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• The QurÁn.
• Chapter Xli.: Entitled Surat Al Fussilat (explanation). Revealed At Makkah.
• Chapter Xlii.: Entitled Surat Al ShorÍ (consultation). Revealed At Makkah.
• Chapter Xliii.: Entitled Surat Al ZuḲhrÁf (the Ornaments of Gold). Revealed At Makkah.
• Chapter Xliv.: Entitled Surat Al DuḲhan (smoke). Revealed At Makkah.
• Chapter Xlv.: Entitled Surat Al JÁsÍyah (kneeling). Revealed At Makkah.
• Chapter Xlvi.: Entitled Surat Al AhqÁf (the Sandhills). Revealed At Makkah.
• Chapter Xlvii.: Entitled Surat Muhammad. Revealed At Madína.
• Chapter Xlviii.: Entitled Surat Al Fatah (victory). Revealed At Madína.
• Chapter Xlix.: Entitled Surat Al HujrÁt (the Inner Apartments). Revealed At Madína.
• Chapter L.: Entitled Surat Al QÁf (q.). Revealed At Makkah.
• Chapter Li.: Entitled Surat Al ZÁriyÁt (the Dispersing). Revealed At Makkah.
• Chapter Lii.: Entitled Surat Al TÚr (the Mountain). Revealed At Makkah.
• Chapter Liii.: Entitled Surat Al Najm (the Star). Revealed At Makkah.
• Chapter Liv.: Entitled Surat Al Qamr (the Moon). Revealed At Makkah
• Chapter Lv.: Entitled Surat Al RahmÁn (the Merciful). Revealed At Makkah.
• Chapter Lvi.: Entitled Surat Al WÁqÍa (the Inevitable). Revealed At Makkah.
• Chapter Lvii.: Entitled Surat Al HadÍd (iron). Revealed At Madína.
• Chapter Lviii.: Entitled Surat Al MujÁdalah (she Who Disputed). Revealed At Madína.
• Chapter Lix.: Entitled Surat Al Hashr (the Emigration). Revealed At Madína.
• Chapter Lx.: Entitled Surat Al Mumtahina (she Who Is Tried). Revealed At Madína.
• Chapter Lxi.: Entitled Surat Al Saf (battle-array). Revealed At Madína.
• Chapter Lxii.: Entitled Surat Al Juma (the Assembly). Revealed At Madína.
• Chapter Lxiii.: Entitled Surat Al MunÁfiqÚn (the Hypocrites). Revealed At Madína.
• Chapter Lxiv.: Entitled Surat Al TaghabÚn (mutual Deceit). Revealed At Madína.
• Chapter Lxv.: Entitled Surat Al TalÁq (divorce). Revealed At Madína.
• Chapter Lxvi.: Entitled Surat Al TahrÍm (prohibition). Revealed At Madína.
• Chapter Lxvii.: Entitled Surat Al Mulk (the Kingdom). Revealed At Makkah.
• Chapter Lxviii.: Entited Surat Al Qalam (the Pen). Revealed At Makkah.
• Chapter Lxix.: Entitled Surat Al HÁqqat (the Infallible). Revealed At Makkah.
• Chapter Lxx.: Entitled Surat Al MaÁrij (the Steps). Revealed At Makkah.
• Chapter Lxxi.: Entitled Surat NÚh (noah). Revealed At Makkah.
• Chapter Lxxii.: Entitled Surat Al Jinn (the Genii). Revealed At Makkah.
• Chapter Lxxiii.: Entitled Surat Al Muzzammil (wrapped Up). Revealed At Makkah.
• Chapter Lxxiv.: Entitled Surat Al Muddassir (the Covered). Revealed At Makkah.
• Chapter Lxxv.: Entitled Surat Al QÍyÁmat (the Resurrection). Revealed At Makkah.
• Chapter Lxxvi.: Entitled Surat Al InsÁn (man). Revealed At Makkah.
• Chapter Lxxvii.: Entitled Surat Al MursalÁt (the Messengers). Revealed At Makkah.
• Chapter Lxxviii.: Entitled Surat Al NabÁ (the News). Revealed At Makkah.
• Chapter Lxxix.: Entitled Surat Al NÁziÁt (those Who Tear Forth). Revealed At Makkah.
• Chapter Lxxx.: Entitled Surat Al Abas (he Frowned). Revealed At Makkah.
• Chapter Lxxxi.: Entitled Surat Al TakwÍr (the Folding Up). Revealed At Makkah.
• Chapter Lxxxii.: Entitled Surat Al InfitÁr (the Cleaving In Sunder). Revealed At Makkah.
• Chapter Lxxxiii.: Entitled Surat Al TatfÍf (those Who Give Short Measure). Revealed At Makkah.
• Chapter Lxxxiv.: Entitled Surat Al InshiqÁq (the Rending In Sunder). Revealed At Makkah.
• Chapter Lxxxv.: Entitled Surat Al BurÚj (the Celestial Signs). Revealed At Makkah.
• Chapter Lxxxvi.: Entitled Surat Al TÁriq (the Star Which Appeared By Night). Revealed At Makkah.
• Chapter Lxxxvii.: Entitled Surat Al ÁlÁ (the Most High). Revealed At Makkah.
• Chapter Lxxxviii.: Entitled Surat Al GhÁshiya (the Overwhelming). Revealed At Makkah.
• Chapter Lxxxix.: Entitled Surat Al Fajr (the Daybreak). Revealed At Makkah.
• Chapter XC.: Entitled Surat Al Balad (the Territory). Revealed At Makkah.
• Chapter XCI.: Entitled Surat Al Shams (the Sun). Revealed At Makkah.
• Chapter XCII.: Entitled Surat Al Lail (the Night). Revealed At Makkah.
• Chapter XCIII.: Entitled Surat Al ZuhÁ (the Brightness). Revealed At Makkah.
• Chapter XCIV.: Entitled Surat Al InshirÁh (have We Not Opened?). Revealed At Makkah.
• Chapter XCV.: Entitled Surat Al TÍn (the Fig). Revealed At Makkah.
• Chapter XCVI.: Entitled Surat Al Alaq (congealed Blood). Revealed At Makkah.
• Chapter XCVII.: Entitled Surat Al Qadr (night of Power). Revealed At Makkah.
• Chapter XCVIII.: Entitled Surat Al Baiyana (the Evidence). Revealed At Madína.
• Chapter XCIX.: Entitled Surat Al ZilzÁl (the Earthquake). Revealed At Makkah.
• Chapter C.: Entitled Surat Al AdiyÁt (the War-horses Which Run Swiftly). Revealed At Makkah.
• Chapter CI.: Entitled Surat Al QÁrÍa (the Striking). Revealed At Makkah.
• Chapter CII.: Entitled Surat Al TakÁsur (the Emulous Desire of Multiplying). Revealed At Makkah.
• Chapter CIII.: Entitled Surat Al Asar (the Afternoon). Revealed At Makkah.
• Chapter CIV.: Entitled Surat Al Hamza (the Slanderer). Revealed At Makkah.
• Chapter CV.: Entitled Surat Al FÍl (the Elephant). Revealed At Makkah.
• Chapter CVI.: Entitled Surat Al Quraish (the Quraish). Revealed At Makkah.
• Chapter CVII.: Entitled Surat Al MÁÚn (necessaries). Revealed At Makkah.
• Chapter CVIII.: Entitled Surat Al Kauthar (abundance). Revealed At Makkah.
• Chapter CIX.: Entitled Surat Al KÁfirÚn (the Unbelievers). Revealed At Makkah.
• Chapter CX.: Entitled Surat Al Nasr (assistance). Revealed At Madína.
• Chapter CXI.: Entitled Surat Al Abu Lahab. Revealed At Makkah.
• Chapter CXII.: Entitled Surat Al IḲhlÁs (declaration of God’s Unity). Revealed At Makkah.
• Chapter CXIII.: Entitled Surat Al Falaq (the Daybreak). Revealed At Makkah.
• Chapter CXIV.: Entitled Surat Al NÁs (men). Revealed At Makkah.

CHAPTER LXVIII.

ENTITED SURAT AL QALAM (THE PEN).

Revealed at Makkah.

INTRODUCTION.

This chapter is also entitled Nún (N), from the letter in the beginning of the first verse, wherein the ordinary title is also found. In its revelation we have indicated a period of strong opposition between Muhammad and his townsmen. The Prophet had been called a madman and an impostor. Slander and defamation had been resorted to even by some of the chief men of Makkah. In reply to the warnings of the seer, they had challenged him to hasten on his judgments.

These charges had not failed to rouse the resentment of Muhammad. He did not now hesitate to call the chief of his opponents “a common swearer,” “a transgressor, a wicked person, cruel, and, besides this, of spurious birth.” He even threatens him with a mark on a prominent part of his face!

The preacher of Makkah had been rejected, and his unbelieving hearers were ready to treat him with violence (ver. 51).

Probable Date of the Revelations.

This chapter is regarded by ancient Muslim writers as the oldest, or at least the second revelation of the Qurán. There is, however, little to give credence to their dictum. On the contrary, there is good reason to believe that this chapter does not even belong to the very early period of Muhammad’s ministry assigned it by Noëldeke and Rodwell. The attitude of the Quraish (vers. 8 and 51), especially of the notable person mentioned in vers. 10-16, is not that of the earliest period of Muhammad’s prophetic history. The same is true of the attitude of the preacher towards his townsmen, apparent in vers. 16 and 48. At the same time, the absence of any notice of violence towards Muslims (which notice would assuredly have been recorded in a chapter specifying the crimes of the unbelievers), proves Muir’s date (fourth stage) to be too late. We would fix the date about the fourth year of Muhammad’s ministry.

Principal Subjects.

IN THE NAME OF THE MOST MERCIFUL GOD.

∥ (1) N. By the pen, and what they write, (2) thou, O Muhammad, through the grace of thy Lord,art not distracted. (3) Verily there is prepared for thee an everlasting reward: (4) for thou art of a noble disposition. (5) Thou shalt see, and the infidels shall see, (6) which of you are bereaved of your senses. (7) Verily thy Lord well knoweth him who wandereth from his path; and he well knoweth those who are rightly directed; (8) wherefore obey not those who charge thee with imposture. (9) They desire that thou shouldest be easy with them, and they will be easy with thee.(10) But obey not any who is a common swearer, a despicable fellow,(11) a defamer, going about with slander, (12) who forbiddeth that which is good, who is also a transgressor, (13) a wicked person, cruel, and besides this, of spurious birth; (14) although he be possessed of wealth and many children; (15) when our signs are rehearsed unto him, he saith, They are fables of the ancients. (16) We will stigmatise him on the nose. (17) Verily we have tried the Makkans, as we formerly tried the owners of the garden, when they swore that they would gather the fruit thereof in the morning, (18) and added not the exception, if it please God: (19) wherefore a surrounding destruction from thy Lord encompassed it while they slept; (20) and in the morning it became like a garden whose fruits had been gathered. (21) And they called the one to the other as they rose in the morning, (22) saying, Go out early to your plantation, if ye intend to gather the fruit thereof: (23) so they went on, whispering to one another, (24) No poor man shall enter the garden upon you this day. (25) And they went forth early, with a determined purpose. (26) And when they saw the garden blasted and destroyed they said, We have certainly mistaken our way: (27)but when they found it to be their own garden they cried, Verily we are not permitted to reap the fruit thereof. (28) The worthier of them said, Did I not say unto you, Will ye not give praise unto God? (29) They answered, Praise be unto our Lord! Verily we have been unjust doers. (30) And they began to blame one another, (31) and they said, Woe be unto us! verily we have been transgressors: (32) peradventure our Lord will give us in exchange a better garden than this: and we earnestly beseech our Lordto pardon us. (33) Thus is the chastisement of this life: but the chastisement of the next shall be more grievous: if they had known it, they would have taken heed. (34) Verily for the pious are prepared, with their Lord, gardens of delight.

∥ (35) Shall we deal with the Muslims as with the wicked? (36) What aileth you that ye judge thus? (37) Have ye a book from heaven wherein ye read (38) that ye are therein promised that which ye shall choose? (39) Or have ye received oaths which shall be binding upon us to the day of resurrection, that ye shall enjoy what ye imagine? (40) Ask them which of them will be the voucher of this. (41) Or have they companions who will vouch for them? Let them produce their companions, therefore, if they speak truth. (42) On a certain day the leg shall be made bare, and they shall be called upon to worship, but they shall not be able. (43) Their looks shall be cast down: ignominy shall attend them; for that they were invited to the worship of God while they were in safety, but would not hear.(44) Let me alone, therefore, with him who accuseth this new revelation of imposture. We will lead them gradually to destruction, by ways which they know not, (45) and I will bear with them for a long time; for my stratagem is effectual. (46) Dost thou ask them any reward for thy preaching? But they are laden with debts. (47)Are the secrets of futurity with them; and do they transcribe the same from the table of God’s decrees?(48) Wherefore, patiently wait the judgment of thy Lord: and be not like him who was swallowed by the fish, when he cried unto God, being inwardly vexed. (49) Had not grace from his Lord reached him, he had surely been cast forth on the naked shore, covered with shame: (50) but his Lord chose him, and made him one of the righteous. (51) It wanteth little but that the unbelievers strike thee down with their malicious looks, when they hear the admonition of the Qurán; and they say, He is certainly distracted: (52) but it is no other than an admonition unto all creatures.

[(1) ]N. “This letter is sometimes made the title of the chapter, but its meaning is confessedly uncertain. They who suppose it stands for the word Nún are not agreed as to its signification in this place; for it is not only the name of the letter N in Arabic, but signifies also ‘an inkhorn’ and ‘a fish.’ Some are of opinion the former signification is the most proper here, as consonant to what is immediately mentioned of ‘the pen’ and ‘writing;’ and, considering that the blood of certain ‘fish’ is good ink, not inconsistent with the latter signification; which is, however, preterred by others, saying that either the whole species of ‘fish’ in general is thereby intended, or the fish which swallowed Jonas (who is mentioned in this chapter), or else that vast one called Behemoth, fancied to support the earth, in particular. Those who acquiesce in none of the foregoing explications have invented others of their own, and imagine this character stands for the ‘table of God’s decrees’ or ‘one of the rivers in Paradise,’ &c.”—Sale, Zamaḳshari, Baidháwi, Yahya.

What we write. “Some understand these words generally, and others of the pen with which God’s decrees are written on the preserved table, and of the angels who register the same.”—Sale.

[(4) ]A noble disposition. “In that thou hast borne with so much patience and resignation the wrongs and insults of thy people, which have been greater than those offered to any apostle before thee.”—Sale, Baidháwi.

[(8) ]See notes on chap. xxii. 53.

[(9) ]“That is, if thou wilt let them alone in their idolatry and other wicked practices, they will cease to revile and persecute thee.”—Sale.

[(10-13) ]“The person at whom this passage was particularly levelled is generally supposed to have been Muhammad’s inveterate enemy, al Walíd Ibn al Mughaira, whom, to complete his character, he calls ‘bastard,’ because al Mughaira did not own him for his son till he was eighteen years of age. Some, however, think it was al Aḳhnas Ibn Shuraik, who was really of the tribe of Thakíf, though reputed to be that of Zahra.”—Sale, Jaláluddín.

[(15) ]Fables, &c. See note on chap. xxi. 5.

[(16) ]The nose. “Which, being the most conspicuous part of the face, a mark set thereon is attended with the utmost ignominy. It is said that this prophetical menace was actually made good, al Walíd having his nose slit by a sword at the battle of Badr, the mark of which wound he carried with him to his grave.”—Sale, Jaláluddín.

[(17) ]We have tried the Makkans. “By afflicting them with a grievous famine.”—Sale. See chap. xxiii. 65.

As we formerly tried the owners of the garden. “This garden was a plantation of palm-trees, about two parasangs from Sanaa, belonging to a certain charitable man, who, when he gathered his dates, used to give public notice to the poor, and to leave them such of the fruit as the knife missed, or was blown by the wind, or fell beside the cloth spread under the tree to receive it. After death, his sons, who were then become masters of the garden, apprehending they should come to want if they followed their father’s example, agreed to gather the fruit early in the morning, when the poor could have no notice of the matter; but, when they came to execute their purpose, they found, to their great grief and surprise, that their plantation had been destroyed in the night.”—Sale, Baidháwi, Jaláluddín.

This story is simply an enlargement of the statement in the text.

Gather the fruit. “Literally, ‘that they would cut it;’ the manner of gathering dates being to cut the clusters off with a knife. Marracci supposes that they intended to ‘cut down’ the trees and destroy the plantation; which, as he observes, renders the story ridiculous and absurd.”—Sale.

[(27) ]We are not permitted. See note on chap. lvi. 66.

[(30) ]Began to blame. “For one advised this expedition, another approved of it, a third gave consent by his silence, but the fourth was absolutely against it.”—Sale, Baidháwi.

[(35) ]“This passage was revealed in answer to the infidels, who said, ‘If we shall be raised again, as Muhammed and his followers imagine, they will not excel us; but we shall certainly be in a better condition than they in the next world, as we are in this.’ ”—Sale, Baidháwi.

[(41) ]Companions. “Or, as some interpret the word, ‘idols;’ which can make their condition in the next life equal to that of the Muslims.”—Sale.

The “companions” alluded to were their false gods, represented by their idols. See note on chap. x. 29.

[(42) ]The leg shall be made bare. “This expression is used to signify a grievous and terrible calamity; thus they say, ‘War has made bare the leg,’ when they would express the fury and rage of battle.”—Sale, Baidháwi.

See a similar expression Isaiah xlvii. 2.

Shall not be able. “Because the time of acceptance shall be past. Al Baidháwi is uncertain whether the words respect the day of judgment or the article of death; but Jaláluddín supposes them to relate to the former, and adds that the infidels shall not be able to perform the act of adoration, because their backs shall become stiff and inflexible.”—Sale.

[(44) ]We will lead them gradually, &c., i.e., “by granting them long life and prosperity in this world, which will deceive them to their ruin.”—Sale.

[(47) ]See chap. lii. 38-41.

[(48) ]Him who was swallowed by the fish. Jonah. See note on chap. xxi. 87.