Overview - Surah 68: al-Qalam (The Pen )
The Surah tells us that the message of the Prophet is not the talk of a madman. The writings of all scriptures bear testimony to the truth of this message. It urges people to be charitable and help the poor and needy. The story of the people of a garden is mentioned who wished to deny the charity to the poor and they suffered the consequence in losing everything. The Surah ends with the story of Prophet Jonah. It urges the Prophet and through him his followers to continue this mission and not to give up in frustration. The mission of Islam is for the whole world.
Surah al-Qalam takes its name from the first Ayat, ن ۚ وَالْقَلَمِ وَمَا يَسْطُرُونَ "Nun. By the pen and what they inscribe," [68:1].
There are 52 Ayat in this Surah.
Overview
| Total Ayat | 52 |
| Total Words * | 300 |
| Root Words * | 130 |
| Unique Root Words * | 5 |
| Makki / Madani | Makki |
| Chronological Order* | 2nd (according to Ibn Abbas) |
| Year of Revelation* | 1st-3rd year of Prophethood |
| Events during/before this Surah*
Revelation begins - Private Invitation to Islam
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| Events during/after still to occur*
Revelation begins - Private Invitation to Islam ,Revelation begins - Private Invitation to Islam ,Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda.,Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia,2nd Migration to Abyssinia,Boycott of Banu Hashim Yr 1,Boycott of Banu Hashim Yr 2,Boycott of Banu Hashim Yr 3,Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey,1st Pledge of Aqabah,2nd Pledge of Aqabah,,Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah,Change of Qiblah from Jerusalem to Makkah - Battle of Badr,Battle of Uhud,,Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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| Names of Prophets Mentioned
No Prophets names are mentioned in this Surah
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| Surah Index
Children, Jonah, Judgement (Day) , Materialism, Muhammad (not a madman) , Pen, Resurrection (Day)
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It consists of three themes: Replies to the objections of the opponents, warning and admonition to them, and exhortation to the Prophet to be patient and firm. At the outset, the Prophet has been consoled: “The disbelievers call you a madman whereas the Book that you are presenting and your magnificent conduct are in themselves sufficient to refute their accusations. Soon they will know as to who was mad and who was sane; therefore do not be affected by them, for they are only trying to intimidate you and make you compromise with them.” Then, in order to enlighten the common people the character of a prominent man from among the opponents, whom the people of Makkah fully well recognised, has been presented, without naming him: At that time, the Prophet’s pure and sublime conduct was before them, and every discerning eye could also see what sort of character and morals were possessed by the chiefs of Makkah, who were leading the opposition against him. Then, in v. 17-33, the parable of the owners of a garden has been presented, who after having been blessed by God turned ungrateful to Him, and did not heed the admonition of the best man among them when it was given them. Consequently, they were deprived of the blessing and they realised this, when all they had lay devastated. With this parable the people of Makkah have been warned to the effect: “With the appointment of the Prophet to Prophethood, you, O people of Makkah, too, have been put to a test similar to the one to which the owners of the garden had been put. If you do not listen to him, you too will be afflicted with a punishment in the world and the punishment of the Hereafter is far greater.”
Then, in v. 34-47, the disbelievers have been admonished, in which they are addressed directly and sometimes through the Prophet. A summary of what has been said is: Well being in the Hereafter belongs to those who spend their lives in the world in full consciousness of God. It is utterly against reason that the obedient servants should meet in the Hereafter the same fate as the guilty. There is absolutely no basis of the disbelievers misunderstanding that God will treat them in the manner they choose for themselves, whereas they have no guarantee for this. Those who are being called upon to bow before God in the world and they refuse to do so, would be unable to prostrate themselves on the Day of Resurrection even if they wanted to do so, and thus would stand disgraced and condemned. Having denied the Qur’an they cannot escape Divine punishment. The rein they are being given, has deluded them. They think that since they are not being punished in spite of their denial, they must be on the right path, whereas they are following the path of ruin. They have no reasonable ground for opposing the Messenger, for he is a preacher without any vested interest: he is not asking any reward of them for himself, and they cannot either make the claim that they know with certainty that he is not a true Messenger, nor that what he says is false. In conclusion, the Prophet has been exhorted to bear with patience the hardships that you face in the way of preaching the Faith till God’s judgment arrives.
Manuscripts / Inscriptions
1st Century Hijrah (7th Century CE)
1st Century Hijrah (7th Century CE)
- Both Surah al-Qalam [68] and Surah al-Haqqah [69] have 52 Ayat.
Total Word Count per Ayat (shows how many words per Ayat) = 5* | ||
| # | Root Word | Frequency in Surah | Frequency in Qur'an |
|---|---|---|---|
| 1. | ر ب ب | 10 | 980 |
| 2. | ك و ن | 8 | 1390 |
| 3. | ق و ل | 7 | 1722 |
| 4. | ع ل م | 5 | 854 |
| 5. | أَم | 5 | 137 |
| 6. | ج ن ن | 4 | 201 |
| 7. | ب ص ر | 4 | 148 |
| 8. | إِلَىٰ | 4 | 742 |
| 9. | ن ع م | 3 | 140 |
| 10. | ط و ع | 3 | 129 |
| Root Word | Frequency in Surah |
Frequency in Qur'an |
|---|---|---|
| ر ب ب | 10 | 980 |
| ك و ن | 8 | 1390 |
| ق و ل | 7 | 1722 |
| ع ل م | 5 | 854 |
| أَم | 5 | 137 |
| ج ن ن | 4 | 201 |
| ب ص ر | 4 | 148 |
| إِلَىٰ | 4 | 742 |
| ن ع م | 3 | 140 |
| ط و ع | 3 | 129 |
This is one of the earliest Surahs to be revealed at Makkah and its subject matter shows that it was sent down at the time when opposition to the Prophet had grown very harsh and oppressive.
- Allah declared Muhammad (pbuh) to be of the highest moral character.
- Allah Almighty swears by the pen, highlighting the importance of knowledge and writing. (68:1)
- Commandment of not yielding to any disbelieving oath monger, slanderer and wicked person.
- Example of the arrogant stingy owners of a garden who did not want to pay charity and as a result, their garden was destroyed.
- Allah is not going to treat the Muslims as He will treat the guilty.
- Those who do not believe in Allah's revelations are led step by step towards destruction.
- Three important themes of this Surah:
- Response to the opponents objections,
- Warning and admonition to the disbelievers, and
- Exhortation of patience to the Prophet (pbuh).
Tafsir Zone
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Overview (Verses 1 - 3) "Nun. By the pen, by all they write." (Verse 1) The surah begins with an oath by God Almighty. The oath is by the letter nun, the pen and writing. The relationship between this letter of the alphabet and the other two, i.e. the pen and writing, is clear. As God swears by these He gives them due importance, highlighting this and presenting it to a community where learning through this approach was not valued. In fact, writing was very rare and primitive in that community while the role it was destined to play required that such ability develop and become widespread. This was the only way through which it could advocate its faith and the systems it laid down for human life. It would then be required to provide wise leadership for humanity. Writing is no doubt a basic element in fulfilling such tasks. This point is endorsed by the fact that Islamic revelations started with the order to read: "Read in the name ofyour Lord who has created—created man out of a germ-cell. Read — for your Lord is the most Bountiful One, Who has taught the use of the pen, taught man what he did not know." (96: 1-5) This instruction was given to the unlettered Prophet, whom God in His infinite wisdom willed to be unable to read and write. Yet the revelations vouchsafed to him began with such emphasis on learning through reading and writing with the pen. This importance is reiterated here by the oath using the letter nun, the pen and the writing. All this should be seen as part of the divine system of cultivating the Muslim community and preparing it for the universal role God assigned to it. God Almighty states this oath by min, the pen and writing to refute the unbelievers' false allegation. He shows how improbable it is, since it is He who bestowed His grace on His Messenger: "You are not, by your Lord's grace, a madman." (Verse 2) This short verse also identifies God's grace bestowed on the Prophet in an expression that confirms his closeness to Him. At the same time, the verse refutes the alleged condition, one that cannot combine with God's grace bestowed on His chosen servant. Anyone who studies the Prophet's relations with his people will be utterly astonished that any should level such a description at him. They knew him to be very wise. Several years before his prophet hood, they accepted his arbitration in a dispute over which of their clans should be honoured with placing the Black Stone in its position in the Ka` bah. It was they who nicknamed him al-Amin, meaning the trustworthy. They also continued to deposit their valuables with him for safekeeping, and this despite their fierce enmity towards him and his message, throughout his time in Makkah. Indeed, so trustworthy was the Prophet that he entrusted his cousin, 'Ali, with the task of returning such deposits to them when he migrated to Madinah. The unbelievers also confirmed that he never told a lie even before the start of his prophet hood. Heracules, the Byzantine Emperor, asked Abu Sufyan, the Quraysh leader, whether they ever accused Muhammad of lying before he became a prophet. Abu Sufyan, who was his sworn enemy at the time, said that they did not. Heracules then said: "He would not refrain from lying to people and then start lying to God." It is absolutely astounding that the hatred felt by the Quraysh unbelievers was of such a magnitude that they should make allegations of this sort against a noble man distinguished among them by his wisdom and high standards of morality. Yet grudges can blind people to the truth. The perpetrator of such falsehood is the first to know that he is a wicked liar. This spiteful lie by the unbelievers is countered with a gesture of compassionate honour: "You are not, by your Lord's grace, a madman." (Verse 2) Moreover, "And indeed you shall have a never-ending reward." (Verse 3) This never-ending reward is granted by your Lord who has bestowed on you the honour of prophet hood. This gives solace and abundant compensation for any type of isolation or allegation the unbelievers may hurl at him. What loss could be incurred by the one whose Lord kindly and benevolently assures him of a continuing reward, one that never ends? |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 1 - 3) "Nun. By the pen, by all they write." (Verse 1) The surah begins with an oath by God Almighty. The oath is by the letter nun, the pen and writing. The relationship between this letter of the alphabet and the other two, i.e. the pen and writing, is clear. As God swears by these He gives them due importance, highlighting this and presenting it to a community where learning through this approach was not valued. In fact, writing was very rare and primitive in that community while the role it was destined to play required that such ability develop and become widespread. This was the only way through which it could advocate its faith and the systems it laid down for human life. It would then be required to provide wise leadership for humanity. Writing is no doubt a basic element in fulfilling such tasks. This point is endorsed by the fact that Islamic revelations started with the order to read: "Read in the name ofyour Lord who has created—created man out of a germ-cell. Read — for your Lord is the most Bountiful One, Who has taught the use of the pen, taught man what he did not know." (96: 1-5) This instruction was given to the unlettered Prophet, whom God in His infinite wisdom willed to be unable to read and write. Yet the revelations vouchsafed to him began with such emphasis on learning through reading and writing with the pen. This importance is reiterated here by the oath using the letter nun, the pen and the writing. All this should be seen as part of the divine system of cultivating the Muslim community and preparing it for the universal role God assigned to it. God Almighty states this oath by min, the pen and writing to refute the unbelievers' false allegation. He shows how improbable it is, since it is He who bestowed His grace on His Messenger: "You are not, by your Lord's grace, a madman." (Verse 2) This short verse also identifies God's grace bestowed on the Prophet in an expression that confirms his closeness to Him. At the same time, the verse refutes the alleged condition, one that cannot combine with God's grace bestowed on His chosen servant. Anyone who studies the Prophet's relations with his people will be utterly astonished that any should level such a description at him. They knew him to be very wise. Several years before his prophet hood, they accepted his arbitration in a dispute over which of their clans should be honoured with placing the Black Stone in its position in the Ka` bah. It was they who nicknamed him al-Amin, meaning the trustworthy. They also continued to deposit their valuables with him for safekeeping, and this despite their fierce enmity towards him and his message, throughout his time in Makkah. Indeed, so trustworthy was the Prophet that he entrusted his cousin, 'Ali, with the task of returning such deposits to them when he migrated to Madinah. The unbelievers also confirmed that he never told a lie even before the start of his prophet hood. Heracules, the Byzantine Emperor, asked Abu Sufyan, the Quraysh leader, whether they ever accused Muhammad of lying before he became a prophet. Abu Sufyan, who was his sworn enemy at the time, said that they did not. Heracules then said: "He would not refrain from lying to people and then start lying to God." It is absolutely astounding that the hatred felt by the Quraysh unbelievers was of such a magnitude that they should make allegations of this sort against a noble man distinguished among them by his wisdom and high standards of morality. Yet grudges can blind people to the truth. The perpetrator of such falsehood is the first to know that he is a wicked liar. This spiteful lie by the unbelievers is countered with a gesture of compassionate honour: "You are not, by your Lord's grace, a madman." (Verse 2) Moreover, "And indeed you shall have a never-ending reward." (Verse 3) This never-ending reward is granted by your Lord who has bestowed on you the honour of prophet hood. This gives solace and abundant compensation for any type of isolation or allegation the unbelievers may hurl at him. What loss could be incurred by the one whose Lord kindly and benevolently assures him of a continuing reward, one that never ends? |
- 068 - Al-Qalam - Saad Alghamdi https://www.youtube.com/watch?v=T5AipeB_7jc
- 068 - Al-Qalam Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=GO-B6vk8hKE&index=68&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM
- 068 - Al-Qalam Muhammad Al Luhaydan https://www.youtube.com/watch?v=rjIQOxkUDYI&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe&index=68
- Idris Akbar Surah Qalam https://www.youtube.com/watch?v=r-HyswsZURs
- 068 - Al-Qalam Muhammad MInshawi https://www.youtube.com/watch?v=lMUVDeTrN7c&index=68&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPGhttps://www.youtube.com/watch?v=lMUVDeTrN7c&index=68&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG
