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In the Shade of Quran #9
In the Shade of the Qur'an Vol. 9
Sayyid Qutbs Fi Zilal Al Qurans 9th volume comprising Surah Yunus and Hud
274 pages, ebook
First published January 1, 1971
About the author
Sayyid Qutb
169 books2,122 followersSayyid Ibrahim Husayn Shadhili Qutb (Arabic: سيد قطب) was an Egyptian political theorist and revolutionary who was a leading member of the Muslim Brotherhood.
As the author of 24 published books, with around 30 unpublished for different reasons (mainly destruction by the state), and at least 581 articles, including novels, literary arts critique and works on education, Qutb is best known in the Muslim world for his work on what he believed to be the social and political role of Islam, particularly in his books Social Justice and Ma'alim fi al-Tariq (Milestones). His magnum opus, Fi Zilal al-Qur'an (In the Shade of the Qur'an), is a 30-volume commentary on the Quran. Even though most of his observations and criticism were leveled at the Muslim world, Qutb also intensely disapproved of the society and culture of the United States, which he saw as materialistic, and obsessed with violence and sexual pleasures. He advocated violent, offensive jihad.
During most of his life, Qutb's inner circle mainly consisted of influential politicians, intellectuals, poets and literary figures, both of his age and of the preceding generation. By the mid-1940s, many of his writings were included in the curricula of schools, colleges and universities. In 1966, he was convicted of plotting the assassination of Egyptian President Gamal Abdel Nasser and was executed by hanging.
Qutb has been described by followers as a great thinker and martyr for Islam, while many Western observers (and some Muslims) see him as a key originator of Islamist ideology, and an inspiration for violent Islamist groups such as al-Qaeda. Qutb is widely regarded as one of the most leading Islamist ideologues of the twentieth century. Strengthened by his status as a martyr, Qutb's ideas on Jahiliyya (pre-Islamic Arabia) and his close linking of implementation of sharia (Islamic Law) with Tawhid (Islamic monotheism) has highly influenced contemporary Islamist and Jihadist movements. Today, his supporters are identified by their opponents as "Qutbists" or "Qutbi".
As the author of 24 published books, with around 30 unpublished for different reasons (mainly destruction by the state), and at least 581 articles, including novels, literary arts critique and works on education, Qutb is best known in the Muslim world for his work on what he believed to be the social and political role of Islam, particularly in his books Social Justice and Ma'alim fi al-Tariq (Milestones). His magnum opus, Fi Zilal al-Qur'an (In the Shade of the Qur'an), is a 30-volume commentary on the Quran. Even though most of his observations and criticism were leveled at the Muslim world, Qutb also intensely disapproved of the society and culture of the United States, which he saw as materialistic, and obsessed with violence and sexual pleasures. He advocated violent, offensive jihad.
During most of his life, Qutb's inner circle mainly consisted of influential politicians, intellectuals, poets and literary figures, both of his age and of the preceding generation. By the mid-1940s, many of his writings were included in the curricula of schools, colleges and universities. In 1966, he was convicted of plotting the assassination of Egyptian President Gamal Abdel Nasser and was executed by hanging.
Qutb has been described by followers as a great thinker and martyr for Islam, while many Western observers (and some Muslims) see him as a key originator of Islamist ideology, and an inspiration for violent Islamist groups such as al-Qaeda. Qutb is widely regarded as one of the most leading Islamist ideologues of the twentieth century. Strengthened by his status as a martyr, Qutb's ideas on Jahiliyya (pre-Islamic Arabia) and his close linking of implementation of sharia (Islamic Law) with Tawhid (Islamic monotheism) has highly influenced contemporary Islamist and Jihadist movements. Today, his supporters are identified by their opponents as "Qutbists" or "Qutbi".
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Displaying 1 of 1 review
April 19, 2026
Another beautiful piece completed.
Reflections of Syed Qutb are mind-boggling. He addresses the core of the problems. Preparing your mind to act, and know what kind of a mindset to have, how to look, perceive, interpret, and interact with the world around, from a “Muslims lens” who is grounded in Prophetic Purpose.
Every messenger was sent to his own community. At the start of his message, the messenger would be a member of his community, addressing them as a brother, desiring for them all the goodness a brother desires for his siblings. But it was not the same with any of them at the end.
People had different attitudes towards God’s messenger and his message, the same people became two communities, one Muslim and the other idolater. They were no longer one community, despite being of the same race and origin.
God never set the believers apart from the unbelievers until the believers themselves split away from the rest of their people. In so doing they declared their rejection of idolatry, submitted to God alone, and refused to obey any tyrannical authority. They also refused to participate in the social life of the community ruled by an authority implementing laws different from those of God.
God did not act to destroy the wrongdoers until the believers had separated themselves from them. This means that the believers must declare to the rest of their people that they are a community apart.
Reflections of Syed Qutb are mind-boggling. He addresses the core of the problems. Preparing your mind to act, and know what kind of a mindset to have, how to look, perceive, interpret, and interact with the world around, from a “Muslims lens” who is grounded in Prophetic Purpose.
Every messenger was sent to his own community. At the start of his message, the messenger would be a member of his community, addressing them as a brother, desiring for them all the goodness a brother desires for his siblings. But it was not the same with any of them at the end.
People had different attitudes towards God’s messenger and his message, the same people became two communities, one Muslim and the other idolater. They were no longer one community, despite being of the same race and origin.
God never set the believers apart from the unbelievers until the believers themselves split away from the rest of their people. In so doing they declared their rejection of idolatry, submitted to God alone, and refused to obey any tyrannical authority. They also refused to participate in the social life of the community ruled by an authority implementing laws different from those of God.
God did not act to destroy the wrongdoers until the believers had separated themselves from them. This means that the believers must declare to the rest of their people that they are a community apart.
Displaying 1 of 1 review