Surah No. 68

Introduction
Merits of the Surah1

1. According to Ibn `Abbas and Qatadah, there are both Makkan and Madinan verses in this Surah, though some have thought that it is entirely Makkan (Qurtubi, Shawkani).
The Surah has also been referred to as Surah Nun (Zamakhshari).

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ ن ۚ وَالْقَلَمِ وَمَا يَسْطُرُونَ (1)

(68:1) Noon.2 By the Pen3 and what they4 inscribe.5

2. For want of a hadith, opinions vary about “nun” from (i) one of the huruf al-muqatta`at, (ii) ink-pot, (iii) a tablet of Noor, to (iv) not known (Ibn Jarir, Ibn Kathir).
Imam Razi points out that some of the Salaf took the meaning as “fish” as Allah said, وَذَا النُّونِ إِذْ ذَهَبَ مُغَاضِبًا [الأنبياء/87] “And recall when the Companion of the fish (Yunus), when he went off, angry.”
Prophet Yunus is mentioned in this surah itself, in verses 48-50.
Yusuf Ali comments: “The Pen and the Record are the symbolical foundations of the Revelation to man. The adjuration by the Pen disposes off the flippant charge that Allah’s Messenger was mad or possessed. For he spoke words of power, not incoherent, but full of meaning, and through the Record of the Pen, that meaning unfolds itself, in innumerable aspects to countless generations. Muhammad was the living Grace and Mercy of Allah, and his very nature exalted him above abuse and persecution.”

3. It is widely believed that the allusion is to that Pen which was used at the beginning of the affair to write down all that was to happen. Said the Prophet, « إِنَّ أَوَّلَ مَا خَلَقَ اللَّهُ الْقَلَمَ فَقَالَ لَهُ اكْتُبْ فَجَرَى بِمَا هُوَ كَائِنٌ إِلَى الأَبَدِ ». (الترمذى: قَالَ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ) “The first thing that Allah created was the Pen. He ordered it, ‘Write down.’ Thereon it ran with all that was to happen until eternity’” (Ibn Jarir, Ibn Kathir).
The above report is also in Abu Da’ud, as well as in Hakim where Dhahabi noted that it is trustworthy, while a report of the same meaning is in Ahmad too (Au.).

4. By the pronoun “they” the allusion is to angels (Ibn Kathir).

5. That is, “what they write” (Ibn Jarir, Ibn Kathir).
It could be said that Allah swears by, “all that is written in books,” or, as “was ever said;” the allusion being to the entries made in the Records of Deeds of the humans (Zamakhshari, Qurtubi).

مَا أَنْتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ (2)

(68:2) You are not by the grace of your Lord, insane.

وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ (3)

(68:3) You shall definitely have a wage unfailing.6

6. That is, a reward which will neither come to an end, nor will be limited (Ibn Jarir).

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ (4)

(68:4) Surely, you are on a sublime character.7

7. That is, you possess, O Prophet, a character which has the Qur’an as its source and foundation. ًWhen `A’isha was asked about the Prophet’s character, she replied: (عن) عَائِشَةَ .. قَالَتْ: كَانَ خُلُقُهُ الْقُرْآنَ - مسند أحمد “The Qur’an was his character” (Ibn Jarir, Kashshaf, Ibn Kathir).
Ibn Kathir writes: Ahmad has another report. Someone asked `A’isha about the Prophet’s character. She replied, عَنْ رَجُلٍ مِنْ بَنِي سُوَاءَةَ قَالَ سَأَلْتُ عَائِشَةَ عَنْ خُلُقِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَتْ أَمَا تَقْرَأُ الْقُرْآنَ { إِنَّكَ لَعَلَى خُلُقٍ عَظِيمٍ } قَالَ قُلْتُ حَدِّثِينِي عَنْ ذَاكَ قَالَتْ صَنَعْتُ لَهُ طَعَامًا وَصَنَعَتْ لَهُ حَفْصَةُ طَعَامًا فَقُلْتُ لِجَارِيَتِي اذْهَبِي فَإِنْ جَاءَتْ هِيَ بِالطَّعَامِ فَوَضَعَتْهُ قَبْلُ فَاطْرَحِي الطَّعَامَ قَالَتْ فَجَاءَتْ بِالطَّعَامِ قَالَتْ فَأَلْقَتْهُ الْجَارِيَةُ فَوَقَعَتْ الْقَصْعَةُ فَانْكَسَرَتْ وَكَانَ نِطْعًا قَالَتْ فَجَمَعَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَقَالَ اقْتَصُّوا أَوْ اقْتَصِّي “Have you not read the Qur’an which says, ‘Surely, you are on a sublime character?’” The man said, “Give me an example.” She narrated, “I prepared some food. Hafsa also prepared. I said to my maidservant, ‘If she brings in the dish (as gift), just throw it away.’ (Because she herself was not good at cooking: Au.). Indeed she came in with the dish. The maidservant threw the food. The bowl also fell off her hand and broke. The Prophet began to gather it together and said, ‘Send her back something similar.”
On another occasion when asked about the Prophet’s character and conduct, `A’isha replied with the first ten verses of Surah al-Mu`minun (Qurtubi).
Ibn Kathir added: Another tradition in Ahmad is as follows (We have picked up a longer version from Ahmad: Au.): عَنْ عَائِشَةَ قَالَتْ مَا لَعَنَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- مُسْلِماً مِنْ لَعْنَةٍ تُذْكَرُ وَلاَ انْتَقَمَ لِنَفْسِهِ شَيْئاً يُؤْتَى إِلَيْهِ إِلاَّ أَنْ تُنْتَهَكَ حُرُمَاتُ اللَّهِ عَزَّ وَجَلَّ وَلاَ ضَرَبَ بِيَدِهِ شَيْئاً قَطُّ إِلاَّ أَنْ يَضْرِبَ بِهَا فِى سَبِيلِ اللَّهِ وَلاَ سُئِلَ شَيْئاً قَطُّ فَمَنَعَهُ إِلاَّ أَنْ يُسْأَلَ مَأْثَماً فَإِنَّهُ كَانَ أَبَعْدَ النَّاسِ مِنْهُ وَلاَ خُيِّرَ بَيْنَ أَمْرَيْنِ قَطُّ إِلاَّ اخْتَارَ أَيْسَرَهُمَا وَكَانَ إِذَا كَانَ حَدِيثَ عَهْدٍ بِجِبْرِيلَ عَلَيْهِ السَّلاَمُ يُدَارِسُهُ كَانَ أَجْوَدَ بِالْخَيْرِ مِنَ الرِّيحِ الْمُرْسَلَةِ. `A’isha reported: “The Messenger of Allah did not curse any Muslim, so far as memory goes. He did not avenge himself, except that Allah’s commands should be trampled. He did not strike anyone ever, except to strike in the way of Allah. He was never asked but he refused except that he should be asked something sinful. He was the most distant away from the people therein (i.e. sins). He was never given a choice but he chose the easier way. And, at the time he was taught by Jibril, he was more generous those days than a wind driven.”
The above report is also in Hakim, and was declared by Dhahabi as meeting with the conditions set by Bukhari and Muslim (Au.).

فَسَتُبْصِرُ وَيُبْصِرُونَ (5)

(68:5) So, soon you will see, and they will see.

بِأَيْيِكُمُ الْمَفْتُونُ (6)

(68:6) Which of you is the afflicted one.8

8. The pagans said about the Prophet (saws) that he was insane. The Qur’an answers, “Soon you will know who was afflicted with madness, is deranged or is possessed.” This is how Ibn `Abbas, Mujahid, Dahhak and others explained it (Ibn Jarir, Qurtubi, Ibn Kathir).

إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ (7)

(68:7) Indeed, your Lord knows well those who have strayed away from His path, as He knows well those who follow guidance.

فَلَا تُطِعِ الْمُكَذِّبِينَ (8)

(68:8) So, obey not those who cry lies.

وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ (9)

(68:9) They wish that you should soften so that they also soften.9

9. That is, Ibn `Abbas, Mujahid and other said, the pagans wished to strike a compromise deal with the Prophet. If he softened his stand towards their deities, they would in return soften their stand towards his mission and message (Ibn Jarir, Qurtubi).
Sayyid Qutb cites a few instances of the pressure on the Prophet to make a compromise with the Makkans, but which he refused: The first instance as documented by Ibn Hisham through Ibn Is-haq says, “When the Prophet first began to call his people to Islam and then openly preach, the Quraysh paid no attention to him until he began to condemn their deities. When he did that, they began to take notice and deny him. They became united against him in enmity except for a few that had turned Muslims. However, the Prophet’s uncle protected him, and the Prophet continued to preach freely.
When the Quraysh saw that their reaction to his call did not bother the Prophet, that he continued to denounce their deities, and that his uncle stood before his nephew in defense, then some of the Quraysh chiefs decided to see Abu Talib. They were `Utbah and Shaybah: sons of Rabi`ah, Abu Sufyan, Abu al-Bakhtari, Aswad b. `Abd al-Muttalib b. Asad, Abu Jahal, Waleed b. al-Mughirah, and the two sons of Hajjaj b. `Amr. They said, “O Abu Talib. Your nephew denigrates our deities, finds fault with our religion, laughs at our ambitions, ridicules our forefathers. Therefore, either you prevent him or move away from between us and him - after all, you are also as much against him as we – or we shall be sufficient for you, against him.” Abu Talib pacified them with a few soft words and so they returned.
But the Prophet continued with his call: presenting Allah’s religion and inviting them to it. Consequently, the Quraysh anger continued to rise and some of them urged others to take some action. So they went up to Abu Talib once again. They said, “O Abu Talib. You are the eldest among us, and the most honorable. We sought from you to prevent your nephew but you haven’t done anything about it. By God, we shall not hold our peace against him anymore while he ridicules our forefathers, laughs at our ambitions, and denounces our deities. So, we expect you to move out from between us and him until one of us is destroyed.” Having thus warned him they left.
Now, it was hard for Abu Talib to abandon his tribe, but he did not find himself willing to hand over the Prophet to them.
He sent for the Prophet and told him, “My nephew. Your people came to me and told me this and this. So, please be kind upon me and upon yourself. Do not make me bear what I do not have the strength for.” The Prophet felt that that was the beginning with his uncle, and that ultimately he will hand him over to the Quraysh, finding himself weak against their pressures. But he answered him, “My uncle. By Allah, if they placed the sun in my one hand and the moon on the other on condition that I give up this affair or I be destroyed, I am not going to give it up.” His eyes swelled with tears as he started to leave. Abu Talib called him back. When he came closer, he told him, “Go my nephew and say what you wish to, for, by God, I shall never abandon you in favor of anything.”
The above then, writes Sayyid, was the stand of the Prophet against the pagans, when faced with the chance of losing the last fort that had been his refuge.
Another picture is also from Ibn Is-haq. This was in direct contact with the pagans, at a time when persecution of his weak followers was at its peak.
`Utbah b. Rabi`ah, one of the chiefs of the Quraysh, suggested to a group of the Quraysh in the Holy house, while the Prophet sat alone at some distance, “O Quraysh. Should I not go up to Muhammad and offer him things in return of which he will spare criticizing us?” Those were days when Hamzah had just embraced Islam and they could see that the numbers around the Prophet was growing. They told him to go ahead. So `Utbah went up to the Prophet and addressed him thus: “My cousin. You are from a noble family. But you have brought a dreadful thing to your tribe. You have divided their house, destroyed their ambitions, reviled their religion, ridiculed their deities, and have been ungrateful to the fathers of past. So, listen to my offer. May be it will interest you. Listen, if you are aiming to get rich, we shall make you the richest of Arabs. If you are after leadership, we shall declare you one. If you wish kingship, we shall crown you one. On the other hand, if you see that a demon comes to you, we shall get you fully treated.” When he was finished, the Prophet asked him, “Are you through O Abu Waleed? If so, listen to me..” Then he began to recite: “Ha Mim. A sending down from the Kind, the Compassionate. A Book whose verses have been explained – an Arabic recitation for a people who understand; giving good tidings and warning, but most of them turn away, so they hear not. They said, ‘Our hearts are in a covering from what you invite us to; and in our ears there is a heaviness; and there is a veil between us and you. Therefore, keep working, we are also working.’ Say, ‘I am only a human like you, (except that) it has been revealed to me that your God is One God. Therefore, take the straight path to Him and seek His forgiveness. And woe unto those who Associate ..” until he fell into prostration.
`Utbah remained listening to him reclined backwards with his weight on his hands. When he was finished, the Prophet said, “Have you heard O Abu Walid? Well, that’s my answer.” `Utbah went back to his people. As he was advancing, someone remarked, “The man is not coming back with the face he went.” When he joined them he said, “By God, I heard from him what I never heard before. By God, it is not poetry, nor magic, nor soothsaying. O Quraysh, listen to me: leave him alone. By God, what I have heard is a great speech. If he is destroyed by the Arabs, they would have done to him what you wish to do. But if he overcomes them, then you will win the rule (over the people). His honor will be your honor.” They said, “By God, he has cast a magical spell on you.” He said, “This is my opinion. You may do what you wish.”
According to another report, adds Sayyid, when the Prophet reached the verse, “I have warned you of a thunderbolt like the thunderbolt of `Aad and Thamud,” `Utbah placed his hand on the Prophet’s mouth and adjuring by the right of kinship begged him to stop.
In any case, continues Sayyid, we have before us a third incident: The Prophet was going round the Ka`bah when he encountered Aswad b. `Abd al-Muttalib b. Asad, Walid b. al-Mughirah, Umayyah b. Khalaf, `As b. Wa’il al-Sahmi: all chiefs of the Quraysh. They said, “Come on Muhammad. Let us worship what you worship, and, in return you worship what we worship. We can thus meet each other at some point. If there is any good in your deity, we would have taken a share of it; while if there is any good in our deities, you would have got a share of it.” (Of course, the Prophet was not going to make any such ridiculous compromise. Later) it was revealed, “Say, ‘O unbelievers, I do not worship what you worship..’” to the end of the chapter.
Thus, the Prophet remained true to his mission, and rejected all chances of a compromise with those who opposed his mission.

وَلَا تُطِعْ كُلَّ حَلَّافٍ مَهِينٍ (10)

(68:10) And do not obey every worthless habitual swearer

هَمَّازٍ مَشَّاءٍ بِنَمِيمٍ (11)

(68:11) A backbiter,10 going about with slander.

10. Imam Muslim documented the following: عَنْ إِبْرَاهِيمَ عَنْ هَمَّامِ بْنِ الْحَارِثِ قَالَ كَانَ رَجُلٌ يَنْقُلُ الْحَدِيثَ إِلَى الأَمِيرِ فَكُنَّا جُلُوسًا فِى الْمَسْجِدِ فَقَالَ الْقَوْمُ هَذَا مِمَّنْ يَنْقُلُ الْحَدِيثَ إِلَى الأَمِيرِ. قَالَ فَجَاءَ حَتَّى جَلَسَ إِلَيْنَا. فَقَالَ حُذَيْفَةُ سَمِعْتُ رَسُولَ اللَّهِ -صلى الله عليه وسلم- يَقُولُ « لاَ يَدْخُلُ الْجَنَّةَ قَتَّاتٌ ». (صحيح مسلم) “Someone used to pass on news about the people to the governor. Once we were sitting around when someone said (about a man approaching), ‘This is the man who passes on news to the governor.’ He came and sat down. Hudhayfah said, ‘I have heard the Prophet say, “A backbiter will not enter Paradise” (Au.).
Ahmed has two reports of the same meaning, as also Ibn Majah: عَنْ أَسْمَاءَ بِنْتِ يَزِيدَ الأَنْصَارِيَّةِ قَالَتْ قَالَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- « أَلاَ أُخْبِرُكُمْ بِخِيَارِكُمْ ». قَالُوا بَلَى. قَالَ « فَخِيَارُكُمُ الَّذِينَ إِذَا رُؤُوا ذُكِرَ اللَّهُ تَعَالَى أَلاَ أُخْبِرُكُمْ بِشِرَارِكُمْ ». قَالُوا بَلَى. قَالَ « فَشِرَارُكُمُ الْمُفْسِدُونَ بَيْنَ الأَحِبَّةِ الْمَشَّاءُونَ بِالنَّمِيمَةِ الْبَاغُونَ البُرَآءَ الْعَنَتَ » On the authority of Asma’ bint Yezid, the Prophet said, “May I not inform you of the best of you?” They said, “Please do?” He said, “The best of you are those who, when sighted, remind of Allah. May I not inform you of the worst of you?” They said, “Please do.” He said, “The worst of you are those who create misunderstanding between brothers (in faith); those who carry slander; those who seek to harm the innocent” (Ibn Kathir).
Haythami remarks that except for Shahr b. Hawshab (declared weak by some), the rest of the narrators are trustworthy (Au.).

مَنَّاعٍ لِلْخَيْرِ مُعْتَدٍ أَثِيمٍ (12)

(68:12) Hinderer of good, a guilty aggressor, great sinner.

عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ (13)

(68:13) Violent11 and, moreover, attributor of self to higher lineage.12

11. `Utul is a combination of several base qualities: a dry coarse man, gluttonous, an evil preventer of good, a vulgar, meanly and gatherer of wealth, etc. (Sayyid and others).
We have a hadith in this context in the Sahihayn: (عَنْ) ابْنَ وَهْبٍ الْخُزَاعِىَّ قَالَ سَمِعْتُ النَّبِىَّ - صلى الله عليه وسلم - يَقُولُ « أَلاَ أُخْبِرُكُمْ بِأَهْلِ الْجَنَّةِ كُلُّ ضَعِيفٍ مُتَضَعِّفٍ لَوْ أَقْسَمَ عَلَى اللَّهِ لأَبَرَّهُ ، أَلاَ أُخْبِرُكُمْ بِأَهْلِ النَّارِ كُلُّ عُتُلٍّ جَوَّاظٍ مُسْتَكْبِرٍ » Ibn Wahb said that he heard the Prophet say, “My I not inform you of the inhabitants of Paradise: every weak (person), treated weak, but who, if he swore by Allah, Allah would fulfill his oath. And, may I not inform you of the inhabitants of the Fire: Every violent, gatherer of wealth but stingy, arrogant” (Qurtubi, Ibn Kathir).

12. “Zanama” can be explained in two ways. If it is referring to a specific person, then, it has one connotation; but if it is not referring to any specific person, but rather, is of general descriptive nature, then it has another meaning. If it is referring to a specific person, then, he has to be identified. The commentators have not been able to identify him. Some names that are taken are: Walid b. al-Mughira, Akhnas b. Shariq of Thaqif tribe, Aswad b. `Abd Yaghuth the Zuhri, and Abu Jahl. In that case, the meaning is, a man who attributes his lineage to a people of high or noble line without truly belonging to them. It is said that Walid b. al-Mughira was not of the Quraysh tribe, but attributed himself to it to get a share of the honor in which this tribe was held.
But if the reference is not to any individual, then the meaning that the word carries is as stated in an Arabic lexicon: الزنيم الذي له زنمة من الشر يعرف بها كما تعرف الشاة بزنمتها (التبيان في تفسير غريب القرآن) “Zanim is someone who carries a mark of mischief on his person, (and is thus recognized) just as a sheep is recognized by its mark (Au.).
Sa`id b. Jubayr and Hasan adopted this latter meaning. Ibn `Abbas said that the allusion is to a mark the man had on his neck. The word has several other connotations such as, an oppressor, a doubting person, a dry boor, glutton given to eating and drinking, lowly, despised, ignoble, mean, of illegitimate birth, stranger, outsider, etc. (Ibn Jarir).

أَنْ كَانَ ذَا مَالٍ وَبَنِينَ (14)

(68:14) Because he is possessor of wealth and children.

إِذَا تُتْلَىٰ عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ (15)

(68:15) When Our revelations are recited to him he says, ‘Fibs of the ancients.’

سَنَسِمُهُ عَلَى الْخُرْطُومِ (16)

(68:16) We shall soon brand him on the snout.13

13. That is, this will be a punishment for him in this world as well as the Hereafter (Ibn Jarir, Qurtubi, Ibn Kathir). Other, allegorical meanings have also been suggested (Au.).
The word used “khurtum” actually refers to an animal’s nose. And, significantly, it being a sensitive area, a beast is controlled by a rope inserted through its snout (Au.).

إِنَّا بَلَوْنَاهُمْ كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ (17)

(68:17) Indeed, we have tried them14 even as we tried the owners of the orchard,15 when they vowed that they would surely pluck its fruit by morning.

14. “Them,” i.e., the Makkans against whom the Prophet prayed so that they were struck with famine for several years (Alusi and others).

15. We do not know what the source of the story was, but it was said by the Salaf that these belonged to the People of the Book whose father was a pious man. When the fruit was plucked he would hand over his homefolk a year’s providence out of it, and spend the rest on the poor. When he died and his children inherited the orchard they said, “Our father was not a clever person. He used to expend on the poor. If we save that portion, it will come handy in future.” When they had firmly decided to act according to their intent, Allah punished them so that, nothing remained: neither the principal, nor the profit, nor the charitable part (Ibn Jarir, Qurtubi, Ibn Kathir).
Yusuf Ali adds: “’Why do the wicked flourish?’ is a question asked in all ages. The answer is not simple. It must refer to (1) the choice left to man’s will, (2) his moral responsibility, (3) the need of his tuning his will to Allah’s Will, (4) the patience of Allah, which allows the widest possible chance for the operation of (5) His Mercy, and (6) in the last resort, to the nature of the Punishment, which is not a merely abrupt or arbitrary act, but a long, gradual process, in which there is room for repentance at every stage. All these points are illustrated in the remarkable Parable of the People of the Garden, which also illustrates the greed, selfishness, and heedlessness of man, as well as his tendency to throw the blame on others if he can but think of a scapegoat. All these foibles are shown, but the Mercy of Allah is boundless, and even after the worst sins and punishments, there may be hope of an even better orchard than the one lost, if only the repentance is true, and there is complete surrender to Allah’s Will. But if, in spite of all this, there is no surrender of the will, then, indeed, the punishment in the Hereafter is something incomparably greater than the little calamities in the Parable.”

وَلَا يَسْتَثْنُونَ (18)

(68:18) And they made no exception.16

16. That is, they did not say, “Allah willing” (Ibn Jarir, Qurtubi, Ibn Kathir and others).
Another possible meaning is that, “they would not separate out a part (for the poor)” – Shafee` from Mazhari.

فَطَافَ عَلَيْهَا طَائِفٌ مِنْ رَبِّكَ وَهُمْ نَائِمُونَ (19)

(68:19) Then visited over it a visitation from your Lord17 while they were asleep.

17. That is, a chastisement descending down from their Lord manifested through a storm (Au.).

فَأَصْبَحَتْ كَالصَّرِيمِ (20)

(68:20) So by morning it became as though (a garden) plucked.18

18. Another connotation of “sarim” is “a dark patch of night.” That is, shred of the leaves, the garden looked like a dark patch of night (Ibn Jarir, Zamakhshari, Razi, Qurtubi, Ibn Kathir).

فَتَنَادَوْا مُصْبِحِينَ (21)

(68:21) Then, by morning they called out to one another,

أَنِ اغْدُوا عَلَىٰ حَرْثِكُمْ إِنْ كُنْتُمْ صَارِمِينَ (22)

(68:22) ‘Go early to your crop, if you would pluck.’

فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ (23)

(68:23) So they set out, lowering their tones (while saying)

أَنْ لَا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينٌ (24)

(68:24) ‘No destitute should enter it today upon you.’

وَغَدَوْا عَلَىٰ حَرْدٍ قَادِرِينَ (25)

(68:25) And they set out (early) in the morning, determined upon their purpose.19

19. Or, confident in their ability to act according to their resolve (Ibn `Abbas, Mujahid and others: Ibn Jarir).

فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ (26)

(68:26) But when they saw it, they said, ‘Surely, we have lost our way.20

20. That is, “we have perhaps arrived at the wrong place” (Ibn Kathir).

بَلْ نَحْنُ مَحْرُومُونَ (27)

(68:27) Nay, we are deprived.’21

21. That is, when they felt convinced that it was their own orchard, they uttered these words (Zamakhshari).

قَالَ أَوْسَطُهُمْ أَلَمْ أَقُلْ لَكُمْ لَوْلَا تُسَبِّحُونَ (28)

(68:28) Said the most judicious of them,22 ‘Did I not tell you? Why should you not glorify (Allah)?’23

22. This is how Ibn `Abbas, Mujahid and others understood it (Ibn Jarir).

23. That is, do not blame Allah, but rather glorify Him and seek forgiveness for your wrong intention (Qurtubi).
It has been said that it was this same judicious man who had told them to say “Allah willing,” and who, when his brothers decided on not giving the zakah, had warned them that they might face chastisement if they would not repent for their determination to hold back the zakah. It was the same man now who, after seeing the punishment, reminded them that he had warned them earlier (Razi).

قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ (29)

(68:29) They said, ‘Glory to our Lord, we were surely transgressors.’

فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَاوَمُونَ (30)

(68:30) Then some of them turned to others, blaming each other.

قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ (31)

(68:31) They said, ‘Woe unto us, surely we were insolent.

عَسَىٰ رَبُّنَا أَنْ يُبْدِلَنَا خَيْرًا مِنْهَا إِنَّا إِلَىٰ رَبِّنَا رَاغِبُونَ (32)

(68:32) It may be that our Lord will give us in exchange better than it. Surely, to our Lord do we turn.’24

24. Were they Muslim? We do not know. When Qatadah was asked whether they were believers or unbelievers, he answered, “You have placed a heavy responsibility on me” (Zamakhshari, Qurtubi).

كَذَٰلِكَ الْعَذَابُ ۖ وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ (33)

(68:33) Such is the chastisement, but the chastisement of the Hereafter is greater, only if they knew.25

25. Bayhaqi has documented a report of this context: عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ جَدِّهِ : أَنَّ رَسُولَ اللَّهِ -صلى الله عليه وسلم- نَهَى عَنِ الْجَدَادِ بِاللَّيْلِ ، وَالْحَصادِ بِاللَّيْلِ. قَالَ جَعْفَرٌ : أُرَاهُ مِنْ أَجْلِ الْمَسَاكِينِ. (سنن البيهقى) “The Prophet prohibited plucking and reaping at night.”
One of the narrators, Ja`far remarked that the prohibition is perhaps because of the poor (who might be deprived) – Ibn Kathir.
The above report could not be checked for its authenticity (Au.).

إِنَّ لِلْمُتَّقِينَ عِنْدَ رَبِّهِمْ جَنَّاتِ النَّعِيمِ (34)

(68:34) Verily, for the godfearing shall be Gardens of Bliss with their Lord.

أَفَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ (35)

(68:35) Or, shall We treat those who surrendered like the guilty?26

26. Yusuf Ali comments: “The spiritual arrogance which rejects faith in Allah is perhaps the worst Sin, because it makes itself impervious to the Mercy of Allah, as a bed of clay is impervious to the absorption of water. It sets up its own standards and its own will, but how can it measure or bind the Will of Allah? It sets up its own fetishes, idols, priests, gods, or godlings. The fetishes may be even God-given gifts or faculties. Intellect or Science, if pushed up to the position of idols. If they are made rivals to Allah, question them: Will they solve Allah’s mysteries, or even the mysteries of Life and Soul?”

مَا لَكُمْ كَيْفَ تَحْكُمُونَ (36)

(68:36) What is the matter with you, how do you judge?

أَمْ لَكُمْ كِتَابٌ فِيهِ تَدْرُسُونَ (37)

(68:37) Or, have you a Scripture in which you study?

إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ (38)

(68:38) Wherein there is for you that which you choose?27

27. “It is clearly against both logic and justice that men of righteousness should have the same End as men of sin. Even in this life, man cannot command whatever he chooses though he is allowed a limited freedom of choice. How can he expect such a thing under a reign of perfect Justice and Truth?” (Yusuf Ali).

أَمْ لَكُمْ أَيْمَانٌ عَلَيْنَا بَالِغَةٌ إِلَىٰ يَوْمِ الْقِيَامَةِ ۙ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ (39)

(68:39) Or do you have a pledge binding on Us, extending to the Day of Judgment that yours shall be that which you judge?28

28. “Nor can the Pagans plead that they have any special Covenants with Allah which give them a favoured position above other mortals. The ‘Chosen Race’ idea of the Jews is also condemned. It is quite true that a certain race or group, on account of special aptitude may be chosen by Allah to uphold His truth and preach it. But this is conditional on their following Allah’s Law. As soon as they become arrogant and selfish, they lose that position. They cannot have a perpetual and unconditional lease till the Day of Judgment" (Yusuf Ali).

سَلْهُمْ أَيُّهُمْ بِذَٰلِكَ زَعِيمٌ (40)

(68:40) Ask them, which of them will vouch for that?29

29. Or, “will be a guarantor” (Ibn Jarir).

أَمْ لَهُمْ شُرَكَاءُ فَلْيَأْتُوا بِشُرَكَائِهِمْ إِنْ كَانُوا صَادِقِينَ (41)

(68:41) Or, do they have associates (in Divinity)? Then let them produce their associates, if they are truthful.

يَوْمَ يُكْشَفُ عَنْ سَاقٍ وَيُدْعَوْنَ إِلَى السُّجُودِ فَلَا يَسْتَطِيعُونَ (42)

(68:42) Upon the day when the shin is bared30 and they are summoned to prostrate, but they will not be able.

30. Some scholars have suggested that this verse is of the “mutashabihat” type whose meaning cannot be unraveled (Thanwi).
Majid echoes the understanding of the Salaf (as in Ibn Jarir) when he comments: “i.e., some very special form of Divine Manifestation will take place (Th.). But the expression ‘uncovering the shank in Arabic has also another meaning, and is indicative of a grievous and terrible calamity.”
Ibn Kathir writes: The allusion is to the Day of Judgment when events of extraordinary significance will take place. Bukhari said explaining this ayah: عَنْ أَبِى سَعِيدٍ - رضى الله عنه - قَالَ سَمِعْتُ النَّبِىَّ - صلى الله عليه وسلم - يَقُولُ « يَكْشِفُ رَبُّنَا عَنْ سَاقِهِ فَيَسْجُدُ لَهُ كُلُّ مُؤْمِنٍ وَمُؤْمِنَةٍ ، وَيَبْقَى مَنْ كَانَ يَسْجُدُ فِى الدُّنْيَا رِئَاءً وَسُمْعَةً ، فَيَذْهَبُ لِيَسْجُدَ فَيَعُودُ ظَهْرُهُ طَبَقًا وَاحِدًا » Abu Sa`id said that he heard the Prophet say, “Our Lord will lay bare His shank. Every believing man or woman will fall prostrate, there remaining those who used to fall prostrate in the world only to be seen and heard (making a show off). Such a one will try to make a prostration but his back will harden up to become a stiff plate.”
To the above, Ibn Kathir adds: This is how Ibn Jarir understood this verse, and this is how Ibn `Abbas, Mujahid and others explained it.
Hafiz ibn Hajr points out that another version of the hadith (as in Muslim) does not use the word “`an saqihi” but rather “`an saq” (without the pronoun) which takes the report closer to the Qur’anic text.
Ibn Jarir produces several reports carrying the same meaning as the one in the collection of Muslim, which we reproduce here, although not the whole of it. عَنْ أَبِى سَعِيدٍ الْخُدْرِىِّ أَنَّ نَاسًا فِى زَمَنِ رَسُولِ اللَّهِ -صلى الله عليه وسلم- قَالُوا يَا رَسُولَ اللَّهِ هَلْ نَرَى رَبَّنَا يَوْمَ الْقِيَامَةِ قَالَ رَسُولُ اللَّهِ -صلى الله عليه وسلم- « نَعَمْ ». قَالَ « هَلْ تُضَارُّونَ فِى رُؤْيَةِ الشَّمْسِ بِالظَّهِيرَةِ صَحْوًا لَيْسَ مَعَهَا سَحَابٌ وَهَلْ تُضَارُّونَ فِى رُؤْيَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ صَحْوًا لَيْسَ فِيهَا سَحَابٌ ». قَالُوا لاَ يَا رَسُولَ اللَّهِ. قَالَ « مَا تُضَارُّونَ فِى رُؤْيَةِ اللَّهِ تَبَارَكَ وَتَعَالَى يَوْمَ الْقِيَامَةِ إِلاَّ كَمَا تُضَارُّونَ فِى رُؤْيَةِ أَحَدِهِمَا إِذَا كَانَ يَوْمُ الْقِيَامَةِ أَذَّنَ مُؤَذِّنٌ لِيَتَّبِعْ كُلُّ أُمَّةٍ مَا كَانَتْ تَعْبُدُ. فَلاَ يَبْقَى أَحَدٌ كَانَ يَعْبُدُ غَيْرَ اللَّهِ سُبْحَانَهُ مِنَ الأَصْنَامِ وَالأَنْصَابِ إِلاَّ يَتَسَاقَطُونَ فِى النَّارِ حَتَّى إِذَا لَمْ يَبْقَ إِلاَّ مَنْ كَانَ يَعْبُدُ اللَّهَ مِنْ بَرٍّ وَفَاجِرٍ وَغُبَّرِ أَهْلِ الْكِتَابِ فَيُدْعَى الْيَهُودُ فَيُقَالُ لَهُمْ مَا كُنْتُمْ تَعْبُدُونَ قَالُوا كُنَّا نَعْبُدُ عُزَيْرَ ابْنَ اللَّهِ. فَيُقَالُ كَذَبْتُمْ مَا اتَّخَذَ اللَّهُ مِنْ صَاحِبَةٍ وَلاَ وَلَدٍ فَمَاذَا تَبْغُونَ قَالُوا عَطِشْنَا يَا رَبَّنَا فَاسْقِنَا. فَيُشَارُ إِلَيْهِمْ أَلاَ تَرِدُونَ فَيُحْشَرُونَ إِلَى النَّارِ كَأَنَّهَا سَرَابٌ يَحْطِمُ بَعْضُهَا بَعْضًا فَيَتَسَاقَطُونَ فِى النَّارِ. ثُمَّ يُدْعَى النَّصَارَى فَيُقَالُ لَهُمْ مَا كُنْتُمْ تَعْبُدُونَ قَالُوا كُنَّا نَعْبُدُ الْمَسِيحَ ابْنَ اللَّهِ. فَيُقَالُ لَهُمْ كَذَبْتُمْ. مَا اتَّخَذَ اللَّهُ مِنْ صَاحِبَةٍ وَلاَ وَلَدٍ. فَيُقَالُ لَهُمْ مَاذَا تَبْغُونَ فَيَقُولُونَ عَطِشْنَا يَا رَبَّنَا فَاسْقِنَا. - قَالَ - فَيُشَارُ إِلَيْهِمْ أَلاَ تَرِدُونَ فَيُحْشَرُونَ إِلَى جَهَنَّمَ كَأَنَّهَا سَرَابٌ يَحْطِمُ بَعْضُهَا بَعْضًا فَيَتَسَاقَطُونَ فِى النَّارِ حَتَّى إِذَا لَمْ يَبْقَ إِلاَّ مَنْ كَانَ يَعْبُدُ اللَّهَ تَعَالَى مِنْ بَرٍّ وَفَاجِرٍ أَتَاهُمْ رَبُّ الْعَالَمِينَ سُبْحَانَهُ وَتَعَالَى فِى أَدْنَى صُورَةٍ مِنَ الَّتِى رَأَوْهُ فِيهَا.
قَالَ فَمَا تَنْتَظِرُونَ تَتْبَعُ كُلُّ أُمَّةٍ مَا كَانَتْ تَعْبُدُ. قَالُوا يَا رَبَّنَا فَارَقْنَا النَّاسَ فِى الدُّنْيَا أَفْقَرَ مَا كُنَّا إِلَيْهِمْ وَلَمْ نُصَاحِبْهُمْ. فَيَقُولُ أَنَا رَبُّكُمْ. فَيَقُولُونَ نَعُوذُ بِاللَّهِ مِنْكَ لاَ نُشْرِكُ بِاللَّهِ شَيْئًا - مَرَّتَيْنِ أَوْ ثَلاَثًا - حَتَّى إِنَّ بَعْضَهُمْ لَيَكَادُ أَنْ يَنْقَلِبَ. فَيَقُولُ هَلْ بَيْنَكُمْ وَبَيْنَهُ آيَةٌ فَتَعْرِفُونَهُ بِهَا فَيَقُولُونَ نَعَمْ. فَيُكْشَفُ عَنْ سَاقٍ فَلاَ يَبْقَى مَنْ كَانَ يَسْجُدُ لِلَّهِ مِنْ تِلْقَاءِ نَفْسِهِ إِلاَّ أَذِنَ اللَّهُ لَهُ بِالسُّجُودِ وَلاَ يَبْقَى مَنْ كَانَ يَسْجُدُ اتِّقَاءً وَرِيَاءً إِلاَّ جَعَلَ اللَّهُ ظَهْرَهُ طَبَقَةً وَاحِدَةً كُلَّمَا أَرَادَ أَنْ يَسْجُدَ خَرَّ عَلَى قَفَاهُ. ثُمَّ يَرْفَعُونَ رُءُوسَهُمْ وَقَدْ تَحَوَّلَ فِى صُورَتِهِ الَّتِى رَأَوْهُ فِيهَا أَوَّلَ مَرَّةٍ فَقَالَ أَنَا رَبُّكُمْ. فَيَقُولُونَ أَنْتَ رَبُّنَا. ثُمَّ يُضْرَبُ الْجِسْرُ ... الحديث إلى آخره (صحيح مسلم) On the authority of Abu Sa`id al-Khudri, the Prophet was asked, “Messenger of Allah, shall we see our Lord on the Day of Judgment?” He answered, “Yes.” Then he added, “Do you doubt seeing the sun at noon in a clear sky? Do you doubt seeing the full moon in a cloudless sky?” They said no. He said, “You will not doubt seeing Allah on the Day of Judgment any more than you doubt seeing one of the two (mentioned above).
A caller will call on the Day of Judgment, ‘Let every people follow that which he was worshipping.’ No one will be left of those who worshipped other than Allah of the worshippers of idols and graven images but they would fall upon each other in the Fire, until none is left but those who worshipped Allah, including the pious and the impious ones. The People of the Book will be left. Then the Jews will be asked, ‘Who is it you were worshipping.’ They will say, ‘We were worshipping `Uzayr, the son of God.’ They will be told, ‘You have lied. Allah did not take a spouse nor a son. In any case, what is it that you want?’ They will say, ‘We are thirsty Our lord. Give us a drink.’ They will be pointed (to a drink and told), will you not go to that source of drink?’ They will be gathered together near a Fire that will appear as a mirage, waves upon waves. They will fall into the Fire one upon another. Then the Christians will be called and asked, ‘Who is it you were worshipping?’ They will reply, ‘We were worshipping Jesus Christ, the son of God.’ They will be told, ‘You have lied. Allah did not take a spouse nor a son. In any case, what is it that you want?’ They will say, ‘We are thirsty Our lord. Give us a drink.’ They will be pointed (to a drink and told), will you not go to that source of drink?’ They will be gathered together near a Fire that will appear as a mirage, waves upon waves. They will fall into the Fire one upon another. When none is left but those who had been worshipping Allah, the pious and the impious, the Lord of the worlds, the Blessed, the Exalted, will appear in a form other than the form in which they had being seeing Him.
He will say, ‘What are you waiting for? Let every nation follow what it worshipped.’ They will say, ‘Our Lord. We parted company with those in the world at a time we needed their company most, yet never took their company.’ He will say, ‘I am your Lord.’ They will say, ‘Allah’s refuge from you. We shall not associate anything with Allah’ – twice or thrice, until some of them would be close to turning back. He will say, ‘Is there a sign between you and Him by which you could recognize Him?’ They will say, ‘Yes.’ Then the shank will be bared. Then none will remain who had prostrated himself to Allah by his free will, but will be allowed prostration; and none will remain who prostrated to show off, or in hypocrisy, but Allah will turn his back into a single plate. Every time he wished to prostrate, he would fall backward. Then they will raise their heads. In the meanwhile, He would have changed to the form in which they saw Him the first time and will say, ‘I am your Lord.’ They will say, ‘Yes, You are our Lord.’ Then the Bridge will be laid …” until the end of the report.
(For a fuller version of the hadith, see Surah al-Muddaththir [no. 74], note 34).
Commenting on the words, “then the shin will be bared,” Imam Nawawi writes the following: وَفَسَّرَ اِبْن عَبَّاس وَجُمْهُور أَهْل اللُّغَة وَغَرِيب الْحَدِيث السَّاق هُنَا بِالشِّدَّةِ أَيْ يُكْشَف عَنْ شِدَّة وَأَمْر مَهُول ، وَهَذَا مَثَل تَضْرِبهُ الْعَرَب لِشِدَّةِ الأَمْر ، وَلِهَذَا يَقُولُونَ : قَامَتْ الْحَرْب عَلَى سَاق ، وَأَصْله أَنَّ الإِنْسَان إِذَا وَقَعَ فِي أَمْر شَدِيد شَمَّرَ سَاعِده وَكَشَفَ عَنْ سَاقه لِلاهْتِمَامِ بِهِ . قَالَ الْقَاضِي عِيَاض - رَحِمَهُ اللَّه - : وَقِيلَ الْمُرَاد بِالسَّاقِ هُنَا نُور عَظِيم ، وَوَرَدَ ذَلِكَ فِي حَدِيث عَنْ النَّبِيّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ قَالَ اِبْن فَوْرَكٍ : وَمَعْنَى ذَلِكَ مَا يَتَجَدَّد لِلْمُؤْمِنِينَ عِنْد رُؤْيَة اللَّه تَعَالَى مِنْ الْفَوَائِد وَالأَلْطَاف . قَالَ الْقَاضِي عِيَاض : وَقِيلَ : قَدْ يَكُون السَّاق عَلامَة بَيْنَهُ وَبَيْنَ الْمُؤْمِنِينَ مِنْ ظُهُور جَمَاعَة مِنْ الْمَلائِكَة عَلَى خِلْقَة عَظِيمَة ... وَقِيلَ : كَشْف الْخَوْف وَإِزَالَة الرُّعْب عَنْهُمْ وَمَا كَانَ غَلَبَ عَلَى قُلُوبهمْ مِنْ الأَهْوَال ، فَتَطْمَئِنَّ حِينَئِذٍ نُفُوسهمْ عِنْد ذَلِكَ ، وَيَتَجَلَّى لَهُمْ فَيَخِرُّونَ سُجَّدًا . (شرح النووي على مسلم) “Ibn `Abbas and majority of the linguists as well as experts of hadith vocabulary have explained the ‘saq’ here as hardship; i.e., terrible hardships and dreadful events will be laid bare. The Arabs use this metaphor for events bearing hardship. They say, ‘The war has stood on (its) saq.’ The origin comes from the fact that when a man faces a difficult affair, he rolls up his sleeves and bares his shin because of his occupation with it. Qazi `Iyad said, may Allah show him mercy, ‘It is said that the allusion by the term ‘saq’ at this point is to a great Light,’ which is also reported in a hadith. Ibn Fawrak has said that the allusion is to what of the benefits and benevolence that the believers will obtain when the Beatific Vision is granted. Qadi `Iyad added, ‘It is also said that the “shin” would be a sign between Allah and the believers in the appearance of angels in a form that will stun (everyone)’ … Another opinion is that the allusion (by the usage of the words “laid bare the shin”) could be to the removal of fear and awe and other feelings (of terror) in their hearts following which their hearts will feel relaxed. It is then that the Beatific Vision will be granted and they will fall into prostration.’
Shawkani adds: `Abd b. Humayd, Ibn al-Mundhir, Ibn Abi Hatim and Hakim (who declared it Sahih), as well as Bayhaqi in his Al-Asma’ wa al-Sifat, have reported that when Ibn `Abbas was asked about “the day the shin is bared”, he answered, “If you are not able to understand anything of the Qur’an, look for its meaning in Arab poetry. Have you not heard the poet say, و قامت الحرب بنا على ساق “The war has stood for us on its shin.”
Qurtubi offers four examples from poetry to emphasize the point.

خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۖ وَقَدْ كَانُوا يُدْعَوْنَ إِلَى السُّجُودِ وَهُمْ سَالِمُونَ (43)

(68:43) Their eyes humbled, humiliation covering them; for they had been summoned to prostration while they were whole.31

31. That is, they were whole and healthy in this world, but when invited to embrace Islam and attend to five-time Prayers, they refused (Ibn Jarir).
Qurtubi comments: Accordingly, although Rabi` b. Khaytham was struck with paralysis, he used to be brought to the mosque on two people’s shoulders. It was suggested that he had a good reason for staying back. He replied, “Whoever heard the adhan should report to the mosque even if he has to drag himself.” When Sa`id b. al-Musayyib was told that (governmental) forces were after him to capture and kill him and so he should go underground, he answered, “Should I try to escape from Allah’s reach?” When told he might at least stay at home (and not come to the mosque) he replied, “Should I hear the call, ‘Come to success,’ and do not respond?” (Qurtubi).
Ultimately, he was captured and killed in court by Hajjan b. Yusuf (Au.).

فَذَرْنِي وَمَنْ يُكَذِّبُ بِهَٰذَا الْحَدِيثِ ۖ سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لَا يَعْلَمُونَ (44)

(68:44) So leave Me alone with those who cry lies to this discourse. We shall draw them on, little by little, from directions they perceive not.32

32. That is, He draws them on gradually into doing what they wish, extending His provision to them, leading them to believe that they were doing fine, until one day He seizes them the seizing of the Most Powerful (Ibn Kathir).
Allah said elsewhere: َلَمَّا نَسُوا مَا ذُكِّرُوا بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ حَتَّى إِذَا فَرِحُوا بِمَا أُوتُوا أَخَذْنَاهُمْ بَغْتَةً فَإِذَا هُمْ مُبْلِسُونَ [الأنعام/44] “When they had clean forgotten what they were reminded of, We opened unto them the gates of everything (of the nature of material prosperity) until, when they were mighty pleased with what they were given, We seized them suddenly and lo, they slipped into a quiet despair” (Ibn Kathir).
Yusuf Ali adds: “We must not be impatient if we see the wicked flourish. It may be that the very appearance of flourishing here may be a part of the Punishment. There may be an eventual punishment by a sort of Cataclysm; but evolutionary punishment is gradual and sure. Allah may punish wicked people by granting them respite and providing them worldly benefits in abundance, which encourages them in sin and transgression. So when they are finally seized by the Wrath of Allah they are caught suddenly and utterly unprepared, as it were, red handed while engrossed in disbelief, a life of impiety and open revolt against their Lord!‏”

وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ (45)

(68:45) And I shall respite them; truly My guile is powerful.

أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ (46)

(68:46) Or do you ask them a wage33 so they feel burdened with debt?

33. “It costs the Unbelievers nothing to hear the Prophet, for the Prophet asks for no reward, and indeed suffers for their benefit. Al-Mustafa is addressed in the first instance, but there is always a universal interpretation. The righteous man asks for no reward for his preaching or example: if he did, the value would be too great for the world to pay for. The Unbelievers behave as if they had the secret of the Unseen, but they are empty triflers, for, if they only tried to formulate spiritual laws, they would fail” (Yusuf Ali).

أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ (47)

(68:47) Or do they have the Unseen with them, so they are writing down?

فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُنْ كَصَاحِبِ الْحُوتِ إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ (48)

(68:48) Therefore, be patient for the command of your Lord, and be not like the Companion of the fish,34 when he called, choking inwardly.35

34. A possible meaning is, “Do not – O Muhammad - hastily ask for the destruction of your people, as the Companion of the fish had done” (Thanwi).

35. The translation is literal. Ibn `Abbas and Mujahid explained the word as meaning, “(he was) aggrieved” (Ibn Jarir).
The call was: لا إِلَهَ إِلا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ [الأنبياء/87] “There is no deity except You, glory to You, I was of the wrongdoers” (Qurtubi).

لَوْلَا أَنْ تَدَارَكَهُ نِعْمَةٌ مِنْ رَبِّهِ لَنُبِذَ بِالْعَرَاءِ وَهُوَ مَذْمُومٌ (49)

(68:49) Had there not overtaken him a blessing from his Lord, he would have been cast into the open, (in a) blameworthy state.36

36. One meaning attributable is that he was cast out in a state un-blameworthy (Qurtubi, Thanwi).

فَاجْتَبَاهُ رَبُّهُ فَجَعَلَهُ مِنَ الصَّالِحِينَ (50)

(68:50) But His Lord chose him and placed him among the righteous.37

37. That is, restored the revelations, forgave him, accepted his intercession (for his people), and sent him to another people numbering a hundred thousand or more (Qurtubi).
Sayyid comments: “To put it briefly, he was sent to a town, said to be Naynawa now in Mosul (Iraq). The townspeople delayed their decision about him and his message. This angered him. He left them in anger saying to himself, ‘Allah will not place me in the constriction of staying with these rebellious, unbelieving people.’ He thought to himself that he could be sent to another town. His anger took him to the shore where he boarded a ship. However, when they were in the middle of the waters the boat experienced a storm and following a lot drawn, he was cast into the sea. A large fish devoured him and he called to his Lord from the depth of darkness. His Lord heard him and the fish threw him out on to the shore.”
The Prophet has said, as recorded by the Sahihayn: مَا يَنْبَغِي لأَحَدٍ أَنْ يَقُولَ أَنَا خَيْرٌ مِنْ يُونُسَ بْنِ مَتَّى.‏ “It does not behoove anyone that he should say, “I (i.e., Prophet Muhammad) is better than Yunus b. Matta” (Ibn Kathir).
Yusuf Ali adds: “Jonah was asked to preach to the people of Nineveh, a wicked city. He met with hostility and persecution, fled from his enemies, and took a boat. He was caught in a storm and thrown into the sea. He was swallowed by a fish or whale, but he repented in his living prison, and was forgiven. But the people of Nineveh were also forgiven, for they, too, repented. Here is a double allegory of Allah’s mercy and forgiveness, and a command to patience, and complete and joyful submission to the Will of Allah.”

وَإِنْ يَكَادُ الَّذِينَ كَفَرُوا لَيُزْلِقُونَكَ بِأَبْصَارِهِمْ لَمَّا سَمِعُوا الذِّكْرَ وَيَقُولُونَ إِنَّهُ لَمَجْنُونٌ (51)

(68:51) And the unbelievers would almost strike you down with their looks,38 when they hear the reminder, and they say, ‘Surely, he is insane.’

38. That is, shoot you down with their looks, O Muhammad, if they could (various commentators).
Ibn Kathir comments: This confirms that evil eye is a fact. There are many reports from the Prophet confirming this. He said, as in a report of Muslim: عَنِ ابْنِ عَبّاسٍ، عَنِ النّبِيّ صلى الله عليه وسلم قَالَ: "الْعَيْنُ حَقّ، وَلَوْ كَانَ شَيْءٌ سَابَقَ الْقَدَرَ سَبَقَتْهُ الْعَيْنُ، وَإِذَا اسْتُغْسِلْتُمْ فَاغْسِلُوا “The evil eye is a fact. If anything could overtake the Divine Decree, it would be evil eye. Therefore, when you are asked to take a wash, then wash (for the victim).”
That is, the one who cast the evil eye may take a bath, save the water, and give the victim a wash with that water. See Surah 113 for more details (Au.).
Another hadith is in Bukhari, عن ابنِ عَبّاسٍ قالَ: "كانَ رَسُولُ الله صلى الله عليه وسلم يُعَوّذُ الْحَسَنَ والحُسَيْن يَقُولُ: أُعِيذُكُمَا بِكَلِمَاتِ الله التّامّةِ، مِنْ كُلّ شَيْطَانٍ وهَامّةٍ، ومِنْ كُلّ عَيْنٍ لاَمّةٍ. وَيَقُولُ: هَكَذَا كانَ إبراهيمُ يُعَوّذُ إِسْحَاقَ وإِسْمَاعِيلَ عليهم السلام".‏ Ibn `Abbas reported that the Prophet used to seek Allah’s refuge for Hasan and Husein. He would say, “I seek refuge for you two with the help of Allah’s complete words: from every Shaytan and Jinn, from every evil eye.” He also said, “This is how Ibrahim (asws) used to seek Allah’s shelter for Isma`l and Is-haq.
Another hadith can be quoted from Bukhari: عَنْ عَائِشَةَ - رضى الله عنها - قَالَتْ أَمَرَنِى رَسُولُ اللَّهِ - صلى الله عليه وسلم - أَوْ أَمَرَ أَنْ يُسْتَرْقَى مِنَ الْعَيْنِ `A’isha said, “The Prophet asked me – or ordered (in general) - to treat the evil eye with the help of charms” (Ibn Kathir).

وَمَا هُوَ إِلَّا ذِكْرٌ لِلْعَالَمِينَ (52)

(68:52) But it is nothing but a reminder for the worlds.39

39. “This is a powerful reminder, made early in Makkah, when migration to Madinah was not present in any imagination, that this message is for the whole world” (Sayyid).