Alim - Islamic software for Quran and Hadith
Back arrow Back
Bookmark iconBookmarks
Bookmark iconTranslation settings
Bookmark iconArabic font settings
Bookmark iconEnglish font settings
Bookmark iconReset global font settings
Login
  • Al-Qur'anKids Qur'anAl Qur'an RecitersAl Qur'an VideosAl Qur'an TranslationsAl Qur'an Compare TranslationAl Qur'an TafsirAl-Quran Surah InformationAppendix
  • Hadith CollectionAl-Muwatta HadithFiqh-us-SunnahSahih Bukhari HadithSahih Muslim HadithNawawi HadithAl-TirmidhiHadith QudsiSunan of Abu Dawood HadithSunan an-Nasai HadithSunan Ibn Majah Hadith
  • Islamic HistoryAbout IslamKhalifa Abu BakrKhalifa Umar bin al-KhattabKhalifa Uthman ibn AffanKhalifa Ali bin Abu TalibProphet CompanionsStories of ProphetsHistory TimelineIslam PostersIslamic Terms DictionaryProphet's Last SermonPilgrimage
  • Duas CollectionQur'anic DuasMasnoon (Prophetic) DuasRamadan Days
  • Discussions
  • Search
  • Contact Us
  • Donate
What's new Donate Contact Us Alim Mobile App
mobile app svg

Donate

Donate & Earn Sadaqah Jariyah

DonateMuharram 2025

Surah 75. Al-Qiyamah

Home ➜
Al-Qur'an ➜
Previous Next
Your browser does not support the audio element.

Qur'an

Translation

Home ➜
Al-Qur'an ➜
Alim - Islamic software for Quran and Hadith
Loding surahs.
Loding juz list.
Loding page list.

Your search did not yield any results.

  • -:-
بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
Bismi All a hi a l rra h m a ni a l rra h eem i
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:1
  - Mohammad Asad

According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.

In the name of Allah, the Compassionate, the Merciful.
  - Muhammad Farooq-i-Azam Malik
In the Name of Allah- the Most Compassionate, Most Merciful.
  - Mustafa Khattab
In the name of Allah, the Beneficent, the Merciful
  - Marmaduke Pickthall
In the name of Allah Most Gracious Most Merciful. 19
  - Abdullah Yusuf Ali

The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
75:1
لَآ أُقْسِمُ بِيَوْمِ ٱلْقِيَـٰمَةِ L a oqsimu biyawmi alqiy a mat i
NAY! I call to witness the Day of Resurrection!1
  - Mohammad Asad

By "calling it to witness", i.e., by speaking of the Day of Resurrection as if it had already occurred, the above phrase is meant to convey the certainty of its coming.

I swear by the Day of Resurrection,
  - Muhammad Farooq-i-Azam Malik
I do swear by the Day of Judgment!
  - Mustafa Khattab
Nay, I swear by the Day of Resurrection;
  - Marmaduke Pickthall
I do call to witness the Resurrection Day; 5809
  - Abdullah Yusuf Ali

Cf. lxx. 40, and n. 5700. Here the point to be enforced is understood. The appeal is made to two considerations: (1) That every act has to be accounted for, and evil must have its recompense at the Resurrection; and (2) that man's own spirit has a conscience which would reproach him for sin, if he did not suppress that inner voice.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
75:2
وَلَآ أُقْسِمُ بِٱلنَّفْسِ ٱللَّوَّامَةِ Wal a oqsimu bi al nnafsi allaww a mat i
But nay! I call to witness the accusing voice of man's own conscience!2
  - Mohammad Asad

Lit., "the [self-]reproaching soul": i.e., man's subconscious awareness of his own shortcomings and failings.

and I swear by the self reproaching soul!
  - Muhammad Farooq-i-Azam Malik
And I do swear by the self-reproaching soul!
  - Mustafa Khattab
Nay, I swear by the accusing soul (that this Scripture is true).
  - Marmaduke Pickthall
And I do call to witness the self-reproaching spirit; (eschew Evil). 5810
  - Abdullah Yusuf Ali

Our doctors postulate three states or stages of the development of the human soul: (1) Ammara (xii. 53), which is prone to evil, and, if not checked and controlled, will lead to perdition; (2) Lawwama, as here, which feels conscious of evil, and resists it, asks for Allah's grace and pardon after repentance and tries to amend; it hopes to reach salvation; (3) Mutmainna (lxxxix 27), the highest stage of all, when it achieves full rest and satisfaction. Our second stage may be compared to Conscience, except that in English usage Conscience is a faculty and not a stage in spiritual development.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
75:3
أَيَحْسَبُ ٱلْإِنسَـٰنُ أَلَّن نَّجْمَعَ عِظَامَهُۥ Aya h sabu alins a nu allan najmaAAa AAi th a mah u
Does man think that We cannot [resurrect him and] bring his bones together again?
  - Mohammad Asad
Does man think that We shall not be able to put his bones together?
  - Muhammad Farooq-i-Azam Malik
Do people think We cannot reassemble their bones?
  - Mustafa Khattab
Thinketh man that We shall not assemble his bones?
  - Marmaduke Pickthall
Does man think that We cannot assemble his bones? 5811
  - Abdullah Yusuf Ali

The Unbelievers' usual cry is: "What! when we are reduced to bones and dust, how can our personality be called to account?" (xvii. 49). The answer is: Allah has said so, and He will do it; for the death here is not the end of all things.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
75:4
بَلَىٰ قَـٰدِرِينَ عَلَىٰٓ أَن نُّسَوِّىَ بَنَانَهُۥ Bal a q a direena AAal a an nusawwiya ban a nah u
Yea indeed, We are able to make whole his very finger-tips!
  - Mohammad Asad
Why not? We are able to put together, in perfect order, the very tips of his fingers.
  - Muhammad Farooq-i-Azam Malik
Yes 'indeed'! We are 'most' capable of restoring 'even' their very fingertips.1
  - Mustafa Khattab

 This refers to the fact that every human has a unique set of fingerprints.

Yea, verily. Yea, We are able to restore his very fingers!
  - Marmaduke Pickthall
Nay We are able to put together in perfect order the very tips of his fingers. 5812
  - Abdullah Yusuf Ali

An idiom for the most delicate parts of his body.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Print
75:5
بَلْ يُرِيدُ ٱلْإِنسَـٰنُ لِيَفْجُرَ أَمَامَهُۥ Bal yureedu alins a nu liyafjura am a mah u
None the less, man chooses to deny what lies ahead of him,
  - Mohammad Asad
But man wishes to keep on doing evil in the future as well.
  - Muhammad Farooq-i-Azam Malik
Still people want to deny what is yet to come,
  - Mustafa Khattab
But man would fain deny what is before him.
  - Marmaduke Pickthall
But man wishes to do wrong (even) in the time in front of him. 5813
  - Abdullah Yusuf Ali

It is bad enough not to repent of past sins. But the evil-doer who rejects a Day of Reckoning and has no conscience wants to go on in his career of sin and jeopardise his future also.

No translation has been selected yet. Please click on the (Compare) link at the top and enable the translations of your choice.

Previous Next

Tafsir

Al-Qiyamah

Loading tafsir.

Comments for Surah 75

Please login first to post comments

No comments posted for Surah 75

Your Notes

Please login to create and view notes

Grammar

Al-Qiyamah

Scroll to top arrow

Do you want to resume from last visited ayah?

Do you want to resume tafsir of surah

Alim logo

Related Islamic Resources

Loading...
Loading...

Learn Quran and Hadith with Alim's Unique Platform
Alim.org © 2025. All Rights Reserved

Resources

Insights

  • Funeral Services
  • Arabic Playhouse
  • Collaborations
  • Alim Mobile App
  • Get Involved
  • Ad Plans
  • Blog Pricing
  • Blogs
  • Insight of the Day
  • Hadith of the Day
  • Infographics
  • References
  • FAQ
  • About Us
  • Privacy Policy
  • Contact Us