Surah N, and it is called Surah Al-Qalam. Its purpose is to reveal what has been concealed and to clarify what has been ambiguous in the verse "So you will surely know who is in clear error" by identifying the guided one who has proven his guidance by possessing the knowledge which is the greatest light that does not lead astray when accompanied by accepting the Qur'an and embodying the criterion which is a characteristic of the Most Merciful, to the extent that the strength of man can reach. The clearest evidence of this purpose is "N" and also "the pen", and for this reason it is named after both of them. By discussing each of them, this is known. The essence of it is that the letter N is a clarifying and encompassing indication, just as the light of the sun encompasses what it reveals, and just as the inkpot surrounds its ink by the verse that indicates what is implied by its outlet and its attributes. The discourse established in it and the meanings that share its wording are settled, and the pen's role in clarifying knowledge is an undeniable matter. "In the name of Allah" who has complete encompassing knowledge, for He is capable of all things because He is knowledgeable of all things. "The Most Gracious" whose grace of creation has encompassed the inhabitants of the abode of the righteous and the sick. "The Most Merciful" who has completed that grace upon whom He has guided to His obedience and has made him adhere to the straight path.

When the misled and the guided were made ambiguous in the end of 'the kingdom', and the wrongdoer and the doer of good at its beginning, and He concluded with the verse of the flowing water, whose letters indicated the completeness of its meaning, and each one of them indicated something of it. The letter 'M' indicated the completeness of something apparent, and the letter 'Ayn' indicated a guiding sign, and the letter 'Ya' indicated a comforting, descending presence with every situation, and the letter 'N' indicated a clear manifestation encompassing what it has revealed. And He, glorified and exalted is He, returned them to Him after their straying from Him with the questioning in this verse, by which He alerted them to their inability and the inability of everyone they call upon besides Him, and that none can bring forth that water which is the life of the bodies after its departure except for one whose power is complete. So he was capable of everything he desires, and he could not achieve [everything - ] he desires except for one whose knowledge is complete, which brings the dead of the souls to life. This indicates the comprehensiveness of His power by the completeness of His knowledge of what He has imparted to the noble, illiterate Prophet from the sciences whose seas overflowed, thus reviving their flow and drowning their current. So He began this surah with the word of clarity, which is the name of the letter that is the last of the letters of that. And among the necessities of some of what the water indicated, which is the correcting life, He alerted to its installation for Him, glorified and exalted is He, as evidence of the knowledge of what it indicated from the source of its named and its attributes and its locations in the speech in all its transformations. He said: 'ن' This word is a letter from the letters of the alphabet, and it is a name for the manifestation of things and their knowledge and perception, as indicated by its position in the names of light, fire, attainment, growth, prominence, purity, advice, news, nobility, salvation, carving, and regret. And it has been previously mentioned in Al-Baqarah from Abu Bakr Al-Siddiq, may Allah be pleased with him, that he said: 'Every book has a secret, and the secret of the Qur'an is these letters, and none knows what they are except their creator, glorified is He.'

And when this letter is common in the language between the letter of the dictionary, the inkpot, the fish, and the blade of the sword, it is settled for the indication at the very beginning that it is a letter. The settlement inherent in the structure does not prevent the intention of the remaining meanings, for the Arabs sometimes would settle the word with the intention of pausing to indicate the greatness of its meaning. Therefore, it is not necessary for the settlement to be without the factor of structure. It is said: the letter is the tablet, and the small letter is the word from correctness, and the fish. Thus, it is valid for the general letter of the dictionary that is valid for every individual. And from Ikrimah from Ibn Abbas, may Allah be pleased with both of them, that he delayed the letters of [the Most Merciful] and the inkpot due to what is affected by them from knowledge, and the fish that is on its back is the universe, and its name is Yahmūt due to the wonders of destiny and secrets therein. The swearing occurs with the letter and the pen, exalted for the encompassing, and the sword for what is affected by it from the grand effects. However, whatever the intention is, it is the encompassing, and it is a hidden secret that does not appear. Only its results appear; it is the judgment and its results are fate and destiny with misery or happiness.

And when this letter was the sign of revealing things, its exit was the most possible of exits, the easiest, the lightest, and the widest. It is the head of the saying. It comes out from between the tip of the tongue and above the incisors from the gum. It is more pronounced than the exit of the لام (lam) and from the exit of the راء (ra) as well. These letters are called the slippery letters along with the remaining letters of 'فَرَّ مِن لُبٍّ' (Farr min Lubbin) because the tip of everything is slippery. The نون (noon) is the most capable in this exit and the most tightly closed between the tongue and the gum. This is what has repeated its name in its name, thus it ends where it began. It is characterized by the fact that its foundation and support are the stronger, more apparent letters that have elevation and superiority, which are the و (waw) and the slippery letter of which it is one, in contrast to the solid letters. It is the lightest of the letters on the tongue and the most mixed with others. As for the solid letters, they prevented themselves from being alone in a word that is more than three letters. Rather, it must be accompanied by some of the slippery letters. The ألف (alif) is excluded from the two types because it is merely whims with no stability for it. It has matched its exit for its spaciousness and lightness and has been described with the slipperiness that occurs due to the attributes of the letters. Completeness is rich without others, and there is no completeness for what has not mixed with it. In what has been mentioned, its meaning is clarity and manifestation, and among its attributes are loudness, between firmness and softness, openness and closure, and the nasal sound that comes from the nose when it is silent. All of this is clear in the knowledge that has expansiveness, spread, and penetration into the hidden things. The ميم (meem) shares with it in the nasal sound just as it shares with it in that it has a share of appearance, and the نون (noon) is the original in the nasal sound just as it is the original in appearance due to its elevation in support. It is also from the letters of fluctuation and increase that do not settle on a state, so it occurs sometimes as additions and at other times as roots. Just as knowledge also does not settle, but whenever you expand it, it expands, and whenever you leave it, it diminishes and gathers. It is from the letters of substitution that are substituted for others, and others are not a substitute for it. The ميم (meem) is a substitute for الباء (ba) unlike the reverse, just as knowledge is an original that is followed by others and is not a follower of others. It is from the correct letters and not defective. Knowledge is worthy of this description. If it is hidden from the letters that are mixed, it is said to be the mixing - with the lam being broken and opened. It is that which the Arabs have expanded in, thus they increased it beyond the twenty-nine used, and it is from the mute letters, which are what is besides the throat letters. They are named as such for their establishment in their exit from the mouth and their firmness in it. It is said that the firm is the most suitable for this description. It has matched in its exit and all its attributes with the knowledge that is the intended purpose of the surah, thus it becomes clear that it is indeed its purpose. As for the rank of the pen in clarifying knowledge, manifesting it, revealing its secrets, broadcasting it, and making it known, it is such that no one who possesses intellect is unaware of it. Among what is specific to this letter is that it accompanies every letter because its limit is what is expressed by the tanween, whose arrangement with the movements is what is its sign of the complete knowledge 'by which life' which is the sign of what is expressed by these movements. When these movements were a sign of what is life, the tanween following it was a sign of what completes life through knowledge. It is a cause for what establishes from appearance. Among its meanings is His name, the Most High, the Light. Then it is a name for everything that appears what is hidden inwardly, like knowledge in perception, by which the realities of things become apparent, and outwardly like the two lights for the eyes, and all other apparent and hidden lights. And what is a means of appearance like the eyes by which things are seen and their forms appear. And the inkpot from which the ink of what is written with the pen in the worlds above and below, and every tool that is reached by it to manifest a form that is complete like the rainwater which is the ink of everything that Allah has created with it the existents and the initiators 'And We made from water every living thing.' And from it is the meaning of the plant star which is for the tree like beans for humans, being clothed in light - with the opening - which has a share of light - with the damm - and the seed which is apparent in itself as a manifestation of the ways of guidance. And likewise is the matter in the purifying fire from the degree of its darkness which is its ultimate state with ash, and its beginning with what comes out of it from tree, iron, and stone.

And when this letter is a name for that by which the appearance of a matter occurs, it does not pertain to any of the manifestations without another, but encompasses light, sensation, intent, and substance. Therefore, it was with the 'kaf' which is the knowledge of creation, the cause of the appearance of everything: "Indeed, our saying to a thing when We intend it is only to say to it, 'Be,' and it is." [An-Nahl: 40] And for its truthfulness upon every manifestation, Ibn Abbas, may Allah be pleased with him, interpreted it with 'ink,' explaining it as that from which the pen is derived. And let him observe its position in Najd, for it is a name for what has risen from the earth and appeared in itself and made others appear. And in the 'nuhud' of the young girl, it is the appearance of her breast, and in 'nahb,' it is what has been taken visibly, as he, blessings and peace be upon him, said: "And let him not take a visible plunder that raises the eyes of the people to it." And in 'nafkh,' 'naf' (benefit), 'nasr' (victory), 'naqir,' 'naqb,' and similar words, for all of them are appearances and manifestations, like 'nam' (nurturing), 'man' (manna), and 'namu' (growth). And for His exaltation and the depth of His meaning, and that it is the encompassing of the clear manifestation, His establishment, exalted is He, is the 'alif,' and the 'waw' is the end of it, similar to what it began with. And because the 'meem' is complete, its essence is in a descending manner like the 'alif' which is the 'ya' in your saying 'meem.' And for the return of the 'waw' to the exaltation of the 'alif,' its support is the 'alif' in your saying 'waw.' And these three letters are apparent in two worlds, their apparent being that which begins with it and their hidden being that which ends with it. The first 'noon' is expressed by the light of the eyes, and the ending is expressed by the light of the heart. And when the 'ha' and the 'dal' are present, and it is encompassing and hidden, it is necessary that the place of its strengthening with the 'ya' is an encompassing place, descending in rank in the unseen from the 'ha' due to its occurrence in the ranks of tens, which is the 'noon.' So it was apparent in addition to the hiddenness of the 'ha' and hidden in addition to the appearance of the 'meem.' Thus, in the 'noon' is the appearance of the 'meem' expressing 'the kingdom' which preceded in the previous surah, just as the testimony of the 'dal' and its establishment with the 'ha.'

And for this reason, the completion of every action is based on the light of knowledge, just as the essence of every indicator, except for the letter 'h', is established. The letter 'n' serves as the ink for such knowledge that reveals its forms through the writing of the pen. Until the verse of what is hidden from it, which the pen reveals, is what is hidden beneath the earth from the 'n' upon which the earth rests. The first thing that the people of Paradise will eat is the liver of the bull that is upon the earth, which is also the one that is slaughtered for them, according to what has been reported in the news. The manifestation of the 'n' in the earth corresponds to the appearance of the 'q' on its surface, which is the mountain of emerald surrounding the world. And regarding this domination over hearts in this world, it is only through the knowledge that is the reality of 'n', just as the domination over bodies in the apparent world is only through the power that is the reality of 'q'. This is based on what appears from the actions of the scholars in the inner 'n' and the kings in the outer 'q'. These two categories of creation are those who dominate over people through governance and the enforcement of command. For this reason, the detailed part of the Qur'an is established with the letters 'q' and 'n'. These two letters are also associated in the word 'Qur'an' and the term 'Furqan', which are in the appearances of its names. The first thing that the people of Paradise will eat from the bull that is upon the world, which was grazing at the edges of Paradise, according to what has been reported about him, blessings and peace be upon him, is because the form of the bull represents the meaning of toil and labor in the earth, which is the foundation of worldly affairs. And when the people of the world are first relieved from worldly matters, they will present the matter of toil before their sustenance in Paradise. The bull that is slaughtered for them is the representation of their toil, and they eat it as a reward for what they did in their world, as they were people of faith. Thus, they deserved the reward for their toil in accordance with its form. Additionally, the liver of the 'n', which is the representation of their share from the essence of knowledge, was added to this, and they were fed it and granted it. Their actions were taken into account with regard to the goodness of their intentions in the essence of their faith. When they arrived at it, they welcomed rest and the release from burdens in their sustenance in Paradise. What led them to this rank was what He, glorified and exalted is He, perfected with His wisdom from the praise of the detailed Qur'an upon the letters 'q', which represent power, domination, and ability, and 'n', which reveals that to the intellect through the light of knowledge. This is because the Qur'an was revealed in pairs, encompassing what is beyond its detailed part, which is from 'q' to the conclusion of the glorious book, and its opening, which is specific to the people of knowledge and jurisprudence, from the elaborations of rulings, the precise rulings, the lengthy narratives, and the ambiguous verses, and the chapters that begin with the elevated letters of the unseen encompassing the references to the numbers that pertain specifically to the knowledge of their apparent meanings, especially for the community, and pertain to the inner matters of the family of Muhammad, blessings and peace be upon him. For the high rank of presenting what is beyond the detailed part, the truth, exalted is He, repeated the address and organized it in many chapters, easy to count, which are the detailed parts. In them, He mentioned from the edges of stories, admonitions, rulings, news, and matters of reward what is appropriate for the hearing of the general public, so that it becomes easy for them to hear it and for them to take a share of what the special ones have taken. It is repeated in their ears in the recitation of the imams for them in the obligatory prayers, from which they have no escape, what would be a creation for them from what they miss from the content of all the lengthy chapters. Thus, what is most appropriate to open their detailed part with is the letter 'q', which is the string of the ones, until it became ten. Then, if it strikes within itself, it becomes a hundred. Thus, the detailed part was opened with it, so that the content it contains is more apparent than what was opened with 'alif'. For this reason, he, blessings and peace be upon him, frequently recited in the Friday sermon the chapter of 'Q', as an opening for the general public who are directed with the sermon of the Friday prayer to them, as it is a collective prayer of the apparent with the opening of the specific detailed part. In its content is the meaning of power and domination that is needed in establishing the affairs of the general public, which contains sufficiency. It was complemented by the chapter of 'N', which reveals the apparent of 'Q', as they were specified with what is in it of domination and clarification. The chapter of 'N' is distinguished by its implications of knowledge that encompasses the affairs of the general public, reaching the ultimate mention that encompasses all worlds. For the power that expresses knowledge may sometimes be more harmful than beneficial, as some of the predecessors said: Every honor that is not established by knowledge will lead to humiliation. Just as all the twenty-nine chapters that begin with the letters contain the nine ranks in the nine and the tenth that gathers the nine ranks with the string of its units, and the tenth that gathers strikes the ten that is tense within itself, establishing and encompassing. In all of the Qur'an, thus was the chapter of 'Q' and the chapter of 'N' a specific establishment and encompassing, especially concerning what pertains to the general public of the Qur'an that gathers them on the earth by what surrounds from the apparent form of the mountain of 'Q' and what surrounds from the inner form of the animal of 'N', whose completion is based on what is between the two extensions of their establishment. With this opening chapter, the specificity of the Qur'an became apparent and distinguished from other books due to its encompassing nature, which can only be for the comprehensive seal. It was associated with the details in its chapters that are appropriate for its encompassing, and for the encompassing of its meanings and its obscurity, everything it explained in terms of meaning returns to its implications, correct in its encompassing of what is revealed from the names of Allah and their arrangement in all worlds. Therefore, no interpreter will err in it, because whenever he aims for a direction of interpretation, he does not deviate from the encompassing of what it necessitates. And whatever it is explained by from the names of Allah or from the names of the angels or from the names of the prophets or from similar things or the forms of existents or from that they are oaths by which the chapters are known or numbers that indicate incidents and shares from the apparent matter or its hidden aspects, according to different ranks and conditions of what was given to him, the one to whom it was revealed, blessings and peace be upon him, from the extent of the caliphate, kingship, and sovereignty, and what his affair reaches from the appearance of guidance and similar matters that encompass the extent of his day to other than that, and everything that falls within its encompassing. For this reason, it is also not specific to a particular place that requires a specific grammatical marker. Whatever is estimated in its contexts from this chapter, whether it be dragging, raising, or installing, is included in the encompassing of its rank and does not require a specific meaning for what does not have an arrangement, because they are independent encompassing ones. Only what completes the meaning of each one of the arranging ones is organized by the occurrence of the arrangement, and this is specific from the words to what falls short of encompassing the content of the letters, until whenever independence and encompassing occur in a word, there is no arrangement in it.

And when the sustenance of this existence is by the sword and the pen, and the "Nūn" is shared among meanings, including the sword and the inkpot, which is the tool of the pen, and the tablet, which is the place where knowledge is recorded, and since the sword has preceded in the domain of the letter "Q" with which the Surah "Q" has been opened, as it is more appropriate for its inclusion of strength, power, and dominance in Surah Al-Hadid after the admonition, warning, and reminder of the blessings in the Surah that lies between them, he mentioned here what pertains to the domain of the "Nūn" from the verse of knowledge and said, swearing after the letter "N": ﴿And the Pen﴾, meaning the Pen of power, which is the first thing that Allah created. Then He said to it: Write. So it recorded all that exists until the Day of Resurrection in the preserved tablet in truth, and in the tablets of the pages of existence in reality and metaphor. It manifested all sciences, then sealed its mouth, so it did not speak nor will it speak until the Day of Resurrection. And what the creation writes in it is what Allah has granted them from those knowledges and understandings, and that is the sustenance of the affairs of the world. The reference to it is to the decree, which is one of the results of "N" because it is one of the apparent creations of Allah, which His wisdom, glorified and exalted is He, necessitated its existence and directed it to detail what has been decreed.

And when the outcome by the pen from the dissemination of news and the spreading of knowledge, with its diversity and secrets, exceeds the limit, it has become as if it is the encompassing world and the articulate tongue. And what is meant by it is the genus, which is attributed to it as one attributes to the wise. So he said: ﴿And what they write﴾, meaning the Pen of power, and its plural and its flow is in the manner of the people of knowledge for the purpose of glorification because it has done their actions, or the pens in the intention of the genus. It is permissible that the attribution is to the writers by it for what is indicated by their mention. As for the angels, if what is meant is what has been written in the clear book and the preserved tablet and other than that which they write, and as for everyone who writes from them and from others, even the companions of the unjust scroll in which they conspired to cut off the Banu Hashim until they surrender to them the Messenger of Allah, blessings and peace be upon him, they do with him as they wish. And however it may be, it is a reference to the predetermined because it only records what has been decreed and judged.