‘Historicism’ is the term under which Karl Popper lumped all ideologies of history, from those of Plato and Aristotle through to Hegel and Marx, political communism and Nazism.
“Kant, in his Critique of Pure Reason, asserted under the influence of Hume that speculation or reason, whenever it ventures into a field in which it cannot possibly be checked by experience, is liable to get involved in contradictions or ‘antinomies’ and to produce what he unambiguously described as ‘mere fancies’; ‘nonsense’; ‘illusions’; ‘a sterile dogmatism’; and ‘a superficial pretension to the knowledge of everything’.”
“’We may fairly’, Hegel writes, ‘establish the true principles of morality, or rather of social virtue, in opposition to false morality; for the History of the World occupies a higher ground than that morality which is personal in character – the conscience of individuals, their particular will and mode of action.’”
As John Gray writes: “Ed Husain begins one of the chapters of The Islamist with a quotation from Syed Qutb, the chief intellectual founder of Islamism, outlining the purpose of Qutb's most influential book: 'I have written Milestones for this vanguard of Islamists which I consider to be a waiting reality about to be realised.' Qutb's use of the concept of the vanguard reveals one of the paradoxes of political Islam: a movement that is avowedly anti-secular, anti-modern and anti-Western, it has been profoundly shaped by modern Western secular ideologies. The idea of a revolutionary elite dedicated to leading the deluded masses to a perfect society is a borrowing from Lenin and the Jacobins rather than anything derived from Islamic theology.”
“Hegel has been criticized for laying the conceptual framework for a totalitarian state, but that was not a cause for rejection in Nabhani’s view. Hegel’s writings, particularly phrases such as ‘The state is the march of God through the world’, only emboldened Nabhani.”
“Where Hegel outlined the importance of thought in the progress of a nation, Gramsci explained how these thoughts were to be inculcated in the masses, or ummah as Nabhani preferred to call them. It was not sufficient to propagate new ideas, but old ideas had to be ‘destroyed’ and supplanted by new ones. And that is exactly what I was taught in my halaqah [study circle], and what I tried to execute on the streets of London. Nabhani shrewdly linked Gramsci’s concepts to the life of the Prophet Mohammed, and in Muslim ears this found greater acceptance.”