Surah Qiyamah >> Currently viewing Surah Qiyamah Ayat 2 (75:2)

Surah Qiyamah Ayat 2 in Arabic Text

وَلَآ أُقۡسِمُ بِٱلنَّفۡسِ ٱللَّوَّامَةِ
Wa laaa uqsimu bin nafsil lawwaamah

English Translation

Here you can read various translations of verse 2

Sahih International
And I swear by the reproaching soul [to the certainty of resurrection].

Yusuf Ali
And I do call to witness the self-reproaching spirit: (Eschew Evil).

Abul Ala Maududi
and nay, I swear by the self-reproaching soul!

Muhsin Khan
And I swear by the self-reproaching person (a believer).

Nay, I swear by the accusing soul (that this Scripture is true).

Dr. Ghali
And no! I swear by the self, constantly self-blaming.

Abdel Haleem
and by the self-reproaching soul!

Muhammad Junagarhi
اور قسم کھاتا ہوں اس نفس کی جو ملامت کرنے واﻻ ہو

Quran 75 Verse 2 Explanation

For those looking for commentary to help with the understanding of Surah Qiyamah ayat 2, we’ve provided two Tafseer works below. The first is the tafseer of Abul Ala Maududi, the second is of Ibn Kathir.


(75:2) and nay, I swear by the self-reproaching soul![2]

2. The Quran has mentioned three kinds of human self:

(1) Ammarah: the self that urges man to evil.

(2) Lawwamah: the self that feels repentant at doing wrong, thinking wrong and willing wrong and reproaches man for this; and the same is called conscience in modern terminology.

(3) Mumtmainnah: the self that feels full satisfaction at following the right path and abandoning the wrong path.

Here the thing for which Allah has sworn an oath by the Resurrection (al-Qiyamah) and the self-reproaching self, has not been mentioned, for the following sentence itself points it out. The oath has been sworn to stress the truth that Allah will certainly resurrect man after death and He has full power to do so. Now, the question arises: What is the relevance of swearing an oath by these two truths to this thing?

As for the Day of Resurrection, the reason of swearing by it is certainty. The whole system of the universe testifies that it is neither eternal nor everlasting. Its own nature tells that it has neither existed since eternity nor can last till eternity. Human intellect has never had any strong argument to support the baseless view that this ever changing world could have existed since ever and would last for ever. But as the knowledge of man about this world goes on increasing, it goes on becoming more and more certain for man himself that this workhouse of life had a beginning in time before which it was not, and necessarily it has also an end in time after which it will not be. For this reason, Allah has sworn an oath by Resurrection itself on the occurrence of Resurrection, and this is an oath of the kind that we might swear addressing a skeptical person, who may be skeptical about his own existence, saying: By you yourself, you exist, i.e. your own being itself testifies that you exist.

But an oath by the Day of Resurrection is only an argument for the truth that this system will one day be upset. As for the truth that after that man shall be resurrected and called upon to account for his deeds and made to see the good or evil results thereof, another oath has been sworn by the self reproaching soul. No man exists in the world who may not have a faculty called conscience in him. This conscience is necessarily conscious of the good and evil, and no matter how perverted and degraded a man might be, his conscience always checks him on doing evil and for not doing good irrespective of the fact whether the criterion of good and evil that he had set for himself might in itself be right or wrong. This is an express pointer that man is not merely an animal but a moral being. He naturally can distinguish good from evil; he regards himself as responsible for the good or the evil he does; and even if he might feel pleased suppressing the reproaches of his conscience over the evil he has done to another, he, on the contrary, feels and demands from within that the other one who has done the same evil to him, must deserve punishment. Now, if the existence of a self-reproaching soul of this kind in man himself is an undeniable truth, then this truth too is undeniable that the same self-reproaching soul is an evidence of the life hereafter, which exists in man’s own nature itself. For this demand of nature that man must be rewarded or punished for his good or evil deeds for which he himself is responsible, cannot be met in any other way than in the life hereafter. No sensible man can deny that if man becomes non existent after death, he will certainly be deprived of the rewards of his good deeds and escape the just and lawful punishment of many of his evil deeds. Therefore, unless one comes to believe in the absurd idea that a rational being like man has stumbled into an irrational system of the universe and a moral being like man has happened to be born in a world which basically has nothing to do with morality, he cannot deny the life hereafter. Likewise, the philosophy of the transmigration of souls also is no reply to this demand of nature, for if man goes on being born and reborn in this very world for the sake of being rewarded and punished for his moral acts, in every cycle of life he will perform some additional moral acts, which again will need to be rewarded and punished, thus making his account more and more lengthy and complicated in an endless way instead of being settled finally and for good. Therefore, this demand of nature is fulfilled only in case man in this world should have only one life and then, after the whole human race has been brought to an end, there should be another life in which all acts of man should be judged and assessed rightly and justly and he should be fully rewarded or punished in consequence thereof. For further explanation, (Surah Al- Aaraf, ayat 38) note 30.


The tafsir of Surah Qiyamah verse 2 by Ibn Kathir is unavailable here.
Please refer to Surah Qiyamah ayat 1 which provides the complete commentary from verse 1 through 15.

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