Surah Al-Qalam (القلم) is a Meccan surah of the Quran with 52 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
📖 3 min readAnd deception and ease of being led astray, indicating that this is not the case, He said, warning about this with the word 'after': {عتل} meaning one who is intensely argumentative, harsh, and coarse in his nature and character, heavy and difficult, like a mountain that has broken off from the rest, not inclining towards good except with difficulty and violence. One who is {عتل} - if he is led with harshness, he is at the extreme of being rigid and unyielding in his nature and not receptive to good. Ar-Razi said: The Messenger of Allah, may Allah's peace and blessings be upon him, was asked about {عتل} and he said: 'It is the one with a harsh nature, a vast and empty interior, intensely greedy and oppressive.' And Allah, the Exalted, warned about his persistence in those reprehensible traits that consume his time and circumstances, saying: {بعد ذلك} - a nature that deserves to be avoided, which combines these characteristics that have reached the peak of repugnance, to the point that it has become as if it were a single, fixed, and unchanging nature, with no means of reforming it. And on this basis, He warned with His statement: {زنيم *} - it has become a sign of evil, shame, and disrepute, a clear and recognizable trait by which he is known, just as a sheep is known by its {زنيم} - the hanging skin under its neck. And the slave, with his vices and corrupt morals, is like this. It is also said that {زنيم} refers to one who pretends to be among a people but is not one of them in any way, and the expression does not fail to indicate that he is an imposter, not of established lineage.
The poor, for Allah does not change the condition of a people until they change what is in themselves. And the affliction with calamities is not a means of tenderness and repentance for those for whom good is intended, but rather an increase in disbelief for others. He began by saying: {said the eldest of them}, that is, in terms of opinion, intellect, age, leadership, and virtue, blaming them: {Did I not tell you} that what you have done is not befitting, and that Allah, the Exalted, is watching those who do not change what is in themselves and are hostile. And since preventing good, especially in a situation like this, implies a suspicion of deficiency in Allah, the Exalted, either because He does not fulfill what has been attained through charity, or because He is unable to destroy what a person has withheld, He said, beginning anew: {Why did you not} that is, would you not {glorify Allah}, that is, attribute purity to Allah, the Exalted, from what your actions have suggested, and the least form of glorification is to make exceptions when taking oaths, out of doubt in human ability and affirmation of the power of the King, the Judge, invoking His greatness, the Exalted. And the context of the speech indicates that they were inclined towards repentance, as He said: {They said}, without stuttering, due to the blessing of their father, so He, the Exalted, said
This is the time of your presence, O Wail, and your call to us, for we have no companion except you. Al-Wail refers to destruction and oversight. Since the people of baseness denied that one who prevents the poor is a tyrant, they emphasized their statement: {إنا كنا} meaning naturally and by instinct {طاغين} meaning transgressors of boundaries in what we did by dividing and withholding from the poor and taking from them in the morning without exception, an act that only the All-Powerful can do. This was possible for them without division, concealment from others, or fear during their journey, by saying to the poor: 'Allah will provide,' and similar statements. When they presented what was most beneficial for them from the blame that was necessarily due to their consensus on repentance, and thus acknowledged the remorse that is a sign of repentance, they renewed their response to the one who asked: Did they limit themselves to mutual blame? By saying: {عسى} meaning it is possible and fitting that {ربنا} - the One who has been gracious to us by nurturing this garden and now destroying its fruit as a discipline for us - {أن يبدلنا} - may replace our garden with {خيراً منها} - something better, establishing a means of livelihood for us, so our circumstances, which are currently filled with worries and dispersion, may turn to joy and delight.
It does not permit them to mock the servants, and it is a wonder to those present and absent, for none of them dared, despite their knowledge of the truth of this Quran and the falsity of all their statements, to make such a claim due to the intensity of their enmity and their love for dominance and arrogance. And since He negated that they have any rational, transmitted, or firm evidence from Him to support their claim of equality with the Muslims in this well-ordered and upright manner, He said: {Or do they have partners} who have ordained for them a religion and promised them something based on evidence they have established, just as We have established evidence for our Prophet, peace be upon him? {Let them bring their partners} - that is, their statements and actions - just as We have brought forth evidence to support our Prophet Muhammad, peace be upon Him, with both word and deed, without any doubt. And He recorded against them in the Book a burning and stirring rebuke that will scorch their hearts and which they will be unable to repel in any way, and this will be the greatest proof of their nullification. So He said: {If they are truthful} - that is, if they are genuinely and inherently truthful as they claim - and since He negated all their similarities that they might cling to, along with the explanation of His power to create evidence and split proofs that demonstrate His perfect and necessary knowledge, He connected them from the clarity of the matter to a point where only obstinacy remained. Then, He followed this with a threat of what will establish His power over them on the Day of Judgment and how He will deal with them.
And they are in the utmost desire. Al-Qushayri said: Al-Istidraj (deception) is when one intends evil and conceals from his companion the face of intention, until he takes him by surprise, gradually drawing him in, thing after thing. Since al-Istidraj occurs due to numerous causes, including the expansion of blessings, He highlighted it using the shared 'Nun' between pursuit and greatness. The delay of the appointed time only occurs through Him alone, without any intermediary. He, the Exalted, said: {وأملي} meaning, I alone delay their appointed times and grant them extensive enjoyment in all their delights, so they may increase in sin {لهم}, for no one can prolong the appointed time or grant enjoyment in life except Me. When they asked the Prophet, may God's peace and blessings be upon him, about this, reaching the utmost point of inquiry, he responded, as if saying: Why should it not be the case for any of them? Naming His favor as deception: {إن كيدي} meaning, My concealment of the causes of destruction from those I intend to destroy, and My presentation of it to them in the guise of benevolence, and the donning of righteousness and gratitude {متين}, meaning, in the utmost strength, for it carries humans to their own destruction by their own choice, and they will know, when taken to account, that I did not neglect them when I gave them respite.
And in it, His truths are realized, His majesties and subtleties are revealed through the reckoning that takes place, and the ultimate expression of clarification becomes apparent, distinguishing error from correctness - and Allah is the Guide. The Surah of Al-Haqqah aims to exalt the Creator by resurrecting creatures to establish the truth and annihilate falsehood, through the complete unveiling of the comprehensiveness of knowledge over universals and particulars, and the perfection of power over the loftiest and most ancient matters. It also aims to demonstrate justice among all creatures, so as to distinguish the Muslim from the criminal through the pleasant and the painful. The naming of this Surah as Al-Haqqah is extremely clear in this regard, and it is the most indicative aspect of its contents. In the name of Allah (who possesses all perfection, purity, and praise), the Most Gracious (whose goodness pervades all with justice, greatness, and glory), the Most Merciful (who has specifically blessed those close to Him by guiding them to observe His limits, so they may attain, through the serenity of His presence, loftiness, glory, and the fulfillment of their desires and happiness).
Read the full surah text
نٓ ۚ وَٱلْقَلَمِ وَمَا يَسْطُرُونَ ﴿١﴾
Nun. By the pen and what they inscribe,
مَآ أَنتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍۢ ﴿٢﴾
You are not, [O Muhammad], by the favor of your Lord, a madman.
وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍۢ ﴿٣﴾
And indeed, for you is a reward uninterrupted.
وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍۢ ﴿٤﴾
And indeed, you are of a great moral character.
فَسَتُبْصِرُ وَيُبْصِرُونَ ﴿٥﴾
So you will see and they will see
بِأَييِّكُمُ ٱلْمَفْتُونُ ﴿٦﴾
Which of you is the afflicted [by a devil].
إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعْلَمُ بِٱلْمُهْتَدِينَ ﴿٧﴾
Indeed, your Lord is most knowing of who has gone astray from His way, and He is most knowing of the [rightly] guided.
فَلَا تُطِعِ ٱلْمُكَذِّبِينَ ﴿٨﴾
Then do not obey the deniers.
وَدُّوا۟ لَوْ تُدْهِنُ فَيُدْهِنُونَ ﴿٩﴾
They wish that you would soften [in your position], so they would soften [toward you].
وَلَا تُطِعْ كُلَّ حَلَّافٍۢ مَّهِينٍ ﴿١٠﴾
And do not obey every worthless habitual swearer
هَمَّازٍۢ مَّشَّآءٍۭ بِنَمِيمٍۢ ﴿١١﴾
[And] scorner, going about with malicious gossip -
مَّنَّاعٍۢ لِّلْخَيْرِ مُعْتَدٍ أَثِيمٍ ﴿١٢﴾
A preventer of good, transgressing and sinful,
عُتُلٍّۭ بَعْدَ ذَٰلِكَ زَنِيمٍ ﴿١٣﴾
Cruel, moreover, and an illegitimate pretender.
أَن كَانَ ذَا مَالٍۢ وَبَنِينَ ﴿١٤﴾
Because he is a possessor of wealth and children,
إِذَا تُتْلَىٰ عَلَيْهِ ءَايَـٰتُنَا قَالَ أَسَـٰطِيرُ ٱلْأَوَّلِينَ ﴿١٥﴾
When Our verses are recited to him, he says, "Legends of the former peoples."
سَنَسِمُهُۥ عَلَى ٱلْخُرْطُومِ ﴿١٦﴾
We will brand him upon the snout.
إِنَّا بَلَوْنَـٰهُمْ كَمَا بَلَوْنَآ أَصْحَـٰبَ ٱلْجَنَّةِ إِذْ أَقْسَمُوا۟ لَيَصْرِمُنَّهَا مُصْبِحِينَ ﴿١٧﴾
Indeed, We have tried them as We tried the companions of the garden, when they swore to cut its fruit in the [early] morning
وَلَا يَسْتَثْنُونَ ﴿١٨﴾
Without making exception.
فَطَافَ عَلَيْهَا طَآئِفٌۭ مِّن رَّبِّكَ وَهُمْ نَآئِمُونَ ﴿١٩﴾
So there came upon the garden an affliction from your Lord while they were asleep.
فَأَصْبَحَتْ كَٱلصَّرِيمِ ﴿٢٠﴾
And it became as though reaped.
فَتَنَادَوْا۟ مُصْبِحِينَ ﴿٢١﴾
And they called one another at morning,
أَنِ ٱغْدُوا۟ عَلَىٰ حَرْثِكُمْ إِن كُنتُمْ صَـٰرِمِينَ ﴿٢٢﴾
[Saying], "Go early to your crop if you would cut the fruit."
فَٱنطَلَقُوا۟ وَهُمْ يَتَخَـٰفَتُونَ ﴿٢٣﴾
So they set out, while lowering their voices,
أَن لَّا يَدْخُلَنَّهَا ٱلْيَوْمَ عَلَيْكُم مِّسْكِينٌۭ ﴿٢٤﴾
[Saying], "There will surely not enter it today upon you [any] poor person."
وَغَدَوْا۟ عَلَىٰ حَرْدٍۢ قَـٰدِرِينَ ﴿٢٥﴾
And they went early in determination, [assuming themselves] able.
فَلَمَّا رَأَوْهَا قَالُوٓا۟ إِنَّا لَضَآلُّونَ ﴿٢٦﴾
But when they saw it, they said, "Indeed, we are lost;
بَلْ نَحْنُ مَحْرُومُونَ ﴿٢٧﴾
Rather, we have been deprived."
قَالَ أَوْسَطُهُمْ أَلَمْ أَقُل لَّكُمْ لَوْلَا تُسَبِّحُونَ ﴿٢٨﴾
The most moderate of them said, "Did I not say to you, 'Why do you not exalt [Allah]?' "
قَالُوا۟ سُبْحَـٰنَ رَبِّنَآ إِنَّا كُنَّا ظَـٰلِمِينَ ﴿٢٩﴾
They said, "Exalted is our Lord! Indeed, we were wrongdoers."
فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍۢ يَتَلَـٰوَمُونَ ﴿٣٠﴾
Then they approached one another, blaming each other.
قَالُوا۟ يَـٰوَيْلَنَآ إِنَّا كُنَّا طَـٰغِينَ ﴿٣١﴾
They said, "O woe to us; indeed we were transgressors.
عَسَىٰ رَبُّنَآ أَن يُبْدِلَنَا خَيْرًۭا مِّنْهَآ إِنَّآ إِلَىٰ رَبِّنَا رَٰغِبُونَ ﴿٣٢﴾
Perhaps our Lord will substitute for us [one] better than it. Indeed, we are toward our Lord desirous."
كَذَٰلِكَ ٱلْعَذَابُ ۖ وَلَعَذَابُ ٱلْـَٔاخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا۟ يَعْلَمُونَ ﴿٣٣﴾
Such is the punishment [of this world]. And the punishment of the Hereafter is greater, if they only knew.
إِنَّ لِلْمُتَّقِينَ عِندَ رَبِّهِمْ جَنَّـٰتِ ٱلنَّعِيمِ ﴿٣٤﴾
Indeed, for the righteous with their Lord are the Gardens of Pleasure.
أَفَنَجْعَلُ ٱلْمُسْلِمِينَ كَٱلْمُجْرِمِينَ ﴿٣٥﴾
Then will We treat the Muslims like the criminals?
مَا لَكُمْ كَيْفَ تَحْكُمُونَ ﴿٣٦﴾
What is [the matter] with you? How do you judge?
أَمْ لَكُمْ كِتَـٰبٌۭ فِيهِ تَدْرُسُونَ ﴿٣٧﴾
Or do you have a scripture in which you learn
إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ ﴿٣٨﴾
That indeed for you is whatever you choose?
أَمْ لَكُمْ أَيْمَـٰنٌ عَلَيْنَا بَـٰلِغَةٌ إِلَىٰ يَوْمِ ٱلْقِيَـٰمَةِ ۙ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ ﴿٣٩﴾
Or do you have oaths [binding] upon Us, extending until the Day of Resurrection, that indeed for you is whatever you judge?
سَلْهُمْ أَيُّهُم بِذَٰلِكَ زَعِيمٌ ﴿٤٠﴾
Ask them which of them, for that [claim], is responsible.
أَمْ لَهُمْ شُرَكَآءُ فَلْيَأْتُوا۟ بِشُرَكَآئِهِمْ إِن كَانُوا۟ صَـٰدِقِينَ ﴿٤١﴾
Or do they have partners? Then let them bring their partners, if they should be truthful.
يَوْمَ يُكْشَفُ عَن سَاقٍۢ وَيُدْعَوْنَ إِلَى ٱلسُّجُودِ فَلَا يَسْتَطِيعُونَ ﴿٤٢﴾
The Day the shin will be uncovered and they are invited to prostration but the disbelievers will not be able,
خَـٰشِعَةً أَبْصَـٰرُهُمْ تَرْهَقُهُمْ ذِلَّةٌۭ ۖ وَقَدْ كَانُوا۟ يُدْعَوْنَ إِلَى ٱلسُّجُودِ وَهُمْ سَـٰلِمُونَ ﴿٤٣﴾
Their eyes humbled, humiliation will cover them. And they used to be invited to prostration while they were sound.
فَذَرْنِى وَمَن يُكَذِّبُ بِهَـٰذَا ٱلْحَدِيثِ ۖ سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ ﴿٤٤﴾
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.
وَأُمْلِى لَهُمْ ۚ إِنَّ كَيْدِى مَتِينٌ ﴿٤٥﴾
And I will give them time. Indeed, My plan is firm.
أَمْ تَسْـَٔلُهُمْ أَجْرًۭا فَهُم مِّن مَّغْرَمٍۢ مُّثْقَلُونَ ﴿٤٦﴾
Or do you ask of them a payment, so they are by debt burdened down?
أَمْ عِندَهُمُ ٱلْغَيْبُ فَهُمْ يَكْتُبُونَ ﴿٤٧﴾
Or have they [knowledge of] the unseen, so they write [it] down?
فَٱصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ ٱلْحُوتِ إِذْ نَادَىٰ وَهُوَ مَكْظُومٌۭ ﴿٤٨﴾
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.
لَّوْلَآ أَن تَدَٰرَكَهُۥ نِعْمَةٌۭ مِّن رَّبِّهِۦ لَنُبِذَ بِٱلْعَرَآءِ وَهُوَ مَذْمُومٌۭ ﴿٤٩﴾
If not that a favor from his Lord overtook him, he would have been thrown onto the naked shore while he was censured.
فَٱجْتَبَـٰهُ رَبُّهُۥ فَجَعَلَهُۥ مِنَ ٱلصَّـٰلِحِينَ ﴿٥٠﴾
And his Lord chose him and made him of the righteous.
وَإِن يَكَادُ ٱلَّذِينَ كَفَرُوا۟ لَيُزْلِقُونَكَ بِأَبْصَـٰرِهِمْ لَمَّا سَمِعُوا۟ ٱلذِّكْرَ وَيَقُولُونَ إِنَّهُۥ لَمَجْنُونٌۭ ﴿٥١﴾
And indeed, those who disbelieve would almost make you slip with their eyes when they hear the message, and they say, "Indeed, he is mad."
وَمَا هُوَ إِلَّا ذِكْرٌۭ لِّلْعَـٰلَمِينَ ﴿٥٢﴾
But it is not except a reminder to the worlds.