Peace Be Unto Those Who Follow Right Guidance.

Question: What possible connection might exist, beyond rejection of Racism (White Supremacy), between so-called "radical ideologue" of the Muslim Brotherhood, the late Sayyid Qutb, and seminal counter-racist analyst, Neely Fuller Jr.?

Answer: A commitment to focusing on the efforts of individuals to bring about socio-political justice.

[More:]

In The United Independent Compensatory Code: a textbook/workbook for thought, speech, and/or action for victims of racism (white supremacy) (1984), Fuller states the following:

The word "Independent", as used here, means that each and every individual victim of Racism is, at all times, in all places, in all areas of activity, "Independent" in regards to his or her choice of methods used to resist and/or eliminate Racism (White Supremacy). This means that no person, white or non-white, has the just and correct "Authority" to force, and/or command, any Victim of Racism, to adopt any means of speaking and/or acting against Racism (White Supremacy) other than the means that the individual Victim chooses for him, or her, self. (p.14)

This position is consistent with sign/message (ayat) (2:256) in The Qur'an [=The Proclamation of God/Allah to the human being] which states that "There is no compulsion/coercion in the power-relation/life-transaction between the individual human being and God/Allah..." (Arabic laa ikraaha fi'd-deen). According to The Qur'an, those who have become secure with God/Allah are commanded - by God/Allah and not by a human being (white or non-white) - to voluntarily obey God/Allah and His Messenger (Muhammad). This is stated at numerous places in The Qur'an.

How does all of this relate, if at all, to the thought, speech and/or action of "radical ideologue", Sayyid Qutb?

In "The Qutbian Project", Journal of Islamic Philosophy, Vol.1, Laith Al-Saud argues that, notwithstanding his call for revolution, rather than being seen as a 'Fundamentalist', Sayyid Qutb should be seen as an 'Illuminationist' (that is, as one who intuitively engages with the world, phenomenon and God) and as an 'Existentialist':

In his historical analysis, Qutb distinguishes the features of early Islamic society from contemporary society as a difference in consciousness. Qutb is often misunderstood in this regard; he was far less concerned with behavior than with epistemology. The current paradigm regarding Islamic “fundamentalism” or any “fundamentalism” is that proponents of such systems hope to enforce behavior in the absence of consciousness and that eventually behavior directs consciousness. According to Qutb, Islamists continually enjoin individuals to embrace Islam as an ethical and behavioral code that cultivates consciousness, much as a mystic would invoke ascetic practice as a means of cultivating consciousness. This is an inversion of the nature of religion and knowledge for Qutb. An epistemological breakthrough must be reached prior to the expounding of any philosophical or theological system and such a consciousness must be “purified” and unadulterated of theory, for theory subjugates reality to a final and definitive conclusion. We can also, however, trace the roots of the existential position versus that of the rationalist or empiricist in Qutb’s work, the notion that theory subordinates awareness to a relationship of existents, rather than understanding history and society as modes of existence.

Al-Saud goes on to state that:

often Islamic thinkers cite the Muttazaliyya period as the zenith of Islamic philosophy, and consequently, civilization. Qutb, however, adopts a different paradigm. Early Islamic society, that is, within the lifetime of the Prophet (pbuh), was conscious of its relation to Absolute Being, not collectively, but individually, as such the individual embarks on becoming in terms of dissolving the borders of his awareness and being actually and consistently engaged with reality in every moment, thought, and act; the social order, thereby, becomes dynamic.
...
Man, being dynamic, cannot be considered in the same way as organic elements of the world are considered. Islamic thought is in danger of adopting this poor understanding of man, therefore, Qutb seeks to de-construct homogenous tomes of thought that encapsulate the dynamics of society and encourage individual awareness as the only introduction to revival.
...
In relation to the past, however, contemporary Islam relates to history collectively, as a social state of affairs of the present in contrast to a social state of affairs in the past. Qutb hopes to abolish collective consciousness and awaken individual consciousness, initially.
...
In the wake of individual awareness and relation to Absolute Being as a living reality, Qutb suggests that thought becomes action by the very nature of the content of thought. Unlike the theoretical guidelines that usually guide ideology, where a gap exists between theory and actualization, in Islamic awareness, action is a concomitant of realization. The formation of the appropriate society, according to Qutb, always involves actualization rather than theory.
...
The dynamics of the past are due to individuals, as the future is open to individuals.

According to Al-Saud, what Qutb proposes and what is the main thrust of his project, is nothing less than

the awakening of the individual in the God-world relation and the act of the individual as a force of social reality. Qutb’s contribution in this regard is truly original, for reality does not only consist of the Creator, but as a true Islamist would maintain, [but] consists of the Creator, created, act and action; therefore, in order to be real, actualization is the only reality. Unlike Qutb’s contemporaries who sought to perfect a social theory and then apply it, our thinker disregards social theories as dead and empty, rather it is action that is real and act in relation to the Creator encloses the circle of Being and serves as a “mirror” of that reality.
...
[Thus,] Qutb’s espousal of Islam is more easily understood as a procedural movement, rather than an ideology [emphasis added].

Peace