Sūrat al-Qiyāma
سورۃ القیامہ
Sūrat al-Qiyāma was revealed in Makkah. It contains 40 āyāt and two rukūʿs.
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
كَلَّا لَا يَخَافُونَ الْآخِرَةَ
kallā lā yakhāfūna l-ākhirata.
"No! They do not fear the Hereafter." (al-Muddaththir 74:53)
Kallā — no indeed. Bal — rather. Lā yakhāfūna — they do not fear. Al-ākhirata — the Hereafter, the Afterlife. They do not fear at all — that is actually the real reason for this — they do not fear the Hereafter.
Translation: "No indeed — they do not fear the Hereafter at all."
كَلَّا إِنَّهُ تَذْكِرَةٌ
kallā innahu tadhkiratun.
"No! Indeed it is a reminder." (al-Muddaththir 74:54)
Kallā — no, it cannot be so. Innahu — indeed this. Tadhkiratun — a reminder, a counsel, a piece of admonition.
Translation: "No! This (Qurʾān) is certainly a reminder."
فَمَن شَاءَ ذَكَرَهُ
fa-man shāʾa dhakarahu.
"So whoever wills, let him take it to heart." (al-Muddaththir 74:55)
Fa-man — then whoever. Shāʾa — wishes, desires. Dhakarahu — let him remember it, take it to heart — accept the counsel.
Translation: "Then whoever wishes may accept the reminder from it."
وَمَا يَذْكُرُونَ إِلَّا أَن يَشَاءَ اللَّهُ هُوَ أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ
wa-mā yadhkurūna illā an yashāʾa llāhu huwa ahlu l-taqwā wa-ahlu l-maghfira.
"But they will not take heed unless Allah wills — He is worthy of being feared and worthy of forgiving." (al-Muddaththir 74:56)
Wa-mā yadhkurūna — and they will not accept the counsel. Illā an yashāʾa llāhu — unless Allah wills. Huwa ahlu l-taqwā — He is the One worthy of being feared — of being feared from His wrath. Wa-ahlu l-maghfira — and He is worthy of forgiving sinners.
Translation: "And they will accept the counsel only at the time Allah wills — He is worthy of fear and He alone is the Forgiver."
Sūrat al-Qiyāma was revealed in Makkah. It contains 40 āyāt and two rukūʿs.
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ
lā uqsimu bi-yawmi l-qiyāma.
"No! I swear by the Day of Resurrection." (al-Qiyāma 75:1)
Lā — not as you think and suppose. Uqsimu bi-yawmi l-qiyāmati — I take oath by the Day of Judgment — the Day of Resurrection will give testimony.
Translation: "No, indeed! I swear by the Day of Judgment."
وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ
wa-lā uqsimu bi-l-nafsi l-lawwāma.
"And no! I swear by the self-reproaching soul." (al-Qiyāma 75:2)
Wa-lā — and not. Uqsimu bi-l-nafsi l-lawwāmati — I take oath by the blaming soul, the self-reproaching one — presenting it in testimony before God.
Translation: "And I swear by the self-blaming soul."
Esteemed readers, the one who is always wakeful — though it be one who is alive, going to God — good and bad both remain with a person, and the bad does not bring reciprocal punishment. But there must certainly come a day — an immense day of accountability — so that justice will be administered. The soul will return to examine its conscience, reflect on its bad deeds, and it will be afraid of them. This is the testimony of these signs.
أَيَحْسَبُ الْإِنسَانُ أَلَّن نَجْمَعَ عِظَامَهُ
a-yaḥsabu l-insānu allan najmaʿa ʿiẓāmah.
"Does man suppose that We will not gather his bones?" (al-Qiyāma 75:3)
A-yaḥsabu l-insānu — does the person suppose, imagine? Ḥasaba, yaḥsibu — to think, to reckon, to suppose. Allan najmaʿa ʿiẓāmahū — that We will never gather his bones together — we will not be able to do so.
Translation: "Does the person think that We cannot gather his bones together?"
بَلَى قَادِرِينَ عَلَى أَن نُّسَوِّيَ بَنَانَهُ
balā qādirīna ʿalā an nusawwiya banānah.
"Rather, We are able to restore even his fingertips in perfect order." (al-Qiyāma 75:4)
Balā — why not! Indeed. Qādirīna — We are fully capable — as the King's majesty uses the term "We" — and bāladulat is used for the same meaning — an nusawwiya — that We straighten out — ghalnā an tusawwiya — to make equal, to put in proper order. Banānahu — his fingertips, his toes — We can gather even his very individual components into their precise original arrangement.
Translation: "Of course not! We have the power to join even his toes in their perfect form."
بَلْ يُرِيدُ الْإِنسَانُ لِيَفْجُرَ أَمَامَهُ
bal yurīdu l-insānu li-yafjura amāmah.
"Rather, the human being desires to continue in wickedness ahead of him." (al-Qiyāma 75:5)
Bal yurīdu l-insānu — rather the human being intends and desires. Li-yafjura amāmahū — to commit licentiousness openly in front of him — fajara — to leap, something bursting forth — erupting in the night — infijār — the bursting of a spring of water from a mountain — fājir — a deceiver, a liar, a dissolute person — from this infijār, making evil deeds.
Translation: "Rather the person intends (showing deeds to God in front of himself) to commit licentiousness and fornication."
يَسْأَلُ أَيَّانَ يَوْمُ الْقِيَامَةِ
yasʾalu ayyāna yawmu l-qiyāma.
"He asks: When is the Day of Resurrection?" (al-Qiyāma 75:6)
Yasʾalu — (the denier) asks, enquires. Ayyāna — when is it? Yawmu l-qiyāmati — the Day of Resurrection, the Day of Judgment.
Translation: "(The denier) asks sarcastically: when is the Day of Judgment?"
فَإِذَا بَرِقَ الْبَصَرُ
fa-idhā bariqa l-baṣar.
"Then when the eyes are dazzled." (al-Qiyāma 75:7)
Fa-idhā — then when. Bariqa — it glistens, the eyes become dazzled. Al-baṣaru — the eyes, the sight.
Translation: "Then when the eyes will be dazzled (and the sight will be overwhelmed)."
وَخَسَفَ الْقَمَرُ
wa-khasafa l-qamar.
"And the moon is eclipsed." (al-Qiyāma 75:8)
Wa-khasafa — and the moon will be eclipsed. Al-qamaru — the moon (and it will go dark).
Translation: "And the moon will become eclipsed (losing its light)."
وَجُمِعَ الشَّمْسُ وَالْقَمَرُ
wa-jumiʿa l-shamsu wa-l-qamar.
"And the sun and moon are joined." (al-Qiyāma 75:9)
Translation: "And the sun and moon will be brought together."
It is possible that they will collide and the universe will be destroyed — the earth will break into pieces and the moon will go dark — and both will become lightless.
يَقُولُ الْإِنسَانُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ
yaqūlu l-insānu yawmaʾidhin ayna l-mafarr.
"On that day the human being will say: Where is the escape?" (al-Qiyāma 75:10)
Yaqūlu l-insānu — on that day the person will say. Yawmaʾidhin — on that day. Ayna l-mafarru — where is the place of escape, where shall I flee?
Translation: "(In that state) on that day the person will call out: 'Now where is the place to flee to?'"
كَلَّا لَا وَزَرَ
kallā lā wazar.
"No! There is no refuge." (al-Qiyāma 75:11)
Kallā — no indeed. Lā wazara — there is absolutely no refuge, no shelter.
Translation: "No! Certainly there is no shelter now."
إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ
ilā rabbika yawmaʾidhin l-mustaqarr.
"On that day the place of rest is with your Lord." (al-Qiyāma 75:12)
Ilā rabbika — to your Lord. Yawmaʾidhin — on that day. Al-mustaqarru — the resting-place, the stopping-place.
Translation: "On that day there is only the court of your Lord in which to remain (to be present is required)."
يُنَبَّأُ الْإِنسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ
yunabbaʾu l-insānu yawmaʾidhin bimā qaddama wa-akhkhara.
"On that day the human being will be informed of what he sent ahead and what he left behind." (al-Qiyāma 75:13)
Yunabbaʾu l-insānu — the human being will be given the news. Yawmaʾidhin — on that day. Bimā qaddama wa-akhkhara — of what he sent forward and what he left behind — all previous and subsequent deeds will be set forth before him.
Translation: "On that day the person will be given full information of all his deeds (i.e., all those he committed before and after)."
بَلِ الْإِنسَانُ عَلَى نَفْسِهِ بَصِيرَةٌ
bali l-insānu ʿalā nafsihi baṣīra.
"Rather, the human being is a witness against himself." (al-Qiyāma 75:14)
Rather, there is no need to tell the person his previous and subsequent deeds — bali l-insānu — rather, the human being. ʿAlā nafsihi — upon his own self. Baṣīratun — a seer, a witness who sees and recognizes.
Translation: "Rather the human being knows and recognizes his own self well."
وَلَوْ أَلْقَى مَعَاذِيرَهُ
wa-law alqā maʿādhīrahu.
"Even though he puts forward his excuses." (al-Qiyāma 75:15)
Wa-law alqā — and even if he presents. Maʿādhīrahu — his excuses, his justifications — all his alibis.
Translation: "Even if he presents his excuses (put forward false ones)."
لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ
lā tuḥarrik bihi lisānaka li-taʿjala bih.
"Do not move your tongue with it to hasten it." (al-Qiyāma 75:16)
Lā tuḥarrik bihi lisānaka — do not move your tongue in haste on account of it. It was the practice of the Prophet ﷺ that when the revelation descended, Jibrīl (upon him be peace) would read it and the Prophet ﷺ would read along with him — so God's command is: do not move your tongue — li-taʿjala bih — so that you hurry on account of it, get ahead.
Translation: "(O Prophet!) Do not move your tongue on account of the Qurʾān (with the idea of memorizing it quickly)."
إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ
inna ʿalaynā jamʿahu wa-qurʾānah.
"Indeed upon Us is its collection and its recitation." (al-Qiyāma 75:17)
Inna ʿalaynā — indeed upon Us it is obligatory, it is Our duty. Jamʿahū — its gathering, its preservation, its memorization. Wa-qurʾānahū — and its recitation.
Translation: "The preservation (of the Qurʾān for you) and its recitation is Our duty."
فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ
fa-idhā qaraʾnāhu fa-ttabiʿ qurʾānah.
"Then when We recite it, follow its recitation." (al-Qiyāma 75:18)
Fa-idhā qaraʾnāhu — then when We recite it, i.e., when We cause Jibrīl to read it. Fa-ttabiʿ qurʾānahu — so follow its recitation — read it just as you follow it.
Translation: "Then when We recite it you too follow its recitation."
ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ
thumma inna ʿalaynā bayānah.
"Then indeed upon Us is its explanation." (al-Qiyāma 75:19)
Translation: "Then explaining it (its understanding, interpretation) is also Our duty."
But people are heedless of Qurʾānic instruction.
كَلَّا بَلْ تُحِبُّونَ الْعَاجِلَةَ
kallā bal tuḥibbūna l-ʿājila.
"No! Rather you love the immediate." (al-Qiyāma 75:20)
Translation: "(As you thought, it was not so) rather you are fond of the world's immediate gratification (you want hasty things)."
وَتَذَرُونَ الْآخِرَةَ
wa-tadhurūna l-ākhira.
"And you abandon the Hereafter." (al-Qiyāma 75:21)
Translation: "And you abandon the Hereafter (to the back of your mind)."
The Hereafter: the day of accountability, wealth and gathering of resources — none of it is taken into account.
وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ
wujūhun yawmaʾidhin nāḍira.
"Faces on that day will be radiant." (al-Qiyāma 75:22)
Wujūhun — faces, plural. Yawmaʾidhin — on that day. Nāḍiratun — radiant, fresh, full of light — glowing with freshness.
Translation: "On that day some faces will be radiant and fresh."
إِلَى رَبِّهَا نَاظِرَةٌ
ilā rabbihā nāẓira.
"Looking toward their Lord." (al-Qiyāma 75:23)
Ilā rabbihā — toward their Lord, toward His manifestations. Nāẓiratun — they will be looking, beholding.
Translation: "(On that day) they will be looking at their Lord (His manifestations)."
It is well known that some people who claim to deny the vision of God have given a very strained and forced interpretation here. However, the fact is that the vision of God Most High is a reality — although some people have been saying, "How can it be? The vision would be impossible." Well, when it is so that everyone has consciousness and awakening, since whenever an intensely bright tajallī comes one enters a state of stupor — this is a condition called fanāʾ, the mystics say. But remember in the same condition there is also a state in which the inner reality becomes apparent — the second manifestation or tajallī is like when one sees in a dream — this is the mukāshafa, the unveiling that he sees in the dream. The mukāshafa is that it is not voluntary knowledge — and mukāshafa is related to the imagination and mental knowledge — some kashf are of the kind of those truthful visions that seem to come from the divine presence — this is the beginning of an intimation of the same — when you are speaking with friends, a thought of the divine comes in the blink of an eye — and when you begin to sit and speak, some hearts go into detail — some kashf are also those in which the nafs engages its intellect, taking things a little too far, embellishing slightly. For this, the company of a friend of God is the necessity — what the friend of God does is this: the nafs is completely calm and content, so these things are clearly revealed. The possibility of the intellect being wrong cannot be excluded — (1) Without a sound proof or some indication the nafs is not put at ease — its outcome is that the human being is constantly in a state of bewilderment — innahū — he comes to such an end that everything becomes uncertain and has no certitude at all — but the things proved by rational argument can change even our opinion and convictions. (2) Without a sound proof and indication it can be said: this is possible; it is in the mind — and without some indication it cannot be evaluated. Thus: in our possession is a great treasure of faith — and the intellect is also a great divine bounty — refusing faith from the mind is arrogance and shamelessness — it is naivety, foolishness.
وَوُجُوهٌ يَوْمَئِذٍ بَاسِرَةٌ
wa-wujūhun yawmaʾidhin bāsira.
"And faces on that day will be scowling." (al-Qiyāma 75:24)
Translation: "And on that day some faces will be (lifeless, having lost hope) gloomy."
تَظُنُّ أَن يُفْعَلَ بِهَا فَاقِرَةٌ
taẓunnu an yufʿala bihā fāqira.
"Thinking that some crushing calamity will befall them." (al-Qiyāma 75:25)
Taẓunnu — they will suppose, think. An yufʿala bihā fāqiratun — that some spine-breaking calamity is about to come upon them. Fāqiratun — a calamity, a single crushing affliction.
Translation: "They will think that some spine-shattering calamity is coming upon them."
كَلَّا إِذَا بَلَغَتِ التَّرَاقِيَ
kallā idhā balaghati l-tarāqī.
"No! When it reaches the collar-bones." (al-Qiyāma 75:26)
Kallā — certainly, indeed. Idhā balaghati — when it arrives. Al-tarāqiya — the collar-bones — when the breath reaches the collar-bones — when the soul reaches the collar-bones in dying.
Translation: "Indeed, when the soul reaches the collar-bones (in the moment of death)."
وَقِيلَ مَنْ رَاقٍ
wa-qīla man rāq.
"And it is said: Who will be a charmer?" (al-Qiyāma 75:27)
Wa-qīla — and a calamity will come upon him and it will be said. Fa-qīla man — then it is asked: who can save him? Man rāqin — who is an incanter, who recites charms? Rāqin — one who recites to ward off evil, who fans away with spells — ruqya — one who recites charms for the sick. One who recites charms — now it is said that no one is reciting. Here it can be understood from mufarraq — that the meaning is not one who can be found to come.
Translation: "And then it will be said: (Now) who is there to recite (perform a cure)?"
وَظَنَّ أَنَّهُ الْفِرَاقُ
wa-ẓanna annahu l-firāq.
"And he thinks it is the parting." (al-Qiyāma 75:28)
Wa-ẓanna — and he will suppose. Annahu l-firāqu — that this is indeed the moment of parting and separation.
Translation: "And he will suppose that this is the moment of parting (the final separation)."
وَالْتَفَّتِ السَّاقُ بِالسَّاقِ
wa-ltaffati l-sāqu bi-l-sāq.
"And leg is entwined with leg." (al-Qiyāma 75:29)
Wa-ltaffat — and they will be twisted, wound together. Al-sāqu bi-l-sāqi — the shin with the shin — an extreme hardship and restless pain — one shin pressing against the other in convulsions, one leg convulsing against the other.
Translation: "On that day (of distress) the legs (in their restlessness) will twist around each other."
إِلَى رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ
ilā rabbika yawmaʾidhin l-masāq.
"On that day the driving is toward your Lord." (al-Qiyāma 75:30)
Ilā rabbika — toward your Lord. Yawmaʾidhin — on that day. Al-masāqu — the driving, the herding — sāqa — the way that leads onward, the drive — sāʾiqa — one who drives. It is a metaphor for being marched — that is, on that day the person is made to march to the divine court and made to present the account of their deeds.
Translation: "On that day there is a driving toward the divine court (and one must present the account of deeds)."
فَلَا صَدَّقَ وَلَا صَلَّى
fa-lā ṣaddaqa wa-lā ṣallā.
"He neither believed nor prayed." (al-Qiyāma 75:31)
Fa-lā ṣaddaq — then he did not confirm the truth of God and His Messenger. Wa-lā ṣallā — and he did not pray, did not draw close to God.
Translation: "Then he did not believe and he did not pray."
وَلَكِن كَذَّبَ وَتَوَلَّى
wa-lākin kadhdhaba wa-tawallā.
"Rather he denied and turned away." (al-Qiyāma 75:32)
Wa-lākhin kadhdhaba — rather this person denied the truth of God and His Messenger. Wa-tawallā — and turned away, turned his back — turned away from the divine commands.
Translation: "Rather this person denied (the truth of God and His Messenger) and turned away from His commands."
ثُمَّ ذَهَبَ إِلَى أَهْلِهِ يَتَمَطَّى
thumma dhahaba ilā ahlihī yatamaṭṭā.
"Then he went off to his family, swaggering." (al-Qiyāma 75:33)
Thumma dhahaba — then he went off. Ilā ahlihī — to his own people. Yatamaṭṭā — strutting and swaggering.
Translation: "Then he strutted and swaggered to his family."
أَوْلَى لَكَ فَأَوْلَى
awlā laka fa-awlā.
"Woe to you, and again woe!" (al-Qiyāma 75:34)
Translation: "(Your ruin is appropriate) woe to you (for your wrongdoing) — (a curse is befitting)."
ثُمَّ أَوْلَى لَكَ فَأَوْلَى
thumma awlā laka fa-awlā.
"Then again, woe to you and again woe!" (al-Qiyāma 75:35)
Thumma — and I say again. Awlā laka — your ruin is near — your ruin comes next — awlā laka fāwlā — this is an Arabic expression and its purpose is mourning and cursing, denouncing bad behavior.
Translation: "Then I will say further: (for your wrongdoing) your ruin is deserving (a curse is befitting)."
أَيَحْسَبُ الْإِنسَانُ أَن يُتْرَكَ سُدًى
a-yaḥsabu l-insānu an yutraka sudā.
"Does the human being suppose that he will be left unattended?" (al-Qiyāma 75:36)
A-yaḥsabu l-insānu — does the person suppose? An yutraka sudā — that he will just be left alone, set free, released without accountability, completely unrestricted.
Translation: "Does the person think that he will just be left alone (no one will hold him to account)? This foolishness should be thought about a little."
أَلَمْ يَكُ نُطْفَةً مِّن مَّنِيٍّ يُمْنَى
a-lam yaku nuṭfatan min maniyyin yumnā.
"Was he not once a drop of emitted semen?" (al-Qiyāma 75:37)
A-lam yaku — was he not? Nuṭfatan — a single drop of water — the drop of semen that is poured into the womb.
Translation: "Was he not a drop of semen that was poured in?"
ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى
thumma kāna ʿalaqatan fa-khalaqa fa-sawwā.
"Then he was a clot of blood — then He created him and proportioned him." (al-Qiyāma 75:38)
Thumma kāna ʿalaqatan — then it was a piece of thick blood. Fa-khalaqa — then Allah created it, gave it form. Fa-sawwā — and He put it in perfect proportion — He created it in the most perfect balance of all its parts.
Translation: "Then it was a thick clot of blood — then Allah created (from it) and formed it properly."
فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالْأُنثَى
fa-jaʿala minhu l-zawjayni l-dhakara wa-l-unthā.
"And from it He made the two pairs — the male and the female." (al-Qiyāma 75:39)
Fa-jaʿala minhu — then from that semen He created. Al-zawjayni — the two pairs — zawjān means a pair. Al-dhakara wa-l-unthā — the male and the female — man and woman.
أَلَيْسَ ذَٰلِكَ بِقَادِرٍ عَلَى أَن يُحْيِيَ الْمَوْتَى
a-laysa dhālika bi-qādirin ʿalā an yuḥyiya l-mawtā.
"Is He not able to bring the dead back to life?" (al-Qiyāma 75:40)
A-laysa dhālika bi-qādirin — is not such a One capable? ʿAlā an yuḥyiya — to bring to life? Al-mawtā — the dead!
Translation: "Is such an all-powerful Being incapable of bringing the dead to life?"
Esteemed readers — say at once: balā, inna llāha ʿalā kulli shayʾin qadīr — "Yes indeed, Allah has power over all things."