In the Shade of the Qur'an by Sayyid Qutb

This surah presents us with something very clear even before we look at any of the specific ideas it tackles. It is a symphony ringing out clear, strong beats coupled with an air of calm sadness and reflective sorrow.

Consistent with this phenomenon are the images and scenes the surah portrays and the inspiring statements it includes, particularly in its last passage after the jinn concluded their discourse. In this last part, the surah addresses the Prophet in a way that fills the listener with much sympathy. He is commanded to declare that he looks for nothing in respect of his message other than delivering it, and that he is closely watched by God as he goes about this task: “Say: 7 invoke my Lord alone, and I associate no partners with Him. 'Say: It is not in my power to cause you harm or to set you on the right course. 'Say: ‘No one can ever protect me from God, nor can I ever find a place to hide from Him. My task is only to deliver what I receive from God and His messages.' Whoever disobeys God and His Messenger will have the fire of hell, where they will abide for ever. When they see what they have been promised, they will realize who has the lesser help and is smaller in number. Say: ‘I do not know whether that which you have been promised is imminent, or whether my Lord has set for it a distant term. He alone knows that which is beyond the reach of human perception, and He does not disclose His secrets to anyone except to a messenger whom He has been pleased to choose. He then sends watchers to walk before and behind him, to know that they have delivered their Lord's messages. He has full knowledge of all they have. He takes count of everything! (Verses 20-28)

In addition, the surah delivers a special and psychological effect in its lucid presentation of what thej7»n said and the truth included in their account. This truth is of great significance, inviting much reflection and contemplation. It also suits the sad overtone evident in the surah's rhythm. It only needs to be read rather slowly to impart the feeling we have just outlined.

The surah presents a testimony to the truth of many aspects of the divine faith from a different world, a world beyond that of man.

These aspects were the subject of much argument by the unbelievers who either denied them or who arrived at assumptions lacking any supporting evidence. The unbelievers in Makkah sometimes alleged that Muhammad (peace be upon him) was in contact with the who taught him what to say about faith. Now, a group of the jinn give their testimony, stating that they did not know anything about the Qur’an until they listened to Muhammad (peace be upon him) reciting it, and that they were then overwhelmed by its powerful truth. In fact, its effect on them was so profound that they could not remain silent. They had to speak in detail about what they had heard and felt. Their discourse reflects their total amazement at this great event with its lasting effects on the heavens, the earth, humans, jinn, angels and stars. Indeed, its effects cover the entire universe. Their testimony undoubtedly has a strong effect on man too.

Moreover, the jinn's statement corrects many aspects of superstition upheld by those addressed by the surah for the first time, and by many other people across successive generations. It presents clear facts about this type of God’s creatures, without any exaggeration. The Arabs who were the first to be addressed by the Qur’an believed that the jinn exercised much power on earth. When an Arab found himself at night in a valley or an open plain, he would seek shelter with the jinnee of that place, saying: “I seek shelter with the master of this valley against the designs of the wicked elements among his people.” When he had said so, he could then sleep in peace. They also believed that the jinn had knowledge of ghayb, or what lies beyond the reach of human perception.

They would give information to soothsayers who would then make predictions. Some Arabs worshipped the jinn, alleging that they were related to God. Some suggested that God had a wife from among the jinn and that she gave birth to angels.

Belief in the jinn on lines similar to these is widespread in d\jahiliyyah societies. Indeed, some legends and superstitions about them continue to be spread in different environments, even in the present day.

While such superstitions used to circulate widely, giving people different ideas and concepts about them, there were also other people who denied their existence altogether. They described any talk about the jinn as superstitious. Therefore, Islam sets the record straight. It confirms their existence and corrects wrong ideas about them, freeing people from the shackles of fear about the jinn and submission to their alleged authority.

The jinn do exist. They describe themselves in this silrah in the following words: “Some among us are righteous and others less so: we follow widely divergent paths.” (Verse 11) Some go astray and lead people astray, while others are naive and can easily be deceived: “Some foolish ones among us have been saying some outrageous things about God. Yet we had thought that no man or jinn would ever utter a lie about God.” (Verses 4-5) They are susceptible to divine guidance, able to listen to the Qur’an, understand it and be affected by it: “Say: It has been revealed to me that a group of the jinn listened in and then said: ‘We have heard a wondrous discourse, giving guidance to what is sagacious, and we have come to believe in it. We shall never associate partners with our Lord” (Verses 1-2) By their nature, they can be punished, and the results of belief and unbelief can affect them: “When we heard the guidance, we came to believe in it. Whoever believes in his Lord need never fear loss or injustice. Some of us submit to Him and others are unfair. Those who submit to God are the ones who have endeavoured to attain what is right.

But those who are unfair will be the fuel of hellfire.” (Verses 13—15) When humans appeal to them, they cannot benefit them; on the contrary, 293

In the Shade of the Qur’an they increase their affliction: “True, in the past some among mankind sought refuge with some of the jinn, but they caused them further trouble” (Verse 6) They have no knowledge of the realm beyond their perception, and they no longer have any contact with heaven: “ We tried to reach heaven, but found it full of mighty guards and shooting stars. We used to take up positions there to listen, but whoever tries to listen now will find a shooting star in wait for him. We do not know if this bodes evil for those who live on earth, or if their Lord intends to guide them to what is right.” (Verses 8-10) They have no relation to God Almighty: “Sublimely exalted is the glory of our Lord! He has taken to Himself neither consort nor son” (Verse 3) They have no power to resist Gods will: “We know that we can never elude God on earth, and we can never elude Him by flight.” (Verse 12)

We learn all this about the jinn from what is mentioned in this surah.

Some of their other characteristics are mentioned elsewhere in the Qur’an. For example, there is the reference to those of them who were made subservient to the Prophet Solomon. They did not know of his death until sometime after it occurred, which confirms that they have no knowledge of what is beyond their faculties of perception: “ When We decreed his death, nothing showed them that he was dead except an earthworm that gnawed away at his staff. And when he fell to the ground, the jinn saw clearly that, had they understood the reality which was beyond [their]perception, they would not have remained in humiliating servitude.” (34: 14) The Qur’an also refers to a quality of Iblis and his folk. Iblis, or Satan, belonged to the jinn, but he is devoted totally to evil, corruption and tempting others to do evil: “Surely, he and his tribe watch you from where you cannot perceive them.” (7: 27) This implies that the jinn have a form that humans cannot see, while they can see us. In addition, Surah 55, The Lord of Grace, states from which substances the jinn and human beings are created: “He created man from dried clay, like pottery, and created the jinn from raging flames of fire.” (55: 14-15) All this gives us a clear picture of this species that is concealed from us. It confirms its existence and gives us many of its characteristics. At the same time, it shows as false many of the ideas and superstitions people held about these creatures. It gives us a clear and accurate picture of them, one that is free of wild conjecture.

The surah corrects what the Arab unbelievers and other people used to say about the jinn, believing that they had exceptional powers and a large role to play in the universe. Others who have denied the existence of these creatures outright, mocking anyone who so believes, do not tell us the basis of their denial. Do they claim that they know every type of creature in the universe and cannot find the among them? No scientist has ever made such a claim. The earth contains many species of creation which are discovered from time to time. No one claims that there will ever be an end to the discovery of new species.

Do they believe that they know all the powers at play in the universe and cannot find the jinn among them? No one can make such a claim.

Every day, new powers are discovered, after having previously been unknown to man. Scientists try hard to know more of the powers and forces in the universe. They declare, in an attitude of humility, which their scientific discoveries have taught them, that they still stand at the edge of the unknown in the universe, and that they have hardly scraped the surface of it all.

Have they seen all the powers man utilizes and yet still cannot see the jinn among these? Not so. Since they managed to produce nuclear fission, scientists speak of the electron as scientific truth, yet none of them has seen an electron. They do not have in their laboratories a machine that can isolate an electron! Why, then, are they so insistent on negating the very existence of this species of creature when mans information about the universe, its forces and dwellers is so scanty? Is it because so many superstitions have been weaved around the jinn? If so, the proper course of action is to show how such superstitions are false, just as the Qur’an does. It is certainly not right to counteract it by denying their existence without having any proper evidence to support such a claim. Since this belongs to the realm that lies beyond the reach of our own perceptive faculties, we should refer to the only source from which we have accurate and confirmed information. This source cannot be contradicted by preconceived ideas.

What this source tells us is final.

This surah contributes significantly to the formulation of the Islamic concept of the truth of the Godhead and servitude to Him, as well as the truth of the universe, the creatures living in it and their interrelations.

In the jinns account we have confirmation of Gods oneness, a negation of His having a spouse or a son, affirmation of reckoning and requital in the life to come, and the fact that no creature can ever escape God anywhere in the universe. All will receive their fair dues.

Some of the facts clearly stated by the jinn are then repeated in the part of the surah that addresses the Prophet: “Say: 7 invoke my Lord alone, and I associate no partners with Him.”’ (Verse 20) “Say: No one can ever protect me from God, nor can I ever find a place to hide from Him” (Verse 22)

The jinn's account asserts that Godhead belongs only to God, and that servitude to Him is the highest status people can attain: “Yet when God's servant stood up to pray to Him, they pressed in on him in multitude.” (Verse 19) The surah confirms this truth in its address to the Prophet: “Say: It is not in my power to cause you harm or to set you on the right course” (Verse 21) The world beyond our perception belongs totally to God alone, and the jinn know nothing about it: “ We do not know if this bodes evil for those who live on earth, or if their Lord intends to guide them to what is right” (Verse 10) It is also unknown to God’s messengers, apart from what God, in His infinite wisdom, chooses to inform them of: “Say: I do not know whether that which you have been promised is imminent, or whether my Lord has set for it a distant term. He alone knows that which is beyond the reach of human perception, and He does not disclose His secrets to anyone except to a messenger whom He has been pleased to choose. He then sends watchers to walk before and behind him.” (Verses 25-27)

We learn from this surah that some interaction may take place between different types of creatures even though they may have totally different natures and constitutions. An example of such interaction is what hap pens between man and the jinn, as mentioned in this surah as elsewhere in the Qur’an. Even in his abode on earth, man is not isolated from other creation. He may have some interaction with them. The isolation man feels, as a species or a community or an individual, does not apply to the nature of the universe. This idea should broaden mans feelings towards the universe and the creatures, forces and secrets it contains. Man may not be aware of these, but they exist in the world around him. He is not the only dweller in the universe as he sometimes imagines.

Moreover, there is a definite causal relation between peoples following the right way and the operation of some forces in the universe, according to God’s will and its effect on His creatures: “Had they established themselves on the right way. We would have given them abundant water to drink, so as to test them by this means. Anyone who turns away from his Lord's revelation will be made to endure uphill suffering” (Verses 16—17)

This is a truth that forms part of the Islamic concept of the interrelation between man, the universe and God’s will.

As we see, the surah stretches with its inspiration over great areas and wide horizons, even though it consists of no more than 28 verses.

Furthermore, it was revealed on a particular occasion to report on a certain event.

There are a number of different reports about the jinn listening to the Qur’an. One quotes ‘Abdullah ibn ‘Abbas as saying: “God’s Messenger did not read the Qur’an to the jinn, nor did he see them. What took place was that the Prophet and a group of his Companions once went to the ‘Ukaz market place. The jinn had previously been barred from trying to reach heaven to eavesdrop and were struck by shooting stars.

They went back to their people and told them what happened. They said:

‘Something must have happened to prevent you from learning anything from heaven. Go in pursuit of information throughout the earth to find out what has happened. They went in groups, travelling east and west throughout the earth. The group that went to Tihamah drew close to the Prophet when he was in the Nakhlah Valley, going to ‘Ukaz. He was leading his Companions in the Fajr, or Dawn, Prayer. They listened to him reciting the Qur’an. When he finished his recitation, they said to each other: ‘This is indeed what happened to cause you to be barred from learning news from on high.’ They went back to their people and told them: ‘ We have heard a wondrous discourse, giving guidance to what is sagacious, and we have come to believe in it. We shall never associate partners with our Lord! God then revealed the surah, The Jinn, to the Prophet speaking of this event.” [Related by al-Bukhari and Muslim.] Another report mentions that 'Abdullah ibn Mas'ud gave the following answer to the question about whether any of the Prophets Companions were present with him when he met the jinn: “None of us were present. However, we were with him one night when he went missing. We looked for him everywhere, in valleys and on the paths, but could not find him. Some of us thought that he might have been taken or even killed. That was our worst night. In the morning, we saw him coming to us from the direction of Hira’. We said: ‘Messenger of God! We missed you and looked for you everywhere but could not find you.

We had such a bad night.’ He said: A caller from the jinn came to me and so I went and read the Qur’an to them.’ He took us to the place and showed us their traces and the remains of the fires they lit. They asked him for food. He said: ‘Every bone of an animal slaughtered under God’s name will be in your hands full of meat; and all animal droppings will be wholesome feed for your animals.’ The Prophet then said to us:

‘Do not use these to wipe off your personal dirt, because they are food for your brethren’.” [Related by Muslim.] There is a third report also attributed to Ibn Mas'ud, but the chain of transmission of the one we have quoted makes it more reliable. We will, therefore, leave this and similar reports aside. The two authentic reports we have quoted seem to be mutually contradictory. Ibn 'Abbas says that the Prophet did not know of the jinn's presence when they listened to him reading the Qur’an, while Ibn Mas'ud says that they called upon the Prophet and he went with them. Al-Bayhaqi resolves this apparent contradiction by saying that the two reports speak of two different occasions, not just one.

A different report is given by Ibn Ishaq in his biography of the Prophet. He says that after the death of Abu Talib, the Prophet’s uncle, the Quraysh were able to inflict more harm on him than they could ever do during his uncle’s lifetime. Therefore, the Prophet went to Taif, seeking support from the Thaqlf, the major tribe living there. He went there alone, hoping to gain a positive response:

Once at la’if, the Prophet approached its leading personalities, explaining his message... For ten days the Prophet spoke to one of their chiefs after another. None gave him a word of encouragement.

The worst response came from three brothers, the sons of ‘Amr ibn ‘Umayr. These three brothers, ‘Abd Yalll, Mas‘ud and Habib, were the recognized leaders of Ta’if. One of them was married to a Qurayshi woman and the Prophet hoped that this relationship would work in his favour. In the event the three men were extremely rude in their rejection of the Prophets approach.

The first one said: “I would tear the robes off the Ka‘bah if it was true that God has chosen you as His Messenger.” The second said:

“Has God found no one other than you to be His Messenger?” The third said: “By God, I will never speak to you. If it is true that you are Gods Messenger, you are too great for me to speak to you. If, on the other hand, you are lying, you are not worth answering.” Fearing that the news of their rejection would serve to intensify the Qurayshs hostility to Islam, the Prophet requested the Thaqif notables not to publicize his mission. They refused him even that.

Instead they set on him a crowd of their teenagers and servants, who chased and stoned him. His feet were soon bleeding and he was in a very sorry state. Zayd tried hard to defend him and protect him from the stones. The Prophet then sought refuge in an orchard which belonged to two brothers from Makkah. They were in their orchard, and they saw Muhammad when he entered. At first they watched him quietly, but he did not see them.

As the Prophet sat down, he said this highly emotional and touching prayer:

To You, My Lord, I complain of my weakness, lack of support and the humiliation I am made to receive.

Most compassionate and merciful! You are the Lord of the weak, and You are my Lord. To whom do You leave me? To a distant person who receives me with hostility? Or to an enemy to whom You have given power over me?

If You are not displeased with me, I do not care what I face.

I would, however, be much happier with Your mercy.

I seek refuge in the light of Your face by which all darkness is dispelled and both this life and the life to come are put on their right courses against incurring Your wrath or being the subject of Your anger. To You I submit, until I earn Your pleasure. Everything is powerless without Your support.

The owners of the orchard were none other than 'Utbah and Shaybah, the two sons of Rabi'ah, who commanded positions of high esteem in the Quraysh. Although the two brothers were opposed to Islam and to Muhammad, they felt sorry for him in his unenviable plight. Therefore, they called a servant of theirs, named 'Addas, and told him to take a bunch of grapes on a plate to Muhammad. 'Addas, who was a Christian from the Iraqi town of Nineveh, complied.

As the Prophet took the grapes he said, as Muslims do before eating: ‘In the name of God.’ Surprised, 'Addas said: ‘This is something no one in these areas says.’ When 'Addas answered the Prophets question about his religion and place of origin, the Prophet commented: ‘Then you come from the same place as the noble, divine Jonah.’ Even more surprised, 'Addas asked: ‘How did you know about Jonah? When I left Nineveh, not even ten people knew anything about him.’ The Prophet said: ‘He was my brother.

Like me, he was a prophet.’ 'Addas then kissed the Prophet’s head, hands and feet in a gesture of genuine love and respect. As they watched, one of the two owners of the orchard said to his brother:

‘That man has certainly spoilt your slave.’ When 'Addas joined them they asked him the reason for his very respectful attitude to Muhammad. He said: ‘There can be no one on earth better than him. He has indeed told me something which no one but a Prophet would know.’ They said: ‘You should be careful, 'Addas. He may try to convert you while your religion is better than his.’1

Continuing this report, Ibn Ishaq says: “When the Prophet despaired of receiving any good response in Ta’if, he returned to Makkah. When he was at Nakhlah, he stood up praying in the middle of the night. It was at this time that a group of the jinn - seven in number from the town of Nasibln [in northern Syria] as I was told - passed by and listened to him reading the Qur’an. When he finished his prayer, they left hurriedly to warn their people. They believed in Islam and God told the Prophet of what happened: “ We sent to you a group 0/jinn to listen to the Quran.

When they heard it, they said to one another, 'Listen in silence!" When the recitation ended, they returned to their people to warn them. Our people, ’ they said, *we have been listening to revelation bestowed from on high after Moses, confirming what came before it. It guides to the truth and to a straight path. Our people! Respond to God’s call and have faith in Him. He will forgive you your sins and deliver you from grievous suffering.” (46: 29-31)

He also revealed Surah 72, The Jinn.” Ibn Kathir has the following comment to make on this last report:

“The event itself is true, but to say that it took place on that night is questionable. The jinn's listening to the Qur’an occurred during the early days of prophethood, as clearly indicated in the above-quoted hadlth of Ibn 'Abbas. On the other hand, the Prophets trip to Ta’if occurred after his uncle’s death, one or two years before his migration to Madinah, as confirmed by Ibn Ishaq and others.” If Ibn Ishaq’s report is true and this incident took place when the Prophet was on his way back from Ta’if, hurt by the arrogant response of the Thaqif elders, and after he had expressed his passionate prayer appealing to God, his Lord and Protector, then it is most remarkable that God should have sent him those jinn and told him about what they said to their people. Moreover, it gives fine impressions of God’s care.

At whichever time and place this event took place, it is certainly very significant in itself and in what the jinn had to say about the Qur’an and Islam. We will now discuss its presentation in the surah