سُوْرَةُ الْقِيَامَةِ
Surah Al-Qiyaama (75) — Ayah 2
وَلَآ أُقْسِمُ بِٱلنَّفْسِ ٱللَّوَّامَةِ ﴿2﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And I swear by the self-reproaching person (a believer).
Word by Word — Arabic, Transliteration & Meaning
وَلَآ
walā
And nay
أُقْسِمُ
uq'simu
I swear
بِٱلنَّفْسِ
bil-nafsi
by the soul
ٱللَّوَّامَةِ
l-lawāmati
self-accusing
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
2. And I swear by the self-reproaching soul [2] (that the Resurrection will surely come).
[2]
The Three States of the Human Nafs:
There are three different types or states of the human nafs, and all of these are proven from various verses of the Quran. The initial state of the nafs is that it generally commands a person to do evil deeds. Its sole objective is the attainment of personal interests, the expression of its own greatness and arrogance. Therefore, it creates desires without regard for the rights and interests of others and keeps inciting a person to fulfill them. This state of the nafs is called "Nafs Ammarah" [12: 53]
Then, when this nafs is somewhat reformed, after committing a bad deed, it begins to feel a kind of regret and embarrassment. This state of the nafs is what is referred to in this verse as "Nafs Lawwamah" or the self-reproaching nafs, and in today's language, we call it the conscience. Then, when the nafs is fully reformed and becomes obedient to Allah, it develops an aversion and dislike for evil deeds. Its heart finds contentment only in good deeds. In these, it finds its happiness and satisfaction. Such a nafs is described as "Nafs Mutmainnah" [89: 27]
At this point, Allah has sworn by the Nafs Lawwamah, because within the human nafs is the complete ability to distinguish between good and evil. Then, as a result of this distinction, it follows that the outcome of evil deeds should be bad and the outcome of good deeds should be good. And this is the real purpose of the Day of Judgment and the Hereafter. In other words, your Nafs Lawwamah itself is proof that the Day of Judgment must certainly occur.
[2]
The Three States of the Human Nafs:
There are three different types or states of the human nafs, and all of these are proven from various verses of the Quran. The initial state of the nafs is that it generally commands a person to do evil deeds. Its sole objective is the attainment of personal interests, the expression of its own greatness and arrogance. Therefore, it creates desires without regard for the rights and interests of others and keeps inciting a person to fulfill them. This state of the nafs is called "Nafs Ammarah" [12: 53]
Then, when this nafs is somewhat reformed, after committing a bad deed, it begins to feel a kind of regret and embarrassment. This state of the nafs is what is referred to in this verse as "Nafs Lawwamah" or the self-reproaching nafs, and in today's language, we call it the conscience. Then, when the nafs is fully reformed and becomes obedient to Allah, it develops an aversion and dislike for evil deeds. Its heart finds contentment only in good deeds. In these, it finds its happiness and satisfaction. Such a nafs is described as "Nafs Mutmainnah" [89: 27]
At this point, Allah has sworn by the Nafs Lawwamah, because within the human nafs is the complete ability to distinguish between good and evil. Then, as a result of this distinction, it follows that the outcome of evil deeds should be bad and the outcome of good deeds should be good. And this is the real purpose of the Day of Judgment and the Hereafter. In other words, your Nafs Lawwamah itself is proof that the Day of Judgment must certainly occur.
