Surah Al Qalam Notes (5-22)

Source: Ibn Kathir

(5) You will see, and they will see,

(6) Which of you is afflicted with madness.

In reference to Allah's statement,

(You will see, and they will see, which of you is afflicted with madness.) then it means, `you will know, O Muhammad -- and those who oppose you and reject you will know -- who is insane and misguided among you.' 

This is like Allah's statement,

(Tomorrow they will come to know who is the liar, the insolent one!) (54:26) Allah also says,

(And verily (either) we or you are rightly guided or in plain error.) (34:24) 

Ibn Jurayj reported from Ibn `Abbas, it means "You will know and they will know on the Day of Judgement.'' Al-`Awfi reported from Ibn `Abbas;

(Which of you is Maftun (afflicted with madness) means which of you is crazy. This was also said by Mujahid and others as well. The literal meaning of Maftun is one who has been charmed or lured away from the truth and has strayed from it. Thus, the entire statement means, `so you will know and they will know,' or `you will be informed and they will be informed, as to which of you is afflicted with madness.' And Allah knows best.

(7) Verily, your Lord knows better, who (among men) has gone astray from His Path, and He knows better those who are guided.

(Verily, your Lord is the best Knower of him who has gone astray from His path, and He is the best Knower of those who are guided.) meaning, `He knows which of the two groups are truly guided among you, and He knows the party that is astray from the truth.'

Prohibition of giving in to the Pressure of the Disbelievers and Their Suggestions, and that They like to meet in the Middle of the Path

(8) So (O Muhammad SAW) obey not the deniers [(of Islamic Monotheism those who belie the Verses of Allah), the Oneness of Allah, and the Messenger of Allah (Muhammad SAW), etc.]

(9) They wish that you should compromise (in religion out of courtesy) with them so they (too) would compromise with you.

Allah says, `just as We have favored you and given you the upright legislation and great (standard of) character,'

(So, do not obey the deniers. They wish that you should compromise with them, so they (too) would compromise with you.) Ibn `Abbas said, "That you would permit them (their idolatry) and they also would permit you (to practice your religion).'' Mujahid said,

(They wish that you should compromise with them, so they (too) would compromise with you.) "This means that you should be quiet about their gods and abandon the truth that you are upon.'' 

(10) And obey not everyone who swears much, and is considered worthless,

Then Allah says,

(And do not obey every Hallaf (one who swears much) Mahin (liar or worthless person).) This is because of the liar, due to his weakness and his disgracefulness, only seeks protection in his false oaths which he boldly swears to while using Allah's Names, and he uses them (false oaths) all the time and out of place (i.e., unnecessarily). Ibn `Abbas said, "Al-Mahin means the liar.''

(11) A slanderer, going about with calumnies,

Then Allah says,

(A Hammaz, ) Ibn `Abbas and Qatadah both said, "This is slander.''

(going about with Namim,) This refers to the one who goes around among people instigating discord between them and carrying tales in order to corrupt relations between people when they are good and pleasant. 

It is confirmed in the Two Sahihs that Mujahid reported from Tawus that Ibn `Abbas said, "The Messenger of Allah once passed by two graves and he said, (Verily, these two are being punished, and they are not being punished for something major. One of them was not careful about protecting himself from urine (when relieving himself). The other one used to spread Namimah.)'' This Hadith has been recorded by the Group in their books through routes of transmission that are all on the authority of Mujahid. 

Imam Ahmad recorded that Hudhayfah said, "I heard the Messenger of Allah said, (The slanderer will not enter into Paradise.)'' This Hadith has been reported by the Group except for Ibn Majah.

(12) Hinderer of the good, transgressor, sinful,

Concerning Allah's statement,

(Hinderer of good, transgressor, sinful,) it means, he refuses to give and withholds that which he has good.

(transgressor,) this means, in attaining that which Allah has made permissible for him, he exceeds the legislated bounds.

(sinful,) meaning, he delves into the forbidden things. 

(13) Cruel, after all that base-born (of illegitimate birth),

Concerning Allah's statement,

(`Utul, and moreover Zanim.) `Utul means one who is cruel, harsh, strong, greedy and stingy. Imam Ahmad recorded from Al-Harithah bin Wahb that the Messenger of Allah said, (Shall I inform you of the people of Paradise (They will be) every weak and oppressed person. When he swears by Allah, he fulfills his oath. Shall I inform you of the people of the Fire Every `Utul (cruel person), Jawwaz and arrogant person.) Al-Waki` said, "It (`Utul) is every Jawwaz, Ja`zari and arrogant person.'' Both Al-Bukhari and Muslim recorded this in their Two Sahihs, as well as the rest of the Group, except for Abu Dawud. All of its routes of transmission are by way of Sufyan Ath-Thawri and Shu`bah who both reported it from Sa`id bin Khalid. The scholars of Arabic language have said that Ja`zari means rude and harsh, while Jawwaz means greedy and stingy. Concerning the word Zanim, Al-Bukhari recorded from Ibn `Abbas that he said concerning the Ayah,

(`Utul (cruel), and moreover Zanim.) "A man from the Quraysh who stands out among them like the sheep that has had a piece of its ear cut off.'' The meaning of this is that he is famous for his evil just as a sheep that has a piece of its ear cut off stands out among its sister sheep. In the Arabic language, the Zanim is a person who is adopted by a group of people (i.e., he is not true of them). Ibn Jarir and others among the Imams have said this. 

(14) (He was so) because he had wealth and children.

(15) When Our Verses (of the Quran) are recited to him, he says: "Tales of the men of old!"

((He was so) because he had wealth and children. When Our Ayat are recited to him, he says: "Tales of the men of old!'') Allah is saying, `this is how he responds to the favors that Allah has bestowed upon him of wealth and children, by disbelieving in Allah's Ayat and turning away from them while claiming that they are a lie that has been taken from the tales of the ancients.' 

This is similar to Allah's statement,

(Leave Me alone (to deal) with whom I created lonely (without any wealth and children etc.). And then granted him resources in abundance. And children to be by his side. And made life smooth and comfortable for him. After all that he desires that I should give more. Nay! Verily, he has been opposing Our Ayat. I shall oblige him to face a severe torment! Verily, he thought and plotted. So let him be cursed, how he plotted! And once more let him be cursed, how he plotted! Then he thought. Then he frowned and he looked in a bad-tempered way. Then he turned back and was proud. Then he said: "This is nothing but magic from that of old, this is nothing but the word of a human being!'' I will cast him into Hellfire. And what will make you know what Hellfire is It spares not (any sinner), nor does it leave (anything unburned)! Burning and blackening the skins! Over it are nineteen (angels as keepers of Hell).) ﴿74:11-30﴾ 

(16) We shall brand him over the nose!

Then Allah said here,

(We shall brand him on the snout!) Ibn Jarir said, "We will make his matter clear and evident so that they will know him and he will not be hidden from them, just as the branding mark on the snouts (of animals).'' Others have said,

(We shall brand him) This is the mark of the people of the Hell-fire; meaning, `We will blacken his face on the Day of Judgement,' and the face has been referred to here as snout.

A Parable of the Removal of the Earnings of the Disbelievers

(17) Verily, We have tried them as We tried the people of the garden when they swore to pluck the fruits of the (garden) in the morning,

This is a parable that Allah made of the behavior of the Quraysh disbelievers with the great mercy, and tremendous favors He granted them. The mercy and favor of sending of Muhammad to them. But they met him with denial, rejection, and opposition.

 Therefore Allah says,

(Verily, We have tried them) meaning, `We have tested them.'

(as We tried the People of the Garden,) This refers to a garden containing different types of fruits and vegetation.

(when they swore to pluck the fruits of the (garden) in the morning,) meaning, they vowed between themselves during the night that they would pluck the fruit of the garden in the morning so that poor and the beggars would not know what they were doing. In this way, they would be able to keep its fruit for themselves and not give any of it to charity.

(18) Without saying: Insha' Allah (If Allah wills).

(Without (saying: "If Allah wills.'')) meaning their vow that they made. Therefore, Allah broke their vow. 

(19) Then there passed by on the (garden) something (fire) from your Lord at night and burnt it while they were asleep.

(Then there passed over it a Ta'if from your Lord while they were asleep. ) meaning, it was afflicted with some heavenly destruction.

(20) So the (garden) became black by the morning, like a pitch dark night (in complete ruins).

(So by the morning it became like As-Sarim.) Ibn `Abbas said, "Like the dark night.'' Ath-Thawri and As-Suddi both said, "Like the crop when it is harvested withered and dry.''

(21) Then they called out one to another as soon as the morning broke,

(Then they called out (one to another as soon) as the morning broke.) meaning, when it was (early) morning time they called each other so that they could go together to pick the harvest or cut it (its fruits).

(22) Saying: "Go to your tilth in the morning, if you would pluck the fruits."

((Saying:) "Go to your tilth in the morning, if you would pluck (the fruits).'') meaning, `if you want to pluck your harvest fruit.'