النص المفهرس

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Surah Al-Mulk: 67 : 1 - 30
air. Apparently, they have no intellect, but Allah has taught them the art
to make the air carry their burden and to fly in it by manoeuvring their
wings in such a way that at times they outspread them and at other times
they fold them back. In this way they subjugate the air to their benefit. It
is obvious that enabling air to hold them up, designing the wings of the
birds on this particular shape and teaching them the art of controlling the
air, all these functions were possible only by Allah's Supreme Creative
Power.
Thus far the conditions of various categories and species of existent
beings were analysed and considered in order to provide evidence of
Divine existence, His Oneness, His unique knowledge and power. If a
fair-minded person were to consider them carefully, he will have no choice
but to believe in Allah. From the next verse up to the end of the Surah,
the non-believers and the unrighteous people of all categories are warned
of the Divine scourge. First, they are admonished that if Allah decides to
punish any nation, there is no power in the world that can stop Him.
There is no fighting force or army of soldiers that can come to the support
of the disbelievers and save them. Thus the next verse says:
Now, who is) آَمَّنُ هذَا الَّذِىُ هُوَجُنُدٌ لَّكُمْ يَنْصُرُكُمُ مِّنُ دُونِ الرَّحْمنِ ﴿ إِنِ الْكَفِرُوْنَ إِلَّ فِى غُرُورٍ
there to become a force for you to help you, except the Rahman? The
disbelievers are in nothing but delusion ... 67:20).
Then the next verse warns the disbelievers that the sustenance Allah
grants them by sending down rain from the clouds and by growing
plants/ vegetation in the earth is not their personal property. It is a gift
and bounty from Allah. If He wills, He can withhold it. This is the import
of the following verse:
Or, who is there to give you) آَمَّنُ هذَا الَّذِى يَرْزُقُكُمُ إِنْ أَمُسَكَ رِزْقَهْ بَلْ لَُّجُوا فِى عُتُوٍ وَّنُفُوْرٍ
sustenance, if He withholds His sustenance? Still, they persist in rebellion
and aversion. [67:21]'.
The last sentence of the verse purports to express the unbelievers' sad
state of affairs. They neither consider the Signs of Allah nor do they pay
heed to other people's good advice. They obstinately persist in insolence
and deviation from the Truth.
Next, the conditions of non-believers and believers on the field of

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Surah Al-Mulk: 67 : 1 - 30
Resurrection are described. It is mentioned that the unbelievers will be
brought to the field of Resurrection, crawling on their faces instead of
walking on their feet. Bukhari and Muslim record on the authority of
Sayyidna Anas
that the noble Companions asked the Messenger of
Allah
"How will the non-believers walk on their faces on the Day of
Resurrection?" The Messenger of Allah
replied: "Is Allah who made
them walk on their feet not powerful enough to make them walk on their
faces and their heads?" The following verse depicts the scene of such
crawling:
Then, tell me) أَفَمَنُ يَّمُشِىُ مُكِبًّا عَلَى وَجُهِةٍ أَهْدَى آَمَّنُ يَّمُشِىُ سَوِيًّا عَلَى صِرَاطٍ مُّسْتَقِيمٍ
whether the one who walks falling down [frequently] on his face is better
guided or the one who walks on a straight path ... 67:22).
The phrase 'the one who walks on a straight path' refers to the
believer who is rightly guided. The next verse describes the manifestation
of Divine power and wisdom in the creation of man, thus:
Say, "He is the) قُلُ هُوَالَّذِى أَنْشَاكُمْ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ - قَلِيلًا مَّا تَشْكُرُوْنَ
One who has originated you, and made for you the ears and the eyes and
the hearts. How little you pay gratitude" ... 67:23).
Specifying ears, eyes and Heart
Of all the human sense organs, only three are mentioned here on
which depends knowledge and perception of the external world.
Philosophers have identified five sources of knowledge and perception
that are called 'five senses': to see, hear, smell, taste or feel something.
Allah has equipped man with 'nose' to smell, with 'tongue' to taste, with
'ears' to hear and with 'eyes' to see; Allah has spread 'skin' throughout
man's body to feel. But out of the five physical senses, only two have been
mentioned, namely, ears and eyes, because man receives a very limited
range of knowledge by smelling, tasting and feeling. Man depends for
information largely on hearing and seeing. Of the two organs, his sense of
hearing is mentioned first, because a careful analysis shows that most of
the information gathered in human life is through hearing, not so much
by seeing. The third organ mentioned specifically is the 'heart', because
that is the centre of knowledge. Knowledge received through hearing and
seeing depends on the human 'heart', unlike the theory of the
philosophers and scientists who believe that the centre of knowledge is the

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Surah Al-Mulk: 67 : 1 - 30
human 'brain'.
After this, the non-believers are threatened with punishment.
Towards the end of the Surah, a statement is once again repeated to
remind them which purports to say: 'O you who live on the earth, dig
wells and drink water from it to quench your thirst and grow plants and
vegetation, do not forget that none of these things is your personal
property. They are a Divine gift. He sent down water, and loaded it in the
form of ice and reserved it on the peaks of mountains, so that it may not
putrefy. Then He caused the congealed water to melt gradually and allow
it to seep or soak into the earth through the pores or small interstices of
the mountains and allowed a network of melted water to spread
throughout the earth without any pipeline. Whenever man requires, he
could dig a few meters deep into the earth from its upper surface to obtain
water. This is a Divine gift. If He wills, He could send the water down into
the depths of the earth, and it would not be accessible to anyone. This is
the import of the following verse.
Say, "Tell me, Should your water) قُلُ أَرَءَيْتُمُ إِنْ أَصْبَحَ مَآؤُكُمُ غَوْرًا فَمَنُ يَّأْتِيْكُمْ بِمَآءٍ مَّعِيْنٍ
vanish into the earth, who will bring you a flowing [stream] water?" ...
(67:30).
In other words, if all the water, which people draw from the wells
easily, were to disappear into the depths of the earth, do they have any
power through which they will be able to obtain pure running water?
Obviously, the answer in negative.
It is recorded in a Tradition that when a person recites this verse, he
should say
Allah, the Lord of the worlds" That is, it is Allah alone" اَللَّهُ رَبُّ الْعَالَمِيْنَ
who can bring it back to us. None of us has the power.
Alhamdulillah
The Commentary on
Surah Al-Mulk
Ends here

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Surah Al-Qalam: 68 : 1 - 52
Surah Al-Qalam
(The Pen)
This Surah is Makki. It contains 52 verses and 2 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 52
نَ وَالْقَلَمِ وَمَا يَسْطُرُوْنَ ﴿٢﴾ مَآ أَنْتَ بِنِعُمَةِ رَبِّكَ بِمَجْنُوْنٍ
ج
وَإِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ
ج.
وَإِنَّ لَكَ لََّجُرًّا غَيْرَ مَمُنُون ﴾
فَسَتُبُصِرُ وَيُبْصِرُوْنَ ﴿﴿ٌ﴾ بِأَنَّكُمُ الْمَفْتُوُنُ ﴿٢﴾ إِنَّ رَبَّكَ هُوَ أَعْلَمُ
بِمَنْ ضَلَّ عَنُ سَبِيْلِه ◌ٌ وَهُوَ أَعْلَمُ بِالْمُهْتَدِيْنَ ﴿٢﴾ فَلَا تُطِعِ
الْمُكَذِّبِيْنَ ﴿٨﴾ وَقُوْا لَوْ تُدْهِنُ فَيُدُهِنُونَ ﴿٩﴾ وَلَا تُطِعْ كُلَّ
حَلَّافٍ مَّهِيْنٍ ﴿١٢٠) هَمٍَّ مَّشَّآءٍ بِنَمِيْمٍ ﴿١﴾ مَّنَّاعِ لِّلْخَيْرِ مُعْتَدٍ
أَثِّيُمِ ﴿١٢٣) عُثُلِّ بَعْدَ ذلِكَ زَنْيُمِ ﴿١٣﴾ أَنْ كَانَ ذَا مَالٍ وَّيَنِيْنَ ﴿١٤﴾
إِذَا تُتُلِى عَلَيْهِ أَيْتُنَا قَالَ أَسَاطِيْرُ الْأَوَّلِيْنَ ﴿١٥) سَنَسِمُهُ عَلَى
الْخُرُطُوُمِ ﴿١٦﴾ إِنَّا بَلَوْنُهُمُ كَمَا بَلَوْنَا أَصُحِبَ الْجَنَّةِ إِذْ أَقُسَمُوا
لَيَضُرِمُنْهَا مُصُبِحِيْنَ ﴿١٧﴾ وَلَا يَسْتَثْنُونَ ﴿١٨﴾ فَطَافَ عَلَيْهَا
طَآئِفٌ مِّنْ رَّبِّكَ وَهُمُ نَآئِمُونَ ﴿١٩﴾ فَصُبَحَتُ كَالصَّرِيْمِ ﴿ٌ﴾
فَتَنَادَوْا مُصُبِحِيْنَ ﴿١ٌ﴾ آَنِ اغْدُوْا عَلى حَرْئِكُمُ إِنْ كُنْتُمُ ضِمِيْنَ
﴿٢٢﴾ فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ ﴿٢ٌ﴾ أَنْ لَّايَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمُ

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مِّسُكِيْنٌ ﴿٤﴾ وَغَدَوْا عَلى حَرُدٍ قَدِرِيْنَ ﴿٢٥﴾ فَلَمَّا رَاوُهَا قَالُوًّا إِنَّا
لَضَأَلُونَ ﴿٢﴾ بَلْ نَحْنُ مَحُرُوُمُوْنَ ﴿٢٧﴾ قَالَ أَوْسَطُهُمُ اَلَمُ أَقُلُ
لْكُمْ لَوْلَا تُسَبِّحُونَ ﴿٢٨﴾ قَالُوا سُبُحِنَ رَبِّنَآ إِنَّا كُنَّا ظِلِمِيْنَ ﴿٢٩﴾
فَاقْبَلَ بَعْضُهُمُ عَلَى بَعْضٍ يََّلَاوَمُونَ ﴿٣٠﴾ قَالُوا يَوَيْلَنَآ إِنَّا كُنَّا
طِغِيْنَ ﴿٣١) عَسى رَبُّنَآ أَنْ يُّبْدِلَنَا خَيْرًا مِنْهَا إِنَّا إِلَى رَبِّنَا رَغِبُونَ
﴿٣٢) كَذَلِكَ الْعَذَابُ ، وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ لَوْكَانُوا يَعْلَمُونَ
﴿٣َّ﴾ إِنَّ لِلْمُتَّقِيْنَ عِنْدَ رَبِّهِمُ جَنْتِ النَّعِيمِ ﴿٣٤﴾ ◌َفَنَجْعَلُ
الْمُسُلِمِيْنَ كَالْمُجْرِمِيْنَ ﴿٢﴾ مَالَكُمُ تَ كَيْفَ تَحْكُمُونَ ﴿٢﴾﴾ آَمْ
لَكُمْ كِتَابٌ فِيْهِ تَدْرُسُونَ ﴿٢﴾ إِنَّ لَكُمْ فِيْهِ لَمَا تَخَيَّرُونَ ﴿٢٨﴾ آَمْ
لَكُمْ أَيْمَانٌ عَلَيْنَا بَالِغَةٌ إِلَىْ يَوْمِ الْقِيْمَةِ " إِنَّ لَكُمْ لَمَا تَحْكُمُوْنَ
﴿ ٤﴾ سَلُهُمْ أَيُّهُمُ بِذْلِكَ زَعِيمٌ ﴿٤﴾ آَمْ لَهُمُ شُرَكَاءُ" فَلْيَأْتُوا
◌ِشُرَكَآئِهِمُ إِنْ كَانُوا ضدِقِيْنَ ﴿٤١﴾ يَوْمَ يُكْشَفُ عَنُ سَاقٍ
وَّيُدْعَوْنَ إِلَى السُّجُوُدِ فَلَا يَسْتَطِيْعُونَ ﴿٢﴾﴾ خَاشِعَةً أَبْصَارُهُمْ
تَرُهَقُهُمُ ذِلَّةٌ وَقَدْ كَانُوا يُدْعَوْنَ إِلَى السُّجُودِ وَهُمُ سْلِمُونَ ﴿٤٣﴾
فَذَرُنِىُ وَمَنْ يُّكَذِّبُ بِهَذَا الْحَدِيْثِ* سَنَسْتَدْرِجُهُمُ مِّنُ حَيْثُ
لَا يَعْلَمُونَ ﴿٤﴾ وَأُمْلِىُ لَهُمُ ، إِنَّ كَيْدِىُ مَتِيْنٌ ﴿٤٥﴾ أَمْ تَسْئَلُهُمُ
اَجْرًا فَهُمْ مِّنُ مَّغْرَمٍ مُّتْقَلُونَ ﴿٢﴾﴾ أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكُنُبُوْنَ
﴿٤٧﴾ فَاصُبِرُ لِحُكُمِ رَبِّكَ وَلَا تَكُنُ كَصَاحِبِ الْحُوتِ إِذْ نَادى
وَهُوَ مَكُظُوُمٌ ﴿٤٨﴾ لَوْلًا أَنْ تَدرَكَةْ نِعُمَةٌ مِّنْ رَّبِّهِ لَنُبِذَ بِالْعَرَآءِ وَهُوَ
مَذْمُوُمٌ ﴿٤٩﴾ فَاجْتَبْهُ رَبُّه، فَجَعَلَهُ، مِنَ الصَّلِحِيْنَ ﴿ .. ﴾ وَإِنْ يَّكَادُ
الَّذِيْنَ كَفَرُوا لَيُزْلِقُوْنَكَ بِأَبْصَارِهِمْ لَمَّا سَمِعُوا الذِّكُرَ وَيَقُوْلُونَ إِنَّه،
لَمَجُنُونٌ ﴿٥١﴾ وَمَا هُوَ إِلَّ ذِكْرٌ لِلْعَلَمِيْنَ ﴿٢°)

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Nun, by the pen and what they write, [1] with the grace
of your Lord, you are not insane. [2] And you will
definitely have a reward that will never end. [3] And you
are surely on exalted quality of character. [4] So, you
will see, and they will see [5] which of you is demented.
[6] Surely your Lord knows best who has strayed from
his way, and He is well-aware of those who are on the
right path. [7] So, do not obey those who reject (the true
faith.) [8] They wish that you become flexible (in your
faith), and they will become flexible (in their hostile
attitude.) [9] And do not obey any contemptible one who
swears much, [10] a slanderer who goes about with
calumnies, [11] one who prevents good, (and who is)
transgressor, sinful, [12] harsh, (and) after all that,
notorious, [13] (do not obey such a person merely)
because he is a man of wealth and sons. [14] When Our
verses are recited to him, he says, "(These are) the tales
of the ancient." [15] We will soon brand him on the
snout. [16] We have tested them as We had tested the
Owners of the Garden, when they had sworn an oath
that they would pluck its fruits on the next morning,
[17] and did not make any exception (by saying
'insha'allah'). [18] Then, there whirled around it a whirl
(of calamity) from your Lord, while they were asleep.
[19] Thus, on the next morning, it was like a harvested
field. [20] So, they called out each other as the morning
broke, [21] saying, "Set out early, if you are going to
pluck (the fruits)." [22] So they set out while they were
whispering to each other, [23] saying, "Let no poor man
enter into it upon you today." [24] And in early hours
they rushed quickly, while they were (assuming
themselves) powerful (to pluck the fruits and prevent
the poor.) [25] But when they saw it (the place of the
ruined garden), they said, "We have missed the way." [26]
(Then, once they realized that the garden is the same,
but it has been destroyed, they said,) "No, but we are
deprived (of the fruits)." [27] Said he who was the best
among them, "Did I not say to you, 'Why do you not
pronounce tasbih (Allah's purity)?" [28] They said, "We
pronounce the purity of our Lord. No doubt, we were
wrongdoers." [29] Then, (at the beginning,) they started
reproaching one another; [30] (and at last,) they said,
"Woe to us! In fact, we (all) were outrageous. [31] We
hope that our Lord will give us in exchange something
better than this. Truly we turn to Allah." [32]
In this way the punishment comes. And, of course, the

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Surah Al-Qalam: 68 : 1 - 52
punishment of the Hereafter is even greater, if they but
realize! [33] Surely, for the God-fearing are the gardens
of bliss. [34] Otherwise, shall We make the obedient like
the sinners? [35] What has happened to you? How do
you judge? [36] Do you have a book in which you read
[37] that for you there is what you choose? [38] Or do
you have oaths sworn by Us, remaining effective up to
the Day of Judgment, that you will get what you decide?
[39] Ask them which of them stands surety for that. [40]
Or do they have associate-gods (who have guaranteed
safety for them? Then, let them bring their
associate-gods, if they are true, [41] on the Day when the
Shin will be exposed,1 and they will be called upon to
prostrate themselves, but they will not be able to. [42]
With their eyes downcast, they will be enveloped by
ignominy. And they used to be called upon to prostrate
when they were healthy (but they did not.) [43]
So, leave Me alone with those who reject this discourse.
We will draw them on little by little (towards Hell)
from a way they do not know. [44] And I give them
respite. Indeed, My plan is firm. [45] Is it that you ask
them for a fee, due to which they are burdened with
debt? [46] Or do they have the (knowledge of the)
Unseen, and they write it down? [47]
So, remain patient with your Lord's judgment, and be
not like the Man of the Fish, " he cried out while he was
(1). This is the literal translation of the Qur'anic phrase used here. The exegetes have
explained it in two different ways. Some of them are of the view that, according to
the Arabic usage, 'exposure of the shin' is an idiomatic expression for a severe
state of distress. When a person is confronted with such a distress, he normally
lays his shins bare. Therefore, exposure of the shin has been taken as indicative
of such a state. Given this interpretation, the verse means that on the day when
the disbelievers will face the severe distress, they will be called upon to prostrate
themselves, but they will not be able to do so, because their backs will be made
flat, with no elasticity to bow down. Some other commentators, however, take the
phrase in its literal sense. They say that the 'Shin' referred to here is the Shin of
Allah Ta'ala, which is one of His attributes, the exact nature of which is neither
known to anybody, nor discoverable in this world. (But obviously, it is not like the
shins of human beings). According to this interpretation, the verse means that, at
some stage on the Day of Judgment, Allah Ta'ala will expose this attribute of His
which is called 'Shin', and they will be called upon to prostrate before it. This
interpretation is supported by an authentic hadith reported by Bukhari and
Muslim.
(2). It refers to Sayyidna Yunus
who was devoured by a fish after he left his
nation. Full description of the event has been given in Surah Yunus.
(Muhammad Taqi Usmani)

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Surah Al-Qalam: 68 : 1 - 52
in anguish. [48] Had not a favour from His Lord come to
his help, he would have been cast in the wilderness in a
reproachable state. 3 [49] Then his Lord chose him, and
made him one of the righteous. [50]
And indeed the disbelievers seem to trip you up with
their glances 4 when they hear the Reminder, and say,
"He is a madman indeed." [51] And it is nothing else but a
Reminder for all the worlds. [52]
Commentary
Linkage of Surahs
The preceding Surah dealt with the existence of Allah, His Oneness,
and His knowledge and power, and adduced, as a positive proof of these
attributes, was the fact that Allah is the Creator of death and life, and of
the entire universe through whose component parts there runs the
beautiful order that pervades the cosmos. He has created man to serve a
sublime object and to achieve a noble goal. But man in his ingratitude has
always rejected the Divine Message and consequently has been incurring
Divine scourge. This is mentioned, in Surah Al-Mulk, with particular
reference to the pagans of Makkah. The present Surah deals with the
truth of the Holy Prophet's
Leg claim, and gives sound and solid proof of it.
Thus it rebuts the criticisms and taunts of the pagans against the Holy
Prophet . Their first criticism was that he is [God forbid!] insane
whereas he was perfectly sane person, an embodiment of knowledge and
a paragon of virtues. Another reason why they probably called him
insane is that whenever an installment of revelation descended upon the
Holy Prophet , a physical change came over him. For instance the
(3). According to the explanation given to this verse by Maulana Ashraf Ali Thanawi,
'Favour from His Lord' means the acceptance of his repentance, and 'wilderness'
refers to the place where he was thrown by the fish. If this verse is read in
juxtaposition with Verses 143,144 of Surah As-Saffat, the sense appears to be
that if Yunus & had not offered tasbih and taubah, he would have remained in
the belly of the fish for good, and if he had repented, but was not favoured by
Allah with the acceptance of his taubah, he would have been cast by the fish into
the wilderness, due to his repentance, but in a reproachable state. However, since
Allah favoured him with accepting his taubah, he was no more reproachable.
Some other scholars, however, suggest that 'wilderness' in this verse refers to the
plain of Hashr, and the verse means that if Allah had not accepted his taubah, he
would have been cast into the plain of Hashr in a reproachable state.
(4). It means that they glare at you with such a hatred and anger as if they were to
make you slip from your standpoint due to their aversion.
(Muhammad Taqi Usmani)

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colour of his face would change and become red, or he would sometimes
snore or he would at other times appear to be in grief, or there were times
when he would hang his head down. When any of these states was over,
he would recite the revealed verses to the people. This matter was beyond
the understanding and perception of the pagans. Therefore, they
regarded this experience of receiving revelation as insanity. Or they
called him insane presumably because he put forward to his people and to
the whole world that there is no object worthy of worship except Allah. He
put it to them that their self-carved idols cannot be gods because they are
insensate and lacking knowledge; and they lack the ability to benefit or
harm anyone. His voice of Truth sounded alone yet with this lone voice of
Truth without any apparent means and support, he stood unwaveringly
against the whole world. People without any insight or foresight did not
think that it was possible for him to achieve his goal and they called it
insanity. Some called him insane for the sake of calling him insane,
without any reason. Having no excuse to refute the teachings of Allah's
Messenger, all the pagans could do was to dub him insane. The initial
verses of Surah Al-Qalam refute under emphatic oath their false charges.
Nun, by the pen and what they) نَ وَالْقَلَمِ وَمَا يَسُطُرُونَ. مَآ أَنْتَ بِنِعُمَةِ رَبِّكَ بِمَجُنُوْنٍ
write, with the grace of your Lord, you are not insane .... 68:2). The letter
Nun is one of the isolated letters that have been revealed at the
beginning of many Surahs. They are the secret signs and symbols and
mysteries of Allah. Allah alone knows their hidden meaning, or Allah
made their mysterious meanings known to His Messenger. The Ummah is
not permitted to investigate the hidden meaning of such isolated letters.
Pen and its Significance
In the phrase wal-qalami, the waw is the particle of oath [translated
here as 'by the pen']. 'Qalam' refers to 'pen', and there are three types of
pen: [1] the pen of destinies; [2] the pen of angels; and [3] the pen of
human beings. It could refer to any or all of these types of pen. A pen is
an object that is used for writing anything [as is the view of Abu Hatim
Al-Busti]. According to Sayyidna Ibn 'Abbas 4ep, it specifically refers to
the pen of destinies. Sayyidna 'Ubadah Ibn Şamit 4
é narrates regarding
the pen of destinies that the Messenger of Allah
¿said: "The first thing
Allah created was the pen, and He told it to write, and when it asked Him
what it should write, He told it to write what was predestined, so it wrote

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Surah Al-Qalam: 68 : 1 - 52
what would take place to all eternity." [Transmitted by At-Tirmidhi, saying that
this is a Tradition whose chain of narrators is gharib]. Sayyidna 'Abdullah Ibn
'Umar dee narrated that the Messenger of Allah
said: "Allah recorded
the destiny of all creatures 50000 years before creating the heavens and
the earth." [Sahip Muslim]. Qatadah Jus d >, says that pen is a great
gift of Allah that He has endowed upon His servants. Some scholars say
that Allah first created the pen, and that was the pen of decrees which
recorded the destinies of the entire universe and all the creatures. Then
He created the second pen that is used by the inhabitants of the earth.
The second pen is referred to in Surah Iqra' in verse [96:4], thus: Will ,le
{He who) taught by the pen'. And Allah knows best!
If qalam 'pen' in the verse under comment refers to the pen of
destinies, its greatness and its superiority over everything is quite obvious
and swearing by it is quite understandable. If it is taken to refer to all
pens in general, including the pen of destinies, the pen of angels, and also
the pen of human beings, swearing an oath by it is apt because all great
tasks are accomplished by pen. In the conquests of territories, pen play a
mighty role: "The pen is mightier than the sword' goes the famous saying.
Abu Hatim Al-Busti has encapsulated this idea in two short verses:
........ وَعَدّوه ممّا يكسب المجد وَالْكرم
اذا اقسم الابطال يوما بسيفهم ...
When the brave people swear by their sword some day,
And count it among things that give honour and veneration to men,
كفى قلم الكتاب عزّا ورفعة .......... مدى الدّهرانّ الله اقسم بالقلم
The writers' pen is sufficient for their honour and superiority
For all times to come, because Allah has sworn oath by the pen
In any case, it is immaterial whether the pen in the verse refers to the
pen of destinies or it refers to the pen of creation in general. Then it
swears an oath by ◌َمَايَسُطُرُون 'what they write [1]'.
In other words, swearing an oath by what the pens have written or
what they will record in the future, Allah refutes the unbelievers' false
charge of madness that they made against the Holy Prophet , thus:
with the grace of your Lord, you are not) مَآ أَنْتَ بِنِعْمَةِ رَبِّكَ بِمَجُنُونِ
insane .... 68:2). The verse contains the phrase au's (with the grace of
your Lord .... 68:2). It states not only the claim, but also evidence to support

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Surah Al-Qalam: 68 : 1 - 52
and substantiate the statement of claim. [See special note below.] Man is
required to turn the pages of history, and he will realize that a person as
great as the Messenger of Allah , upon whom Allah has conferred great
blessings and grace, cannot be insane. Calling such a sane person insane
is itself insanity
Special Note
Scholars have explained the Qur'anic concept of 'oath': Wherever
Allah has sworn an oath by an object or a phenomenon, its subject has
been cited as evidence or testimony to support and substantiate the claim.
Here the phrase "Luu 'what they write [1]'. Is the proof of the claim,
that is, world history has been cited as testimony for critics to look into the
pages of history, if they can ever find a person of such lofty calibre as the
Messenger of Allah , with high morals insane. He takes care of other
people's sanity. The next verse reinforces the subject.
And you will definitely have a reward that will) وَإِنَّ لَكَ لَاجُرًاً غَيْرَ مَمُنُون
never end .... 68:3). The verse exposes the absurdity of the charge of
madness. It purports to say that the actions of a madman produce no
useful result, but the Holy Prophet @% will eminently succeed in fulfilling
the object of his Divine mission, and in bringing about a wonderful
revolution in the lives of his degenerate and demented people. This is the
significance of the words in the verse 'and for you is a reward that will
never end.' No insane person is ever rewarded for his actions. The next
verse constitutes a further eloquent comment on the charge of insanity
imputed to the Holy Prophet % , thus:
And you are surely on exalted quality of) وَإِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ
character ..... 68:4). In this verse, the demented people are invited to think
carefully about the lofty morals of the Holy Prophet E.
The Holy Prophet's
Exalted Quality of Character
Sayyidna Ibn 'Abbas4
ge has said that 'exalted quality of character'
signifies a 'great religion, and it is Islam, a religion dearest to Allah'.
Sayyidah 'A'ishah رضى الله عنها was asked about the Holy Prophet's
character. She replied: "The Holy Prophet's
character was the Qur'an
itself". In other words, he is the living example of the Qur'an that teaches
high morals. Sayyidna 'Ali 4
e said that 'exalted quality of character'
signifies the 'good manners which the Qur'an has taught'. All these

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interpretations have almost the same significance. That is to say, not only
that the Holy Prophet
¿ is not an insane person, but he is the sublime
and noblest of men possessing in full measure all the moral excellence
that combine to make their possessor a perfect image of his Creator. The
Holy Prophet's
humanity was of the most perfect character. He was a
complete embodiment of all good moral qualities that a man is capable of
possessing. The Holy Prophet % himself said:
بعثت لاتمم مكارم الاخلاق
"I have only been sent to perfect noble character/conduct." [Abu
Hayyan].
Sayyidna Anas 4% said:
"I served Allah's Messenger for ten years, and he never said a
word of displeasure to me, nor did he ever say to me concerning
something I had done: 'Why did you do that?' And he never said
to me concerning what I had not done: 'Why did you not do
this?"" [Bukhari and Muslim].
Obviously, a ten-year period is a long time during which some
unpleasant or objectionable thing might have happened.
Sayyidna Anas 4
said:
"As a result of the Holy Prophet's 4% noble character, any
slave-girl of Madinah would hold his hand and take him
wherever she would like to."
Sayyidah 'A'ishah رضى الله عنها said: "Allah's Messenger never struck
anyone with his hands except when he was fighting in jihad in the cause
of Allah." It is confirmed that when he fought jihad in the cause of Allah,
he killed unbelievers. Otherwise he did not hit any servant, nor any
woman. He would never take revenge for any harm or mistake done. He
would only implement Shar'i punishment on those who violated Allah's
laws. [Transmitted by Muslim].
Sayyidna Jabir 4
e says that the Messenger of Allah was never asked
for anything for which he said 'No'. [Bukhari and Muslim].
Sayyidah 'Aishah رضى الله عنها said:
"Allah's Messenger was never vulgar, never pretended to be
vulgar and he never shouted in the marketplaces. He never

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Surah Al-Qalam: 68 : 1 - 52
responded to evil by evil, but always pardoned and overlooked."
Sayyidna Abu-d-Darda'
narrates that Allah's Messenger
said:
"Noble character will be the heaviest thing on a Muslim's scale
of good deeds on the Day of Resurrection. Allah detests the rude
and foul-mouthed person." [Transmitted by Tirmidhi, grading it as
a Tradition which is 'hasan'].
Sayyidah 'A'ishah Que +, narrates that Allah's Messenger g said:
"Indeed by virtue of good character, a believer can attain the
status of votaries who spend their nights in worship and their
days in fasting." [Abu Dawud].
Sayyidna Mu'adh Ibn Jabal
narrates that when he placed his foot
into the stirrup of his mount, as he was departing for Yemen as the
governor of that province, Allah's Messenger
advised him:
يَا مَعَاذَاحُسِنُ خُلُقَكَ لِلنَّاسِ
"O Mu'adh, display your best character with people."
[Transmitted by Malik].
All narratives cited here have been adopted from Tafsir Mazhari.
So, you will see, and they will see which of) فَسَتُبُصِرُ وَيُبْصِرُونَ. بِآيَّكُمُ الْمَفْتُونَ
you is demented .... 68:5-6]. The word maftun, in this context, means
'demented'. In the preceding verses, the Holy Prophet
was accused of
being an insane and demented. This verse turns tables upon the accusers
of the Holy Prophet #g, and making a prophecy, tells them in challenging
words that time will show whether it was he or they who suffered from
insanity, or whether his claim to be Allah's Messenger was the outpouring
of heated brain, or whether they themselves were so demented as not to
read the signs of time, and thus refuse to believe in him. These were the
unfortunate, wretched ones who did not see the light of Truth and were
thus disgraced and defeated in this world. But, on the other hand, there
were thousands of other lucky ones who, at first did not see the light of
Truth and denounced him as demented, soon saw the light and embraced
the Faith of Islam. They took the love and obedience of the Holy Prophet
as the capital asset of success, prosperity and happiness.
So, do not obey those who reject [the) فَلَا تُطِعِ الْمُكَذِّبِيْنَ. وَتُوْا لَوْ تُدُهِنُ فَيُدُهِنُونَ
true faith]. They wish that you become flexible [in your faith], and they

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Surah Al-Qalam: 68 : 1 - 52
will become flexible [in their hostile attitude.] .... 68:8-9]. The interpretation
of this verse as adopted in this translation is based on the interpretation
of Sayyidna Ibn 'Abbas 4ee as reported by Qurtubi.
Ruling
This verse indicates that any such compromise with the unbelievers is
tantamount to mudahanah fid-din, flexibility in religion, and this is
forbidden. [Mazhari]. Such a pact of leniency in matters of religion is not
permissible, unless compelled by necessity.
وَلَا تُطِعُ كُلَّ حَلَّافٍ مَّهِيْنٍ ﴿١٠) هَمٍَّ مَّشَّآءٍ بِنَمِيٍُ ﴿١١﴾ مَّاعِ لِلْخَيْرِ مُعْتَدٍ أَثِيْمٍ
y
﴿١٢﴾ عُثُلٍ) بَعُدَ ذلِكَ زَنِيُمِ ﴿١٣﴾
(And do not obey any contemptible one who swears much, a
slanderer who goes about with calumnies, one who prevents
good, [and who is] transgressor, sinful, harsh, [and] after all
that, notorious, .... 68:10-13)
The word zanim refers to 'a person whose legitimate birth from a
father is not proved'. The person referred to in this verse was of doubtful
birth or his lineage was uncertain.
The preceding verse prohibited any compromise with the unbelievers
in general in matters of religion. The current verse prohibits specifically
yielding to such mean leader of falsehood as Walid Ibn Mughirah, who
possessed the base characteristics as listed in verses [10] to [13], the worst
mischief-maker. [As transmitted by Ibn Jarir on the authority of Ibn
'Abbas e. Having described this person's bad manners and his
arrogance in several verses that follow, verse [16] says:
,We will soon brand him on the snout ... 68:16). That is) سَنَسِمُه، عَلَى الْخُرُطُوْمِ
as, disbelievers, out of pride and false sense of power rejected the Divine
Message in this world, Allah will disgrace and humiliate them on the Day
of Resurrection so that the earlier and later generations will be able to see
it. His nose has been described by way of reproach as khurtum (snout).
This refers specifically to the long nose of a pig or a trunk of an elephant.
We have tested them as We had tested the) إِنَّا بَلَوُنُهُمُ كَمَا بَلَوُنَا أَصُحبَ الْجَنَّةِ
Owners of the Garden .... 68:17). The preceding verses rebutted the
criticisms of pagan Arabs levelled against Allah's Messenger
and gave
reasons why the charges are not only unfounded, but also absurd. The

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Surah Al-Qalam: 68 : 1 - 52
present set of verses mentions a story of the past and the unbelievers of
Makkah are threatened with punishment. "Testing them' could refer to
the forthcoming story, in which the owners of a garden were blessed with
Divine favours, but they behaved ungratefully. As a result, a punishment
came upon them and the favours were destroyed. The greatest Divine
favour upon the Makkans was the advent of the Holy Messenger
Besides, their businesses flourished and they prospered. This was a test
for them to see whether they would behave gratefully to Allah and
believe in Him and in His Messenger , or whether they would
obstinately persist in disbelief. In the other case, they should draw lessons
from the story of the owners of the orchard, lest they be visited by a
similar punishment on account of ingratitude. This interpretation would
apply even in the case where these verses are taken as Makki, but most
commentators take them to be Madani. The 'test' referred to here is the
terrible famine that held Makkah in its grip, as a result of the Holy
Prophet's prayer against them, for several years during which time
people died of hunger and starvation, they were forced to eat carrion and
leaves of trees till the Makkans begged the Holy Prophet
to pray for
their deliverance from the scourge. This incident took place after the
migration.
The Story of the Owners of a Garden
Some elders, such as Sayyidna Ibn 'Abbas 46, mentioned that this
orchard was in Yemen. According to one version of Sayyidna Said Ibn
Jubair's narration, it was about six miles away from Șan'a', the famous
capital city of Yemen. Other scholars think that it was in Ethiopia
[formerly known as Abyssinia] [Ibn Kathir]. They were from amongst the
People of the Book. This incident took place a while after the Ascension of
Sayyidna 'Isabel. [Qurțubi].
They are referred to as the 'Owners of the Garden' in the above verse.
The description of the story given in the verses indicates that they did not
only have a garden, but they also had large tracts of land which they
cultivated and had fields of crops. Possibly, side by side with the orchard
there were tracts of cultivated land and fields of crops in between the
trees. However, they were called the owners of the garden on account of
the popularity of the garden. The incident is reported according to the
narration of Muhammad Ibn Marwan on the authority of Sayyidna Ibn

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Surah Al-Qalam: 68 : 1 - 52
'Abbas 4 as follows: There was a garden about two farsakhs (six miles)
away from San'a' of Yemen. Its name was Darawan. This garden was set
up by a pious and righteous person. His practice was to pick the fruits or
harvest the crops with sickle. He would give some of the crop to the poor
and indigent who gathered grains for themselves and did their living.
Likewise, when the crop was thrashed, and the grain separated from
the chaff, he would leave the grain for the poor. So also when fruits were
picked from the trees of the orchard, some fruits would fall down, and he
would leave them for the indigent. For this reason, the poor always
gathered at the orchard at the time of picking the fruit, and separating
the grain from the chaff. When the righteous person passed away, he had
three sons who inherited the orchard and crop-fields. They held a family
meeting and discussed that their family has grown large, and the produce
of the orchard and land is not sufficient for them. Therefore, it is no
longer possible for them to spare any fruit or grain for the poor. According
to other narratives, these boys, like other youngsters, felt that their father
was a fool to give so much of fruits and grains to them. They thought it
was necessary to put a stop to this. The rest of the story is told in the
following verses of the Qur'an.
when they had sworn an oath that ... ) إِذْ أَقُسَمُوا لَيَصْرِمُنَّهَا مُصُبِحِيْنَ. وَلَا يَسْتَثْنُونَ
they would pluck its fruits on the next morning, and did not make any
exception (by saying 'insha'allah') .... 68:17-18). In other words, they
swore that they would harvest very early in the morning and return with
it before the throng of poor people could arrive at the garden. They had so
much of confidence in their plan that they did not say the redeeming
words 'If Allah wills' whereas it is sunnah to say 'inshd'allah' when one
mentions that one will do a particular work tomorrow.
SAM ý, (and did not make any exception (by saying 'insha'allah').
[68:18]'. The word isthisna' in the original Arabic means 'to make an
exception by saying "insha'allah". However, some scholars interpret this
word, in this context, to mean that 'they would devour the entire harvest
themselves, with no exception for the poor. [Mazhari].
Then, there whirled around it a whirl (of) فَطَافَ عَلَيْهَا طَآئِفٌ مِّنُ رَّبِّكَ
calamity) from your Lord, while they were asleep ..... 68:19). The word
'whirl' refers to 'a whirl of calamity' as a result of which Divine

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Surah Al-Qalam: 68 : 1 - 52
punishment overtook the garden in a sudden and swift sweep. Some
narratives report that it was a fire which burnt every standing crop, and
reduced it to black ashes.
3'40 A} ( ... while they were asleep .... 68:19). In other words, the
devastating disaster overtook the entire garden while its owners were
asleep.
Thus, on the next morning, it was like a harvested) فَاصْبَحَتُ كَالصَّرِيمِ
field ..... 68:20). The word sarm means 'to harvest or to collect a crop from
the fields'. The word sarim in the context of the verse is used in the sense
of masrum or maqtu', meaning 'harvested or cut'. This signifies that the
fire burnt the field and stripped it bare. The word sarim also means
'night'. From this point of view, the verse signifies 'the field became burnt
up and black like night'. [Mazhari].
So, they called out each other as the morning broke) فَتَنَادَوْا مُصُبِحِيْنَ
68:21). This means that they starting waking up each other in the early
morning that they should set out early if they wanted to harvest.
while they were whispering to each other ... 68:23). They ... ) وَهُمْ يَتَخَافَتُوُنَ
were speaking in a low voice, lest a poor man should hear their talk and
accompany them.
,And in early hours of the day they rushed quickly وَغَدَوُا عَلى حَرُدٍ قُدِرِيْنَ
while they were (assuming themselves) powerful (to pluck the fruits and
prevent the poor.) [68:25]'. The word hard means 'to prevent' and 'to
express anger'.5 In other words, they thought they had the power to pick
the fruit for themselves and prevent the poor people from having a share
in it, and even if they do come to the garden, the owners of the garden
decided to chase them out.
But when they saw it [the place of the ruined) فَلَمَّا رَأَوُهَا قَالُوا إِنَّا لَضَأَلُوُنَ
garden], they said, "We have missed the way." .... 68:26). In other words,
when they did not find their garden on that spot, they first thought that
they must have lost their way and gone to the wrong place. But when
they saw the surroundings, they realized that it was the right place they
have gone to, but the garden had been burnt up and destroyed. So, they
(5). This word also means 'to rush quickly'. This meaning of the word has been
adopted in the translation of the text. (Muhammad Taqi Usmani)

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Surah Al-Qalam: 68 : 1 - 52
exclaimed : ◌َبَلُ نَحْنُ مَحْرُوُمُون "No, but we are deprived [of the fruits] .... 68:27)
,Said he who was the best among them) قَالَ أَوْسَطُهُمُ اَلَمُ أَقُلُ لَّكُمُ لَوْلَا تُسَبِّحُونَ
"Did I not say to you, 'Why do you not pronounce tasbih (Allah's
purity)?" .... 68:28). The middle brother was the best of them. He was
righteous like his father. It used to please him to spend in the cause of
Allah. He was not niggardly or stingy like the other brothers. He had
advised them to recite tasbih which, literally, means to pronounce Allah's
purity. He told them that they were withholding the share of the poor
with the fear that their fruit will be depleted and will not be replenished
by Allah, if they gave the poor their share. He told them that Allah is
pure from such pettiness. Instead, those who spend in the way of Allah,
He will not only make their wealth full again or replace what they have
spent, but also will give them over and above what they have spent.
[Mazharī].
They said, "We pronounce the purity of our) قَالُوا سُبُخْنَ رَبِّنَا إِنَّا كُنَّا ظِلِمِينَ
Lord. No doubt, we were wrongdoers." ..... 68:29). Neither of the brothers
had paid heed to this brother's advice at that point. But when the damage
was done, they admitted that Allah is Pure, Free from any qualities of
weaknesses and shortcomings, and that they were the wrongdoers, in
that they were unjust to the poor intending to deprive them of their share
and devour it themselves.
Warning
Although the best of the three brothers offered the right advice, he
joined the other brothers in following their wrong opinion. So he suffered
the same loss. This indicates that anyone who prevents other people from
committing sins but does not abstain from them himself and joins them in
doing the wrong acts, he will suffer the same fate as the others.
Then, (at the beginning,) they started) فَاقْبَلَ بَعْضُهُمُ عَلى بَعْضٍ يَّتَلَاوَمُونَ
reproaching one another ;...... 68:30). That is to say, at the beginning they
made admission of guilt, but then they turned to face each other in
mutual accusation, blaming each other for the punishment that visited
them, whereas the crime was not committed by only a single person from
among them, but it was committed jointly by all or most of them.
A note of caution
A common misdeed, in our days, is that when a calamity befalls a

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group of people due to their collective conduct, an additional scourge that
befalls them is that, (instead of reforming themselves,) they start wasting
their time in accusing each other.
[and at last ] they said, "Woe to us! In fact, we [all]) قَالُوا يَوَيُلَنَآ إِنَّا كُنَّا ظِغِيْنَ
were outrageous .... 68:31). At the beginning, they accused one another of
the sin. Then when they considered the matter carefully, they admitted
that they were all on the wrong. As a result, they lamented and admitted
their guilt that amounted to repentance. On the basis of this repentance
they hoped that Allah will give them in exchange a garden better than
the one destroyed.
Imam Baghawi reports from Sayyidna 'Abdullah Ibn Mas'ud 4ge that,
according to his information, when these brothers repented truly, Allah
blessed them with a better vineyard that bore such large bunches of
grapes that a single bunch could be loaded on a mule. [Mazhari].
In this way the punishment comes. And, of course, the) كَذَلِكَ الْعَذَابُ
punishment of the Hereafter is even greater, if they but realize !.... 68:33).
After a brief reference to the famine faced by the Makkans and a detailed
account of the People of the Garden whose garden was burnt as a
punishment, the present verse sets down a general rule. When a Divine
punishment visits, it visits in this way, and this kind of punishment in the
mortal world does not serve as an expiation for the punishment in the
Hereafter. The punishment of the Hereafter is greater and more severe.
The following verses give a description of the reward of the righteous,
followed by refutation of another false claim of the pagans of Makkah.
They denied that Resurrection will ever occur. They thought the story of
Resurrection and accountability is fiction. Even if that does happen, they
thought, they will get the same type of blessings and wealth as they have
in this world. Several verses respond to their false belief. In verse [35]
Allah poses the rhetorical question to the disbelievers: 'Shall We make the
obedient like the sinners? [35] This is a strange sort of assertion for which
they have no authority, nor proof nor any celestial book. Nor is there any
promise from Allah that they will get the same type of blessings.
A Rational Proof of Resurrection
These verses give a solid proof to the necessity of the Day of
Judgement, because accountability, rewarding the righteous and

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punishing the evil are all rationally necessary. It is witnessed by every
person in this mortal world, and no one can deny, that the wicked, the
evil, the unjust, the thieves and the bandits generally lead a comfortable
and enjoyable life in the mortal world. A thief or a bandit sometimes in
one night gains so much of wealth that a righteous person might not gain
as much in his entire life. The former has no fear of Allah or the
Hereafter, nor does he have any sense of shame. He fulfills his selfish
desires as he likes - by hook or by crook. The latter fears Allah, and if he
does not have that, his sense of shame among his brotherhood
overwhelms him. In short, in the mortal world the wicked and the evil
ones seem to be successful, and the good people seem to be unsuccessful.
If there does not arise an occasion where fair play and justice is
established - where the good people would be rewarded and the evil ones
would be punished? It would be meaningless to refer to evil as evil. There
would be no reason to stop a person from fulfilling his selfish desires and
doing the evil acts. On the other hand, justice will have no meaning or
significance. How will the believers in God's existence respond to the
following question: Where is God's justice?
One may argue that a criminal is apprehended, he is exposed to
disgrace and is punished. This distinguishes the innocent persons from
the evil ones right here in this world. Laws and statutes of a governments
establish standards of justice and fair play. But this is incorrect, because it
is not possible for a government to keep an eye on every one, everywhere
and in all circumstances. Wherever it does happen, it is not an easy task
to gather the necessary judicial evidence, so that the guilty person may be
convicted and punished. And even if the judicial evidence could be
gathered, there are several escape doors through which the guilty person
could get away, such as force, bribery, intercession and pressure. If we
review the punishment history of the present-day governments and
courts, it would appear that nowadays only those people are punished
who are fools, brainless and helpless or without support. They are not
cunning enough to find a loophole in the legal system, or an escape route,
nor do they have enough money to pay for bribery, nor do they have an
influential person to back them or intercede on their behalf or they cannot
use these things because of their foolishness. The rest of the criminals are
moving freely.