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?
 

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?