Sayyid Qutb's theological bases of his political views

Sayyid Qutb, one of the thinkers of the 20th century, has been living in a period where the Islamic world is in a world of political and social confusion (1906-1966). In Egypt, where similar problems were experienced, he has made authentic assessments on behalf of Islamic society. He called on Muslims to build consciousness again with the Qur'an and to build up the Quranic Generation, who would purify the Muslim ummah by cleansing the iridentity from all of the internal invasions. For this purpose, he tried to create a coherent, central education curriculum for an Islamic awakening period, which brought serious criticism to the existing order. According to Qutb, the Qur'an emphasizes all the legal requirements and obligations in the lives of the people who believe in the tawheed principle. The principle of monotheism leads to the union of mabud in worship, the unity of lawandlaw, the unity of social order that shapes social life. Any social, political, economic, moral orinter-state system must be based on the principle of unity of God in order to exist in a sound and stable manner. Almighty God has all the powers unique to him, such as sovereignty, indifferent, unequal authority. During the history of humanity, some people haves landered the right of Allah and slaves themselves by seeking obedience to theirs tolenand false authorities. The duty of the prophet is to take this stolen authority from the tyrannical people and to bring the human to his true spine and freedom to submitto Allah. Islamic movements based on the Qur'an should do the same. The faith of human beings shall remain in the face of human anarchy unless the true life of the faith is poured into the practical life. The authority of sovereignty is only specific to Allah. Allah is the only legislative authority for the servants. People can make laws, but they have torely on the shari'ah of Allah. The Qur'an has laid the foundations of a permanent system for the changing human life. If it is necessary, the issuance of second-order provisions is only possible if it does not contradict the principles of the permanent system. Qutb says that in today's materialist world, human beings are not given the value they deserve and that they are being held captive by the view that they are dependent on goods. Nationalism, which Islam deem sappropriate for humans, defines and acceptsall people as belief is under the banner of God and as equality of faith. When we look at Qutb's findings and criticisms in total, we can say that his political thoughtaims to build a Quranic revival project, an ideal and exemplary generation of Quran. Qutb has played the role of there presentative of Islamic understanding of correction which has been going on for centuries, in his time. Indoingso, he explained the main principles of Quran (shirk, monotheism, sovereignty) in his own clearand preciselines and placed them at the center of his revival vision. Qutb, in his final opinion, bases his ideas that a faith based on the Qur'an and only an Islamic movement in which this belief gives life is an important step towards there construction of Islamic society and it is based on the idea that an exemplary Islamic society should be reached from Islam. It also sees this result as a goal. Qutb, the pointer of a new era in Islamic thought with the steps he took, His works, ''Fi Zılali'l Kur'an''(In the Shade of the Qur'an) and''Me'alim Fi't-tarik''(Milestones), in which he expresses his ideas that ultimately form his ownintell ectual processes, expresses strongly and clearly and what needs to be done for this purpose, is also the main source of our thesis.