68. Sūrat al-Qalam (1/2)

٦٨۔ سُورَةُ القَلَم ص ١

The Pen (Meccan)

quran:68:1In the name of Allah, the Entirely Merciful, the Especially Merciful.

Nun. By the pen and what they inscribe,  

Nūn, one of the letters of the alphabet: God knows best what He means by it. By the Pen, with which He has inscribed ˹the records of˺ all creatures in the Preserved Tablet, and what they inscribe, that is, the angels, of good and righteousness.
القرآن:٦٨:١بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

ن ۚ وَالْقَلَمِ وَمَا يَسْطُرُونَ  

{ن} أحد حروف الهجاء الله أعلم بمراده به {والقلم} الذي كتب به الكائنات في اللوح المحفوظ {وما يسطرون} أي الملائكة من الخير والصلاح.
quran:68:2

You are not, ˹O Muhammad˺, by the favor of your Lord, a madman.  

You are not, O Muhammad (s), by the grace of your Lord, a madman, that is to say, madness is precluded in your case, on account of your Lord’s grace to you by way of ˹His assigning to you˺ prophethood and in other ways — this was a refutation of their saying that he was a madman.
القرآن:٦٨:٢

مَا أَنْتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ  

{ما أنت} يا محمد {بنعمة ربك بمجنون} أي انتفى الجنون عنك بسبب إنعام ربك عليك بالنبوة وغيرها وهذا رد لقولهم إنه مجنون.
quran:68:3

And indeed, for you is a reward uninterrupted.  

And assuredly you will have an unfailing reward.
القرآن:٦٨:٣

وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ  

{وإن لك لأجرا غير ممنون} مقطوع.
quran:68:4

And indeed, you are of a great moral character.  

And assuredly you possess a magnificent nature, ˹a magnificent˺ religion.
القرآن:٦٨:٤

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ  

{وإنك لعلى خلق} دين {عظيم}.
quran:68:5

So you will see and they will see  

Then you will see and they will see,
القرآن:٦٨:٥

فَسَتُبْصِرُ وَيُبْصِرُونَ  

{فستبصر ويبصرون}.
quran:68:6

Which of you is the afflicted ˹by a devil˺.  

which of you is demented (al-maftūn is a verbal noun, similar ˹in expressional form˺ to al-ma‘qūl, ‘intelligible’; al-futūn meaning al-junūn, ‘insanity’) in other words, is it ˹this insanity˺ in you or in them?
القرآن:٦٨:٦

بِأَيْيِكُمُ الْمَفْتُونُ  

{بأيكم المفتون} مصدر كالمعقول، أي الفتون بمعنى الجنون، أي أبك أم بهم.
quran:68:7

Indeed, your Lord is most knowing of who has gone astray from His way, and He is most knowing of the ˹rightly˺ guided.  

Assuredly your Lord knows best those who stray from His way, and He knows best those who are guided, to Him.
القرآن:٦٨:٧

إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ  

{إن ربك هو أعلم بمن ضل عن سبيله وهو أعلم بالمهتدين} له وأعلم بمعنى عالم.
quran:68:8

Then do not obey the deniers.  

So do not obey the deniers.
القرآن:٦٨:٨

فَلَا تُطِعِ الْمُكَذِّبِينَ  

{فلا تطع المكذبين}.
quran:68:9

They wish that you would soften ˹in your position˺, so they would soften ˹toward you˺.  

They desire, they yearn, that (law relates to the verbal action) you should be pliable, ˹that˺ you should yield to them, so that they may be pliable ˹towards you˺, ˹so that˺ they may yield to you (fa-yudhinūna is a supplement to tudhinu, ‘you should be pliable’, but if it is understood to be the response to the optative clause of waddū, ‘they yearn’, then ˹a free standing pronoun˺ hum should be read as implied before it after the fā’ ˹sc. fa-hum yudhinūna˺).
القرآن:٦٨:٩

وَدُّوا لَوْ تُدْهِنُ فَيُدْهِنُونَ  

{ودوا} تمنوا {لو} مصدرية {تدهن} تلين لهم {فيدهنون} يلينون لك وهو معطوف على تدهن، وإن جعل جواب التمني المفهوم من ودوا قدر قبله بعد الفاء هم.
quran:68:10

And do not obey every worthless habitual swearer  

And do not obey any mean, despicable, oath-monger, given to frequent swearing by falsehood,
القرآن:٦٨:١٠

وَلَا تُطِعْ كُلَّ حَلَّافٍ مَهِينٍ  

{ولا تطع كل حلاف} كثير الحلف بالباطل {مهين} حقير.
quran:68:11

˹And˺ scorner, going about with malicious gossip -  

backbiting, faultfinder, that is to say, calumniator, scandal-monger, spreading ˹evil˺ talk among people in order to sow dissension between them,
القرآن:٦٨:١١

هَمَّازٍ مَشَّاءٍ بِنَمِيمٍ  

{هماز} غياب أي مغتاب {مشاء بنميم} ساع بالكلام بين الناس على وجه الإفساد بينهم.
quran:68:12

A preventer of good, transgressing and sinful,  

hinderer of good, niggardly with his wealth against deserving causes, sinful transgressor, wrongdoer,
القرآن:٦٨:١٢

مَنَّاعٍ لِلْخَيْرِ مُعْتَدٍ أَثِيمٍ  

{مناع للخير} بخيل بالمال عن الحقوق {معتد} ظالم {أثيم} آثم.
quran:68:13

Cruel, moreover, and an illegitimate pretender.  

coarse-grained, crude, moreover ignoble, an adopted son of Quraysh — namely, al-Walīd b. al-Mughīra, whose father claimed him after eighteen years; Ibn ‘Abbās said, ‘We know of no one whom God has described in the derogatory way in which He describes him, blighting him with ignominy that will never leave him (the adverbial qualifier ˹ba‘da dhālika, ‘moreover’˺ is semantically connected to zanīm, ‘ignoble’) —
القرآن:٦٨:١٣

عُتُلٍّ بَعْدَ ذَٰلِكَ زَنِيمٍ  

{عتل} غليظ جاف {بعد ذلك زنيم} دعيٍّ في قريش، وهو الوليد بن المغيرة ادَّعاه أبوه بعد ثماني عشرة سنة، قال ابن عباس: لا نعلم أن الله وصف أحدا بما وصفه به من العيوب فألحق به عارا لا يفارقه أبدا، وتعلق بزنيم الظرف قبله.
quran:68:14

Because he is a possessor of wealth and children,  

˹only˺ because (an should be understood as li-an, ‘because’, and it is semantically connected to that ˹meaning˺ which it is indicating) he has wealth and sons.
القرآن:٦٨:١٤

أَنْ كَانَ ذَا مَالٍ وَبَنِينَ  

{أن كان ذا مال وبنين} أي لأن وهو متعلق بما دل عليه.
quran:68:15

When Our verses are recited to him, he says, "Legends of the former peoples."  

When Our signs — the Qur’ān — are recited to him, he says, that they are ˹merely˺, ‘Fables of the ancients!’, in other words, he denies them ˹in arrogance˺ on account of the mentioned things which We have bestowed on him out of Our grace (a variant reading ˹for an of the previous verse˺ has ˹the interrogative˺ a-an).
القرآن:٦٨:١٥

إِذَا تُتْلَىٰ عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ  

{إذ تتلى عليه آياتنا} القرآن {قال} هي {أساطير الأولين} أي كذب بها لإنعامنا عليه بما ذكر، وفي قراءة أأن بهمزتين مفتوحتين.
quran:68:16

We will brand him upon the snout.  

We shall brand him on the snout: We shall leave a distinguishing mark upon his nose, one by which he will be reviled for as long as he lives; and so his nose was chopped off by a sword at Badr.
القرآن:٦٨:١٦

سَنَسِمُهُ عَلَى الْخُرْطُومِ  

{سنسمه على الخرطوم} سنجعل على أنفه علامة يعير بها ما عاش فخطم أنفه بالسيف يوم بدر.
quran:68:17

Indeed, We have tried them as We tried the companions of the garden, when they swore to cut its fruit in the ˹early˺ morning  

Indeed We have tried them, We have tested the people of Mecca with drought and famine, just as We tried the owners of the garden, the orchard, when they vowed that they would pluck, ˹that˺ they would pick its fruits, in the morning, so that the poor folk would not notice them and so that they would not then have to give them of it that ˹portion˺ which their father used to give them of it by way of charity.
القرآن:٦٨:١٧

إِنَّا بَلَوْنَاهُمْ كَمَا بَلَوْنَا أَصْحَابَ الْجَنَّةِ إِذْ أَقْسَمُوا لَيَصْرِمُنَّهَا مُصْبِحِينَ  

{إنا بلوناهم} امتحنا أهل مكة بالقحط والجوع {كما بلونا أصحاب الجنة} البستان {إذ أقسموا ليصرمنَّها} يقطعون ثمرتها {مصبحين} وقت الصباح كي لا يشعر بهم المساكين فلا يعطونهم منها ما كان أبوهم يتصدق به عليهم منها.
quran:68:18

Without making exception.  

And they did not make any exception, to their vow, for God’s will (the sentence is a new ˹syntactically independent˺ one, in other words: and that was their condition).
القرآن:٦٨:١٨

وَلَا يَسْتَثْنُونَ  

{ولا يستثنون} في يمينهم بمشيئة الله تعالى والجملة مستأنفة، أي وشأنهم ذلك.
quran:68:19

So there came upon the garden an affliction from your Lord while they were asleep.  

Then a visitation from your Lord visited it, ˹that is˺ a fire consumed it during the night, while they slept.
القرآن:٦٨:١٩

فَطَافَ عَلَيْهَا طَائِفٌ مِنْ رَبِّكَ وَهُمْ نَائِمُونَ  

{فطاف عليها طائف من ربك} نار أحرقتها ليلا {وهم نائمون}.
quran:68:20

And it became as though reaped.  

So by the morning it was like the darkness of night, in other words, black.
القرآن:٦٨:٢٠

فَأَصْبَحَتْ كَالصَّرِيمِ  

{فأصبحت كالصريم} كالليل الشديد الظلمة، أي سوداء.
quran:68:21

And they called one another at morning,  

They then called out to one another in the morning,
القرآن:٦٨:٢١

فَتَنَادَوْا مُصْبِحِينَ  

{فتنادوا مصبحين}.
quran:68:22

˹Saying˺, "Go early to your crop if you would cut the fruit."  

˹saying˺, ‘Go forth early to your tillage, your produce (ani’ghdū ‘alā harthikum constitutes an explication of ˹the import of˺ tanādaw, ‘they called out to one another’; otherwise, an relates to the verbal action, ˹to be understood as˺ being bi-an) if you are going to pluck’, if your intention is to pick ˹the fruits˺ (the response to the conditional is indicated by what preceded it).
القرآن:٦٨:٢٢

أَنِ اغْدُوا عَلَىٰ حَرْثِكُمْ إِنْ كُنْتُمْ صَارِمِينَ  

{أن اغدوا على حرثكم} غلتكم تفسير لتنادوا، أو أن مصدرية أي بأن {إن كنتم صارمين} مريدين القطع وجواب الشرط دل عليه ما قبله.
quran:68:23

So they set out, while lowering their voices,  

So off they went, whispering to one another, talking secretly:
القرآن:٦٨:٢٣

فَانْطَلَقُوا وَهُمْ يَتَخَافَتُونَ  

{فانطلقوا وهم يتخافتون} يتسارون.
quran:68:24

˹Saying˺, "There will surely not enter it today upon you ˹any˺ poor person."  

‘No needy person shall today come to you in it’ (this constitutes the explication of the preceding ˹verse˺; or else, an relates to the verbal action, ˹to be understood˺ to mean bi-an).
القرآن:٦٨:٢٤

أَنْ لَا يَدْخُلَنَّهَا الْيَوْمَ عَلَيْكُمْ مِسْكِينٌ  

{أن لا يدخلنها اليوم عليكم مسكين} تفسير لما قبله، أو أن مصدرية أي بأن.
quran:68:25

And they went early in determination, ˹assuming themselves˺ able.  

And they went forth early, supposing themselves, able to prohibit, to prevent the poor folk ˹from enjoying the fruit˺.
القرآن:٦٨:٢٥

وَغَدَوْا عَلَىٰ حَرْدٍ قَادِرِينَ  

{وغدوا على حرد} منع للفقراء {قادرين} عليه في ظنهم.
quran:68:26

But when they saw it, they said, "Indeed, we are lost;  

But when they saw it, blackened and charred, they said, ‘Assuredly we have strayed!’, from it, that is to say: this is not the one. Then when they recognised it, they said:
القرآن:٦٨:٢٦

فَلَمَّا رَأَوْهَا قَالُوا إِنَّا لَضَالُّونَ  

{فلما رأوها} سوداء محترقة {قالوا إنا لضالون} عنها، أي ليست هذه ثم قالوا لما علموها:
quran:68:27

Rather, we have been deprived."  

‘Nay, but we have been deprived!’, of its fruits, by our denying it to the poor folk.
القرآن:٦٨:٢٧

بَلْ نَحْنُ مَحْرُومُونَ  

{بل نحن محرومون} ثمرتها بمنعنا الفقراء منها.
quran:68:28

The most moderate of them said, "Did I not say to you, 'Why do you not exalt ˹Allah˺?' "  

The most moderate, the best one, among them said, ‘Did I not say to you, “Why do you not glorify?” ’, God, repenting ˹to Him˺.
القرآن:٦٨:٢٨

قَالَ أَوْسَطُهُمْ أَلَمْ أَقُلْ لَكُمْ لَوْلَا تُسَبِّحُونَ  

{قال أوسطهم} خيرهم {ألم أقل لكم لولا} هلا {تسبحون} الله تائبين.
quran:68:29

They said, "Exalted is our Lord! Indeed, we were wrongdoers."  

They said, ‘Glory be to God, our Lord. Verily we have been wrongdoers’, by denying the poor folk ˹what is˺ their due.
القرآن:٦٨:٢٩

قَالُوا سُبْحَانَ رَبِّنَا إِنَّا كُنَّا ظَالِمِينَ  

{قالوا سبحان ربنا إنا كنا ظالمين} بمنع الفقراء حقهم.
quran:68:30

Then they approached one another, blaming each other.  

They then turned to one another, blaming each other.
القرآن:٦٨:٣٠

فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَاوَمُونَ  

{فأقبل بعضهم على بعض يتلاومون}.
quran:68:31

They said, "O woe to us; indeed we were transgressors.  

They said, ‘O (˹yā is˺ for calling attention to something) woe to us!, ˹O˺ destruction of ours. We have indeed been unjust.
القرآن:٦٨:٣١

قَالُوا يَا وَيْلَنَا إِنَّا كُنَّا طَاغِينَ  

{قالوا يا} للتنبيه {ويلنا} هلا كنا {إنا كنا طاغين}.
quran:68:32

Perhaps our Lord will substitute for us ˹one˺ better than it. Indeed, we are toward our Lord desirous."  

It may be that our Lord will give us in its place (read yubaddilanā or yubdilanā) one that is better than it. Truly we turn humbly to our Lord’, that He might accept our repentance and give us back ˹a garden that is˺ better than our garden — it is reported that they were indeed given a better one in its place.
القرآن:٦٨:٣٢

عَسَىٰ رَبُّنَا أَنْ يُبْدِلَنَا خَيْرًا مِنْهَا إِنَّا إِلَىٰ رَبِّنَا رَاغِبُونَ  

{عسى ربنا أن يبدِّلنا} بالتشديد والتخفيف {خيرا منها إنا إلى ربنا راغبون} ليقبل توبتنا ويرد علينا خيرا من جنتنا، روي أنهم أُبدلوا خيرا منها.
quran:68:33

Such is the punishment ˹of this world˺. And the punishment of the Hereafter is greater, if they only knew.  

Such, that is to say, like the chastisement for these ˹people˺, will be the chastisement, for those disbelievers of Mecca and others who contravene Our command; and the chastisement of the Hereafter is assuredly greater, did they but know, its chastisement, they would not have contavened Our command. When they said ‘If we are resurrected, we shall be given better than ˹what˺ you ˹have been given˺, the following was revealed:
القرآن:٦٨:٣٣

كَذَٰلِكَ الْعَذَابُ ۖ وَلَعَذَابُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ  

{كذلك} أي مثل العذاب لهؤلاء {العذاب} لمن خالف أمرنا من كفار مكة وغيرهم {ولعذاب الآخرة أكبر لو كانوا يعلمون} عذابها ما خالفوا أمرنا، ونزل لما قالوا إن بعثنا نعطى أفضل منكم:
quran:68:34

Indeed, for the righteous with their Lord are the Gardens of Pleasure.  

Verily for the God-fearing there will be the Gardens of Bliss near their Lord.
القرآن:٦٨:٣٤

إِنَّ لِلْمُتَّقِينَ عِنْدَ رَبِّهِمْ جَنَّاتِ النَّعِيمِ  

{إن للمتقين عند ربهم جنات النعيم}.
quran:68:35

Then will We treat the Muslims like the criminals?  

Are We then to treat those who submit ˹to Us˺ as ˹We treat˺ the sinners?, that is to say, as belonging with them in terms of reward?
القرآن:٦٨:٣٥

أَفَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ  

{أفنجعل المسلمين كالمجرمين} أي تابعين لهم في العطاء.
quran:68:36

What is ˹the matter˺ with you? How do you judge?  

What is wrong with you? How do you judge?, with such corrupt judgement?
القرآن:٦٨:٣٦

مَا لَكُمْ كَيْفَ تَحْكُمُونَ  

{ما لكم كيف تحكمون} هذا الحكم الفاسد.
quran:68:37

Or do you have a scripture in which you learn  

Or (am lakum means a-lakum) do you have a Scripture, revealed, wherein you learn, ˹wherein˺ you read,
القرآن:٦٨:٣٧

أَمْ لَكُمْ كِتَابٌ فِيهِ تَدْرُسُونَ  

{أم} أي بل أ {لكم كتاب} منزل {فيه تدرسون} أي تقرؤون.
quran:68:38

That indeed for you is whatever you choose?  

that you will indeed have in it whatever you choose?
القرآن:٦٨:٣٨

إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ  

{إن لكم فيه لما تخيرون} تختارون.
quran:68:39

Or do you have oaths ˹binding˺ upon Us, extending until the Day of Resurrection, that indeed for you is whatever you judge?  

Or do you have oaths, pledges, binding, secured, on Us until the Day of Resurrection (ilā yawmi’l-qiyāmati is semantically connected to ‘alaynā, ‘on Us’; these words ˹‘alaynā bālighatun, ‘binding on Us’˺ contain the sense of an oath ˹given˺, in other words, ‘Did We swear to you?’, the response to which is ˹what follows˺) that you will indeed have whatever you decide?, to have for yourselves.
القرآن:٦٨:٣٩

أَمْ لَكُمْ أَيْمَانٌ عَلَيْنَا بَالِغَةٌ إِلَىٰ يَوْمِ الْقِيَامَةِ ۙ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ  

{أم لكم أَيمان} عهود {علينا بالغة} واثقة {إلى يوم القيامة} متعلق معنى بعلينا، وفي هذا الكلام معنى القسم، أي أقسمنا لكم وجوابه {إن لكم لما تحكمون} به لأنفسكم.
quran:68:40

Ask them which of them, for that ˹claim˺, is responsible.  

Ask them, which of them will aver, will guarantee for them, that?, ˹that˺ decision which they have made for themselves, namely, that they will be given better ˹reward˺ than the believers in the Hereafter?
القرآن:٦٨:٤٠

سَلْهُمْ أَيُّهُمْ بِذَٰلِكَ زَعِيمٌ  

{سلهم أيهم بذلك} الحكم الذي يحكمون به لأنفسهم من أنهم يعطون في الآخرة أفضل من المؤمنين {زعيم} كفيل لهم.
quran:68:41

Or do they have partners? Then let them bring their partners, if they should be truthful.  

Or do they have partners?, who agree with them in this claim of theirs and able to guarantee it for them; if that is the case: Then let them produce their partners, those who will guarantee this for them, if they are truthful.
القرآن:٦٨:٤١

أَمْ لَهُمْ شُرَكَاءُ فَلْيَأْتُوا بِشُرَكَائِهِمْ إِنْ كَانُوا صَادِقِينَ  

{أم لهم} أي عندهم {شركاء} موافقون لهم في هذا القول يكفلون به لهم فإن كان كذلك {فليأتوا بشركائهم} الكافلين لهم به {إن كانوا صادقين}.
quran:68:42

The Day the shin will be uncovered and they will be invited to prostration but they will not be able,  

Mention, the day when the shank is bared (an expression denoting the severity of the predicament during the reckoning and the requital on the Day of Resurrection: one says kashafati’l-harbu ‘an sāqin, ‘the war has bared its shank’, to mean that it has intensified) and they are summoned to prostrate themselves, as a test of their faith, but they will not be able ˹to do so˺ — their backs will become as ˹stiff as˺ a brick wall.
القرآن:٦٨:٤٢

يَوْمَ يُكْشَفُ عَنْ سَاقٍ وَيُدْعَوْنَ إِلَى السُّجُودِ فَلَا يَسْتَطِيعُونَ  

اذكر {يوم يكشف عن ساق} هو عبارة عن شدة الأمر يوم القيامة للحساب والجزاء، يقال: كشفت الحرب عن ساق: إذا اشتد الأمر فيها {ويدعوْن إلى السجود} امتحاناً لإيمانهم {فلا يستطيعون} تصير ظهورهم طبقاً واحداً.
quran:68:43

Their eyes humbled, humiliation will cover them. And they used to be invited to prostration while they were sound.  

With humbled (khāshi‘atan is a circumstantial qualifier referring to the person ˹of the verb˺ yud‘awna, ‘they are summoned’) that is to say, with abject, gazes, which they do not raise, they will be overcast, enveloped, by abasement; for they had indeed been summoned, in this world, to prostrate themselves while they were yet sound, but they never used to do it, by the fact that they never performed prayer.
القرآن:٦٨:٤٣

خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۖ وَقَدْ كَانُوا يُدْعَوْنَ إِلَى السُّجُودِ وَهُمْ سَالِمُونَ  

{خاشعة} حال من ضمير يدعون، أي ذليلة {أبصارهم} لا يرفعونها {ترهقهم} تغشاهم {ذلة وقد كانوا يدعوْن} في الدنيا {إلى السجود وهم سالمون} فلا يأتون به بأن لا يصلوا.
quran:68:44

So leave Me, ˹O Muhammad˺, with ˹the matter of˺ whoever denies the Qur'an. We will progressively lead them ˹to punishment˺ from where they do not know.  

So leave Me ˹to deal˺ with those who deny this discourse — the Qur’ān. We will draw them on by degrees, We will seize them little by little, whence they do not know.
القرآن:٦٨:٤٤

فَذَرْنِي وَمَنْ يُكَذِّبُ بِهَٰذَا الْحَدِيثِ ۖ سَنَسْتَدْرِجُهُمْ مِنْ حَيْثُ لَا يَعْلَمُونَ  

{فذرني} دعني {ومن يكذب بهذا الحديث} القرآن {سنستدرجهم} نأخذهم قليلا قليلا {من حيث لا يعلمون}.
quran:68:45

And I will give them time. Indeed, My plan is firm.  

And I will grant them respite; ˹for˺ assuredly My devising is firm, ˹My devising is˺ severe and cannot be withstood.
القرآن:٦٨:٤٥

وَأُمْلِي لَهُمْ ۚ إِنَّ كَيْدِي مَتِينٌ  

{وأملي لهم} أمهلهم {إن كيدي متين} شديد لا يطاق.
quran:68:46

Or do you ask of them a payment, so they are by debt burdened down?  

Or are you asking them a fee, in return for delivering the Message, so that they are weighed down with debt?, ˹so that they are weighed down˺ with what they will ˹have to˺ give you, and that is why they do not believe.
القرآن:٦٨:٤٦

أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ  

{أم} بل أ {تسألهم} على تبليغ الرسالة {أجرا فهم من مغرم} مما يعطونكه {مثقلون} فلا يؤمنون لذلك.
quran:68:47

Or have they ˹knowledge of˺ the unseen, so they write ˹it˺ down?  

Or do they possess ˹access to˺ the Unseen, that is, ˹access to˺ the Preserved Tablet which contains ˹knowledge of˺ the Unseen, so that they are writing down?, from it what they say.
القرآن:٦٨:٤٧

أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ  

{أم عندهم الغيب} أي اللوح المحفوظ الذي فيه الغيب {فهم يكتبون} منه ما يقولون.
quran:68:48

Then be patient for the decision of your Lord, ˹O Muhammad˺, and be not like the companion of the fish when he called out while he was distressed.  

So await patiently the judgement of your Lord, regarding them in the way that He wills, and do not be like the one of the whale, in terms of impatience and haste — this is Jonah, peace be upon him — who called out, ˹who˺ supplicated his Lord, choking with grief, filled with anguish inside the belly of the whale.
القرآن:٦٨:٤٨

فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُنْ كَصَاحِبِ الْحُوتِ إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ  

{فاصبر لحكم ربك} فيهم بما يشاء {ولا تكن كصاحب الحوت} في الضجر والعجلة وهو يونس عليه السلام {إذ نادى} دعا ربه {وهو مكظوم} مملوء غما في بطن الحوت.
quran:68:49

If not that a favor from his Lord overtook him, he would have been thrown onto the naked shore while he was censured.  

Had it not been for a grace, a mercy, from his Lord that reached him, he would have surely been cast, out of the belly of the whale, onto a wilderness, a desolate land, while he was blameworthy — but he was shown mercy and was therefore cast out blameless.
القرآن:٦٨:٤٩

لَوْلَا أَنْ تَدَارَكَهُ نِعْمَةٌ مِنْ رَبِّهِ لَنُبِذَ بِالْعَرَاءِ وَهُوَ مَذْمُومٌ  

{لولا أن تداركه} أدركه {نعمة} رحمة {من ربه لنبذ} من بطن الحوت {بالعراء} بالأرض الفضاء {وهو مذموم} لكنه رحم فنبذ غير مذموم.
quran:68:50

And his Lord chose him and made him of the righteous.  

But his Lord chose him, for prophethood, and made him one of the righteous, the prophets.
القرآن:٦٨:٥٠

فَاجْتَبَاهُ رَبُّهُ فَجَعَلَهُ مِنَ الصَّالِحِينَ  

{فاجتباه ربه} بالنبوة {فجعله من الصالحين} الأنبياء.