Written by Hakkı YILMAZ Translated by Digital Translation (İstanbul) Controlled by Murat Özcan (Chicago) and Ayşe Ay Yiğit (İzmir)

1. 1
SURAH AL-QALAM (THE PEN)
MECCAN PERIOD
Division: 4
1Nun/50.8 I hereby adduce the pen and what they write/make legendary9 that;
2By the Grace of your Rabb [the Lord, the Cherisher, the Nurturer, the Sustainer],
you are not a majnun [possessed by secret forces/madman]. 3,4Indeed you are upon
endless rewards, for which you are not be grateful, not under a debt of gratitude.
And indeed you are blessed with a great moral character.10
(2/68, Al-Qalam/1-4)
Division: 5
5-8Soon you will see and they shall also see; who is astray from the religion of
Allah and bound for Jahannah [Hell]. Verily your Rabb [the Lord, the Cherisher, the
Nurturer, the Sustainer] knows best who strays off from His path. He knows best
who is properly guided as well. So do not yield to those who deny Akhirat
[Afterlife]!
9-16They desire that you flatter them so they shall flatter you back. Do not obey
to any of those despicable parasites who swear too much, who are scornful, mocker,
slanderer, backbiter, mischievous, who seek scandals; who preclude the good for
they have wealth and sons; who are aggressive, sinful, rude/greedy, and most of
whom are sealed with evil. When our Ayat are recited to him, the one who denies
Akhirat [Afterlife], he says “Tales of the ancients”. We shall soon brand him on the
snout [bring him to his senses].11
(2/68, Al-Qalam/5-16)
Division: 612
17-24Indeed, we will bring trouble upon them as we did upon those owners of
farms: When they wowed to harvest their crops in the morning. And they made no
exceptions. Then there came a typhoon sent by Allah storming upon their farms
when they were asleep. And by the morning their farms were as if reaped/harvested.
When by the morning they called each other: “Go early to your tilth if you wish to
harvest your crops!”. Then they set out, whispering: Let us not allow any poor to
join among us!
25-29They went early with a prohibitive/aggressive attitude. But when they saw
their farm, they said: “We must have lost our way/arrived to a wrong place; no! no!
we are deprived; Allah has punished us!” The wisest of them said: “Did I not tell

2. 2
you “Do you not glorify Allah?”.13 They said: “Allah be exonerated, our Rabb [the
Lord, the Cherisher, the Nurturer, the Sustainer]; truly, we have been such wrong-
doers; doing deeds against our own good, acting unjustly!”.
30-32Then they turned to each other, reproaching: “Woe to us! We have been
transgressed ones who assume themselves as the Pharaoh; we hope our Rabb [the
Lord, the Cherisher, the Nurturer, the Sustainer] will give us a better tilth; truly, we
do turn our hopes to Him.”
33Such is the punishment on the earth! Surely, the punishment in Akhirat
[Afterlife] is greater; if only they knew!
(2/68, Al-Qalam/17-33)
Division: 7
34Surely, for those who submit themselves under the guardianship of Allah are
the Gardens of Eden with their Rabb [the Lord, the Cherisher, the Nurturer, the
Sustainer]. 35Then, shall we treat Muslims as those sinners?
(2/68, Al-Qalam/34-35)
Division: 8
36What is the matter with you! How do you judge? 37,38Do you have a scripture
that guarantees that “you will be granted whatever you choose/like in this world”?
39Or do you have a covenant/oaths/commitment from us that will last until the Day
of Judgment stating “Whatever you decide will surely be granted”?
40Ask those who deny Akhirat [Afterlife], which of them guarantees this? 41Do
they have associates? Then let them gather their associates, if they are honest.
42On the day when the truth will be laid bare and things start to be more
significant and become serious and they shall be gathered to prostrate, they shall not
be able to act. 43Their eyes will be cast down and they shall be overwhelmed with
ignominy and disgrace. However, they were gathered to prostrate and surrender
when they were sound and safe.
(2/68, Al-Qalam/36-43)
Division: 9
44So, leave those who deny this message/the Qur’an to Me! We will seize them
beyond their perception. 45And a respite; time I do grant them, as My plan is
sound/firm.

3. 3
46Or do you ask them for a fee so they are burdened with a heavy debt? 47Or do
they have knowledge of the Unseen, of the future events, so they write it down?
48Then be patient for the decision of your Rabb [the Lord, the Cherisher, the
Nurturer, the Sustainer], do not be like the one who is in distress14. He once cried out
in agony to his Rabb [the Lord, the Cherisher, the Nurturer, the Sustainer]. 49Had the
Grace of his Rabb [the Lord, the Cherisher, the Nurturer, the Sustainer] not reached
to him, he would have been condemned and dispelled. 50However, his Rabb [the
Lord, the Cherisher, the Nurturer, the Sustainer] chose him and made him one of the
Righteous.
51Infidels; those who consciously deny the Divinity and the Greatness of Allah,
will almost trip you up with their eyes and stare at you enviouslywhen they hear the
Message/the Qur’an and say “He surely is a madman/possessed”.
52But the Qur’an is nothing but a Message to all universes.
(2/68, Al-Qalam/44-52)
8 Many Surat of the Qur’an starts with “detached, unconnected letters”. Many people
suggested various theories about this matter stating that these letters are equivalents, codes,
abbreviations, initials or final letters of certain words, etc. In our opinion, these letters are warning
symbols such as “Elâ! [Caution! Watch out!]” and as the “Hello!” used when answering the telephone
these exclamatory words draw attention unto the respective Ayah to be read. Furthermore, these are
indispensable elements of the mathematical structure of the Qur’an. Also, these letters may represent
a numerical value. Insomuch as numbers were not invented in the era the Qur’an was revealed, and
letters were used in place of numbers. Utilization of letters as numbers is named “abjad”. We showed
the numerical values of the detached letters. We do not have an established opinion as to what these
numerical values were meant to represent. The “abjad” system has no peculiar quality or property
other than having been used as numbers in the era when the Qur’an was revealed.
While no satisfactory studies have been conducted so far in relation with these detached letters,
and available works offer only references to what was conveyed by the ancients. Clarification of this
matter – as many others – calls for the intervention of honest, sincere and willful companions of the
Qur’an.
9 Arabic language uses a sentence construction, called an “Oath [Qaseem] Sentence”, to
support the suggested theory with solid evidence. That is, the “Oath [Qaseem] Sentence” is utilized to
firmly establish the suggested theory with solid evidence. The Oath [Qaseem] Sentence consists of
two parts: The first part is the wowing part [producing witnesses, submitting evidence] called the
“Oath Part”; and the second part is where the suggested theory is submitted, called the “Reply to
Oath”. In the wowing part, individuals, events and objects are given as evidence of the theory that is
suggested in the second part. In the Reply to Oath Path, on the other hand, the main subject of the
theory is given. Technical structure of these sentences are different from the other sentence
construction as well. These are detailed in Tabyeen-al-Qur’an [Manifestation of the Qur’an].

4. 4
This sentence construction is used hundreds of times in the Qur’an. Our Rabb [the Lord, the
Nurturer, the Cherisher, the Sustainer] uses oaths [Qaseem] for many events, systems or “things” and
produces themas evidence for His judgments.
10 As can clearly be understood from the paragraph, Muhammad was chosen as a
prophet due to the respect showed to him by his people, and the fact that he is moral, intellectually
and mentally sound, and has a clean wealth.
11 Literal meaning of the Ayah is as follows: “We will put Our seal on his hose”. This is
a statement that expresses the way Arabs humiliate a person before his people. We replaced this
statement with an English cognate.
12 Our Rabb [the Lord, the Nurturer, the Cherisher, the Sustainer] relentlessly gives
endless examples and stories to enable people to draw a moral and to enlighten the future. We will
see hundreds of exemplifications and stories hereunder. These stories and examples are about Noah,
Ad, Thamud, Lot, Moses’ tribe/Hebrews, the Pharaoh, who were well known to the people when the
Qur’an was revealed and their remnants. Since the stories, which play an important role in the
education and training, are also quite effective for warning, many stories and exemplifications are
given in the Qur’an, and these are reiterated many times. As can be easily understood fromthe style
of these stories and exemplifications, these are not told in order to provide historical information but
so as to give admonition. Stories and exemplifications contained in the Qur’an, according to our
findings, offer the following advantages to those to whomthe admonition is addressed:
These;
• Provide the information that many prophets were sent before thus showing that the prophets
were not emerged by themselves.
• Establish that the only task of all prophets were to convey messages and give admonition.
• Provide the information that the messengers of Allah were always denied by the seniors
[melee] of their people.
• Give examples from the past – some of them known to them - to let those who deny the truth
conveyed by the prophets and forbid them will be punished; remind, warn them and enlighten the
future by explaining the reasons of their collapse and devastation.
• Inspire trust by informing that our Prophet and His companions faced situations that were
experienced by the previous prophets and their people in a similar fashion or almost exactly the same
way; also, motivate and spiritually reinforce them by telling them that the Messengers of Allah
always prevailed.
People of today should review those civilizations and people that lived outside of the Middle
East or collapsed after the revelation of the Qur’an; for instance Anatolian, Carian, Lydian, Lycian,
Phrygian, Hittite, Urartu, Ionian, Hellenic, Sumerian, Assyrian, Babylonian, Roman, Alexander the
Great, Byzantine, etc., and learning lessons from them to avoid mistakes and wrongful deeds while
establishing their future.
13 Tasbih means “To keep Allah free/away from things that do not suit Him thus
glorifying Him; to understand that He is adorned with all kinds of perfect qualities and to utter this
fact aloud at any time possible”.

5. 5
14 The word Sabir, the literal meaning of which is “to imprison, contain”, means “to
have patience on the path guided by intellect and the religion, to be resolute, not to break loose”; i.e.
“to withstand all malice one may suffer beyond his control and experience great agony because of it;
to struggle to overcome all this malice”. When examining what Sabir is, one must also know what it
is not. It must be well known that, it is not to succumb to unlawful conviction, not to yield to laziness
and sluggishness and submit to being humiliated, not to resign to abasement, rapes, any act that may
damage human dignity, not to keep silent and passive against these, endure, be patient. Because
keeping silent against illegality is to take part in it. On the contrary, Sabir is “to struggle with, to
stand up against such malice, to defend and protect a right, and being resolute in the course of this”.
Our Rabb [the Lord, the Nurturer, the Cherisher, the Sustainer] said: “Many of My prophets fought
with many soldiers of Allah; They did not soften against what they suffered in the path to Allah, they
did not show weakness and did not resign to. And Allah likes those who have patience” (Surah Al-
Imran 146). Resigning to the malice that may be overcome with self power and will or showing
unwillingness and weakness in the procurement of one’s needs is not Sabir but inability, laziness and
cowardice. Common in all prophets, Sabir plays an important role in Islam. Trying to explain it with
a few words does not reflect the whole meaning of the word. Therefore, we preferred to use the direct
English translation of the term Sabir. Our readers should know the meaning of Sabir well. Sabir is
detailed in Tabyeeen-al-Qur’an [Manifestation of the Qur’an].
The literal meaning of the word hut, which we translated as “depression” is “the distress
caused by insatiability, dissatisfaction”. Since fish lack the sense of fullness, “the fish” is defined as
hut. The expression those who have hut means “Yunus [Jonah] and Moses”. As these two prophets
depressed due to the complexity of their tasks and tried to evade their liabilities. In the Qur’an
(Official Mushaf: Surah As-Saaffah/139-149 and Surah Al-Kahf/61) the term hut is attributed to both
of them. And according to the Qur’an (Official Mushaf: Surah As-Saaffah/139-148 and Surah An-
Naml/10, Surah Al-Qasas/31) both of them evaded their tasks.