The Quran, chapter 68, Surah Al-Qalam, has invaluable teachings. It derives its name from the first verse in which Allah makes an oath using the pen. This is the revelation of this chapter in Mecca. It deals with the Prophet Muhammad during a period when he was under great tribulation. The main messages are on character, patience, and divine justice.
It was revealed early by researchers at a time when there was verbal opposition. Researchers interpret its argument in favor of the integrity of the Prophet. Research is concerned with the parable of the garden owners. They interpret it as a caution against conceit. Analysts indicate the difference between the faithful and the unfaithful.
The pen documents a past fact that cannot be forgotten. It keeps the divine words eternal. Slander vanishes like words in the wind. Civilizations are influenced by the written truth. This speech will live forever.
The Context of Revelation
One of the first chapters in which the Prophet Muhammad was revealed is Surah Al-Qalam. The opposition of the leaders of Quraysh in Mecca started at this moment. They were not violent yet. They instead employed words as a weapon. It started a scorn and attack campaign. They termed the Prophet a madman to undermine his message.
This surah was revealed to comfort and strengthen the Prophet. It defended his character. It also threatened his opponents with what would be the outcome of their unbelief. The verses are a direct rebuttal of the personal attacks that he encountered. They assure him of his high status morally before Allah.
Surah Al-Qalam Transliteration, English & Urdu Translation
بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ
Bismillah hir rahman nir raheem
In the name of Allah, the Entirely Merciful, the Especially Merciful.
نٓۚ وَٱلۡقَلَمِ وَمَا يَسۡطُرُونَ
Noon; walqalami wa maa yasturoon
Nun. By the pen and what they inscribe,
مَآ أَنتَ بِنِعۡمَةِ رَبِّكَ بِمَجۡنُونٖ
Maa anta bini’mati Rabbika bimajnoon
You are not, [O Muhammad], by the favor of your Lord, a madman.
وَإِنَّ لَكَ لَأَجۡرًا غَيۡرَ مَمۡنُونٖ
Wa inna laka la ajran ghaira mamnoon
And indeed, for you is a reward uninterrupted.
وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٖ
Wa innaka la’alaa khuluqin ‘azeem
And indeed, you are of a great moral character.
فَسَتُبۡصِرُ وَيُبۡصِرُونَ
Fasatubsiru wa yubsiroon
So you will see, and they will see
بِأَييِّكُمُ ٱلۡمَفۡتُونُ
Bi ayyikumul maftoon
Which of you is the afflicted [by a devil]?
إِنَّ رَبَّكَ هُوَ أَعۡلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعۡلَمُ بِٱلۡمُهۡتَدِينَ
Innaa Rabbaka Huwa a’lamu biman dalla ‘an sabeelihee wa Huwa a’lamu bilmuhtadeen
Indeed, your Lord is most knowing of who has gone astray from His way, and He is most knowing of the [rightly] guided.
فَلَا تُطِعِ ٱلۡمُكَذِّبِينَ
Falaa tuti’il mukazzibeen
Then do not obey the deniers.
وَدُّواْ لَوۡ تُدۡهِنُ فَيُدۡهِنُونَ
Waddoo law tudhinu fa-yudhinoon
They wish that you would soften [in your position], so they would soften [toward you].
وَلَا تُطِعۡ كُلَّ حَلَّافٖ مَّهِينٍ
Wa laa tuti’ kulla hallaa fim maheen
And do not obey every worthless habitual swearer
هَمَّازٖ مَّشَّآءِۭ بِنَمِيمٖ
Hammaazim mash shaaa’im binameem
[And] scorner, going about with malicious gossip –
مَّنَّاعٖ لِّلۡخَيۡرِ مُعۡتَدٍ أَثِيمٍ
Mannaa’il lilkhairi mu’tadin aseem
A preventer of good, transgressing, and sinful,
عُتُلِّۭ بَعۡدَ ذَٰلِكَ زَنِيمٍ
‘Utullim ba’da zaalika zaneem
Cruel, moreover, and an illegitimate pretender.
أَن كَانَ ذَا مَالٖ وَبَنِينَ
An kaana zaa maalinw-wa baneen
Because he is a possessor of wealth and children,
إِذَا تُتۡلَىٰ عَلَيۡهِ ءَايَٰتُنَا قَالَ أَسَٰطِيرُ ٱلۡأَوَّلِينَ
Izaa tutlaa ‘alaihi aayaatunaa qaala asaateerul awwaleen
When our verses are recited to him, he says, “Legends of the former peoples.”
سَنَسِمُهُۥ عَلَى ٱلۡخُرۡطُومِ
Sanasimuhoo ‘alal khurtoom
We will brand him upon the snout.
إِنَّا بَلَوۡنَٰهُمۡ كَمَا بَلَوۡنَآ أَصۡحَٰبَ ٱلۡجَنَّةِ إِذۡ أَقۡسَمُواْ لَيَصۡرِمُنَّهَا مُصۡبِحِينَ
Innaa balawnaahum kamaa balawnaaa As-haabal jannati iz ‘aqsamoo la-yasri munnahaa musbiheen
Indeed, we have tried them as we tried the companions of the garden, when they swore to cut its fruit in the [early] morning
وَلَا يَسۡتَثۡنُونَ
Wa laa yastasnoon
Without making an exception.
فَطَافَ عَلَيۡهَا طَآئِفٞ مِّن رَّبِّكَ وَهُمۡ نَآئِمُونَ
Fataafa ‘alaihaa taaa’i fum mir rabbika wa hum naaa’imoon
So there came upon the garden an affliction from your Lord while they were asleep.
فَأَصۡبَحَتۡ كَٱلصَّرِيمِ
Fa asbahat kassareem
And it became as though reaped.
فَتَنَادَوۡاْ مُصۡبِحِينَ
Fatanaadaw musbiheen
And they called one another in the morning,
أَنِ ٱغۡدُواْ عَلَىٰ حَرۡثِكُمۡ إِن كُنتُمۡ صَٰرِمِينَ
Anighdoo ‘alaa harsikum in kuntum saarimeen
[Saying], “Go early to your crop if you would cut the fruit.”
فَٱنطَلَقُواْ وَهُمۡ يَتَخَٰفَتُونَ
Fantalaqoo wa hum yatakhaafatoon
So they set out, while lowering their voices,
أَن لَّا يَدۡخُلَنَّهَا ٱلۡيَوۡمَ عَلَيۡكُم مِّسۡكِينٞ
Al laa yadkhulannahal yawma ‘alaikum miskeen
[Saying], “There will surely not enter it today upon you [any] poor person.”
وَغَدَوۡاْ عَلَىٰ حَرۡدٖ قَٰدِرِينَ
Wa ghadaw ‘alaa hardin qaadireen
And they went early in determination, assuming themselves able.
فَلَمَّا رَأَوۡهَا قَالُوٓاْ إِنَّا لَضَآلُّونَ
Falammaa ra awhaa qaalooo innaa ladaaalloon
But when they saw it, they said, “Indeed, we are lost;
بَلۡ نَحۡنُ مَحۡرُومُونَ
Bal nahnu mahroomoon
Rather, we have been deprived.”
قَالَ أَوۡسَطُهُمۡ أَلَمۡ أَقُل لَّكُمۡ لَوۡلَا تُسَبِّحُونَ
Qaala awsatuhum alam aqul lakum law laa tusabbihoon
The most moderate of them said, “Did I not say to you, ‘Why do you not exalt [Allah]?’ “
قَالُواْ سُبۡحَٰنَ رَبِّنَآ إِنَّا كُنَّا ظَٰلِمِينَ
Qaaloo subhaana rabbinaaa innaa kunnaa zaalimeen
They said, “Exalted is our Lord! Indeed, we were wrongdoers.”
فَأَقۡبَلَ بَعۡضُهُمۡ عَلَىٰ بَعۡضٖ يَتَلَٰوَمُونَ
Fa aqbala ba’duhum ‘alaa ba’diny yatalaawamoon
Then they approached one another, blaming each other.
قَالُواْ يَٰوَيۡلَنَآ إِنَّا كُنَّا طَٰغِينَ
Qaaloo yaa wailanaaa innaa kunnaa taagheen
They said, “O woe to us; indeed, we were transgressors.
عَسَىٰ رَبُّنَآ أَن يُبۡدِلَنَا خَيۡرٗا مِّنۡهَآ إِنَّآ إِلَىٰ رَبِّنَا رَٰغِبُونَ
‘Asaa rabbunaaa any yubdilanaa khairam minhaaa innaaa ilaa rabbinaa raaghiboon
Perhaps our Lord will substitute for us [one] better than it. Indeed, we are toward our Lord desirous.”
كَذَٰلِكَ ٱلۡعَذَابُۖ وَلَعَذَابُ ٱلۡأٓخِرَةِ أَكۡبَرُۚ لَوۡ كَانُواْ يَعۡلَمُونَ
Kazaalikal azaab, wa la’azaabul aakhirati akbar; law kaanoo ya’lamoon
Such is the punishment [of this world]. And the punishment of the Hereafter is greater, if they only knew.
إِنَّ لِلۡمُتَّقِينَ عِندَ رَبِّهِمۡ جَنَّـٰتِ ٱلنَّعِيمِ
Inna lilmuttaqeena ‘inda rabbihim jannaatin na’eem
Indeed, for the righteous with their Lord are the Gardens of Pleasure.
أَفَنَجۡعَلُ ٱلۡمُسۡلِمِينَ كَٱلۡمُجۡرِمِينَ
Afanaj’alul muslimeena kalmujrimeen
Then will we treat the Muslims like the criminals?
مَا لَكُمۡ كَيۡفَ تَحۡكُمُونَ
Maa lakum kaifa tahkumoon
What is [the matter] with you? How do you judge?
أَمۡ لَكُمۡ كِتَٰبٞ فِيهِ تَدۡرُسُونَ
Am lakum kitaabun feehi tadrusoon
Or do you have a scripture in which you learn
إِنَّ لَكُمۡ فِيهِ لَمَا تَخَيَّرُونَ
Inna lakum feehi lamaa takhaiyaroon
Is that indeed for you is whatever you choose?
أَمۡ لَكُمۡ أَيۡمَٰنٌ عَلَيۡنَا بَٰلِغَةٌ إِلَىٰ يَوۡمِ ٱلۡقِيَٰمَةِ إِنَّ لَكُمۡ لَمَا تَحۡكُمُونَ
Am lakum aymaanun ‘alainaa baalighatun ilaa yawmil qiyaamati inna lakum lamaa tahkumoon
Or do you have oaths [binding] upon Us, extending until the Day of Resurrection, that indeed for you is whatever you judge?
سَلۡهُمۡ أَيُّهُم بِذَٰلِكَ زَعِيمٌ
Salhum ayyuhum bizaa lika za’eem
Ask them which of them, for that [claim], is responsible.
أَمۡ لَهُمۡ شُرَكَآءُ فَلۡيَأۡتُواْ بِشُرَكَآئِهِمۡ إِن كَانُواْ صَٰدِقِينَ
Am lahum shurakaaa’u fal ya’too bishurakaaa ‘ihim in kaanoo saadiqeen
Or do they have partners? Then let them bring their partners, if they should be truthful.
يَوۡمَ يُكۡشَفُ عَن سَاقٖ وَيُدۡعَوۡنَ إِلَى ٱلسُّجُودِ فَلَا يَسۡتَطِيعُونَ
Yawma yukshafu ‘an saaqinw wa yud’awna ilas sujoodi falaa yastatee’oon
The Day the shin will be uncovered and they are invited to prostration, but the disbelievers will not be able,
خَٰشِعَةً أَبۡصَٰرُهُمۡ تَرۡهَقُهُمۡ ذِلَّةٞۖ وَقَدۡ كَانُواْ يُدۡعَوۡنَ إِلَى ٱلسُّجُودِ وَهُمۡ سَٰلِمُونَ
Khaashi’atan absaaruhum tarhaquhum zillatunw wa qad kaanoo yud’awna ilassujoodi wa hum saalimoon
Their eyes humbled, humiliation will cover them. And they used to be invited to prostration while they were sound.
فَذَرۡنِي وَمَن يُكَذِّبُ بِهَٰذَا ٱلۡحَدِيثِۖ سَنَسۡتَدۡرِجُهُم مِّنۡ حَيۡثُ لَا يَعۡلَمُونَ
Fazarnee wa many yukazzibu bihaazal hadeesi sanastad rijuhum min haisu laa ya’lamoon
So leave Me, [O Muhammad], with [the matter of] whoever denies the Qur’an. We will progressively lead them [to punishment] from where they do not know.
وَأُمۡلِي لَهُمۡۚ إِنَّ كَيۡدِي مَتِينٌ
Wa umlee lahum; inna kaidee mateen
And I will give them time. Indeed, my plan is firm.
أَمۡ تَسۡـَٔلُهُمۡ أَجۡرٗا فَهُم مِّن مَّغۡرَمٖ مُّثۡقَلُونَ
Am tas’aluhum ajran fahum min maghramin musqaloon
Or do you ask of them a payment, so they are burdened down by debt?
أَمۡ عِندَهُمُ ٱلۡغَيۡبُ فَهُمۡ يَكۡتُبُونَ
Am ‘indahumul ghaibu fahum yaktuboon
Or have they [knowledge of] the unseen, so they write [it] down?
فَٱصۡبِرۡ لِحُكۡمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ ٱلۡحُوتِ إِذۡ نَادَىٰ وَهُوَ مَكۡظُومٞ
Fasbir lihukmi rabbika wa laa takun kasaahibil hoot; iz naadaa wa huwa makzoom
Then be patient for the decision of your Lord, [O Muhammad], and be not like the companion of the fish when he called out while he was distressed.
لَّوۡلَآ أَن تَدَٰرَكَهُۥ نِعۡمَةٞ مِّن رَّبِّهِۦ لَنُبِذَ بِٱلۡعَرَآءِ وَهُوَ مَذۡمُومٞ
Law laaa an tadaara kahoo ni’matum mir rabbihee lanubiza bil’araaa’i wa huwa mazmoom
If not that a favor from his Lord overtook him, he would have been thrown onto the naked shore while he was censured.
فَٱجۡتَبَٰهُ رَبُّهُۥ فَجَعَلَهُۥ مِنَ ٱلصَّـٰلِحِينَ
Fajtabaahu rabbuhoo faja’alahoo minas saaliheen
And his Lord chose him and made him of the righteous.
وَإِن يَكَادُ ٱلَّذِينَ كَفَرُواْ لَيُزۡلِقُونَكَ بِأَبۡصَٰرِهِمۡ لَمَّا سَمِعُواْ ٱلذِّكۡرَ وَيَقُولُونَ إِنَّهُۥ لَمَجۡنُونٞ
Wa iny-yakaadul lazeena kafaroo la-yuzliqoonaka biabsaarihim lammaa sami’uz-Zikra wa yaqooloona innahoo lamajnoon
And indeed, those who disbelieve would almost make you slip with their eyes when they hear the message, and they say, “Indeed, he is mad.”
وَمَا هُوَ إِلَّا ذِكۡرٞ لِّلۡعَٰلَمِينَ
Wa maa huwa illaa zikrul lil’aalameen
But it is not except a reminder to the world.
Key Themes Explored in Surah Al-Qalam
There are a number of significant themes interwoven in this chapter. All of them are guidelines to believers.
1. The Noble Character of the Prophet
The surah begins with a strong defense of Prophet Muhammad. Allah swears on the pen and what is inscribed in it. The oath emphasizes the role of knowledge and truth. Allah consoles the Prophet immediately after.
Verses state that he is, by the grace of his Lord, not a madman. They state that his reward is infinite. Verse 4 is the best-known verse on this subject: and truly you are of great moral character. This is how the testimony of God was a strong refutation of the defamations of the nonbelievers. It built the integrity of the Prophet as a pillar of his mission. He lived practically as an illustration of the teachings of the Quran. His gentleness, integrity, and courage were some testable evidences of veracity.
2. A Warning Against Arrogance: The People of the Garden
A major part of the surah narrates about the “People of the Garden.” This parable serves as a potent warning. It tells us of the brothers, to whom a beautiful and productive garden was bequeathed of their righteous father. Their father was in the habit of sharing the harvest with the poor. The sons, however, were greedy. They had made a secret to pick the fruits in the morning. They did not want to give charity to the needy. Therefore, they made a firm plan. They did not utter Insha Allah (Insha Allah will). They were sure that they could influence the result with their power.
Allah destroyed their garden in the night. It was left barren and black. The brothers, when they came in the morning, could not identify their own property. They thought they were lost. Then they came to the reality of their loss. They noticed that they were denied due to their selfish motives.
Their righteousness was the wisest of them, who was to remind the rest of them to remember their mistake. He had reminded them of Allah. They admitted their wrong. They blamed each other. At last, they repented to Allah. In exchange for their sincerity, they wanted a better garden. It is a story about the price of arrogance, greed, and forgetting Allah. It instructs that every blessing is His. We need to be very thankful by being generous.
3. The Reality of Divine Justice
Surah Al-Qalam is a sharp contrast of the destiny of believers and criminals. It poses a rhetorical question: Shall we then treat the Muslims as the criminals? What is the matter with you? How do you judge?” This questions the logic fallacy of the unbelievers. They had supposed that their riches and position in this world would assure them of the same in the hereafter.
The Qur’an refutes this idea. According to it, the gardens of the delight belong to the God-conscious. The chapter cautions the non-believers in Allah during this life. They will be called to prostrate on the Day of Judgment. They will be unable to do so. Their backs will be stiff. Humiliation will cover them. Their innocence and remorse are expressed by this imagery. The real success does not reside in worldly strength but in submission to Allah.
4. An Exhortation to Patience
The surah ends with a very imperative command to the Prophet Muhammad. He is told to be patient. He should wait for the will of his Lord. Allah tells him not to be such as the Prophet Yunus (Jonah), who was the companion of the Fish.
Prophet Yunus grew impatient with his people. He left his mission in anger. This saw him being devoured by a huge fish. He appealed to Allah in the darkness of the belly of the fish. He admitted his mistake. It is the grace of Allah that rescued him from this trouble.
This source is a lesson by itself. The way of inviting people to the truth is not easy. A believer is supposed to be patient. Trials are important to endure. It is necessary to have faith in the time and wisdom of Allah. That is not the route of the prophets to rush or despair.
The Accusation of the Evil Eye
The concluding lines talk of how hateful the non-believers are. When they hear the message, they would nearly make the Prophet fall with their eyes, says Allah. This is usually deemed to be an allusion to the evil eye. They looked with envy and hatred. They would then proceed with their hateful glares, with the allegation that he was a madman. The surah concludes by reasserting the true nature of the Quran. Neither is it the raving of a lunatic. It is a lesson to each of the worlds.
Conclusion
Surah Al-Qalam starts with an oath of the pen. This decision is very symbolic. A pen is a preserve and a knowledge tool. It captures history, conveys ideas, and creates laws. It is the tool with the help of which divine revelation is immortalized. The pencil is the symbol of the permanence of the written word in contrast to the incompleteness of the spoken slander. The blows cast at the Prophet were mere words blown about by the wind. They are forgotten history footnotes. The message that he carried, which was retained by the pen, has formed civilizations, however. It has kept on guiding millions of people.
By so doing, the surah provides a conclusive, weighty lesson. What we do and say becomes a heritage. The slanders of the ignorant create a legacy of falsehood that vanishes. The reality, which is written on the paper of revelation and qualifies as a human with a great moral character, leaves an immortal legacy. The pen, however, is not only a tool of writing. It is an icon of the final triumph of the truth over the lies. It is one of the tributes to a past that can never be forgotten.
