Soora 68


[1] (In the name of God, Most Gracious, Most Merciful)


The meaning


More explanation

[When the Prophet was sent to his people and he invited them to the Islam religion, they denied him and said: a mad man. Therefore, this soora (or chapter) was revealed to confirm him to his mission and that he was a prophet sent by God, and that he was not mad (or possessed) as did they assert, and God be glorified said:]

[2] 1. : N (Nuon)

[This abbreviated Arabic letter means:]

Nabi or Prophet a,

[I swear] by the pen and what the [angels] write down! b


[Then God be glorified directed the words to His messenger and said:]

[3] 2. With [the apostle-hood:] the grace of your Lord, you are not mad [as do these associaters claim. c]


[4] 3. And certainly you will have a [persistent] uninterrupted reward d.


[5] 4. And surely you [Mohammed] are of an excellent morality! e


[6] 5. So you [Mohammed] will see and the [associaters] will [shortly] see [when they will die and go to the Next Life f.]


[7] 6. which [party] of you is afflicted with madness. g


[8] 7. Surely your Lord knows best those who go astray from His way h, and He knows best those who are guided. i


1 a The Arabic letter at the beginning of this soora is an abbreviation letter which implies: prophet.

1 b The meaning: I swear by the pen and what the [angels] write down!

It is an oath of threatening and warning, which means that Mohammed is not mad or possessed as you claim, but he is a prophet, and that your words have been written by the angels with the pen on the paper [in lines], and in the Next Life, We will punish you according to such words.

2 c But the apostle-hood is a grace which We have bestowed on you, so carry out your duty, invite people to the way of your Lord and do not pay attention to their words, neither let their words and mockery bother you.


3 d i.e. a reward that will never be curtailed or cut.


4 e Concerning your patience and your kindness to people.

The Arabic word in the aya has been explained in the interpretation of the Quran 26: 137.


5 f When they will see the Fire and the chastisement with their sights.


6 g The party of Muslims whom you lead, or the party of the associaters whose chief is Abu-Sufian.

The meaning: You, Mohammed, will see what humiliation, killing and captivity will befall them; and they will see what dignity and victory will be for Muslims, and at that time, they will know that their chief Abu-Sufian is the mad not you.


7 h It means: From the way of guidance to His religion.

7 i Therefore, do not pay attention to their words, when they said that you are misguided away from the truth, because you revile our gods.



[9] 8. Therefore, obey you [Mohammed] not the deniers [of the Quran, as to what they invite you.]


[10] 9. They wish that you should compromise, so that they may also compromise. a


[11] 10. And [O Mohammed] yield not to any mean b swearer c.


[12] 11. A mocker d, a spreader of slanders e.


[13] 12. Forbidder of charity f, a transgressor [on the weak g], a sinnerh.


[14] 13. A porter i [of loads of sins], and moreover [he will carry some sins of others to] be on his neck like the goat-beard [in the Next Life j.]


[15] 14. That is because he has wealth and sons k.


[16] 15. When Our revelations are recited to him, he says: "[These are only] the written fables l of the ancients."


[Then God be glorified threatened him with the chastisement, and said:]

[17] 16. We shall brand him upon the muzzle. m


9 a The meaning: The associaters wish that you, Muslims, should turn away from them and should not mention their idols badly, so that they would turn away from you and would not fight against you.


10 b i.e. is abased and humiliated by people, because they know he is a liar.

10 c Who always swears [by God or by others], because he is a liar, so he always swears; among such swearers was Walid son of Mughira.


11 d i.e. he defames and mocks people.

11 e i.e. a talebearer who spreads gossip or rumors, and stirs enmity among people.


12 f On account of his stinginess.

12 g It means: He is a wrong-doer who transgresses on the needy and the weak with beating and insulting.

12 h i.e. having so many sins.


13 i A similar Arabic word has been explained in the interpretation of the Quran 44: 47.

13 j It means: It will be a mark, with which he will be distinguished among souls in the Next Life.

Similar to this aya is His saying be glorified in this same soora 68: 16, which means:

(We shall brand him upon the muzzle.)

i.e. We shall put a mark of disgrace on his nose, with which he will be distinguished among souls.


14 k It means: Since he had wealth and sons, he has a self-conceit with his wealth and sons.


15 l The fable or fairy tale is the imaginary story. The meaning: These are only the tales of the ancients which were written down and inscribed, and which are not true.

16 m i.e. We shall insert on his nose a brand of disgrace to be a mark with which he will be distinguished among souls.

The brand is a mark with which the camel is recognized; that is by heating a piece of iron with which to cauterize the camel in its thigh, so that no hair will grow in the place of the cautery.



[Then God be glorified said:]

[18] 17. Now We have tried the [people of Meccaa], even as had We tried the owners of the garden [in Yemen b]: when they swore [their oath] that they would pluck its [fruit c] early next morning.


[19] 18. And [that] they would not go back [on their intention.] d


[20] 19. Then a visitation from your Lord visited it e, while they were sleeping f.


[21] 20. And in the morning its [fruit] was as if plucked. g


[22] 21. As the morning broke, the [sons] called out to one another.


[23] 22. [Saying:] "Start out to your tillage early [this] morning if you would pluck [its fruit and collect its product.]"


[24] 23. So they went [to it], whispering to each other [lest anyone might hear them; and they said to each other:]


[25] 24. "Today let no needy person visit you in the [garden, lest he should demand some of its fruits.]"


[26] 25. And they went early, [and were] capable of being stingy! [Because they had no fruit of the garden to give out of it to the poor.] h


[27] 26. But when they saw the [garden being unusual to them], they said: "Certainly, we have gone astray [from our garden.]" i


[28] 27. [The second one of them said:] "[It is our garden], but we have been deprived [of its fruitj.]"


[29] 28. Said [the third one:] the most moderate k of them: "Did I not say to you: ['Do not prevent the poor from their rights.'] So now would you repent and seek forgiveness [of God.]"


[30] 29. They said: "May our Lord forgive us; for surely we have been wrong-doers [of the needy and of ourselves too.]"


[31] 30. And they advanced one upon another, blaming each other.


[32] 31. They said, 'Woe, alas for us! Truly, we were insolent. l "


[33] 32. "It may be that our Lord will give us, in exchange, a better [garden] than this [one]m; and [now] we hope that our Lord [may offer to us.]"


[34] 33. Such is the chastisement [in the life of the World n], and the chastisement of the Next Life is assuredly greater, did they o but know.


17 a When they denied Our messenger, with destruction of their plant and shortage of their fruits, so that they may desist and abandon their transgression and infidelity.

17 b At a village called Sirwan, about twelve miles from Sanaa. It was owned by an old man; he used to take his familys requirements, and contribute the rest in charity to the poor.

Following his death, his sons said: We are more worthy of it, on account of the large number of our family members, so we cannot do like what our father did.

And they determined to withhold it from the needy, so their outcome was the regret and loss.

17 c And collect its product, and that they would not give anything of it to anyone.


18 d i.e. that they will not change what they determined about culling its fruit at morning.


19 e God sent on it from the sky a thunderbolt which burnt their fruit by night.

19 f In their homes, unaware about what befell their garden.


20 g It means: it became without fruits, because they were burnt.








25 h This is for mocking them; which means: As did they intend to withhold the right of the poor, We withheld its blessings from them, by destroying it.



26 i i.e. One of them said: This is not our garden; we have missed the way so we have come here.



27 j Because of our bad intention towards the poor.



28 k i.e. the wisest and best one among them.










31 l For, unlike our father, we did not spend out of it on the poor.


32 m And we should then spend on the poor, as did our father.




33 n For those who withhold the portion of the needy and the poor.

33 o i.e. these stingy men.



[Then God be glorified mentioned those who ward off Gods punishment by warding off the disobedience, and what reward they will have in the Next Life, and He said:]

[35] 34. Surely, those who ward off [God's punishment], will have with their Lord a gardens of prosperity b.


[When the previous aya was revealed, the associaters said: If there are any gardens and prosperity, then we will certainly go to such gardens and prosper in them, because we feed the guest and the hungry and we dress the naked; therefore, this aya was revealed in reply to their words:]

[36] 35. Shall We then make c [the recompense of] those who submit themselves [to Our commandment] like [that of] the guilty? d


[37] 36. What is the matter with you? How can you judge [the prosperity of Paradise for yourselves?]


[38] 37. Or have you a [Heavenly] Book in which you study [the statements of your religion? e]


[39] 38. And that in [such book] you surely have whatever [Gardens, prosperity and forgiveness] you may choose? f


[40] 39. Or have you covenants binding on Us [that We will make you prosper in the Afterlife] till Doomsday? g

Then how can you judge [prosperity] for yourselves [in the Next Life?] h


[41] 40. Ask them [O Mohammed] which of them does vouch for such [claim i?]


[42] 41. Or do they have associates [who vouchsafe for them the prosperity in the Afterlife, and the admission into Paradise on Doomsday?]

Then let them bring their associates [to give testimony before Us concerning this, and to admit this] if they speak truly [about their claim.]




34 a In the spiritual heavens.

34 b In which they will prosper.






35 c Concerning the reward and the requital.

35 d No, it is not as you think.







37 e So as to realize that you will be among the people of Paradise?

But, in fact you have not any heavenly book.


38 f So that you may choose Paradise for yourselves?

The choice in fact is not yours, neither did We reveal to you any book with this.


39 g No, We did not covenanted with you to this.

39 h It means: Is the authority up to you, so that you judge for yourselves whatever you like?



40 i That they will have in the Next Life, like that which Muslims will have?



[As God be glorified threatened the associaters, in the previous ayat, He afterwards started to threaten the associaters and disbelievers in the future, by the hand of the Mahdi (or the Comforter or Elia of the Last Days), and to explain the sign of that, and He be glorified said:]

[43] 42. On the day [of the sovereignty of the Awaited Mahdi: the Comforter] when the leg [of women] shall be bareda, and they will be invited [by the Mahdi: the Comforter] to prostrate themselves [to God] b but they cannot [comply c.]


[44] 43. Their eyesights will be humbled d, [and] abasement will overtake them e, whereas they were [before] invited [to comply with the other doctrines of the falsehood] and yet they yielded [to them.] f


42 a As also will their arms, and they will walk in streets with uncovered faces, putting their makeup without chastity or shame; no word of anyone may prevent or deter them.

The Arabic word in the aya, which means: (On the day) is for warning and threatening.

The meaning: The Mahdi will punish them according to their disbelief, association and evil work.

42 b It means: to submit themselves to Gods commands.

42 c That is because they are used to the blasphemy, hypocrisy, cheating others in trafficking, wine drinking, forsaking the fasting and prayers, changing the dress, shaving beards and mustaches so that men simulate women and women simulate men.

Then when you say to some of them: Do not drink wine because it is forbidden, he will say: I cannot refrain from it, because I am used to it, and if I refrain from it, I will not be at comfort and I may become ill.

And if you say to another one: Do not shave your beard, for it is not allowed, he will say: I cannot do this, because if I do not shave my beard it will hurt me, and my wife will rebuke me for this.

And if you say to some of them: Why do you not fast the month of Ramadhan, he will say: I cannot withstand the fasting because I will suffer from hunger and thirst.

And if you say to him: Why do you not perform the prayers? He will say: I am busy, and I have no free time for the prayers.

If you say to a woman: Make your dress long, and cover your legs. She will say: I cannot do that, because I will stumble with my long dresses and fall on the ground, and will be defamed by women because it is a common custom.

And if you say to her: Cover your arms, and do not expose your body before people. She will say: It is extremely hot, so I cannot wrap my body with my clothes.

And as such they cannot change that which they are familiar with.

Therefore, His saying be glorified in the aya which means: (and they will be invited [by the Mahdi: the comforter] to prostrate themselves [to God] but they cannot [comply]) indicates that the woman who exposes her legs before people: when she will be ordered by the Mahdi to prostrate herself before people with her short dress, then she cannot prostrate herself; because if she falls prostrate, her back will appear and her shame will be exposed before the attending people, in addition to that her thighs and legs will appear and such scene will be a disgrace and shame for her, so she will low her head in shame and humiliation.

So this is the meaning of His saying be glorified in the next aya (Their eyesights will be humbled, [and] abasement will overtake them.)

The context of the words of the aya implies the male gender: because the Mahdi will address their fathers and rebuke them for that they allowed their daughters to wear short clothes and that they exposed their legs to people and unveiled their faces.

43 d Because of being shameful when they will encounter the Mahdi, on account of their denying him and refusal to comply with his command; and this will be when he will have authority and sovereignty. And they will discover the truth and will know that they were wrong.

43 e Which is the abasement of disgrace and shame before the believers and the righteous, and they will regret that they missed the belief and the obedience.

43 f Commentators of the Quran thought that this will happen in the Next Life, and that the angels will invite the associaters and disbelievers to prostrate themselves, but these cannot do it.

I say: There is no religious duties in the Next Life, neither will there be any examination in order to invite them to prostrate themselves; but in the Next Life there will accounting, and no work; while here [in the life of the World] there is work and no accounting.

Comment [by the interpreter of the Quran and the Bible]:

In my early years in the life of the World, I saw my mother and the women among my relatives: when one of them went out to the market place or to another place, she wore two black cloaks of wool: one of them on her shoulders, and the other on her head, the lower part of which touching the earth, and she wore a black shoe and black stockings, and her clothes were long reaching to the ankles of her feet; so she wrapped herself with her first cloak, and covered her face with the second, then she might go to the market place to carry out some of her affairs, so that nothing of her body might appear.

As such were the customs of Muslim women in Iraq; and in some Arab countries the woman covered her face with a black veil. Moreover, I saw the women of Syria and Lebanon wear gloves on their hands lest they would appear to people.

But circumstances and customs gradually changed when the English intruded Iraq after the First World War; so that half of a century later, people forsook their customs and the good traditions of their fathers and grandfathers, and they started to imitate the foreigners in their bad habits: so the woman shortened her dress, cut her hair, exposed her legs to the extent that her knees and thighs appeared, and uncovered her arms to the extent that her armpit hair appeared.

In addition, she tightened her clothes to the extent that her posteriors and breasts appeared, and she started to mix with men and accompany them in clubs, coffee shops and parks, with her face uncovered and she put on her makeup, with no shame preventing her neither any chastity deterring her.

On the other hand, men shaved their beards and mustaches, dressed in clothes like those of women, and most of them allowed themselves the forbidden things, so they drank the wine, accepted the bribe, forsook the worship rites and disbelieved in the heavenly religions, claiming themselves educated, knowledgeable and civilized.

(The devil has had [complete] control over them, so he has made them forget to remember God; such are the devil's party, and it is the devil's party who are the losers [in the Next Life.])

It is narrated by the way of Abdullah son of Abbas, that the Prophet salam to him said:

I asked my brother Gabriel: Will you come down to earth after me?

He said: I will come down ten times and pluck up and remove the jewels from the earth.

I said: What will you pluck up and remove out of it?

He said: In the first time, I will remove the blessing from the earth; in the second, I will remove the kindness from the hearts of Gods servants; in the third one I will remove the shame from women [so they will be shameless]..etc.

I say: The words of Gabriel have been fulfilled, and women started to walk in streets with uncovered faces, putting on their makeup without any fear or shame.



[45] 44. [O Mohammed] let Me deal with those who deny this relation [: the Quran; I know how to punish them] a; We shall gradually exterminate them b from where they are not aware c.


[46] 45. But I respite themd; for My plan is suree.


[47] 46. Or do you [Mohammed] ask them for a wage f, and so they are weighed down with loss of money? g


[48] 47. Or have they [knowledge of] the Unknown, and so they write down [a book including their knowledge?]


44 a It means: Leave them be, O Mohammed, after you warned them, and refer their case to Me; and I know how to punish them according to their disbelief and denial of your apostle-hood.

44 b With killing and captivity a step by step until none of them will remain.

44 c That they will disperse then they will disappear from the life of the World.

45 d i.e. in order that they may increase in sins and so their chastisement will increase in the Next Life.

It means: We give respite to some of them, and We hasten the death for some others.

This word has also been explained in the interpretation of the Quran 22: 44, 48 and in 13: 34.

45 e So they cannot get rid of it whatever they may try to escape. The meaning: Our plan is more firm than their plan; We will terminate them from where they are unaware.

46 f For delivering the message.

46 g i.e. they cannot pay the fine, and for this reason they turn away from you.



[49] 48. So [O Mohammed] persevere patiently to the commandment of your Lord [to convey the message a], and be not as [Jonah b] the 'man of the whale', when being filled with worry and remorse he cried out [inside the whale.]


[50] 49. Had not his Lord touched him with His mercy c, he would then have been cast away in the wilderness d, and he then would have been blameworthy.


[51] 50. Then his Lord exclusively chose him [out of his companions, for the apostlehood], and made him one of the righteous.e


48 a And do not lose patience about them.

48 b Whom We sent to the people of Nineveh, but he feared them, so he fled, and so the whale engulfed him in reward of his refusing to go to them.

49 c So that He inspired him to repent and ask forgiveness.

49 d It means: He would have died inside the whale and his soul would have gone out of the whale to the wilderness and desert, and he then would have been blameworthy on account of forsaking the delivery of his message.

But he asked forgiveness of God, repented from what he did, and then he went to the people of Nineveh and conveyed to them the message with which he was sent.

The indication of this is His saying be glorified in the Quran 37: 143-144, which means:

(Had [Jonah] not been of those that glorify [God in the past, and had he not prayed God inside the whale], he would have remained inside it till the day when they would be sent [from their bodies to the Afterlife.])

It means: he would have remained inside the whale till the day when they would die and their souls be sent out of their bodies.

The meaning: He would have died together with his people with the punishment which We promised them with.

Its meaning [of this aya 68: 49]: he would have been gathered together with the guilty in the desolate wilderness which is the land devoid of plant and blessings.

50 e The story of Jonah has been explained in the interpretation of the Quran 37: 139-148.



[52] 51. In fact, the disbelievers were about to disconcert a you b with their [sharp] eye-sights, when they heard the admonition [of the Quran]c; and they say: "[Surely Mohammed] is possessed, [and so he speaks such words.]" d


[53] 52. But the [Quran] is only an admonition for all the worlds [: for all peoples.]


51 a This is a parable cited by God be glorified about their extreme anger and rancor about the Prophet; and this parable is still in use by the Arab who say: He looks to me sharply as if he wants to eat me.

51 b By looking sternly at you, and according to the rancor of their hearts.

51 c Which you rehearsed, and because you dispraised their idols.

51 d So God be glorified denied that, and said:


By God's help, the interpretation of the soora 68 of the Quran is completed;

So (praise be to God: Lord of the worlds.)


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