In The Philosopher of Islamic Terror, Paul Berman makes the case that Islamic theologian Qutb’s In the Shade of the Qur’an presents a “powerful philosophy” that guides Al Qaeda. I, naturally, don’t see the allure. Here’s his take on history (in a nutshell):
In the Muslim fashion, Qutb looked on the teachings of Judaism as being divinely revealed by God to Moses and the other prophets. Judaism instructed man to worship one God and to forswear all others. Judaism instructed man on how to behave in every sphere of life — how to live a worldly existence that was also a life at one with God. This could be done by obeying a system of divinely mandated laws, the code of Moses. In Qutb’s view, however, Judaism withered into what he called ”a system of rigid and lifeless ritual.”God sent another prophet, though. That prophet, in Qutb’s Muslim way of thinking, was Jesus, who proposed a few useful reforms — lifting some no-longer necessary restrictions in the Jewish dietary code, for example — and also an admirable new spirituality. But something terrible occurred. The relation between Jesus’ followers and the Jews took, in Qutb’s view, ”a deplorable course.” Jesus’ followers squabbled with the old-line Jews, and amid the mutual recriminations, Jesus’ message ended up being diluted and even perverted. Jesus’ disciples and followers were persecuted, which meant that, in their sufferings, the disciples were never able to provide an adequate or systematic exposition of Jesus’ message.
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Jesus’ disciples and followers, the Christians, emphasized Jesus’ divine message of spirituality and love. But they rejected Judaism’s legal system, the code of Moses, which regulated every jot and tittle of daily life. Instead, the early Christians imported into Christianity the philosophy of the Greeks — the belief in a spiritual existence completely separate from physical life, a zone of pure spirit.In the fourth century of the Christian era, Emperor Constantine converted the Roman Empire to Christianity. But Constantine, in Qutb’s interpretation, did this in a spirit of pagan hypocrisy, dominated by scenes of wantonness, half-naked girls, gems and precious metals. Christianity, having abandoned the Mosaic code, could put up no defense. And so, in their horror at Roman morals, the Christians did as best they could and countered the imperial debaucheries with a cult of monastic asceticism.
But this was no good at all. Monastic asceticism stands at odds with the physical quality of human nature. In this manner, in Qutb’s view, Christianity lost touch with the physical world. The old code of Moses, with its laws for diet, dress, marriage, sex and everything else, had enfolded the divine and the worldly into a single concept, which was the worship of God. But Christianity divided these things into two, the sacred and the secular. Christianity said, ”Render unto Caesar what is Caesar’s and unto God what is God’s.” Christianity put the physical world in one corner and the spiritual world in another corner: Constantine’s debauches over here, monastic renunciation over there. In Qutb’s view there was a ”hideous schizophrenia” in this approach to life.