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Surah 68. Al-Qalam

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68:36
مَا لَكُمْ كَيْفَ تَحْكُمُونَ M a lakum kayfa ta h kumoon a
What is amiss with you?18 On what do you base your judgment [of right and wrong]?
  - Mohammad Asad

Sc., "O you sinners".

What is the matter with you? What kind of judgement do you make?
  - Muhammad Farooq-i-Azam Malik
What is the matter with you? How do you judge?
  - Mustafa Khattab
What aileth you? How foolishly ye judge!
  - Marmaduke Pickthall
What is the matter with you? How judge ye?
  - Abdullah Yusuf Ali

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68:37
أَمْ لَكُمْ كِتَـٰبٌ فِيهِ تَدْرُسُونَ Am lakum kit a bun feehi tadrusoon a
Or have you perchance, a [special] divine writ which you study?
  - Mohammad Asad
Or do you have a Book in which you read,
  - Muhammad Farooq-i-Azam Malik
Or do you have a scripture, in which you read
  - Mustafa Khattab
Or have ye a Scripture wherein ye learn
  - Marmaduke Pickthall
Or have ye a Book through which ye learn
  - Abdullah Yusuf Ali

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68:38
إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ Inna lakum feehi lam a takhayyaroon a
and in which you find all that you may wish to find?19
  - Mohammad Asad

Lit., "so that in it you [may] have all that you choose [to have] - i.e., a moral justification of the claim that whatever is considered "expedient" is eo ipso right.

that you shall be given whatever you choose?
  - Muhammad Farooq-i-Azam Malik
that you will have whatever you choose?
  - Mustafa Khattab
That ye shall indeed have all that ye choose?
  - Marmaduke Pickthall
That ye shall have through it whatever ye choose? 5619
  - Abdullah Yusuf Ali

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?

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68:39
أَمْ لَكُمْ أَيْمَـٰنٌ عَلَيْنَا بَـٰلِغَةٌ إِلَىٰ يَوْمِ ٱلْقِيَـٰمَةِ ۙ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ Am lakum aym a nun AAalayn a b a lighatun il a yawmi alqiy a mati inna lakum lam a ta h kumoon a
Or have you received a solemn promise, binding on Us till Resurrection Day, that yours will assuredly be whatever you judge [to be your rightful due]?
  - Mohammad Asad
Or do you have a sworn covenant - a covenant binding on Us till the Day of Resurrection - that you shall have whatever you demand?
  - Muhammad Farooq-i-Azam Malik
Or do you have oaths binding on Us until the Day of Judgment that you will have whatever you decide?
  - Mustafa Khattab
Or have ye a covenant on oath from Us that reacheth to the Day of Judgment, that yours shall be all that ye ordain?
  - Marmaduke Pickthall
Or have ye Covenants with Us on oath reaching to the Day of Judgment (providing) that ye shall have whatever ye shall demand? 5620
  - Abdullah Yusuf Ali

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 accountt 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.

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68:40
سَلْهُمْ أَيُّهُم بِذَٰلِكَ زَعِيمٌ Salhum ayyuhum bi tha lika zaAAeem un
Ask them which of them is able to vouch for this!
  - Mohammad Asad
Ask if any of them will vouch for that.
  - Muhammad Farooq-i-Azam Malik
Ask them 'O Prophet' which of them can guarantee all that.
  - Mustafa Khattab
Ask them (O Muhammad) which of them will vouch for that!
  - Marmaduke Pickthall
Ask thou of them which of them will stand surety of that!
  - Abdullah Yusuf Ali

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68:41
أَمْ لَهُمْ شُرَكَآءُ فَلْيَأْتُوا۟ بِشُرَكَآئِهِمْ إِن كَانُوا۟ صَـٰدِقِينَ Am lahum shurak a o falyatoo bishurak a ihim in k a noo sa diqeen a
Or have they, perchance, any sages to support their views?20 Well, then, if they are sincere in this their claim, let them produce those supporters of theirs
  - Mohammad Asad

Lit., "Or have they any associates?" - i.e., wise people ('uqala') who would share their views and their way of life (Zamakhshari and Razi). Accordingly, the expression shuraka'uhum in the next sentence has been rendered as "those supporters of theirs".

Or do they have other gods who could help them against Allah? If so, let them produce their other gods if they are truthful.
  - Muhammad Farooq-i-Azam Malik
Or do they have associate-gods 'supporting this claim'? Then let them bring forth their associate-gods, if what they say is true.
  - Mustafa Khattab
Or have they other gods? Then let them bring their other gods if they are truthful
  - Marmaduke Pickthall
Or have they some "Partners" (in Allah)? Then let them produce their "partners" if they are truthful! 5621
  - Abdullah Yusuf Ali

"Partners" in Godhead. as in the doctrine of the Trinity, or indeed in any form of polytheism. Such a doctrine destroys the cardinal doctrine of the Unity of Allah.

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68:42
يَوْمَ يُكْشَفُ عَن سَاقٍ وَيُدْعَوْنَ إِلَى ٱلسُّجُودِ فَلَا يَسْتَطِيعُونَ Yawma yukshafu AAan s a qin wayudAAawna il a a l ssujoodi fal a yasta t eeAAoon a
on the Day when man's very being shall be bared to the bone,21 and when they [who now deny the truth] shall be called upon to prostrate themselves [before God],22 and shall be unable to do so:
  - Mohammad Asad

Lit., "when the shin[-bone] shall be bared": i.e., when man's innermost thoughts, feelings and motivations will be laid bare. The implication is that their erstwhile claim that whatever is "expedient" is morally justifiable (see note [19] above), shall be revealed in all its nakedness - namely, as something indefensible and spiritually destructive.

I.e., willingly, gladly humbling themselves before Him.

On the Day of Judgement, when the dreadful events shall be unfolded, and they shall be asked to prostrate themselves, they shall not be able to do so.
  - Muhammad Farooq-i-Azam Malik
'Beware of' the Day the Shin 'of Allah' will be bared,1 and the wicked will be asked to prostrate, but they will not be able to do so,
  - Mustafa Khattab

 Like the Face and the Hands, the Shin is believed by many to be one of the qualities of Allah, in a way befitting His Majesty and Greatness. Since baring the shin in the Arab culture is associated with the heat of battle, some interpret the verse metaphorically, so the meaning would be: “˹Beware of˺ the Day when horror sets in.”

On the day when it befalleth in earnest, and they are ordered to prostrate themselves but are not able,
  - Marmaduke Pickthall
The Day that the shin shall be laid bare and they shall be summoned to bow in adoration but they shall not be able 5622
  - Abdullah Yusuf Ali

"The Day that the Shin shall be laid bair", that is, when men are confronted with the stark reality of the Day of Judgment. On that occasion men will be summoned to adoration, not necessarily in words, but by the logic of facts, when the Reality will be fully manifest: the Glory will be too dazzling for the Unbelievers, whose past deliberate refusal, when they had freedom to choose and yet rejected, will stand in way.

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68:43
خَـٰشِعَةً أَبْصَـٰرُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۖ وَقَدْ كَانُوا۟ يُدْعَوْنَ إِلَى ٱلسُّجُودِ وَهُمْ سَـٰلِمُونَ Kh a shiAAatan ab sa ruhum tarhaquhum th illatun waqad k a noo yudAAawna il a a l ssujoodi wahum s a limoon a
downcast will be their eyes, with ignominy overwhelming them - seeing that they had been called upon [in vain] to prostrate themselves [before Him] while they were yet sound [and alive].
  - Mohammad Asad
They shall stand with eyes downcast, utterly humbled; because during their safe and sound earthly life they were called upon to prostrate themselves but they refused to do so.
  - Muhammad Farooq-i-Azam Malik
with eyes downcast, totally covered with disgrace. For they were 'always' called to prostrate 'in the world' when they were fully capable 'but they chose not to'.
  - Mustafa Khattab
With eyes downcast, abasement stupefying them. And they had been summoned to prostrate themselves while they were yet unhurt.
  - Marmaduke Pickthall
Their eyes will be cast down ignominy will cover them; seeing that they had been summoned aforetime to bow in adoration while they were whole (and had refused). 5623 5624
  - Abdullah Yusuf Ali

Their past memories, combined with their present position, will then fill them with a sense of the deepest dismay and humiliation. See last note.

Salimun: whole, in full possession of the power of judgment and will; not constrained, as they now will be, by the Punishment staring them full in the face.

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68:44
فَذَرْنِى وَمَن يُكَذِّبُ بِهَـٰذَا ٱلْحَدِيثِ ۖ سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ Fa th arnee waman yuka thth ibu bih atha al h adeethi sanastadrijuhum min h aythu l a yaAAlamoon a
Hence, leave Me alone with such as give the lie to this tiding.23 We shall bring them low, step by step, without their perceiving how it has come about:24
  - Mohammad Asad

I.e., to divine revelation in general, and to the tiding of resurrection and judgment, in particular - the implication being that God alone has the right to decide whether or how to chastise them.

Lit., "without their knowing whence [it comes]". The above sentence, as well as the next (verse {45}), are found in exactly the same formulation in {7:182-183}.

O Prophet, leave to Me those who reject this revelation. We shall lead them step by step to their ruin, in ways that they cannot perceive.
  - Muhammad Farooq-i-Azam Malik
So leave to Me 'O Prophet' those who reject this message. We will gradually draw them to destruction in ways they cannot comprehend.
  - Mustafa Khattab
Leave Me (to deal) with those who give the lie to this pronouncement. We shall lead them on by steps from whence they know not.
  - Marmaduke Pickthall
Then leave Me alone with such as reject this message: by degrees shall We punish them from directions they perceive not. 5625 5626
  - Abdullah Yusuf Ali

Notice, the transition between "Me" and "We" in this verse, and again to "I" and "My" in the next verse. The first person plural ordinarily used in the holy Qur-an as Allah's Word, is the plural of respect. In Royal decrees the first person plural is always used. When the first person singular is used, it marks some special personal relation, either of Mercy or favours (as in ii. 38 or ii. 150) or of punishment, as here. (Cf. n. 56. to ii. 38).

Cf. vii. 182. and n. 1154-A. 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!

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68:45
وَأُمْلِى لَهُمْ ۚ إِنَّ كَيْدِى مَتِينٌ Waomlee lahum inna kaydee mateen un
for, behold, though I may give them rein for a while, My subtle scheme is exceedingly firm!25
  - Mohammad Asad

The term "subtle scheme" (kayd) evidently circumscribes here God's unfathomable plan of creation of which man can glimpse only isolated fragments and never the totality: a plan in which every thing and happening has a definite function, and nothing is accidental. (See in this connection note [11] on 10:5 - "None of this has God created without [an inner] truths.) Indirectly, the above passage alludes to the question as to the reason why God allows so many evil persons to enjoy their lives to the full, while so many of the righteous are allowed to suffer: the answer being that during his life in this world man cannot really understand where apparent happiness and unhappiness ultimately lead to, and what role they play in God's "subtle scheme" of creation.

I shall even put up with them for a while; for My plan is fool proof.
  - Muhammad Farooq-i-Azam Malik
I 'only' delay their end for a while, but My planning is flawless.
  - Mustafa Khattab
Yet I bear with them, for lo! My scheme is firm.
  - Marmaduke Pickthall
A (long) respite will I grant them: truly powerful is My plan.
  - Abdullah Yusuf Ali

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68:46
أَمْ تَسْـَٔلُهُمْ أَجْرًا فَهُم مِّن مَّغْرَمٍ مُّثْقَلُونَ Am tasaluhum ajran fahum min maghramin muthqaloon a
Or is it that [they fear lest] thou ask them for a reward, [O Prophet,] so that they would be burdened with debt [if they listened to thee]?
  - Mohammad Asad
Or have you, O Prophet, demanded a compensation from them, that they are overburdened with debt?
  - Muhammad Farooq-i-Azam Malik
Or are you asking them for a reward 'for the message' so that they are overburdened by debt?
  - Mustafa Khattab
Or dost thou (Muhammad) ask a fee from them so that they are heavily taxed?
  - Marmaduke Pickthall
Or is it that thou dost ask them for a reward so that they are burdened with a load of debt? 5627
  - Abdullah Yusuf Ali

Cf. lii. 40, n. 5074. 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.

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68:47
أَمْ عِندَهُمُ ٱلْغَيْبُ فَهُمْ يَكْتُبُونَ Am AAindahumu alghaybu fahum yaktuboon a
Or [do they think] that the hidden reality [of all that exists] is within their grasp, so that [in time] they can write it down?26
  - Mohammad Asad

Sc., "and that, therefore, they need not listen to divine revelation. For the real significance of the term al-ghayb - of which the above is undoubtedly the earliest instance in the chronology of Qur'anic revelation - see surah {2}, note [3]. Its use in the above context is meant to elucidate and further develop the idea already touched upon in 96:6 - "man becomes grossly overweening whenever he believes himself to be self-sufficient". More particularly, the present passage points to the fallacy of the arrogant belief that the solution of all the mysteries of the universe is "just around the corner" and that man-centred science - epitomised in the reference to its being "written down" - can and will teach its adepts how to "conquer nature" and to attain to what they regard as the good life.

Or do they have the knowledge of the unseen and they are writing it down?
  - Muhammad Farooq-i-Azam Malik
Or do they have access to 'the Record in' the unseen, so they copy it 'for all to see'?
  - Mustafa Khattab
Or is the Unseen theirs that they can write (thereof)?
  - Marmaduke Pickthall
Or that they Unseen is in their hands so that they can write it down? 5628
  - Abdullah Yusuf Ali

Cf. lii. 41, n. 5075. The Unseen is certainly not within their knowledge or control. If it were, they could clearly write it down for their own guidance or the guidance of others. They should listen to the words of inspiration, sent by the Knower of all things.

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68:48
فَٱصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ ٱلْحُوتِ إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ Fa i s bir li h ukmi rabbika wal a takun ka sah ibi al h ooti i th n a d a wahuwa mak th oom un
BEAR, THEN, with patience thy Sustainer's will, and be not like him of the great fish, who cried out [in distress] after having given in to anger.27
  - Mohammad Asad

This is a reference to the Prophet Jonah - see 21:87 and the corresponding notes [82] and [83]. As mentioned in 37:140 , "he fled like a runaway slave" from the task with which he had been entrusted by God, because his people did not all at once accept his preaching as valid: and so Muhammad is exhorted not to give in to despair or anger at the opposition shown to him by most of his contemporaries in Mecca, but to persevere in his prophetic mission.

So wait with patience for the Judgement of your Rabb and be not like the man of the fish (reference is to the Prophet Jonah who was swallowed by a whale), who cried when he was in distress.
  - Muhammad Farooq-i-Azam Malik
So be patient with your Lord's decree, and do not be like 'Jonah,' the Man of the Whale, who cried out 'to Allah', in total distress.1
  - Mustafa Khattab

 While inside the whale. See 21:87 and 37:139-148.

But wait thou for thy Lord's decree, and be not like him of the fish, who cried out in despair.
  - Marmaduke Pickthall
So wait with patience for the command of thy Lord and be not like the Companion of the Fish when he cried out in agony. 5629
  - Abdullah Yusuf Ali

This was Zun-Nun, or Jonah, for whom see n. 2744 to xxi. 87-88. Cf. also xxxvii. 139-148 and the notes there. 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.

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68:49
لَّوْلَآ أَن تَدَٰرَكَهُۥ نِعْمَةٌ مِّن رَّبِّهِۦ لَنُبِذَ بِٱلْعَرَآءِ وَهُوَ مَذْمُومٌ Lawl a an tad a rakahu niAAmatun min rabbihi lanubi th a bi a lAAar a i wahuwa ma th moom un
[And remember:] had not grace from his Sustainer reached him,28 he would indeed have been cast forth upon that barren shore in a state of disgrace:29
  - Mohammad Asad

Cf. 37:143 - "had he not been of those who [even in the deep darkness of their distress are able to] extol God's limitless glory": i.e., who always remember God and pray for His forgiveness.

Lit., "while he was still blameworthy", i.e., burdened with sin and unredeemed by repentance: implying that but for God's grace he would have died as a sinner.

Had his Rabb not bestowed on him His grace, he would certainly have been cast off on the naked shore, while he was condemned.
  - Muhammad Farooq-i-Azam Malik
Had he not been shown grace by his Lord, he would have certainly been cast onto the open 'shore', still blameworthy.
  - Mustafa Khattab
Had it not been that favor from his Lord had reached him he surely had been cast into the wilderness while he was reprobate.
  - Marmaduke Pickthall
Had not Grace from His Lord reached him he would indeed have been cast off on the naked shore in disgrace. 5630
  - Abdullah Yusuf Ali

Cf. xxxvii. 145-146, and n. 4126.

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68:50
فَٱجْتَبَـٰهُ رَبُّهُۥ فَجَعَلَهُۥ مِنَ ٱلصَّـٰلِحِينَ Fa i jtab a hu rabbuhu fajaAAalahu mina a l ssa li h een a
but [as it was,] his Sustainer had elected him and placed him among the righteous.
  - Mohammad Asad
But his Rabb choose him and included him among the righteous.
  - Muhammad Farooq-i-Azam Malik
Then his Lord chose him, making him one of the righteous.
  - Mustafa Khattab
But his Lord chose him and placed him among the righteous.
  - Marmaduke Pickthall
Thus did his Lord choose him and make him of the company of the Righteous. 5631 5632
  - Abdullah Yusuf Ali

Jonah was chosen by Allah's Grace and Mercy to be Allah's Prophet to Nineveh. If in his human frailty he lost a little patience, he suffered his punishment, but his true and sincere repentance and recognition of Allah's goodness and mercy restored him from his physical. and mental distress, and from the obscuration of the spiritual Light in him.

Cf. iv. 69, n. 586. In the beautiful Company of the Righteous there is room for all, of every grade of spiritual advancement, from the highest to the most ordinary. But as in democratic politics every citizen's rights and status have complete recognition, so, in this Company, the badge of Righteousness is the bond, even though there may be higher degrees of knowledge or experience.

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68:51
وَإِن يَكَادُ ٱلَّذِينَ كَفَرُوا۟ لَيُزْلِقُونَكَ بِأَبْصَـٰرِهِمْ لَمَّا سَمِعُوا۟ ٱلذِّكْرَ وَيَقُولُونَ إِنَّهُۥ لَمَجْنُونٌ Wain yak a du alla th eena kafaroo layuzliqoonaka biab sa rihim lamm a samiAAoo a l thth ikra wayaqooloona innahu lamajnoon un
Hence, [be patient,] even though they who are bent on denying the truth would all but kill thee with their eyes whenever they hear this reminder, and [though] they say, "[As for Muhammad,] behold, most surely he is a madman!"
  - Mohammad Asad
The unbelievers would almost trip you up with their eyes when they hear Our revelations (The Qur'an), and say: "He (Muhammad) is surely crazy."
  - Muhammad Farooq-i-Azam Malik
The disbelievers would almost cut you down with their eyes when they hear 'you recite' the Reminder,1 and say, 'He is certainly a madman.'
  - Mustafa Khattab

 This is one of the names of the Quran.

And lo! those who disbelieve would fain disconcert thee with their eyes when they bear the Reminder, and they say: Lo! he is indeed mad;
  - Marmaduke Pickthall
And the Unbelievers would almost trip thee up with their eyes when they hear the message; and they say: "Surely he is possessed!" 5633
  - Abdullah Yusuf Ali

Thee eyes of evil men look at a good man as if they would "eat him up", or trip him up, or disturb him from his position of stability or firmness. They use all sorts of terms of abuse-"madman" or "one possessed by an evil spirit", and so on. Cf. lxviii. 2 above, and n. 5594. But the good man is unmoved, and takes his even course. The Message of Allah is true and will endure; and it is a Message to all Creation.

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68:52
وَمَا هُوَ إِلَّا ذِكْرٌ لِّلْعَـٰلَمِينَ Wam a huwa ill a th ikrun lilAA a lameen a
[Be patient:] for this is nought else but reminder [from God] to all mankind.
  - Mohammad Asad
This (The Qur'an) is nothing but a Reminder to all the people of the world.
  - Muhammad Farooq-i-Azam Malik
But it is simply a reminder to the whole world.
  - Mustafa Khattab
When it is naught else than a Reminder to creation.
  - Marmaduke Pickthall
But it is nothing less than a Message to all the worlds. 5634
  - Abdullah Yusuf Ali

This is the extreme antithesis to madness or demoniacal possession. So far from the holy Prophet uttering words disjointed or likely to harm people, he was bringing the Message of true Reality, which was to be the cure of all evil, in every kind of world. For the different kinds of worlds see n. 20 to i. 2.

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