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lesson. There is also a parable of the fig tree in Matt. xxiv. 32-35. See also the parable of the good and evil figs in
Jeremiah, xxiv. 1-10. But see n. 6198 below. (95.1)
6195 For the sacred symbolism of the Olive, see n. 2880 to xxiii. 20, and notes 3000- 3002 to xxiv. 35, where the parable of
Allah's Light includes a reference to the Olive. But it is possible that the Olive here refers to the Mount of Olives, just
outside the walls of the City of Jerusalem (see n. 5038 to Iii. 2), for this is the scene in the Gospel story (Matt. xxiv. 3-
4) of Christ's description of the Judgment to come. (95.1)
(Angels ) : 79:1 -By the (angels) who tear out (the souls of the wicked) with violence; 59165917
5916 The beginning of this Sura may be compared with the beginning of S. lxxvii. A translator's task in such passages is
extremely difficult. He has to contend, again and again, with verities of a realm beyond man's normal range of
experience expressed in elliptical language and he has to render them in another language with words of precision
intelligible to readers. It is therefore necessary for him to put in part of the Commentary in the Translation in such
cases. The evidence of five things is here invoked in verses 1-5, in order to lead to the conclusion in verse 6 and
those following. Or, if we treat verses 3-5 as three stages of the same thing, there are three things to be considered in
five stages. What are they? And what is the conclusion? See the following notes. (79.1)
5917 'There is much difference of opinion among the Commentators as to the five things or beings mentioned in these
verses. I follow the general opinion in my interpretation, which is that angels are referred to as the agency which in
their dealings with mankind show clearly Allah's Justice, Power, and Mercy, which again point to the Judgment to
come, as a certainty which none can evade. The first point, referred to in this verse, is that the souls of the wicked are
loath to part with their material body at death, but their will will not count: their souls will be wrenched out into another
world. Who will then deny Resurrection and Judgment? (79.1)
( Pen ) 68:1 -Nun. By the Pen and by the (Record) which (men) write 55925593
5592 Nun is an Abbreviated Letter: see Appendix I at the end of S. ii. Nun may mean a fish, or an ink-holder, or it may be
just the Arabic letter of the alphabet, N. In the last case, it may refer to either or both of the other meanings. Note also
that the Arabic rhyme in this Sura ends in N. The reference to ink would be an appropriate link with the Pen in verse 1.
The reference to the fish would be appropriate with reference to the story of Jonah in verses 48-50. Jonah's title is
"the Companion of the Fish", (Zun-Nun, xxi. 87), as he was, in the story, swallowed by the Fish. (68.1)
5593 The Pen and the Record are the symbolical foundations of the Revelation to man. The adjuration by the Pen disposes
of the flippant charge that Allah's Messenger was mad or possessed. For he spoke words of power, not incoherent,
but full of meaning, and through the Record of the Pen, that meaning unfolds itself, in innumerable aspects to
countless generations. Muhammad was the living Grace and Mercy of Allah, and his very nature exalted him above
abuse and persecution. (68.1)
( The Sky )51:7 -By the Sky with (its) numerous Paths 4993
4993 The study of the numerous regular orbits of the planets and irregularly regular orbits of comets, and the various
motions, visible or invisible, of the fixed stars or revolving stars, form in themselves a network of knowledge or
science, of a highly technical nature; the highest astronomy or mathematics can only barely reach its fringe. But these
have all a fixed Plan and Purpose under Allah's Dispensation. In them variety leads to Unity. In contrast look at the
confused medley of doctrines, views, and dicta put forward by the Sceptics, as described in the next verse. (51.7)
( Range in Ranks)37:1 -By those who range themselves in ranks. 40304031
4030 At a later stage, we shall study the general meaning of the adjurations in the Qur-an indicated by the particle wa. See
app. xi. Here we may note that the last Sura (Ya-Sin) practically began with the adjuration "by the Qur-an, full of
wisdom", emphasising the fact that Revelation was the evidence by which we could learn the highest wisdom of the
spiritual world. Here our attention is called in three verses or clauses, to three definite attitudes which illustrate the
triumph of Good and the frustration of Evil. See the notes following. (37.1)
4031 Two questions arise: (1) are the doers of the three things noted in verses 1-3 the same persons, whose actions or
qualities are differently described, or are they three distinct sets of persons? (2) in either case, who are they? As to (1)
the most authoritative view is that the three clauses describe the same set of persons in different aspects. As to (2)
some take them to refer to angels, and others understand by them the good men, the men of God, who strive and
range themselves in Allah's service. The words are perfectly general, and I interpret them to refer to both classes. The
feminine form is grammatically used in Arabic idiom for the indefinite plural. In xxxvii. 165 below, the word saffan is
used in the definite plural, and seems to be spoken by these beings, angels or men of God or both, according to how
we interpret this verse. (37.1)
( The City of Makkah)90:1 - I do call to witness this City 6130
6130 The appeal to the close ties between the holy Prophet and his parent City of Makkah has been explained in the
Introduction to this Sura. It is a symbol of man's own history. Man is born for toil and struggle, and this is the
substantive proposition in verse 4 below, which this appeal leads up to. (90.1)
6131 Hillun: an inhabitant, a man with lawful rights, a man freed from such obligations as would attach to a stranger to the
city, a freeman in a wider sense than the technical sense to which the word is restricted in modern usage. The
Prophet should have been honoured in his native city. He was actually being persecuted. He should have been loved,
as a parent loves a child. Actually his life was being sought, and those who believed in him were under a ban. But
time was to show that he was to come triumphant to his native city after having made Madinah sacred by his life and
work. (90.2)
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