CHAP. LXVIII.
Intitled, The Pen; revealed at Mecca.
In the name of the most merciful God.
[a] This letter is sometimes made the title of the chapter, but its meaning is confessedly uncertain. They who suppose it stands for the word Nûn are not agreed as to its signification in this place; for it is not only the name of the letter N in Arabic, but signifies also an inkhorn, and a fish; some are of opinion the former signification is the most proper here, as consonant to what is immediately mentioned of the pen, and writing, and, considering that the blood of certain fish is good ink, not inconsistent with the latter signification; which is, however, preferred by others, saying that either the whole species of fish in general is thereby intended, or the fish which swallowed Jonas (who is mentioned in this chapter,) or else that vast one called Behemoth, fancied to support the earth, in particular. Those who acquiesce in none of the foregoing explications have invented others of their own, and imagine this character stands for the table of God’s decrees, or one of the rivers in paradise, &c. [1] .
[1] Al Zamakh. Al Beidawi, Yahya.
[b] By the pen, and what they write;] Some understand these words generally, and others of the pen with which God’s decrees are written on the preserved table, and of the angels who register the same.
[c] Of a noble disposition;] In that thou hast borne with so much patience and resignation the wrongs and insults of thy people, which have been greater than those offered to any apostle before thee [2] .
[2] Al Beidawi.
[d] They desire that thou shouldest be easy with them, and they will be easy with thee;] i.e. If thou wilt let them alone in their idolatry and other wicked practices, they will cease to revile and persecute thee.
[e] Obey not any common swearer, &c.] The person at whom this passage was particularly levelled is generally supposed to have been Mohammed’s inveterate enemy, al Walid Ebn al Mogheira, whom, to complete his character, he calls bastard, because al Mogheira did not own him for his son till he was eighteen years of age [1] . Some, however, think it was al Akhnas Ebn Shoraik, who was really of the tribe of Thakîf, tho’ reputed to be of that of Zahra [2] .
[1] Idem, Jallal.
[2] Idem.
[a] We will stigmatize him on the nose;] Which being the most conspicuous part of the face, a mark set thereon is attended with the utmost ignominy. It is said that this prophetical menace was actually made good, al Walid having his nose slit by a sword at the battle of Bedr, the mark of which wound he carried with him to his grave [3] .
[3] Idem, Jallal.
[b] We have tried the Meccans;] By afflicting them with a grievous famine. See chap. 23. p. 284, 285.
[c] The owners of the garden, &c.] This garden was a plantation of palm-trees, about two parasangs from Sanaa, belonging to a certain charitable man, who, when he gathered his dates, used to give public notice to the poor, and to leave them such of the fruit as the knife missed, or was blown down by the wind, or fell beside the cloth spread under the tree to receive it: after his death, his sons, who were then become masters of the garden, apprehending they should come to want if they followed their father’s example, agreed to gather the fruit early in the morning, when the poor could have no notice of the matter: but when they came to execute their purpose, they found, to their great grief and surprise, that their plantation had been destroyed in the night [4] .
[4] Iidem.
[d] That they would gather the fruit thereof;] Literally, that they would cut it; the manner of gathering dates being to cut the clusters off with a knife. Marracci supposes they intended to cut down the trees, and destroy the plantation; which, as he observes, renders the story ridiculous and absurd.
[e] Like a garden whose fruits had been gathered;] Or, as the original may also be rendered, like a dark night; it being burnt up and black.
[f] The same expression is used, chap. 56. p. 436.
[g] They began to blame one another;] For one advised this expedition, another approved of it, a third gave consent by his silence, but the fourth was absolutely against it [5] .
[5] Al Beidawi.
[a] Shall we deal with the Moslems as with wicked?] This passage was revealed in answer to the infidels, who said, If we shall be raised again, as Mohammed and his followers imagine, they will not excel us; but we shall certainly be in a better condition than they in the next world, as we are in this [1] .
[1] Al Beidawi.
[b] Have they companions?] Or, as some interpret the word, idols; which can make their condition, in the next life, equal to that of the Moslems?
[c] The leg shall be made bare;] This expression is used to signify a grievous and terrible calamity: thus they say, War has made bare the leg, when they would express the fury and rage of battle [2] .
[2] Idem, Jallal.
[d] They shall be called upon to worship, but they shall not be able;] Because the time of acceptance shall be past. Al Beidawi is uncertain whether the words respect the day of judgment, or the article of death: but Jallalo’ddin supposes them to relate to the former, and adds that the infidels shall not be able to perform the act of adoration, because their backs shall become stiff and inflexible.
[e] By ways which they know not;] i.e. By granting them long life and prosperity in this world; which will deceive them to their ruin.
[f] See chap. 52. p. 425.
[g] Be not like him who was swallowed by the fish;] That is, be not impatient and pettish, as Jonas was. See chap. 21, p. 272.