1:1. In the name of God, the All-Merciful, the Ever-Merciful.

The "bi" in bism [“In the name”] refers to the "radiance" of Unity, the "s" symbolizes the "luminescence" of the Self-Sufficient, and the "m" points to the "sovereignty" of the Divine. His radiance is self-sufficient, His luminescence self-sustaining, and His sovereignty eternal. His radiance is everlasting, His luminescence abundant, and His sovereignty immense. His radiance is majestic, His luminescence captivating, and His sovereignty perpetual. His radiance enchants the soul, His luminescence nurtures love, and His sovereignty is invulnerable. O You whose magnificence precedes all beauty! O You whose perfection is untainted by any deficiency! Venus delights in Your melodies, the sun feels jealousy towards Your allure. "B" represents His compassion towards His servants, "s" denotes the secret He shares with His friends, and "m" expresses His favor towards His seekers. Without His compassion, how could the servant access His secrets? Without His favor, how could the servant draw near to Him or find a place in the realm of His magnificence? Without timeless love, how could the servant attain unending familiarity? How could water and clay dare to love You if You had not selected them with Your infinite tenderness? Love is Your essence, O God; this is the belief of Your friends— remembering Your attributes alleviates the sorrows of the afflicted! This world is only good through His name, the afterlife is good through His forgiveness, and the Garden is good through His vision. Without God's message and name in this world, how could it serve as the home of His servants? If not for His forgiveness and generosity in the hereafter, the servant's endeavors would be burdensome. Without the heart-enlightening vision of Him in Paradise, what joy would grace the lives of the needy? One of the pirs of the Tariqah remarked, "O God, we perceive through Your signs, we thrive in Your acknowledgment, we flourish through Your name, we rejoice in Your remembrance, we are uplifted through encountering You. We are intoxicated with love from Your cup, ensnared by passion in Your embrace." Your fragrant chain ensnares my heart, your ambergris breeze captivates my soul. Since the discourse of Your love was declared in my name, one might say the entire world follows my heart's delight. In the name of God. It is said that "name" is derived from "stamp." Therefore, the one who says, "In the name of God" receives that seal and is branded by that mark. Be the selected servant of the King—with His brand, you are safeguarded from the authorities by day and guards by night. He who discovers a name receives it from His threshold.ʿAli ibn Musa al-Ridha stated, "When the servant says, 'In the name of God,' it implies, 'I have branded myself with the mark of my Lord.' O Lord, I possess Your mark and am thankful for it, yet I lament my own being. O Generous One, remove my existence from before me so that Your essence may rectify all my endeavors." The Pir of the Tariqah expressed, "O God, when Your light illuminated the lamp of recognition, my heart opened wide. When Your testimony became my voice, my articulation improved. When Your closeness illuminated the lamp of ecstasy, my aspirations deepened. When Your desire guided my actions, my efforts intensified. When Your essence set my works right, my being thrived. O God, what have I gleaned from my own essence other than trials and tribulations? From Your being, all is generosity and loyalty. O You who is evident in kindness and manifest in generosity, consider my actions as if they were not done. Act in a manner befitting You!" Some may inquire, "In the scriptures of the Book and the Sunnah, there are numerous names of God, all significant, eternal, pure, and beautiful. What wisdom lies in commencing the Qur'an with these three? Why these over others?" The answer is that He selected these three names and confined Himself to them for two main reasons: First, to ease His servants' efforts in invoking His names and ensure their reward remains intact. He understood that they could not recall all His numerous names. Even if some can, most cannot, leaving them in regret. Thus, He synthesized the meanings of those names into these three. Their meanings fall into three categories: one pertaining to majesty and awe, another to blessing and nurturing, and the third to mercy and forgiveness. All majesty and awe reside in the name "God," all blessing and nurturing in "All-Merciful," and all mercy and forgiveness in "Ever-Merciful." This arrangement makes it easier for the servant to pronounce them, enabling numerous rewards and capturing God's boundless compassion and mercy. The second reason is that the Lord sent Mustafa to people divided into three groups: idolaters, Jews, and Christians. The idolaters recognized the Creator's name, "God," which was well known among them. This is reflected in His declaration: "If you ask them, 'Who created the heavens and the earth?' they would surely say, 'God.'" Among the Jews, the name "All-Merciful" was acknowledged. That's why Abdullah ibn Salam said to God's Messenger, "I do not see a name in the Qur'an that we found in the Torah." He asked, "What is that?" He replied, "The All-Merciful." Then God revealed, "Call on God or call the All-Merciful." For the Christians, the recognized name was "Ever-Merciful." Since these three communities were addressed and recognized these names, God introduced these three at the beginning of the Qur'an in accordance with their knowledge and perception, refraining from adding any other names. Regarding the wisdom behind the sequence of these names, it relates to the human experience, which involves three stages: initial creation, nurturing, and ultimately forgiveness. God initially indicates creation through might, the All-Merciful refers to nurturing through consistent blessings, and the Ever-Merciful indicates forgiveness through mercy. It is as if God states, "First, I created through power; then I nurtured through blessings; and finally, I forgave through mercy." The Pir of the Tariqah said, "O God, Your name is our permit, and Your love is our provision. You are our sanctuary, and we witness Your gentleness directly. O God, Your bounty is our banner, and Your embrace offers us security. You shelter the vulnerable and await the endeavor of the striving ones at the farthest point of the road. You observe the faithful—what if You were to amplify and not diminish? O God, exalted is the one whom You choose! Should he flee, You rush to him. Blessed is the one who belongs to You—will You indeed always remain ours?" 1:2. Praise belongs to God, the Lord of the Worlds. This praises the benign God, the Creator who provides sustenance daily, the One present in both name and essence, the Lord found without seeking, recognized without being pointed out, loved without being visible. He is powerful without necessity, self-sufficient without changing states, transcendent in essence and attribute, both endless and eternal, characterized by magnificence and beauty. He perceived His servants' inability to grasp His essence and knew that despite their efforts, they would fall short of understanding. The exalted Qur'an confirms this inability: "They did not measure God with the rightful due of His measure." In His perfect exaltation, majesty, and holiness, He appointed them as His deputies in praising Him, taught them how to glorify Him, and granted them permission to do so. Who would dare utter, "Praise belongs to God" if He had not initiated it Himself? Who knows You? It is You who knows Yourself, entirely. No one knows You—You alone possess that knowledge. O worthy of Your own praise, O giver of thanks for Your own gifts! In my essence, I am incapable of service to You; with my intellect, I cannot fully perceive Your grace. In my entire being, I lack the joy of You, and through my capability, I fall short of what is befitting of You. O Generous One! I am afflicted by the pain for which Your presence is the remedy. I am a servant of praise commensurate with You. What do I truly know of You? You know. You are what You declared—this is You. Know that praise exists in two forms: one born of recognizing blessings, the other born from acknowledging the Beneficent. The former exalts Him, engages with His blessings through obedience, and endeavors in gratitude to augment today's blessings and secure paradise tomorrow. This aligns with the Prophet's saying: "The first to enter the Garden will be those who wholeheartedly praise God in every circumstance." This marks the conclusion for whoever's praise stems from perceiving blessings. As for one who praises from awareness of the Beneficent, their state conveys: "Poverty did not drive us from our homeland— we sought happiness in encountering You. O idol, we came not to gaze upon worldly matters!" Such a knight has been imbued with the wine of yearning, overshadowed by collective vision until he became wholly dissolved in himself. He heard one, saw one, arrived at one. What did he hear? What did he see? What did he reach? He heard the remembrance of the True, saw the light of familiarity, and achieved the First Day. He heard the gentle response, beheld the token of friendship, and reached the companionship of the Beginningless. The knight initially discerned the mark and lost his heart; then, granted entry, he became all heart; finally, he saw the Beloved and became lost in affection. The Pir of the Tariqah said, "The two worlds became immersed in friendship, and friendship became absorbed in the Beloved. I can neither claim it is I nor say it is Him." I possess an eye filled with the form of the Beloved. I am joyful with my eye as long as the Beloved dwells within it. To separate my eye from the Beloved is unwise— either He inhabits the eye, or the eye itself is Him. The Lord of the Worlds, the nurturer of humanity, provides their daily sustenance. One receives nourishment of the body, while another receives nourishment of the heart. He enriches one person's body through His blessings and another’s heart with the Patron of Blessings. Blessings are reserved for those who tirelessly engage in service. The mystery of the Patron of Blessings is for those whose desire is to encounter Him. Longing to behold the Beloved is the hallmark of the enlightened. Who is more victorious than the one who sees the Beloved face-to-face? Great is the aspiration of the eye longing to see You— is it not enough for an eye that You gaze upon he who gazes at You? The sustenance of the hearts of the friends, which they actively employ as the nourishment of their spirits, is conveyed to them each night from the Exalted Presence, akin to what was stated by the exemplary leader of the world: "I spend the night with my Lord; He sustains me with food and drink." He did not indulge in lavish cuisines and filtered drinks. When others queried, "Master, why do you refrain from eating?" He replied, "I am so intoxicated by the wine of collective observation that I have no desire for your filtered drink." One hundred twenty-four thousand sinless individuals hastened to his secluded chamber, yearning to partake of that wine. He showed them the back of his hand, declaring, "I have an audience with God that no proximate angel or sent prophet shares." It was noted, "This drink is meant solely for him to whom the Greatest Signs were revealed, yet he remained courteous: 'The eyesight did not waver, nor did it transgress.'" O You who are the attention of everyone's gaze! All have collapsed in Your path. O Venus of the cities and moon of all! Your beauty overshadows all brilliance and status. The Lord of the Worlds, nurturing the souls of the worshipers with certainty, the hearts of the sincere with intensity, and the conditions of the recognizers with tawhid. When someone has been nurtured by tawhid, what requirement do they have for the material nourishment of the world's folk? When a viper strikes the liver, they provide the antidote, not sweetmeats. The worldly denizens seek food, yet food yearns for these noble souls. Utbat al-Ghulam was a disciple of Yazid Harun, who advised him to abstain from dates. One day, Utbat's mother visited Yazid Harun and saw him enjoying dates. She asked, "Why do you deny my son such delights while you indulge?" Yazid responded, "Your son craves dates, but dates desire me. They are permissible for me, but not for him." The creatures of the world desire paradise, yet paradise longs for Salman, as noted in the saying: "Truly, the Garden yearns for Salman." Thus, He will not assign him to paradise tomorrow; instead, He will pass him over the Fire and bring him into His unity at the station of direct vision. "The patient poor will be companions of God on the Day of Resurrection." If you seek this day, shed your self like a snake sheds its skin. Do not accept anything for yourself except His threshold, for the contentment of the hearts of His friends rests in the sanctuary of holiness. You must possess the countenance of Adhra and sit at Wamiq's door, You must have Abu Darda's fervor and proceed like Salman. 1:3. The All-Merciful, the Ever-Merciful. He is the All-Merciful as He grants life, and the Ever-Merciful as He manifests His light. The act of giving life reflects kindness, while the manifestation embodies illumination. He is the All-Merciful who facilitates paths to livelihood, and the Ever-Merciful who ignites the flame of friendship for the devoted. The laborer exerts himself motivated by promises of houris and palaces, while the friend is enveloped by light in the ocean of direct vision. On the day I unite with You, I will disdain the state of the dwellers of Paradise. He is the All-Merciful who bestows success upon the diligent, and the Ever-Merciful who provides the discoverers with the realization of contemplation. The former exists within the longing state, while the latter dwells in the state of fulfillment. The seeker progresses with the light of success, ultimately reaching contemplation; the fulfilled advances with the illumination of realization, ultimately attaining direct vision. Contemplation dissolves barriers between the servant and the Real, while direct vision facilitates mutual perception, ensuring the servant remains perpetually present: He gazes at love with the eye of response, at the Present with the eye of presence, and at the Solitary with the eye of solitude. By distancing from self, he draws near to His proximity; through losing self, he becomes acquainted with His visibility; via absence of self, he encounters His generous presence. For He is neither distant from the striving nor lost to those who seek, nor absent from the longed for. Have compassion on the hearts of creatures and emerge from the veils, so that the seventy-two sects may cease their disputes. 1:4. The Owner of the Day of Judgment. This alludes to the enduring nature of the sovereignty of unity and the perpetuation of the Divine's unyielding authority. In other words, every temporal ruler's empire will inevitably end, his dominion will conclude, and his state will shift. Yet God's sovereignty is everlasting, both today and tomorrow; it never dissolves or wanes. In both worlds, nothing and no one exists beyond the reach of His dominion and power. No one has sovereignty comparable to His. Today He is the Lord of the Worlds, and tomorrow He becomes the Owner of the Day of Judgment, and none among the creatures equals Him. What a marvel! How could the servant act? For in both realms, ownership and kingship belong solely to God, without partner, associate, or need. Hence, where lies the servant's will? One who possesses nothing has no real power. "And your Lord creates what He wills and chooses. They have no choice." It has been suggested that "doom" here signifies reckoning and reward. He asserts, "I am the one responsible for holding the servants accountable." Therefore, no one else uncovers their shortcomings, lest they experience disgrace. Although accountability typically invokes severity, the act of withholding harshness during judgment itself embodies generosity. He wishes to display generosity following the enactment of severity. This aligns with God's method: whenever He administers a blow of severity, He follows it with a salve of generosity. The Pir of the Tariqah stated, "On the Day of Reckoning, if I possess anything and am granted space to speak, I will express, 'O Lord God, amongst the three things I possess, behold one of them: first, a prostration that has sought nothing but a heart devoted to You; second, an affirmation such that whatever You declared, I confirmed; third, a spirit and heart that have desired nothing but You since the onset of Your generosity.' I have no aspiration but to serve Your essence— I desire no breath that is devoid of You." 1:5. Thee alone do we worship, and Thee alone do we ask for help. These phrases underscore two fundamental pillars of faith, around which the essence of the spiritual journey revolves. The first emphasizes adorning the soul through worship and self-purification. It entails maintaining one’s adornment in sincere worship and free from hypocrisy. The second concerns purifying the soul from associating anyone with God and from reliance on one’s own abilities. It signifies cleansing one’s essence from idolatry and corruption, avoiding dependence on personal power. "Adornment" signifies all responsibilities mandated by the Shari’a, while "purification" pertains to all that should be avoided. Reflect carefully on these two concise phrases: when one’s heart is illuminated and familiar, they grasp all the laws of faith. The words of Mustafa will be validated for you: "I was given the all-encompassing words, and my speech was made concise." "Thee alone do we worship" illustrates pure tawhid, the belief that nothing besides God is worthy of veneration. The worshiper realizes that lordship rightfully belongs to God and that He is singularly deserving of worship. "And Thee alone do we ask for help" pertains to awareness of those who recognize Him. It acknowledges His exclusive ability in all actions, without which the servant cannot thrive. The root of this tawhid and the foundation of recognition lie in acknowledging the existence and unity of the Real; then His omnipotence, knowledge, and kindness; followed by His gracious deeds, companionship, and closeness. The first underpins submission, the second constitutes the foundation of faith, and the third upholds self-purification. The journey of the first recognition entails perceiving the Artisan's governance in binding and loosening creation. The second recognition involves observing the Artisan's wisdom within oneself and identifying correlations. The third recognition entails witnessing the benevolence of the Patron in performing virtuous tasks and avoiding sins. This composes the realm of the knowers, the alchemy of lovers, and the path of the chosen ones. One may wonder, "What wisdom is there in prioritizing 'Thee alone'? Why not say, 'We worship Thee'? Such phrasing would be shorter yet convey similar meaning." The response is this: It instructs the servant to ensure nothing precedes God. In their gaze, they should perceive from God to themselves, not vice versa. They should view their worship through God’s lens, not the reverse. The Pir of the Tariqah, Shaykh al-Islam Ansari, stated, "Thus the recognized find seeking emerges from discovery, rather than the reverse. They recognize the causes from the meaning, not the meaning from the causes. The obedient derive their obedience from self-purification, not purification from their actions. The disobedient glean disobedience from suffering, not suffering from disobedience.” The reason behind this is that the traveler has embarked from what has come before him—neither ability nor incapacity lies within his control. No one can precede God in any deed. Anyone who believes they can lacks true comprehension of God. Therefore, Mustafa advised Abu Bakr in the cave, "Do not grieve; surely God is with us." He prioritized the Worshipped One, adhering to proper etiquette in discourse. Thus, he surpassed Moses, who noted, "Surely with me is my Lord." Moses looked from himself to God, while Mustafa viewed from God back to himself. The former exemplifies fragmentation, while the latter represents unity. They are distinct in their differences! The Pir of the Tariqah said, "They should look from Him to Him, not from self to Him, for the eyes belong to that which was first seen, while the heart belongs to the first Beloved." 1:6. Guide us on the straight path. This encapsulates the essence of worship and obedience. It embodies the pleas, prayers, and invocations of the faithful. It signifies the search for steadfastness in faith, pleading: "Show us this path, empower us to walk it, and draw us away from mere travel to divine attraction." These three foundational elements are: first, revelation; second, the journey; third, the drawing near. Revelation accords with what the Exalted Lord declares: "He it is who shows you His signs." The journey aligns with His proclamation: "You shall surely ride stage after stage." The drawing near is articulated: "We brought him near as a confidant." Mustafa implored God for showing, saying, "O God, make us perceive things as they truly are." Regarding travel, he stated, "Travel! The solitary will be the precursors." Concerning drawing near, he observed, "A singular attraction from the Real equals all actions by jinn and men." Here, the faithful beseech all three from God, as not everyone who perceives the path advances along it, nor does everyone who treads eventually reach their intended destination. Many hear yet lack sight, many see but do not comprehend, while many who recognize do not find. Numerous venerating shaykhs have faltered from their courses! Many a tavern patron has mounted a lion! Regarding the phrase "Guide us," it has been interpreted that we seek to sever our innermost awareness from observing others, illuminate our hearts with dawn-like lights, purify our intentions from the stains of witness, urge us beyond the limited paths of seeking and reasoning into the courtyards of closeness and union, protect us from lingering in superficial forms by granting us the grace of unity, and unveil to us the vision of majesty and beauty. 1:7. The path of those whom Thou hast blessed, not of those who incur wrath, nor of the misguided. This is often likened to the journey of the Companions of the Cave. The faithful seek to express, "O Lord, fulfill our path on our behalf, just as You generously supported the Companions of the Cave, enveloping them in Your care. You allowed them to rest comfortably, stating, ‘Enter this cave and sleep soundly, for we consider your sleep as worship for the denizens of the earth.’ O Lord, bestow upon us a share of this blessing and kindness! Just as You, by Your grace, completed their tasks without requiring them, so, by Your grace, complete our endeavors without us. For whatever we do results in our detriment, while Your actions lay the foundation for exaltation in both worlds." The Pir of the Tariqah declared, "O God, we cannot complete this endeavor without You, nor do we possess the bravery to achieve it aside from You. Whenever we believe we have arrived, we tumble back into the unpredictability of our reckoning. O Lord, where will we find that moment when You belonged to us and we did not exist? Until we regain that moment, we will endure amidst flames and smoke. If we reclaim that moment in both realms, we will prosper. If we find Your essence for ourselves, we will savor our own non-existence." It has also been conveyed that "those You have blessed with submission and adherence to the Sunnah." He correlates submission with the Sunnah since both are necessary for the servant to attain true rectitude in faith. It is reported that Shafi’i said, “In a dream, I encountered the Real, who instructed me, ‘Inquire of Me, O son of Idris!’ I responded, ‘Allow me to die in submission.’ God replied, ‘Incorporate the Sunnah; ask for both from Me.’” This is because submission cannot exist without the Sunnah, and anything aligned with the Sunnah reflects true religion. Hence, Mustafa stated, "There are no words without actions, no words and actions without intention, and no words, actions, or intentions without hitting the mark in the Sunnah." It has been said that submission resembles a freshwater spring. Trees cannot evade a spring of water, just as submission cannot be divorced from the Sunnah. Every heart embellished with the elevation of submission serves as a vessel where the light of the Sunnah emerges. This is why the Lord of the Worlds states, "Is one whose breast God has expanded for submission, so he is upon a light from his Lord?" This light signifies the Sunnah. It is reported that on the impending Day of Resurrection, amidst hardship, when the inhabitants of the seven heavens and the earth gather, each individual’s feet will be bound by their deeds, their heads bowed low, rendered helpless by their actions, beset by uncertainty and confusion, stumbling and rising, hungry and unclothed. Suddenly, a radiant presence will emerge from the Unseen, its fragrance reaching the noses of the fortunate. They will become fragrant and filled with joy. They will inquire, “Lord God, what is this fragrance, this comfort? What beauty, what perfection!” The address will state: "This reflects the beauty of our Messenger's Sunnah. Those who have followed the Sunnah in the realm of decree are granted permission to enter the sanctuary of His glory. However, those who are estranged from the Sunnah in that realm will be cast into the Fire. Today, they are outsiders and rejected." Embrace Sunni beliefs and adhere to the faith to attain life, for everything besides the faith leads to death; everything apart from the Sunnah brings sorrow. [DS 489] "Not those who have earned Your anger, nor the misguided." O Lord, do not let us be among those abandoned to their own devices, wounded by the sword of separation and nailed by the rejection. What weight can a frayed rope carry? What benefit does the effort of an unworthy servant, dwelling in estrangement, have? Today he has strayed from the path, mistaking the winding road for the straight one. Tomorrow, despair shall bear fruit, and those forsaken will surface. The herald of justice will proclaim: "Their striving was misguided in this world, yet they believed they were performing noble deeds" [18:104]. I claimed, "My fortunes have reached beyond the highest peak; my throne is like that of Solomon." However, when I measured myself against the scale of wisdom, my possessions were more meager than the storehouses of the humble. Now, let us conclude the Surah of Praise with an insightful aspect of the faith. This Surah is known as "the key to the Garden." It serves as the key to Paradise, which has eight gates, each corresponding to a specific type of knowledge from the Qur'an. Without learning and believing in these eight types, the gates will not open for you. The Surah of Praise contains these eight types, acting as keys to Paradise. First, there is the mention of the Lord’s Essence: "Praise be to God, Lord of the Worlds." Second, the mention of His attributes: "the All-Merciful, the Ever-Merciful." Third, the acknowledgment of our acts: "Thee alone do we worship." Fourth, the appeal for assistance: "And Thee alone we ask for help." Fifth, there’s the call for purification from faults: "Guide us on the Straight Path"; and sixth, the beautification of the soul through good deeds. Both purification and adornment clarify the Straight Path. Seventh, there is the reference to the states of God’s friends and His approval of them: "The path of those whom Thou hast blessed." Eighth, the states of the estranged and the Lord’s disapproval: "Not of those who incur wrath, nor of the misguided." According to various reports and traditions, each of these eight kinds of knowledge is a door to Paradise, all of which are included in this Surah. Thus, if a person recites this Surah with a pure heart, the eight gates of Paradise will open for him—today, the Paradise of recognition, and tomorrow, the Paradise of approval in the presence of the All-Merciful. "There will be nothing between them and gazing upon their Lord except the veil of magnificence on His face in the Garden of Eden." This is a verified account from the Prophet.

 Quran to illuminate the concept of Resurrection (الْقِيَامَةِ), analyzing its significance in various contexts.

I. Divine Judgment and Accountability on the Day of Resurrection

• 2:85: Emphasizes the severity of punishment on the Day of Resurrection for those who engage in internal conflict, killing, and eviction within their community, highlighting the importance of adhering to the entirety of scripture.
• 2:113: Describes how Allah will judge between conflicting religious groups on the Day of Resurrection, particularly the Jews and Christians who dispute the validity of each other's beliefs despite sharing a common scriptural source.
• 2:174: Warns of the dire consequences awaiting those who conceal or distort divine knowledge for worldly gain, emphasizing that they will be denied divine communication and purification on the Day of Resurrection.
• 3:77: Condemns those who break oaths and divine covenants for petty gains, declaring that they will face divine silence, lack of recognition, and severe punishment on the Day of Resurrection.
• 3:161: Underscores the principle of accountability for all actions, even for prophets, stating that anyone who acts dishonestly or steals will be held responsible for their deeds on the Day of Resurrection.
• 4:87: Reaffirms the absolute oneness of Allah and His power to assemble all beings for judgment on the Day of Resurrection, emphasizing the certainty of this event.
• 4:109: Questions the futility of defending those who commit wrongdoing in this life, as they will face Allah's judgment alone on the Day of Resurrection without any intercessors.
• 4:141: Describes how Allah will ultimately judge between believers and hypocrites on the Day of Resurrection, assuring believers of His protection and justice.
• 10:60: Questions the fate of those who fabricate lies about Allah, emphasizing their ultimate accountability on the Day of Resurrection.
• 16:25: Explains that those who mislead others will bear the burden of their own sins as well as a portion of the sins of those they misguided on the Day of Resurrection, underscoring the responsibility that comes with influence.
• 17:13: Details how every individual's fate is predetermined but recorded, and on the Day of Resurrection, they will confront their own comprehensive record of deeds.
• 19:95: Highlights the individual nature of judgment, stating that everyone will stand before Allah alone on the Day of Resurrection.
• 20:100: States that those who reject the message of the Quran will carry a heavy burden on the Day of Resurrection, emphasizing the consequences of disbelief.
• 21:47: Describes the establishment of divine scales of justice on the Day of Resurrection, guaranteeing a fair and precise judgment where even the smallest deed will be accounted for.
• 22:17: Declares that Allah will judge between all religious communities, including those who believe in Allah, Jews, Sabeans, Christians, Magians, and polytheists, demonstrating the universality of His judgment.
• 23:16: Reasserts the certainty of resurrection, stating that all individuals will be raised from the dead on the Day of Resurrection.
• 29:13: Reiterates the accountability for individual actions, stating that people will bear their own burdens and be questioned about their inventions on the Day of Resurrection.
• 39:31: Foretells the resolution of disputes and arguments before Allah on the Day of Resurrection, emphasizing the finality of His judgment.

II. Consequences for Disbelievers and Wrongdoers

• 2:212: Contrasts the fleeting worldly pleasures enjoyed by disbelievers who mock believers with the ultimate elevation of the righteous on the Day of Resurrection, highlighting the true value of piety.
• 3:180: Warns those who hoard wealth and withhold charity, stating that their possessions will become a burden and a source of shame on the Day of Resurrection.
• 5:14: Describes how Allah caused animosity and hatred among Christian factions due to their disregard for parts of their covenant, demonstrating the consequences of neglecting divine teachings.
• 5:36: Emphasizes that no amount of worldly possessions can redeem disbelievers from the punishment on the Day of Resurrection, highlighting the gravity of disbelief.
• 5:64: Condemns the Jewish claim that Allah's hand is chained, clarifying that His power is limitless and those who utter such falsehoods will face animosity and hatred in this world and the next.
• 11:60: Describes how the people of ‘Aad faced curses in this life and on the Day of Resurrection for their denial of Allah, emphasizing the severe consequences of disbelief.
• 11:98: Depicts the fate of the disbelieving leader who will be held responsible for leading his people astray, leading them into the Fire on the Day of Resurrection.
• 16:27: Describes how disbelievers will face disgrace and be questioned about their false idols on the Day of Resurrection, exposing the futility of their polytheistic beliefs.
• 16:92: Warns against using oaths deceptively for personal gain, stating that Allah will reveal the truth and judge accordingly on the Day of Resurrection.
• 17:58: Declares that every city will face destruction or severe punishment before the Day of Resurrection, emphasizing the inevitability of divine judgment.
• 17:97: Depicts the fate of those who are led astray by Allah, stating that they will be gathered on the Day of Resurrection blind, deaf, and dumb, facing the torment of Hell.
• 18:105: States that the deeds of those who disbelieve in Allah's verses and meeting Him are worthless and hold no weight on the Day of Resurrection.
• 20:124: Warns that those who ignore Allah's message will lead a miserable life and face blindness on the Day of Resurrection, emphasizing the importance of remembrance and devotion.
• 22:9: Describes the punishment of the arrogant who mislead others from the path of Allah, stating that they will face disgrace in this world and the torment of the Burning Fire on the Day of Resurrection.
• 25:69: Explains that those who commit major sins will face multiplied punishment and humiliation on the Day of Resurrection, highlighting the severity of consequences.
• 28:41: Describes the fate of those who lead others to Hell, stating that they will receive no help on the Day of Resurrection.
• 28:42: States that those who spread corruption and disbelief will face curses in this world and will be among the despised on the Day of Resurrection.
• 39:15: Declares that those who worship false deities are the true losers, as they will lose themselves and their families on the Day of Resurrection.
• 39:24: Contrasts those who shield themselves from punishment on the Day of Resurrection with the wrongdoers who are forced to taste the consequences of their actions.
• 39:47: Highlights the inability of material wealth to redeem individuals from punishment on the Day of Resurrection, even if they offer everything they possess.
• 39:60: Depicts the exposed faces of liars, blackened with shame, on the Day of Resurrection, emphasizing the consequences of falsehood and the exposure of hypocrisy.
• 41:40: Compares the fates of those who distort Allah's message and face Hellfire to those who remain steadfast in faith and arrive secure on the Day of Resurrection.
• 42:45: Describes the humiliation and exposed state of wrongdoers before the Fire on the Day of Resurrection, contrasting their fate with the believers who recognize them as the true losers.
• 45:26: Reiterates the cycle of life and death ordained by Allah, culminating in the gathering of all on the Day of Resurrection.
• 46:5: Highlights the misguided nature of those who call upon false deities, stating that they will receive no response until the Day of Resurrection and will be unaware of their futile invocations.
• 58:7: Emphasizes Allah's omniscience, stating that He is aware of all conversations and actions, and will inform individuals of their deeds on the Day of Resurrection.
• 60:3: Clarifies that familial ties will not benefit individuals on the Day of Resurrection, as judgment is based solely on individual actions observed by Allah.
• 68:39: Rejects any notion of oaths or agreements that could supersede Allah's judgment on the Day of Resurrection, affirming His absolute authority.
• 75:1: Solemnly swears by the Day of Resurrection, highlighting its significance and certainty.
• 75:6: Mentions the common question about the timing of the Day of Resurrection, indicating human curiosity and anticipation of this event.

III. The Superiority of Believers and the Rewards of Piety

• 3:55: Describes Allah's promise to Jesus to elevate his followers above disbelievers until the Day of Resurrection, signifying the ultimate triumph of truth and righteousness.
• 3:185: Reminds individuals that worldly life is temporary and that true compensation for deeds will be granted on the Day of Resurrection, emphasizing the importance of seeking eternal rewards over fleeting pleasures.
• 3:194: Expresses the prayer of believers to receive the promised rewards through Allah's messengers and avoid disgrace on the Day of Resurrection, affirming their trust in Allah's promises.
• 7:32: States that the adornments and provisions allowed by Allah are for the enjoyment of believers in this life and exclusively for them on the Day of Resurrection, highlighting the blessings reserved for the faithful.
• 7:167: Describes Allah's decree to continuously send torment upon those who disbelieve and oppose His message until the Day of Resurrection, but also emphasizes His forgiveness and mercy.
• 7:172: Recounts the primordial covenant where Allah took the descendants of Adam from their loins and made them testify to His Lordship, ensuring their awareness of His authority and preventing denial on the Day of Resurrection.
• 10:93: Describes how Allah provided the Children of Israel with an agreeable settlement and good things but their internal conflicts and differences will be judged on the Day of Resurrection.
• 11:99: Highlights the cursed state of those who reject Allah's message, both in this world and on the Day of Resurrection, emphasizing the dire consequences of their choices.
• 16:124: Explains that the Sabbath was appointed to address differences of opinion and that Allah will ultimately judge the matter on the Day of Resurrection.
• 17:62: Mentions Iblis's boast to corrupt the descendants of Adam until the Day of Resurrection, highlighting the ongoing struggle between good and evil.
• 28:61: Contrasts the temporary worldly enjoyment of some with the eventual punishment awaiting them on the Day of Resurrection, while those who fulfill Allah's promises receive lasting rewards.
• 28:71-72: Uses rhetorical questions to emphasize Allah's control over the natural order, challenging disbelievers to consider who else could provide light and darkness if not for His power, reminding them of their dependence on Him, particularly on the Day of Resurrection.
• 29:25: Describes how those who worship idols for worldly gain will betray and curse each other on the Day of Resurrection, ending up in Hell without any help.
• 32:25: Reiterates that Allah will settle all disputes and differences on the Day of Resurrection, highlighting the finality and comprehensiveness of His judgment.
• 35:14: Exposes the powerlessness of false idols, stating that they cannot hear or respond to prayers and will ultimately deny association with their worshippers on the Day of Resurrection.
• 45:17: Explains that clear proofs of religious truth were provided and those who reject them do so out of envy, emphasizing that their differences will be judged by Allah on the Day of Resurrection.

The word Resurrection الْقِيَامَةِ in Quran. Quranic Verses about Resurrection.

Resurrection قِيَٰمَة  discussed 70 times In Quran In 70 Verses

(2:85)

وَيَوْمَ الْقِيَامَةِ يُرَدُّونَ إِلَىٰ أَشَدِّ الْعَذَابِ

Then, you are those [same ones who are] killing one another and evicting a party of your people from their homes, cooperating against them in sin and aggression. And if they come to you as captives, you ransom them, although their eviction was forbidden to you. So do you believe in part of the Scripture and disbelieve in part? Then what is the recompense for those who do that among you except disgrace in worldly life; and on the Day of Resurrection they will be sent back to the severest of punishment. And Allah is not unaware of what you do.

(2:113)

فَاللَّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ

The Jews say “The Christians have nothing [true] to stand on,” and the Christians say, “The Jews have nothing to stand on,” although they [both] recite the Scripture. Thus the polytheists speak the same as their words. But Allah will judge between them on the Day of Resurrection concerning that over which they used to differ.

(2:174)

وَلَا يُكَلِّمُهُمُ اللَّهُ يَوْمَ الْقِيَامَةِ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ

Indeed, they who conceal what Allah has sent down of the Book and exchange it for a small price – those consume not into their bellies except the Fire. And Allah will not speak to them on the Day of Resurrection, nor will He purify them. And they will have a painful punishment.

(2:212)

وَالَّذِينَ اتَّقَوْا فَوْقَهُمْ يَوْمَ الْقِيَامَةِ

Beautified for those who disbelieve is the life of this world, and they ridicule those who believe. But those who fear Allah are above them on the Day of Resurrection. And Allah gives provision to whom He wills without account.

(3:55)

وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُوا إِلَىٰ يَوْمِ الْقِيَامَةِ

[Mention] when Allah said, “O Jesus, indeed I will take you and raise you to Myself and purify you from those who disbelieve and make those who follow you [in submission to Allah alone] superior to those who disbelieve until the Day of Resurrection. Then to Me is your return, and I will judge between you concerning that in which you used to differ.

(3:77)

وَلَا يُكَلِّمُهُمُ اللَّهُ وَلَا يَنْظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ

Indeed, those who exchange the covenant of Allah and their [own] oaths for a small price will have no share in the Hereafter, and Allah will not speak to them or look at them on the Day of Resurrection, nor will He purify them; and they will have a painful punishment.

(3:161)

وَمَنْ يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ

 It is not [attributable] to any prophet that he would act unfaithfully [in regard to war booty]. And whoever betrays, [taking unlawfully], will come with what he took on the Day of Resurrection. Then will every soul be [fully] compensated for what it earned, and they will not be wronged.

(3:180)

سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ الْقِيَامَةِ

 And let not those who [greedily] withhold what Allah has given them of His bounty ever think that it is better for them. Rather, it is worse for them. Their necks will be encircled by what they withheld on the Day of Resurrection. And to Allah belongs the heritage of the heavens and the earth. And Allah , with what you do, is [fully] Acquainted.

(3:185)

وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيَامَةِ

Every soul will taste death, and you will only be given your [full] compensation on the Day of Resurrection. So he who is drawn away from the Fire and admitted to Paradise has attained [his desire]. And what is the life of this world except the enjoyment of delusion.

(3:194)

رَبَّنَا وَآتِنَا مَا وَعَدْتَنَا عَلَىٰ رُسُلِكَ وَلَا تُخْزِنَا يَوْمَ الْقِيَامَةِ

Our Lord, and grant us what You promised us through Your messengers and do not disgrace us on the Day of Resurrection. Indeed, You do not fail in [Your] promise.

(4:87)

اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ الْقِيَامَةِ لَا رَيْبَ فِيهِ

Allah – there is no deity except Him. He will surely assemble you for [account on] the Day of Resurrection, about which there is no doubt. And who is more truthful than Allah in statement.

(4:109)

فَمَنْ يُجَادِلُ اللَّهَ عَنْهُمْ يَوْمَ الْقِيَامَةِ أَمْ مَنْ يَكُونُ عَلَيْهِمْ وَكِيلًا

Here you are – those who argue on their behalf in [this] worldly life – but who will argue with Allah for them on the Day of Resurrection, or who will [then] be their representative?

(4:141)

فَاللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِ

Those who wait [and watch] you. Then if you gain a victory from Allah , they say, “Were we not with you?” But if the disbelievers have a success, they say [to them], “Did we not gain the advantage over you, but we protected you from the believers?” Allah will judge between [all of] you on the Day of Resurrection, and never will Allah give the disbelievers over the believers a way [to overcome them].

(4:159)

وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا

And there is none from the People of the Scripture but that he will surely believe in Jesus before his death. And on the Day of Resurrection he will be against them a witness.

(5:14)

فَأَغْرَيْنَا بَيْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ إِلَىٰ يَوْمِ الْقِيَامَةِ

And from those who say, “We are Christians” We took their covenant; but they forgot a portion of that of which they were reminded. So We caused among them animosity and hatred until the Day of Resurrection. And Allah is going to inform them about what they used to do.

(5:36)

لَوْ أَنَّ لَهُمْ مَا فِي الْأَرْضِ جَمِيعًا وَمِثْلَهُ مَعَهُ لِيَفْتَدُوا بِهِ مِنْ عَذَابِ يَوْمِ الْقِيَامَةِ مَا تُقُبِّلَ مِنْهُمْ

Indeed, those who disbelieve – if they should have all that is in the earth and the like of it with it by which to ransom themselves from the punishment of the Day of Resurrection, it will not be accepted from them, and for them is a painful punishment

(5:64)

وَأَلْقَيْنَا بَيْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَاءَ إِلَىٰ يَوْمِ الْقِيَامَةِ

And the Jews say, “The hand of Allah is chained.” Chained are their hands, and cursed are they for what they say. Rather, both His hands are extended; He spends however He wills. And that which has been revealed to you from your Lord will surely increase many of them in transgression and disbelief. And We have cast among them animosity and hatred until the Day of Resurrection. Every time they kindled the fire of war [against you], Allah extinguished it. And they strive throughout the land [causing] corruption, and Allah does not like corrupters.

(6:12)

لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ الْقِيَامَةِ لَا رَيْبَ فِيهِ

Say, “To whom belongs whatever is in the heavens and earth?” Say, “To Allah.” He has decreed upon Himself mercy. He will surely assemble you for the Day of Resurrection, about which there is no doubt. Those who will lose themselves [that Day] do not believe.

(7:32)

قُلْ هِيَ لِلَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا خَالِصَةً يَوْمَ الْقِيَامَةِ

Say, “Who has forbidden the adornment of Allah which He has produced for His servants and the good [lawful] things of provision?” Say, “They are for those who believe during the worldly life [but] exclusively for them on the Day of Resurrection.” Thus do We detail the verses for a people who know.

(7:167)

وَإِذْ تَأَذَّنَ رَبُّكَ لَيَبْعَثَنَّ عَلَيْهِمْ إِلَىٰ يَوْمِ الْقِيَامَةِ مَنْ يَسُومُهُمْ سُوءَ الْعَذَابِ

And [mention] when your Lord declared that He would surely [continue to] send upon them until the Day of Resurrection those who would afflict them with the worst torment. Indeed, your Lord is swift in penalty; but indeed, He is Forgiving and Merciful.

(7:172)

قَالُوا بَلَىٰ شَهِدْنَا أَنْ تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَٰذَا غَافِلِينَ

And [mention] when your Lord took from the children of Adam – from their loins – their descendants and made them testify of themselves, [saying to them], “Am I not your Lord?” They said, “Yes, we have testified.” [This] – lest you should say on the day of Resurrection, “Indeed, we were of this unaware.

(10:60)

وَمَا ظَنُّ الَّذِينَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ يَوْمَ الْقِيَامَةِ

 And what will be the supposition of those who invent falsehood about Allah on the Day of Resurrection? Indeed, Allah is full of bounty to the people, but most of them are not grateful.

(10:93)

إِنَّ رَبَّكَ يَقْضِي بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ

And We had certainty settled the Children of Israel in an agreeable settlement and provided them with good things. And they did not differ until [after] knowledge had come to them. Indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ

(11:60)

وَأُتْبِعُوا فِي هَٰذِهِ الدُّنْيَا لَعْنَةً وَيَوْمَ الْقِيَامَةِ

And they were [therefore] followed in this world with a curse and [as well] on the Day of Resurrection. Unquestionably, ‘Aad denied their Lord; then away with ‘Aad, the people of Hud.

(11:98)

يَقْدُمُ قَوْمَهُ يَوْمَ الْقِيَامَةِ فَأَوْرَدَهُمُ النَّارَ

He will precede his people on the Day of Resurrection and lead them into the Fire; and wretched is the place to which they are led.

(11:99)

وَأُتْبِعُوا فِي هَٰذِهِ لَعْنَةً وَيَوْمَ الْقِيَامَةِ

And they were followed in this [world] with a curse and on the Day of Resurrection. And wretched is the gift which is given.

(16:25)

لِيَحْمِلُوا أَوْزَارَهُمْ كَامِلَةً يَوْمَ الْقِيَامَةِ

That they may bear their own burdens in full on the Day of Resurrection and some of the burdens of those whom they misguide without knowledge. Unquestionably, evil is that which they bear.

(16:27)

ثُمَّ يَوْمَ الْقِيَامَةِ يُخْزِيهِمْ

Then on the Day of Resurrection He will disgrace them and say, “Where are My ‘partners’ for whom you used to oppose [the believers]?” Those who were given knowledge will say, “Indeed disgrace, this Day, and evil are upon the disbelievers

(16:92)

وَلَيُبَيِّنَنَّ لَكُمْ يَوْمَ الْقِيَامَةِ مَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ

And do not be like she who untwisted her spun thread after it was strong [by] taking your oaths as [means of] deceit between you because one community is more plentiful [in number or wealth] than another community. Allah only tries you thereby. And He will surely make clear to you on the Day of Resurrection that over which you used to differ.

(16:124)

وَإِنَّ رَبَّكَ لَيَحْكُمُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ

The sabbath was only appointed for those who differed over it. And indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ.

(17:13)

وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا

And [for] every person We have imposed his fate upon his neck, and We will produce for him on the Day of Resurrection a record which he will encounter spread open.

(17:58)

وَإِنْ مِنْ قَرْيَةٍ إِلَّا نَحْنُ مُهْلِكُوهَا قَبْلَ يَوْمِ الْقِيَامَةِ

And there is no city but that We will destroy it before the Day of Resurrection or punish it with a severe punishment. That has ever been in the Register inscribed.

(17:62)

لَئِنْ أَخَّرْتَنِ إِلَىٰ يَوْمِ الْقِيَامَةِ لَأَحْتَنِكَنَّ ذُرِّيَّتَهُ إِلَّا قَلِيلًا

[Iblees] said, “Do You see this one whom You have honored above me? If You delay me until the Day of Resurrection, I will surely destroy his descendants, except for a few.

(17:97)

وَنَحْشُرُهُمْ يَوْمَ الْقِيَامَةِ عَلَىٰ وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا

And whoever Allah guides – he is the [rightly] guided; and whoever He sends astray – you will never find for them protectors besides Him, and We will gather them on the Day of Resurrection [fallen] on their faces – blind, dumb and deaf. Their refuge is Hell; every time it subsides We increase them in blazing fire.

(18:105)

فَلَا نُقِيمُ لَهُمْ يَوْمَ الْقِيَامَةِ وَزْنًا

Those are the ones who disbelieve in the verses of their Lord and in [their] meeting Him, so their deeds have become worthless; and We will not assign to them on the Day of Resurrection any importance.

(19:95)

وَكُلُّهُمْ آتِيهِ يَوْمَ الْقِيَامَةِ فَرْدًا

 And all of them are coming to Him on the Day of Resurrection alone.

(20:100)

مَنْ أَعْرَضَ عَنْهُ فَإِنَّهُ يَحْمِلُ يَوْمَ الْقِيَامَةِ وِزْرًا

Whoever turns away from it – then indeed, he will bear on the Day of Resurrection a burden,

(20:101)

خَالِدِينَ فِيهِ وَسَاءَ لَهُمْ يَوْمَ الْقِيَامَةِ حِمْلًا

 [Abiding] eternally therein, and evil it is for them on the Day of Resurrection as a load

(20:124)

وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَىٰ

And whoever turns away from My remembrance – indeed, he will have a depressed life, and We will gather him on the Day of Resurrection blind.

(21:47)

وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ

And We place the scales of justice for the Day of Resurrection, so no soul will be treated unjustly at all. And if there is [even] the weight of a mustard seed, We will bring it forth. And sufficient are We as accountant.

(22:9)

وَنُذِيقُهُ يَوْمَ الْقِيَامَةِ عَذَابَ الْحَرِيقِ

Twisting his neck [in arrogance] to mislead [people] from the way of Allah. For him in the world is disgrace, and We will make him taste on the Day of Resurrection the punishment of the Burning Fire [while it is said]

(22:17)

إِنَّ اللَّهَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ

Indeed, those who have believed and those who were Jews and the Sabeans and the Christians and the Magians and those who associated with Allah – Allah will judge between them on the Day of Resurrection. Indeed Allah is, over all things, Witness.

(22:69)

اللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِ فِيمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ

Allah will judge between you on the Day of Resurrection concerning that over which you used to differ.

(23:16)

ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ تُبْعَثُونَ

 Then indeed you, on the Day of Resurrection, will be resurrected.

(25:69)

يُضَاعَفْ لَهُ الْعَذَابُ يَوْمَ الْقِيَامَةِ وَيَخْلُدْ فِيهِ مُهَانًا

Multiplied for him is the punishment on the Day of Resurrection, and he will abide therein humiliated –

(28:41)

وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ وَيَوْمَ الْقِيَامَةِ لَا يُنْصَرُونَ

And We made them leaders inviting to the Fire, and on the Day of Resurrection they will not be helped.

(28:42)

وَأَتْبَعْنَاهُمْ فِي هَٰذِهِ الدُّنْيَا لَعْنَةً وَيَوْمَ الْقِيَامَةِ هُمْ مِنَ الْمَقْبُوحِينَ

And We caused to overtake them in this world a curse, and on the Day of Resurrection they will be of the despised.

(28:61)

ثُمَّ هُوَ يَوْمَ الْقِيَامَةِ مِنَ الْمُحْضَرِينَ

Then is he whom We have promised a good promise which he will obtain like he for whom We provided enjoyment of worldly life [but] then he is, on the Day of Resurrection, among those presented [for punishment in Hell]?

(28:71)

قُلْ أَرَأَيْتُمْ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ اللَّيْلَ سَرْمَدًا إِلَىٰ يَوْمِ الْقِيَامَةِ مَنْ إِلَٰهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِضِيَاءٍ

Say, “Have you considered: if Allah should make for you the night continuous until the Day of Resurrection, what deity other than Allah could bring you light? Then will you not hear?

(28:72)

قُلْ أَرَأَيْتُمْ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ النَّهَارَ سَرْمَدًا إِلَىٰ يَوْمِ الْقِيَامَةِ مَنْ إِلَٰهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِلَيْلٍ تَسْكُنُونَ فِيهِ

Say, “Have you considered: if Allah should make for you the day continuous until the Day of Resurrection, what deity other than Allah could bring you a night in which you may rest? Then will you not see?

(29:13)

وَلَيُسْأَلُنَّ يَوْمَ الْقِيَامَةِ عَمَّا كَانُوا يَفْتَرُونَ

But they will surely carry their [own] burdens and [other] burdens along with their burdens, and they will surely be questioned on the Day of Resurrection about what they used to invent.

(29:25)

ثُمَّ يَوْمَ الْقِيَامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضًا

And [Abraham] said, “You have only taken, other than Allah , idols as [a bond of] affection among you in worldly life. Then on the Day of Resurrection you will deny one another and curse one another, and your refuge will be the Fire, and you will not have any helpers.

(32:25)

إِنَّ رَبَّكَ هُوَ يَفْصِلُ بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ

Indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ.

(35:14)

وَيَوْمَ الْقِيَامَةِ يَكْفُرُونَ بِشِرْكِكُمْ

 If you invoke them, they do not hear your supplication; and if they heard, they would not respond to you. And on the Day of Resurrection they will deny your association. And none can inform you like [one] Acquainted [with all matters].

(39:15)

قُلْ إِنَّ الْخَاسِرِينَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ الْقِيَامَةِ

So worship what you will besides Him.” Say, “Indeed, the losers are the ones who will lose themselves and their families on the Day of Resurrection. Unquestionably, that is the manifest loss

(39:24)

أَفَمَنْ يَتَّقِي بِوَجْهِهِ سُوءَ الْعَذَابِ يَوْمَ الْقِيَامَةِ

Then is he who will shield with his face the worst of the punishment on the Day of Resurrection [like one secure from it]? And it will be said to the wrongdoers, “Taste what you used to earn.

(39:31)

ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ عِنْدَ رَبِّكُمْ تَخْتَصِمُونَ

Then indeed you, on the Day of Resurrection, before your Lord, will dispute.

(39:47)

لَافْتَدَوْا بِهِ مِنْ سُوءِ الْعَذَابِ يَوْمَ الْقِيَامَةِ

 And if those who did wrong had all that is in the earth entirely and the like of it with it, they would [attempt to] ransom themselves thereby from the worst of the punishment on the Day of Resurrection. And there will appear to them from Allah that which they had not taken into account.

(39:60)

وَيَوْمَ الْقِيَامَةِ تَرَى الَّذِينَ كَذَبُوا عَلَى اللَّهِ وُجُوهُهُمْ مُسْوَدَّةٌ

And on the Day of Resurrection you will see those who lied about Allah [with] their faces blackened. Is there not in Hell a residence for the arrogant?

(39:67)

وَالْأَرْضُ جَمِيعًا قَبْضَتُهُ يَوْمَ الْقِيَامَةِ

 They have not appraised Allah with true appraisal, while the earth entirely will be [within] His grip on the Day of Resurrection, and the heavens will be folded in His right hand. Exalted is He and high above what they associate with Him.

(41:40)

أَفَمَنْ يُلْقَىٰ فِي النَّارِ خَيْرٌ أَمْ مَنْ يَأْتِي آمِنًا يَوْمَ الْقِيَامَةِ

Indeed, those who inject deviation into Our verses are not concealed from Us. So, is he who is cast into the Fire better or he who comes secure on the Day of Resurrection? Do whatever you will; indeed, He is Seeing of what you do.

(42:45)

إِنَّ الْخَاسِرِينَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ الْقِيَامَةِ

 And you will see them being exposed to the Fire, humbled from humiliation, looking from [behind] a covert glance. And those who had believed will say, “Indeed, the [true] losers are the ones who lost themselves and their families on the Day of Resurrection. Unquestionably, the wrongdoers are in an enduring punishment.

(45:17)

إِنَّ رَبَّكَ يَقْضِي بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ

And We gave them clear proofs of the matter [of religion]. And they did not differ except after knowledge had come to them – out of jealous animosity between themselves. Indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ.

(45:26)

قُلِ اللَّهُ يُحْيِيكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يَجْمَعُكُمْ إِلَىٰ يَوْمِ الْقِيَامَةِ

Say, ” Allah causes you to live, then causes you to die; then He will assemble you for the Day of Resurrection, about which there is no doubt, but most of the people do not know.”

(46:5)

وَمَنْ أَضَلُّ مِمَّنْ يَدْعُو مِنْ دُونِ اللَّهِ مَنْ لَا يَسْتَجِيبُ لَهُ إِلَىٰ يَوْمِ الْقِيَامَةِ

And who is more astray than he who invokes besides Allah those who will not respond to him until the Day of Resurrection, and they, of their invocation, are unaware.

(58:7)

ثُمَّ يُنَبِّئُهُمْ بِمَا عَمِلُوا يَوْمَ الْقِيَامَةِ

Have you not considered that Allah knows what is in the heavens and what is on the earth? There is in no private conversation three but that He is the fourth of them, nor are there five but that He is the sixth of them – and no less than that and no more except that He is with them [in knowledge] wherever they are. Then He will inform them of what they did, on the Day of Resurrection. Indeed Allah is, of all things, Knowing.

(60:3)

يَوْمَ الْقِيَامَةِ يَفْصِلُ بَيْنَكُمْ

Never will your relatives or your children benefit you; the Day of Resurrection He will judge between you. And Allah , of what you do, is Seeing.

(68:39)

أَمْ لَكُمْ أَيْمَانٌ عَلَيْنَا بَالِغَةٌ إِلَىٰ يَوْمِ الْقِيَامَةِ

 Or do you have oaths [binding] upon Us, extending until the Day of Resurrection, that indeed for you is whatever you judge?

(75:1)

لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ

 I swear by the Day of Resurrection

(75:6)

يَسْأَلُ أَيَّانَ يَوْمُ الْقِيَامَةِ

He asks, “When is the Day of Resurrection?”

https://www.byislam.com/en/wp-content/uploads/2015/04/Resurrection-in-the-Quran.pdf