Table Of Contents

Meet the Key Figures in Surah Qalam: Roles, Significance & Takeaways

This Character Compendium provides a definitive resource on the key figures, archetypes, and powerful symbols within Surah Al-Qalam, the 68th chapter of the Holy Qur’an. A powerful early Makkan Surah, its name, “The Pen,” is derived from the majestic opening oath by which Allah defends the noble character of the Prophet Muhammad ﷺ. The chapter powerfully refutes the slanders of the disbelievers by contrasting the Prophet’s “exalted character” with a detailed and visceral portrait of the archetypal sinner. It illustrates the devastating consequences of ingratitude and greed through the vivid parable of the “Companions of the Garden,” and concludes with a stark depiction of the Day of Judgment and a final affirmation of the Qur’an as a universal reminder. Each character card delves into the specific portrayal of these figures and concepts, extracting the timeless lessons on character, accountability, and the nature of true faith.

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Al-Athim (The Great Sinner)

Brief Biography / Background

Al-Athim, the Great Sinner, is the second of nine deeply blameworthy characteristics used to describe the archetypal disbeliever who opposes the Prophet ﷺ. The word *athim* denotes one who is steeped in sin and wrongdoing.

Role in the Surah

This character is mentioned as part of a divine command to the Prophet Muhammad ﷺ not to obey a certain type of person. After forbidding him from obeying the “habitual swearer,” the list continues with other negative traits. This quality is part of a detailed “rogue’s gallery” that stands in stark contrast to the Prophet’s “exalted character.”

Personality & Attributes

This archetype is characterized by its **propensity for sin and its immersion in wrongdoing**. They are not just casual sinners, but are defined by their sinfulness. Their actions are a direct manifestation of their corrupt inner state. They are the ones who actively work to undermine the truth.

Major Lessons & Morals

• A believer must be wary of and should not obey or be influenced by those who are known for their sinful character.
• Sinfulness is a defining trait of those who actively oppose the message of Islam.
• A believer must strive to be the opposite: a person of righteousness and piety, not a person defined by their sins.

Supporting References

The list of nine negative traits in verses 10-14 is considered by commentators to be a powerful and comprehensive description of the character of the most hardened opponents of Islam, such as Al-Walid ibn al-Mughirah. Each trait is a spiritual disease, and the “Great Sinner” is one who is afflicted by them.

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Al-Hut (The Fish)

Brief Biography / Background

Al-Hut, the Fish or Whale, is the great creature that, by the command of Allah, swallowed the Prophet Yunus (Jonah) `عليه السلام` after he abandoned his people in anger. It became his temporary prison and the site of his profound repentance.

Role in the Surah

The Fish is the vessel of the trial for the “Companion of the Fish.” Yunus is mentioned as the one who was swallowed by it. The Surah commands the Prophet Muhammad ﷺ to be patient and not to be like the Companion of the Fish, who acted with impatience. “So be patient for the decision of your Lord and be not like the companion of the fish when he called out while he was distressed.” (Al-Qalam, 68:48).

Personality & Attributes

The Fish is the archetype of a **divinely-commanded agent of discipline and a vessel of trial**. It is not a malevolent creature, but a soldier of Allah, carrying out a specific command. It is a living, moving prison designed to bring a prophet back to a state of repentance and patience.

Major Lessons & Morals

• Allah can use any of His creatures, great or small, to carry out His divine plan of testing and discipline.
• Sometimes a period of intense, constricting difficulty (like the belly of the fish) is a means by which Allah seeks to bring a servant back to Him.
• The story is a powerful lesson in the importance of patience and the danger of acting with haste and anger.

Supporting References

The story of Yunus and the Fish is a profound lesson in the mercy of Allah. Yunus was at fault, yet Allah did not destroy him. Instead, He placed him in this state of extreme distress to facilitate his repentance. The fish was not an instrument of final punishment, but an instrument of purification.

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Al-Jannah (The Garden of the Parable)

Brief Biography / Background

Al-Jannah, the Garden, in this Surah, refers to the magnificent and fruitful orchard that was inherited by a group of brothers from their righteous father. It was a symbol of bountiful, God-given provision and a test of their gratitude.

Role in the Surah

The Garden is the centerpiece of the Surah’s main parable. It was a great blessing that became the object of its owners’ greed. They conspired to harvest it secretly to avoid sharing its fruits with the poor. As a direct result of their sinful intention, the garden was destroyed by a divine affliction overnight. “But there came upon the garden an affliction from your Lord while they were asleep. And it became as though reaped.” (Al-Qalam, 68:19-20). Its destruction was the catalyst for their repentance.

Personality & Attributes

The Garden is the archetype of **worldly blessing and a test (fitnah)**. It represents the peak of material success. It is a symbol of the deceptive allure of this world, which can make a person feel self-sufficient and forgetful of their duties to the poor and to God.

Major Lessons & Morals

• All worldly success and prosperity are from Allah and should be a cause for humility and gratitude, not arrogance and greed.
• Blessings can be stripped away in an instant if one is ungrateful and intends to withhold the rights of the poor.
• The destruction of the garden was a mercy in disguise, as it became the direct cause of its owners’ repentance and return to their Lord.

Supporting References

The description of the garden becoming “like the reaped,” which can also mean “like the dark night,” is a powerful image of complete and utter desolation. The source of their pride and their wealth was turned into a blackened, worthless ruin overnight, a testament to the speed and power of the divine decree.

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Al-Kafirun (The Disbelievers)

Brief Biography / Background

Al-Kafirun, the disbelievers or the deniers, are those who reject the clear message of Allah. In this Surah, they are the polytheists of Makkah who slandered the Prophet Muhammad ﷺ and denied the truth of the Qur’an.

Role in the Surah

The disbelievers are the primary group being refuted. They are the ones who call the Prophet a “madman.” The Surah condemns their character through a detailed list of nine vile traits (the habitual swearer, the slanderer, etc.). They are the ones who, when the verses are recited to them, say “These are but legends of the former peoples.” Their ultimate fate is contrasted with that of the pious, and they are warned of the Day when the “shin will be uncovered.”

Personality & Attributes

The Disbelievers are characterized by their **arrogance, their mockery, their moral corruption, and their ultimate failure**. Their rejection is not based on reason but on a litany of character flaws. They are the ones who will be called to prostrate on the Day of Judgment but will be unable to do so.

Major Lessons & Morals

• A corrupt character is a primary barrier to accepting the truth.
• The arguments of the disbelievers are often baseless and rooted in personal attacks and slander.
• The ultimate end of disbelief is one of humiliation and regret.

Supporting References

The Surah powerfully deconstructs their position. It defends the Prophet’s character (“exalted character”), exposes their corrupt character (the nine traits), provides a historical lesson of the consequences of their behavior (the Companions of the Garden), and describes their ultimate, humiliating end on the Day of Judgment. It is a complete refutation of their entire worldview.

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Al-Maftun (The One who is Tested)

Brief Biography / Background

Al-Maftun, the one who is tested, tried, or afflicted with a trial, often with the connotation of being driven to madness or delusion by it. This is the very accusation the disbelievers leveled against the Prophet ﷺ.

Role in the Surah

This archetype is mentioned as part of a divine declaration that will become clear in the future. After defending the Prophet from the accusation of being a madman, Allah says: “So you will see and they will see, which of you is the afflicted.” (Al-Qalam, 68:5-6). The role of this character is to be the subject of the ultimate test, the outcome of which will reveal who was truly deluded and who was on the straight path.

Personality & Attributes

This archetype represents the **subject of the divine trial**. The Surah uses the disbelievers’ own term of insult and turns it into the very subject of the final judgment. It is a powerful rhetorical device that promises a future vindication.

Major Lessons & Morals

• The ultimate truth of who is guided and who is deluded will be made clear by Allah.
• A believer should have absolute confidence that the outcome of the test of this life will vindicate the followers of the truth.
• One should not be shaken by the accusations of the disbelievers, as the final judgment will reveal who was truly “maftun.”

Supporting References

The promise “So you will see and they will see” is a powerful one. It tells the Prophet ﷺ and the believers to be patient, as the passage of time and the events of the Hereafter will provide the ultimate and undeniable proof of who was on the side of truth and who was afflicted with the madness of disbelief.

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Al-Mujrimun (The Criminals)

Brief Biography / Background

Al-Mujrimun, the criminals or the sinners, is a Qur’anic term for those who deliberately and persistently transgress the commands of Allah. It refers to those who are guilty of major sins, especially disbelief and arrogance.

Role in the Surah

The Criminals are mentioned in a powerful rhetorical question that exposes the foolishness of their worldview. After describing the Gardens of Bliss for the pious, the Surah asks: “Then should We treat the Muslims like the criminals? What is [the matter] with you? How do you judge?” (Al-Qalam, 68:35-36). Their role is to be the archetypal group that cannot possibly be equal to the believers in the final outcome.

Personality & Attributes

The Criminals are the archetype of the **unjust and the deluded**. They are characterized by their arrogant assumption that their state in the Hereafter will be the same as the believers, or that there will be no Hereafter at all. Their “judgment” is exposed as being corrupt and baseless.

Major Lessons & Morals

• A believer must have absolute certainty in the perfect justice of Allah, knowing that He will never equate the righteous with the wicked.
• The concept that “everyone is ultimately the same” or that “all paths lead to the same place” is a form of corrupt and evil judgment.
• The difference between a life of submission and a life of crime is a profound and eternal one, with completely different consequences.

Supporting References

This passage is a powerful appeal to reason and justice. It challenges the disbelievers based on a self-evident principle: it would be the height of injustice to treat the obedient and the criminal equally. Since Allah is perfectly just, such an outcome is impossible. Therefore, a Day of Judgment to separate the two groups is a logical and moral necessity.

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Al-Muttaqin (The Pious)

Brief Biography / Background

Al-Muttaqin, the pious or the God-conscious, are those who possess *Taqwa*. Taqwa is the state of being conscious and mindful of Allah in all of one’s affairs, which leads a person to perform righteous deeds and abstain from sin. They are the ultimate victors in the Hereafter.

Role in the Surah

The Pious are presented as the ones for whom the “Gardens of Pleasure” are prepared. Their success is contrasted with the deluded assumptions of the criminals. “Indeed, for the righteous with their Lord are the Gardens of Pleasure.” (Al-Qalam, 68:34). They are the ones who are on the “exalted character” of their Prophet and who will be vindicated on the Day of Judgment.

Personality & Attributes

The Pious are the archetype of the **successful, honored, and eternally secure believer**. They are characterized by their God-consciousness (Taqwa), which was the defining feature of their earthly lives. They are the ones who heed the “Reminder” and live a life of submission.

Major Lessons & Morals

• A life of Taqwa in this world leads to the ultimate reward of the Gardens of Pleasure in the next.
• The ultimate success is to be counted among the Muttaqin, for whom this magnificent reception is prepared.
• This beautiful promise provides a hopeful and uplifting message that contrasts with the stern warnings to the disbelievers.

Supporting References

The entire Surah is a call to be among this group. It does so by defending the character of their leader (the Prophet), warning them against the characteristics of the sinner (the nine vile traits), teaching them the lesson of the failed garden owners, and reminding them of the ultimate reality of the Hereafter.

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Al-Qalam (The Pen)

Brief Biography / Background

Al-Qalam, The Pen, is the instrument of writing and the repository of knowledge. The Surah is named after it, following the majestic divine oath sworn by it at the very beginning. The Pen symbolizes the sacredness of the written word and the divine act of recording.

Role in the Surah

The Surah opens with a divine oath by this sacred object: “Nun. By the pen and what they inscribe…” (Al-Qalam, 68:1). Its role is to be the first great witness, alongside the act of writing itself, to the truth of the Prophet’s character and mission. By swearing by the Pen, Allah elevates the status of writing and knowledge and uses it to give immense weight and authority to the statement that follows.

Personality & Attributes

The Pen is the archetype of **knowledge, revelation, and the sacred act of recording**. It is a symbol of the divine preservation of knowledge, both in the form of the scriptures and in the form of the record of deeds that the angels inscribe. It is the ultimate instrument of truth.

Major Lessons & Morals

• The act of writing and the pursuit of knowledge are highly honored in Islam.
• A believer should have reverence for the sacredness of the written word, especially the word of God.
• The oath by the Pen is a powerful testament to the truth and the sanity of the Prophet Muhammad ﷺ, who was the recipient of the greatest of all inscribed words.

Supporting References

This oath is profoundly significant, especially as the first word of a Surah revealed to an unlettered Prophet in a largely illiterate society. It is a powerful declaration of the centrality of the written word in the final revelation. Tradition holds that the first thing Allah created was the Pen, and He commanded it to “Write,” and it wrote the destiny of all things until the Last Day.

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Allah (The One God)

Brief Biography / Background

Allah is the proper name for the One, True God, the sole Creator, Sustainer, and Sovereign of all existence. Surah Al-Qalam is a powerful testament to His role as the defender of His prophets, the just reckoner of deeds, and the ultimate judge of all character.

Role in the Surah

Allah is the ultimate protagonist and authority in the Surah. He is the one who swears the opening oath, defending His Prophet with the words, “You are not, by the favor of your Lord, a madman.” (68:2). He is the one who knows best who is astray and who is guided. He is the one who sent the affliction upon the Companions of the Garden as a test. He is the one who saved Yunus from the belly of the fish. He is the ultimate Judge who will distinguish the Muslims from the criminals and before whom the arrogant will be unable to prostrate.

Personality & Attributes

This Surah magnificently illustrates Allah’s attributes:

• Al-‘Alim (The All-Knowing): “Indeed, your Lord is most knowing of who has gone astray from His way, and He is most knowing of the [rightly] guided.” (68:7).
• Al-Karim (The Most Generous): The Prophet is promised a reward that is “uninterrupted.”
• Al-Mun’im (The Bestower of Favors): His “favor” upon the Prophet is the source of his sanity and high character.
• Al-‘Adl (The Just): He will not treat the Muslims like the criminals.

Major Lessons & Morals

• Allah is the ultimate defender of the honor of His prophets and His righteous servants.
• A believer must have absolute trust in the perfect knowledge and justice of Allah.
• All blessings and all trials are from Allah, and the proper response to both is to turn to Him in gratitude and repentance.

Supporting References

The Surah provides an intimate glimpse into the relationship between Allah and His Prophet. The opening verses are a direct, powerful, and loving defense of the Prophet’s character, a divine testimony that outweighs all the slanders of his opponents. It is a testament to the honor that Allah bestows upon His chosen servants.

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The Arrogant who denies the signs

Brief Biography / Background

The Arrogant who denies the signs is the archetype of the disbeliever who, despite his wealth and power, rejects the verses of the Qur’an with contempt, dismissing them as fables. This refers to the archetypal opponent of the Prophet.

Role in the Surah

This character is described as one who, because of his wealth and children, becomes arrogant. “Because he is a possessor of wealth and children, when Our verses are recited to him, he says, ‘Legends of the former peoples.'” (Al-Qalam, 68:14-15). Allah then issues a direct and terrifying threat against this specific individual: “We will brand him on the snout.” (68:16).

Personality & Attributes

This archetype is characterized by **arrogance, materialism, and mockery**. Their wealth and family, which should be a cause for gratitude, have instead become a cause for their pride and their dismissal of the divine truth. They are the epitome of the ungrateful and deluded elite.

Major Lessons & Morals

• Wealth and children are a great test; if not met with gratitude, they can lead to arrogance and disbelief.
• Dismissing the Qur’an as “legends of the ancients” is a grave sin and a sign of a sealed heart.
• The punishment for such arrogance can be a form of public and lasting humiliation, symbolized by being “branded on the snout.”

Supporting References

Tafsir literature widely identifies the man being referred to here as Al-Walid ibn al-Mughirah, one of the wealthiest and most influential chieftains of the Quraysh and one of the staunchest opponents of the Prophet ﷺ. The threat to brand him on the “snout” (khurtum) – a contemptuous word for the nose – is a promise of his ultimate and eternal disgrace.

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Ashab al-Jannah (The Companions of the Garden)

Brief Biography / Background

The Companions of the Garden were a group of brothers who inherited a lush and fruitful garden from their righteous father. While their father used to share the harvest with the poor, the sons, out of greed and a sense of self-sufficiency, decided to change this noble practice.

Role in the Surah

Their story is the central parable of the Surah, a detailed case study in the consequences of arrogance, greed, and failing to acknowledge God’s will. They made a secret oath to harvest their garden early in the morning to avoid giving any share to the poor. “So they planned by night, ‘You must surely cut its fruit in the morning if you would pluck.'” (68:17-18). As a direct result of their sinful intention, their garden was destroyed by a divine affliction overnight. This calamity led them to realize their transgression, and after blaming each other, they ultimately turned to Allah in repentance.

Personality & Attributes

They are the archetype of the **arrogant, greedy, and ultimately repentant sinner**. They are characterized by their initial conspiracy, their stinginess, and their delusion that they were in control of their own provision. Their journey is one from arrogant self-sufficiency to humbled repentance and submission.

Major Lessons & Morals

• Blessings are a test from Allah, and the proper response is gratitude and charity, not greed and stinginess.
• The failure to care for the rights of the poor can be a direct cause for the removal of one’s own blessings.
• A sign of a sincere heart is the ability to recognize one’s error after a calamity and to turn back to God in repentance.

Supporting References

Tafsir literature explains that their key mistake was their failure to say “In sha’ Allah” (If God wills). Their statement, “You must *surely* cut its fruit,” was a statement of arrogant certainty in their own ability to control the outcome. The destruction of their garden was a direct lesson in the reality that all power and all outcomes are in the hands of Allah alone.

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Awsatuhum (The Middle One)

Brief Biography / Background

Awsatuhum, The Middle One, refers to the most moderate, just, and wisest of the brothers who owned the garden in the Surah’s central parable. He represents the voice of reason and piety within a group that is heading towards sin.

Role in the Surah

His role is to be the conscience of the group. As the brothers were conspiring to deprive the poor, it was he who gave them the correct advice, which they ignored. After the garden was destroyed and they all realized their mistake, he reminded them of his previous warning: “The most moderate of them said, ‘Did I not say to you, “If only you would exalt [Allah]?”‘” (Al-Qalam, 68:28).

Personality & Attributes

The Middle One is the archetype of the **wise counselor and the voice of reason**. He is “awsat,” meaning he is the most balanced and just among them. He is characterized by his piety and his courage to speak a word of truth, even when he is in the minority. He is the one who calls his brothers back to the remembrance of Allah.

Major Lessons & Morals

• A believer has a duty to speak up and offer good counsel when they see their companions heading towards a sin.
• The best and most moderate of people are those who constantly remember to “exalt Allah” (i.e., to say Tasbih, and by extension, In sha’ Allah) and to acknowledge His power in all their affairs.
• Even if one’s advice is initially rejected, it can serve as a powerful reminder after a calamity strikes, leading the group back to repentance.

Supporting References

His story is a lesson in the importance of being a positive influence. While he was unable to prevent the initial sin, his presence and his earlier reminder were the catalyst that turned their despair into a collective act of repentance. He was the one who led them from blaming each other to blaming themselves and turning back to their Lord.

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The Believers (Al-Muslimun)

Brief Biography / Background

The Believers (Al-Muslimun) are those who have submitted their will to Allah. In this Surah, they are the ones who are on the “exalted character” of their Prophet and are promised the ultimate reward of Paradise.

Role in the Surah

The believers’ role is to be the positive contrast to the “criminals.” The Surah poses a powerful rhetorical question to highlight the absolute justice of Allah: “Then should We treat the Muslims like the criminals? What is [the matter] with you? How do you judge?” (Al-Qalam, 68:35-36).

Personality & Attributes

The Believers are the archetype of the **righteous, the submissive, and the ultimately successful**. They are characterized by their adherence to the “Reminder” and their piety. They are the ones for whom the “Gardens of Pleasure” are prepared.

Major Lessons & Morals

• A believer must have absolute certainty in the perfect justice of Allah, knowing that He will never equate the submissive with the criminal.
• The concept that “everyone is ultimately the same” is a form of corrupt and evil judgment.
• The difference between a life of submission and a life of crime is a profound and eternal one, with completely different consequences.

Supporting References

This passage is a powerful appeal to reason and justice. It challenges the disbelievers based on a self-evident principle: it would be the height of injustice to treat the obedient and the criminal equally. Since Allah is perfectly just, such an outcome is impossible. Therefore, a Day of Judgment to separate the two groups is a logical and moral necessity.

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The Caller to Prostration

Brief Biography / Background

The Caller to Prostration is an eschatological archetype, representing the divine summons on the Day of Judgment. This is the moment when all of humanity will be called to perform the ultimate act of submission, prostration, before their Lord.

Role in the Surah

The response to this call is what will distinguish the believers from the disbelievers. It is the moment of the ultimate, public test. “On the Day the shin will be uncovered and they are invited to prostration, but they will not be able.” (Al-Qalam, 68:42). The believers will prostrate, but the disbelievers, whose backs will have become rigid, will be physically unable to do so.

Personality & Attributes

The Caller represents the **final and undeniable summons to submission**. The response to this call reveals the true inner state of a person’s soul throughout their worldly life. It is the moment when the opportunity for voluntary submission is over, and the consequences of past choices become a physical reality.

Major Lessons & Morals

• A believer who prostrates to Allah willingly in this life will be able to prostrate in the Hereafter.
• The one who was too arrogant to prostrate in this world will be humiliatingly unable to do so in the next, even when they desperately want to.
• This scene is a powerful motivation to cherish and be steadfast in the act of prostration (sujud) in our daily prayers.

Supporting References

The phrase “the Day the shin will be uncovered” is a powerful Arabic idiom for a moment of great severity and truth. It is the day when all realities will be laid bare. In this state of ultimate reality, the physical bodies of the disbelievers will reflect their spiritual state, their arrogant and stiff-necked rejection of the truth in this life will manifest as a stiff and unbending back in the next.

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The Creator

Brief Biography / Background

The Creator is an archetype representing Allah in His specific role as the originator and master architect of all existence. The act of creation is the primary proof of His power, His knowledge, and His right to be worshipped.

Role in the Surah

The role of the Creator is to be the ultimate authority and the one to whom all will be held accountable. The Surah challenges the disbelievers to consider their own judgment against the judgment of the Creator. He is the one who tested the Companions of the Garden, and the one who knows best who is guided and who is astray. The entire conflict is between the Prophet who speaks for the Creator and the disbelievers who deny Him.

Personality & Attributes

This archetype represents **absolute, majestic, and purposeful creative power**. The Creator is the ultimate reality, the one from whom all existence proceeds. His creation is flawless and points to His perfection. His knowledge of His creation is absolute.

Major Lessons & Morals

• Reflecting on the perfection of creation is the most direct path to recognizing the greatness of the Creator.
• A believer’s faith is grounded in the undeniable reality of a purposeful, not random, universe.
• The act of creation is the ultimate proof of God’s Oneness and His right to be obeyed.

Supporting References

The Surah consistently grounds its arguments in the reality of the Creator’s power and knowledge. The disbelievers are not just denying a man; they are denying the Lord who created them, who created the Pen, and who created the very standards of good character by which they are judged.

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Dhikr lil-‘Alamin (A Reminder to the Worlds)

Brief Biography / Background

Dhikr lil-‘Alamin, A Reminder to the Worlds, is one of the majestic titles of the Qur’an. It signifies that its purpose and its message are not limited to a specific tribe or time, but are universal, intended for all of creation, for all time.

Role in the Surah

This is the final, definitive description of the Qur’an given at the conclusion of the Surah. After refuting all the slanders of the disbelievers (that the Prophet is mad, etc.), Allah gives the ultimate statement on the nature of his message: “And it is not except a reminder to the worlds.” (Al-Qalam, 68:52).

Personality & Attributes

This archetype represents the **universal, timeless, and merciful nature of the divine guidance**. It is a “dhikr,” a reminder that awakens the human soul to the truths it already knows deep within. It is for all “worlds” (‘alamin), which includes all of humanity, in all places, for all time until the Day of Judgment, and also the world of the Jinn.

Major Lessons & Morals

• The message of the Qur’an is a universal one, not a culturally-specific one.
• The primary purpose of the Qur’an is to be a reminder, to awaken us from our heedlessness.
• A believer should have a sense of the global and timeless nature of their faith and their Book.

Supporting References

This final verse is a powerful conclusion. After a Surah filled with specific conflicts and parables, this statement zooms out to the widest possible perspective. It elevates the Qur’an above all the petty squabbles of its immediate context and establishes its true identity as a universal and eternal message for all of creation.

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The Dwellers of Paradise

Brief Biography / Background

The Dwellers of Paradise are the righteous believers who are destined for an eternal life of bliss in the Hereafter. They are the “pious” (muttaqin) who heeded the warnings and lived a life of submission.

Role in the Surah

Their final abode is described as the reward for the pious. “Indeed, for the righteous with their Lord are the Gardens of Pleasure.” (Al-Qalam, 68:34). Their state of success is the ultimate contrast to the state of the “criminals” and the deniers.

Personality & Attributes

This group represents the archetype of the **successful, the honored, and the eternally blessed**. They are the ones who passed the test of this life and have earned their eternal reward. They are the ones who will enjoy the unending bliss and pleasure that is with their Lord.

Major Lessons & Morals

• The ultimate success is to be counted among the Companions of the Garden.
• A life of piety (Taqwa) is the direct path to this magnificent reward.
• This beautiful promise should be a powerful motivation for a believer to remain steadfast on the path of righteousness.

Supporting References

The Surah powerfully contrasts the two final destinations. While the disbelievers are being humiliated on the Day the Shin is uncovered, unable to prostrate, the Pious are already promised their place in the Gardens of Pleasure. The separation between the two groups is absolute.

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The Evil Eye (The Gazer)

Brief Biography / Background

The Evil Eye is the archetype of the person who looks upon the blessings of another with intense jealousy and malice, to the point that their gaze itself can cause harm. The concept of the evil eye (‘ayn) was a strong and recognized reality in pre-Islamic Arab culture and was affirmed, and legislated for, by Islam.

Role in the Surah

This character is mentioned at the very end of the Surah, describing the intense hatred of the disbelievers towards the Prophet ﷺ. “And indeed, those who disbelieve would almost make you slip with their eyes when they hear the message, and they say, ‘Indeed, he is mad.'” (Al-Qalam, 68:51).

Personality & Attributes

This archetype is characterized by **intense envy, hatred, and a desire to cause harm**. Their gaze is not a passive look, but an active one, filled with such malice that it can almost “make you slip” or “trip you up.” It is the ultimate expression of impotent rage.

Major Lessons & Morals

• The evil eye is a real phenomenon that is born from the envy and malice in a person’s heart.
• A believer should be aware of this reality and seek protection in Allah from the envy of others.
• The intense hatred of the disbelievers for the Qur’an and the one who brought it is a sign of their own spiritual disease.

Supporting References

This verse is one of the primary proofs in the Qur’an for the reality of the evil eye. The Prophet Muhammad ﷺ also confirmed its reality in numerous hadith and taught his followers specific supplications to seek refuge from it. The verse paints a powerful picture of the physical and psychological pressure the Prophet was under, facing not just verbal abuse but also the intense, hateful glares of his enemies.

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The Exalted Character (Khuluq ‘Azim)

Brief Biography / Background

The Exalted Character (Khuluq ‘Azim) is the divine description of the moral and ethical nature of the Prophet Muhammad ﷺ. It is a testament from the Creator Himself to the supreme and magnificent standard of his manners and personality. It is not just a good character, but a “great” or “exalted” one.

Role in the Surah

This description is the second part of the divine defense of the Prophet in the opening of the Surah. After affirming that he is not a madman, Allah bestows upon him the highest praise: “And indeed, you are of a great moral character.” (Al-Qalam, 68:4). This serves as a direct refutation of all the slanders of the disbelievers and establishes his moral authority.

Personality & Attributes

This archetype represents the **pinnacle of human character and the perfect role model**. It is characterized by its perfection, its comprehensiveness, and its divine origin. The Prophet’s character was not something he merely developed, but was a reflection of the Qur’an itself.

Major Lessons & Morals

• A believer must have a firm conviction in the perfect and exalted character of the Prophet Muhammad ﷺ.
• The best way to defend the Prophet from slander is to highlight his beautiful and magnanimous character.
• A believer should strive to emulate this “exalted character” in their own lives, taking the Prophet as their ultimate role model.

Supporting References

This verse is one of the greatest praises of the Prophet in the entire Qur’an. His wife, ‘Aisha (RA), gave the perfect commentary on this verse. When asked about the character of the Prophet, she famously replied, “His character was the Qur’an.” This shows that his personality was a living, breathing embodiment of the divine revelation.

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Hammaz (The Slanderer)

Brief Biography / Background

The Hammaz, or Slanderer, is the archetype of the person who habitually finds fault with others, defames them, and insults them. It is the first of a list of active, social vices used to describe the archetypal disbeliever.

Role in the Surah

This character is mentioned as part of a divine command to the Prophet Muhammad ﷺ not to obey a certain type of person. After forbidding him from obeying the “habitual swearer,” the list of evil traits continues: “…a slanderer, going about with malicious gossip…” (Al-Qalam, 68:11).

Personality & Attributes

This archetype is characterized by its **negativity, its focus on the faults of others, and its destructive speech**. They are the ones who seek to break the spirit of another person through insult and fault-finding. This action is a sign of a heart that is lacking in mercy and filled with contempt.

Major Lessons & Morals

• Slandering and defaming others is a wicked trait that is a defining characteristic of the enemies of the truth.
• A believer must avoid this sin and should not listen to or be influenced by those who are known for it.
• A believer should be one who covers the faults of others, not one who exposes and defames them.

Supporting References

This quality is immediately followed by “going about with malicious gossip” (namim). The two are connected. The *hammaz* is the one who finds and creates the fault, and the *mashsha’in bi-namim* is the one who then takes that fault and spreads it to cause conflict between people. It is a complete picture of a socially destructive personality.

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The Heedless

Brief Biography / Background

The Heedless are those who are engrossed in the transient affairs of this world, forgetful of Allah, and completely unaware of their purpose and their ultimate return to Him. It is the state of being spiritually asleep.

Role in the Surah

The state of heedlessness is presented as the reason why the disbelievers are unable to benefit from the signs of Allah. The entire Surah, with its powerful opening, its stark parable, and its terrifying depiction of the Last Day, is designed to be a “dhikr” (a reminder) to awaken this group from their slumber. The disbelievers who laugh and do not weep are the epitome of the heedless.

Personality & Attributes

The Heedless are the archetype of the **distracted and spiritually unaware**. They are characterized by their focus on the superficial and their forgetfulness of the ultimate reality. Their lives are lived without a moral compass, a state that will be shattered by the Day of Judgment.

Major Lessons & Morals

• Heedlessness (ghaflah) is a dangerous spiritual disease that is the root cause of disbelief and sin.
• The primary purpose of the Qur’an is to awaken humanity from this state of heedlessness.
• A believer must constantly struggle against their own tendency towards heedlessness by engaging with the divine reminder.

Supporting References

The story of the Companions of the Garden is a story of a temporary heedlessness that was cured by a calamity. The story of the disbelievers who deny the Prophet is the story of a permanent heedlessness that will only be cured by the calamity of the Hereafter, when it is too late.

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The Madman (Majnun)

Brief Biography / Background

Majnun, meaning madman or one possessed by Jinn, was one of the common insults used by the disbelievers of Makkah to try to discredit the Prophet Muhammad ﷺ and his message. It was an attempt to explain his profound and otherworldly revelation as a form of insanity.

Role in the Surah

This accusation is the very first slander that the Surah directly and powerfully refutes. The opening oath by the Pen is sworn for this very purpose: “Nun. By the pen and what they inscribe, you are not, by the favor of your Lord, a madman.” (Al-Qalam, 68:1-2). The Surah also ends with the disbelievers repeating this accusation out of intense hatred: “…and they say, ‘Indeed, he is mad.'” (68:51).

Personality & Attributes

The Madman is the archetype of the **baseless slander and the ad hominem attack**. It is the accusation used by those who are unable to engage with the substance of a message and so they attack the sanity of the messenger. It is a sign of desperation and intellectual weakness.

Major Lessons & Morals

• A believer should have absolute certainty that the Prophet Muhammad ﷺ was the sanest and wisest of all people, and that his message is the ultimate truth.
• The fact that the disbelievers resorted to such a crude insult is a sign of the weakness of their own position.
• The phrase “by the favor of your Lord” is the divine defense; it is the grace of Allah that protected the Prophet from any such madness and made him the perfect vessel for the revelation.

Supporting References

The Surah is framed by this accusation. It begins by refuting it and ends by showing that the disbelievers persist in it. This structure shows the stubbornness of the deniers. The content of the Surah—its profound wisdom, its beautiful parables, and its majestic descriptions—is the ultimate practical proof that its source could not possibly be a “madman.”

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Manna’in lil-Khayr (The Preventer of Good)

Brief Biography / Background

The Preventer of Good is the archetype of the person who is not only stingy and devoid of goodness themselves, but who actively prevents good from reaching others. This can refer to preventing charity, blocking the path of guidance, or hindering any form of righteous action.

Role in the Surah

This is one of the nine vile characteristics used to describe the archetypal disbeliever. He is a habitual swearer, a slanderer, a spreader of calumny, and a “preventer of good, a transgressor, a great sinner.” (Al-Qalam, 68:12).

Personality & Attributes

This archetype is characterized by **stinginess, negativity, and active obstruction of righteousness**. They are a spiritual roadblock. Their heart is so corrupt that they cannot bear to see good being done, so they actively work to stop it. This quality is the very opposite of the Islamic call to enjoin what is right.

Major Lessons & Morals

• Being a “preventer of good” is a grave sin and a characteristic of the people of Hell.
• A believer must be the opposite: a “doer of good” and a facilitator of good for others, not an obstacle.
• One must be wary of any action or word that could prevent another person from performing a righteous deed or from finding guidance.

Supporting References

The Companions of the Garden became temporary examples of this archetype. Their entire plan was to “prevent” the “good” (the portion of the harvest) from reaching the “poor” (the masakin). Their story is a powerful illustration of the immediate and disastrous consequences of this evil characteristic.

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Mashsha’in bi-Namim (The Spreader of Calumny)

Brief Biography / Background

The Spreader of Calumny is the archetype of the person who engages in *namimah*, which is the act of carrying tales and gossip between people for the specific purpose of ruining their relationships and causing enmity between them. It is one of the most destructive social vices.

Role in the Surah

This is one of the nine vile characteristics used to describe the archetypal disbeliever. He is a slanderer and a **”goer about with malicious gossip.”** (Al-Qalam, 68:11). This quality is a key part of the moral profile of the enemy of the Prophet.

Personality & Attributes

This archetype is characterized by **malice, deceit, and a love of discord**. They are the social arsonists who take pleasure in destroying friendships and creating conflict. It is a behavior that stems from a deeply corrupt and malicious heart.

Major Lessons & Morals

• Spreading gossip to ruin relationships is a grave sin and a defining characteristic of the enemies of the truth.
• A believer must avoid this sin completely, and should neither carry tales nor listen to them.
• The role of a believer is to be a peacemaker who brings hearts together, the direct opposite of the spreader of calumny who tears them apart.

Supporting References

The Prophet Muhammad ﷺ warned severely against this sin, stating in a famous hadith that the “qattat” (a person who engages in namimah) will not enter Paradise. This verse provides the Qur’anic foundation for the gravity of this socially destructive behavior.

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The Masakin (The Poor)

Brief Biography / Background

The Masakin, the poor or the needy, are the archetype of the vulnerable members of society who have a right upon the wealth of the affluent. How a society treats its poor is a key indicator of its moral health.

Role in the Surah

The poor are the intended beneficiaries of the garden’s harvest who are wronged by the conspiracy of the greedy brothers. The brothers’ entire plot was to harvest the fruit early so that **”no needy person shall enter upon you today.”** (68:24). The crime of the Companions of the Garden was their intention to deprive the poor of their due right.

Personality & Attributes

The Poor are the archetype of the **vulnerable and the wronged**. They represent the right that was violated, the trust that was broken. Their cause is the cause of Allah, and the one who deprives them is the one who invites the wrath of God.

Major Lessons & Morals

• Caring for the rights of the poor and the needy is a sacred duty in Islam.
• The failure to fulfill this duty can be a direct cause for the removal of one’s own blessings.
• A believer must be one who is generous and who actively seeks to give the poor their due share from the blessings that Allah has bestowed upon them.

Supporting References

The story is a powerful lesson in social justice. The garden was a private property, but the Qur’an establishes that within that private property was a public right for the masakin. The brothers’ sin was not just stinginess, but a violation of this established right, which is why their punishment was so swift and severe.

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Mu’tadin (The Aggressor)

Brief Biography / Background

The Mu’tadin, or Aggressor, is the archetype of the person who transgresses the proper limits. The term *’utud* means to exceed the bounds of justice and to act with aggression and hostility.

Role in the Surah

This is one of the nine vile characteristics used to describe the archetypal disbeliever. He is a preventer of good, an **”aggressor, a great sinner.”** (Al-Qalam, 68:12).

Personality & Attributes

This archetype is characterized by its **hostility and its transgression**. They are not content with their own disbelief, but they actively aggress against the truth and its followers. They have no respect for the limits of justice or decency.

Major Lessons & Morals

• Aggression and transgression are defining characteristics of the enemies of the truth.
• A believer must be the opposite: one who is just, who respects the limits of Allah, and who does not transgress against others.
• The path of aggression is a path that leads to ruin.

Supporting References

The list of nine negative traits provides a comprehensive moral profile of the hardened disbeliever. It shows that their opposition to the Prophet was not based on any principle, but was a manifestation of a deeply corrupt and aggressive character. Their disbelief was a symptom of a much deeper moral disease.

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The One with Wealth and Children

Brief Biography / Background

The One with Wealth and Children is the archetype of the person who has been blessed with the two greatest adornments of the worldly life. These blessings, however, are also a profound test of a person’s gratitude and humility.

Role in the Surah

This character is described as the one whose very blessings have become the cause of his arrogance. He denies the signs of Allah for no other reason than his worldly status. “Because he is a possessor of wealth and children, when Our verses are recited to him, he says, ‘Legends of the former peoples.'” (Al-Qalam, 68:14-15).

Personality & Attributes

This archetype is characterized by **arrogance and materialism**. They have been so deluded by their worldly success that they feel self-sufficient and have no need for the guidance of their Lord. Their wealth, which should be a cause for gratitude, has become a veil that blinds them from the truth.

Major Lessons & Morals

• Wealth and children are a great test (fitnah); if not met with gratitude and humility, they can lead to arrogance and disbelief.
• A believer must be wary of the corrupting influence of wealth and ensure that it is a means of gratitude, not a cause for arrogance.
• One should never allow their worldly status to become a reason for them to feel superior to the message of God.

Supporting References

This is a recurring theme in the Qur’an. The stories of the Companions of the Garden, and in other Surahs, of Qarun, are all practical illustrations of this principle. This verse concisely states the psychological disease: the blessing itself becomes the very reason for the disbelief.

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The Prostrators

Brief Biography / Background

The Prostrators are the archetype of the sincere believer whose ultimate and most fitting response to the divine call is to fall down in humble prostration (‘sujud’). This act is the ultimate physical manifestation of submission.

Role in the Surah

The ability to prostrate is presented as the great differentiator on the Day of Judgment. On the day the “shin is uncovered,” everyone will be called to prostrate. The believers will be able to, but the disbelievers and hypocrites will not. “…and they are invited to prostration, but they will not be able. Their eyes will be humbled, covered by humiliation. And they used to be invited to prostration while they were sound.” (68:42-43).

Personality & Attributes

This archetype is characterized by **humility, submission, and sincerity**. They are the ones who answered the call to prostrate in this life, and so they will be honored with the ability to do so in the next. Their prostration is a sign of their successful faith.

Major Lessons & Morals

• The ability to prostrate before Allah is a great gift and a sign of a sound and humble heart.
• A believer who was able to and did prostrate willingly in this life will be able to do so in the Hereafter.
• The one who was too arrogant to prostrate in this world will be humiliatingly unable to do so in the next, even when they desperately want to.

Supporting References

This scene is a powerful and terrifying one. It shows that our physical abilities in the Hereafter will be a direct reflection of our spiritual choices in this life. The backs of the disbelievers will be made rigid, like a single plank, a physical manifestation of the spiritual stiffness that prevented them from bowing to their Lord on earth.

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Prophet Muhammad (ﷺ)

Brief Biography / Background

Prophet Muhammad (ﷺ) is the final messenger of Allah, to whom the Qur’an was revealed. Surah Al-Qalam was revealed to him in Makkah as a divine defense of his character and a source of strength against the intense slander he was facing.

Role in the Surah

He is the one who is the subject of the opening oath. Allah swears that he is not a “madman” but is upon an “exalted standard of character.” He is the one who is commanded not to obey the archetypal sinner with his nine vile traits. He is commanded to be patient for the decision of his Lord and not to be like Yunus in his impatience. His role is to be the steadfast and morally perfect messenger who must endure the attacks of his opponents with patience and trust in God.

Personality & Attributes

He is the archetype of the **patient messenger with the perfect character**. He is described as being upon a “khuluqin ‘azim” (an exalted moral character). He is the one who must remain patient and persevere in his mission, taking lessons from the prophets who came before him.

Major Lessons & Morals

• A believer must have an unshakeable conviction in the perfect and exalted character of the Prophet Muhammad ﷺ.
• The primary tools for a caller to Islam in the face of adversity are patience and trust in the decision of Allah.
• One should learn from the stories of the past prophets, taking the positive lessons (patience) and avoiding the negative ones (haste).

Supporting References

The opening of the Surah is one of the most powerful and direct defenses of the Prophet in the entire Qur’an. At a time when he was being personally attacked and slandered with the most painful of insults, his Lord revealed a divine oath from the heavens to bear witness to his sanity and his perfect character. It is a testament to the immense love and honor that Allah has for His final messenger.

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Sahib al-Hut (The Companion of the Fish)

Brief Biography / Background

Sahib al-Hut, the Companion of the Fish, is the title given in this Surah to the Prophet Yunus (Jonah) `عليه السلام`. He was a prophet sent to the people of Nineveh. He is known for his story of leaving his people in anger, being swallowed by a great fish, and then calling out to Allah from the depths of the darkness.

Role in the Surah

His role is to be a cautionary example of impatience for the Prophet Muhammad ﷺ. After commanding the Prophet to be patient for the decision of his Lord, Allah says: “…and be not like the companion of the fish when he called out while he was distressed.” (Al-Qalam, 68:48). The lesson is to endure the rejection of one’s people with steadfast patience and not to act with the haste and anger that Yunus initially displayed.

Personality & Attributes

The Companion of the Fish is the archetype of the **sincere but impatient prophet**. He is characterized by his moment of human frustration, which led to his difficult trial. He is also a model of sincere repentance, as he “called out” to his Lord from a state of deep distress.

Major Lessons & Morals

• Patience is a fundamental and non-negotiable virtue for a caller to Allah.
• A believer should learn from the mistakes of the righteous who came before and avoid falling into the same trap of impatience.
• Even a prophet can make a mistake born of human emotion, and the path of return is through sincere and distressed supplication.

Supporting References

The Surah then explains what saved Yunus: “If not that a favor from his Lord overtook him, he would have been thrown onto the an open shore while he was blameworthy.” This shows that it was the pure mercy of Allah that saved him. It is a powerful lesson that our salvation is not just due to our deeds, but is ultimately dependent on the grace of our Lord.

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The Straight Path (Sirat Sawi)

Brief Biography / Background

The Straight Path (Sirat Sawi) is the Qur’anic metaphor for the one, true, and direct path of divine guidance that leads to the pleasure of Allah and to Paradise. It is the path of pure monotheism and righteous action.

Role in the Surah

The Straight Path is mentioned as the path that the disbelievers have deviated from. Allah knows best who is on this path and who is not. The parable of the one who walks upright on a straight path versus the one who crawls on his face (from Surah Mulk) is strongly implied here. The entire mission of the Prophet is to guide people to this path.

Personality & Attributes

The Straight Path is the archetype of **clarity, truth, and directness**. It is the opposite of the crooked and divergent paths of falsehood. It is the one and only road that leads to the ultimate destination. It is the path of the “guided.”

Major Lessons & Morals

• The Prophet Muhammad ﷺ is the ultimate guide to the Straight Path.
• A believer must strive to follow this path without deviation, as it is the only path of salvation.
• The core of the Straight Path, as taught by all prophets, is the worship of the One True God and the practice of good character.

Supporting References

The Surah makes it clear that Allah is the ultimate judge of who is on this path: “Indeed, your Lord is most knowing of who has gone astray from His way, and He is most knowing of the [rightly] guided.” (68:7). This should give the believer a sense of humility, motivating them to constantly pray to be kept firm on this path.

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The ‘Utul (The Cruel/Ignoble One)

Brief Biography / Background

The ‘Utul is the archetype of the person who is cruel, harsh, and ignoble in their character. The word implies someone who is both gluttonous and violent, and who refuses to submit to the truth out of a coarse and ill-mannered nature.

Role in the Surah

This is one of the nine vile characteristics used to describe the archetypal disbeliever who opposes the Prophet. After mentioning that he is a preventer of good and an aggressor, the Surah adds that he is **”cruel, after that an imposter.”** (Al-Qalam, 68:13).

Personality & Attributes

This archetype is characterized by its **harshness, its lack of refinement, and its base nature**. The term “zanim” (imposter or one of illegitimate birth) that follows it is one of the most severe insults in the Qur’an, signifying someone who is a worthless outsider who has attached himself to a noble tribe.

Major Lessons & Morals

• Cruelty and a coarse, ignoble character are defining characteristics of the enemies of the truth.
• A believer must be the opposite: gentle, refined, and noble in their manners.
• The Qur’an condemns not only theological disbelief, but also the moral and ethical corruption that is its root cause.

Supporting References

This list of traits provides a complete moral profile of the hardened disbeliever. It shows that their opposition to the Prophet was not based on any principle, but was a manifestation of a deeply corrupt and ignoble character. Their disbelief was a symptom of a much deeper moral disease.

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The Wrongdoers (Zalimun)

Brief Biography / Background

Az-Zalimun, the wrongdoers, is a comprehensive term for those who transgress divine limits. It is a state of injustice, primarily against one’s own soul by choosing disbelief, but also against others through oppression.

Role in the Surah

The Companions of the Garden, after their garden was destroyed, recognized and confessed their state. They said, “Exalted is our Lord! Indeed, we have been wrongdoers.” (Al-Qalam, 68:29). Their admission of their own “zulm” (wrongdoing) was the first and most crucial step in their repentance.

Personality & Attributes

The Wrongdoers are the archetype of those who have **transgressed and are in need of repentance**. In this story, they are characterized by their greed and their conspiracy to deprive the poor. However, they are also characterized by their ability to recognize their error and to feel remorse, which is what separates them from the hardened disbelievers.

Major Lessons & Morals

• The first step in sincere repentance is to acknowledge one’s own injustice and wrongdoing.
• A believer should never be too proud to admit their mistakes and to confess their state as a “zalim.”
• The mercy of Allah is open to the wrongdoers who turn back to Him in sincere repentance.

Supporting References

The story of the Companions of the Garden is a beautiful and hopeful one. It shows that even after a great sin and a great punishment, the door to repentance is still open. Their journey from being “zalimun” to being “ta’ibun” (repentant) is a model for every believer who has fallen into error.