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Fi Zilal al-Quran

In the Shade of the Qur'an or Fi Zilal al-Qur'an[p][n] (, f il l al-qur' n) is a highly influential commentary of the Qur'an, written during 1951-1965 by Sayyid Qutb[a] (1906-1966), a leader within the Muslim Brotherhood. Most of the original 30 volumes (114 Surahs) were written (or re-written) while in prison following an attempted assassination of Egyptian leader Gamal Abdel Nasser in 1954.[1] The book outlines Qutb's vision of an Islamic state and society. It is considered by some to be a comprehensive and far-reaching commentary that takes a clear and lucid interpretation of the Qur'an. It has much influence throughout the Islamic world, especially amongst the ordinary lay practitioners of Islam in the Arab world.

The work extends to 30 volumes and has been translated into several languages, including English, French, German, Urdu, Turkish, Indonesian, Persian and Bengali. The full set of volumes covers the entire Qur'an.[1]

Contents


Conclusions

From a social and political standpoint, some of the more important conclusions Qutb drew in his interpretation include:

  • On the issue of human relationships:
Allah wishes human life to be elevated, happy, based on pure motives and characterised by mutual compassion, brotherhood and purity of hearts and behaviour.[2]
  • On the Victimization of Children of Israel by the Pharaoh:
Tyrants are always ready to commit any crime, without hesitation, in order to retain power....That is tyranny: ignorant and stupid, but at the same time arrogant and conceited. [3]
The Children of Israel suffered persecution on a similar scale by Pharaoh and his clique, as stated in S rah 28, The Story, in which we read: Pharaoh made himself a tyrant in the land. He divided his people into casts, one group of which he persecuted, putting their sons to death and sparing only their daughters. Truly, he was an evildoer. (28: 4). This is characteristic of tyranny everywhere, in all periods of history. It still resorts today to the same methods it employed centuries ago. [4]
  • Opposition to Theocracy:
Establishing the rule of God on earth does not mean that sovereignty is assigned to a particular group of people, as was the case when the Church wielded power in Christian Europe, or that certain men become spokesmen for the gods, as was the case under theocratic rule. [5]
  • On Equality:
It is only under this system that God s law applies equally and in the same way to all people, rulers and ruled, white and black, rich and poor.[6]
  • The importance of implementing true Islamic law and danger of people who "oppose the implementation of God's law." These are people "who claim to be Muslims but perpetrate corruption," [7]
  • Jews as a perpetual opponent of Islam. The threat Jews pose to Islam is emphasized in Qutb's commentary on Surah 2:
The war the Jews began to wage against Islam and Muslims in those early days has raged on to the present. The form and appearance may have changed, but the nature and means remains the same.
Again, in the commentary on Surah 5:
The Muslim world has often faced problems as a result of Jewish conspiracies ever since the early days of Islam. ...
History has recorded the wicked opposition of the Jews to Islam right from its first day in Medina. Their scheming against Islam has continued since then to the present moment, and they continue to be its leaders, nursing their wicked grudges and always resorting to treacherous schemes to undermine Islam.[8]

Conservative author Paul Berman stated that "In Qutb's interpretation, the sins and crimes of the Medina Jews in the seventh century have a cosmic, eternal quality -- rather like the sins and crimes of the Jerusalem Jews in some of the traditional interpretations of the Gospels." [9]

References

  [a] - The author name "Sayyid Qutb" is pronounced as "Sah-yeed Kuh-tabh".[10]
  [p] - The work is also called "Fi Dhilal al-Quran".
  [p] - The title "Fi Zilal al-Qur-an" is pronounced as "Fee Zhuh-lahl ahl-Kour-ahn".
  [s] - The major sources for Fi Zilal al-Qur-an are: [1]

  1. a b c
  2. In the Shade of the Qur'an, translated by Adil Salahi, Vol. 30, p. 275 (2002).
  3. Commentary on Surah 7, In the Shade of the Qur'an, translated by M.A. Salahi and A.; A. Shamis, Vol. I Markfield, Leicester, and Nairobi, Kenya: The Islamic Foundation 1999.
  4. Commentary on Surah 7, In the Shade of the Qur'an, translated by M.A. Salahi and A.; A. Shamis, Vol. I Markfield, Leicester, and Nairobi, Kenya: The Islamic Foundation 1999.
  5. Commentary on Surah 8, In the Shade of the Qur'an, translated by M.A. Salahi and A.; A. Shamis, Vol. I Markfield, Leicester, and Nairobi, Kenya: The Islamic Foundation 1999.
  6. Commentary on Surah 8, In the Shade of the Qur'an, translated by M.A. Salahi and A.; A. Shamis, Vol. I Markfield, Leicester, and Nairobi, Kenya: The Islamic Foundation 1999.
  7. Commentary on Surah 2, In the Shade of the Qur'an, translated by M.A. Salahi and A.; A. Shamis, Vol. I Markfield, Leicester, and Nairobi, Kenya: The Islamic Foundation 1999.
  8. In the Shade of the Qur'an, translated by M.A. Salahi and A.; A. Shamis, Vol. I Markfield, Leicester, and Nairobi, Kenya: The Islamic Foundation
  9. Berman, Paul, Terror and Liberalism, Norton and Company, 2003, p.85
  10. "Sayyid Qutb: The Karl Marx of the Islamic Revolution",
     Shaggyman.com, 28 September 2006, webpage:   Shaggym-18.

See also

External links

ar: tr:F z l l'il Kur'an






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