Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Qalam

Delve into the profound meanings of Surah Al-Qalam, “The Pen,” with this comprehensive dictionary, glossary and vocabulary guide. This resource provides a deep linguistic and theological analysis of the key Arabic words in this powerful early Meccan chapter. By exploring the surah’s opening oath by the pen, its staunch defense of the Prophet’s character, the cautionary parable of the Companions of the Garden, and its detailed psychological portrait of the archetypal denier, readers can gain a richer understanding of this surah’s core themes. Discover the meanings of terms like Al-Qalam (The Pen), khuluqin ʿaẓīm (a great moral character), and sanastadrijuhum (We will progressively lead them) to unlock the full depth of Surah Al-Qalam’s message on the nobility of the Prophet, the consequences of arrogance, and the importance of gratitude.

Each entry goes beyond simple translation, offering:

Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.

Morphology – exploring grammatical patterns and word structures.

Extended Semantic Range – uncovering shades of meaning and contextual depth.

Occurrences in Surah Al-Qalam and the Qur’an – showing where and how frequently the term appears in Surah Al-Qalam and elsewhere in the Qur’an.

Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.

Thematic Context – placing words within the broader themes and structure of Surah Al-Qalam.

Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.

Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. ʿAdhāb (الْعَذَاب) – The Punishment

Linguistic Root & Etymology

The root is ʿ-DH-B, which denotes punishment, torment, or retribution. Al-ʿAdhāb refers to the punishment, often in the context of the Hereafter.

• Arabic Root: ع-ذ-ب
• Morphology: `Al-ʿAdhāb` (الْعَذَاب) is a verbal noun.
• Extended Semantic Range: While it means punishment, the root also has a less common meaning of “sweet water.” The contrast suggests that punishment is the opposite of all that is pleasant and life-giving.
• Occurrences in Surah Al-Qalam and the Qur’an: The word appears once in this surah. It is a major theological term, appearing over 300 times in the Qur’an.

This term is used as the moral of the parable of the garden owners. `Kadhālika-l-ʿadhāb` (“Such is the punishment”). Their loss of the garden was a worldly `ʿadhāb`, a foretaste and warning. `Wa la-ʿadhābu-l-ākhirati akbar` (“And the punishment of the Hereafter is greater”). This clarifies that as bad as worldly punishments are, they are insignificant compared to what awaits in the next life.

Classical Exegesis (Tafsir)

In Surah Al-Qalam (68:33), after the parable of the Companions of the Garden and their self-realization, a concluding statement is made: “Such is the punishment. And the punishment of the Hereafter is greater, if they only knew.” The commentators explain that the loss of their garden was the “punishment” (ʿadhāb) in this world, a foretaste and a warning. However, this worldly loss is insignificant compared to the far “greater” and more permanent punishment that awaits in the Hereafter for those who persist in ingratitude and disbelief.

Thematic Context

This connects to the surah’s central theme of warning against the consequences of arrogance and denial. The parable of the garden is a microcosm of the surah’s larger message. The theme is that divine punishment can occur in two stages: a smaller, corrective punishment in this life, and a greater, final punishment in the next. The surah is a call to heed the smaller warnings before the greater one becomes a reality.

Modern & Comparative Lens

The concept of a lesser, worldly punishment serving as a “wake-up call” to prevent a greater, eternal one is a profound theological principle. It frames worldly calamities not as random tragedies, but as potential acts of a stern but merciful divine pedagogy. It is a call to find the lesson and the warning in our worldly losses.

Practical Reflection & Application

This verse encourages us to reflect on the difficulties and the losses we face in our own lives. The practical application is to see our trials not just as hardships, but as potential “punishments” or “reminders” from our Lord, designed to awaken us from our heedlessness. When we suffer a loss, we should turn to God in repentance and course-correction, with the hope of being saved from the “greater punishment” of the Hereafter.

2. Ajran ghayra mamnūn (أَجْرًا غَيْرَ مَمْنُونٍ) – An Unending Reward

Linguistic Root & Etymology

Ajr means a reward. Ghayr means “not.” Mamnūn (root: M-N-N) means cut off or interrupted.

• Arabic Root: م-ن-ن
• Morphology: `Ajran` (أَجْرًا) is a wage or reward. `Ghayra Mamnūn` (غَيْرَ مَمْنُونٍ) means “uninterrupted” or “unreproaching.” `Mamnūn` is a passive participle.
• Extended Semantic Range: The root `manna` also means to remind someone of a favor, which is a form of reproach that diminishes the gift. Thus, the reward is both unending and given with pure grace, without any reminder of the favor.
• Occurrences in Surah Al-Qalam and the Qur’an: The phrase appears once in this surah and a few other times (e.g., 41:8, 84:25, 95:6).

This is the divine promise to the Prophet Muhammad ﷺ. After defending his sanity and praising his character, God assures him, `wa inna laka la-ajran ghayra mamnūn` (“And indeed, for you is a reward uninterrupted”). This is a reassurance that his immense patience and struggle in the face of mockery will be met with a reward that is both eternal and given with perfect grace.

Classical Exegesis (Tafsir)

In Surah Al-Qalam (68:3), this is the divine promise made to the Prophet Muhammad. After defending him against the accusation of madness, God says, “And indeed, for you is a reward uninterrupted.” The commentators explain that this is a great reassurance to the Prophet. For his immense patience and his steadfastness in conveying the message despite all the hardship and the insults, God promises him a reward that is not only great, but is also permanent, continuous, and will never be “cut off.”

Thematic Context

This connects to the surah’s primary theme of the divine defense and honoring of the Prophet. The surah begins by negating the false claims against him and by affirming his high moral character. This verse provides the divine promise of his ultimate and eternal reward. The theme is one of profound reassurance and consolation. The hardships of the prophetic mission are temporary, but the reward is eternal and “uninterrupted.”

Modern & Comparative Lens

The concept of an “unending reward” for a life of virtue and sacrifice is a central tenet of religious ethics. It provides the ultimate motivation for moral striving. The Qur’anic promise to the Prophet is a particularly beautiful and powerful one, assuring him that his immense efforts will not be in vain, but will result in a continuous and permanent state of bliss.

Practical Reflection & Application

This verse, while specifically for the Prophet, is a source of hope and inspiration for all who follow him. The practical application is to strive in the cause of God with patience and steadfastness, with the full and certain confidence that our sincere efforts will also, by God’s grace, be met with a reward that is “uninterrupted.” It is a call to a life of patient perseverance, with our eyes on the eternal prize.

3. Asāṭīr al-awwalīn (أَسَاطِيرُ الْأَوَّلِينَ) – Fables of the ancients

Linguistic Root & Etymology

Asāṭīr is the plural of usṭūrah, meaning a legend, a myth, or a fable. Al-Awwalīn means “the ancients” or “the first ones.”

• Arabic Root (asāṭīr): س-ط-ر
• Arabic Root (awwalīn): أ-و-ل
• Morphology: `Asāṭīr` (أَسَاطِير) is the plural of `usṭūrah` (أُسْطُورَة).
• Extended Semantic Range: The root `S-Ṭ-R` means “to write.” `Saṭr` is a line of writing. `Usṭūrah` came to mean a written story, especially one considered a myth or legend. `Al-Awwalīn` are “the former peoples.”
• Occurrences in Surah Al-Qalam and the Qur’an: The phrase appears once in this surah. This specific accusation is a recurring theme, appearing 9 times in the Qur’an.

This is the cynical excuse of the denier. When confronted with the verses of the Qur’an, especially those about the Day of Judgment, he dismisses them as `asāṭīr al-awwalīn`—mere myths and legends passed down from ancient times, with no basis in reality. It is a way of evading the moral and spiritual challenge of the message by labeling it as unoriginal and fictitious.

Classical Exegesis (Tafsir)

In Surah Al-Qalam (68:15), this is the dismissive reaction of the arrogant disbeliever when the verses of the Qur’an are recited to him. “When Our verses are recited to him, he says, ‘Fables of the ancients.'” The commentators explain that this was a standard accusation of the Quraysh. It was a way of dismissing the profound stories and the warnings of the Qur’an as nothing more than recycled myths and legends, with no basis in reality. It is a declaration that the message is unoriginal and untrue, the product of human imagination rather than divine revelation.

Thematic Context

This connects to the theme of the rejection of the divine message. The surah presents the Qur’an as a divine truth. This phrase represents the disbelievers’ primary counter-narrative. The theme is the clash between the claim of divine revelation and the claim of human fabrication. The surah condemns this dismissive attitude as a product of the arrogance that comes from wealth and worldly power.

Modern & Comparative Lens

The attempt to explain away divine revelation as a mere retelling of ancient myths is the basis of a major school of biblical and Qur’anic criticism. This verse shows that this critical approach is not new; it was the same argument used by the original opponents of the revelation. The Qur’an’s response is to affirm its connection to previous truths while also asserting its unique, divine origin.

Practical Reflection & Application

This verse prepares believers for the types of criticism they will face. We should not be surprised or shaken when the stories of the Qur’an are dismissed as “fables.” The practical application is to deepen our own knowledge of the Qur’an and its profound wisdom, so that we can have a confident and well-reasoned faith. We should be able to appreciate the timeless moral and spiritual truths in its stories, which clearly distinguish them from mere “fables.”

4. Aṣḥāb al-jannah (أَصْحَاب الْجَنَّةِ) – The Companions of the Garden

Linguistic Root & Etymology

Aṣḥāb means companions. Al-Jannah means the garden.

• Arabic Root (aṣḥāb): ص-ح-ب
• Arabic Root (jannah): ج-ن-ن
• Morphology: This is a genitive construct. `Aṣḥāb` (أَصْحَاب) is the plural of `ṣāḥib` (companion).
• Occurrences in Surah Al-Qalam and the Qur’an: The phrase appears once in this surah. The root `J-N-N` is very common.

This term refers to the owners of the garden in the central parable of the surah. They inherited a flourishing garden from their righteous father but, out of greed, conspired to deny the poor their share. Their story serves as a powerful warning about ingratitude and the consequences of forgetting God’s rights and the rights of the needy.

Classical Exegesis (Tafsir)

In Surah Al-Qalam (68:17), the surah presents a powerful and detailed parable. “Indeed, We have tried them as We tried the companions of the garden…” The commentators explain that the “companions of the garden” were a group of brothers who inherited a beautiful and fruitful garden from their righteous father. Their father used to share the harvest with the poor, but the sons, out of arrogance and greed, conspired to harvest the fruits in the early morning so that they could avoid giving anything to the needy. Their story is a powerful lesson in the consequences of ingratitude and stinginess.

Thematic Context

The parable of the “companions of the garden” is the central narrative of the surah. It is a microcosm of the surah’s larger themes of arrogance, accountability, and the importance of recognizing God’s blessings. Their story is a practical and relatable illustration of how ingratitude can lead to the loss of a blessing, and how a calamity can sometimes be a mercy that leads to repentance and a return to God.

Modern & Comparative Lens

The story of the “companions of the garden” is a timeless and universal parable about the corrosive effects of greed. It is a powerful lesson in social and economic ethics. It critiques a mindset that sees wealth as a purely personal possession, and promotes a worldview where wealth is a trust from God that comes with a social responsibility towards the less fortunate. It is a story of a failed stewardship.

Practical Reflection & Application

This parable is a profound and practical warning for all of us who have been blessed with any kind of “garden”—whether it is a real garden, a successful business, or a talented family. The practical application is to be grateful for our blessings and to be generous in sharing them with the needy. We must avoid the arrogant and stingy mindset of the “companions of the garden,” lest our own blessings be taken away from us. It is a call to be grateful and generous stewards of the trusts that God has given us.

5. Balawnāhum (بَلَوْنَاهُمْ) – We have tried them

Linguistic Root & Etymology

The root is B-L-W, which means to test or to try something to reveal its true nature. The verb balawnāhum means “We have tried them” or “We have tested them.”

• Arabic Root: ب-ل-و
• Morphology: `Balawnāhum` (بَلَوْنَاهُمْ) is a first-person plural perfect tense verb with the object pronoun `-hum`.
• Extended Semantic Range: `Balā’` (بَلاء) is a trial or tribulation. The verb `balā` means to test something to determine its quality, like testing metal. A divine trial is meant to reveal the quality of one’s faith and character.
• Occurrences in Surah Al-Qalam and the Qur’an: The verb appears once in this surah. The root is common, appearing over 30 times.

`Innā balawnāhum kamā balawnā aṣḥāba-l-jannah` (“Indeed, We have tried them as We tried the companions of the garden”). The “trial” (`balā’`) of the people of Mecca was the blessing of receiving the Prophet Muhammad ﷺ and the Qur’an. This great blessing was a test of their gratitude. Similarly, the “trial” of the garden owners was the blessing of their garden itself. Both groups were tested with prosperity.

Classical Exegesis (Tafsir)

In Surah Al-Qalam (68:17), the surah states that God has “tried” the arrogant people of Mecca just as He “tried the companions of the garden.” The commentators explain that the “trial” of the Quraysh was the blessing of the Prophet Muhammad himself and the revelation of the Qur’an. This great blessing was a test for them. Would they respond with gratitude and submission, or with arrogance and denial? The parable of the companions of the garden, whose “trial” was also a great blessing (their garden), is presented as a historical parallel to show them the potential consequences of failing their test.

Thematic Context

The theme of life as a divine “trial” (ibtilāʾ) is a central one in the surah. The surah frames the entire human experience, especially the experience of receiving a blessing, as a test of our character. The theme is that our blessings are not just for our enjoyment; they are a profound responsibility and a test of our gratitude. How we respond to our “trial” is what determines our ultimate fate.

Modern & Comparative Lens

The concept of life’s blessings being a “trial” is a profound spiritual principle that encourages a mindful and responsible approach to prosperity. It is a powerful counter-narrative to the “prosperity gospel,” which might see wealth as an unqualified sign of divine favor. The Qur’anic view is more nuanced: blessings are a great good, but they are also a great responsibility and a great test.

Practical Reflection & Application

This verse encourages us to see the blessings in our own lives not just as gifts, but also as “trials.” Our wealth, our health, our families—all of these are tests from God. Are we using them in a way that is pleasing to Him? The practical application is to respond to our blessings with both gratitude and a sense of responsibility. We should pray to God to help us to pass the “trial” of our blessings, so that they are a means of our salvation, not our destruction.

6. Bi-majnūn (بِمَجْنُونٍ) – A madman

Linguistic Root & Etymology

The root is J-N-N, which means to be hidden or covered. A majnūn is one whose intellect is “covered,” i.e., a madman or one possessed by jinn.

• Arabic Root: ج-ن-ن
• Morphology: `Majnūn` (مَجْنُون) is a passive participle.
• Extended Semantic Range: From this root come `jinn` (hidden beings), `jannah` (a garden, covered with foliage), and `janīn` (an embryo, hidden in the womb). `Majnūn` originally implied someone whose mind was affected by the jinn.
• Occurrences in Surah Al-Qalam and the Qur’an: The word appears once in this surah. This was a common accusation against the prophets.

The surah opens with a powerful defense of the Prophet ﷺ. God swears by the pen and then declares to him, `mā anta bi-niʿmati Rabbika bi-majnūn` (“You are not, by the grace of your Lord, a madman”). This is a direct refutation of one of the main slanders used by the Quraysh to discredit his message.

Classical Exegesis (Tafsir)

In the opening verses of Surah Al-Qalam (68:2), a direct divine testimony is given in defense of the Prophet. After the oath by the pen, God says to him, “You are not, by the favor of your Lord, a madman.” The commentators explain that this was one of the primary and most hurtful accusations that the Quraysh leveled against the Prophet. They could not explain the profound and otherworldly nature of the Qur’an, so they dismissed its source by accusing the Prophet of being insane. This verse is a direct, divine refutation of this slander and a powerful defense of the Prophet’s sanity and integrity.

Thematic Context

This connects to the surah’s primary theme: the divine defense of the character of the Prophet Muhammad. The surah opens by tackling this slander head-on. The theme is that the message is true because the messenger is of the soundest mind and the most noble character. The accusation of madness is shown to be a baseless and desperate attempt to discredit a message that they could not refute with reason.

Modern & Comparative Lens

The act of labeling a visionary or a messenger of a new and challenging truth as “mad” is a timeless and recurring historical phenomenon. It is a common ad hominem attack used by those who wish to dismiss a message without engaging with its content. This verse is a powerful and direct confrontation of this tactic. The surah goes on to affirm that the Prophet is, in fact, upon a “great moral character.”

Practical Reflection & Application

This verse should fill our hearts with a deep love for our Prophet and a profound sense of the pain he endured for our sake. The practical application is to be among those who defend the honor of the Prophet. When we hear him being slandered or mocked, we should respond with the clear and confident truth of his perfect character and his sound mind. We should be the witnesses to the truth that God Himself has declared in this verse.

7. Dhikrun lil-ʿālamīn (ذِكْرٌ لِّلْعَالَمِينَ) – A reminder to the worlds

Linguistic Root & Etymology

Dhikr is a reminder. Lil-ʿālamīn is “for the worlds” or “for all peoples.”

• Arabic Root (dhikr): ذ-ك-ر
• Arabic Root (ʿālamīn): ع-ل-م
• Morphology: `Dhikr` (ذِكْر) is a verbal noun. `Al-ʿĀlamīn` (الْعَالَمِين) is the plural of `ʿālam` (world).
• Extended Semantic Range: `Dhikr` is a reminder that reawakens innate knowledge. `ʿĀlamīn` refers to all of creation, all peoples, all realms, across all times and places.
• Occurrences in Surah Al-Qalam and the Qur’an: The phrase appears at the end of this surah. The concept is central to the Qur’an’s universal message.

This phrase defines the universal scope and purpose of the Qur’an. It is not the word of a madman, but `in huwa illā dhikrun lil-ʿālamīn` (“it is nothing but a reminder for all the worlds”). This asserts the global and timeless nature of the revelation, meant for all of humanity and beyond.

Classical Exegesis (Tafsir)

This is the final statement of the entire surah (68:52), a definitive declaration about the nature of the Qur’an. “And it is not except a reminder to the worlds.” The commentators explain that after all the arguments and the accusations, this is the final and true description of the Prophet’s message. It is not poetry, it is not madness, and it is not a parochial message for one tribe. It is a universal “reminder” from God to all of His creation—all people, in all times, and in all places.

Thematic Context

This is the culminating statement of the surah’s theme of the nature of the divine revelation. The surah has defended the Prophet and his message from false accusations. This final verse provides the positive and true definition. The theme is one of universality. The message that the arrogant Meccans were rejecting was, in fact, a message that was destined for all the “worlds.” Their rejection was a rejection of a universal mercy.

Modern & Comparative Lens

The claim of a message to be a “reminder for all the worlds” is a statement of its universal relevance and its global mission. This is a central tenet of the Islamic faith. The Qur’an is not seen as a book for the Arabs alone, but as a final and comprehensive guidance for all of humanity. This verse is one of the most powerful and direct statements of this universalist vision.

Practical Reflection & Application

This verse should fill our hearts with a sense of the vastness and the mercy of our religion. We have been blessed with a message that is a “reminder for all the worlds.” The practical application is to see ourselves as part of this global project. We should strive to embody the universal and compassionate teachings of the Qur’an in our lives, and we should be eager to share its beautiful and life-giving “reminder” with all of humanity, with wisdom and with kindness.

8. Fa-ṣbir li-ḥukmi Rabbika (فَاصْبِرْ لِحُكْمِ رَبِّكَ) – So be patient for the decision of your Lord

Linguistic Root & Etymology

Fa-ṣbir is a command to be patient. Li-ḥukmi Rabbika means “for the judgment/decision of your Lord.”

• Arabic Root (iṣbir): ص-ب-ر
• Arabic Root (ḥukmi): ح-ك-م
• Morphology: `Fa-ṣbir` (فَاصْبِرْ) is an imperative (command) verb. `Ḥukm` (حُكْم) is a verbal noun for judgment/decree.
• Occurrences in Surah Al-Qalam and the Qur’an: The command appears once in this surah.

This is the central command given to the Prophet ﷺ. He is told to have `ṣabr` (patience) for the `ḥukm` (decree/decision) of his Lord. This means to persevere steadfastly in his mission, trusting that God’s final decision—to grant victory to the truth—will surely come to pass. He is then warned not to be impatient like the “Companion of the Fish” (Jonah).

Classical Exegesis (Tafsir)

In Surah Al-Qalam (68:48), this is the direct and central command given to the Prophet after the long and difficult discourse of the surah. “So be patient for the decision of your Lord, and do not be like the companion of the fish.” The commentators explain that this is a command to persevere with steadfastness in the face of the ongoing rejection and mockery of his people. The “decision of your Lord” refers to God’s final judgment, His decree of victory for the believers and punishment for the deniers. The Prophet is told to endure the difficulties of the present by focusing on the certainty of God’s final, just decision.

Thematic Context

This is the culminating instruction of the surah. The surah has defended the Prophet and exposed the foolishness of his enemies. This verse provides the Prophet with his primary spiritual strategy: patience that is grounded in a firm trust in the ultimate justice of God’s final “decision.” The theme is that the path of truth requires immense patience, and the story of Jonah is immediately brought as a cautionary tale against a moment of prophetic impatience.

Modern & Comparative Lens

The call to be “patient for a higher judgment” is a powerful source of strength for anyone who is striving for justice in a world where it seems to be absent. It is a rejection of despair. It is a call to a principled and patient struggle, with the conviction that one’s efforts are not in vain and that a final, just verdict will be rendered. It is the ultimate basis for hope in the face of temporary defeat.

Practical Reflection & Application

This verse is a powerful source of strength for us in our own personal trials. When we face injustice or when our efforts to do good are met with rejection, we should remember this command. The practical application is to cultivate a deep and abiding patience that is rooted in our trust in God’s ultimate “decision.” We should do our part, and then patiently and confidently await the just and wise outcome that our Lord has decreed.

9. Ghadaw ʿalā ḥardin qādirīn (غَدَوْا عَلَىٰ حَرْدٍ قَادِرِينَ) – And they went early, possessing the power

Linguistic Root & Etymology

Ghadaw means they went in the early morning. ʿAlā ḥardin means with a firm resolve or with a prevention. Qādirīn means possessing the power or ability.

• Arabic Root (ḥardin): ح-ر-د
• Arabic Root (qādirīn): ق-د-ر
• Morphology: `Ghadaw` (غَدَوْا) is a perfect tense verb. `Qādirīn` (قَادِرِين) is a plural active participle.
• Occurrences in Surah Al-Qalam and the Qur’an: The phrase appears once in this surah.

This describes the arrogant confidence of the garden owners. They set out early (`ghadaw`), with a firm, stingy resolve (`ḥard`), fully believing they were `qādirīn` (powerful enough) to control the outcome and deny the poor. Their sense of power was an illusion, about to be shattered by God’s decree.

Classical Exegesis (Tafsir)

In the parable of the Companions of the Garden in Surah Al-Qalam (68:25), this is the description of their state on the morning of their planned harvest. “And they went early, with a firm resolve, thinking they had the power [to withhold].” The commentators explain that they woke up early, fully confident in their plan and in their “power” to successfully harvest their garden while preventing the poor from having any share. Theirs was a state of complete and arrogant self-confidence in their own ability to control the outcome.

Thematic Context

This connects to the theme of human arrogance and the illusion of control. The surah is a powerful critique of those who rely on their own power and forget the power of God. The “Companions of the Garden” are the perfect example of this. Their confident and powerful stride in the morning is a powerful image of their self-delusion. The theme is one of a dramatic and ironic reversal. The moment of their greatest perceived “power” was, in fact, the moment of their complete and utter ruin.

Modern & Comparative Lens

The story is a timeless parable about the folly of a plan that is not based on gratitude and a recognition of a higher power. The image of them “going early with a firm resolve” is a powerful one of human ambition and planning. The story is a profound reminder that human power is always contingent and that the most well-laid plans can be undone in an instant by a divine decree.

Practical Reflection & Application

This verse is a profound warning against placing our confidence in our own “power” and our own clever plans. The practical application is to always couple our own striving and planning with a deep and abiding trust in God. We should begin our day and our endeavors not with the arrogant confidence of the “Companions of the Garden,” but with the humble supplication, “In the name of Allah, I place my trust in Allah,” recognizing that true power and the ultimate control of all outcomes belong to Him alone.

10. Al-Ghayb (الْغَيْب) – The Unseen

Linguistic Root & Etymology

The root is GH-Y-B (غ-ي-ب), which means to be hidden or absent. Al-Ghayb refers to that which is beyond the reach of the senses, the unseen world.

• Arabic Root: غ-ي-ب
• Morphology: `Al-Ghayb` (الْغَيْب) is a verbal noun.
• Occurrences in Surah Al-Qalam and the Qur’an: The word appears once in this surah. `Al-Ghayb` is a core theological concept, and its root appears about 60 times.

The surah mockingly asks the disbelievers, `am ʿindahumu-l-ghaybu fa-hum yaktubūn` (“Or is the Unseen with them, so they write [it] down?”). This challenges their source of knowledge. They reject the Prophet’s revelation from `al-ghayb` while having no access to it themselves, revealing their claims to be based on pure conjecture.

Classical Exegesis (Tafsir)

In Surah Al-Qalam (68:47), another of the sharp, rhetorical questions is posed to the disbelievers. “Or is the unseen (al-ghayb) with them, so they write [it] down?” The commentators explain that this is a challenge to the source of their knowledge. The disbelievers were making confident claims about the nature of reality and were rejecting the Prophet’s message about the Hereafter. The verse mockingly asks: Do you have direct access to the “unseen”? Are you taking notes from the Preserved Tablet? If not, then on what basis do you make your claims and reject the one who is bringing you news from the unseen through revelation?

Thematic Context

This connects to the surah’s theme of the true and the false sources of knowledge. The surah has established that the Prophet’s knowledge comes from revelation, a direct connection to the unseen. This verse is a powerful refutation of the disbelievers’ claims, showing that their beliefs are not based on any source of knowledge at all, but are mere conjecture. The theme is that the only reliable source of knowledge about the “unseen” is the one who created it.

Modern & Comparative Lens

The question of how we can have knowledge of that which is beyond our senses (metaphysics) is a central question of philosophy. This verse is a powerful statement of the Islamic epistemological position. It asserts that human reason can only go so far, and that certain knowledge about the ultimate realities of the “unseen” can only come through divine revelation. It is a critique of a purely materialistic or empiricist worldview that would deny the existence of any reality beyond the senses.

Practical Reflection & Application

This verse is a call to humility in our claims to knowledge. The practical application is to base our beliefs about the “unseen”—about God, the angels, the Hereafter—on the firm and certain foundation of the Qur’an and the Sunnah. We should not engage in baseless speculation or follow those who make grand claims about the unseen without any proof. It is a call to a faith that is grounded in the authentic and divinely-revealed knowledge of the “unseen.”

11. Ḥallāfin mahīn (حَلَّافٍ مَّهِينٍ) – A habitual swearer, despicable

Linguistic Root & Etymology

Ḥallāf is an intensive form of one who swears oaths. Mahīn (root: H-W-N) means despicable, contemptible, or worthless.

• Arabic Root: ه-و-ن
• Morphology: `Ḥallāf` (حَلَّاف) is an intensive noun on the `faʿʿāl` pattern. `Mahīn` (مَهِين) is an adjective.
• Occurrences in Surah Al-Qalam and the Qur’an: The phrase appears once in this surah.

This is the first of a long list of negative traits describing the archetypal enemy of the Prophet ﷺ. The command is `wa lā tuṭiʿ kulla ḥallāfin mahīn` (“And do not obey every habitual swearer, despicable”). The habit of swearing excessively is presented as a sign of a worthless and unreliable character.

Classical Exegesis (Tafsir)

In Surah Al-Qalam (68:10), a powerful command is given to the Prophet: “And do not obey every habitual swearer, despicable.” The commentators explain that this is the first in a list of nine reprehensible characteristics that describe the archetypal arrogant disbeliever (often identified with a specific leader of the Quraysh like Al-Walid ibn al-Mughirah). A “habitual swearer” is someone who swears oaths frequently and for trivial matters, which is a sign of their own untrustworthiness. “Despicable” refers to their low and contemptible character in the sight of God, despite their apparent high status among their people.

Thematic Context

This is a central part of the surah’s theme of exposing the corrupt character of the opponents of the truth. The surah has already defended the noble character of the Prophet. It now provides a detailed and devastating counter-portrait of his primary adversaries. The theme is a powerful one of contrast. The Prophet is on a “great moral character,” while his opponents are defined by this long list of despicable and immoral traits.

Modern & Comparative Lens

The psychological insight that a person who has to constantly swear to their own truthfulness is often the least trustworthy is a timeless one. This verse is a powerful and ancient diagnosis of this. The pairing of “habitual swearing” with being “despicable” is a profound one. It suggests that a person’s character can be judged by the quality of their speech, and that a person who treats a solemn act like an oath with such triviality is, in their very essence, a person of low and contemptible character.

Practical Reflection & Application

This verse is a direct and practical guide to the type of person whose counsel we should not seek and whose example we should not follow. The practical application is to be discerning in our choice of leaders and companions. We should avoid placing our trust in those who are characterized by this and the other negative traits in the list. It is also a powerful reminder for ourselves to be truthful in our speech, so that we have no need to be a “habitual swearer,” and to cultivate a character that is noble, not “despicable.”

12. Hammāzin (هَمَّاز) – A slanderer

Linguistic Root & Etymology

Hammāz is an intensive form from the root H-M-Z, meaning to slander, to defame, or to backbite. It describes a person who is habitually engaged in this destructive social sin.

• Arabic Root: ه-م-ز
• Morphology: `Hammāz` (هَمَّاز) is an intensive noun on the `faʿʿāl` pattern.
• Occurrences in Surah Al-Qalam and the Qur’an: The word appears once here. The root appears 3 times.

The second trait of the wicked man is that he is a `hammāz`, a habitual slanderer who goes about spreading malicious gossip (`namīm`). These sins of the tongue are presented as key indicators of a corrupt soul.

Classical Exegesis (Tafsir)

In the list of nine blameworthy traits in Surah Al-Qalam (68:11), the second is the “slanderer, going about with malicious gossip (namīm).” The commentators explain that a “hammāz” is one who loves to find fault with people and to defame their character, often behind their backs. This is immediately paired with the sin of “namīm,” which is the act of spreading that gossip to cause corruption and enmity between people. The two are the twin diseases of a malicious tongue.

Thematic Context

This connects to the surah’s theme of the importance of character. The surah is a detailed exposition of the contrast between the “great moral character” of the Prophet and the corrupt character of his opponents. The fact that sins of the tongue—slander and malicious gossip—are so prominent in this list highlights their immense gravity in the Islamic ethical system. A corrupt character is, first and foremost, manifested in a corrupt tongue.

Modern & Comparative Lens

Slander and malicious gossip are universally condemned social evils. The Qur’anic terms are precise and powerful. The “hammāz” is the source of the slander, and the one who is “mashshāʾin bi-namīm” is the super-spreader of that slander. The verse is a profound diagnosis of the destructive power of verbal abuse and its role in tearing apart the social fabric of a community.

Practical Reflection & Application

This verse is a direct and powerful command to avoid this destructive sin and the people who are characterized by it. The practical application is to be extremely vigilant about our own speech. We must never be a “hammāz,” finding fault with others, nor should we be a carrier of “namīm,” spreading gossip that causes discord. It is a call to a life of pure and constructive speech, and to seek the company of those who build up, not those who tear down with their words.

13. Ḥard (حَرْدٍ) – A firm resolve [to do wrong]

Linguistic Root & Etymology

The root is Ḥ-R-D, which means to prevent or to be angry. Ḥard in this context means a firm and angry resolve to prevent others from receiving a good.

• Arabic Root: ح-ر-د
• Morphology: `Ḥard` (حَرْد) is a verbal noun.
• Occurrences in Surah Al-Qalam and the Qur’an: The word appears once in this surah.

The garden owners set out in the morning `ʿalā ḥardin qādirīn` (“with a firm resolve, [thinking themselves] able”). Their `ḥard` was their determined, premeditated intention to deny the poor their share, a sin of intent before the sin of action.

Classical Exegesis (Tafsir)

In the parable of the Companions of the Garden in Surah Al-Qalam (68:25), it says, “And they went early with a firm resolve to forbid [the poor].” The commentators explain that their “ḥard” was their determined and angry intention to prevent the poor from getting any share of their harvest. It was not a passing thought; it was a firm and premeditated plan that was born of their stinginess and their ingratitude.

Thematic Context

This connects to the surah’s theme of the surah as a lesson in the psychology of sin. The surah provides a detailed picture of the inner state of the “Companions of the Garden.” Their story is not just about a bad action, but about the corrupt “resolve” that preceded it. The theme is a powerful warning that a firm intention to commit a sin is itself a grave matter in the sight of God, and is the direct cause of the subsequent divine punishment.

Modern & Comparative Lens

The concept of “premeditation” is a key one in modern law. A crime that is planned with a “firm resolve” is considered more serious than one that is committed on a sudden impulse. This verse is a powerful and ancient expression of this principle in the moral and spiritual realm. It is a profound insight into the nature of intention and its central role in determining the moral value of an action.

Practical Reflection & Application

This verse is a powerful warning to be mindful of our own intentions and resolutions. The practical application is to ensure that our “firm resolve” is for doing good, not for doing evil. We should be resolute in our plans to pray, to give charity, and to be kind. We must be extremely careful to not allow a “firm resolve” to do wrong—to be stingy, to hold a grudge, to harm another—to take root in our hearts, as this is the direct path to earning the displeasure of God.

14. Al-Ḥūt (الْحُوت) – The Fish

Linguistic Root & Etymology

Al-Ḥūt is the Arabic word for a large fish or a whale.

• Arabic Root: ح-و-ت
• Morphology: `Al-Ḥūt` (الْحُوت) is a noun.
• Occurrences in Surah Al-Qalam and the Qur’an: The word appears once in this surah. The root appears 5 times, famously in the stories of Jonah and Moses.

The Prophet ﷺ is warned, `wa lā takun ka-ṣāḥibi-l-ḥūt` (“And do not be like the Companion of the Fish”). This refers to the Prophet Jonah (Yunus), who was swallowed by the great fish as a reprimand for his impatience.

Classical Exegesis (Tafsir)

In Surah Al-Qalam (68:48), after commanding the Prophet to be patient, God warns him, “and do not be like the companion of the fish.” The commentators are in unanimous agreement that the “companion of the fish” is the Prophet Jonah (Yunus). He is so named because of the famous incident where he was swallowed by a great fish as a divine reprimand for having left his people in a moment of impatient anger, without waiting for the permission of his Lord.

Thematic Context

The story of Jonah is brought as a cautionary tale for the Prophet Muhammad, and for all believers. It connects to the theme of the immense difficulty and the need for extraordinary patience in the prophetic mission. The theme is that even a great prophet like Jonah had a moment of impatience that led to a severe divine trial. The story is not meant to belittle Jonah, but to highlight the extremely high standard of patience that is required, and to console the Prophet Muhammad by showing him that the trials he is facing are part of the consistent pattern of the prophetic struggle.

Modern & Comparative Lens

The story of Jonah and the whale is one of the most famous and beloved stories in the Abrahamic traditions. The Qur’an’s use of this story here is a powerful example of intertextuality. The reference is brief and allusive, assuming that the listener is already familiar with the story. The focus is not on the details of the story, but on its core moral lesson: the danger of impatience.

Practical Reflection & Application

This verse is a profound and practical lesson for our own lives. We must strive to be patient and to not be like the “companion of the fish” in our moments of frustration. The practical application is that when we are engaged in a difficult and long-term project—whether it is raising a family, seeking knowledge, or calling others to good—we must not give up in a moment of impatient anger. We must persevere with steadfastness and trust in God’s timing, lest we too be sent into a “belly of the fish” of our own making.

15. Khuluqin ʿaẓīm (خُلُقٍ عَظِيمٍ) – A great moral character

Linguistic Root & Etymology

Khuluq is character, nature, or disposition. ʿAẓīm means great, mighty, or sublime.

• Arabic Root (khuluq): خ-ل-ق
• Arabic Root (ʿaẓīm): ع-ظ-م
• Morphology: This is a descriptive phrase. `Khuluq` (خُلُق) is character. `ʿAẓīm` (عَظِيم) is great.
• Occurrences in Surah Al-Qalam and the Qur’an: The phrase appears once in this surah.

This is the divine testimony to the character of the Prophet Muhammad ﷺ: `wa innaka la-ʿalā khuluqin ʿaẓīm` (“And indeed, you are of a great moral character”). It is a definitive statement of his perfect and sublime nature, serving as the ultimate refutation of the slanders against him.

Classical Exegesis (Tafsir)

In Surah Al-Qalam (68:4), this is the second and most magnificent of the divine testimonies in defense of the Prophet. “And indeed, you are of a great moral character.” The commentators explain that this is a divine declaration of the absolute perfection of the Prophet’s character. His wife, ‘A’ishah, famously commented on this verse by saying, “His character was the Qur’an.” His entire being—his mercy, his patience, his justice, his humility—was a living embodiment of the noblest virtues described in the divine book. His character is not just “good”; it is “great” and “sublime.”

Thematic Context

This is the central theme of the opening of the surah. The surah is a divine defense of the Prophet, and this verse is the heart of that defense. The theme is that the ultimate proof of the truth of the messenger is the perfection of his “moral character.” The surah presents his beautiful character as the ultimate refutation of the ugly slanders of his opponents. This is contrasted later in the surah with the detailed and ugly description of the character of the arrogant denier.

Modern & Comparative Lens

The concept of “character ethics” or “virtue ethics” is a major school of moral philosophy, which asserts that the foundation of ethics is not in rules or consequences, but in the cultivation of a virtuous character. This verse is a powerful and profound statement of this. It presents the Prophet as the ultimate exemplar of a perfected human character, the role model for all of humanity.

Practical Reflection & Application

This verse should fill our hearts with a deep love for our Prophet and a profound desire to emulate him. The practical application is to make the study of his life (the Sīrah) and his teachings (the Sunnah) a central part of our own project of character development. We should strive to adorn ourselves with his “great moral character”—his patience, his kindness, his truthfulness, his humility. This is the essence of what it means to be a follower of the Prophet Muhammad.

16. Al-Khurṭūm (الْخُرْطُوم) – The snout

Linguistic Root & Etymology

Al-Khurṭūm is the snout or the trunk of an animal, like an elephant or a pig. It is a derogatory term when applied to a human face.

• Arabic Root: خ-ر-ط-م
• Morphology: `Al-Khurṭūm` (الْخُرْطُوم) is a noun.
• Occurrences in Surah Al-Qalam and the Qur’an: The word appears once here. The root is rare.

`Sa-nasimuhu ʿalā-l-khurṭūm` (“We will brand him on the snout”). This is the promised humiliation for the arrogant denier. His face, the symbol of his pride, will be branded on its `khurṭūm` (a contemptuous word for a nose/face), marking him with eternal disgrace.

Classical Exegesis (Tafsir)

In Surah Al-Qalam (68:16), after the long and detailed list of the blameworthy characteristics of the arrogant disbeliever, a final and humiliating punishment is promised. “We will brand him on the snout.” The commentators explain that this is a promise of an ultimate and permanent disgrace. The “snout” is a contemptuous reference to his nose or his face, the very symbol of his pride. The verse is a promise that on the Day of Judgment (or some say, in the Battle of Badr), a clear and permanent “brand” of humiliation will be placed upon his face, marking him forever as a disgraced enemy of God.

Thematic Context

This connects to the theme of the ultimate humiliation of the arrogant. The surah has described the disbeliever’s pride and his high status in this world. This verse is a powerful and visceral depiction of the complete inversion of that status in the next. The very face that he held up with such pride will be the site of his ultimate and permanent disgrace. It is a terrifying and fitting punishment for the sin of arrogance.

Modern & Comparative Lens

The act of “branding” a criminal or a slave on the face was a practice of ultimate humiliation in some ancient cultures. The Qur’an uses this powerful and terrifying image to convey the sheer and absolute nature of the disgrace that awaits the arrogant denier. It is a symbol of a permanent and inescapable shame.

Practical Reflection & Application

This verse is a profound and terrifying warning against the sin of arrogance. The practical application is to cultivate a deep and abiding humility. We should humble our faces before God in prostration in this life, so that our faces may be honored and shining with light in the next. It is a call to protect our own faces from the terrible “brand” of humiliation by purifying our hearts from the disease of pride.

17. La-yuzliqūnaka bi-abṣārihim (لَيُزْلِقُونَكَ بِأَبْصَارِهِمْ) – They would almost make you slip with their eyes

Linguistic Root & Etymology

La-yuzliqūnaka is an emphatic form of the verb “to make someone slip.” Bi-abṣārihim means “with their eyes.”

• Arabic Root (yuzliqūnaka): ز-ل-ق
• Arabic Root (abṣārihim): ب-ص-ر
• Morphology: `La-yuzliqūnaka` (لَيُزْلِقُونَكَ) is a doubly-emphasized verb phrase.
• Extended Semantic Range: To `yuzliqu` someone is to cause them to slip or trip. The phrase describes a gaze of such intense hatred and envy that it is as if it has a physical force, capable of knocking someone off their path. This is often cited as a proof for the reality of the evil eye (`ʿayn`).

This phrase describes the intense hatred of the disbelievers toward the Prophet ﷺ. When he recites the Qur’an, they glare at him with such animosity that their gazes are like weapons that could almost make him “slip.”

Classical Exegesis (Tafsir)

In the penultimate verse of Surah Al-Qalam (68:51), the surah describes the intense hatred of the disbelievers towards the Prophet. “And indeed, those who disbelieve would almost make you slip with their eyes when they hear the Reminder.” The commentators explain that this is a powerful depiction of the intensity of their gaze of enmity. They would look at the Prophet with such concentrated hatred and envy that it was as if their very eyes could function as a physical weapon to make him “slip” or to knock him off his feet. This is also seen by some as a reference to the reality of the “evil eye.”

Thematic Context

This connects to the theme of the intense and personal nature of the opposition faced by the Prophet. The surah is a defense of the Prophet, and this verse is a powerful description of the psychological and spiritual warfare that he was subjected to on a daily basis. The theme is one of divine protection. Despite the intensity of their hateful gazes, they were never able to make him “slip” from his path, because he was under the direct care of his Lord.

Modern & Comparative Lens

The concept of the “evil eye”—the idea that an intense gaze of envy or hatred can cause physical harm—is a belief found in many cultures around the world. This verse is often cited as one of the textual bases for this concept in Islam. In a purely psychological sense, it is a powerful metaphor for the real and palpable force of a person’s hatred, and the psychological impact that such intense animosity can have on its target.

Practical Reflection & Application

This verse is a reminder of the reality of envy and hatred in the world. The practical application is to seek protection from these negative forces by following the prophetic example. We should be constant in our remembrance of God and in our recitation of the Qur’an, especially the final chapters, as these are the ultimate shield against the “evil eye” and all other forms of harm. It is a call to find our refuge in God from the hateful gazes of the envious.

18. Mā yasṭurūn (مَا يَسْطُرُونَ) – What they inscribe

Linguistic Root & Etymology

The root is S-Ṭ-R, which means to write or to inscribe in a line. Mā yasṭurūn means “what they write” or “what they inscribe.”

• Arabic Root: س-ط-ر
• Morphology: `Yasṭurūn` (يَسْطُرُونَ) is a plural imperfect verb.
• Occurrences in Surah Al-Qalam and the Qur’an: The phrase appears once in this surah. The root appears 4 times.

The surah opens with the oath, `wa-l-qalami wa mā yasṭurūn` (“By the pen and what they inscribe”). God swears by the act of writing and by the knowledge that is inscribed, whether by angels in the divine records or by humans. This honors the written word and knowledge itself.

Classical Exegesis (Tafsir)

In the opening oath of Surah Al-Qalam (68:1), God swears, “Nūn. By the pen and what they inscribe.” The commentators have offered several interpretations for “what they inscribe.” It can refer to what the angels inscribe in the Preserved Tablet and in the records of deeds. It can also refer to what human beings inscribe of knowledge, wisdom, and scripture. The oath is by the very act of writing and by the profound and sacred realities that are preserved and transmitted through the written word. It is a divine honoring of the sacredness of the act of inscription.

Thematic Context

This is a foundational part of the surah’s central theme of the divine and revealed nature of knowledge. The surah is a defense of the Qur’an, a written revelation. The surah opens with this magnificent oath by the very instruments of writing and revelation—the pen and the inscription—to establish the sacred context for the message that is to follow. The theme is that the truth of God is a truth that is recorded and preserved, not just a fleeting sound.

Modern & Comparative Lens

The invention of writing was arguably the single most important technological leap in human history, allowing for the transmission of knowledge across time and space. This verse is a profound and divine honoring of this technology. To swear an oath “by the pen and what they inscribe” is to give the act of writing and the pursuit of knowledge the highest possible sacred status. It is a powerful statement against illiteracy and a divine call to a culture of the book.

Practical Reflection & Application

This verse should fill our hearts with a deep respect for the act of writing and the pursuit of knowledge. The practical application is to be people of the “pen.” We should strive to learn, to read, and to write for the sake of God. We should use the gift of literacy to inscribe what is good, what is true, and what is beneficial, and to avoid using the pen to inscribe falsehood or harm. It is a call to be a part of the sacred tradition of the “inscription” of truth.

19. Maḥrūmūn (مَحْرُومُون) – The deprived

Linguistic Root & Etymology

The root is Ḥ-R-M, which means to be forbidden or deprived. Maḥrūmūn are those who are deprived or debarred from a good.

• Arabic Root: ح-ر-م
• Morphology: `Maḥrūmūn` (مَحْرُومُون) is a plural passive participle.
• Occurrences in Surah Al-Qalam and the Qur’an: The word appears once in this surah. The root appears 83 times, central to the concepts of `ḥarām` (forbidden) and `iḥrām` (the sacred state).

When the garden owners see their harvest destroyed, their final realization is, `bal naḥnu maḥrūmūn` (“Nay, but we are the deprived!”). They intended to deprive the poor (`miskīn`), and as a just recompense, they themselves became the ones who were deprived (`maḥrūm`) of their entire livelihood.

Classical Exegesis (Tafsir)

In the parable of the Companions of the Garden in Surah Al-Qalam (68:27), after they see their garden destroyed, they realize the true nature of their state. “Nay, but we are the deprived!” The commentators explain that this is their second and deeper realization. Their first thought was that they were simply lost. They now realize that their state is a result of a divine act. By their intention to “deprive” the poor, they have now become the ones who are truly “deprived” by God of His blessing. It is a statement of their recognition of the perfect and ironic justice of their fate.

Thematic Context

This connects to the central theme of the parable: the consequences of ingratitude and stinginess. The theme is one of a perfect and fitting recompense. Their action was deprivation, and their consequence was deprivation. The story is a powerful lesson that when we try to withhold a small blessing from others, we risk being “deprived” of the very source of that blessing by God Himself.

Modern & Comparative Lens

The concept of being “deprived” as a result of one’s own selfishness is a profound moral and psychological principle. It is the idea that a life of greed is not a life of abundance, but is, in its very essence, a life of “deprivation”—deprived of the joy of giving, deprived of the blessings of gratitude, and ultimately, deprived of the favor of God. It is a timeless critique of the self-defeating nature of selfishness.

Practical Reflection & Application

This verse is a powerful warning against the dangers of miserliness. The practical application is to be generous with the blessings that God has given us, with the certain knowledge that true abundance is in giving, not in hoarding. We should strive to be givers, not deprivers, so that we may be recipients of God’s blessings, not among the “deprived.” It is a call to a life of open-handed generosity.

20. Miskīn (مِسْكِين) – A needy person

Linguistic Root & Etymology

The root is S-K-N, which means to be still or to be at rest. A miskīn is a poor or a needy person, so called because their poverty has made them “still” and has restricted their movement and their ability to earn.

• Arabic Root: س-ك-ن
• Morphology: `Miskīn` (مِسْكِين) is a noun.
• Occurrences in Surah Al-Qalam and the Qur’an: The word appears once in this surah. The root is common.

The sin of the garden owners was their plot to ensure that `lā yadkhulannahā-l-yawma ʿalaykum miskīn` (“No needy person shall enter it upon you today”). Their crime was a premeditated act to deny the right of the `miskīn`.

Classical Exegesis (Tafsir)

In the parable of the Companions of the Garden in Surah Al-Qalam (68:24), the brothers conspire and say to each other, “There will surely not enter it today upon you any needy person (miskīn).” The commentators explain that this was the core of their sinful plot. Their entire plan to harvest the garden in the early morning was for the specific purpose of preventing the “needy” from getting the share that their righteous father used to give them. Their crime was a deliberate and premeditated act of depriving the poor of their right.

Thematic Context

This connects to the central theme of the surah as a lesson in social justice and the responsibility of wealth. The parable is not just about ingratitude to God, but about the direct and harmful social consequences of that ingratitude. The “miskīn” is the symbol of the social responsibility that the brothers chose to abandon. The theme is that a true and grateful faith must manifest itself in a compassionate concern for the needs of the poor.

Modern & Comparative Lens

The concern for the “needy” is a central ethical principle in all the great religious and humanitarian traditions. This parable is a powerful and timeless story about the moral and spiritual consequences of ignoring this duty. It is a profound critique of an individualistic and selfish capitalism that has no concern for the welfare of the “miskīn.”

Practical Reflection & Application

This verse is a powerful and direct warning. We must never be among those who plot to prevent the “needy” from receiving their due. The practical application is to be proactive in seeking out and helping the “miskīn” in our own communities. We should see our wealth not as our own exclusive property, but as a trust from God, from which the needy have a share. This is a fundamental part of the “great moral character” that the surah praises.

21. Muhtadīn (الْمُهْتَدِين) – The guided ones

Linguistic Root & Etymology

The root is H-D-Y, meaning to guide. Al-Muhtadīn are those who have accepted guidance or are rightly guided.

• Arabic Root: ه-د-ي
• Morphology: `Al-Muhtadīn` (الْمُهْتَدِين) is the plural of the passive/reflexive participle of Form VIII (`ihtadā`).
• Occurrences in Surah Al-Qalam and the Qur’an: The word appears once in this surah. The root is extremely common (over 300 times).

The surah concludes its opening defense of the Prophet by stating that God is most knowing of who is astray, `wa huwa aʿlamu bi-l-muhtadīn` (“and He is most knowing of the rightly guided”). This is a reassurance that true guidance (`hidāyah`) is an objective reality known to God, regardless of the mockery of the misguided.

Classical Exegesis (Tafsir)

In Surah Al-Qalam (68:7), after stating that God knows best who has strayed from His path, the verse concludes, “And He is most knowing of the guided ones.” The commentators explain that this is a statement of divine reassurance for the Prophet and the believers. While the disbelievers may be arrogant and numerous, God knows with perfect certainty who is truly upon the path of guidance. This divine knowledge is the ultimate and only true measure of a person’s state. It is a powerful consolation in the face of the mockery of the misguided.

Thematic Context

This connects to the surah’s theme of the clear distinction between the two paths. The surah is a sustained argument to show that the Prophet is on the straight path and his opponents are astray. This verse is the ultimate divine confirmation of this reality. The theme is that guidance is a real and objective state that is known and affirmed by God, regardless of the opinions or the opposition of the people.

Modern & Comparative Lens

The concept of being “guided” is a central one in the religious life. This verse is a statement of the objective reality of this state. It is not just a subjective feeling; it is a real state of being that is known to God. This provides a profound sense of confidence and purpose for the believer. Their state of being “guided” is not a delusion, but is a divinely-witnessed reality.

Practical Reflection & Application

This verse should fill our hearts with a deep desire to be counted by God among the “muhtadīn.” The practical application is to constantly pray for guidance, as we do in every rak’ah of our prayers (“Guide us to the straight path”). We should also strive to live a life that is in accordance with that guidance, with the sincere hope that God, in His perfect knowledge, will know us and will count us as being among His “guided ones.”

22. Mujrimīn (كَالْمُجْرِمِين) – The criminals

Linguistic Root & Etymology

The root is J-R-M, meaning to commit a crime. A mujrim is a criminal or a sinner.

• Arabic Root: ج-ر-م
• Morphology: `Al-Mujrimīn` (الْمُجْرِمِين) is the plural of the active participle of the Form IV verb `ajrama`.
• Occurrences in Surah Al-Qalam and the Qur’an: The word appears once in this surah. The root appears over 60 times.

The surah asks the rhetorical question: `a-f-najʿalu-l-muslimīna ka-l-mujrimīn` (“Then should We treat the Muslims like the criminals?”). This is a moral argument for the necessity of the Hereafter, as it would be unjust for the submitted (`muslimīn`) and the rebellious (`mujrimīn`) to have the same final outcome.

Classical Exegesis (Tafsir)

In Surah Al-Qalam (68:35), a sharp and powerful rhetorical question is posed. “Then should We make the Muslims like the criminals?” The commentators explain that this is an appeal to the innate human sense of justice. It is a refutation of the disbelievers’ worldview, which, by denying the Hereafter, implicitly assumes that there is no ultimate difference in the outcome between the one who submits to God (the Muslim) and the one who rebels against Him (the criminal). The verse asserts that to equate these two is a violation of the most basic principles of justice.

Thematic Context

This connects to the theme of the moral necessity of the Day of Judgment. The surah has presented a series of arguments for the Hereafter. This verse provides the ultimate moral argument. The theme is that a just God cannot and will not treat the righteous and the wicked as equals. The reality of justice itself demands a Hereafter, a place where this fundamental distinction is made and where every soul is recompensed according to its deeds.

Modern & Comparative Lens

This is a classic formulation of the “moral argument” for the existence of an afterlife. The philosopher Immanuel Kant made a similar argument, positing that the reality of the moral law requires the existence of God and an afterlife to ensure that justice is ultimately served. The verse appeals to this deep-seated human intuition that our choices must have ultimate meaning and consequence.

Practical Reflection & Application

This verse should strengthen our conviction in the justice of God and the reality of the Hereafter. It is a reminder that our choices matter profoundly and have eternal consequences. The practical application is to live our lives with the certainty that a day is coming when the “Muslims” and the “criminals” will be clearly distinguished and justly recompensed. This conviction is a powerful motivator for choosing the path of submission, not the path of crime.

23. Al-Muslimīn (الْمُسْلِمِين) – The Muslims

Linguistic Root & Etymology

The root is S-L-M, which means to submit or to be at peace. A Muslim is one who submits to God.

• Arabic Root: س-ل-م
• Morphology: `Al-Muslimīn` (الْمُسْلِمِين) is the plural of the active participle of the Form IV verb `aslama`.
• Occurrences in Surah Al-Qalam and the Qur’an: The word appears once in this surah. The root is very common (over 140 times).

The surah makes a moral argument for the Day of Judgment by asking, `a-f-najʿalu-l-muslimīna ka-l-mujrimīn` (“Should We treat the Muslims like the criminals?”). The `muslimīn` are those who submit to God, and justice demands they have a different outcome than the rebellious criminals.

Classical Exegesis (Tafsir)

In Surah Al-Qalam (68:35), the surah asks, “Then should We make the Muslims like the criminals?” The commentators explain that “the Muslims” here refers to those who have truly submitted their will to God, in both their beliefs and their actions. They are the epitome of the righteous party. The verse is a powerful statement of the honored and distinct status of those who have chosen this path of submission. To equate them with the rebellious “criminals” is a profound injustice that is utterly alien to the nature of God.

Thematic Context

This connects to the surah’s central theme of the clear and unbridgeable distinction between the path of faith and the path of disbelief. The surah has defended the Prophet and called to his path. This verse gives the followers of that path their proper and honored name. The theme is that the identity of a “Muslim” is a noble one, and it is an identity that guarantees, by God’s justice, a noble and distinct outcome in the Hereafter.

Modern & Comparative Lens

The term “Muslim” is a powerful and universal identity that connects over a billion people around the world. This verse is a beautiful Qur’anic statement of the honor and the moral significance of this identity. To be a “Muslim” is to be on the side of justice, submission, and righteousness in the great cosmic drama that the Qur’an describes.

Practical Reflection & Application

This verse should fill our hearts with a sense of honor and a sense of responsibility. We have been blessed with the noble name of “Muslims.” The practical application is to live up to the meaning of this name. We must strive to be people who are truly “submitted” to God in all aspects of our lives, so that we may be worthy of the special and honored destiny that God has promised to “the Muslims.”

24. Nādā wa huwa makẓūm (نَادَىٰ وَهُوَ مَكْظُومٌ) – He called out while he was choked with grief

Linguistic Root & Etymology

Nādā means “he called out.” Wa huwa is “while he was.” Makẓūm (root: K-Ẓ-M) means one who is choked, filled with suppressed grief, or in a state of distress.

• Arabic Root: ك-ظ-م
• Morphology: `Makẓūm` (مَكْظُوم) is a passive participle.
• Extended Semantic Range: `Kaẓama` means to suppress one’s anger or grief. `Makẓūm` is one who is filled to the point of choking with this suppressed emotion.
• Occurrences in Surah Al-Qalam and the Qur’an: The phrase appears once in this surah. The root appears 6 times.

This describes the state of the Prophet Jonah in the belly of the fish. He `nādā` (called out) to his Lord while being `makẓūm`—filled with suppressed sorrow and regret for his impatience. It was a call of utter brokenness and humility.

Classical Exegesis (Tafsir)

In the story of the “companion of the fish” (the Prophet Jonah) in Surah Al-Qalam (68:48), this is the description of his state in the belly of the whale. The commentators explain that Jonah, in the triple darkness of the night, the sea, and the whale’s belly, was in a state of profound and overwhelming distress. He was “choked” with grief and regret for his moment of impatience. It was from this state of utter brokenness and humility that he made his famous and powerful prayer of repentance (“There is no god but You; exalted are You! Indeed, I have been of the wrongdoers.”), a prayer which led to his salvation.

Thematic Context

This connects to the surah’s final theme of the importance of patience. The story of Jonah is a cautionary tale about the consequences of impatience, but it is also a powerful lesson in the mercy of God and the power of a sincere and broken-hearted repentance. The theme is that even a great prophet can make a mistake, but the path of return is always open. The state of being “choked with grief” was the very state that led to his sincere call and his ultimate salvation.

Modern & Comparative Lens

The image of calling out to God from a state of being “choked with grief” is a powerful and universal archetype of the prayer of the desperate. It is a depiction of a moment of “rock bottom,” a moment of complete and utter helplessness. The story of Jonah is a timeless lesson that it is often from these moments of greatest darkness and brokenness that the most sincere and the most powerful of prayers can emerge.

Practical Reflection & Application

This verse is a profound source of hope for us in our own moments of darkness and regret. The practical application is to be like Jonah. When we are feeling “choked with grief” over our own sins and our own mistakes, we should not despair. Instead, we should use that very state of brokenness to turn to God with the most sincere and the most heartfelt of all prayers. It is often from our lowest point that our journey back to God can begin.

25. Namīm (نَمِيم) – Malicious gossip

Linguistic Root & Etymology

The root is N-M-M. Namīm is the act of carrying tales or spreading gossip between people with the specific intention of causing corruption, discord, and enmity between them.

• Arabic Root: ن-م-م
• Morphology: `Namīm` (نَمِيم) is a verbal noun.
• Occurrences in Surah Al-Qalam and the Qur’an: The word appears once in this surah.

The slanderer (`hammāz`) is described as `mashshā’in bi-namīm` (“one who goes about with malicious gossip”). `Namīm` is a particularly destructive sin of the tongue, poisoning social relationships.

Classical Exegesis (Tafsir)

In the list of nine blameworthy traits in Surah Al-Qalam (68:11), the slanderer is described as one who is “going about with malicious gossip.” The commentators explain that this is a particularly destructive social sin. It is not just idle gossip; it is the deliberate act of carrying words from one person to another in order to ruin their relationship. It is one of the primary tools of the one who seeks to cause “corruption in the land.” The Prophet himself is reported to have said that the one who engages in namīm will not enter Paradise.

Thematic Context

This connects to the surah’s theme of the importance of character and the destructive nature of the sins of the tongue. The surah is a call to a community that is based on unity and trust. The sin of “namīm” is a direct and powerful attack on this unity. It is presented as a key characteristic of the corrupt individual whose example the believers are forbidden to follow.

Modern & Comparative Lens

Malicious gossip is a universally condemned social evil. The Qur’anic term “namīm” is a precise one. It is not just about spreading information, but about the malicious intent to create discord. In a modern age of social media, where a single piece of gossip can be spread to millions in an instant, the prohibition of this sin is more relevant and more important than ever before. It is a powerful call for a responsible and ethical use of our communicative powers.

Practical Reflection & Application

This verse is a direct and powerful command to avoid this destructive sin. The practical application is twofold. First, we must be extremely vigilant that our own tongues are never a vehicle for “namīm.” We must never carry tales between people with the intention of causing trouble. Second, when someone comes to us with gossip about another, we should refuse to listen and we should gently admonish the speaker. This is how we can actively work to stop this poison from spreading in our communities.

26. Niʿmatun min Rabbihi (نِعْمَةٌ مِّن رَّبِّهِ) – A favor from his Lord

Linguistic Root & Etymology

Niʿmah is a favor, a grace, or a blessing. Min Rabbihi is “from his Lord.”

• Arabic Root: ن-ع-م
• Morphology: `Niʿmah` (نِعْمَة) is a noun.
• Occurrences in Surah Al-Qalam and the Qur’an: The phrase appears once in this surah. The root is very common (over 120 times).

This is what saved the Prophet Jonah. `Lawlā an tadārakahu niʿmatun min Rabbihi` (“Had it not been that a favor from his Lord overtook him…”). The `niʿmah` was God’s grace in accepting his repentance and rescuing him from his plight.

Classical Exegesis (Tafsir)

In the story of Jonah in Surah Al-Qalam (68:49), this is the reason for his salvation. “Had it not been that a favor from his Lord overtook him, he would have been thrown onto the barren shore while he was blameworthy.” The commentators explain that Jonah’s prayer of repentance was answered by this “favor from his Lord.” It was God’s grace and mercy that “overtook” him in the darkness, accepted his repentance, and commanded the fish to cast him out onto the shore in a state of forgiveness, not blame.

Thematic Context

This connects to the theme of the mercy of God. The surah has presented a very stern and judgmental tone at times. The story of Jonah is a powerful and beautiful lesson in the reality of divine grace. The theme is that even a great prophet, after a moment of impatience, can be saved by the proactive and all-encompassing “favor” of his Lord. The story is a profound testament to the power of sincere repentance and the boundless nature of the divine mercy that responds to it.

Modern & Comparative Lens

The concept of “grace” is a central theological idea. This verse is a beautiful and powerful expression of it. The word “overtook him” (tadārakahu) is a dynamic one. It is not a passive grace, but an active and pursuing mercy that “catches up” to the servant even in their darkest moment. It is a powerful image of a redemptive and proactive divine love.

Practical Reflection & Application

This verse is a source of immense hope. It is a reminder that no matter how far we have fallen, the “favor of our Lord” can reach us and can save us from the “barren shore” of our own despair. The practical application is to be like Jonah. When we have made a mistake, we should turn back to God with a sincere and a broken-hearted repentance, with the full and certain confidence that His mercy can transform our state from one of blame to one of forgiveness and honor.

27. Nūn (ن) – Nun

Linguistic Root & Etymology

Nūn is the name of the 25th letter of the Arabic alphabet. It is one of the ḥurūf muqaṭṭaʿāt (disjointed letters), and its true meaning is known only to God.

• Arabic Root: N/A
• Occurrences in Surah Al-Qalam and the Qur’an: The letter appears once here as an opening.

The surah begins with this mysterious letter, `Nūn`. Its meaning is known only to God. Its presence serves to arrest the listener’s attention and to signify the divine, inimitable nature of the revelation that follows.

Classical Exegesis (Tafsir)

This is the first word of the surah (68:1). The commentators have approached this letter with great reverence. The primary opinion is that its meaning is a divine secret. However, various symbolic interpretations have been offered as reflections. Some have suggested it stands for the “inkwell” (as the next word is “the pen”). Others have linked it to the “fish” (nūn) that swallowed the Prophet Jonah, who is mentioned later in the surah. Others see it as a phonetic device to capture the attention of the audience and to challenge them to produce a text like the Qur’an using their own letters.

Thematic Context

As the opening of the surah, the letter Nūn sets a tone of divine mystery and authority. It immediately establishes that the words to follow are not of human origin. It serves as a prelude to the subsequent oath, “By the pen and what they inscribe,” grounding the entire discourse in the sacred and inimitable nature of the divine word. The powerful themes of the Prophet’s character and the reality of judgment are unveiled under the banner of this mysterious letter.

Modern & Comparative Lens

The mystery of the disjointed letters continues to fascinate modern scholars. Their presence at the start of key surahs serves as a constant reminder of the limits of human knowledge in the face of divine revelation. It is a built-in sign of intellectual humility, a recognition that the divine word contains depths that we may never fully grasp.

Practical Reflection & Application

The letter Nūn teaches us a lesson in intellectual humility at the very outset of the surah. It reminds us to approach the Qur’an with a receptive heart, ready to accept that there are layers of meaning and wisdom that may be beyond our grasp. The practical application is to read the Qur’an with a sense of awe and wonder, seeking guidance from its clear verses while respectfully acknowledging the mystery of others.

28. Al-Qalam (الْقَلَم) – The Pen

Linguistic Root & Etymology

The root is Q-L-M. Al-Qalam is the pen or the reed-pen used for writing.

• Arabic Root: ق-ل-م
• Morphology: `Al-Qalam` (الْقَلَم) is a noun.
• Occurrences in Surah Al-Qalam and the Qur’an: The word appears twice in this surah and gives it its name.

`Nūn. Wa-l-qalami…` (“Nun. By the Pen…”). The surah opens with a divine oath by the Pen, honoring the instrument of knowledge, revelation, and the recording of deeds.

Classical Exegesis (Tafsir)

In the opening oath of Surah Al-Qalam (68:1), God swears, “Nūn. By the pen and what they inscribe.” The commentators have offered several profound interpretations for “the pen.” It can refer to the specific, celestial “Pen” that God first created and commanded to write down the decree of all things in the Preserved Tablet. It can also refer to the pens of the angels who inscribe the deeds of mankind. And it can refer to the pen as a general concept, the instrument of human and divine knowledge. In all cases, it is a magnificent oath that honors the instrument of writing and the preservation of knowledge.

Thematic Context

The oath by “the pen” is the foundational theme of the surah. The surah is a defense of a written revelation and a Prophet who, though personally unlettered, was the recipient of this profound inscribed knowledge. The theme is a powerful and direct celebration of the sacredness of the written word. It is a refutation of a purely oral or a mythical tradition, and an affirmation of a religion that is based on a clear, preserved, and written text.

Modern & Comparative Lens

The invention of writing was arguably the single most important technological leap in human history, allowing for the transmission of knowledge across time and space. This verse is a profound and divine honoring of this technology and the knowledge it preserves. To swear an oath “by the pen” is to give the act of writing and the pursuit of knowledge the highest possible sacred status. It is a powerful statement against illiteracy and a divine call to a culture of the book and of learning.

Practical Reflection & Application

This verse should fill our hearts with a deep respect for the act of writing and the pursuit of knowledge. The practical application is to be people of the “pen.” We should strive to learn, to read, and to write for the sake of God. We should use the gift of literacy to inscribe what is good, what is true, and what is beneficial, and to avoid using the pen to inscribe falsehood or harm. It is a call to be a part of the sacred tradition of the “inscription” of truth.

29. Sa-nasimuhu ʿalā al-khurṭūm (سَنَسِمُهُ عَلَى الْخُرْطُومِ) – We will brand him on the snout

Linguistic Root & Etymology

Sa-nasimuhu means “We will brand him.” ʿAlā al-khurṭūm means “on the snout.”

• Arabic Root (nasimuhu): و-س-م
• Arabic Root (khurṭūm): خ-ر-ط-م
• Morphology: `Sa-nasimuhu` (سَنَسِمُهُ) is a future tense verb. `Al-Khurṭūm` (الْخُرْطُوم) is the snout.

This is the promised humiliation for the arrogant denier. His face, the symbol of his pride, will be branded on its `khurṭūm` (a contemptuous word for a nose/face), marking him with eternal disgrace.

Classical Exegesis (Tafsir)

In Surah Al-Qalam (68:16), after the long and detailed list of the blameworthy characteristics of the arrogant disbeliever, a final and humiliating punishment is promised. “We will brand him on the snout.” The commentators explain that this is a promise of an ultimate and permanent disgrace. The “snout” is a contemptuous reference to his nose or his face, the very symbol of his pride. The verse is a promise that on the Day of Judgment (or some say, in the Battle of Badr), a clear and permanent “brand” of humiliation will be placed upon his face, marking him forever as a disgraced enemy of God.

Thematic Context

This connects to the theme of the ultimate humiliation of the arrogant. The surah has described the disbeliever’s pride and his high status in this world. This verse is a powerful and visceral depiction of the complete inversion of that status in the next. The very face that he held up with such pride will be the site of his ultimate and permanent disgrace. It is a terrifying and fitting punishment for the sin of arrogance.

Modern & Comparative Lens

The act of “branding” a criminal or a slave on the face was a practice of ultimate humiliation in some ancient cultures. The Qur’an uses this powerful and terrifying image to convey the sheer and absolute nature of the disgrace that awaits the arrogant denier. It is a symbol of a permanent and inescapable shame.

Practical Reflection & Application

This verse is a profound and terrifying warning against the sin of arrogance. The practical application is to cultivate a deep and abiding humility. We should humble our faces before God in prostration in this life, so that our faces may be honored and shining with light in the next. It is a call to protect our own faces from the terrible “brand” of humiliation by purifying our hearts from the disease of pride.

30. Sanastadrijuhum (سَنَسْتَدْرِجُهُم) – We will progressively lead them

Linguistic Root & Etymology

The root is D-R-J, meaning a step or a degree. The verb sanastadrijuhum (Form X) means “We will lead them on step-by-step” or “We will bring them to ruin by degrees.”

• Arabic Root: د-ر-ج
• Morphology: `Sanastadrijuhum` (سَنَسْتَدْرِجُهُم) is a Form X future tense verb.
• Extended Semantic Range: `Istidrāj` is the divine act of giving a sinner more blessings, which increases their heedlessness and arrogance, thereby leading them “step-by-step” to a greater and more sudden ruin.

This is the divine strategy for dealing with the deniers. `Sanastadrijuhum min ḥaythu lā yaʿlamūn` (“We will progressively lead them to ruin from where they do not know”). God allows them more worldly success, which they mistake for His favor, but which is actually leading them gradually to their destruction.

Classical Exegesis (Tafsir)

In Surah Al-Qalam (68:44), after the command to leave the matter of the deniers to God, the divine strategy for dealing with them is described. “So leave Me, [O Muhammad], with whoever denies this discourse. We will progressively lead them [to ruin] from where they do not know.” The commentators explain that this is a description of the divine plot (istidrāj). God will bestow upon the deniers more and more worldly blessings—wealth, health, power—which will only increase them in their arrogance and their heedlessness. They will think these are signs of God’s favor, while in reality, they are the very means by which God is leading them, step-by-step, to their final and sudden destruction.

Thematic Context

This connects to the theme of the deceptive nature of worldly success. The surah is a powerful critique of the materialistic worldview. This verse is a terrifying warning that worldly prosperity is not a reliable sign of God’s pleasure. For the arrogant denier, it can be the very rope with which they hang themselves. The theme is a profound and sobering one: a blessing can be a curse for the one who is ungrateful.

Modern & Comparative Lens

The concept of being “led on” to ruin by one’s own apparent success is a timeless and tragic archetype. It is the story of the person whose pride and success make them feel invincible, leading them to take ever greater risks until their final, catastrophic collapse. This verse gives this familiar human story a profound, theological dimension. It is a divine and purposeful “leading on.”

Practical Reflection & Application

This verse is a powerful warning to never be deceived by our own worldly success. The practical application is that when we are blessed with wealth or power, our response should be one of increased humility and gratitude, not increased arrogance. We should be fearful that the blessing could be a form of “istidrāj.” We should constantly seek refuge in God from this, and we should use our blessings in a way that is pleasing to Him. This is the only way to ensure that our blessings are a true blessing, not a gradual path to ruin.

31. Yukshafu ʿan sāqin (يُكْشَفُ عَن سَاقٍ) – The shin will be uncovered

Linguistic Root & Etymology

Yukshafu is “it will be uncovered.” ʿAn sāqin is “from a shin.”

• Arabic Root: س-و-ق
• Morphology: `Yukshafu` (يُكْشَفُ) is a passive imperfect verb.
• Occurrences in Surah Al-Qalam and the Qur’an: The phrase appears once here.

This describes a momentous event on the Day of Judgment. The phrase `yawma yukshafu ʿan sāq` is an idiom for a day of great severity and terror. On that day, all will be invited to prostrate, but the hypocrites and disbelievers will be unable to.

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah Al-Qalam (68:42), a momentous and terrifying event is described. “The Day the shin will be uncovered and they are invited to prostrate, but they will not be able.” The commentators have explained this in two main ways. The first is a literal one, based on a hadith, that on the Day of Judgment, God will “uncover His Shin” (in a way that befits His majesty) as a sign for the believers, who will then fall into prostration. The disbelievers and the hypocrites will try to prostrate, but their backs will be made rigid, and they will be unable to. The second interpretation is a metaphorical one, that the “uncovering of the shin” is an old Arab idiom for the beginning of a time of great and terrible severity, like a person hiking up their garments to enter a great battle. In either case, it is a moment of ultimate truth and ultimate test.

Thematic Context

This connects to the central theme of the surah: the final and irreversible consequences of the choices of this world. The surah has called people to prostrate in this life. This verse is the dramatic and terrifying depiction of the consequence for those who refused. The theme is that the ability to prostrate to God is a gift and a mercy. On the Day of Judgment, this ability will be taken away from the arrogant, and their inability to do so will be a source of their eternal regret and humiliation.

Modern & Comparative Lens

The image of the “uncovering of the shin” is a powerful and culturally specific one that conveys a sense of ultimate seriousness and the beginning of a great and terrible affair. The scene of the call to prostration is a profound one. It is the final and ultimate test of submission. The inability of the disbelievers to perform this simple physical act is a powerful metaphor for their inner state of spiritual rigidity.

Practical Reflection & Application

This verse is a profound and urgent call to be among those who willingly prostrate to God in this life. We must never take the ability to place our foreheads on the ground before our Lord for granted. The practical application is to be diligent and sincere in our own five daily prayers. Every prostration we make is a training and a preparation for this great and final call to prostration. We should pray that on that Day, we will be among those who can fall into prostration with love and hope, not among those whose backs will be made rigid.

32. Zanīm (زَنِيمٍ) – An ignoble meddler

Linguistic Root & Etymology

The root is Z-N-M. A zanamah is a piece of flesh that dangles from the ear of a goat, which is not truly a part of it. From this comes the meaning of a zanīm: one who is an outsider who has attached himself to a tribe to which he does not belong, or more generally, one who is known for his gratuitous and base evil.

• Arabic Root: ز-ن-م
• Morphology: `Zanīm` (زَنِيم) is an adjective.
• Occurrences in Surah Al-Qalam and the Qur’an: The word appears once here.

This is the final and most contemptuous description of the wicked man. He is cruel, and `baʿda dhālika zanīm` (“after all that, an ignoble meddler”). It signifies a person of base character and dubious lineage, who is an evil outsider.

Classical Exegesis (Tafsir)

In the list of nine blameworthy traits in Surah Al-Qalam (68:13), after describing the arrogant disbeliever as “cruel,” the final description is “and moreover, an ignoble meddler.” The commentators explain that this is a description of a person of the basest and most contemptible character. He is an outsider to any true nobility and is known for his gratuitous evil and his meddling in the affairs of others. It is a final and devastating condemnation of his fundamental character.

Thematic Context

This connects to the surah’s theme of exposing the corrupt character of the opponents of the truth. The surah has defended the noble character of the Prophet. It now provides a detailed and devastating counter-portrait of his primary adversaries. The theme is one of a powerful contrast. The Prophet is on a “great moral character,” while his opponent is a base, cruel, and “ignoble meddler.”

Modern & Comparative Lens

The term “zanīm” is a powerful and unique Qur’anic insult. It is a profound description of a person who is fundamentally “illegitimate” in their claims to honor and who is known for their base and troublemaking nature. It is a timeless portrait of a malicious character who finds their purpose in creating discord.

Practical Reflection & Application

This verse is a direct and practical guide to the type of person whose counsel we should not seek and whose example we should not follow. The practical application is to be discerning in our choice of companions. We should avoid the company of those who are known for their cruelty and their love of meddling and causing trouble. It is also a powerful reminder for ourselves to be people of noble and authentic character, not “ignoble meddlers.”

33. Ẓālimīn (ظَالِمِين) – The wrongdoers

Linguistic Root & Etymology

The root is Ẓ-L-M, meaning darkness. Ẓulm is wrongdoing or injustice. Al-Ẓālimīn are the wrongdoers.

• Arabic Root: ظ-ل-م
• Morphology: `Ẓālimīn` (ظَالِمِين) is the plural of the active participle `ẓālim`.
• Occurrences in Surah Al-Qalam and the Qur’an: The word appears once in this surah. The root is very common (over 300 times).

This is the confession of the garden owners: `innā kunnā ẓālimīn` (“Indeed, we have been wrongdoers”). Their calamity led them to this crucial realization and repentance. They admit their `ẓulm` (wrongdoing) in their greedy plot.

Classical Exegesis (Tafsir)

In the parable of the Companions of the Garden in Surah Al-Qalam (68:29), this is their own confession after their garden is destroyed and their moderate brother reminds them. “They said, ‘Exalted is our Lord! Indeed, we were wrongdoers.'” The commentators explain that this is the crucial turning point in their story. They have moved from blame and despair to a state of sincere self-realization and confession. They recognize that their calamity is not a random accident or an act of divine injustice; it is a direct and just consequence of their own “wrongdoing”—their arrogance, their stinginess, and their ingratitude.

Thematic Context

This connects to the surah’s central theme of repentance and the path of return to God. The parable of the garden is not just a story of punishment; it is a story of a punishment that leads to repentance. Their confession, “Indeed, we were wrongdoers,” is the first and most essential step on this path. The theme is that a calamity can be a mercy if it leads a person to this state of sincere self-admission and a turning back to God.

Modern & Comparative Lens

The act of taking personal responsibility for one’s own misfortunes (“I was the wrongdoer”) is a key step in psychological and spiritual growth. It is the opposite of a victim mentality that constantly blames external factors. The confession of the “Companions of the Garden” is a powerful and timeless model of this mature and responsible response to a crisis.

Practical Reflection & Application

This verse is a profound lesson in how to respond to our own trials and our own mistakes. When we suffer a loss or when we commit a sin, our first response should not be to blame others or to despair. The practical application is to turn to God with this same, humble confession: “Innā kunnā ẓālimīn.” This sincere admission of our own fault is the key that opens the door to forgiveness, to mercy, and to the possibility of God “giving us something better in its place.”