The Tafsīr of Sūrah Nūn[1] (Chapter - 68)

Which was revealed in Makkah

Qur’anبِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

In the Name of Allāh, the Most Gracious, the Most Merciful.

Qur’an 68:1–7نٓ وَٱلْقَلَمِ وَمَا يَسْطُرُونَ مَآ أَنتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ فَسَتُبْصِرُ وَيُبْصِرُونَ بِأَييِّكُمُ ٱلْمَفْتُونُ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعْلَمُ بِٱلْمُهْتَدِينَ

«1. Nūn. By the pen and by what they Yasṭur.» «2. You, by the grace of your Lord, are not insane.» «3. And verily, for you will be reward that is not Mamnūn.» «4. And verily, you are on an exalted character.» «5. You will see, and they will see,» «6. Which of you is afflicted with madness.» «7. Verily, your Lord is the best Knower of him who has gone astray from His path, and He is the best Knower of those who are guided.»

We have already discussed the special letters of the Arabic alphabet at the beginning of Sūrat Al-Baqarah. Thus, Allāh's saying,

Qur’an 68:1نٓ

«Nūn», is like Allāh's saying,

Qur’an 38:1صٓ

«Ṣād», and Allāh's saying,

Qur’an 68:1نٓ

«Qāf», and similar to them from the individual letters that appear at the beginning of Qur'ānic chapters. This has been discussed at length previously and there is no need to repeat it here.

The Explanation of the Pen

Concerning Allāh's statement,

Qur’an 68:1وَٱلْقَلَمِ

«By the pen» The apparent meaning is that this refers to the actual pen that is used to write. This is like Allāh's saying,

Qur’an 96:3–5ٱقْرَأْ وَرَبُّكَ ٱلْأَكْرَمُ ٱلَّذِى عَلَّمَ بِٱلْقَلَمِ عَلَّمَ ٱلْإِنسَٰنَ مَا لَمْ يَعْلَمْ

«Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not.» (96:3-5)

Therefore, this statement is Allāh's swearing and alerting His creatures to what He has favored them with by teaching them the skill of writing, through which knowledge is attained. Thus, Allāh continues by saying,

Qur’an 68:1وَمَا يَسْطُرُونَ

«and by what they Yasṭur.» Ibn 'Abbās, Mujāhid and Qatādah all said that this means, "what they write."^{1Aṭ-Ṭabari 23:527, 528.} As-Suddi said, "The angels and the deeds of the servants they record."

Others said, "Rather, what is meant here is the pen which Allāh caused to write the decree when He wrote the decrees of all creation, and this took place fifty-thousand years before He created the heavens and the earth." For this, they present Ḥadīths that have been reported about the Pen.

Ibn Abi Ḥātim recorded from Al-Walīd bin 'Ubādah bin Aṣ-Ṣāmit that he said, "My father called for me when he was dying and he said to me: 'Verily, I heard the Messenger of Allāh ﷺ say,

Ḥadīthإِنَّ أَوَّلَ مَا خَلَقَ اللهُ الْقَلَمُ فَقَالَ لَهُ: اكْتُبْ، قَالَ: يَا رَبِّ وَمَا أَكْتُبُ؟ قَالَ: اكْتُبِ الْقَدَرَ وَمَا هُوَ كَائِنٌ إِلَى الْأَبَدِ

«Verily, the first of what Allāh created was the Pen, and He said to it: "Write." The Pen said: "O my Lord, what shall I write?" He said: "Write the decree and whatever will throughout eternity."»^{2Aṭ-Ṭabari 23:526.}

This Ḥadīth has been recorded by Imām Aḥmad through various routes of transmission.^{3Aḥmad 5:317.} At-Tirmidhi also recorded it from a Ḥadīth of Abu Dāwud Aṭ-Ṭayālisi and he (At-Tirmidhi) said about it, "Ḥasan Ṣaḥīḥ, Gharīb."^{4Tuḥfat Al-Aḥwadhi 9:232.}

Swearing by the Pen refers to the Greatness of the Prophet ﷺ

Allāh says,

Qur’an 68:2مَآ أَنتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ

«You, by the grace of your Lord, are not insane.»

meaning - and all praise is due to Allāh - 'you are not crazy as the ignorant among your people claim. They are those who deny the guidance and the clear truth that you have come with. Therefore, they attribute madness to you because of it.'

Qur’an 68:3وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ

«And verily, for you will be reward that is not Mamnūn.»

meaning, 'for you is the great reward, and abundant blessings which will never be cut off or perish, because you conveyed the Message of your Lord to creation, and you were patient with their abuse.' The meaning of:

Qur’an 68:3غَيْرَ مَمْنُونٍ

«not Mamnūn» is that it will not be cut off. This is similar to Allāh's statement,

Qur’an 11:108عَطَآءً غَيْرَ مَجْذُوذٍ

«a gift without an end.» (11:108)

and His statement,

Qur’an 95:6فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ

«Then they shall have a reward without end.» (95:6)

Mujāhid said,

Qur’an 68:3غَيْرَ مَمْنُونٍ

«Without Mamnūn» means "Without reckoning."^{5Aṭ-Ṭabari 23:528.} And this refers back to what we have said before.

The Explanation of the Statement: "Verily, You are on an Exalted Character."

Concerning Allāh's statement,

Qur’an 68:4وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ

«And verily, you are on an exalted (standard of) character.»

Al-'Awfi reported from Ibn 'Abbās, "Verily, you are on a great religion, and it is Islām."^{6Aṭ-Ṭabari 23:529.} Likewise said Mujāhid, Abu Mālik, As-Suddi and Ar-Rabī' bin Anas.^{7Aṭ-Ṭabari 23:529, and Ad-Durr Al-Manthūr 8:243.} Aḍ-Ḍaḥḥāk and Ibn Zayd also said this.^{8Aṭ-Ṭabari 23:530.} Sa'īd bin Abi 'Arūbah reported from Qatādah that he said concerning Allāh's statement,

Qur’an 68:4وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ

«And verily, you are on an exalted (standard of) character.»

"It has been mentioned to us that Sa'd bin Hishām asked 'Ā'ishah about the character of the Messenger of Allāh ﷺ, so she replied: 'Have you not read the Qur'ān?' Sa'd said: 'Of course.' Then she said: 'Verily, the character of the Messenger of Allāh ﷺ was the Qur'ān.' "^{9Aṭ-Ṭabari 23:529.} 'Abdur-Razzāq recorded similar to this^{10'Abdur-Razzāq 3:307.} and Imām Muslim recorded it in his Ṣaḥīḥ on the authority of Qatādah in its full length.^{11Muslim 1:513.}

This means that he would act according to the commands and the prohibition in the Qur'ān. His nature and character were patterned according to the Qur'ān, and he abandoned his natural disposition (i.e., the carnal nature). So whatever the Qur'ān commanded, he did it, and whatever it forbade, he avoided it. Along with this, Allāh gave him the exalted character, which included the qualities of modesty, kindness, bravery, pardoning, gentleness and every other good characteristic.

This is like that which has been confirmed in the Two Ṣaḥīḥs that Anas said, "I served the Messenger of Allāh ﷺ for ten years, and he never said a word of displeasure to me (Uff), nor did he ever say to me concerning something I had done: 'Why did you do that?' And he never said to me concerning something I had not done: 'Why didn't you do this?' He had the best character, and I never touched any silk or anything else that was softer than the palm of the Messenger of Allāh ﷺ. And I never smelled any musk or perfume that had a better fragrance than the sweat of the Messenger of Allāh."^{12Fatḥ Al-Bāri 10:471, and Muslim 4:1814.}

Imām Al-Bukhāri recorded that Al-Barā' said, "The Messenger of Allāh ﷺ had the most handsome face of all the people, and he had the best behavior of all of the people. And he was not tall, nor was he short."^{13Fatḥ Al-Bāri 6:652.}

The Ḥadīths concerning this matter are numerous. Abu 'Īsā At-Tirmidhi has a complete book on this subject called Kitāb Ash-Shamā'il.

Imām Aḥmad recorded that 'Ā'ishah said, "The Messenger of Allāh ﷺ never struck a servant of his with his hand, nor did he ever hit a woman. He never hit anything with his hand, except for when he was fighting Jihād in the cause of Allāh. And he was never given the option between two things except that the most beloved of the two to him was the easiest of them, as long as it did not involve sin. If it did involve sin, then he stayed farther away from sin than any of the people. He would not avenge himself concerning anything that was done to him, except if the limits of Allāh were transgressed. Then, in that case he would avenge for the sake of Allāh."^{14Aḥmad 6:232. Similar with Muslim 7:80.}

Imām Aḥmad also recorded from Abu Hurayrah that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّمَا بُعِثْتُ لِأُتَمِّمَ صَالِحَ الْأَخْلَاقِ

«I have only been sent to perfect righteous behavior.»

Aḥmad was alone in recording this Ḥadīth.^{15Aḥmad 2:381.}

In reference to Allāh's statement,

Qur’an 68:5–6فَسَتُبْصِرُ وَيُبْصِرُونَ بِأَييِّكُمُ ٱلْمَفْتُونُ

«You will see, and they will see, which of you is afflicted with madness.»

then it means, 'you will know, O Muḥammad – and those who oppose you and reject you, will know - who is insane and misguided among you.' This is like Allāh's statement,

Qur’an 54:26سَيَعْلَمُونَ غَدًا مَّنِ ٱلْكَذَّابُ ٱلْأَشِرُ

«Tomorrow they will come to know who is the liar, the insolent one!» (54:26)

Allāh also says,

Qur’an 34:24وَإِنَّآ أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِى ضَلَٰلٍ مُّبِينٍ

«And verily (either) we or you are rightly guided or in plain error.» (34:24)

Ibn Jurayj reported from Ibn 'Abbās, it means "You will know and they will know on the Day of Judgement."^{16Al-Qurṭubi 18:229.} Al-'Awfi reported from Ibn 'Abbās;

Qur’an 68:6بِأَييِّكُمُ ٱلْمَفْتُونُ

«Which of you is Maftūn (afflicted with madness).»

means which of you is crazy.^{17Aṭ-Ṭabari 23:531.} This was also said by Mujāhid and others as well.^{18Aṭ-Ṭabari 23:530.} The literal meaning of Maftūn is one who has been charmed or lured away from the truth and has strayed from it.

Thus, the entire statement means, 'so you will know and they will know,' or 'you will be informed and they will be informed, as to which of you is afflicted with madness.' And Allāh knows best. Then Allāh says,

Qur’an 68:7إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعْلَمُ بِٱلْمُهْتَدِينَ

«Verily, your Lord is the best Knower of him who has gone astray from His path, and He is the best Knower of those who are guided.»

meaning, 'He knows which of the two groups are truly guided among you, and He knows the party that is astray from the truth.'

Qur’an 68:8–16فَلَا تُطِعِ ٱلْمُكَذِّبِينَ وَدُّوا۟ لَوْ تُدْهِنُ فَيُدْهِنُونَ وَلَا تُطِعْ كُلَّ حَلَّافٍ مَّهِينٍ هَمَّازٍ مَّشَّآءٍۭ بِنَمِيمٍ مَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ أَثِيمٍ عُتُلٍّۭ بَعْدَ ذَٰلِكَ زَنِيمٍ أَن كَانَ ذَا مَالٍ وَبَنِينَ إِذَا تُتْلَىٰ عَلَيْهِ ءَايَٰتُنَا قَالَ أَسَٰطِيرُ ٱلْأَوَّلِينَ سَنَسِمُهُۥ عَلَى ٱلْخُرْطُومِ

«8. So, do not obey the deniers.» «9. They wish that you should compromise with them, so they (too) would compromise with you.» «10. And do not obey every Ḥallāf Mahīn.» «11. A Hammāz, going about with Namīm,» «12. Hinderer of the good, transgressor, sinful,» «13. 'Utul, and moreover Zanīm.» «14. (He was so) because he had wealth and children.» «15. When Our Āyāt are recited to him, he says: "Tales of the men of old!"» «16. We shall brand him on the snout (nose)!»

Prohibition of giving in to the Pressure of the Disbelievers and Their Suggestions, and that They like to meet in the Middle of the Path

Allāh says, 'just as We have favored you and given you the upright legislation and great (standard of) character,'

Qur’an 68:8–9فَلَا تُطِعِ ٱلْمُكَذِّبِينَ وَدُّوا۟ لَوْ تُدْهِنُ فَيُدْهِنُونَ

«So, do not obey the deniers. They wish that you should compromise with them, so they (too) would compromise with you.»

Ibn 'Abbās said, "That you would permit them (their idolatry) and they also would permit you (to practice your religion).”^{1Aṭ-Ṭabari 23:533.} Mujāhid said,

Qur’an 68:9وَدُّوا۟ لَوْ تُدْهِنُ فَيُدْهِنُونَ

«They wish that you should compromise with them, so they (too) would compromise with you.»

“This means that you should be quiet about their gods and abandon the truth that you are upon.”^{2Aṭ-Ṭabari 23:533.} Then Allāh says,

Qur’an 68:10وَلَا تُطِعْ كُلَّ حَلَّافٍ مَّهِينٍ

«And do not obey every Ḥallāf (one who swears much) Mahīn (liar or worthless person).»

This is because the liar, due to his weakness and his disgracefulness, only seeks protection in his false oaths which he boldly swears to while using Allāh's Names, and he uses them (false oaths) all the time and out of place (i.e., unnecessarily). Ibn 'Abbās said, “Al-Mahīn means the liar.”^{3Aṭ-Ṭabari 23:533.}

Then Allāh says,

Qur’an 68:11هَمَّازٍ

«A Hammāz,» Ibn 'Abbās and Qatādah both said, “This is slander.”^{4Aṭ-Ṭabari 23:534.}

Qur’an 68:11مَّشَّآءٍۭ بِنَمِيمٍ

«going about with Namīm,» This refers to the one who goes around among people instigating discord between them and carrying tales in order to corrupt relations between people when they are good and pleasant. It is confirmed in the Two Ṣaḥīḥs that Mujāhid reported from Ṭāwūs that Ibn 'Abbās said, “The Messenger of Allāh ﷺ once passed by two graves and he said,

Ḥadīthإِنَّهُمَا لَيُعَذَّبَانِ وَمَا يُعَذَّبَانِ فِي كَبِيرٍ، أَمَّا أَحَدُهُمَا فَكَانَ لَا يَسْتَتِرُ مِنَ الْبَوْلِ، وَأَمَّا الْآخَرُ فَكَانَ يَمْشِي بِالنَّمِيمَةِ

«Verily, these two are being punished, and they are not being punished for something major. One of them was not careful about protecting himself from urine (when relieving himself). The other one used to spread Namīmah.»”^{5Fatḥ Al-Bāri 1:358, and Muslim 1:240.}

This Ḥadīth has been recorded by the Group in their books through routes of transmission that are all on the authority of Mujāhid.^{6Abu Dāwud 1:25, Tuḥfat Al-Aḥwadhi 1:232, An-Nasā'ī 1:28 and 4:412, Al-Kubrā 6:496, and Ibn Mājah 1:125.}

Imām Aḥmad recorded that Ḥudhayfah said, “I heard the Messenger of Allāh ﷺ saying,

Ḥadīthلَا يَدْخُلُ الْجَنَّةَ قَتَّاتٌ

«The slanderer will not enter into Paradise.»”^{7Aḥmad 5:382.}

This Ḥadīth has been reported by the Group except for Ibn Mājah.^{8Fatḥ Al-Bāri 10:487, Muslim 1:101, Abu Dāwud 5:190, Tuḥfat Al-Aḥwadhi 6:172, and An-Nasā'ī in Al-Kubrā 6:496.}

Concerning Allāh's statement,

Qur’an 68:12مَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ أَثِيمٍ

«Hinderer of good, transgressor, sinful,» it means, he refuses to give and withholds that which he has of good.

Qur’an 68:12مُعْتَدٍ

«transgressor,» this means, in attaining that which Allāh has made permissible for him, he exceeds the legislated bounds.

Qur’an 68:12أَثِيمٍ

«sinful,» meaning, he delves into the forbidden things. Concerning Allāh's statement,

Qur’an 68:13عُتُلٍّۭ بَعْدَ ذَٰلِكَ زَنِيمٍ

«'Utul, and moreover Zanīm.»

'Utul means one who is cruel, harsh, strong, greedy and stingy. Imām Aḥmad recorded from Al-Ḥārithah bin Wahb that the Messenger of Allāh ﷺ said,

Ḥadīthأَلَا أُنَبِّئُكُمْ بِأَهْلِ الْجَنَّةِ؟ كُلُّ ضَعِيفٍ مُتَضَعَّفٍ لَوْ أَقْسَمَ عَلَى اللهِ لَأَبَرَّهُ. أَلَا أُنَبِّئُكُمْ بِأَهْلِ النَّارِ؟ كُلُّ عُتُلٍّ جَوَّاظٍ مُسْتَكْبِرٍ

«Shall I inform you of the people of Paradise? (They will be) every weak and oppressed person. When he swears by Allāh, he fulfills his oath. Shall I inform you of the people of the Fire? Every 'Utul (cruel person), Jawwāẓ and arrogant person.»^{9Aḥmad 5:306.}

Al-Wakī' said, “It ('Utul) is every Jawwāẓ, Ja'ẓari and arrogant person.” Both Al-Bukhāri and Muslim recorded this in their Two Ṣaḥīḥs, as well as the rest of the Group, except for Abu Dāwud. All of its routes of transmission are by way of Sufyān Ath-Thawri and Shu'bah who both reported it from Sa'īd bin Khālid.^{10Fatḥ Al-Bāri 8:530, Muslim 4:2190, Tuḥfat Al-Aḥwadhi 7:331, An-Nasā'ī in Al-Kubrā 6:497, and Ibn Mājah 2:1378.}

The scholars of Arabic language have said that Ja'zari means rude and harsh, while Jawwāẓ means greedy and stingy.

Concerning the word Zanīm, Al-Bukhāri recorded from Ibn 'Abbās that he said concerning the Āyah,

Qur’an 68:13عُتُلٍّۭ بَعْدَ ذَٰلِكَ زَنِيمٍ

«'Utul (cruel), and moreover Zanīm.»

“A man from the Quraysh who stands out among them like the sheep that has had a piece of its ear cut off.”^{11Al-Bukhāri no. 4917.} The meaning of this is that he is famous for his evil just as a sheep that has a piece of its ear cut off stands out among its sister sheep. In the Arabic language the Zanīm is a person who is adopted among a group of people (i.e., he is not truly of them). Ibn Jarīr and others among the Imāms have said this.

Concerning Allāh's statement,

Qur’an 68:14–15أَن كَانَ ذَا مَالٍ وَبَنِينَ إِذَا تُتْلَىٰ عَلَيْهِ ءَايَٰتُنَا قَالَ أَسَٰطِيرُ ٱلْأَوَّلِينَ

«(He was so) because he had wealth and children. When Our Āyāt are recited to him, he says: “Tales of the men of old!”»

Allāh is saying, 'this is how he responds to the favors that Allāh has bestowed upon him of wealth and children, by disbelieving in Allāh's Āyāt and turning away from them while claiming that they are a lie that has been taken from the tales of the ancients.' This is similar to Allāh's statement,

Qur’an 74:11–30ذَرْنِى وَمَنْ خَلَقْتُ وَحِيدًا وَجَعَلْتُ لَهُۥ مَالًا مَّمْدُودًا وَبَنِينَ شُهُودًا وَمَهَّدتُّ لَهُۥ تَمْهِيدًا ثُمَّ يَطْمَعُ أَنْ أَزِيدَ كَلَّآ إِنَّهُۥ كَانَ لِـَٔايَٰتِنَا عَنِيدًا سَأُرْهِقُهُۥ صَعُودًا إِنَّهُۥ فَكَّرَ وَقَدَّرَ فَقُتِلَ كَيْفَ قَدَّرَ ثُمَّ قُتِلَ كَيْفَ قَدَّرَ ثُمَّ نَظَرَ ثُمَّ عَبَسَ وَبَسَرَ ثُمَّ أَدْبَرَ وَٱسْتَكْبَرَ فَقَالَ إِنْ هَٰذَآ إِلَّا سِحْرٌ يُؤْثَرُ إِنْ هَٰذَآ إِلَّا قَوْلُ ٱلْبَشَرِ سَأُصْلِيهِ سَقَرَ وَمَآ أَدْرَىٰكَ مَا سَقَرُ لَا تُبْقِى وَلَا تَذَرُ لَوَّاحَةٌ لِّلْبَشَرِ عَلَيْهَا تِسْعَةَ عَشَرَ

«Leave Me alone (to deal) with whom I created lonely (without any wealth and children etc.). And then granted him resources in abundance. And children to be by his side. And made life smooth and comfortable for him. After all that he desires that I should give more. Nay! Verily, he has been opposing Our Āyāt. I shall oblige him to face a severe torment! Verily, he thought and plotted. So let him be cursed, how he plotted! And once more let him be cursed, how he plotted! Then he thought. Then he frowned and he looked in a bad tempered way. Then he turned back, and was proud. Then he said: “This is nothing but magic from that of old, this is nothing but the word of a human being!” I will cast him into Hellfire. And what will make you know what Hellfire is? It spares not (any sinner), nor does it leave (anything unburned)! Burning and blackening the skins! Over it are nineteen (angels as keepers of Hell).» [74:11-30]

Then Allāh said here,

Qur’an 68:16سَنَسِمُهُۥ عَلَى ٱلْخُرْطُومِ

«We shall brand him on the snout!»

Ibn Jarīr said, “We will make his matter clear and evident so that they will know him and he will not be hidden from them, just as the branding mark on the snouts (of animals).”^{12Aṭ-Ṭabari 23:541.}

Others have said,

Qur’an 68:16سَنَسِمُهُۥ

Qur’an 68:16–42سَنَسِمُهُۥ عَلَى ٱلْخُرْطُومِ إِنَّا بَلَوْنَٰهُمْ كَمَا بَلَوْنَآ أَصْحَٰبَ ٱلْجَنَّةِ إِذْ أَقْسَمُوا۟ لَيَصْرِمُنَّهَا مُصْبِحِينَ وَلَا يَسْتَثْنُونَ فَطَافَ عَلَيْهَا طَآئِفٌ مِّن رَّبِّكَ وَهُمْ نَآئِمُونَ فَأَصْبَحَتْ كَٱلصَّرِيمِ فَتَنَادَوْا۟ مُصْبِحِينَ أَنِ ٱغْدُوا۟ عَلَىٰ حَرْثِكُمْ إِن كُنتُمْ صَٰرِمِينَ فَٱنطَلَقُوا۟ وَهُمْ يَتَخَٰفَتُونَ أَن لَّا يَدْخُلَنَّهَا ٱلْيَوْمَ عَلَيْكُم مِّسْكِينٌ وَغَدَوْا۟ عَلَىٰ حَرْدٍ قَٰدِرِينَ فَلَمَّا رَأَوْهَا قَالُوٓا۟ إِنَّا لَضَآلُّونَ بَلْ نَحْنُ مَحْرُومُونَ قَالَ أَوْسَطُهُمْ أَلَمْ أَقُل لَّكُمْ لَوْلَا تُسَبِّحُونَ قَالُوا۟ سُبْحَٰنَ رَبِّنَآ إِنَّا كُنَّا ظَٰلِمِينَ فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَٰوَمُونَ قَالُوا۟ يَٰوَيْلَنَآ إِنَّا كُنَّا طَٰغِينَ عَسَىٰ رَبُّنَآ أَن يُبْدِلَنَا خَيْرًا مِّنْهَآ إِنَّآ إِلَىٰ رَبِّنَا رَٰغِبُونَ كَذَٰلِكَ ٱلْعَذَابُ وَلَعَذَابُ ٱلْـَٔاخِرَةِ أَكْبَرُ لَوْ كَانُوا۟ يَعْلَمُونَ إِنَّ لِلْمُتَّقِينَ عِندَ رَبِّهِمْ جَنَّٰتِ ٱلنَّعِيمِ أَفَنَجْعَلُ ٱلْمُسْلِمِينَ كَٱلْمُجْرِمِينَ مَا لَكُمْ كَيْفَ تَحْكُمُونَ أَمْ لَكُمْ كِتَٰبٌ فِيهِ تَدْرُسُونَ إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ أَمْ لَكُمْ أَيْمَٰنٌ عَلَيْنَا بَٰلِغَةٌ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ سَلْهُمْ أَيُّهُم بِذَٰلِكَ زَعِيمٌ أَمْ لَهُمْ شُرَكَآءُ فَلْيَأْتُوا۟ بِشُرَكَآئِهِمْ إِن كَانُوا۟ صَٰدِقِينَ يَوْمَ يُكْشَفُ عَن سَاقٍ وَيُدْعَوْنَ إِلَى ٱلسُّجُودِ فَلَا يَسْتَطِيعُونَ

«We shall brand him» This is the mark of the people of the Hell- fire; meaning, 'We will blacken his face on the Day of Judge- ment,' and the face has been referred to here as snout.

Qur’an 68:17–33إِنَّا بَلَوْنَٰهُمْ كَمَا بَلَوْنَآ أَصْحَٰبَ ٱلْجَنَّةِ إِذْ أَقْسَمُوا۟ لَيَصْرِمُنَّهَا مُصْبِحِينَ وَلَا يَسْتَثْنُونَ فَطَافَ عَلَيْهَا طَآئِفٌ مِّن رَّبِّكَ وَهُمْ نَآئِمُونَ فَأَصْبَحَتْ كَٱلصَّرِيمِ فَتَنَادَوْا۟ مُصْبِحِينَ أَنِ ٱغْدُوا۟ عَلَىٰ حَرْثِكُمْ إِن كُنتُمْ صَٰرِمِينَ فَٱنطَلَقُوا۟ وَهُمْ يَتَخَٰفَتُونَ أَن لَّا يَدْخُلَنَّهَا ٱلْيَوْمَ عَلَيْكُم مِّسْكِينٌ وَغَدَوْا۟ عَلَىٰ حَرْدٍ قَٰدِرِينَ فَلَمَّا رَأَوْهَا قَالُوٓا۟ إِنَّا لَضَآلُّونَ بَلْ نَحْنُ مَحْرُومُونَ قَالَ أَوْسَطُهُمْ أَلَمْ أَقُل لَّكُمْ لَوْلَا تُسَبِّحُونَ قَالُوا۟ سُبْحَٰنَ رَبِّنَآ إِنَّا كُنَّا ظَٰلِمِينَ فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَٰوَمُونَ قَالُوا۟ يَٰوَيْلَنَآ إِنَّا كُنَّا طَٰغِينَ عَسَىٰ رَبُّنَآ أَن يُبْدِلَنَا خَيْرًا مِّنْهَآ إِنَّآ إِلَىٰ رَبِّنَا رَٰغِبُونَ كَذَٰلِكَ ٱلْعَذَابُ وَلَعَذَابُ ٱلْـَٔاخِرَةِ أَكْبَرُ لَوْ كَانُوا۟ يَعْلَمُونَ

«17. Verily, We have tried them as We tried the People of the Garden, when they swore to pluck the fruits in the morning,» «18. Without (saying: “If Allāh wills.”)» «19. Then there passed over it a Ṭā'if from your Lord while they were asleep.» «20. So by the morning, it became like Aṣ-Ṣarīm.» «21. Then they called out (one to another as soon) as the morning broke.» «22. Saying: “Go to your tilth in the morning, if you would pluck (the fruits).”» «23. So they departed, and they were whispering :﴿ ﴿24. ''No poor person shall enter upon you into it today.”» «25. And they went in the morning with Ḥard Qādirīn.» «26. But when they saw it, they said: “Verily, we have gone astray.”» «27. “Nay! Indeed we are deprived!”» «28. The Awsaṭ among them said; “Did I not tell you, 'Why do you not Tusabbiḥūn.' ”» «29. They said: “Glory to Our Lord! Verily, we have been wrongdoers.”» «30. Then they turned one against another, blaming.» «31. They said: “Woe to us! Verily, we were Ṭāghīn.”» «32. “We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord.”» «33. Such is the punishment, but truly, the punishment of the Hereafter is greater if they but knew.»

A Parable of the Removal of the Earnings of the Disbelievers

This is a parable that Allāh made of the behavior of the Quraysh disbelievers with the great mercy, and tremendous favors He granted them. The mercy and favor of sending of Muḥammad ﷺ to them. But they met him with denial, rejection and opposition. Therefore Allāh says,

Qur’an 68:17إِنَّا بَلَوْنَٰهُمْ

«Verily, We have tried them» meaning, 'We have tested them.'

Qur’an 68:17كَمَا بَلَوْنَآ أَصْحَٰبَ ٱلْجَنَّةِ

«as We tried the People of the Garden,»

This refers to a garden containing different types of fruits and vegetation.

Qur’an 68:17إِذْ أَقْسَمُوا۟ لَيَصْرِمُنَّهَا مُصْبِحِينَ

«when they swore to pluck the fruits of the (garden) in the morning,» meaning, they vowed between themselves during the night that they would pluck the fruit of the garden in the morning so that poor and the beggars would not know what they were doing. In this way they would be able to keep its fruit for themselves and not give any of it in charity.

Qur’an 68:18وَلَا يَسْتَثْنُونَ

«Without (saying: “If Allāh wills.”)»

meaning their vow that they made. Therefore, Allāh broke their vow. He then said,

Qur’an 68:19فَطَافَ عَلَيْهَا طَآئِفٌ مِّن رَّبِّكَ وَهُمْ نَآئِمُونَ

«Then there passed over it a Ṭā'if from your Lord while they were asleep.»

meaning, it was afflicted with some heavenly destruction.

Qur’an 68:20فَأَصْبَحَتْ كَٱلصَّرِيمِ

«So by the morning it became like Aṣ-Ṣarīm.»

Ibn 'Abbās said, “Like the dark night.”^{1Aṭ-Ṭabari 23:544.} Ath-Thawri and As-Suddi both said, “Like the crop when it is harvested withered and dry.”

Qur’an 68:21فَتَنَادَوْا۟ مُصْبِحِينَ

«Then they called out (one to another as soon) as the morning broke.»

meaning, when it was (early) morning time they called each other so that they could go together to pick the harvest or cut it (its fruits). Then Allāh said,

Qur’an 68:22أَنِ ٱغْدُوا۟ عَلَىٰ حَرْثِكُمْ إِن كُنتُمْ صَٰرِمِينَ

«(Saying:) “Go to your tilth in the morning, if you would pluck (the fruits).”»

meaning, 'if you want to pluck your harvest fruit.'

Qur’an 68:23فَٱنطَلَقُوا۟ وَهُمْ يَتَخَٰفَتُونَ

«So they departed, and they were whispering:»

meaning, they spoke privately about what they were doing so that no one could hear what they were saying. Then Allāh, the All-Knower of secrets and private discussions, explained what they were saying in private. He said,

Qur’an 68:23–24فَٱنطَلَقُوا۟ وَهُمْ يَتَخَٰفَتُونَ أَن لَّا يَدْخُلَنَّهَا ٱلْيَوْمَ عَلَيْكُم مِّسْكِينٌ

«So they departed, and they were whispering: “No poor person shall enter upon you into it today.”»

meaning, some of them said to others, “Do not allow any poor person to enter upon you in it (the garden) today.” Allāh then said,

Qur’an 68:25وَغَدَوْا۟ عَلَىٰ حَرْدٍ

«And they went in the morning with Ḥard» meaning, with strength and power.

Qur’an 68:25قَٰدِرِينَ

«Qādirīn» meaning, they thought they had power to do what they claimed and what they were desiring.

Qur’an 68:26فَلَمَّا رَأَوْهَا قَالُوٓا۟ إِنَّا لَضَآلُّونَ

«But when they saw it, they said: “Verily, we have gone astray.”» meaning, when they arrived at it and came upon it, and it was in the condition which Allāh changed from that luster, brilli- ance and abundance of fruit, to being black, gloomy and void of any benefit. They believed that they had been mistaken in the path they took in walking to it. This is why they said,

Qur’an 68:26إِنَّا لَضَآلُّونَ

«Verily, we have gone astray.» meaning, 'we have walked down a path other than the one we were seeking to reach it.' This was said by Ibn 'Abbās and others. Then they changed their minds and realized with certainty that it was actually the correct path. Then they said,

Qur’an 68:27بَلْ نَحْنُ مَحْرُومُونَ

«Nay! Indeed we are deprived (of the fruits)!»

meaning, 'nay, this is it, but we have no portion and no share (of harvest).'

Qur’an 68:28قَالَ أَوْسَطُهُمْ

«The Awsaṭ among them said,» Ibn 'Abbās, Mujāhid, Sa'īd bin Jubayr, 'Ikrimah, Muḥammad bin Ka'b, Ar-Rabī' bin Anas, Aḍ-Ḍaḥḥāk and Qatādah all said, “This means the most just of them and the best of them.”^{2Aṭ-Ṭabari 23:550.}

Qur’an 68:28أَلَمْ أَقُل لَّكُمْ لَوْلَا تُسَبِّحُونَ

«Did I not tell you, 'Why do you not Tusabbiḥūn?'»

Mujāhid, As-Suddi and Ibn Jurayj all said that,

Qur’an 68:28لَوْلَا تُسَبِّحُونَ

«Why do you not Tusabbiḥūn?» this means “why do you not say, 'If Allāh wills?' ”^{3Aṭ-Ṭabari 23:551, and Ad-Durr Al-Manthūr 8:253.} As-Suddi said, “Their making exception due to the will of Allāh in that time was by glorifying Allāh (Tasbīḥ).” Ibn Jarīr said, “It is a person's saying, 'If Allāh wills.' ”^{4Aṭ-Ṭabari 23:550.} It has also been said that it means that the best of them said to them, “Did I not tell you, why don't you glorify Allāh and thank Him for what He has given you and favored you with?”

Qur’an 68:29قَالُوا۟ سُبْحَٰنَ رَبِّنَآ إِنَّا كُنَّا ظَٰلِمِينَ

«They said: “Glory to Our Lord! Verily, we have been wrongdoers.”»

They became obedient when it was of no benefit to them, and they were remorseful and confessed when it was not of any use. Then they said,

Qur’an 68:29–30إِنَّا كُنَّا ظَٰلِمِينَ فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَٰوَمُونَ

«“…Verily, we have been wrongdoers.” Then they turned one against another, blaming.»

meaning, they started blaming each other for what they had resolved to do, preventing the poor people from receiving their right of the harvested fruit. Thus, their response to each other was only to confess their error and sin.

Qur’an 68:31قَالُوا۟ يَٰوَيْلَنَآ إِنَّا كُنَّا طَٰغِينَ

«They said: “Woe to us! Verily, we were Ṭāghīn.”» meaning, 'we have transgressed, trespassed, violated and exceeded the bounds until what this happened to us.'

Qur’an 68:32عَسَىٰ رَبُّنَآ أَن يُبْدِلَنَا خَيْرًا مِّنْهَآ إِنَّآ إِلَىٰ رَبِّنَا رَٰغِبُونَ

«We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord.»

It has been said, “They were hoping for something better in exchange in this life.” It has also been said, “They were hoping for its reward in the abode of the Hereafter.” And Allāh knows best. Some of the Salaf mentioned that these people were from Yemen. Sa'īd bin Jubayr said, “They were from a village that was called Ḍarawān which was six miles from Ṣan'ā' (in Yemen).” It has also been said, “They were from the people of Ethiopia whose father had left them this garden, and they were from the People of the Book. Their father used to handle the garden in a good way. Whatever he reaped from it he would put it back into the garden as it needed, and he would save some of it as food for his dependants for the year, and he would give away the excess in charity. Then, when he died, and his children inherited the garden they said, 'Verily, our father was foolish for giving some of this garden's harvest to the poor. If we prevent them from it, then we will have more.' So when they made up their minds to do this they were punished with what was contrary to their plan. Allāh took away all of what they possessed of wealth, gain and charity. Nothing remained for them.” Allāh then says,

Qur’an 68:33كَذَٰلِكَ ٱلْعَذَابُ

«Such is the punishment,» meaning, such is the punishment of whoever opposes the command of Allāh, is stingy with what Allāh has given him and favored him with, withholds the right of the poor and needy, and responds to Allāh's blessings upon him with ungratefulness (or disbelief).

Qur’an 68:33وَلَعَذَابُ ٱلْـَٔاخِرَةِ أَكْبَرُ لَوْ كَانُوا۟ يَعْلَمُونَ

«but truly, the punishment of the Hereafter is greater if they but knew.»

meaning, this is the punishment in this life, as you have heard, and the punishment of the Hereafter is even harder.

Qur’an 68:34–41إِنَّ لِلْمُتَّقِينَ عِندَ رَبِّهِمْ جَنَّٰتِ ٱلنَّعِيمِ أَفَنَجْعَلُ ٱلْمُسْلِمِينَ كَٱلْمُجْرِمِينَ مَا لَكُمْ كَيْفَ تَحْكُمُونَ أَمْ لَكُمْ كِتَٰبٌ فِيهِ تَدْرُسُونَ إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ أَمْ لَكُمْ أَيْمَٰنٌ عَلَيْنَا بَٰلِغَةٌ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ سَلْهُمْ أَيُّهُم بِذَٰلِكَ زَعِيمٌ أَمْ لَهُمْ شُرَكَآءُ فَلْيَأْتُوا۟ بِشُرَكَآئِهِمْ إِن كَانُوا۟ صَٰدِقِينَ

«34. Verily, for those who have Taqwā are Gardens of Delight with their Lord.» «35. Shall We then treat the Muslims like the criminals?» «36. What is the matter with you? How judge you?» «37. Or have you a Book wherein you learn,» «38. That you shall therein have all that you choose?» «39. Or have you oaths from Us, lasting until the Day of Judgement, that yours will be what you judge?» «40. Ask them, which of them will stand as surety for that!» «41. Or have they “partners”? Then let them bring their “partners” if they are truthful!»

The Reward of Those Who have Taqwā and that They will not be treated like the Criminals

After Allāh mentions the situation of the people of the worldly garden and the wrath they suffered when they disobeyed Allāh and opposed His command, He then explains that whoever has Taqwā of Him, then they will have Gardens of Delight in the Hereafter that will never end. These Gardens will last forever and their pleasures will never cease. Allāh says,

Qur’an 68:35أَفَنَجْعَلُ ٱلْمُسْلِمِينَ كَٱلْمُجْرِمِينَ

«Shall We then treat the Muslims like the criminals?»

meaning, 'should We deal equally between them in terms of recompense?' Nay, by the Lord of the heaven and the earth, surely not! Thus, Allāh says,

Qur’anمَا لَكُمْ كَيْفَ تَحْكُمُونَ

«What is the matter with you? How do you judge?»

meaning, 'how can you think that?' Then He says,

Qur’an 68:37–38أَمْ لَكُمْ كِتَٰبٌ فِيهِ تَدْرُسُونَ إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ

«Or have you a Book wherein you learn that you shall therein have all that you choose?»

Allāh is saying in this, 'is there in your hands a Book that has been sent down from heaven that you study, memorize and pass on to each other, the latter generations conveying it from the generations of old? Do you have such a Book, containing definite laws, as you claim?'

Qur’an 68:38–39إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ أَمْ لَكُمْ أَيْمَٰنٌ عَلَيْنَا بَٰلِغَةٌ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ

«That you shall therein have all that you choose? Or have you oaths from Us, lasting until the Day of Judgement, that yours will be what you judge?»

meaning, 'do you have covenants and confirmed agreements with Us?'

Qur’an 68:39إِنَّ لَكُمْ لَمَا تَحْكُمُونَ

«that yours will be what you judge?» meaning, 'that you will attain all that you want and desire.'

Qur’an 68:40سَلْهُمْ أَيُّهُم بِذَٰلِكَ زَعِيمٌ

«Ask them, which of them will stand as surety for that!» meaning, say to them, “Who is the sponsor to guarantee this?” Ibn 'Abbās said that it means, “Which of them will be a guarantor for that.”^{1Aṭ-Ṭabari 23:554.}

Qur’an 68:41أَمْ لَهُمْ شُرَكَآءُ

«Or have they “partners”?» meaning, 'do they have idols and rivals gods (besides Allāh)?'

Qur’an 68:41فَلْيَأْتُوا۟ بِشُرَكَآئِهِمْ إِن كَانُوا۟ صَٰدِقِينَ

«Then let them bring their “partners” if they are truthful!»

Qur’an 68:42–47يَوْمَ يُكْشَفُ عَن سَاقٍ وَيُدْعَوْنَ إِلَى ٱلسُّجُودِ فَلَا يَسْتَطِيعُونَ خَٰشِعَةً أَبْصَٰرُهُمْ تَرْهَقُهُمْ ذِلَّةٌ وَقَدْ كَانُوا۟ يُدْعَوْنَ إِلَى ٱلسُّجُودِ وَهُمْ سَٰلِمُونَ فَذَرْنِى وَمَن يُكَذِّبُ بِهَٰذَا ٱلْحَدِيثِ سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ وَأُمْلِى لَهُمْ إِنَّ كَيْدِى مَتِينٌ أَمْ تَسْـَٔلُهُمْ أَجْرًا فَهُم مِّن مَّغْرَمٍ مُّثْقَلُونَ أَمْ عِندَهُمُ ٱلْغَيْبُ فَهُمْ يَكْتُبُونَ

«42. The Day when the Shin shall be laid bare and they shall be called to prostrate themselves, but they shall not be able to do so.»

«43. Their eyes will be cast down and ignominy will cover them; they used to be called to prostrate themselves, while they were.»

«44. Then leave Me alone with whoever denies this narration. We shall punish them gradually from directions they perceive not.»

«45. And I will grant them a respite. Verily, My plan is strong.»

«46. Or is it that you ask them a wage, so that they are heavily burdened with debt?»

«47. Or that the Unseen is in their hands, so that they can write it down?»

The Terror of the Day of Judgement

After Allāh mentions that those who have Taqwā, will have Gardens of Delight with their Lord, He explains when this will be, and its actual occurrence. He says,

Qur’an 68:42يَوْمَ يُكْشَفُ عَن سَاقٍ وَيُدْعَوْنَ إِلَى ٱلسُّجُودِ فَلَا يَسْتَطِيعُونَ

«The Day when the Shin shall be laid bare and they shall be called to prostrate themselves, but they shall not be able to do so.»

meaning, the Day of Judgement and the horrors, earthquakes, trials, tests and great matters that will occur during it.

Al-Bukhāri recorded that Abu Sa`īd Al-Khudri said that he heard the Prophet ﷺ saying,

Ḥadīthيَكْشِفُ رَبُّنَا عَنْ سَاقِهِ، فَيَسْجُدُ لَهُ كُلُّ مُؤْمِنٍ وَمُؤْمِنَةٍ، وَيَبْقَى مَنْ كَانَ يَسْجُدُ فِي الدُّنْيَا رِيَاءً وَسُمْعَةً، فَيَذْهَبُ لِيَسْجُدَ، فَيَعُودُ ظَهْرُهُ طَبَقًا وَاحِدًا

«Our Lord will reveal His Shin, and every believing male and female will prostrate to Him. The only people who will remain standing are those who prostrated in the worldly life only to be seen and heard (showing off). This type of person will try to prostrate at that time, but his back will made to be one stiff plate (the bone will not bend or flex).»"

This Ḥadīth was recorded in the Two Ṣaḥīḥs and other books from different routes of transmission with various wordings. It is a long Ḥadīth that is very popular.^{1Fatḥ Al-Bāri 8:531, 532, and Muslim 1:167.}

Concerning Allāh's statement,

Qur’an 68:43خَٰشِعَةً أَبْصَٰرُهُمْ تَرْهَقُهُمْ ذِلَّةٌ

«Their eyes will be cast down and ignominy will cover them;»

means, in the final abode, due to their crimes and arrogance in the worldly life. Thus they will be punished with the opposite of what they did. When they were called to prostrate in the worldly life, they refused to do so even though they were healthy and secure. Therefore, they will be punished with the lack of ability to do so in the Hereafter. When the Almighty Lord makes Himself visible (before the believers), then the believers will fall down in prostration to Him, but no one of the disbelievers and hypocrites will be able to prostrate. rather, their backs will become one plate. Everytime one of them attempts to prostrate, he will bow his neck but will not be able to prostrate. This is just like in the life of this world, when these people were in opposition to what the believers were doing.

For Whoever denies the Qur'ān

Then Allāh says,

Qur’an 68:44فَذَرْنِى وَمَن يُكَذِّبُ بِهَٰذَا ٱلْحَدِيثِ

«Then leave Me alone with such as belie this narration.»

meaning, the Qur'ān. This is a sever threat which means, leave Me alone with this person; I know about him and how I will gradually punish him and increase him in his falsehood. I am giving him respite for a while, then I will seize him with a mighty and powerful punishment.' Thus, Allāh says,

Qur’an 68:44سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ

«We shall punish them gradually from directions they perceive not.»

meaning, and they will not even be aware of it. Rather, they will believe that it is a noble blessing from Allāh, but really the same matter is actually a form of humiliation (for them). This is similar to Allāh's statement,

Qur’an 23:55–56أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُم بِهِۦ مِن مَّالٍ وَبَنِينَ نُسَارِعُ لَهُمْ فِى ٱلْخَيْرَٰتِ بَل لَّا يَشْعُرُونَ

«Do they think that in wealth and children with which We expand them, We hasten unto them with good things. Nay, but they perceive not.» (23:55,56)

Allāh also said,

Qur’an 6:44فَلَمَّا نَسُوا۟ مَا ذُكِّرُوا۟ بِهِۦ فَتَحْنَا عَلَيْهِمْ أَبْوَٰبَ كُلِّ شَىْءٍ حَتَّىٰٓ إِذَا فَرِحُوا۟ بِمَآ أُوتُوٓا۟ أَخَذْنَٰهُم بَغْتَةً فَإِذَا هُم مُّبْلِسُونَ

«So, when they forgot that which they had been reminded, We opened for them the gates of everything, until in the midst of their enjoyment in that which they were given, all of a sudden, We punished them, and lo! They were plunged into destruction with deep regrets and sorrows.»

Therefore, Allāh says here,

Qur’an 68:45وَأُمْلِى لَهُمْ إِنَّ كَيْدِى مَتِينٌ

«And I will grant them a respite. Verily, My plan is strong.»

meaning, 'I will delay them, give them respite and extend their time. Yet, this is My plan, and My plot against them.' Thus, Allāh says,

Qur’an 68:45إِنَّ كَيْدِى مَتِينٌ

«Verily, My plan is strong.»

meaning, 'great against whoever opposes My command, rejects My Messengers and dares to disobey Me.'

In the Two Ṣaḥīḥs it is recorded from the Messenger of Allāh ﷺ that he said,

Ḥadīthإِنَّ الله تَعَالَىٰ لَيُمْلِي لِلظَّالِمِ حَتَّىٰ إِذَا أَخَذَهُ لَمْ يُفْلِتْهُ

«Verily Allāh the Exalted gives respite to the wrongdoer until He seizes him and he will not be able to escape Him.»

Then he recited,

Qur’an 11:102وَكَذَٰلِكَ أَخْذُ رَبِّكَ إِذَآ أَخَذَ ٱلْقُرَىٰ وَهِىَ ظَٰلِمَةٌ إِنَّ أَخْذَهُۥٓ أَلِيمٌ شَدِيدٌ

Arabic quotation as printed; not matched to Tanzil, so not shown as the Qur’anخَٰشِعَةً أَبْصَٰرُهُمْ تَرْهَقُهُمْ ذِلَّةٌ وَقَدْ كَانُوا۟ يُدْعَوْنَ إِلَى ٱلسُّجُودِ وَهُمْ سَٰلِمُونَ فَذَرْنِى وَمَن يُكَذِّبُ بِهَٰذَا ٱلْحَدِيثِ سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ وَأُمْلِى لَهُمْ إِنَّ كَيْدِى مَتِينٌ أَمْ تَسْـَٔلُهُمْ أَجْرًا فَهُم مِّن مَّغْرَمٍ مُّثْقَلُونَ أَمْ عِندَهُمُ ٱلْغَيْبُ فَهُمْ يَكْتُبُونَ فَٱصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ ٱلْحُوتِ إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ لَّوْلَآ أَن تَدَٰرَكَهُۥ نِعْمَةٌ مِّن رَّبِّهِۦ لَنُبِذَ بِٱلْعَرَآءِ وَهُوَ مَذْمُومٌ فَٱجْتَبَٰهُ رَبُّهُۥ فَجَعَلَهُۥ مِنَ ٱلصَّٰلِحِينَ وَإِن يَكَادُ ٱلَّذِينَ كَفَرُوا۟ لَيُزْلِقُونَكَ بِأَبْصَٰرِهِمْ لَمَّا سَمِعُوا۟ ٱلذِّكْرَ وَيَقُولُونَ إِنَّهُۥ لَمَجْنُونٌ وَمَا هُوَ إِلَّا ذِكْرٌ لِّلْعَٰلَمِينَ ٱلْحَآقَّةُ مَا ٱلْحَآقَّةُ وَمَآ أَدْرَىٰكَ مَا ٱلْحَآقَّةُ كَذَّبَتْ ثَمُودُ وَعَادٌۢ بِٱلْقَارِعَةِ فَأَمَّا ثَمُودُ فَأُهْلِكُوا۟ بِٱلطَّاغِيَةِ وَأَمَّا عَادٌ فَأُهْلِكُوا۟ بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَٰنِيَةَ أَيَّامٍ حُسُومًا فَتَرَى ٱلْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ فَهَلْ تَرَىٰ لَهُم مِّنۢ بَاقِيَةٍ

«Such is the punishment of your Lord when He seizes the towns while they are doing wrong. Verily, His punishment is painful (and) severe.» (11:102)^{2Fatḥ Al-Bāri 8:205, and Muslim 4:1997.}

In reference to Allāh's statement,

Qur’an 68:46–47أَمْ تَسْـَٔلُهُمْ أَجْرًا فَهُم مِّن مَّغْرَمٍ مُّثْقَلُونَ أَمْ عِندَهُمُ ٱلْغَيْبُ فَهُمْ يَكْتُبُونَ

«Or is it that you ask them for a wage, so that they are heavily burdened with debt? Or that the Unseen is in their hands, so that they can write it down?» the explanation of these two Āyāt preceded in Sūrat At-Ṭūr.^{3See volume nine, the Tafsīr of Sūrat Aṭ-Ṭūr (52:40).} The meaning of it is, 'you, O Muḥammad, call them to Allāh without taking any wages from them. rather, you hope for the reward with Allāh. Yet, they reject that which you have brought to them simply due to ignorance, disbelief and obstinacy.'

Qur’an 68:48–52فَٱصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ ٱلْحُوتِ إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ لَّوْلَآ أَن تَدَٰرَكَهُۥ نِعْمَةٌ مِّن رَّبِّهِۦ لَنُبِذَ بِٱلْعَرَآءِ وَهُوَ مَذْمُومٌ فَٱجْتَبَٰهُ رَبُّهُۥ فَجَعَلَهُۥ مِنَ ٱلصَّٰلِحِينَ وَإِن يَكَادُ ٱلَّذِينَ كَفَرُوا۟ لَيُزْلِقُونَكَ بِأَبْصَٰرِهِمْ لَمَّا سَمِعُوا۟ ٱلذِّكْرَ وَيَقُولُونَ إِنَّهُۥ لَمَجْنُونٌ وَمَا هُوَ إِلَّا ذِكْرٌ لِّلْعَٰلَمِينَ

«48. So, wait with patience for the decision of your Lord, and be not like the Companion of the Fish when he cried out (to Us) while he was Makẓūm.» «49. Had not a grace from his Lord reached him, he would indeed have been (left in the stomach of the fish, but We forgave him), so he was cast off on the naked shore, while he was to be blamed.»

«50. Then his Lord chose him and made him of the righteous.»

«51. And verily, those who disbelieve would almost make you slip with their eyes (through hatred) when they hear the Reminder (the Qur'ān), and they say: "Verily, he is a madman!"»

«52. But it is nothing else than a Reminder to all the creatures ('Ālamīn).»

The Command to be Patient and to refrain from being Hasty like Yūnus was

Allāh says,

Qur’an 68:48فَٱصْبِرْ

«So wait with patience» 'O Muḥammad, persevere against the harm your people cause you and their rejection. For verily, Allāh will give you authority over them, and make the final victory for you and your followers in this life and the Hereafter.'

Qur’an 68:48وَلَا تَكُن كَصَاحِبِ ٱلْحُوتِ

«and be not like the Companion of the Fish»

meaning, Dhun-Nūn, who was Yūnus bin Mattā, when he went off angry with his people. Various things happened to him, such as riding on a ship at sea, being swallowed by a (large) fish, the fish carrying him off into the ocean, being in the darkness and depth of the sea and hearing the sea's and its dwellers glorification of the Most High, the Most Able (Allāh). For He (Allāh) is the One Whose execution of divine decree cannot be resisted. After all of this, he (Yūnus) called out from the layers of darkness,

Qur’an 21:87أَن لَّآ إِلَٰهَ إِلَّآ أَنتَ سُبْحَٰنَكَ إِنِّى كُنتُ مِنَ ٱلظَّٰلِمِينَ

«"That none has the right to be worshipped but You (O Allāh), Glorified (and Exalted) are You! Truly, I have been of the wrongdoers."» (21:87)

Then Allāh said concerning him,

Qur’an 21:88فَٱسْتَجَبْنَا لَهُۥ وَنَجَّيْنَٰهُ مِنَ ٱلْغَمِّ وَكَذَٰلِكَ نُـۨجِى ٱلْمُؤْمِنِينَ

«So We answered his call, and delivered him from the distress. And thus We do deliver the believers.» (21:88)

Allāh also says,

Qur’an 37:143–144فَلَوْلَآ أَنَّهُۥ كَانَ مِنَ ٱلْمُسَبِّحِينَ لَلَبِثَ فِى بَطْنِهِۦٓ إِلَىٰ يَوْمِ يُبْعَثُونَ

«Had he not been of them who glorify Allāh, he would have indeed remained inside its belly (the fish) till the Day when they are resurrected.» (37:143,144)

So here (in this Sūrah), Allāh says,

Qur’an 68:48إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ

«when he cried out (to Us) while he was Makẓūm.»

Ibn 'Abbās, Mujāhid and As-Suddi, all said, "while he was distressed."^{1Aṭ-Ṭabari 23:563.} Then Allāh goes on to say,

Qur’an 68:50فَٱجْتَبَٰهُ رَبُّهُۥ فَجَعَلَهُۥ مِنَ ٱلصَّٰلِحِينَ

«Then his Lord chose him and made him of the righteous.»

Imām Aḥmad recorded from 'Abdullāh that the Messenger of Allāh ﷺ said,

Ḥadīthلَا يَنْبَغِي لِأَحَدٍ أَنْ يَقُولَ: أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى

«It is not befitting for anyone to say that I am better than Yūnus bin Mattā.»^{2Aḥmad 1:390.}

Al-Bukhāri recorded this Ḥadīth^{3Fatḥ Al-Bāri 6:519.} and it is in the Two Ṣaḥīḥs reported from Abu Hurayrah.^{4Fatḥ Al-Bāri 8:144, and Muslim 4:1846.}

Concerning Allāh's statement,

Qur’an 68:51وَإِن يَكَادُ ٱلَّذِينَ كَفَرُوا۟ لَيُزْلِقُونَكَ بِأَبْصَٰرِهِمْ

«And verily, those who disbelieve would almost make you slip with their eyes»

Ibn 'Abbās, Mujāhid and others have said,

Qur’an 68:51لَيُزْلِقُونَكَ

«would make you slip» "In order to have some effect on you."^{5Aṭ-Ṭabari 23:564,565.}

Qur’an 68:51بِأَبْصَٰرِهِمْ

«with their eyes» meaning, 'they will affect you by looking at you with their eyes (i.e., the evil eye).' This means 'they are jealous of you due to their hatred of you, and were it not for Allāh's protection of you, defending you against them (then their evil eye would harm you).'

The Effect of the Evil Eye is Real

In this Āyah is a proof that the effect of the evil eye and its affliction by the command of Allāh is real. Many Ḥadīths have been reported concerning this through numerous routes of transmission.

The Ḥadīth of Buraydah bin Al-Ḥuṣayb

Abu 'Abdullāh bin Mājah recorded from Buraydah bin Al-Ḥuṣayb that the Messenger of Allāh ﷺ said,

Ḥadīthلَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَةٍ

«There is no Ruqyah^{6Prayer formula for healing.} except to cure the evil eye and the sting.»^{7Ibn Mājah 2:1161.}

This is how Ibn Mājah recorded this Ḥadīth. Imām Muslim also recorded this Ḥadīth in his Ṣaḥīḥ on the authority of Buraydah himself, but he did not attribute it to the Prophet ﷺ. There is a story concerning this incident (as reported by Buraydah in Ṣaḥīḥ Muslim),^{8Muslim 1:199.} and At-Tirmidhi recorded the Ḥadīth in this manner (like Muslim's version).^{9Tuḥfat Al-Aḥwadhi 6:217.} This Ḥadīth has also been recorded by Imām Al-Bukhāri, Abu Dāwud and At-Tirmidhi on the authority of 'Imrān bin Ḥuṣayn, however, he did not attribute it to the Prophet ﷺ. 'Imrān's wording is,

Ḥadīthلَا رُقْيَةَ إِلَّا مِنْ عَيْنٍ أَوْ حُمَةٍ

«There is no Ruqyah except to cure the evil eye and the sting.»"^{10Fatḥ Al-Bāri 10:163, Abu Dāwud 4:213, and Tuḥfat Al-Aḥwadhi 6:217.}

Muslim recorded in his Ṣaḥīḥ from Ibn 'Abbās that the Prophet ﷺ said,

Ḥadīthالْعَيْنُ حَقٌّ وَلَوْ كَانَ شَيْءٌ سَابَقَ الْقَدَرَ سَبَقَتِ الْعَيْنُ وَإِذَا اسْتُغْسِلْتُمْ فَاغْسِلُوا

«The evil eye is real. If anything were to overtake the divine decree (and change it), then it would be the evil eye. And if you perform Ghusl (to remove the evil eye) then wash well.»^{11Muslim 4:1719.}

Muslim was alone in recording this Ḥadīth, as Al-Bukhāri did not mention it. It is reported from Ibn 'Abbās that he said, "The Messenger of Allāh ﷺ used to invoke Allāh's protection for Al-Ḥasan and Al-Ḥusayn (his grandsons) by saying,

Ḥadīthأُعِيذُكُمَا بِكَلِمَاتِ اللَّهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ، وَمِنْ كُلِّ عَيْنٍ لَامَّةٍ

«I seek protection for you two by the perfect Words of Allāh from every Shayṭān, and dangerous creature, and from every eye that is evil.»

Then he would say:

Ḥadīthهَكَذَا كَانَ إِبْرَاهِيمُ يُعَوِّذُ إِسْحَاقَ وَإِسْمَاعِيلَ عَلَيْهِمَا السَّلَامُ

«Thus, did Ibrāhīm used to seek protection for Isḥāq and Ismā'īl (his sons).»"

This Ḥadīth was recorded by Al-Bukhāri and the Sunan compilers. ^{12Fatḥ Al-Bāri 6:470, Abu Dāwud 5:104, Tuḥfat Al-Aḥwadhi 6:220, An-Nasā'ī in Al-Kubrā 6:250, and Ibn Mājah 2:1164.}

The Ḥadīth of Abu Umāmah As'ad bin Sahl bin Ḥunayf

Ibn Mājah recorded from Abu Umamah As'ad bin Sahl bin Ḥunayf that 'Āmir bin Rabī'ah passed by Sahl bin Ḥunayf while he was bathing and he said, "I haven't seen the skin of a beautiful virgin girl nicer than this that I see today (i.e., commenting on how nice Sahl's skin was)." So he did not leave before he (Sahl) fell down on the ground. So he was brought to the Messenger of Allāh ﷺ and it was said to him (the Prophet ﷺ) that Sahl had been afflicted by a seizure. The Prophet ﷺ then said,

Ḥadīthمَنْ تَتَّهِمُونَ بِهِ؟

«Who do you blame (or hold responsible) for this?»

The people replied, “Āmir bin Rabī'ah." Then the Prophet ﷺ said,

Ḥadīthعَلَامَ يَقْتُلُ أَحَدُكُمْ أَخَاهُ؟ إِذَا رَأَىٰ أَحَدُكُمْ مِنْ أَخِيهِ مَا يُعْجِبُهُ فَلْيَدْعُ لَهُ بِالْبَرَكَةِ

«Would one of you knowingly kill his brother? If one of you sees something of his brother that he likes, then let him supplicate for blessings for him.»

Then the Prophet ﷺ called for some water and he commanded 'Āmir to perform Wuḍū' with the water. So he washed his face, his hands up to his two elbows, his two knees, and the inside of his Izār. Then the Prophet ﷺ commanded him to pour the water over Sahl. Sufyān said that Ma'mar related from Az-Zuhrī that he said, "The Prophet ﷺ ordered him to turn the water pot over (empty its contents over) him (Sahl) from behind him."^{13Sunan Ibn Mājah no. 3509.} An-Nasā'ī recorded this Ḥadīth through different routes from Abu Umāmah with the wording, "And he turned the pot over pouring its contents over him (Sahl) from behind him.” ^{14An-Nasā'ī in Al-Kubrā no. 7617-7619.}

The Ḥadīth of Abu Sa'īd Al-Khudri

Ibn Mājah recorded that Abu Sa'īd Al-Khudri said, "The Messenger of Allāh ﷺ used to seek refuge from the evil eye of the Jinns and the evil eye of humans. Then when the Mu'awwidhatān^{15Sūrat Al-Falāq (113) and Sūrat An-Nās (114).} were revealed, he used them (for seeking protection) and abandoned everything else.” ^{16Ibn Mājah 2:1161.}

This was recorded by At-Tirmidhi, and An-Nasā'ī. At-Tirmidhi said, "Ḥasan."^{17Tuḥfat Al-Aḥwadhi 6:218, and An-Nasā'ī 8:271.}

Another Ḥadīth from Abu Sa'īd

Imām Aḥmad recorded from Abu Sa'īd that Jibrīl came to the Prophet ﷺ and said, "O Muḥammad, are you suffering from any ailment?" The Prophet ﷺ said,

«نَعَمْ»

«Yes»." Then Jibrīl said,

Ḥadīthبِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، وَمِنْ شَرِّ كُلِّ نَفْسٍ وَعَيْنٍ تَشْنِيكَ، وَاللهُ يَشْفِيكَ، بِاسْمِ اللهِ أَرْقِيكَ

«"In the Name of Allāh I pray over you for healing (Ruqyah), from everything that bothers you, from the evil of every soul and every evil eye that hates you, may Allāh cure you, in the Name of Allāh I pray over you for healing."»^{18Aḥmad 3:28,56.}

This Ḥadīth has been recorded by Muslim and the Sunan compilers except for Abu Dāwud.^{19Muslim 4:1718, Tuḥfat Al-Aḥwadhi 4:46, and An-Nasā'ī in Al-Kubrā 6:249, and Ibn Mājah 2:1164.}

Imām Aḥmad also recorded from Abu Sa'īd or Jābir bin 'Abdullāh that the Messenger of Allāh ﷺ was bothered by some illness, and Jibrīl came to him and said,

Ḥadīthبِاسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ شَيْءٍ يُؤْذِيكَ، مِنْ كُلِّ حَاسِدٍ وَعَيْنٍ، اللهُ يَشْفِيكَ

«In the Name of Allāh I pray over you for healing (Ruqyah), from everything that bothers you, from every envious person and evil eye, may Allāh cure you.»^{20Aḥmad 3:58, 75.}

The Ḥadīth of Abu Hurayrah

Imām Aḥmad recorded from Abu Hurayrah that the Messenger of Allāh ﷺ said,

Ḥadīthإِنَّ الْعَيْنَ حَقٌّ

«Verily the evil eye is real.»^{21Aḥmad 2:319.}

Both Al-Bukhāri and Muslim recorded this Ḥadīth as well.^{22Fatḥ Al-Bāri 10:213, and Muslim 4:1719.} Ibn Mājah recorded from Abu Hurayrah that the Messenger of Allāh ﷺ said,

«الْعَيْنُ حَقٌّ»

«The evil eye is real.»^{23Ibn Mājah 2:1159.}

Ibn Mājah was alone in recording this Ḥadīth.

The Ḥadīth of Asmā' bint 'Umays

Imām Aḥmad recorded from 'Ubayd bin Rifā'ah Az-Zuraqi that Asmā' said, "O Messenger of Allāh! Verily, Bani Ja'far are afflicted with the evil eye; should I seek to have Ruqyah ?" The Prophet ﷺ replied,

Ḥadīthنَعَمْ فَلَوْ كَانَ شَيْءٌ يَسْبِقُ الْقَدَرَ لَسَبَقَتْهُ الْعَيْنُ

«Yes, for if anything could overcome the divine decree, it would be the evil eye.»^{24Aḥmad 6:438.}

This Ḥadīth has been recorded like this by At-Tirmidhi, Ibn Mājah,^{25Tuḥfat Al-Aḥwadhi 6:219, and Ibn Mājah 2:1160.} and An-Nasā'ī. At-Tirmidhi said concerning it, "Ḥasan Ṣaḥīḥ."^{26Tuḥfat Al-Aḥwadhi 6:220.}

The Ḥadīth of 'Ā'ishah

Ibn Mājah recorded from 'Ā'ishah, may Allāh be pleased with her, that the Messenger of Allāh ﷺ ordered her to have Ruqyah performed as a cure against the evil eye.^{27Ibn Mājah 2:1161.} This was reported by Al-Bukhāri and Muslim.^{28Fatḥ Al-Bāri 10:210, and Muslim 4:1725.}

The Ḥadīth of Sahl bin Ḥunayf

Imām Aḥmad recorded from Abu Umāmah bin Sahl bin Ḥunayf that his father informed him that the Messenger of Allāh ﷺ went out on a journey in the direction of Makkah and they (the Companions) accompanied him until they came to the valley of Kharrār from Al-Juḥfah. They stopped there and Sahl took a bath. He (Sahl) was a white man, with a handsome body and nice skin. So the brother of Bani 'Ādi bin Ka'b, 'Āmir bin Rabī'ah looked at Sahl while he bathed and he said, "I haven't seen the skin of a beautiful virgin girl nicer than this that I see today." Then Sahl suddenly had a seizure and fell to the ground. So he (Sahl) was brought to the Messenger of Allāh ﷺ and it was said to him, "O Messenger of Allāh! Can you do anything for Sahl? By Allāh, he has not lifted his head nor has he regained consciousness." The Prophet ﷺ then said,

Ḥadīthهَلْ تَتَّهِمُونَ فِيهِ مِنْ أَحَدٍ؟

«Do you all blame (or hold responsible) anyone for what has happened to him?»

They said, " 'Āmir bin Rabī'ah looked at him." So the Prophet ﷺ called 'Āmir and he was very angry with him. He said,

Ḥadīthعَلَامَ يَقْتُلُ أَحَدُكُمْ أَخَاهُ، هَلَّا إِذَا رَأَيْتَ مَا يُعْجِبُكَ بَرَّكْتَ؟

«Would one of you knowingly kill his brother? Why don't you ask Allāh to bless your brother when you see something (of him) that you like?»

Then the Prophet ﷺ said,

«اغْتَسِلْ لَهُ»

«Bathe for him.»

So he ('Āmir) washed his face, his hands, his elbows, his knees, his feet and the inside of his Izār (waist wrapper) in a drinking vessel. Then that water was poured over him (Sahl). A man poured it over Sahl's head and his back from behind him, then the container was turned upside down and emptied behind him. This was done, and afterwards Sahl recovered and left with the people having nothing wrong with him."^{29Aḥmad 3:486.}

The Ḥadīth of 'Āmir bin Rabī'ah

Imām Aḥmad recorded in his Musnad that 'Ubaydullāh bin 'Āmir said, " 'Āmir bin Rabī'ah and Sahl bin Ḥanayf went off together intending to bathe. So they went about their business using coverings (to cover their nakedness). So 'Āmir removed a cloak of wool that he (Sahl) was using to conceal himself. He ('Āmir) said, 'I looked at him and my eye fell upon him while he was pouring water on himself bathing. Then I heard a loud splash in the water coming from where he was. So I went to him, and I called him three times, but he did not answer me. So I went to the Prophet ﷺ and informed him. Then, the Prophet ﷺ came walking, and he was wading in the water. I can still picture the whiteness of his shins. When he came to Sahl (who was unconscious), he hit him on his chest with his hand and said,

Ḥadīthاللَّهُمَّ اصْرِفْ عَنْهُ حَرَّهَا وَبَرْدَهَا وَوَصَبَهَا

«O Allāh! Remove from him its heat, its cold and its pain.»

He (Sahl) then stood up, and Allāh's Messenger ﷺ said,

Ḥadīthإِذَا رَأَى أَحَدُكُمْ مِنْ أَخِيهِ، أَوْ مِنْ نَفْسِهِ، أَوْ مِنْ مَالِهِ مَا يُعْجِبُهُ، فَلْيُبَرِّكْ فَإِنَّ الْعَيْنَ حَقٌّ

«If one of you sees in his brother, or himself, or his wealth that which pleases him, then he should ask Allāh to bless it, for verily, the evil eye is real.»^{30Aḥmad 3:447.}

The Accusation of the Disbelievers and the Reply to Them

Allāh says,

Qur’an 68:51وَيَقُولُونَ إِنَّهُۥ لَمَجْنُونٌ

«and they say: "Verily, he is a madman!"»

meaning, they cut at him with their eyes and attack him with their tongues saying, "Verily, he is a madman." They say this because he came with the Qur'ān. Allāh then says,

Qur’an 68:52وَمَا هُوَ إِلَّا ذِكْرٌ لِّلْعَٰلَمِينَ

«But it is nothing else but a Reminder to all the creatures ('Ālamīn).»

This is the end of the explanation (Tafsīr) of Sūrah Nūn (or Al-Qalam), and all praise and blessing belong to Allāh.