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Surah 82 · Makkah · 19 āyāt
Phase 04 · Ṭāʾif, al-Isrāʾ and the final Makkan years(c. 5–1 BH) — view in timelineAl-InfiṭārThe Splitting Open
الانفطار
A short, early Makkan surah that opens with three cosmic upheavals — the sky splitting, the stars scattering, the seas bursting forth — and the graves being overturned, at which point every soul comes to know what it sent forth and what it left behind. It then turns directly to address man about his heedlessness toward his Generous Lord who fashioned him in whatever form He willed, reminds him that recording angels are appointed over him, and closes by dividing mankind into the righteous in bliss and the wicked in blazing fire, on a Day when no soul possesses anything for another and the command belongs wholly to Allah.
Why it was revealed
Quraysh lived comfortably in denial of resurrection, mocking the idea that scattered bones could be brought back to life. Surahs like al-Infiṭār were revealed in the early years to strike this denial at its root by describing the unraveling of the heavens and earth themselves, and by confronting man directly with the question of what has deceived him about his Generous Lord.
Drawn fromJāmiʿ al-Tirmidhī 3333; Jāmiʿ al-Tirmidhī 3333 (graded ḥasan); Al-Saʿdī on 82:10–12; Ibn Kathīr on 82:6–8; Ibn Kathīr, introduction to Sūrat al-Infiṭār
ʿUmar ibn al-Khaṭṭāb reported that the Prophet ﷺ recited Sūrat al-Muʾminūn in the morning prayer, and it is similarly established that he ﷺ would recite short, forceful surahs of this kind in prayer to move the hearts of the listeners toward the Hereafter; Ibn Kathīr notes that the Prophet ﷺ instructed, 'Whoever would love to look at the Day of Judgement as if seeing it with his own eye, let him read: idhā al-shamsu kuwwirat (Sūrah 81), idhā al-samāʾu infaṭarat (this surah), and idhā al-samāʾu inshaqqat (Sūrah 84).'
Cited toJāmiʿ al-Tirmidhī 3333 (graded ḥasan); Ibn Kathīr, introduction to Sūrat al-Infiṭār
In the Prophet's ﷺ life
The three signs of the Hour named together
The Prophet ﷺ singled out this surah along with al-Takwīr and al-Inshiqāq as surahs that bring the Day of Judgement vividly before the reciter, part of the early campaign to embed certainty of the Ākhirah in the hearts of the first Muslims.
Recalled in āyah 1, 2, 3, 4
إِذَا السَّمَاءُ انفَطَرَتْ
When the sky breaks apart
وَإِذَا الْكَوَاكِبُ انتَثَرَتْ
And when the stars fall, scattering,
وَإِذَا الْبِحَارُ فُجِّرَتْ
And when the seas are erupted
وَإِذَا الْقُبُورُ بُعْثِرَتْ
And when the graves are overturned
Cited toJāmiʿ al-Tirmidhī 3333
- Madd — 2 vowels
- Madd — 2, 4 or 6 vowels
- Madd — 6 vowels (lāzim)
- Madd — 4 or 5 vowels (wājib)
- Ghunnah — 2 vowels
- Qalqalah
- Ikhfāʾ
- Ikhfāʾ shafawī
- Idghām shafawī
- Idghām with ghunnah
- Idghām without ghunnah
- Idghām mutajānisayn
- Idghām mutaqāribayn
- Iqlāb
- Hamzat al-waṣl
- Lām shamsiyyah
- Silent letter
Tajwīd markup and colour convention: Quran.com API (v4) — text_uthmani_tajweed. Recitation audio: Quran.com / Quran Foundation Audio API (v4).
When the sky splits and the graves are overturned
Four conditional clauses pile up — the sky splitting, the stars scattering, the seas bursting, the graves overturning — before the response arrives: every soul will know what it put forward and what it left behind.
Drawn fromAl-Saʿdī on 82:5; Ibn Kathīr on 82:1–5
إِذَا السَّمَاءُ انفَطَرَتْ
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When the sky breaks apart
وَإِذَا الْكَوَاكِبُ انتَثَرَتْ
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And when the stars fall, scattering,
وَإِذَا الْبِحَارُ فُجِّرَتْ
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And when the seas are erupted
وَإِذَا الْقُبُورُ بُعْثِرَتْ
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And when the graves are overturned
عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَتْ
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A soul will [then] know what it has put forth and left behind.
From the tafsīr
The repeated idhā clauses are suspended until āyah 5, building anticipation; the entire created order — sky, stars, seas, and the earth's dead — is undone at once, showing that the resurrection is not a minor event but the unmaking of the present universe.
Cited toIbn Kathīr on 82:1–5
That the soul then 'knows what it put forward and what it left behind' means full self-knowledge finally arrives — no more self-deception is possible once the barriers of this worldly life are removed.
Cited toAl-Saʿdī on 82:5
Key takeaways
- The resurrection is described through the unraveling of the sky, stars, seas and graves together, not as a small or partial event.
Drawn fromAl-Saʿdī on 82:5; Ibn Kathīr on 82:1–5
- Full clarity about one's deeds only comes on that Day; self-deception is a feature of worldly life, not the Hereafter.
Drawn fromAl-Saʿdī on 82:5; Ibn Kathīr on 82:1–5
- The Qur'an builds cosmic imagery to break through complacent denial of resurrection.
Drawn fromAl-Saʿdī on 82:5; Ibn Kathīr on 82:1–5
Reflect
If you truly pictured the sky splitting apart today, how would that change what you do this afternoon?
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Question 1 of 2
What comes at the end of the four conditional 'idhā' clauses in āyāt 1–4?
Question 2 of 2
According to al-Saʿdī, why does full self-knowledge only arrive on that Day?
O man, what has deceived you about your Generous Lord?
Man is addressed directly: what deluded you concerning your Lord al-Karīm, who created you, proportioned you, and fashioned you in whatever form He willed? Yet you deny the Judgement, while noble recording angels are appointed over you, knowing everything you do.
Drawn fromAl-Qurṭubī on 82:8; Al-Saʿdī on 82:10–12; Ibn Kathīr on 82:6–8
يَا أَيُّهَا الْإِنسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ
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O mankind, what has deceived you concerning your Lord, the Generous,
الَّذِي خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ
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Who created you, proportioned you, and balanced you?
فِي أَيِّ صُورَةٍ مَّا شَاءَ رَكَّبَكَ
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In whatever form He willed has He assembled you.
كَلَّا بَلْ تُكَذِّبُونَ بِالدِّينِ
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No! But you deny the Recompense.
وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ
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And indeed, [appointed] over you are keepers,
كِرَامًا كَاتِبِينَ
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Noble and recording;
يَعْلَمُونَ مَا تَفْعَلُونَ
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They know whatever you do.
From the tafsīr
The question 'mā gharraka' ('what deceived you') is a rebuke: man was created, given a sound form, and granted countless favours by a Lord described as Karīm, yet responds with denial rather than gratitude.
Cited toIbn Kathīr on 82:6–8
'In whatever form He willed, He assembled you' is read as encompassing the variety of human faces and constitutions, none of which any person chose for himself, underscoring that the human form itself is a gift, not an achievement.
Cited toAl-Qurṭubī on 82:8
Naming the angels 'kirāman kātibīn' (noble scribes) who know what you do is a call to shyness before them and before Allah, since nothing done in private is truly private.
Cited toAl-Saʿdī on 82:10–12
Key takeaways
- Being addressed as 'O man' universalizes the rebuke — it is not limited to the Makkan disbelievers but to every heedless person.
Drawn fromAl-Qurṭubī on 82:8; Al-Saʿdī on 82:10–12; Ibn Kathīr on 82:6–8
- Allah's description as al-Karīm (the Generous) here highlights how undeserved denial and ingratitude are.
Drawn fromAl-Qurṭubī on 82:8; Al-Saʿdī on 82:10–12; Ibn Kathīr on 82:6–8
- One's very facial features and bodily form were assigned, not chosen — a direct proof against arrogance.
Drawn fromAl-Qurṭubī on 82:8; Al-Saʿdī on 82:10–12; Ibn Kathīr on 82:6–8
- The recording angels are called noble, meaning even the recorders themselves are dignified in Allah's honouring of this task.
Drawn fromAl-Qurṭubī on 82:8; Al-Saʿdī on 82:10–12; Ibn Kathīr on 82:6–8
Reflect
What favour of your own body or form have you never actually thanked Allah for?
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Question 1 of 2
What does the divine name 'al-Karīm' emphasize in the rebuke of āyah 6?
Question 2 of 2
What are the angels described as in āyah 11?
The righteous in bliss, the wicked in blazing fire
Indeed the righteous (al-abrār) are in bliss, and indeed the wicked (al-fujjār) are in a blazing fire, entering it on the Day of Judgement, from which they cannot be absent. The surah closes with a rhetorical doubling — 'and what will make you know what the Day of Judgement is?' — twice, then answers: a Day when no soul possesses anything for another, and the command that Day belongs entirely to Allah.
Drawn fromAl-Saʿdī on 82:17–19; Ibn Kathīr on 82:13–16
إِنَّ الْأَبْرَارَ لَفِي نَعِيمٍ
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Indeed, the righteous will be in pleasure,
وَإِنَّ الْفُجَّارَ لَفِي جَحِيمٍ
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And indeed, the wicked will be in Hellfire,
يَصْلَوْنَهَا يَوْمَ الدِّينِ
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They will enter it on the Day of Recompense,
وَمَا هُمْ عَنْهَا بِغَائِبِينَ
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And never therefrom will they be absent.
وَمَا أَدْرَاكَ مَا يَوْمُ الدِّينِ
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And what can make you know what is the Day of Recompense?
ثُمَّ مَا أَدْرَاكَ مَا يَوْمُ الدِّينِ
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Then, what can make you know what is the Day of Recompense?
يَوْمَ لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْئًا ۖ وَالْأَمْرُ يَوْمَئِذٍ لِّلَّهِ
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It is the Day when a soul will not possess for another soul [power to do] anything; and the command, that Day, is [entirely] with Allāh.
From the tafsīr
The stark binary of abrār and fujjār, with no third category mentioned here, mirrors the Qur'an's frequent pattern of presenting the Hereafter in decisive terms to spur immediate response rather than complacency.
Cited toIbn Kathīr on 82:13–16
The double repetition of 'wa mā adrāka' magnifies the terror of the Day beyond ordinary description, and the closing statement that 'the command, that Day, is Allah's' negates any illusion of intercession or rescue through worldly rank, wealth, or family ties.
Cited toAl-Saʿdī on 82:17–19
Key takeaways
- The Qur'an presents the Hereafter in binary terms — bliss or blazing fire — to prompt urgent self-examination.
Drawn fromAl-Saʿdī on 82:17–19; Ibn Kathīr on 82:13–16
- Repetition of a rhetorical question ('what will make you know...') is a device to magnify the unimaginable scale of the Day.
Drawn fromAl-Saʿdī on 82:17–19; Ibn Kathīr on 82:13–16
- On that Day, wealth, lineage, and worldly connections carry no weight; the command belongs to Allah alone.
Drawn fromAl-Saʿdī on 82:17–19; Ibn Kathīr on 82:13–16
- 'They will not be absent from it' (āyah 16) removes any hope of temporary or partial punishment for the wicked.
Drawn fromAl-Saʿdī on 82:17–19; Ibn Kathīr on 82:13–16
Reflect
If no one could intercede for you today except your own deeds, would you be at peace?
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Question 1 of 2
What does the closing āyah (19) state belongs entirely to Allah on that Day?
Question 2 of 2
Why does the surah repeat 'wa mā adrāka mā yawmu al-dīn' twice?
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Roots from this surah
Learn the three-letter root and you unlock every word built from it — across the whole Qur'an, not just this surah.
ف ط ر
āyāt 1to split, cleave open; also to originate/create
- انفَطَرَتْsplit apart
- فَاطِرoriginator
- فِطْرَةinnate nature
ن ث ر
āyāt 2to scatter, disperse
- انتَثَرَتْscattered
- نَثْرscattering
ف ج ر
āyāt 3, 14to burst forth, split open; also moral corruption
- فُجِّرَتْburst forth
- الْفُجَّارَthe wicked
- فَجْرdawn
ب ع ث ر
āyāt 4to overturn, scatter out, exhume
- بُعْثِرَتْoverturned
ق د م
āyāt 5to go before, precede
- قَدَّمَتْput forward
- تَقَدُّمadvancement
- قَدِيمancient
غ ر ر
āyāt 6to deceive, delude
- غَرَّكَdeceived you
- غُرُورdelusion
- غَرُورthe deceiver (Shayṭān)
ك ر م
āyāt 6, 11to be generous, noble
- الْكَرِيمِthe Generous
- كِرَامًاnoble
- كَرَامَةhonour
س و ي
āyāt 7to make even, proportion
- فَسَوَّاكَproportioned you
- سَوَاءequal
- اسْتَوَىHe rose/settled
ص و ر
āyāt 8to shape, form
- صُورَةٍa form
- مُصَوِّرthe Fashioner
- تَصْوِيرdepiction
ك ذ ب
āyāt 9to lie, deny
- تُكَذِّبُونَyou deny
- كَذِبfalsehood
- مُكَذِّبِينdeniers
ح ف ظ
āyāt 10to guard, preserve
- لَحَافِظِينَsurely guardians
- حِفْظpreservation
- حَافِظguardian
ص ل ي
āyāt 15to burn, roast, enter fire
- يَصْلَوْنَهَاthey will burn in it
- صِلَاءburning
Carry this with you
- The unraveling of the sky, stars, seas and graves together depicts resurrection as the total remaking of creation, not a minor event.
- Man is directly confronted: what has deceived you about your Generous Lord who created and proportioned you?
- Noble angels record every deed, calling for constant awareness (murāqabah) even in private.
- The Hereafter is presented starkly as two destinations — bliss for the righteous, blazing fire for the wicked.
- On the Day of Judgement no soul can help another; all command belongs to Allah alone.
- The Prophet ﷺ commended reciting this surah to bring the reality of the Last Day vividly before the heart.
Where this surah connects
Cross-surah threads
Parts of the Qurʾān explain other parts. Each thread below opens the same subject as it is argued across every other surah you have studied, in revelation order.
Sources behind Sūrah Al-Infiṭār
Every line of context, tafsīr and takeaway on this page traces back to one of these references. Ḥadīth numbers open on sunnah.com and āyah references open on quran.com, so you can check the claim rather than take it on trust. The Arabic text itself is fetched live from a verified public corpus.
Tafsīr8
- Al-Qurṭubī on 82:8
- Al-Saʿdī on 82:10–12
- Al-Saʿdī on 82:17–19
- Al-Saʿdī on 82:5
- Ibn Kathīr on 82:1–5
- Ibn Kathīr on 82:13–16
- Ibn Kathīr on 82:6–8
- Ibn Kathīr, introduction to Sūrat al-Infiṭār
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Al-Infiṭār · O man, what has deceived you about your Generous Lord?
What are the angels described as in āyah 11?
Arabic (Uthmānī script) and the Ṣaḥīḥ International translation are fetched live from the Quran.com API (v4), sourced from the King Fahd Complex muṣḥaf — api.quran.com API docs · Translation: Ṣaḥīḥ International · Integrity & testing protocol