Surah Qiyamah ayat 2 Tafsir Quran 75:2

﴿وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ﴾
[ القيامة: 2]

75:2 And I swear by the reproaching soul [to the certainty of resurrection].

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

and by the self - reproaching soul

Which was revealed in Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Oath about the Final Return on the Day of Resurrection and the Refutation against the Plots It has been mentioned previously on more than one occasion that if the thing that is being sworn about is something that is being negated, then it is permissible to use the word "La" ( Nay ) before the oath to emphasize the negation.
Here, what is being sworn about is the affirmation of the final abode and the refutation against the claim of the ignorant that the resurrection of bodies will not occur.
This is why Allah says, لاَ أُقْسِمُ بِيَوْمِ الْقِيَـمَةِ - وَلاَ أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ ( Nay! I swear by the Day of Resurrection.
And nay! I swear by An-Nafs Al-Lawwamah. ) Qatadah said, "This means, I swear by both of these things." This has also been reported from Ibn `Abbas and Sa`id bin Jubayr.
Concerning the Day of Judgement, it is well known what it is.
In reference to An-Nafs Al-Lawwamah, Qurrah bin Khalid reported from Al-Hasan Al-Basri that he said about this Ayah, "Verily, by Allah, we think that every believer blames himself.
He says ( questioning himself ), `What did I intend by my statement What did I intend by my eating What did I intend in what I said to myself' However, the sinner proceeds ahead and he does not blame himself." Ibn Jarir recorded from Sa`id bin Jubayr that he said concerning Allah's statement, وَلاَ أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ ( And nay! I swear by An-Nafs Al-Lawwamah ) "He criticizes himself in good and bad." Similar has been reported from `Ikrimah.
Ibn Abi Najih reported from Mujahid: "He is sorry for what he missed ( of good deeds ) and he blames himself for it." Allah said; أَيَحْسَبُ الإِنسَـنُ أَلَّن نَّجْمَعَ عِظَامَهُ ( Does man think that We shall not assemble his bones ) meaning, `on the Day of Judgement does he think that We are not able to return his bones and gather them from their various places' بَلَى قَـدِرِينَ عَلَى أَن نُّسَوِّىَ بَنَانَهُ ( Yes, We are able to put together in perfect order the tips of his fingers. ) meaning, `does man think that We will not gather his bones Surely, We will gather them and We are quite able to put together his fingertips.
This means Our power is suitable to gather ( and recreate ) them, and if We wished We could surely resurrect him with more than what he originally had.
We could make his Banan, which are the tips of his fingers, all equal ( in length ).' Concerning Allah's statement, بَلْ يُرِيدُ الإِنسَـنُ لِيَفْجُرَ أَمَامَهُ ( Nay! Man desires to break out ahead of himself. ) Sa`id reported from Ibn `Abbas that he said, "This means to proceed forward." Mujahid said about, لِيَفْجُرَ أَمَامَهُ ( to break out ahead of himself. ) "This means that he wants to proceed ahead following his own whims." `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "This refers to the disbeliever who denies the Day of Reckoning." Ibn Zayd said the same thing.
Thus, Allah says after this, يَسْـَلُ أَيَّانَ يَوْمُ الْقِيَـمَةِ ( He asks: "When will be this Day of Resurrection" ) meaning, he says when will the Day of Judgement be His question is only a question of denying its occurrence, and rejecting its existence.
This is as Allah says, وَيَقُولُونَ مَتَى هَـذَا الْوَعْدُ إِن كُنتُمْ صَـدِقِينَ قُل لَّكُم مِّيعَادُ يَوْمٍ لاَّ تَسْتَـَخِرُونَ عَنْهُ سَاعَةً وَلاَ تَسْتَقْدِمُونَ ( And they say: "When is this promise if you are truthful" Say: "The appointment to you is for a Day, which you cannot put back for an hour nor put forward." ) ( 34:29-30 ) Here Allah says, فَإِذَا بَرِقَ الْبَصَرُ ( So, when Bariqa the sight. ) Abu `Amr bin Al-`Ala' recited this Ayah as Bariqa with a Kasrah under the letter Ra, which means to be diminished.
That which he ( Abu `Amr ) has said resembles the statement of Allah, لاَ يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ ( Their gaze returning not towards them. ) ( 14:43 ) meaning, they will be looking this way and that way in horror.
Their gaze will not be able to rest upon anything due to the severity of the terror on that Day.
Others recited it as Baraqa with a Fathah over the letter Ra, and its meaning is close to the first recitation ( Bariqa ).
The intent here is that the eyes will be dazzled, humbled, diminished, and humiliated on the Day of Judgement due to the severity of the horrors and the greatness of the matters that they will witness on that Day.
Concerning Allah's statement, وَخَسَفَ الْقَمَرُ ( And the moon will be eclipsed. ) meaning, its light will go away. وَجُمِعَ الشَّمْسُ وَالْقَمَرُ ( And the sun and moon will be joined together. ) Mujahid said, "They will be rolled up." In explaining this Ayah, Ibn Zayd recited the following Ayat, إِذَا الشَّمْسُ كُوِّرَتْ - وَإِذَا النُّجُومُ انكَدَرَتْ ( When the sun is wound round and its light is lost and is overthrown, and when the stars fall. ) ( 81:1,2 ) It has been reported from Ibn Mas`ud that he recited the Ayah as, ( وَجُمِعَ بَيْنَ الشَّمْسِ وَالْقَمَرِ ) ( and the sun and the moon will be joined between each other. ) Allah said, يَقُولُ الإِنسَـنُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ ( On that Day man will say:"Where (is the refuge ) to flee") meaning, the human will see these horrors on the Day of Judgement and he will want to flee.
He will say, "Where ( is the place ) to flee to" This means, where is the escape or refuge Allah then says, كَلاَّ لاَ وَزَرَ - إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ ( No! There is no refuge! Unto your Lord will be the place of rest that Day. ) Ibn Mas`ud, Ibn `Abbas, Sa`id bin Jubayr and several others of the Salaf said, "There will be no salvation." This Ayah is similar to Allah's statement, مَا لَكُمْ مِّن مَّلْجَأٍ يَوْمَئِذٍ وَمَا لَكُمْ مِّن نَّكِيرٍ ( You will have no refuge on that Day nor there will be for you any denying. ) ( 42:47 ) meaning, `there will be no place for you to hide.' This is like what Allah says here, لاَ وَزَرَ ( There is no refuge. ) meaning, `there will be no place for you to seek shelter.' Thus, Allah says, إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ ( Unto your Lord will be the place of rest that Day. ) meaning, the place of return and the final destination.
The Deeds of Man will be placed before Him on the Day of Judgement Then Allah says, يُنَبَّأُ الإِنسَـنُ يَوْمَئِذِ بِمَا قَدَّمَ وَأَخَّرَ ( On that Day man will be informed of what he sent forward, and what he left behind. ) meaning, he will be informed of all of his deeds, the old of them and the recent of them, the first of them and the last of them, the small of them and the large of them.
This is as Allah says, وَوَجَدُواْ مَا عَمِلُواْ حَاضِرًا وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا ( And they will find all that they did, placed before them, and your Lord treats no one with injustice. ) ( 18:49 ) Likewise, Allah says here, بَلِ الإِنسَـنُ عَلَى نَفْسِهِ بَصِيرَةٌ - وَلَوْ أَلْقَى مَعَاذِيرَهُ ( Nay! Man will be well informed about himself, though he may put forth his excuses. ) meaning, he will be a witness against himself, knowing full well what he did, even though he will try to make excuses and deny it.
This is as Allah says, اقْرَأْ كَتَـبَكَ كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا ( (It will be said to him ): "Read your book.
You are sufficient as a reckoner against yourself this Day.") `Ali bin Abi Talhah reported that Ibn `Abbas said, بَلِ الإِنسَـنُ عَلَى نَفْسِهِ بَصِيرَةٌ ( Nay! Man will be well informed about himself. ) "His hearing, his sight, his two hands, his two legs and his limbs." Qatadah said, "This means he is a witness against himself." In another narration from Qatadah he said, "By Allah! If you wish to see him, you would see him as someone who sees the shortcomings of the people and their sins, yet he is heedless of his own sins." It used to be said, "Verily, it is written in the Injil: `O Son of Adam, do you see the small splinters in the eye of your brother and disregard the tree stump that is in your eye, so you do not see it"' Mujahid said, وَلَوْ أَلْقَى مَعَاذِيرَهُ ( Though he may put forth his excuses. ) "This means, even though he argues in defense of it, he is a witness against it." Qatadah said, وَلَوْ أَلْقَى مَعَاذِيرَهُ ( Though he may put forth his excuses. ) "Even though he will try to make false excuses on that Day, they will not be accepted from him." As-Suddi said, وَلَوْ أَلْقَى مَعَاذِيرَهُ ( Though he may put forth his excuses. ) "This means his argument." This is as Allah says, ثُمَّ لَمْ تَكُنْ فِتْنَتُهُمْ إِلاَّ أَن قَالُواْ وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ ( There will then be no Fitnah for them but to say: "By Allah, our Lord, we were not those who joined others in worship with Allah." ) ( 6:23 ) Allah also says, يَوْمَ يَبْعَثُهُمُ اللَّهِ جَمِيعاً فَيَحْلِفُونَ لَهُ كَمَا يَحْلِفُونَ لَكُمْ وَيَحْسَبُونَ أَنَّهُمْ عَلَى شَىْءٍ أَلاَ إِنَّهُمْ هُمُ الْكَـذِبُونَ ( On the Day when Allah will resurrect them all together; then they will swear to Him as they swear to you (O Muslims ).
And they think that they have something.
Verily, they are liars!) ( 58:18 ) Al-`Awfi reported from Ibn `Abbas: وَلَوْ أَلْقَى مَعَاذِيرَهُ ( Though he may put forth his excuses. ) "This is apologizing.
Haven't you heard that Allah said, لاَ يَنفَعُ الظَّـلِمِينَ مَعْذِرَتُهُمْ ( The Day when their excuses will be of no profit to wrongdoers. ) ( 40:52 ) and He says, وَأَلْقَوْاْ إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ ( And they will offer submision to Allah on that Day. ) ( 16:87 ) and He says, فَأَلْقَوُاْ السَّلَمَ مَا كُنَّا نَعْمَلُ مِن سُوءٍ ( Then they will (falsely ) submit: "We used not to do any evil.") ( 16:28 ) and their statement, وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ ( By Allah, our Lord, we were not those who joined others in worship with Allah. ) ( 6:23 )"

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

And I swear by the reproaching soul meaning

*2) The Qur'an 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 Conscienc in modern terminology; and
( 3 ) Mumta'innah: 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, ii 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 sceptical person, who may be sceptical 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 :natter 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 tnan 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 tnan 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 tnan has stumbled into an irrational system of the universe and a moral being like tnan 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 nerd to be rewarded and punished, thus making his account snore and snore lengthy and complicated in an endless way instead of being settled tidally 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 alI 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, see E.N.
30 of Surah Al-A'raf ).

 

Which was revealed in Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. The Oath about the Final Return on the Day of Resurrection and the Refutation against the Plots It has been mentioned previously on more than one occasion that if the thing that is being sworn about is something that is being negated, then it is permissible to use the word "La" ( Nay ) before the oath to emphasize the negation.
Here, what is being sworn about is the affirmation of the final abode and the refutation against the claim of the ignorant that the resurrection of bodies will not occur.
This is why Allah says, لاَ أُقْسِمُ بِيَوْمِ الْقِيَـمَةِ - وَلاَ أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ ( Nay! I swear by the Day of Resurrection.
And nay! I swear by An-Nafs Al-Lawwamah. ) Qatadah said, "This means, I swear by both of these things." This has also been reported from Ibn `Abbas and Sa`id bin Jubayr.
Concerning the Day of Judgement, it is well known what it is.
In reference to An-Nafs Al-Lawwamah, Qurrah bin Khalid reported from Al-Hasan Al-Basri that he said about this Ayah, "Verily, by Allah, we think that every believer blames himself.
He says ( questioning himself ), `What did I intend by my statement What did I intend by my eating What did I intend in what I said to myself' However, the sinner proceeds ahead and he does not blame himself." Ibn Jarir recorded from Sa`id bin Jubayr that he said concerning Allah's statement, وَلاَ أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ ( And nay! I swear by An-Nafs Al-Lawwamah ) "He criticizes himself in good and bad." Similar has been reported from `Ikrimah.
Ibn Abi Najih reported from Mujahid: "He is sorry for what he missed ( of good deeds ) and he blames himself for it." Allah said; أَيَحْسَبُ الإِنسَـنُ أَلَّن نَّجْمَعَ عِظَامَهُ ( Does man think that We shall not assemble his bones ) meaning, `on the Day of Judgement does he think that We are not able to return his bones and gather them from their various places' بَلَى قَـدِرِينَ عَلَى أَن نُّسَوِّىَ بَنَانَهُ ( Yes, We are able to put together in perfect order the tips of his fingers. ) meaning, `does man think that We will not gather his bones Surely, We will gather them and We are quite able to put together his fingertips.
This means Our power is suitable to gather ( and recreate ) them, and if We wished We could surely resurrect him with more than what he originally had.
We could make his Banan, which are the tips of his fingers, all equal ( in length ).' Concerning Allah's statement, بَلْ يُرِيدُ الإِنسَـنُ لِيَفْجُرَ أَمَامَهُ ( Nay! Man desires to break out ahead of himself. ) Sa`id reported from Ibn `Abbas that he said, "This means to proceed forward." Mujahid said about, لِيَفْجُرَ أَمَامَهُ ( to break out ahead of himself. ) "This means that he wants to proceed ahead following his own whims." `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "This refers to the disbeliever who denies the Day of Reckoning." Ibn Zayd said the same thing.
Thus, Allah says after this, يَسْـَلُ أَيَّانَ يَوْمُ الْقِيَـمَةِ ( He asks: "When will be this Day of Resurrection" ) meaning, he says when will the Day of Judgement be His question is only a question of denying its occurrence, and rejecting its existence.
This is as Allah says, وَيَقُولُونَ مَتَى هَـذَا الْوَعْدُ إِن كُنتُمْ صَـدِقِينَ قُل لَّكُم مِّيعَادُ يَوْمٍ لاَّ تَسْتَـَخِرُونَ عَنْهُ سَاعَةً وَلاَ تَسْتَقْدِمُونَ ( And they say: "When is this promise if you are truthful" Say: "The appointment to you is for a Day, which you cannot put back for an hour nor put forward." ) ( 34:29-30 ) Here Allah says, فَإِذَا بَرِقَ الْبَصَرُ ( So, when Bariqa the sight. ) Abu `Amr bin Al-`Ala' recited this Ayah as Bariqa with a Kasrah under the letter Ra, which means to be diminished.
That which he ( Abu `Amr ) has said resembles the statement of Allah, لاَ يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ ( Their gaze returning not towards them. ) ( 14:43 ) meaning, they will be looking this way and that way in horror.
Their gaze will not be able to rest upon anything due to the severity of the terror on that Day.
Others recited it as Baraqa with a Fathah over the letter Ra, and its meaning is close to the first recitation ( Bariqa ).
The intent here is that the eyes will be dazzled, humbled, diminished, and humiliated on the Day of Judgement due to the severity of the horrors and the greatness of the matters that they will witness on that Day.
Concerning Allah's statement, وَخَسَفَ الْقَمَرُ ( And the moon will be eclipsed. ) meaning, its light will go away. وَجُمِعَ الشَّمْسُ وَالْقَمَرُ ( And the sun and moon will be joined together. ) Mujahid said, "They will be rolled up." In explaining this Ayah, Ibn Zayd recited the following Ayat, إِذَا الشَّمْسُ كُوِّرَتْ - وَإِذَا النُّجُومُ انكَدَرَتْ ( When the sun is wound round and its light is lost and is overthrown, and when the stars fall. ) ( 81:1,2 ) It has been reported from Ibn Mas`ud that he recited the Ayah as, ( وَجُمِعَ بَيْنَ الشَّمْسِ وَالْقَمَرِ ) ( and the sun and the moon will be joined between each other. ) Allah said, يَقُولُ الإِنسَـنُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ ( On that Day man will say:"Where (is the refuge ) to flee") meaning, the human will see these horrors on the Day of Judgement and he will want to flee.
He will say, "Where ( is the place ) to flee to" This means, where is the escape or refuge Allah then says, كَلاَّ لاَ وَزَرَ - إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ ( No! There is no refuge! Unto your Lord will be the place of rest that Day. ) Ibn Mas`ud, Ibn `Abbas, Sa`id bin Jubayr and several others of the Salaf said, "There will be no salvation." This Ayah is similar to Allah's statement, مَا لَكُمْ مِّن مَّلْجَأٍ يَوْمَئِذٍ وَمَا لَكُمْ مِّن نَّكِيرٍ ( You will have no refuge on that Day nor there will be for you any denying. ) ( 42:47 ) meaning, `there will be no place for you to hide.' This is like what Allah says here, لاَ وَزَرَ ( There is no refuge. ) meaning, `there will be no place for you to seek shelter.' Thus, Allah says, إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ ( Unto your Lord will be the place of rest that Day. ) meaning, the place of return and the final destination.
The Deeds of Man will be placed before Him on the Day of Judgement Then Allah says, يُنَبَّأُ الإِنسَـنُ يَوْمَئِذِ بِمَا قَدَّمَ وَأَخَّرَ ( On that Day man will be informed of what he sent forward, and what he left behind. ) meaning, he will be informed of all of his deeds, the old of them and the recent of them, the first of them and the last of them, the small of them and the large of them.
This is as Allah says, وَوَجَدُواْ مَا عَمِلُواْ حَاضِرًا وَلاَ يَظْلِمُ رَبُّكَ أَحَدًا ( And they will find all that they did, placed before them, and your Lord treats no one with injustice. ) ( 18:49 ) Likewise, Allah says here, بَلِ الإِنسَـنُ عَلَى نَفْسِهِ بَصِيرَةٌ - وَلَوْ أَلْقَى مَعَاذِيرَهُ ( Nay! Man will be well informed about himself, though he may put forth his excuses. ) meaning, he will be a witness against himself, knowing full well what he did, even though he will try to make excuses and deny it.
This is as Allah says, اقْرَأْ كَتَـبَكَ كَفَى بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا ( (It will be said to him ): "Read your book.
You are sufficient as a reckoner against yourself this Day.") `Ali bin Abi Talhah reported that Ibn `Abbas said, بَلِ الإِنسَـنُ عَلَى نَفْسِهِ بَصِيرَةٌ ( Nay! Man will be well informed about himself. ) "His hearing, his sight, his two hands, his two legs and his limbs." Qatadah said, "This means he is a witness against himself." In another narration from Qatadah he said, "By Allah! If you wish to see him, you would see him as someone who sees the shortcomings of the people and their sins, yet he is heedless of his own sins." It used to be said, "Verily, it is written in the Injil: `O Son of Adam, do you see the small splinters in the eye of your brother and disregard the tree stump that is in your eye, so you do not see it"' Mujahid said, وَلَوْ أَلْقَى مَعَاذِيرَهُ ( Though he may put forth his excuses. ) "This means, even though he argues in defense of it, he is a witness against it." Qatadah said, وَلَوْ أَلْقَى مَعَاذِيرَهُ ( Though he may put forth his excuses. ) "Even though he will try to make false excuses on that Day, they will not be accepted from him." As-Suddi said, وَلَوْ أَلْقَى مَعَاذِيرَهُ ( Though he may put forth his excuses. ) "This means his argument." This is as Allah says, ثُمَّ لَمْ تَكُنْ فِتْنَتُهُمْ إِلاَّ أَن قَالُواْ وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ ( There will then be no Fitnah for them but to say: "By Allah, our Lord, we were not those who joined others in worship with Allah." ) ( 6:23 ) Allah also says, يَوْمَ يَبْعَثُهُمُ اللَّهِ جَمِيعاً فَيَحْلِفُونَ لَهُ كَمَا يَحْلِفُونَ لَكُمْ وَيَحْسَبُونَ أَنَّهُمْ عَلَى شَىْءٍ أَلاَ إِنَّهُمْ هُمُ الْكَـذِبُونَ ( On the Day when Allah will resurrect them all together; then they will swear to Him as they swear to you (O Muslims ).
And they think that they have something.
Verily, they are liars!) ( 58:18 ) Al-`Awfi reported from Ibn `Abbas: وَلَوْ أَلْقَى مَعَاذِيرَهُ ( Though he may put forth his excuses. ) "This is apologizing.
Haven't you heard that Allah said, لاَ يَنفَعُ الظَّـلِمِينَ مَعْذِرَتُهُمْ ( The Day when their excuses will be of no profit to wrongdoers. ) ( 40:52 ) and He says, وَأَلْقَوْاْ إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ ( And they will offer submision to Allah on that Day. ) ( 16:87 ) and He says, فَأَلْقَوُاْ السَّلَمَ مَا كُنَّا نَعْمَلُ مِن سُوءٍ ( Then they will (falsely ) submit: "We used not to do any evil.") ( 16:28 ) and their statement, وَاللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ ( By Allah, our Lord, we were not those who joined others in worship with Allah. ) ( 6:23 )"

( Nay, I swear by the accusing soul (that this Scripture is true )) and I swear by every righteous and sinful soul that will blame itself on the Day of Resurrection. As for the righteous soul, it will say: if only I did more righteous works. And as for the sinful soul, it will say: if only I abstained from committing sins. Both souls will say this upon seeing the reward and punishment awaiting each one of them respectively. It is also said that the accusing soul in question is the soul that reproaches itself; and it is also said: it is the soul that repents of its sins and reproaches itself for what it had committed; and it is also said it is the sinful, disbelieving soul.

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

Page 577 English transliteration