Al-Qalam (The Pen): (2) You are not, by the Grace of Your Lord, mad...

Know that His saying: {You are not, by the Grace of your Lord, mad} contains two issues:

Issue 1: Context of Revelation

It is narrated from Ibn Abbas that the Prophet (peace and blessings be upon him) was absent from Khadijah, staying in Hira'. She searched for him and did not find him. When she found him, his face was changed, though there was no dust on him. She asked him what was wrong. He told her about the descent of Gabriel (peace be upon him) and how he commanded him: {Read, in the Name of your Lord who created} (Al-'Alaq: 1). This was the first part of the Qur'an revealed. He said: Then Gabriel took me down to the lowest point of the earth. I performed ablution, and I performed ablution for her. Then I prayed, and she prayed two rak'ahs with me, saying: "This is the prayer, O Muhammad." The Prophet (peace and blessings be upon him) mentioned this to Khadijah. Khadijah went to Waraqah ibn Nawfal, her cousin, who had abandoned his people's religion and embraced Christianity. She asked him about the matter. He told her: "Send for Muhammad and let him come to me." She sent for him, and when he came, Waraqah asked him: "Did Gabriel command you to call anyone to God?" He said: "No." Waraqah replied: "By God, if I live long enough to see your call, I will support you with mighty support." Then Waraqah died before the Messenger's call. This incident became a topic among the disbelievers of Quraysh, who said: "He is merely mad." So, God Almighty swore that he was not mad. These are the first five verses of this Surah. Ibn Abbas then said: The very first thing revealed was {Glorify the Name of your Lord, the Most High} (Al-A'la: 1), and this verse is the second [revelation chronologically].

Issue 2: Grammatical and Semantic Analysis

Al-Zajjaj said: {You} (Anta) is the subject (ism) of {Mā} (the negative particle), and {bi-majnūn} (mad) is the predicate (khabar). The phrase {bi-ni'mati Rabbika} (by the Grace of your Lord) is an intervening clause. The meaning is: Madness has been negated from you by the Grace of your Lord, just as one says: "By the praise of God, you are rational," or "By the Grace of God, you are not mad," or "By the Grace of God, you are understanding," or "By the Grace of God, you are not poor." This means that the praiseworthy attribute (sanity/understanding) was achieved, and the blameworthy attribute (madness/poverty) was removed, through God's favor, kindness, and honor.

'Ata' and Ibn Abbas said: {bi-ni'mati Rabbika} refers to the Grace upon him through faith and prophethood. This is a response to their saying: {And they say, "O you to whom the Reminder has been revealed, indeed you are insane"} (Al-Hijr: 6).

Know that God described him here with three types of attributes:

God followed this assertion (of sanity) with what serves as conclusive proof of its truth. This is because His saying {bi-ni'mati Rabbika} indicates that the Graces of God Almighty were manifest in his case: perfect eloquence, complete intellect, praiseworthy conduct, freedom from every defect, and possession of every virtue. Since these Graces were perceptible and evident, their existence contradicts the presence of madness. Thus, God Almighty drew attention to this subtle point so that it serves as certain evidence that they are liars in calling him mad.

{And indeed, for you is a reward uninterrupted} (wa inna laka la-ajran ghayra mamnūn). There are two interpretations regarding mamnūn (interrupted/obligatory):

1. The Majority Opinion: It means unblemished and uncut. One says sāra al-sayr (his journey weakened him), and al-mannīn means the weak one. Manna something means he cut it. This is supported by the verse: {a gift uninterrupted} (Hud: 108).
2. The Opinion of Mujahid, Muqatil, and Al-Kalbī: It means the reward is not imposed upon you as an obligation due to a favor (minnah). The Mu'tazila argue for this view, stating that it is not mamnūn upon you because it is a reward you deserve for your deeds, not a favor initiated by God.

The first opinion is more fitting because describing it as a reward (ajr) implies there is no favor (minnah) involved; thus, interpreting it this way would be redundant repetition.

Furthermore, they differed on what this reward is for:

• Some said it means: You have a great, everlasting reward for enduring this slander and vile talk.
• Others said: The intended meaning is that you have this pure, permanent reward for manifesting prophethood, performing miracles, calling creation to God, and explaining the Law to them. Therefore, their accusation of madness should not prevent you from engaging in this great matter, for you will attain a high station with God because of it.

{And indeed, you are of a great moral character} (wa innaka la-'alā khuluqin 'aẓīm). This contains several issues:

Issue 3.1: Interpretation of Great Character

Know that this is like an explanation of the preceding statement {by the Grace of your Lord} and a clarification that their accusation of madness is false and mistaken. This is because praiseworthy morals and acceptable actions were evident in him. One who is described by such morals and actions cannot be attributed with madness, as the morals of the insane are bad. Since his praiseworthy morals were perfect, God described them as great.

This is why He said: {Say, "I ask of you no reward for this, nor am I one who pretends"} (Sad: 86), meaning: I am not feigning in what appears from my character, because the feigner's state does not last long; he reverts to his nature.

Others said: His character was described as great because God Almighty told him: {Those are the ones whom God has guided; so in their guidance follow} (Al-An'am: 90). This guidance that God commanded Muhammad to follow is not the knowledge of God, as that would be mere imitation, which is unsuitable for a Messenger. Nor is it the previous Laws, as his Law contradicts theirs. Therefore, it must mean that the Prophet (peace and blessings be upon him) was commanded to emulate every previous Prophet in the specific noble character trait that distinguished them. It is as if each Prophet specialized in one type of noble character, and when Muhammad was commanded to emulate them all, he was commanded to possess the aggregate of what was scattered among them. Since this was a high station not attained by any Prophet before him, God described his character as great.

There is another subtle point: His saying {la-'alā khuluqin 'aẓīm}. The preposition 'alā (upon) denotes elevation/mastery. The wording thus indicates that he is established upon these morals and has mastered them, being to these beautiful morals like a master to his slave, or a commander to his subordinate.

Issue 3.2: Definition of Character (Khuluq)

Character (Khuluq) is an inner disposition (malakah nafsaniyyah) that makes it easy for the one possessing it to perform beautiful actions. Know that performing beautiful actions is one thing, and the ease of performing them is another. The state by which that ease is achieved is Khuluq. Good character includes abstaining from stinginess, avarice, and anger; being strict in dealings; endearing oneself to people through speech and action; abandoning cutting ties and estrangement; being lenient in contracts (like sales, etc.); and being accommodating regarding the rights owed to relatives or in-laws who have acquired another right.

It is narrated from Ibn Abbas that he said its meaning is: {And indeed, you are of a great religion} (dīn 'aẓīm). It is also narrated that God Almighty said to him: "I have not created a religion more beloved to Me or more pleasing to Me than this religion which I have chosen for you and your Ummah," meaning Islam. This latter saying is weak, because a human being has two powers: a theoretical power and a practical power. Religion relates to the perfection of the theoretical power, while character relates to the perfection of the practical power. Thus, one cannot be substituted for the other.

This question can also be answered in two ways:

1. Linguistically: Khuluq in language means habit, whether in perception or action.
2. Theological/Philosophical: We explained that Khuluq is the state by which performing beautiful actions becomes easy. Since his sacred soul had a strong predisposition towards true divine knowledge and no predisposition towards accepting false beliefs, that ease was present in accepting true knowledge. Therefore, it is not far-fetched to name that ease Khuluq.

Issue 3.3: Evidence for Great Character

Sa'id ibn Hisham asked 'A'ishah: "Inform me about the character of the Messenger of God (PBUH)." She replied: "Do you not read the Qur'an?" He said: "Yes." She said: "The character of the Prophet (PBUH) was the Qur'an." When asked again, she said: "His character was the Qur'an," and then she recited: {Successful, indeed, are the believers} (Al-Mu'minun: 1) up to ten verses. This indicates that his pure soul was naturally drawn towards the unseen world and everything related to it, and that it was naturally averse to bodily pleasures and worldly happiness, as dictated by innate disposition. O God, grant us a share of this state.

Hisham ibn 'Urwah narrated from his father, from 'A'ishah, who said: "No one had better character than the Messenger of God (PBUH). No one from his Companions or his household called him except that he would reply, 'Labbayk (Here I am at your service).'" This is why God Almighty said: {And indeed, you are of a great moral character}. Anas said: "I served the Messenger of God (PBUH) for ten years, and he never said to me concerning anything I did, 'Why did you do that?' nor concerning anything I did not do, 'Why did you not do that?'"

I say: God Almighty described what relates to his theoretical power as great, saying: {And God's favor upon you was great} (An-Nisa: 113). And He described what relates to his practical power as great, saying: {And indeed, you are of a great moral character}. After these two powers, nothing remains for a human being. Thus, the combination of these two verses indicates that his spirit, among human spirits, was great and of a high degree, as if, due to its power and extreme perfection, it belonged to the genus of angelic spirits.

Know that when God Almighty described him as being of great moral character, He then said:

{So you will see, and they will see}