decree integrism practical not hermenutical- refusal of adapting the action of the Church and its believers in the matters of liturgical-pastoral- social and political this doctrine was condamend by Pius XI in 1926 Mawdudi and Nadawi decisive influnec on Qutb and MB as Ibn Taimiyya influenced Rida nad Abduh Qutb- sources - no mention of the contemporary tafsirs of Tantawi Jawhari or Jamal al-Din alQasimi or Khalafallah traditionalist mufassirun: - Ibn Ishaqs Sira - Ibn Hanbal - Malik - Al-Tabari

Hasan al-Basri Tirmidhi Ib Kathir Ibn Qayyim al-Jawziya Tafsir al Jalayn Al-Razi Badawi main exegetical source tafsir nawabi decisive valor (qati)