Surah 68: Al-Qalam
The Holy Qur’an with English Translation and Commentary (Five Volume Commentary)
[a]In the name of Allah, the Gracious, the Merciful.
[a] See 1:1.
By the inkstand and by the pen and by that which they write,[4308]
[4308] Important Words:
واو (by), means, I swear; I cite as witness or evidence. For the philosophy and significance of oaths in the Holy Qur’an, see 37:2; 51:2 & 91:2.
Commentary:
In this verse the inkstand, the pen and all the written material is cited as evidence to support and substantiate the statement made in the next three verses.
Thou art not, by the grace of thy Lord, a madman.[b] [4309]
[b] 34:47; 52:30.
[4309] Commentary:
The verse means that by whatever test of knowledge and learning the claim of the Holy Prophet is examined, he will be found to be not a maniac, as the disbelievers say, but the sanest and the wisest of men. It further says that all other Divine Messengers were also stigmatised as lunatics because, in view of very heavy odds against them and of their own helpless weak position, their claim that despite the great power, prestige and resources of their opponents they would succeed and their enemies would fail, appeared to the latter to be nothing better than the ravings of a madman. The next verse gives the reason why this charge is not only unfounded but also foolish and fantastic.
And for thee, most surely, there is an unending reward.[4310]
[4310] Commentary:
This verse, along with the next, exposes the absurdity of the charge of madness. It purports to say that the actions of a madman produce no useful result, but that 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 people. And this revolution will not end with his death. On the contrary, whenever in future his followers will deviate from the path of rectitude, God will raise among them Reformers who will regenerate them and will infuse in them a new life. And this process will continue till the end of time. This is the significance of the words, "and for thee is an unending reward."
And thou dost surely possess high moral excellences.[4311]
[4311] Commentary:
This verse constitutes a further eloquent commentary on the charge of madness imputed to the Holy Prophet. It purports to say that the Prophet, not only is not a maniac but is the noblest and sublimest of men possessing in full measure all those moral excellences 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. It is to this aspect of the Holy Prophet’s greatness that his talented wife, ‘A’ishah, referred, when, on being asked to shed some light on the Prophet’s habits and morals she said کان خلقه القران i.e. he possessed all those moral excellences which are mentioned in the Holy Qur’an as the special marks of its true followers (Bukhari). See also 20:2 & 33:22.
And thou wilt soon see and they too will see.
Which of you is afflicted with madness.[4312]
[4312] Commentary:
The verse turns tables upon the accusers of the Holy Prophet, and tells them in challenging words that time will show whether it was he or they who suffered from madness, or whether his claim to be God’s Messenger was the outpouring of a heated brain, or whether they themselves were so demented as not to read the signs of time and thus refuse to believe in him.
Surely, thy Lord knows best those who go astray from His way,[a] and He knows best those who follow guidance.
[a] 16:126; 53:31.
So comply not with the wishes of those who reject the truth.
[b]They wish that thou shouldst be pliant so that they may also be pliant.[4313]
[b] 17:74; 56:82.
[4313] Important Words:
تدھن (thou shouldst be pliant) is derived from دھن which means, he was or became weak. أدھن فلانا means, he endeavoured to conciliate or make peace with such a one; he treated him with gentleness; he acted towards him with dishonesty or dissimulation; he pretended the contrary of what he concealed in his mind with regard to him; he strove to deceive him (Lane & Aqrab).
Commentary:
The verse may have special reference to the offers which the Quraish of Mecca had made to the Holy Prophet in order to tempt him away from his fixed purpose, or it may possess general application, since truth is as firm as rock while falsehood has no legs to stand upon and gives way to pressure or temptation and is ready to make compromises.
And yield thou not to any mean swearer,
[a]Backbiter, one who goes about slandering,[4314]
[a] 49:12; 104:2.
[4314] Important Words:
نمیم (slander) is derived from نم which means, he uttered calumny or excited discord. نمیم means, mischievous and malicious misrepresentation; calumny, slander (Lane & Aqrab).