سُوْرَةُ الْقَلَمِ

Surah Al-Qalam (68) — Ayah 51

The Pen · Meccan · Juz 29 · Page 566

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وَإِن يَكَادُ ٱلَّذِينَ كَفَرُوا۟ لَيُزْلِقُونَكَ بِأَبْصَـٰرِهِمْ لَمَّا سَمِعُوا۟ ٱلذِّكْرَ وَيَقُولُونَ إِنَّهُۥ لَمَجْنُونٌ ﴿51﴾

Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali

And verily, those who disbelieve would almost make you slip with their eyes (through hatred) when they hear the Reminder (the Qur’ân), and they say: "Verily, he (Muhammad صلى الله عليه وسلم) is a madman!"

Word by Word — Arabic, Transliteration & Meaning

وَإِن wa-in And indeed
يَكَادُ yakādu would almost
ٱلَّذِينَ alladhīna those who
كَفَرُوا۟ kafarū disbelieve
لَيُزْلِقُونَكَ layuz'liqūnaka surely make you slip
بِأَبْصَـٰرِهِمْ bi-abṣārihim with their look
لَمَّا lammā when
سَمِعُوا۟ samiʿū they hear
ٱلذِّكْرَ l-dhik'ra the Message
وَيَقُولُونَ wayaqūlūna and they say
إِنَّهُۥ innahu Indeed, he
لَمَجْنُونٌۭ lamajnūnun (is) surely mad

Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi

Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.

(Ayah 51) {وَ اِنْ يَّكَادُ الَّذِيْنَ كَفَرُوْا لَيُزْلِقُوْنَكَ … :} In this verse, {’’ اِنْ ‘‘} was originally {’’ إِنَّ‘‘} (with a doubled noon), because later {’’ لَيُزْلِقُوْنَكَ ‘‘} is preceded by a laam. When the Messenger of Allah (peace be upon him) would recite the verses of Allah to the disbelievers and condemn idolatry, they would become extremely angry and glare at him with a look of rage, calling him insane. In Surah Al-Hajj (72), it is mentioned that they are close to attacking those who recite Our verses. {’’ لَيُزْلِقُوْنَكَ ‘‘ ’’أَزْلَقَ يُزْلِقُ‘‘} (af‘aal) means to make slip. It also means “to destroy,” because a person can be destroyed by slipping and falling. The meaning is that when the disbelievers hear the reminder, they glare at you with such anger and sharp looks as if they would make you slip from your position. The second meaning is as if they would destroy you. This is similar to the saying, “So-and-so looked at me in such a way as if he would devour me.”

Some commentators have written that there were certain tribes whose evil eye would affect very quickly, so they would look at you (peace be upon him) with evil intent, hoping to cast the evil eye upon you. Although the reality of the evil eye is established by authentic ahadith, this interpretation is not applicable here, because the evil eye is cast when someone looks at something with admiration, not with an angry look. The second reason is that in the verse, their looking is restricted by {’’ لَمَّا سَمِعُوا الذِّكْرَ ‘‘}, meaning when they hear the reminder, they look at you in this way. At such a time of anger, the question of the evil eye does not arise, and those narrations are also not strong. [ کَذَا قَالَ صَاحِبُ أَحْسَنِ التَّفَاسِیْرِ وَ ابْنُ الْجَوْزِيْ فِيْ زَادِ الْمَسِیْرِ ]

Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf

Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.

51. 1. That is, if you did not have Allah’s support and protection, you would have fallen victim to the evil eye from the envious gaze of the disbelievers—that is, their gaze would have affected you. Thus, Imam Ibn Kathir has explained this meaning, and further writes: “This is evidence that the evil eye is real and that, by Allah’s command, it can affect others.” As is established by numerous ahadith. Thus, in hadith, supplications for protection from it have also been mentioned, and it has also been emphasized that when something pleases you, you should say ma sha Allah or barak Allah so that it is not affected by the evil eye. That is, both out of envy and with the intention that people should not be influenced by this Qur’an, but rather remain distant from it, these disbelievers tried to harm the Prophet through their eyes, and with their tongues they would call you mad and cause you pain, wounding your heart.

Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani

Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.

51. And when the disbelievers hear the Quran, they look at you with such piercing eyes [28] as if they would cause you to stumble, and they say, "He is surely a madman."

[28] That is, when you recite the Quran to the people, they glare at you in such a way and fix their eyes on you, wanting to exert such a magnetic effect that you become overawed and abandon this work. Then, with great contempt, they tell others that this is a madman. They called youﷺ mad because you spoke against their intellect and their beliefs. Moreover, not only did your own people call you mad, but every Messenger has been called insane. And this, in fact, is due to the antagonistic attitude of the people towards their own Messengers. Because the fundamental difference between a Prophet and a madman is that although a Prophet’s call may go against the intellect and customs of society, he always stands firm on his own self, demonstrates it through his actions, and affixes the seal of authenticity to his words through his pure character and conduct. Whereas a madman is devoid of all three of these qualities.
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