Surah Al-Qalam (68) — Ayah 2

(Ayah 2 to 4) ➊ {مَاۤ اَنْتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُوْنٍ … :} Allah Almighty swore by the pen and by what the writers write, and in response, three things were stated: first, that by Allah’s grace, you are not mad (insane); second, that for you there is such a reward that will never be cut off; and third, that surely you are upon an exalted character. An oath is taken to emphasize the response to the oath, and generally, it serves as a witness and evidence. Here, the connection between the oath and its response is that the pen and what is written by those who write bear witness that the disbelievers’ claim that you are mad is false. The pen of destiny wrote in the Preserved Tablet thousands of years ago for you such truthfulness and trustworthiness, prophethood and messengership, and success and honor in this world and the Hereafter; and in the previous scriptures, the prophecies and virtues written about you; what the noble scribes are writing in your record of deeds and what is being written in the record of deeds of every person; what is written in the Noble Qur’an regarding beliefs, rulings, stories, and news of the past and future, not a single letter of which has been proven false nor will it ever be, and no one has been able to produce even the smallest surah like it nor will anyone be able to; the words that come from your mouth, your actions and states, and your silence on certain occasions—all of this, which the memorizers have memorized and the writers have written, and will continue to be memorized and written until the Day of Judgment—if anyone reflects on all these written things and, along with that, compares them to the writings of the greatest intellectuals of the world, and also examines the nonsense written by all the madmen, foolish poets, boasters, and storytellers of the world, he will reach the same conclusion: that the one whose destiny has been written with such blessings in the Preserved Tablet, about whom prophecies have been written in previous heavenly scriptures, who, despite being unlettered, brought forth a great book like the Qur’an, whose every word, state, action, and tacit approval has been written with immense love and devotion and is preserved until the Day of Judgment and provides the light of guidance for all the worlds—it is completely false for the disbelievers to say about him { ’’ اِنَّكَ لَمَجْنُوْنٌ ‘‘} that you are mad (see Al-Hijr: 6); by Allah’s grace, you are by no means mad.

The disbelievers’ claim is also false that with the passage of time, your mission will come to an end (At-Tur: 30), and that you are cut off (Al-Kawthar: 3), and that after you, there will be no one to remember your name. No, rather be certain that for you there is a reward that will never be cut off. After your passing, the good deeds of your ummah will continue to be written in your record of deeds, because they were done by your teaching. The Messenger of Allah (peace and blessings be upon him) said: [ مَنْ دَلَّ عَلٰی خَيْرٍ فَلَهٗ مِثْلُ أَجْرِ فَاعِلِهِ ] [ مسلم، الإمارۃ، باب فضل إعانۃ الغازي في سبیل اللّٰہ… : ۱۸۹۳ ] “Whoever guides to a good deed will have a reward like that of the one who does it.” And the disbelievers’ claim about you is also false that you are a poet, or a soothsayer, or God forbid, a liar or arrogant (see Al-Qamar: 25). No, rather you are upon an exalted character. Although in these three verses the addressee is the Messenger of Allah (peace and blessings be upon him), in reality, these things are being explained to the disbelievers.

➋ The literal meaning of {وَ اِنَّكَ لَعَلٰى خُلُقٍ عَظِيْمٍ:’’ خُلُقٍ ‘‘} is those habits that are innate in a person, that is, those traits that become so ingrained in one’s nature that they occur automatically without conscious thought—these are called “khuluq.” Generally, by “khuluq” is meant to treat people well and to meet them with a cheerful face; although this is included in the meaning of khuluq, it is a limited understanding of the term. Among the Companions (may Allah be pleased with them), Ibn Abbas (may Allah be pleased with them both) interpreted {’’ خُلُقٍ عَظِيْمٍ ‘‘} as “religion” (Tabari), and when Aisha (may Allah be pleased with her) was asked about the character of the Prophet (peace and blessings be upon him), she replied: [ كَانَ خُلُقُهُ الْقُرْآنَ ] [ مسند أحمد : 91/6، ح : ۲۴۶۰۱۔ مسلم : ۷۴۶ ] “His character was the Qur’an.”

That is, according to the interpretation of Ibn Abbas (may Allah be pleased with them both), the Prophet (peace and blessings be upon him) practiced every aspect of Islam as if it were his natural habit, and according to Aisha (may Allah be pleased with her), the Qur’an became his character, that is, his very nature. Everything that is in the Qur’an was acted upon by him effortlessly, as if it was his innate trait. Whatever was commanded in the Qur’an, he acted upon it, and whatever was forbidden, he completely abstained from it. The virtues that were encouraged, he was fully adorned with them, and the qualities that were deemed undesirable, he did not even approach them. In short, all human virtues were gathered in him, such as noble lineage, perfection of intellect, soundness of understanding, abundance of knowledge, intensity of modesty, abundance of worship, generosity, truthfulness, courage, patience, gratitude, chivalry, friendship and love, moderation, asceticism, humility, compassion, justice, forgiveness, tolerance, maintaining family ties, good social conduct, good management, eloquence, strength of senses, beauty of appearance, etc., as is mentioned in the events and circumstances of his life.