Recitation: Sa'ad Al Ghamdi

Surah Qiyamah

(The Resurrection)

In the Name of Allah, the Most Gracious, the Most Merciful.

1.

لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ

Nay! I swear by the Day of Resurrection.

2.

وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ

And nay! I swear by An-Nafs Al-Lawwamah.

3.

أَيَحْسَبُ الْإِنْسَانُ أَلَّنْ نَجْمَعَ عِظَامَهُ

Does man think that We shall not assemble his bones?

4.

بَلَى قَادِرِينَ عَلَى أَنْ نُسَوِّيَ بَنَانَهُ

Yes, We are able to put together in perfect order the tips of his fingers.

5.

بَلْ يُرِيدُ الْإِنْسَانُ لِيَفْجُرَ أَمَامَهُ

Nay! Man desires to break out ahead of himself.

6.

يَسْأَلُ أَيَّانَ يَوْمُ الْقِيَامَةِ

He asks: "When will be this Day of Resurrection''

7.

فَإِذَا بَرِقَ الْبَصَرُ

So, when Bariqa the sight.

8.

وَخَسَفَ الْقَمَرُ

And the moon will be eclipsed.

9.

وَجُمِعَ الشَّمْسُ وَالْقَمَرُ

And the sun and moon will be joined together.

10.

يَقُولُ الْإِنْسَانُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ

On that Day man will say: "Where (is the refuge) to flee''

11.

‏كَلَّا لَا وَزَرَ

No! There is no refuge!

12.

إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ

Unto your Lord will be the place of rest that Day.

13.

يُنَبَّأُ الْإِنْسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ

On that Day man will be informed of what he sent forward, and what he left behind.

14.

بَلِ الْإِنْسَانُ عَلَى نَفْسِهِ بَصِيرَةٌ

Nay! Man will be well informed about himself,

15.

وَلَوْ أَلْقَى مَعَاذِيرَهُ

Though he may put forth his excuses.

Next 16-25

The Oath about the Final Return on the Day of Resurrection and the Refutation against the Plots of the Thinkers

It has been mentioned previously on more than one occasion that if the thing that is being sworn about is something that is being negated, then it is permissible to use the word "La'' (Nay) before the oath to emphasize the negation.

Here, what is being sworn about is the affirmation of the final abode and the refutation against the claim of the ignorant that the resurrection of bodies will not occur. This is why Allah says,

لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ ﴿١﴾

وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ ﴿٢﴾

Nay! I swear by the Day of Resurrection.

And nay! I swear by An-Nafs Al-Lawwamah.

Qatadah said,

"This means, I swear by both of these things.''

This has also been reported from Ibn `Abbas and Sa`id bin Jubayr.

Concerning the Day of Judgement, it is well known what it is.

In reference to An-Nafs Al-Lawwamah, Qurrah bin Khalid reported from Al-Hasan Al-Basri that he said about this Ayah,

"Verily, by Allah, we think that every believer blames himself. He says (questioning himself),

`What did I intend by my statement What did I intend by my eating?

What did I intend in what I said to myself?'

However, the sinner proceeds ahead and he does not blame himself.''

Ibn Jarir recorded from Sa`id bin Jubayr that he said concerning Allah's statement, وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ (And nay! I swear by An-Nafs Al-Lawwamah)

"He criticizes himself in good and bad.''

Similar has been reported from `Ikrimah.

Ibn Abi Najih reported from Mujahid:

"He is sorry for what he missed (of good deeds) and he blames himself for it.''

Allah said;

أَيَحْسَبُ الْإِنسَانُ أَلَّن نَجْمَعَ عِظَامَهُ ﴿٣﴾

Does man think that We shall not assemble his bones?

meaning, `on the Day of Judgement does he think that We are not able to return his bones and gather them from their various places'

بَلَى قَادِرِينَ عَلَى أَن نُّسَوِّيَ بَنَانَهُ ﴿٤﴾

Yes, We are able to put together in perfect order the tips of his fingers.

meaning, `does man think that We will not gather his bones Surely, We will gather them and We are quite able to put together his fingertips.

This means Our power is suitable to gather (and recreate) them, and if We wished We could surely resurrect him with more than what he originally had. We could make his Banan, which are the tips of his fingers, all equal (in length).'

Concerning Allah's statement,

بَلْ يُرِيدُ الْإِنسَانُ لِيَفْجُرَ أَمَامَهُ ﴿٥﴾

Nay! Man desires to break out ahead of himself.

Sa`id reported from Ibn `Abbas that he said,

"This means to proceed forward.''

Mujahid said about, لِيَفْجُرَ أَمَامَهُ (to break out ahead of himself).

"This means that he wants to proceed ahead following his own whims.''

Ali bin Abi Talhah reported from Ibn `Abbas that he said,

"This refers to the disbeliever who denies the Day of Reckoning.''

Ibn Zayd said the same thing.

Thus, Allah says after this,

يَسْأَلُ أَيَّانَ يَوْمُ الْقِيَامَةِ ﴿٦﴾

He asks: "When will be this Day of Resurrection''

meaning, he says when will the Day of Judgement be His question is only a question of denying its occurrence, and rejecting its existence.

This is as Allah says,

وَيَقُولُونَ مَتَى هَـذَا الْوَعْدُ إِن كُنتُمْ صَـدِقِينَ قُل لَّكُم مِّيعَادُ يَوْمٍ لاَّ تَسْتَـَخِرُونَ عَنْهُ سَاعَةً وَلاَ تَسْتَقْدِمُونَ

And they say: "When is this promise if you are truthful''

Say:

"The appointment to you is for a Day, which you cannot put back for an hour nor put forward.'' (34:29-30)

Here Allah says,

فَإِذَا بَرِقَ الْبَصَرُ ﴿٧﴾

So, when Bariqa the sight.

Abu `Amr bin Al-`Ala' recited this Ayah as Bariqa with a Kasrah under the letter Ra, which means to be diminished. That which he (Abu `Amr) has said resembles the statement of Allah,

لاَ يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ

Their gaze returning not towards them. (14:43)

meaning, they will be looking this way and that way in horror. Their gaze will not be able to rest upon anything due to the severity of the terror on that Day.

Others recited it as Baraqa with a Fathah over the letter Ra, and its meaning is close to the first recitation (Bariqa).

The intent here is that the eyes will be dazzled, humbled, diminished, and humiliated on the Day of Judgement due to the severity of the horrors and the greatness of the matters that they will witness on that Day.

Concerning Allah's statement,

وَخَسَفَ الْقَمَرُ ﴿٨﴾

And the moon will be eclipsed.

meaning, its light will go away.

وَجُمِعَ الشَّمْسُ وَالْقَمَرُ ﴿٩﴾

And the sun and moon will be joined together.

Mujahid said, "They will be rolled up.''

In explaining this Ayah, Ibn Zayd recited the following Ayat,

إِذَا الشَّمْسُ كُوِّرَتْ

وَإِذَا النُّجُومُ انكَدَرَتْ

When the sun is wound round and its light is lost and is overthrown, and when the stars fall. (81:1,2)

It has been reported from Ibn Mas`ud that he recited the Ayah as,

وَجُمِعَ بَيْنَ الشَّمْسُ وَالْقَمَرُ

and the sun and the moon will be joined between each other.

Allah said,

يَقُولُ الْإِنسَانُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ ﴿١٠﴾

On that Day man will say: "Where (is the refuge) to flee''

meaning, the human will see these horrors on the Day of Judgement and he will want to flee. He will say, "Where (is the place) to flee to'' This means, where is the escape or refuge?

Allah then says,

كَلَّا لَا وَزَرَ ﴿١١﴾

إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ ﴿١٢﴾

No! There is no refuge! Unto your Lord will be the place of rest that Day.

Ibn Mas`ud, Ibn `Abbas, Sa`id bin Jubayr and several others of the Salaf said,

"There will be no salvation.''

This Ayah is similar to Allah's statement,

مَا لَكُمْ مِّن مَّلْجَأٍ يَوْمَئِذٍ وَمَا لَكُمْ مِّن نَّكِيرٍ

You will have no refuge on that Day nor there will be for you any denying. (42:47) meaning, `there will be no place for you to hide.'

This is like what Allah says here, لَا وَزَرَ (There is no refuge).

meaning, `there will be no place for you to seek shelter.'

Thus, Allah says, إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ (Unto your Lord will be the place of rest that Day).

meaning, the place of return and the final destination. The Deeds of Man will be placed before Him on the Day of Judgement

Then Allah says,

يُنَبَّأُ الْإِنسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ ﴿١٣﴾

On that Day man will be informed of what he sent forward, and what he left behind.

meaning, he will be informed of all of his deeds, the old of them and the recent of them, the first of them and the last of them, the small of them and the large of them.

This is as Allah says,

وَوَجَدُواْ مَا عَمِلُواْ حَاضِرًا وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا

And they will find all that they did, placed before them, and your Lord treats no one with injustice. (18:49)

Likewise, Allah says here,

بَلِ الْإِنسَانُ عَلَى نَفْسِهِ بَصِيرَةٌ ﴿١٤﴾

وَلَوْ أَلْقَى مَعَاذِيرَهُ ﴿١٥﴾

Nay! Man will be well informed about himself, though he may put forth his excuses.

meaning, he will be a witness against himself, knowing full well what he did, even though he will try to make excuses and deny it.

This is as Allah says,

اقْرَأْ كَتَـبَكَ كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا

(It will be said to him): "Read your book. You are sufficient as a reckoner against yourself this Day.'' (17:14)

Ali bin Abi Talhah reported that Ibn `Abbas said,

بَلِ الْإِنسَانُ عَلَى نَفْسِهِ بَصِيرَةٌ

Nay! Man will be well informed about himself.

"His hearing, his sight, his two hands, his two legs and his limbs.''

Qatadah said, "This means he is a witness against himself.''

In another narration from Qatadah he said,

"By Allah! If you wish to see him, you would see him as someone who sees the shortcomings of the people and their sins, yet he is heedless of his own sins.''

It used to be said,

"Verily, it is written in the Injil: `O Son of Adam, do you see the small splinters in the eye of your brother and disregard the tree stump that is in your eye, so you do not see it'''

Mujahid said, وَلَوْ أَلْقَى مَعَاذِيرَهُ ُ (Though he may put forth his excuses).)

"This means, even though he argues in defense of it, he is a witness against it.''

Qatadah said, وَلَوْ أَلْقَى مَعَاذِيرَهُ (Though he may put forth his excuses).)

"Even though he will try to make false excuses on that Day, they will not be accepted from him.''

As-Suddi said,وَلَوْ أَلْقَى مَعَاذِيرَهُ (Though he may put forth his excuses).)

"This means his argument.''

This is as Allah says,

ثُمَّ لَمْ تَكُنْ فِتْنَتُهُمْ إِلاَّ أَن قَالُواْ وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ

There will then be no Fitnah for them but to say: "By Allah, our Lord, we were not those who joined others in worship with Allah.'' (6:23)

Allah also says,

يَوْمَ يَبْعَثُهُمُ اللَّهِ جَمِيعاً فَيَحْلِفُونَ لَهُ كَمَا يَحْلِفُونَ لَكُمْ وَيَحْسَبُونَ أَنَّهُمْ عَلَى شَىْءٍ أَلاَ إِنَّهُمْ هُمُ الْكَـذِبُونَ

On the Day when Allah will resurrect them all together; then they will swear to Him as they swear to you (O Muslims). And they think that they have something. Verily, they are liars! (58:18)

Al-`Awfi reported from Ibn `Abbas: وَلَوْ أَلْقَى مَعَاذِيرَهُ (Though he may put forth his excuses).

"This is apologizing. Haven't you heard that Allah said,

لاَ يَنفَعُ الظَّـلِمِينَ مَعْذِرَتُهُمْ

The Day when their excuses will be of no profit to wrongdoers. (40:52)

and He says,

وَأَلْقَوْاْ إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ

And they will offer submission to Allah on that Day. (16:87)

and He says,

فَأَلْقَوُاْ السَّلَمَ مَا كُنَّا نَعْمَلُ مِن سُوءٍ

Then they will (falsely) submit: "We used not to do any evil.'' (16:28)

and their statement,

وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ

By Allah, our Lord, we were not those who joined others in worship with Allah. (6:23)''

16.

Previous 1-15

لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ

Move not your tongue concerning to make haste therewith.

17.

إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ

It is for Us to collect it and that it be recited.

18.

فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ

And when We have recited it to you, then follow its recitation.

19.

ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ

Then it is for Us to make it clear.

20.

كَلَّا بَلْ تُحِبُّونَ الْعَاجِلَةَ

But no! Rather you love the present life of this world,

21.

وَتَذَرُونَ الْآخِرَةَ

And neglect the Hereafter.

22.

وُجُوهٌ يَوْمَئِذٍ نَاضِرَةٌ

Some faces that Day shall be Nadirah.

23.

إِلَى رَبِّهَا نَاظِرَةٌ

Looking at their Lord.

24.

وَوُجُوهٌ يَوْمَئِذٍ بَاسِرَةٌ

And some faces that Day will be Basirah,

25.

تَظُنُّ أَنْ يُفْعَلَ بِهَا فَاقِرَةٌ

Thinking that some calamity is about to fall on them.

Next 26-40

How the Prophet received the Revelation

This is Allah teaching to His Messenger that how to receive the revelation from the angel. For verily, he (the Prophet) was rushing in his attempts to grasp the revelation and he would be reciting the revelation with the angel while he was reciting it. Therefore, Allah commanded him that when the angel brings some revelation to him he should just listen. Allah would make sure to collect it in his chest, and He would make it easy for him to recite it in the same way that it was revealed to him. Allah would explain it, interpret it and clarify it for him. So

*

the first phase was gathering it in his chest,
*

the second phase was recitation and
*

the third phase was its explanation and clarification of its meaning.

Thus, Allah says,

لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ ﴿١٦﴾

Move not your tongue concerning to make haste therewith.

meaning, with the Qur'an.

This is as Allah says,

وَلاَ تَعْجَلْ بِالْقُرْءانِ مِن قَبْلِ إَن يُقْضَى إِلَيْكَ وَحْيُهُ وَقُل رَّبِّ زِدْنِى عِلْماً

And be not in haste with the Qur'an before its revelation is completed to you, and say:

"My Lord! Increase me in knowledge.'' (20:114)

Then Allah says,

إِنَّ عَلَيْنَا جَمْعَهُ ...

It is for Us to collect it,

meaning, `in your chest.'

... وَقُرْآنَهُ ﴿١٧﴾

and that it be recited.

meaning, `that you recite it.'

فَإِذَا قَرَأْنَاهُ ...

And when We have recited it to you,

meaning, `when the angel has recited it to you from Allah,'

... فَاتَّبِعْ قُرْآنَهُ ﴿١٨﴾

then follow its recitation.

meaning, `listen to it then recite it as he taught you to recite it.'

ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ ﴿١٩﴾

Then it is for Us to make it clear.

meaning, `after memorizing it and reciting it, We will explain it to you, clarify it and inspire you with its meaning according to what We intended and legislated.'

Imam Ahmad recorded from Ibn `Abbas that he said that

the Messenger of Allah used to struggle very hard to grasp the revelation and he used to move his lips (rapidly with the recitation).

The narrator, Sa`id, then said, "Ibn `Abbas said to me, `I will move my lips like the Messenger of Allah used to move his lips (in order to show you).'''

Then, the sub narrator said, "And Sa`id said to me, `I will move my lips like I saw Ibn `Abbas moving his lips (in order to show you).'''

Then Allah revealed,

لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِه

إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ

Move not your tongue concerning to make haste therewith. It is for Us to collect it and that it be recited.)

Ibn `Abbas said,

"This means He will collect it in his chest to recite it.

فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ

And when We have recited it to you, then follow its recitation.

meaning, listen to it and pay attention.

ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ

Then it is for Us to make it clear (to you).

So after this, when Jibril would leave, he would recite it as Jibril had taught him to recite it.''

This has also been recorded by Al-Bukhari and Muslim.

Al-Bukhari's wording says,

"So whenever Jibril would come to him he would be silent, and when Jibril had left he would recite it just as Allah, the Mighty and Sublime had promised him.''

The Cause of rejecting the Day of Judgement is Love of the World and Heedlessness of the Hereafter

Concerning Allah's statement,

كَلَّا بَلْ تُحِبُّونَ الْعَاجِلَةَ ﴿٢٠﴾

وَتَذَرُونَ الْآخِرَةَ ﴿٢١﴾

But no! Rather you love the present life of this world. And neglect the Hereafter.

meaning, the only thing that has caused them to reject the Day of Judgement and oppose the true revelation and the Mighty Qur'an Allah revealed to His Messenger is that their only concern is the present worldly life. They are preoccupied and distracted from the Hereafter.