Al-Qiyaama
سورة القيامةThis is the Arabic text of the Tafsīr al-Jalālayn of Jalāl al-Dīn al-Maḥallī and Jalāl al-Dīn as-Suyūṭī as the OpenITI corpus has it, from the copy of altafsir.com that the COBHUNI project of Hamburg University took: only the commentary on the verses, with no introductions, no edition and no pagination. Nobody has compared it with a printed book or a manuscript, and no scholar has reviewed it. Each passage stands beside the verses it comments on, which are the Qur’ān text of Tanzil, shown as it is there. Beneath each passage stands its English translation by Feras Hamza, as the copy of Tarteel’s Quranic Universal Library has it; nobody has compared that copy with the printed book either.
Text fromOpenITICC BY-NC-SA 4.0altafsir.comtaken 2026-10-21English translation: Feras Hamza, Tafsir al-Jalalayn (Fons Vitae, 2008), as published at altafsir.com by the Royal Aal al-Bayt Institute for Islamic Thought, from the copy of Tarteel’s Quranic Universal Library. altafsir.comQUL
لَآ أُقْسِمُ بِيَوْمِ ٱلْقِيَـٰمَةِ 1
{ لا } زائدة في الموضعين { أقسم بيوم القيمة }.
Nay! (the lā is extra in both instances) I swear by the Day of Resurrection.
وَلَآ أُقْسِمُ بِٱلنَّفْسِ ٱللَّوَّامَةِ 2
{ ولا أقسم بالنفس اللوامة } التي تلوم نفسها وإن اجتهدت في الإحسان وجواب القسم محذوف، أي لتبعثن، دل عليه:
And, nay, I swear by the (self-)reproaching soul, the one that reproaches itself, even if it should expend great effort in being virtuous (the response to the oath has been omitted, that is to say, la-tub‘athunna, ‘you shall indeed be resurrected!’, as indicated by [what follows]):
أَيَحْسَبُ ٱلْإِنسَـٰنُ أَلَّن نَّجْمَعَ عِظَامَهُۥ 3
{ أيحسب الإنسن } أي الكافر { ألن نجمع عظامه } للبعث والإحياء؟.
Does man, that is, [does] the disbeliever, suppose that We shall not assemble his bones?, for the raising [from the graves] and [for] the bringing back to life.
بَلَىٰ قَـٰدِرِينَ عَلَىٰٓ أَن نُّسَوِّىَ بَنَانَهُۥ 4
{ بلى } نجمعها { قدرين } مع جمعها { على أن نسوى بنانه } وهو الأصابع، أي نعيد عظامها كما كانت مع صغرها فكيف بالكبيرة؟.
Yes, indeed!, We shall assemble them. We are able, in addition to assembling them, to reshape [even] his fingers, that is to say, to restore their bones just as they had been, despite their smallness: so how much more so [are We able to restore] the larger ones!
بَلْ يُرِيدُ ٱلْإِنسَـٰنُ لِيَفْجُرَ أَمَامَهُۥ 5
{ بل يريد الإنسن ليفجر } اللام زائدة ونصبه بأن مقدرة، أي أن يكذب { أمامه } أي يوم القيامة، دل عليه:
Nay, but man desires to deny (li-yafjura: the lām is extra, and the subjunctive mood is because of an implied [preceding] an, ‘that’) what lies ahead of him, namely, the Day of Resurrection, as is indicated by:
يَسْـَٔلُ أَيَّانَ يَوْمُ ٱلْقِيَـٰمَةِ 6
{ يسئل أيان } متى { يوم القيمة }؟ سؤال استهزاء وتكذيب.
He asks, ‘When is the Day of Resurrection?’ — the question is meant in mockery and denial.
فَإِذَا بَرِقَ ٱلْبَصَرُ 7
{ فإذا برق البصر } بكسر الراء وفتحها دهش وتحير لما رأى مما كان يكذب به.
But when the eyes are dazzled (read bariqa or baraqa), startled and perplexed upon seeing some of those things which it used to deny;
وَخَسَفَ ٱلْقَمَرُ 8
{ وخسف القمر } أظلم وذهب ضوؤه.
and the moon is eclipsed, darkening, its light disappearing,
وَجُمِعَ ٱلشَّمْسُ وَٱلْقَمَرُ 9
{ وجمع الشمس والقمر } فطلعا من المغرب أو ذهب ضوؤهما وذلك في يوم القيامة.
and the sun and the moon are brought together, so that both of them will rise from the west; or [it means when] the light of both of them disappears — and this will be on the Day of Resurrection —
يَقُولُ ٱلْإِنسَـٰنُ يَوْمَئِذٍ أَيْنَ ٱلْمَفَرُّ 10
{ يقول الإنسن يومئذ أين المفر } الفرار؟.
on that day man will say, ‘Where is the escape?’
كَلَّا لَا وَزَرَ 11
{ كلا } ردع عن طلب الفرار { لا وزر } لا ملجأ يتحصن به.
No indeed! — a deterrent against seeking to escape — There is no refuge, no shelter to seek protection in.
إِلَىٰ رَبِّكَ يَوْمَئِذٍ ٱلْمُسْتَقَرُّ 12
{ إلى ربك يومئذ المستقر } مستقر الخلائق فيحاسبون ويجازون.
On that day the recourse will be to your Lord, the [final] recourse of all creatures, whereupon they will be reckoned with and requited.