CHAPTER 68
Al-Qalam: The Pen
(REVEALED AT MAKKAH: 2 sections; 52 verses)
When the Holy Prophet delivered his message, the disbelievers first called him a mad-
man. The inkstand and the pen and all writings are called to bear witness to the fact that
the utterances of the Prophet are not those of a madman; hence this chapter is called The
Pen. The first section closes with a parable clearly foretelling that all the struggles of the
Makkans against the Holy Prophet will be a complete failure, and that they will in the
end regret what they did. The second section lays stress on the knowledge of the future
which was revealed through the Holy Qur’ån; the example of Jonah is quoted to show
how trials and sufferings sometimes make the issue doubtful, and the chapter concludes
with the statement that the Holy Qur’ån will ultimately raise the whole of humanity to
eminence. In this chapter, which is admittedly one of the earliest revelations, it should
be noted that the message of the Holy Qur’ån is declared to be meant for all nations.
As regards the time of revelation, learned opinion is admittedly in favour of a very
early date, so much so that it is generally considered to be the second chapter in order of
revelation. But as the 74th chapter is shown by trustworthy reports to have been the sec-
ond revelation, we can only place it after that chapter.
1117
1118 Ch. 68: THE PEN [Al-Qalam
SECTION 1: Not a Madman’s Message
In the name of Allåh, the
Beneficent, the Merciful.
1 (By) the inkstand a and the pen and
that which they write!
2 By the grace of thy Lord thou art
not mad.a
3 And surely thine is a reward never
to be cut off.a
4 And surely thou hast sublime
morals.a
1a. N∂n is not an abbreviation, but a word meaning inkstand. There is the authority of
the earliest commentators that the letter n∂n here stands for the word n∂n, for both Ïasan
and Qatådah regard it as meaning inkstand, while I‘Ab considers the meaning to be fish.
The context, which mentions the pen and writing, clearly favours the former interpretation.
Rodwell’s note here, that “the meaning of this, and of the similar symbols throughout
the Qur’ån, was unknown to the Muhammadans themselves even in the first century”,
shows a lamentable ignorance on the part of a translator of the Holy Qur’ån. The abbrevia-
tions in the beginning of chapters are in many cases explained by the companions of the
Holy Prophet, Ibn ‘Abbås being the chief authority. But here the Holy Qur’ån itself, in the
very first abbreviation used in it, gives us a clue to the significance of the abbreviations
used in it by giving an abbreviation n∂n, which is also a significant word.
2a. The first allegation of the disbelieving Makkans against the Holy Prophet was
that he was majn∂n, i.e., mad, and this allegation is dealt with in this chapter. The first
answer to it is contained in the first two verses. By mentioning the inkstand and the pen
and that which they write, attention is really called to the fact that the Prophet’s prophe-
cies about his own future and the fate of the opponents, which were already put down in
writing, would prove that the Prophet was not mad, for the ravings of a madman could
not bear fruit. It should be noted that the Holy Qur’ån again and again challenges its
opponents to write down their prophecies about the Holy Prophet, thus showing that its
own were actually written down from the first; and thus this chapter, which is one of the
earliest, conclusively establishes the truth that every revelation of the Holy Qur’ån was
put down in writing as soon as it was communicated to the Prophet. For the assertion
made here see v. 47, and 52:41: “or possess they the unseen, so they write (it) down”
But the words have a wider significance, indicating that the Qur’ån will always con-
tinue to occupy a unique position among all the books which are ever written. This
unique position consists in its completeness and exhaustive dealing with all the truths
about religion, so that every religious truth is found within its covers; see 25:33a.
3a. The Prophet is further told that his exertions will be followed by a reward which
will never be cut off, i.e., he will be successful in establishing a religion whose blessings
will continue forever, while a madman’s actions cannot bear any fruit. Thus there is not
only a clear prophecy here of the final triumph of the Prophet over his enemies, but there is
also a prophecy that what is stated in the Qur’ån rests on such a firm foundation that it will
never prove untrue.
4a, see next page.
Part 29] NOT A MADMAN’S MESSAGE 1119
5 So thou wilt see, and they (too) will
see,
6 Which of you is mad.
7 Surely thy Lord knows best who is
erring from His way, and He knows
best those who go aright.
8 So obey not the rejectors.
9 They wish that thou shouldst be
pliant, so they (too) would be pliant.a
10 And obey not any mean swearer,a
11 Defamer, going about with slan-
der,
12 Hinderer of good, outstepping
the limits, sinful,
13 Ignoble, besides all that, notori-
ously mischievous —
14 Because he possesses wealth
and sons.
15 When Our messages are recited to
him, he says: Stories of those of yore!
4a. The Prophet’s possession of the sublimest morals is a further proof that he can-
not be a madman. In fact, he had already won from his contemporaries the recognition
of his sublime morality, inasmuch as he had won the title of al-Amßn, the faithful one.
The Arabs, on account of their haughty spirit and tribal and family feuds, could not bow
their heads to a man who was neither a king, nor the chief of a tribe, nor a great warrior,
nor a famous poet. Nor could flattery have been their motive in according an unparal-
leled honour to a man who would not even mix with them, and led the life almost of a
recluse. By calling him al-Amßn, the people expressed their high appreciation of his sub-
lime morality, as if he were the one, and only one, as indicated by prefixing al, who
could be trusted in all matters. His moral greatness was thus testified to by ‘Å’ishah,
than whom none was more intimate with the Holy Prophet: His morals are the Qur’ån;
meaning that all the pictures of sublime morality depicted by the Holy Qur’ån afford
really a glimpse of the moral greatness of the Prophet.
9a. The first desire of the Quraish was no doubt, owing to their great respect for the
Holy Prophet, that he should not condemn their evil deeds in strong language, and thus
they too would not be severe in opposition to him.
10a. The description applies to all leaders of opposition to Truth. As against the
sublime morals of the Inviter to Truth, vv. 10–13 describe the low state of morality of
those who do not care for the moral values of life.
1120 Ch. 68: THE PEN [Al-Qalam
16 We shall brand him on the
snout.a
17 We shall try them as We tried
the owners of the garden, when they
swore to pluck its fruits in the morn-
ing,a
18 And would not set aside a por-
tion (for the poor).
19 But a visitation from thy Lord
came on it, while they slept.
20 So it became as black, barren
land —
21 Then they called out one to
another in the morning,
22 Saying: Go early to your tilth, if
you would pluck (the fruit).
23 So they went, while they said
one to another in low tones:
24 No poor man shall enter it today
upon you.
25 And in the morning they went,
having the power to prevent.
26 But when they saw it, they said:
Surely we are in error;
27 Nay, we are made to suffer pri-
vation.
16a. Branding on the snout is equivalent to bringing a man to disgrace which sticks
to him (R). KhurΔ∂m signifies really “the proboscis of an elephant (R), or the nose of a
beast of prey (T), or a large or an elevated nose” (LL), and the word is here applied to
the nose of a man to indicate its ugliness (R). Some commentators apply this description
to Walßd ibn Mughßrah in particular, and take the branding on the snout literally, a
prophecy fulfilled in the battle of Badr, where Walßd received a wound on his nose, the
mark of which remained till his death (Rz).
17a. This is a parable which sets forth the ultimate fate of the opponents. Stated as
it is in unmistakable terms, it is one of the earliest prophecies, when opposition to the
Holy Prophet had not yet assumed the severity of the later days. It foretells not only the
failure of opposition but shows also that the Prophet’s heart was full of sympathy for the
poor from the very first.
Part 29] A REMINDER FOR THE NATIONS 1121
28 The best of them said: Said I
not to you, Why do you not glorify
(Allåh)?
29 They said: Glory be to our Lord!
surely we were unjust.
30 Then some of them advanced
against others, blaming each other.
31 Said they: O woe to us! Surely
we were inordinate —
32 Maybe, our Lord will give us
instead one better than it — surely to
our Lord we make petition.a
33 Such is the chastisement. And
certainly the chastisement of the
Hereafter is greater, did they but
know!a
SECTION 2: A Reminder for the Nations
34 Surely the dutiful have with their
Lord Gardens of bliss.
35 Shall We then make those who
submit as the guilty?
36 What is the matter with you?
How do you judge?
37 Or have you a book wherein you
read
38 That you shall surely have
therein what you choose?
32a. It shows that while the Qur’ån threatened the opponents with punishment, it
foretold at the same time that they would accept the Truth ultimately. This happened
about twenty years afterwards. All their exertions came to naught and their power in the
land was frustrated, but they then saw their error, came over to Islåm, and were made the
rulers of vast kingdoms. Thus their Lord gave them instead one better, because they
made their petition to Him.
33a. The separate mention of the chastisement of the Hereafter is clear evidence that
the punishment spoken of in the previous verses, which is referred to at the commencement
of this verse in the words such is the chastisement, was a punishment which was to overtake
them in this life, and thus to afford a proof of the truth of the chastisement of the Hereafter.
1122 Ch. 68: THE PEN [Al-Qalam
39 Or have you covenants from Us
on oath, extending to the day of
Resurrection, that yours is surely what
you judge?
40 Ask them which of them will
vouch for that.
41 Or have they associate-gods?
Then let them bring their associates, if
they are truthful.
42 On the day when there is a severe
affliction, and they are called upon to
prostrate themselves, but they are not
able a —
43 Their looks cast down, abase-
ment will cover them. And they were
indeed called upon to prostrate them-
selves, while yet they were safe.
44 So leave Me alone with him who
rejects this announcement. We shall
overtake them by degrees, from
whence they know not.
45 And I bear with them, surely My
plan is firm.a
46 Or dost thou ask from them a
reward, so that they are burdened with
debt?
42a. The meaning of kashf ‘ani-l-såq has been explained in 27:44a. I may add here
a few words from the commentaries. Bd says: On the day when there is a severe
affliction, giving the alternative significance, When the truth of the matter is laid bare.
Kf says: “Kashf ‘ani-l-såq is a proverb signifying the hardness of an affair and the sever-
ity of a calamity, and the origin of it is in the fright and the flight and the tucking up of
their garments by women from their shanks in fleeing, and the disclosing of their
anklets”; and then, quoting two pre-Islamic verses as his authority for the statement
made, he adds: “The words here mean the day when the affair becomes hard and formi-
dable, and there is neither any laying bare nor a shank”. Ibn Athßr in explaining similar
words, occurring in a saying of the Holy Prophet, almost repeats the words of Kf. Rz
holds the meaning of al-såq to be al-shiddat, and quotes five verses in support of this.
Commentators also differ as to whether this severity will be brought about in this
life or in the life after death, Ab∂ Muslim holding the first opinion, which Rz admits.
45a. They are given respite, but their punishment is sure.
Part 29] A REMINDER FOR THE NATIONS 1123
47 Or is the unseen with them so
that they write (it) down? a
48 So wait patiently for the judgment
of thy Lord, and be not like the
Companion of the fish, when he cried
while he was in distress.a
49 Had not favour from his Lord
reached him, he would certainly have
been cast down on naked ground,
while he was blamed.
50 Then his Lord chose him, and He
made him of the righteous.
51 And those who disbelieve would
almost smite thee with their eyes when
they hear the Reminder, and they say:
Surely he is mad!a
52 And it is naught but a Reminder
for the nations.
47a. Writing is always mentioned in connection with the knowledge of the unseen,
because it is writing alone that makes the truth of a prophecy sure. Such verses are a clear
proof that the Qur’ån itself, containing as it did numerous prophecies, was written from
the first, otherwise a challenge to the opponents in these early revelations to write down
the knowledge of the future which they had through their diviners would be meaningless.
48a. The Prophet Jonah is here called the Companion of the fish, because of the
incident mentioned in 37:142.
51a. The chapter ends with exactly the same allegation on the part of the disbeliev-
ers as the one with which it opened. And the last verse, and it is naught but a Reminder
for the nations, thus sums up the arguments advanced against that allegation. In fact, the
arguments advanced in this chapter are equally true in all ages and for all nations. Note
that even as early as the revelation of this chapter, the Prophet’s message is declared to
be meant for all nations.
