1. The leading commentator of the Qur'an, Mujahid, says that the word "pen" here signifies the pen with which the Qur'an was being inscribed. From this it automatically follows that what was being inscribed was the Qur'ān.

2. Both the pen and the Book are invoked in the oath to assert that the Prophet (peace be upon him) is not afflicted with any kind of madness. In other words, the Qur'an which is being recorded by the scribes of revelation is a weighty rejoinder to the disbelievers' slander that the Prophet (peace be upon him), God forbid, is a mad person. Before he laid his claim to Prophethood, the Makkans looked upon him as the best person in their city and reposed extreme trust in his honesty, integrity, and wisdom. However, as he presented the Qur'an before them, they began to accuse him of being a mad person. To put it another way, for them the Qur'an was the cause behind his madness. Accordingly, it is asserted that the Qur'an itself suffices to refute this slanderous allegation. Since the Qur'an stands out as a literary masterpiece; embodying eloquence, stylistic features, and sublime contents, its presentation by him is the proof of the bestowal of the divine favour upon him. It has nothing to do with madness. Let it be borne in mind that while these words are apparently addressed to the Prophet (peace be upon him), the real purpose of the statement is to refute the disbelievers' slanderous utterances, imputing madness to him. This should not be misconstrued by anyone in the sense that this verse was revealed to comfort and reassure the Prophet (peace be upon him) that he does not suffer from madness. He did not have any such misperception about himself, hence on this allegation there was no need to rest his mind with any such assurance. The thrust of the verse is that the Qur'an, because of which they are accusing its presenter of madness, is itself sufficient refutation of such slanderous statements. (For details see Surah al-Ṭur 52: 22.)

3. It is emphasised that the Prophet's reward will be boundless and that it will never cease. This is because he strove to direct people to the right way, but in return had to suffer bitter and heart-rending taunts from many of them. Admirably, the Prophet (peace be upon him) disregarded all this, patiently performing his duty with unabated dedication.

4. This sentence carries two meanings: (i) Since he is on the most exalted standard of moral excellence, he has been enduring all manner of hardship during his mission of guiding and reforming mankind. Otherwise, a person with weak character and conduct could not have performed this duty. (ii) In addition to the Qur'an, the Prophet's excellent conduct and noble character is also a clear proof that the charge of madness that was directed at him was totally false. This is due to madness and high morals being mutually inconsistent. Amad person is imbalanced in his outlook and temperament. In contrast, a person with high morals and manners displays his sound mind and pleasant nature. He is endowed with a balanced, moderate mind. The Makkans were not unfamiliar with the Prophet's morals and manners. Hence the Qur'ānic allusion to his excellent moral standard suffices to make every reasonable Makkan think that it was patently wrong and brazen to charge such a balanced, decent person with madness. This frivolity was not harmful for the Prophet but was harmful for the detractors themselves because in their zeal, they were uttering something that could not be considered as credible or tenable by any sensible person. The same applies to some scholars and researchers of our time who impute epilepsy and madness to the Prophet (peace be upon him). Copies of the Qur'an and a detailed account of the Prophet's life and career are within everyone's reach. Those who ascribe madness to the bearer of such a unique book as the Qur'an, and who was on the most exalted standard of moral excellence, betray their own foolishness in their blind opposition to him.

'A'ishah (may Allah be pleased with her) has paid a glowing tribute to the Prophet's excellent morals and character in remarking that his conduct was the full reflection of the Qur'an. Imam Ahmad (Musnad, 6, 54, 91 and 111), Muslim (K. Ṣalāt al-Musafirīn wa qaṣrihā, Bāb Jāmi' Ṣalāt al-Layl...) Abu Dawūd (K. al-Taṭawwu', Bāb Fi Salāt al-Layl), Nasa'i (K. Qiyam al-Layl, Bāb Qiyam al-Layl wa Taṭaww' al-Nahär), Ibn Majah (K. al- Aḥkām, Bab al-Hukm fi man kasara shay'ā), Dārimī (K. al-Ṣalāt, Bāb Ṣifat Ṣalat al-Rasul) and Ibn Jarir all have cited the above report (Tafsir, 23, 150), though with some minor variations. What is meant is that the Prophet (peace be upon him) not only introduced the Qur'anic teachings to everyone, he was an embodiment of the teachings of the Qur'an. He acted on all that the Qur'an enjoins and shunned all that it forbids more than anybody else. The moral teachings emphasised in the Qur'an were fully reflected in his conduct. By the same token, he had none of the traits which the Qur'an disapproves. Another ḥadīth on the authority of 'A'ishah runs thus: "The Prophet (peace be upon him) never hit a servant or raised his hand on a female. He did not physically hurt anyone except in Jihad in the cause of Allah. Never did he take revenge for the wrongs done personally to him. No doubt he took action against those who had violated what Allah has sanctified. He took revenge only for Allah's sake. Given an option, he always chose the less difficult course of action, provided that it did not entail any sin. He kept himself away from any act if it contained any hint of some evil or sin." (Musnad of Imam Ahmad, 6, 32, 114 and 116) Anas reports: "During my ten years' close association with the Prophet (peace be upon him), he never resented any action of mine. He never asked me as to why I had done something. Nor did he ever chide me for having failed to do something." (Bukhārī K. al-Adab, Bāb Husn al-Khulq and Muslim K. al-Faḍā'il, Bāb Kāna Rasul Allah Ahsan al-Näs Khulugan.)

5. The disbelievers approached the Prophet (peace be upon him) with the offer that if he would slacken a bit in his drive to preach his teachings, they would tone down their opposition to him. Another nuance of the offer was that if the Prophet (peace be upon him) were to modify his religious stance in deference to the disbelievers' beliefs and practices, they would be willing to come to terms with him.

6. The word mahin is used of a contemptible, degraded, and mean person. In fact, the main characteristic of such a person is that he swears profusely and frequently, out of his own realisation that everyone takes him to be a liar. By this logic, he tries to convince others of his credibility. His self-esteem is low and he is looked down upon by everyone in society.

7. On the Qur'anic text words "Mannā'in lil khayr" (the hinderer of good) are used. Al-Khayr connotes both wealth and goodness. Taken in the former sense, the reference is to the person who is extremely miserly and stingy, not willing to give even a single penny to anyone. In its latter sense, it stands for one who creates a hindrance in every good work and thus, is very active in obstructing Islam.

8. 'Utull is used to describe a person who has a sound physique and wealth, yet he is ill-mannered, quarrelsome and cruel.

9. Zanim is employed in the Arabic idiom for a person born out of wedlock claiming to be a member of a family, though he does not belong to it. According to Sa'ïd ibn Jubayr and Sha'bī, it is used also for someone notorious for his evildoing.

The Qur'an commentators differ in identifying the person alluded to in the above verses. For some, the allusion is to Walid ibn Mughirah, for others to Aswad ibn 'Abd Yaghuth. Some identify him as Akhnas ibn Shurayq. Others have named different figures. However, the Qur'ān has only spelled out the despicable traits of this person, without naming him. It appears that this person was such a familiar figure in Makkah that there was hardly any need to name him. His portrait sufficed for his identification.

10. This statement can relate to the themes that both precede and follow it. In the first instance, it would mean that the Prophet (peace be upon him) should not yield to such a person simply because he has abundance of wealth and children. In the second instance, these words would mean that this person has become exceedingly arrogant because he has plenty of wealth and children. It is because of such arrogance that when the revelation is recited to him, he says: "These are the tales of times gone by."

11. Such a person considered himself to be possessed of extraordinary prestige and eminence. To controvert this arrogance, his nose is called a "snout". To say that "We shall brand him on his snout" means that God will disgrace him both in this world and the Hereafter, and will do so in such a way that the disgrace he is subjected to will endure forever.

12. It is worth-pointing out that verses 32-44 of Surah al-Kahf relate a similar parable of the two owners of vineyards to teach a similar lesson.

13. The owners of the orchard were exceedingly confident about their power and authority. Hence they swore that they would gather the fruit of their orchard the next morning, without feeling any need to say: "We shall do so, if God so wills."

14. It appears that there was a field for farming in between the trees.

15. The expression 'alā hard carries several meanings- of obstructing, not giving something, acting on a premeditated decision and for doing something at the earliest.

16. On looking at their orchard, they did not believe first that it was their own orchard. That is why they exclaimed: "We have certainly lost the way." A little later when the truth dawned on them, they cried out: "We are utterly ruined."

17. That person had warned them not to forget God when they were swearing an oath that they would definitely pluck fruits from their garden the next day. He asked them to glorify God and say: "God willing". However, they disregarded his exhortation altogether. He advised them the same when they were resolving not to share any fruit with the destitute. He counselled them not to have such an evil intention and to fear God. Yet they persisted in their resolve.

18. They took to blaming one another for the loss, stating that "under your misleading counsel we have disregarded God and committed evil."

19. This is a rejoinder to the Makkan nobility who teased the Muslims by saying that they enjoyed a great many blessings in the world, thereby indicating that they were God's favourites. Conversely, the Muslims' lot was a miserable one, which only proved that God was angry with them. They further argued that if there were life after the present one, it would be they, the disbelievers, who would enjoy bliss in much the same way that they did in the present world. As for the Muslims, they would suffer in the Hereafter. The present verses as well as the verses that follow refute this claim.

20. It is patently illogical that God will not differentiate between those who obeyed Him and those who rebelled against Him. The disbelievers are asked why they suffer from the delusion that this universe is ruled by some blind force that does not draw any line of demarcation between the devout and the culprits. There are some who faithfully follow divine commands and shun all evil. In contrast, there are some who brazenly indulge in every type of sin and commit all sorts of crimes and excesses, without ever thinking of God. They are acutely aware of their opulence and the adversity of the believers. However, they are blind to the vast difference in the morals and conduct of believers and disbelievers. That is why they unhesitatingly pass judgement that the believers will be treated by God like the culprits, whereas the disbelievers will be rewarded with Paradise.

21. i.e., the Book revealed by God.

22. Za'im in Arabic refers to a guarantor or spokesperson of a community. The disbelievers are asked to identify their representative, if any, who claims that God has made such a promise and obligation for them.

23. There is no basis whatsoever for the disbelievers' above stance. It is against reason and no Book of God contains any such promise. Nor can anyone arnong the disbelievers claim that God has pledged to do so. None of their idols can guarantee that they will get admitted to Paradise. Given this, what has deluded them into thinking so?

24. As to the Qur'ānic statement, yawma yukshafu 'an sāq, some Companions and Successors maintain that, according to Arabic idiom, such an expression figuratively describes hard times or a calamity. 'Abdullah ibn 'Abbas endorses the above interpretation and cites some examples from Arabic poetry. However, another report, based on the authority of the same 'Abdullah ibn 'Abbās and Rabi' ibn Anas, holds that the reference is to the unfolding of the truth. (Tasfir of al-Tabari, 23, 186-196 and Tafsir of Ibn Kathir, 8, 199) In other words, the allusion is to the Day of Judgement when all truths will become manifest and everyone's record of deeds will be made public.

25. On the Day of Judgement, it will be made public knowledge as to who was a devout person and who was not. For this reason, all mankind will be summoned to prostrate before God. The devout ones, habitual of prostrating, will immediately fall into prostration. However, those who had refused to bow down to God throughout their lives will be unable to prostrate. They will not be able to make even a false exhibition of their devotion to God. They will remain standing, overtaken by disgrace and remorse.

26. The Prophet (peace be upon him) is advised not to worry about the disbelievers' ultimate end. God will deal with them.

27. The disbelievers do not realise how God leads them to loss and destruction. For that purpose, those who oppose the truth and do injustice in this life may be blessed by God with all material bounties, including good health, wealth, children, and other worldly gains. This deludes them into believing that they are on the right track and there is nothing wrong with their deeds. Thus, they become steeped in their opposition to truth and indulgence in injustice and rebellion. It does not occur to them that the bounties bestowed upon them are not some sort of reward, but in fact a means of their destruction.

28. Kayd refers to a secret move or scheme. In itself such a move is not evil. It is blameworthy when this scheme aims at harming someone unjustly. It is perfectly all right if a scheme is drawn against someone who deserves to be punished.

29. The question is apparently put to the Prophet (peace be upon him). However, it is actually directed against his opponents who had crossed all limits. They are asked whether God's Messenger wants any material benefit from them in return. Why are they so enraged? They know it well that he is a selfless person. His message is in their own interest. They are totally free not to accept his message. Then why are they becoming so violently furious over the message he is giving? (For further details see Surah al-Tur 52: 31.)

30. This second question too, though addressed to the Prophet (peace be upon him), is aimed at his detractors. They are asked whether they have gained some knowledge of the Unseen. How then does it make them so confident to think that he is not God's Messenger and the truths related by him and his message? Why are they so dogmatic and insistent in rejecting him as false? (For further details see Surah al-Ṭür 52: 32.)

31. It will take some time for God to declare the Prophet's victory and his opponents' defeat. Until then, he should bear with perseverance all the hardships and afflictions he may encounter in the cause of preaching faith.

32. The directive is that one should not behave with the impatience that was displayed by the Prophet Jonah (peace be upon him), for, it was on account of the Prophet Jonah's impatience that he was consigned to the belly of a fish. The exhortation is immediately followed by the advice to the Prophet (peace be upon him) that he should not be like the Prophet Jonah (peace be upon him). This underscores the assumption that the latter had committed some act impatiently before the divine decree was issued. As a result, he incurred God's displeasure. (For details see Towards Understanding the Qur'an, vol. IV, Surah Yunus 10: 98, n. 99, pp. 66-67; vol. V, Surah al-Anbiya' 21: 87-88, nn. 82-85, p. 292; vol. IX, Sürah al-Ṣäffät 37: 139-148, nn. 78-85, pp. 316-321).

33. It is clarified in Surah al-Anbiya' that while inside the belly of the fish and in the darkness of the sea, the Prophet Jonah (peace be upon him) had cried out: "There is no god but You. Glory be to You! Indeed, I have done wrong." (Surah al-Anbiya' 21: 87) God listened to his supplication and rescued him from his grief. (Ibid. 21: 87--88)

34. On studying this verse together with verses 142-146 of Sürah al- Ṣäffat, it appears that when he was placed in the belly of the fish, he was under divine reproach. However, as he prayed to and glorified Allah and confessed his fault, he was rescued from the belly of the fish and was delivered to a bare tract of land, though he was in ill health. However, he was no longer under divine reproach. Out of His mercy, God caused a creeping plant to grow there, providing him with both shade and food.

35. Reference is to the disbelievers' menacing looks. Verses 73-77 of Surah Bani Isra'il portray a similar scene of the Makkan disbelievers' fury and hostility against the Prophet (peace be upon him).