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 Surah Al-Qalam 68:34-52 [2/2]
  
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Verse Summary -------------------------------------------------------------------------------------
إِنَّIndeed,
لِلْمُتَّقِينَfor the righteous
عِندَwith
رَبِّهِمْtheir Lord
جَنَّـٰتِ(are) Gardens
ٱلنَّعِيمِ(of) Delight.
﴿٣٤﴾
أَفَنَجْعَلُThen will We treat
ٱلْمُسْلِمِينَthe Muslims
كَٱلْمُجْرِمِينَlike the criminals?
﴿٣٥﴾
مَاWhat
لَكُمْ(is) for you?
كَيْفَHow
تَحْكُمُونَ(do) you judge?
﴿٣٦﴾
أَمْOr
لَكُمْ(is) for you
كِتَـٰبٌa book
فِيهِwherein
تَدْرُسُونَyou learn,
﴿٣٧﴾
إِنَّThat,
لَكُمْfor you
فِيهِtherein
لَمَاwhat
تَخَيَّرُونَyou choose?
﴿٣٨﴾
أَمْOr
لَكُمْ(do) you have
أَيْمَـٰنٌoaths
عَلَيْنَاfrom us,
بَـٰلِغَةٌreaching
إِلَىٰto
يَوْمِ(the) Day
ٱلْقِيَـٰمَةِ‌ۙ(of) the Resurrection.
إِنَّThat,
لَكُمْfor you
لَمَا(is) what
تَحْكُمُونَyou judge?
﴿٣٩﴾
سَلْهُمْAsk them,
أَيُّهُمwhich of them
بِذَٲلِكَfor that
زَعِيمٌ(is) responsible.
﴿٤٠﴾
أَمْOr
لَهُمْ(do) they have
شُرَكَآءُpartners?
فَلْيَأْتُواْThen let them bring
بِشُرَكَآئِهِمْtheir partners,
إِنif
كَانُواْthey are
صَـٰدِقِينَtruthful.
﴿٤١﴾
يَوْمَ(The) Day
يُكْشَفُwill be uncovered
عَنfrom
سَاقٍthe shin
وَيُدْعَوْنَand they will be called
إِلَىto
ٱلسُّجُودِprostrate,
فَلَاbut not
يَسْتَطِيعُونَthey will be able,
﴿٤٢﴾
خَـٰشِعَةًHumbled,
أَبْصَـٰرُهُمْtheir eyes,
تَرْهَقُهُمْwill cover them
ذِلَّةٌ‌ۖhumiliation.
وَقَدْAnd indeed,
كَانُواْthey were
يُدْعَوْنَcalled
إِلَىto
ٱلسُّجُودِprostrate
وَهُمْwhile they
سَـٰلِمُونَ(were) sound.
﴿٤٣﴾
فَذَرْنِىSo leave Me
وَمَنand whoever
يُكَذِّبُdenies
بِهَـٰذَاthis
ٱلْحَدِيثِ‌ۖStatement,
سَنَسْتَدْرِجُهُمWe will progressively lead them
مِّنْfrom
حَيْثُwhere
لَاnot
يَعْلَمُونَthey know.
﴿٤٤﴾
وَأُمْلِىAnd I will give respite
لَهُمْ‌ۚto them.
إِنَّIndeed,
كَيْدِىMy plan
مَتِينٌ(is) firm.
﴿٤٥﴾
أَمْOr
تَسْــَٔلُهُمْyou ask them
أَجْرًاa payment,
فَهُمso they
مِّنfrom
مَّغْرَمٍ(the) debt
مُّثْقَلُونَ(are) burdened?
﴿٤٦﴾
أَمْOr
عِندَهُمُ(is) with them
ٱلْغَيْبُthe unseen,
فَهُمْso they
يَكْتُبُونَwrite it?
﴿٤٧﴾
فَٱصْبِرْSo be patient
لِحُكْمِfor (the) decision
رَبِّكَ(of) your Lord,
وَلَاand (do) not
تَكُنbe
كَصَاحِبِlike (the) companion
ٱلْحُوتِ(of) the fish,
إِذْwhen
نَادَىٰhe called out,
وَهُوَwhile he
مَكْظُومٌ(was) distressed.
﴿٤٨﴾
لَّوْلَآIf not
أَنthat
تَدَٲرَكَهُۥovertook him
نِعْمَةٌa Favor
مِّنfrom
رَّبِّهِۦhis Lord,
لَنُبِذَsurely he would have been thrown
بِٱلْعَرَآءِonto (the) naked shore
وَهُوَwhile he
مَذْمُومٌ(was) blamed.
﴿٤٩﴾
فَٱجْتَبَـٰهُBut chose him,
رَبُّهُۥhis Lord,
فَجَعَلَهُۥand made him
مِنَof
ٱلصَّـٰلِحِينَthe righteous.
﴿٥٠﴾
وَإِنAnd indeed,
يَكَادُwould almost
ٱلَّذِينَthose who
كَفَرُواْdisbelieve,
لَيُزْلِقُونَكَsurely make you slip
بِأَبْصَـٰرِهِمْwith their eyes
لَمَّاwhen
سَمِعُواْthey hear
ٱلذِّكْرَthe Message,
وَيَقُولُونَand they say,
إِنَّهُۥ`Indeed, he
لَمَجْنُونٌ(is) surely mad.`
﴿٥١﴾
وَمَاAnd not
هُوَit (is)
إِلَّاbut
ذِكْرٌa Reminder
لِّلْعَـٰلَمِينَto the worlds.
﴿٥٢﴾


اِنَّ لِلۡمُتَّقِيۡنَ عِنۡدَ رَبِّهِمۡ جَنّٰتِ النَّعِيۡمِ‏  اَفَنَجۡعَلُ الۡمُسۡلِمِيۡنَ كَالۡمُجۡرِمِيۡنَؕ‏  مَا لَـكُمۡ كَيۡفَ تَحۡكُمُوۡنَ​ۚ‏  اَمۡ لَـكُمۡ كِتٰبٌ فِيۡهِ تَدۡرُسُوۡنَۙ‏  اِنَّ لَـكُمۡ فِيۡهِ لَمَا تَخَيَّرُوۡنَ​ۚ‏  اَمۡ لَـكُمۡ اَيۡمَانٌ عَلَيۡنَا بَالِغَةٌ اِلٰى يَوۡمِ الۡقِيٰمَةِ​ ۙ اِنَّ لَـكُمۡ لَمَا تَحۡكُمُوۡنَ​ۚ‏  سَلۡهُمۡ اَيُّهُمۡ بِذٰلِكَ زَعِيۡمٌ ۛۚ‏  اَمۡ لَهُمۡ شُرَكَآءُ ۛۚ فَلۡيَاۡتُوۡا بِشُرَكَآئِهِمۡ اِنۡ كَانُوۡا صٰدِقِيۡنَ‏   يَوۡمَ يُكۡشَفُ عَنۡ سَاقٍ وَّيُدۡعَوۡنَ اِلَى السُّجُوۡدِ فَلَا يَسۡتَطِيۡعُوۡنَۙ‏   خَاشِعَةً اَبۡصَارُهُمۡ تَرۡهَقُهُمۡ ذِلَّةٌ ؕ وَقَدۡ كَانُوۡا يُدۡعَوۡنَ اِلَى السُّجُوۡدِ وَهُمۡ سٰلِمُوۡنَ‏  فَذَرۡنِىۡ وَمَنۡ يُّكَذِّبُ بِهٰذَا الۡحَـدِيۡثِ​ؕ سَنَسۡتَدۡرِجُهُمۡ مِّنۡ حَيۡثُ لَا يَعۡلَمُوۡنَۙ‏  وَاُمۡلِىۡ لَهُمۡ​ؕ اِنَّ كَيۡدِىۡ مَتِيۡنٌ‏  اَمۡ تَسۡـئَـلُهُمۡ اَجۡرًا فَهُمۡ مِّنۡ مَّغۡرَمٍ مُّثۡقَلُوۡنَ​ۚ‏  اَمۡ عِنۡدَهُمُ الۡغَيۡبُ فَهُمۡ يَكۡتُبُوۡنَ‏  فَاصۡبِرۡ لِحُكۡمِ رَبِّكَ وَلَا تَكُنۡ كَصَاحِبِ الۡحُوۡتِ​ۘ اِذۡ نَادٰى وَهُوَ مَكۡظُوۡمٌؕ‏  لَوۡلَاۤ اَنۡ تَدٰرَكَهٗ نِعۡمَةٌ مِّنۡ رَّبِّهٖ لَنُبِذَ بِالۡعَرَآءِ وَهُوَ مَذۡمُوۡمٌ‏  فَاجۡتَبٰهُ رَبُّهٗ فَجَعَلَهٗ مِنَ الصّٰلِحِيۡنَ‏  وَاِنۡ يَّكَادُ الَّذِيۡنَ كَفَرُوۡا لَيُزۡلِقُوۡنَكَ بِاَبۡصَارِهِمۡ لَمَّا سَمِعُوا الذِّكۡرَ وَيَقُوۡلُوۡنَ اِنَّهٗ لَمَجۡنُوۡنٌ​ۘ‏  وَمَا هُوَ اِلَّا ذِكۡرٌ لِّلۡعٰلَمِيۡنَ‏ 

Translation
(68:34) Surely19 the God-fearing shall have Gardens of bliss with their Lord. (68:35) What! Shall We treat those who have submitted (to Our command) like those who have acted as criminals? (68:36) What is the matter with you? How ill do you judge!20 (68:37) Or do you have a Book21 wherein you read (68:38) that (in the Hereafter) you shall have all that you choose for yourselves? (68:39) Or have We sworn a covenant with you which We are bound to keep till the Day of Resurrection, (a covenant requiring that whatever you ordain for yourselves shall be yours)? (68:40) Ask them: “Which of them can guarantee that?22 (68:41) Or has something been guaranteed by any of those whom they associate with Allah in His Divinity?” If so, let them bring forth their associates, if they are truthful.23 (68:42) On the Day when the dreadful calamity will unfold,24 when people will be summoned to prostrate themselves, and yet they will not be able to prostrate. (68:43) Their eyes shall be downcast and ignominy shall overwhelm them. For when they were safe and sound, they were summoned to prostrate themselves, (and they refused).25 (68:44) So leave Me, (O Prophet), to deal with him who gives the lie to this Discourse.26 We shall draw them little by little (to their undoing) in a way that they will not know.27 (68:45) I am giving them a respite. Great is My scheme!28 (68:46) Or are you asking them for some compensation so that they feel burdened with debt?29 (68:47) Or do they have any knowledge of the Unseen which they are now writing down?30 (68:48) So bear with patience until the Judgement of your Lord31 comes, and do not belike the man in the fish (i.e., Jonah)32 who called out, choking with grief:33 (68:49) had his Lord not bestowed His favour upon him, he would have been cast upon that barren shore (and would have remained there) in disgrace.34 (68:50) But his Lord exalted him, and included him among His righteous servants. (68:51) When the unbelievers hear this Exhortation, they look at you as though they would knock you off your feet with their (hostile) glances.35 They say: “Surely he is afflicted with madness”; (68:52) although this is nothing but an Exhortation (to goodness) for everyone in the world.

Commentary

19. This is, a rejoinder to the chiefs of Makkah, who argued with the Muslims, thus: The blessings that we are enjoying in the world are a sign that we are favorites of Allah, and the miserable lives that you are living are a proof that you are under the wrath of Allah. Therefore, even if there was any life after death, as you say, we shall have good time there too, and the torment would be imposed on you, not on us.

20. That is, it is against reason that God should not differentiate between the obedient servant and the guilty. How do you regard this as reasonable that the Creator of the universe should, like a blind ruler, not judge which people in the world obeyed His commands and refrained from evildoing, and which people committed every sin and crime and perpetrated every cruelty fearless of His punishment? You have seen the adversity of the believers and your own prosperity, but you have not appreciated the distinction between their good morals and your own evildoing, and have given your judgment without the thought that these obedient people will be treated like culprits by God and the guilty like you will be granted Paradise.

21. That is, the Book sent down by Allah.

22. Zaeem in Arabic is used for a person who stands a surety on behalf of another, or is a spokesman of others. Thus, the verse means to ask: Which of you will come forward and say that he has made such and such a covenant with Allah on your behalf.

23. That is, the judgment you are passing concerning yourselves has no basis whatever. It is against reason and you cannot show any such thing written in any divine Book either. No one can make the claim that he has made Allah promise some such thing, and you cannot make any of your deities vouch that they would take the responsibility of securing Paradise for you from God. How then have you been involved in such a misunderstanding.

24. Literally: The Day the Shin shall be uncovered. A section of the companions and their successors says that these words have been used idiomatically, for according to Arabic idiom, kashf-i-saq implies befalling of an affliction. Abdullah bin Abbas has also given this same meaning of this and has supported it by evidence from Arabic poetry. According to another saying that has been cited from Ibn Abbas and Rabi bin Anas, kashf-i-saq implies uncovering the facts and truths. In view of this interpretation, the meaning would be: The Day when all truths shall be bared and the people’s deeds shall become open and manifest.

25. It means: On the Resurrection Day it will be openly and publicly demonstrated as to who in the world had actually worshiped Allah and who was disinclined to do so. For this purpose the people will be called upon to prostrate themselves before Allah. Then, those who had been sincerely worshiping Allah in the world would prostrate themselves, and those who had declined to bow before Him in the world would be unable to do so. It will become impossible for them to put up a false show of being worshipers. Therefore, they will remain standing, degraded and downcast with shame.

26. That is, do not worry yourself as to how to deal with them, it is for Me to see how to chastise them.

27. A form of leading somebody to ruin in imperceptible ways is that an enemy of the truth and wicked person may be blessed in the world, and be granted health, wealth, children and worldly successes, by which he may be deluded into believing that whatever he is doing, he is doing well and right. There is nothing wrong with his acts and deeds. Thus, he may go on getting more and more deeply involved in enmity of the truth and wickedness and rebellious conduct and may not realize that the blessings he is being favored with are not a reward but, in fact, a means of his own ruin.

28. The word kayd in the original means to devise a secret scheme against another. It is an evil only in case it is devised to harm somebody unjustly, otherwise there is nothing wrong with it, especially when such a scheme is adopted against a person who has made himself worthy of it.

29. The question apparently is being asked of the Prophet (peace be upon him), but its real audience are the people, who were crossing all limits in their opposition to him. They are being asked: Is Our Messenger asking you for a reward which makes you feel so upset. You know that he is absolutely selfless in his invitation and is exerting himself only for your own benefit and well-being. If you do not want to believe in what he says, you may not, but why are you feeling so enraged at his this invitation to you. (For further explanation, see (E.N. 31 of Surah At-Toor).

30. This second question also appears to be directed to the Prophet (peace be upon him), but, in fact, its audience are his opponents. It means: Have you, O people, peered behind the unseen and found that the Messenger, in fact, is not a Messenger sent by God, and the truth that he is presenting before you is also false. That is why you are being so stubborn in belying what he says (For explanation, see (E.N. 32 of Surah At-Toor).

31. That is, the time when Allah will issue His decree about your success and victory and your opponents’ defeat, is yet far off. Till then you should go on enduring with patience whatever hardships and afflictions you may have to face in the way of preaching the faith.

32. That is, do not behave impatiently as did the Prophet Jonah (peace be on him), who an account of his impatience was driven into the fish’s belly. Immediately after exhorting the Prophet (peace be upon him) to have patience until Allah issued forth His decree, to tell him not to behave like the Prophet Jonah (peace be upon him) by itself gives the meaning that the latter had shown some kind of impatience before Allah gave His decision and thus had incurred His wrath. (For explanation, see( Surah Yunus, Ayat 98, and E.N, 99); (Surah Al-Anbiya, Ayat 87-88 and E.Ns 82 to 85); (Surah As-Saaffat, Ayat 139-148 and E.Ns 78 to 85).

33. In Surah Al-Anbiya it has been explained thus: From inside the fish’s belly and the darkness of the sea, the Prophet Jonah (peace be upon him) invoked Allah, saying: La ilaha ills anta subhanaka inni kuntu min-az-zalimin: There is no god but You; glory be to You: I had indeed committed a wrong. Thereupon Allah heard his prayer and delivered him from this affliction. (verses 87-88).

34. When this verse is read with ( Surah As-Saaffat, Ayats 142-146), one learns that at the time the Prophet Jonah (peace be upon him) was caused to be swallowed by the fish, he was blameworthy. But when he glorified Allah and confessed his fault, although he was thrown out from the belly of the fish on a bare beach in a state of sickness, he was not blameworthy at that time. Allah by His mercy caused a creeper to grow over him so that its leaves should provide him shade and its fruit food and drink.

35. Would make you slip: Would eat you up with their eyes. For a similar expression of the Makkan disbelievers’ rage and fury against the Prophet (peace be upon him), see also Surah Bani Israil, Aya