Surah Al-Qiyama (القيامة) is a Meccan surah of the Quran with 40 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
📖 2 min readThis is based on the statement of Ibn Abbas, may Allah be pleased with him, and Al-Ghazali followed this in the third chapter of the book of sales from The Revival of the Religious Sciences. And when the greatness of the Day of Resurrection is considered due to the revelation of secrets and the announcement of them, and it is known that a person is only informed about what they are ignorant of or what is absent from them, and what is hidden from humans in this world is forgetfulness, and that day is the day of unveiling the veil, it adds to its greatness by announcing that it clarifies human insight so that they become aware of all their affairs. Thus, the judgment is: And he is not ignorant of any of that, nor in need of being informed about it, He said, based on this: {But indeed, mankind} - meaning every individual of this type {has been given sight over his own self}, specifically {as a witness *} - meaning as a clear proof of his actions. The emphasis is for exaggeration - meaning that he is at the utmost level of knowledge about his own conditions, for when he reflects and carefully considers, and does not stop at the benefits, he knows the good from the bad of his actions. As for in this world, the original innate nature is a witness to good and evil - as indicated by the Prophet, peace be upon him, in his statement: 'Righteousness is what soothes the soul and calms the heart, and sin is what wavers in the chest and makes the soul uneasy, even if people give you a verdict and give you a verdict.' Narrated by Imam Ahmad from Abu Tha'laba Al-Khushani.
The word 'nadhrah' (نضرة) means a glance or a look, and here it refers to a blessing and prosperity that is visible on them, indicating the blessing of their Lord {to her Lord}, specifically because looking at anyone else is considered a distraction. The phrase 'nadhira' (ناظرة) means they are constantly gazing at His generosity, unveiled, without any distraction, as evidenced by the preposition 'to' (إلى) which indicates direction. This type of gaze is not obstructed, crowded, or interrupted, as stated by Ibn Abbas and most interpreters, and as reported in authentic hadiths from the Prophet, peace be upon him. The vision will be like seeing the full moon, where each person can see Him from their own location. This is a simile, not a comparison, as God is beyond comparison. Similarly, seeing the Prophet in a dream is possible for individuals in different locations at the same time. The phrase 'qadmu l-jar' (قدم الجار) emphasizes the exclusivity of this gaze, distinguishing it from gazing at anything else, which is not considered a gaze in comparison. Those faces are fully engaged in beholding His beauty, never distracted, and their gaze at anything else is not considered a gaze, and they are safe from
Any act contrary to affirming the truth, by {كذب}, that is, by denying what has been brought from Allah, and {وتولى}, that is, performing an act contrary to prayer, which is the connection between the creature and the Creator. He exerted himself in opposition to what his original, upright nature called him to, turning away from obedience, including prayer and other acts, until it became a habit for him. Thus, obedience no longer occurred to him after that, due to the death of his original nature and the life of his soul that commands evil. This is not redundant, for it is not necessary that disbelief leads to denial.
Distinguishing what is suitable for males and what is suitable for females is more precise and subtle than distinguishing the dust of the dead from the dust of the earth. Similarly, the body is not left after death until it is returned and resurrected, all for the completion of the inner wisdom, which is judgment and decree, a matter specific to the King. Since it has been established, from the perspective of mastering creation, that neglect and cessation of dispute are not permissible, and some may have doubted the ability to do so after death, He said, as a reminder of the perfection of power, affirming it and denying it to those who doubt, rebuking them and arranging what has been established regarding the power of renewal, based on the empirical evidence of the power of initiation: {Is He not} the Creator, the Ordainer, the great God, who has the power to create these structures and manufacture these precise crafts that no one else can match? And He negated, saying: {able} with great power {to give life to the dead}, either as He wills, at once or at successive times, and establish the Resurrection. By His might, glory, greatness, and perfection, He is capable of all that He wills. The end of the surah has returned to its beginning in the most perfect way, and it has been perfected in its entirety.
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لَآ أُقْسِمُ بِيَوْمِ ٱلْقِيَـٰمَةِ ﴿١﴾
I swear by the Day of Resurrection
وَلَآ أُقْسِمُ بِٱلنَّفْسِ ٱللَّوَّامَةِ ﴿٢﴾
And I swear by the reproaching soul [to the certainty of resurrection].
أَيَحْسَبُ ٱلْإِنسَـٰنُ أَلَّن نَّجْمَعَ عِظَامَهُۥ ﴿٣﴾
Does man think that We will not assemble his bones?
بَلَىٰ قَـٰدِرِينَ عَلَىٰٓ أَن نُّسَوِّىَ بَنَانَهُۥ ﴿٤﴾
Yes. [We are] Able [even] to proportion his fingertips.
بَلْ يُرِيدُ ٱلْإِنسَـٰنُ لِيَفْجُرَ أَمَامَهُۥ ﴿٥﴾
But man desires to continue in sin.
يَسْـَٔلُ أَيَّانَ يَوْمُ ٱلْقِيَـٰمَةِ ﴿٦﴾
He asks, "When is the Day of Resurrection?"
فَإِذَا بَرِقَ ٱلْبَصَرُ ﴿٧﴾
So when vision is dazzled
وَخَسَفَ ٱلْقَمَرُ ﴿٨﴾
And the moon darkens
وَجُمِعَ ٱلشَّمْسُ وَٱلْقَمَرُ ﴿٩﴾
And the sun and the moon are joined,
يَقُولُ ٱلْإِنسَـٰنُ يَوْمَئِذٍ أَيْنَ ٱلْمَفَرُّ ﴿١٠﴾
Man will say on that Day, "Where is the [place of] escape?"
كَلَّا لَا وَزَرَ ﴿١١﴾
No! There is no refuge.
إِلَىٰ رَبِّكَ يَوْمَئِذٍ ٱلْمُسْتَقَرُّ ﴿١٢﴾
To your Lord, that Day, is the [place of] permanence.
يُنَبَّؤُا۟ ٱلْإِنسَـٰنُ يَوْمَئِذٍۭ بِمَا قَدَّمَ وَأَخَّرَ ﴿١٣﴾
Man will be informed that Day of what he sent ahead and kept back.
بَلِ ٱلْإِنسَـٰنُ عَلَىٰ نَفْسِهِۦ بَصِيرَةٌۭ ﴿١٤﴾
Rather, man, against himself, will be a witness,
وَلَوْ أَلْقَىٰ مَعَاذِيرَهُۥ ﴿١٥﴾
Even if he presents his excuses.
لَا تُحَرِّكْ بِهِۦ لِسَانَكَ لِتَعْجَلَ بِهِۦٓ ﴿١٦﴾
Move not your tongue with it, [O Muhammad], to hasten with recitation of the Qur'an.
إِنَّ عَلَيْنَا جَمْعَهُۥ وَقُرْءَانَهُۥ ﴿١٧﴾
Indeed, upon Us is its collection [in your heart] and [to make possible] its recitation.
فَإِذَا قَرَأْنَـٰهُ فَٱتَّبِعْ قُرْءَانَهُۥ ﴿١٨﴾
So when We have recited it [through Gabriel], then follow its recitation.
ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُۥ ﴿١٩﴾
Then upon Us is its clarification [to you].
كَلَّا بَلْ تُحِبُّونَ ٱلْعَاجِلَةَ ﴿٢٠﴾
No! But you love the immediate
وَتَذَرُونَ ٱلْـَٔاخِرَةَ ﴿٢١﴾
And leave the Hereafter.
وُجُوهٌۭ يَوْمَئِذٍۢ نَّاضِرَةٌ ﴿٢٢﴾
[Some] faces, that Day, will be radiant,
إِلَىٰ رَبِّهَا نَاظِرَةٌۭ ﴿٢٣﴾
Looking at their Lord.
وَوُجُوهٌۭ يَوْمَئِذٍۭ بَاسِرَةٌۭ ﴿٢٤﴾
And [some] faces, that Day, will be contorted,
تَظُنُّ أَن يُفْعَلَ بِهَا فَاقِرَةٌۭ ﴿٢٥﴾
Expecting that there will be done to them [something] backbreaking.
كَلَّآ إِذَا بَلَغَتِ ٱلتَّرَاقِىَ ﴿٢٦﴾
No! When the soul has reached the collar bones
وَقِيلَ مَنْ ۜ رَاقٍۢ ﴿٢٧﴾
And it is said, "Who will cure [him]?"
وَظَنَّ أَنَّهُ ٱلْفِرَاقُ ﴿٢٨﴾
And the dying one is certain that it is the [time of] separation
وَٱلْتَفَّتِ ٱلسَّاقُ بِٱلسَّاقِ ﴿٢٩﴾
And the leg is wound about the leg,
إِلَىٰ رَبِّكَ يَوْمَئِذٍ ٱلْمَسَاقُ ﴿٣٠﴾
To your Lord, that Day, will be the procession.
فَلَا صَدَّقَ وَلَا صَلَّىٰ ﴿٣١﴾
And the disbeliever had not believed, nor had he prayed.
وَلَـٰكِن كَذَّبَ وَتَوَلَّىٰ ﴿٣٢﴾
But [instead], he denied and turned away.
ثُمَّ ذَهَبَ إِلَىٰٓ أَهْلِهِۦ يَتَمَطَّىٰٓ ﴿٣٣﴾
And then he went to his people, swaggering [in pride].
أَوْلَىٰ لَكَ فَأَوْلَىٰ ﴿٣٤﴾
Woe to you, and woe!
ثُمَّ أَوْلَىٰ لَكَ فَأَوْلَىٰٓ ﴿٣٥﴾
Then woe to you, and woe!
أَيَحْسَبُ ٱلْإِنسَـٰنُ أَن يُتْرَكَ سُدًى ﴿٣٦﴾
Does man think that he will be left neglected?
أَلَمْ يَكُ نُطْفَةًۭ مِّن مَّنِىٍّۢ يُمْنَىٰ ﴿٣٧﴾
Had he not been a sperm from semen emitted?
ثُمَّ كَانَ عَلَقَةًۭ فَخَلَقَ فَسَوَّىٰ ﴿٣٨﴾
Then he was a clinging clot, and [Allah] created [his form] and proportioned [him]
فَجَعَلَ مِنْهُ ٱلزَّوْجَيْنِ ٱلذَّكَرَ وَٱلْأُنثَىٰٓ ﴿٣٩﴾
And made of him two mates, the male and the female.
أَلَيْسَ ذَٰلِكَ بِقَـٰدِرٍ عَلَىٰٓ أَن يُحْـِۧىَ ٱلْمَوْتَىٰ ﴿٤٠﴾
Is not that [Creator] Able to give life to the dead?