Verses 1–15
بِسْمِ اللَّهِ الرَّحْمنِ الرَّحِيمِ
لا أُقْسِمُ بِيَوْمِ الْقِيامَةِ ١ وَ لا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ ٢ أَ يَحْسَبُ الْإِنْسانُ أَلَّنْ نَجْمَعَ عِظامَهُ ٣ بَلى قادِرِينَ عَلى أَنْ نُسَوِّيَ بَنانَهُ ٤ بَلْ يُرِيدُ الْإِنْسانُ لِيَفْجُرَ أَمامَهُ ٥ يَسْئَلُ أَيَّانَ يَوْمُ الْقِيامَةِ ٦ فَإِذا بَرِقَ الْبَصَرُ ٧ وَ خَسَفَ الْقَمَرُ ٨ وَ جُمِعَ الشَّمْسُ وَ الْقَمَرُ ٩ يَقُولُ الْإِنْسانُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ ١٠ كَلاَّ لا وَزَرَ ١١ إِلى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ ١٢ يُنَبَّؤُا الْإِنْسانُ يَوْمَئِذٍ بِما قَدَّمَ وَ أَخَّرَ ١٣ بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ ١٤ وَ لَوْ أَلْقى مَعاذِيرَهُ ١٥
In the Name of Allah, the Beneficent, the Merciful
- Nay, I swear by the Day of Resurrection!
- Nay, I swear by the self-blaming soul!
- Does man suppose that We shall not assemble his bones?
- Yes indeed, being able to fashion [even] his fingers!
- Rather, man wishes to sin ahead of him.
- He asks, “When will be the Day of Resurrection?!”
- But when the eyes are dazzled,
- And the moon is eclipsed,
- and the sun and the moon are brought together,
- that day man will say, “Where is the escape?”
- Alas! There is no refuge!
- Unto your Lord is the recourse that day.
- That day man will be informed about what he has sent ahead and left behind.
- Rather, man is very insightful over himself,
- though he may tender his excuses.
Introduction & Commentary
This sūrah was revealed in Mecca and consists of 40 verses The sūrah revolves around the greater resurrection (al-qiyāmat al-kubrá). It begins by affirming the occurrence of the resurrection. Then it proceeds to depict some of its signs, and a brief account of what humans will experience at that point. It identifies the occasion of one’s death as a gateway that leads to the hereafter. Finally, the chapter closes with an argument for God’s power over restoration of life by reference to His power of origination. The theme of the verses testify that the chapter was revealed in Mecca.
لا أُقْسِمُ بِيَوْمِ الْقِيامَةِ ١
(75:1) Nay, I swear (lā uqsimu) by the Day of Resurrection!
There are three views on lā uqsimu: (1) It is an expression of an oath as a whole. (2) The negative particle lā (nay, no, not) is zāʾidah (extra, redundant, semantically empty). (3) The negative particle lā implies a negation. Either way, the verse indicates an oath by the Day of Resurrection.
وَ لا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ ٢
(75:2) Nay, I swear by the self-blaming soul!
This is a second oath, as the context of the verse and its textual similarity to the first verse suggest. Therefore, we must reject the view that the verse implies a negation of a vow, saying: “I swear by the Day of Resurrection, but I do not swear by the self-blaming soul.”
There are three possible meanings for the self-blaming soul, all of which are acceptable:
(1) It is the soul of a believer, which blames the person for committing sins, and for being lethargic in the way of obedience. This will prove beneficial to the person on the Day of Resurrection.
(2) Some have suggested that it is the soul of a disbeliever, which will blame the person on the Day of Resurrection for their disbelief and disobedience, as per the verse: They will hide their remorse when they see the punishment (, ).
(3) It is the human soul in general, including both righteous believers and sinful disbelievers. Everyone’s soul will blame the person on the Day of Resurrection. If the person was a disbeliever, it will reproach them for their disbelief and their sinfulness. If the person was a believer, it will censure them for insufficient obedience and good deeds.
The complement of the vows in these verses is omitted, but it can be understood from the verses that follow. The implied complement is: “You will certainly be resurrected.” This omission indicates the greatness and magnificence of that day. God says elsewhere: It weighs heavy on the heavens and the earth. It will not overtake you but suddenly (); Indeed the Hour is bound to come: I will have it hidden, so that every soul may be re-warded for what it strives for (); What is it about which they question each other?! [Is it] about the mighty news ().
أَ يَحْسَبُ الْإِنْسانُ أَلَّنْ نَجْمَعَ عِظامَهُ ٣
(75:3) Does man suppose (yaḥsabu, from ḥusbān) that We shall not assemble his bones?
This is a rhetorical question that implies censure and rebuke. “Assembling the bones” is a way of referring to resurrection after death. Ḥusbān is synonymous with ẓann (thinking, supposing, speculating). The verse’s meaning should be clear.
بَلى قادِرِينَ عَلى أَنْ نُسَوِّيَ بَنانَهُ ٤
(75:4) Yes indeed, being able (qādirīn) to fashion (nusawwiya from taswiyah) [even] his fingers (banānahu)!
There is an omission in the first part of the verse, where the implied meaning is: “Yes indeed, We will assemble their bones.” Banān means “fingertips.” It has also been interpreted as “fingers.” What is meant by taswiyah (fashioning, shaping, proportioning, arranging) is giving the fingers the exact same shape and form that they had before. The meaning is: “Yes, We shall indeed assemble the bones, while We are able to even re-fashion their fingers with the same shape and form that they had when We first created them.”
Perhaps the reason why the verse mentions the fingers in particular is their fascinating creation in terms of their design, their arrangement and their number. Fingers are a source of countless benefits which distinguish humans from other animals. They can be contracted and expanded in a number of ways to pick up things and move them around. One can perform many subtle movements by fingers to produce detailed works and fine arts. Moreover, there are the impressions on the fingertips, with new mysteries about them being constantly discovered.
Another suggested meaning is: Taswiyah (lit. balancing, levelling, equalizing) means making the fingers and the toes all the same, much like the hooves of camels and donkeys. The meaning would be: “We are capable of making their fingers equal, in which case they would not be able to perform the various functions that they can with different fingers.” The first interpretation is more plausible.
بَلْ يُرِيدُ الْإِنْسانُ لِيَفْجُرَ أَمامَهُ ٥
(75:5) Rather (bal), man wishes to sin (li-yafjura, from fajr and fujūr) ahead of him (amāmahu).
Al-Rāghib says:
Fajr means “splitting and cleaving something wide open.” Fujūr means “rending the curtain of piety and religiosity.” It is used as fajara fujūran. The person who does so (its ism al-fāʿil) is called fājir, and its plural forms are fujjār and fajarah.
Amām (ahead, front, before) is a ẓarf makān (locative container, adverbial noun of place) which is used metaphorically for future. “Sinning ahead” means continuing to sin as long as one lives. The antecedent of the pronoun “him” is man. While the verse could have used a pronoun, it explicitly repeats the noun man [following verse above]. There are three further repetitions of this noun in the verses below [, ].
… to sin ahead of him: What is meant here is to explain why the people deny the resurrection after this life. The word bal (rather, nay) at the beginning of the verse indicates a substitution and correction to their impression that there will be no resurrection after death. The meaning is: “It is not because they have any genuine doubts about Our ability to assemble their bones. Rather, they deny the resurrection because they wish to be libertines as long as they live. There would be no reason to commit oneself to faith and taqwá (Godwariness, self-restraint, piety) if there is no reckoning and retribution ahead.” This is what we can deduce from the theme and context of the verse. Exegetes have offered other interpretations for the verse that are unlikely and incongruous with the verse’s theme and context. We will forgo discussing their views.
يَسْئَلُ أَيَّانَ يَوْمُ الْقِيامَةِ ٦
(76:6) He asks, “When will be the Day of Resurrection?!”
Apparently this verse is an interpretation of the last verse: Rather, man wishes to sin ahead of him (). Thus it implies a justification: “That is why he asks…” This question implies a denial and is made from such an angle. When one is called to faith and Godwariness, is warned about a tremendous event, is shown clear signs, and is provided with decisive arguments, then it is befitting for them to take heed, to equip themselves with faith and Godwariness, and to prepare for their big day. It should not make a difference whether that day is near or far, because “anything that is bound to come is [practically] near.” It is not a responsible attitude for such a person to start asking, “When will the Hour come to pass? When will be the Day of Resurrection?” Only one who wishes to deny and deride the matter would ask such questions.
فَإِذا بَرِقَ الْبَصَرُ ٧ وَ خَسَفَ الْقَمَرُ ٨ وَ جُمِعَ الشَّمْسُ وَ الْقَمَرُ ٩
(75:7-9) But when the eyes are dazzled (bariqa, from barīq), And the moon is eclipsed (khasafa, from khusūf), And the sun and the moon are brought together,
These verses include some of the signs of the Hour. The word barīq is used for the eye when it is perplexed and stunned in seeing. Khusūf of the moon means the loss of its light.
يَقُولُ الْإِنْسانُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ ١٠
(75:10) that day man will say, “Where is the escape (al-mafarr)?”
Mafarr means “a refuge or shelter,” where one would escape to. God’s absolute dominion over all things will manifest on that day, and the guilty individuals would certainly realize that there is no escape at that point. Therefore, asking “Where is the escape?” is their spontaneous reaction as an expression of the traits that are deeply rooted in their souls. It was their wont in their life to inquire about a refuge whenever they faced a difficulty or threat. The same tendency will manifest on that day. This is comparable to lying about not having associated partners with God, as reflected in these verses: Then their only excuse will be to say, “By Allah, our Lord, we were not polytheists” (); The day when Allah will raise them all together, they will swear to Him, just like they swear to you [now] ().
كَلاَّ لا وَزَرَ ١١
(75:11) Alas! There is no refuge (wazar)!
This verse is God’s response, not a continuation of man’s speech, where He lets them down in their search for a refuge. Wazar means “any sanctuary or shelter,” such as a mountain or a fort.
إِلى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ ١٢
(75:12) Unto your Lord is the recourse that day.
This verse is addressed to the Prophet. Stating the complement (Unto your Lord) before the subject (the recourse) indicates exclusivity. This means that one cannot resort to any refuge or asylum to protect themselves. This is because the human being is on an inextricable journey toward God, as He says: O man! You are labouring toward your Lord laboriously, and you will encounter Him (); Indeed to your Lord is the return (); and that to your Lord is the final end (). Therefore, one will inevitably meet their Lord, will return to Him, and will end at His presence, where they will not be veiled or obstructed by anything from Him. This does not contradict what we read elsewhere: Nay! Rather, their hearts have been sullied by what they have been earning. Nay! They will be veiled from their Lord on that day () because of the theme and context of the verses. The veil intended there is being barred from God’s grace and mercy, not remaining in ignorance about one’s Lord or being absent from Him.
Here are two other possible interpretations for the verse:
(1) Man’s recourse means where one will settle down in terms of felicity, wretchedness, paradise and hell. That will be up to God’s decree. He will place in paradise whomever He has willed, which are the Godwary. And He will place in hell whomever He has willed, which are the wrongdoers. The Qur’an says: He punishes whomever He wills, and forgives whomever He wills ().
(2) Their recourse will be God’s judgment, which will be the only thing that rules over the people on that day. The Qur’an says: Everything is to perish except His Face. All Judgment belongs to Him, and to Him you will be brought back ().
يُنَبَّؤُا الْإِنْسانُ يَوْمَئِذٍ بِما قَدَّمَ وَ أَخَّرَ ١٣
(75:13) That day man will be informed about what he has sent ahead and left behind.
There are two possible interpretations for what he has sent ahead and left behind: (1) One’s actions—whether good or evil—in the earlier years of one’s life, and one’s actions in their later years. (2) The deeds—both good and evil—that one sends ahead before one’s death, and the deeds that accrue to the person after their death as a result of a good or evil custom that they established and was followed. They will be rewarded if it was a good custom, and punished if it was an evil one.
Other suggested interpretations are:
- What he has sent ahead indicates any good act or evil deed that one performs. One will be rewarded for the former, and punished for the latter. And left behind indicates any good act or evil deed that one leaves behind. One will be punished for the former, and rewarded for the latter.
- What he has sent ahead refers to the acts of disobedience that one commits, while and left behind refers to the acts of obedience that one fails to fulfill.
- What he has sent ahead means the acts of obedience that one sends ahead, while and left behind means the rights of God which one neglects and does not observe.
- What he has sent ahead are the possessions that one sends ahead for oneself, while and left behind are things that one leaves for one’s inheritors.
Comment: All of these are implausible views that are far from what springs first to the mind.
بَلِ الْإِنْسانُ عَلى نَفْسِهِ بَصِيرَةٌ ١٤
(75:14) Rather (bal), man is very insightful (baṣīrah) over himself,
The word bal (rather, nay) shows that this verse is stated as a substitution for the last verse: That day man will be informed… (). Baṣīrah (insight) means “the vision of the heart, intuitive realization.” The verse literally says, “man is insight [not insightful],” which is a form of emphasis and exaggeration. This is like saying, “Zayd is justice” [to emphasize that he is very just]. Alternatively, the verse involves an omitted dhū (possessor of). The implied meaning is “Man is possessor of insight with respect to himself.”
Baṣīrah has also been interpreted as ḥujjah (proof, evidence, argument), as per the verse: no one has sent these [signs] except the Lord of the heavens and the earth as proofs (baṣāʾir) (). Indeed, one will be a clear proof against oneself on that day, since one will be questioned concerning their hearing, sight and heart; since their ears, eyes and skin will testify against them; and since their hands and feet will speak. The Qur’an says: Indeed the hearing, the eyesight, and the heart, all of these shall be questioned about (); their ears and their eyes and their skins will testify against them (); and their hands shall speak to Us, and their feet shall bear witness ().
وَ لَوْ أَلْقى مَعاذِيرَهُ ١٥
(75:15) though he may tender his excuses (maʿādhīrah).
Maʿādhīr is the plural of maʿdhirah, which means “stating impediments that prevent one from a desirable course of action.” The meaning is: “One has insight over oneself even though they may try to exonerate themselves from punishment by bringing excuses.”
Another suggested interpretation is that maʿādhīr is the plural of miʿdhār, which means “veil, cover.” The meaning is: “Even though one may produce a cover to hide one’s deeds, one’s own soul is a striking witness against oneself.”
Both interpretations boil down to the same idea.
Examining Narrations
- Concerning Nay, I swear by the self-blaming soul! () Tafsīr al-Qummī says: That is the soul of Adam, who sinned and was thus reproached by God.
Author’s comment: The connection between this interpretation and the verse is not clear.
- Concerning Rather, man wishes to sin ahead of him () Tafsīr al-Qummī says: It means committing a sin today and postponing repentance, thinking that “I will repent later.”
- Concerning But when the eyes are dazzled () Tafsīr al-Qummī says: The eyes will be dazzled such that they cannot blink.
- Concerning Rather, man is very insightful over himself, though he may tender his excuses () Tafsīr al-Qummī says: One knows what they have done, even though they may make excuses.
- ʿUmar b. Yazīd says: Once I was having supper with Imam al-Ṣādiq, when he recited: Rather, man is very insightful over himself, though he may tender his excuses (). Then, he said, “Abū Ḥafṣ! Why should one resort to excuses before others contrary to when God knows about him? The Messenger of God used to say: ‘Anyone who holds a secret intention, God will clothe them in a cloak alike. If it is a good intention, then it will be a good cloak; and if it is an evil one, then it will be evil.’”
- Imam al-Ṣādiq said: Why should one of you reveal their good and conceal their evil? Wouldn’t they know, upon introspection, that they are not as such [that is, as they pretend to be]? The Almighty God says: Rather, man is very insightful over himself (). If one’s inside is upright, their outside will [also] grow strong.
- Zurārah says: I asked Imam al-Ṣādiq, “Where is the borderline in illness where one should stop fasting?” The Imam recited the verse: Rather, man is very insightful over himself (), and said, “One knows best what they can endure.”
That is when everyone is raised back to life, as opposed to each person’s death, which marks their individual afterlife, known as the minor or lesser resurrection (al-qiyāmat al-ṣughrá). (Trans.) ↩︎
Another possible view is that the particle lā serves a twofold role of an exclamation that catches the attention of the audience, and a refutation of a common belief among them. It harbingers a statement that is contrary to the prevailing view. This twofold role can be traced in all Qur’anic instances of lā uqsimu. (Trans.) ↩︎
Even if the lā indicates a negation, as per the third view, that would only emphasize the magnificence of the Day of Resurrection. That is exactly what a vow does. (Trans.) ↩︎
Qādirīn (being able) is a ḥāl (circumstantial qualifier, participial phrase) for the implied pronoun “We.” (Auth.) ↩︎
Despite the cerebral proximity of dolphins to humans, they are incapable of modifying the world partly due to lacking the advanced motor skills embodied in human hands and fingers. (Trans.) ↩︎
This is a famous Prophetic narration and proverb that is reported in several Sunni and Shia sources. See hadith number 4 under verses . (Trans.) ↩︎
An alternative translation that fits both meanings is: what he has sent before and sent after. (Trans.) ↩︎
In other words, using a noun instead of an adjective indicates emphasis. (Trans.) ↩︎
Another possible meaning is that baṣīrah is the same as the adjective baṣīr (insightful, cognizant). Then the ending ah could either indicate the feminine, because what is meant by man is one’s nafs (soul, self); or could indicate extent and intensity. The meaning would be: “Rather, one is indeed well-aware of oneself.” (Trans.) ↩︎
Al-Kāfī, via its chain of transmission. ↩︎
Majmaʿ al-bayān, on the authority of al-ʿAyyāshī, via its chain of narration, on the authority of Muḥammad b. Muslim. This hadith is also reported in al-Kāfī, via its chain of narration, on the authority of Faḍl Abī al-ʿAbbās, from the Imam. ↩︎
Majmaʿ al-bayān, on the authority of al-ʿAyyāshī. This hadith is also reported in Man lā yaḥḍuruhu al-faqīh. ↩︎