تَبَارَكَ الَّذِيَُْ ْ 1460 اَلْقِیامَة
لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ ﴿۱﴾ وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ ﴿۲﴾ أَيَحْسَبُ الْإِنْسَانُ أَلَّنْ نَجْمَعَ عِظَامَهُ ﴿۳﴾
﴾1﴿ Laaa uqsimu bi yawmil qiyaamah
﴾2﴿ Wa laaa uqsimu bin nafsil lawwaamah
﴾3﴿ Ayahsabul insaanu al lan najm'a 'izaamah
﴾1﴿ I swear by the Day of Resurrection, it is not so
﴾2﴿ And it is not so, I swear by the reproachful soul
﴾3﴿ Does man think that We will not assemble his bones
Relevancy:
This surah is different from the previous one in several ways. The first aspect is that it was a rebuttal to those who turned away from the Quran; in this surah, there is a warning of the hereafter for them. The second aspect is that previously there was encouragement for preaching the Quran, and in this surah, it teaches the etiquette of teaching the Quran. The third aspect is that in the previous surah there was a rebuttal to the deniers of the resurrection, and in this surah, the resurrection is affirmed. Know that from this surah to Surah Al-A'la, there is affirmation of the Day of Judgment with evidence and arguments, and the conditions of the Day of Judgment are detailed, with each surah having its separate title.
Claim of this surah:
First, two pieces of evidence are mentioned, and the claim of the surah is up to (4), again a warning against denying the resurrection in (5,6). Then, ten conditions of the Day of Judgment are mentioned for the warning of the hereafter up to (15). It then discusses the etiquette of the Quran, urging not to rush, to follow the Quran, and these actions are related to Allah Almighty, the compilation of the Quran, reading, explaining, and in this purpose, the Quran occupies us to remember the Day of Judgment up to (19). Again, there is a warning against the love of the world and neglecting the hereafter, and good news for the people of the hereafter up to (23). Again, there is a warning for the materialists by mentioning the state of agony up to (30). Again, there is a warning against these four matters: denial of the Day of Judgment, monotheism, prophethood, and the Quran, along with severe reproach for denying resurrection after death—and proof of resurrection by reason.
Summary of the surah:
First, two pieces of evidence are mentioned, and the claim of the Surah continues until (4). Then, there is a warning against denying resurrection in (5,6). Next, ten states of the Day of Judgment are mentioned for the purpose of instilling fear of the Hereafter until (15). Then, the etiquette of the Quran is highlighted, emphasizing not hastening and following the Quran. These actions relate to Allah the Exalted, the compilation of the Quran, its recitation, and its explanation, with the aim of engaging with the Quran as a reminder of the Day of Judgment until (19). Then, there is a warning against love for the world and neglect of the Hereafter, along with glad tidings for the people of the Hereafter until (23). Next, there is a warning for the world-worshippers by mentioning the state of death until (30). Then, there is a severe warning against four matters: denial of the Resurrection, Tawhid (Oneness of Allah), Prophethood, and the Quran, along with a strong warning against rejecting resurrection after death, and the affirmation of resurrection with evidence.
[1,2] "(لَا)"—The Arabs commonly use "لَا" when taking an oath, often in the middle of a statement, and sometimes at the beginning for a specific reason. In this case, Allah the Exalted has connected this statement with the previous discourse in an orderly manner. Just as in the previous Surah, the denial of the Resurrection was mentioned, here it is stated, "لَا," meaning denial (of the Resurrection) is not permissible. This negation refutes the previous denial. In the recitation of Qari Ibn Kathir, "لَا" is read without the alif, which adds emphasis. A similar discussion is found in the interpretation of Surah Al-Waqi’ah.
"(أُقْسِمُ بِيَوْمِ الْقِيَامَةِ)"—The reference to "Yawm al-Qiyamah" (the Day of Resurrection) includes its various states, some of which were mentioned in previous Surahs, while others are mentioned in later ones. These states serve as evidence that the Resurrection, the reassembly of bones, and the revival of the dead are certain realities.
"(وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ)"—The repetition of "لَا أُقْسِمُ" is for emphasis. Similarly, the second state, "نُسَوِّيَ بَنَانَهُ" (restoring the fingertips), is also affirmed as a key objective.
"(بِالنَّفْسِ اللَّوَّامَةِ)"—This refers to a believer who continuously holds themselves accountable in this world. If they commit a sin, they repent. If they consume food or drink, they reflect on its purpose, asking themselves, "Why did I do this? Have I expressed the necessary gratitude?" This concept is also mentioned in Surah Aal-e-Imran (3:135), as the Day of Judgment is the day of accountability for all. Since "Nafs al-Lawwama" (the self-reproaching soul) is one that holds itself accountable, both themes—accountability and the Day of Judgment—are mentioned together.
[3,4] This warning includes the central claim of the Surah: "(عَلَى أَنْ نُسَوِّيَ بَنَانَهُ)". There are two interpretations of this phrase:
Just as Allah has the power to disintegrate and reduce the joints to dust, He also has the power to reconstruct them. Since the bones are small and delicate, it is evident that if He can reassemble those, then reviving the larger bones is certainly within His power.
Allah has the power to flatten the fingers and toes, making them uniform like a camel’s hoof, rendering them incapable of performing any function.
This interpretation resembles Surah Al-Waqi’ah (56:61). However, the first interpretation is stronger because it directly emphasizes the certainty of resurrection and the restoration of the human body.