March 23, 2003THE CLASH:March 23, 2003THE CLASH:The Philosopher of Islamic Terror (PAUL BERMAN, March 23, 2003, NY Times Magazine)[Sayyid Qutb -- the intellectual hero of every one of the groups that eventually went into Al Qaeda, their Karl Marx] wrote a book called ''Milestones,'' and that book was cited at his trial, which gave it immense publicity, especially after its author was hanged. ''Milestones'' became a classic manifesto of the terrorist wing of Islamic fundamentalism. A number of journalists have dutifully turned the pages of ''Milestones,'' trying to decipher the otherwise inscrutable terrorist point of view. I have been reading some of Qutb's other books, and I think that ''Milestones'' may have misled the journalists. ''Milestones'' is a fairly shallow book, judged in isolation. But ''Milestones'' was drawn from his vast commentary on the Koran called ''In the Shade of the Qur'an.'' One of the many volumes of this giant work was translated into English in the 1970's and published by the World Assembly of Muslim Youth, an organization later widely suspected of participation in terrorist attacks -- and an organization whose Washington office was run by a brother of bin Laden's. In the last four years a big effort has been mounted by another organization, the Islamic Foundation in England, to bring out the rest, in what will eventually be an edition of 15 fat English-language volumes, handsomely ornamented with Arabic script from the Koran. Just in these past few weeks a number of new volumes in this edition have made their way into the Arab bookshops ofBrooklyn, and I have gobbled them up. By now I have made my way through a little less than half of ''In the Shade of the Qur'an,'' which I think is all that exists so far in English, together with three other books by Qutb. And I have something to report. Qutb is not shallow. Qutb is deep. ''In the Shade of the Qur'an'' is, in its fashion, a masterwork. Al Qaeda and its sister organizations are not merely popular, wealthy, global, well connected and institutionally sophisticated. These groups stand on a set of ideas too, and some of those ideas may be pathological, which is an old story in modern politics; yet even so, the ideas are powerful. We should have known that, of course. But we should have known many things. [A]s the Pan-Arabists went about promoting their revolution, Sayyid Qutb went about promoting his own, somewhat different revolution. His idea was ''Islamist.'' He wanted to turn Islam into a political movement to create a new society, to be based on ancient Koranic principles. Qutb joined the Muslim Brotherhood, became the editor of its journaland established himself right away as Islamism's principal theoretician in the Arab world.[...]Readers without a Muslim education who try to make their way unaided through the Koran tend to find it, as I have, a little dry and forbidding. But Qutb'scommentaries are not at all like that. He quotes passages from the chapters, or suras, of the Koran, and he pores over the quoted passages, observing the prosodic qualities of the text, the rhythm, tone and musicality of the words, sometimes the images. The suras lead him to discuss dietary regulations, the proper direction to pray, the rules of divorce, the question of when a man may propose marriage to a widow (four months and 10 days afterthe death of her husband, unless she is pregnant, in which case after delivery), the rules concerning a Muslim man who wishes to marry a Christian or a Jew (very complicated), the obligations of charity, the punishment for crimes and for breaking your word, the prohibition on liquor and intoxicants, the proper clothing to wear, the rules on usury, moneylending and a thousand other themes. The Koran tells stories, and Qutb recounts some of these and remarks on their wisdom and significance. His tone is always lucid and plain. Yet the total effect of his writing is almost sensual in its measured pace. The very title ''In the Shade of the Qur'an'' conveys avivid desert image, as if the Koran were a leafy palm tree, and we have only to open Qutb's pages to escape the hot sun and refresh ourselves in the shade. As he makes his way through the suras and proposes his other commentaries, he slowly constructs an enormous theological criticism of modern life, and not just in Egypt. Qutb wrote that, all over the world, humans had reached a moment of unbearable crisis. The human race had lost touch with human nature. Man's inspiration, intelligence and morality were degenerating. Sexual relations were deteriorating ''to a level lower than the beasts.'' Man was miserable, anxious and skeptical,sinking into idiocy, insanity and crime. People were turning, in their unhappiness, to drugs, alcohol and existentialism. Qutb admired economic productivity andscientific knowledge. But he did not think that wealth and science were rescuing the human race. He figured that, on the contrary, the richest countries were theunhappiest of all. And what was the cause of this unhappiness -- this wretched split between man's truest nature and modern life? A great many cultural critics in Europe and America asked this question in the middle years of the 20th century, and a great many of them, following Nietzsche and other philosophers, pointed to the origins of Western civilization in ancient Greece, where man was said to have made his fatal error. This error was philosophical. It consisted of placingan arrogant and deluded faith in the power of human reason -- an arrogant faith that, after many centuries, had created in modern times a tyranny of technology over life. Qutb shared that analysis, somewhat. Only instead of locating the error in ancient Greece,he located it in ancient Jerusalem. In the Muslim fashion, Qutb looked on the teachings ofJudaism 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