Al-Infitar

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

See ayat 5 for tafseer.

At the opening of this sūrah, we again encounter a series of terrifying events that will engulf the entire cosmos at the commencement of the Day of Resurrection. It first states: “إِذَا السَّمَاءُ انفَطَرَتْ” and “وَإِذَا الْكَوَاكِبُ انتَثَرَتْ”. At that time, the order of the celestial realm will collapse; immense explosions will encompass the spheres of the heavens, all systems will lose their order, stars will depart from their orbits, and through violent collisions they will scatter in every direction. The life of this world will come to an end, and its structures will be ruined so that, through their destruction, the realm of the Hereafter may be established. The term “انفطرت” derives from “انفطار”, meaning to split open or rupture. Similar expressions occur elsewhere in the Qur’an, such as “إِذَا السَّمَاءُ انشَقَّتْ” and “السَّمَاءُ مُنفَطِرٌ بِهِ”. The term “انتثرت” originates from “نثر” (birozn naṣr), meaning dispersion or scattering. This image conveys the disintegration of celestial bodies, like beads of a necklace whose thread has broken, causing them to fall apart. Some exegetes have interpreted it as referring specifically to the سقوط of stars, which is implied by their dispersion. The word “كواكب” (plural of “كوكب”) in Arabic may denote various meanings, but in its primary sense it refers to luminous celestial bodies. Other meanings are metaphorical extensions based on resemblance. As for the causes underlying this cosmic disintegration—whether it arises from a breakdown in natural equilibrium, the intervention of a hidden force, or processes related to cosmic expansion—these remain unknown. What is certain is that when such immense celestial bodies undergo collapse, the condition of the frail human being will be self‑evident. These descriptions serve as a warning regarding the impermanence of this world, so that human beings do not assume it to be eternal, become attached to it, and fall into countless sins. The discourse then shifts from the heavens to the earth: “وَإِذَا الْبِحَارُ فُجِّرَتْ”. This may indicate that seas and rivers will merge, possibly due to violent earthquakes or the destruction of mountains, resulting in waters overflowing and covering the land. Another interpretation is that the waters will undergo combustion and transformation, turning into a vast mass of fire. The expression may thus refer either to inundation or to a form of catastrophic transformation of matter. The verse then moves to the second stage of the Resurrection—the renewal of life: “وَإِذَا الْقُبُورُ بُعْثِرَتْ”. Graves will be overturned, and the dead will emerge to face judgment. The term “بعثرت” conveys upheaval and dispersion, combining meanings of revival and disintegration. This corresponds to expressions such as “وَأَخْرَجَتِ الْأَرْضُ أَثْقَالَهَا” and “فَإِذَا هُم بِالسَّاهِرَةِ”, indicating the sudden and rapid emergence of the dead. After presenting these signs, the concluding statement declares: “عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَتْ”. On that Day, every soul will know what it has sent forward and what it has left behind. The veils of heedlessness will be removed, realities will become manifest, and all deeds will be clearly present before the individual. This includes not only actions performed during life but also آثار that persist after death—such as continuing charity, beneficial or harmful constructions, knowledge and writings, and practices that influence others. These enduring effects constitute what has been “left behind.” Although a person in this world has a general awareness of his deeds, forgetfulness and self‑justification often prevent full realization of their consequences. On that Day, however, a complete transformation will occur, affecting both the external world and the inner consciousness, and the individual will gain comprehensive and detailed awareness of all actions, as expressed elsewhere: “يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَّا عَمِلَتْ مِنْ خَيْرٍ مُّحْضَرًا وَمَا عَمِلَتْ مِن سُوءٍ”. Some exegetes have suggested alternative interpretations, such as distinguishing between early and later actions of life; however, the broader meaning—that every soul fully recognizes all that it has sent ahead and all that continues after it—is more comprehensive. Here, “نفس” refers to every human individual without exception.

In addition to what has been mentioned in the preceding verses, it is clearly understood from Islamic tradition that certain آثار may remain after a person’s death, whose benefits or harmful consequences may continue to reach that individual for many years, even until the Day of Resurrection. A narration reported from Imam Jaʿfar al‑Ṣādiq (ʿalayhi al‑salām) states: “ليس يتبع الرجل بعد موته من الأجر إلا ثلاث خصال: صدقة أجراها في حياته فهي بعد موته، وسنة هدى سنّها فهي يعمل بها بعد موته، وولد صالح يستغفر له.” After a person’s death, the record of his deeds may be closed, and no further reward or punishment accrues, except through three means: a charity he established during his lifetime that continues after his death; a guiding practice he introduced which continues to be followed; and a righteous child who seeks forgiveness for him (bihawāla: Bihār al‑Anwār, vol. 71, p. 257). Another narration enumerates six matters that benefit a believer after death: a righteous child, a Qur’an which he recited, a well which he dug, a tree which he planted, provision of water, and a righteous tradition that continues to be practiced after him (bihawāla: Bihār al‑Anwār, vol. 71, p. 257). In some narrations, emphasis is placed on knowledge and learning that a person leaves behind among people (bihawāla: Munyat al‑Murīd, p. 11). There are also numerous narrations regarding good and evil practices (sunna), warning people that they should be mindful of what kind of practices their actions leave behind within society. Al‑Ṭabarsī, under the relevant verses, narrates a report to this effect: one day a person stood before the Prophet (ṣallā Allāh ʿalayhi wa‑ālihi wa‑sallam) and asked for assistance, but the people remained silent. At that moment, one of the companions offered him something, and others followed his example and began to help him. The Prophet then said: “من استن خيرًا فاستن به فله أجره ومثل أجور من اتبعه غير منتقص من أجورهم، ومن استن شرًا فاستن به فعليه وزره ومثل أوزار من اتبعه غير منتقص من أوزارهم.” Whoever initiates a good practice and others follow it will have his own reward as well as a reward equivalent to those who follow him, without any reduction in their reward; and whoever initiates an evil practice and others follow it will bear his own burden as well as the burden equivalent to those who follow him, without any reduction in their burden (bihawāla: Majmaʿ al‑Bayān, vol. 10, p. 449). At this point, Ḥudhayfah, one of the companions, recited the verse: “عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَتْ”. Amīr al‑Muʾminīn ʿAlī (ʿalayhi al‑salām) states: “فكيف بكم لو تناهت بكم الأمور وبعثرت القبور هنالك تبلو كل نفس ما أسلفت وردوا إلى الله مولاهم الحق وضل عنهم ما كانوا يفترون.” What will be your condition when affairs reach their conclusion, graves are overturned, and you all stand in the arena of Resurrection? There every soul will test what it had sent forth, and all will return to God, their true Master, and those things they falsely associated will vanish from them (bihawāla: Nahj al‑Balāghah, Khutbah 226). These verses and narrations define the scope of human responsibility in relation to his deeds according to the Islamic perspective and demonstrate the extent to which each individual remains accountable for his actions, such that even after thousands of years they may continue to yield reward or incur sin. Further discussion on this subject has been presented in Tafsīr Namūnah, vol. 1, pp. 202–204, under Sūrat al‑Naḥl, verse 25.

See ayat 12 for tafseer.

See ayat 12 for tafseer.

See ayat 12 for tafseer.

See ayat 12 for tafseer.

See ayat 12 for tafseer.

See ayat 12 for tafseer.

Following the preceding verses that discuss the Day of Resurrection, the verses under consideration address the human being in order to awaken him from heedlessness and to draw his attention to his responsibilities before God. Thus, first addressing him directly, with a tone of sharp admonition combined with an element of grace and kindness, it is stated: “يَا أَيُّهَا الْإِنسَانُ مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ”. Here, the human being is addressed in terms of his humanity, with all the distinctions that set him apart from other entities of the world, and is then presented before a Lord who is both Rabb and Karīm—one who, by virtue of His lordship, has continually nurtured him with mercy and taken responsibility for his upbringing, development, and perfection, and who, by virtue of His generosity, has granted him a place at the table of His blessings and bestowed upon him all material and spiritual favors without expectation of recompense, even overlooking his faults and enveloping him in forgiveness through His grace. Is it fitting that a being should act with arrogance and audacity before such a Lord, or remain heedless even for a moment, and neglect to fulfill His commands, which are themselves the guarantee of his own felicity? For this reason, a narration reports that the Prophet of Islam (ṣallā Allāh ʿalayhi wa‑ālihi wa‑sallam), upon reciting this verse, said: “غرّه جهله”—it is his ignorance that has led him to arrogance (bihawāla: Majmaʿ al‑Bayān, vol. 10, p. 449; also transmitted in al‑Durr al‑Manthūr, Rūḥ al‑Bayān, Rūḥ al‑Maʿānī, and Tafsīr al‑Qurṭubī under this verse). It thus becomes clear that the objective is to eliminate human arrogance and heedlessness by drawing attention to Divine lordship and generosity, not to encourage excuses such as claiming that Divine generosity itself caused such arrogance. Similarly, the statement attributed to Faḍl ibn ʿIyāḍ, who reportedly said that he would answer the question “مَا غَرَّكَ بِرَبِّكَ الْكَرِيمِ” by saying “غرّنی ستورک المرخاة”, is not consistent with the meaning of the verse, since the intent is to remove heedlessness, not to reinforce it. The term “غَرَّك” derives from “غرور”, originally meaning heedlessness at a moment when awareness is required. Since such heedlessness may lead to audacity or a sense of superiority, the word also conveys these meanings. Satan is called “غرور” (birozn sharūr) because he deceives human beings through whisperings and leads them into arrogance and neglect. Regarding “كريم”, the exegetes have provided various interpretations: one who grants abundantly without regard for return; one who gives more than is asked; or one who accepts little and rewards greatly. All these meanings are encompassed within Divine generosity. It suffices to note that God not only forgives sins but transforms the sins of the worthy into good deeds. Amīr al‑Muʾminīn ʿAlī (ʿalayhi al‑salām), in interpreting this verse, offers a profound statement recorded in Nahj al‑Balāghah (Khutbah 223): he questions what has emboldened the human being to sin and led him to arrogance before God, urging him to awaken from heedlessness, reflect on his own condition, and turn toward obedience, recognizing that God continues to bestow favors even while he turns away. The verses then point to another aspect of Divine grace: “الَّذِي خَلَقَكَ فَسَوَّاكَ فَعَدَلَكَ فِي أَيِّ صُورَةٍ مَّا شَاءَ رَكَّبَكَ”. These phrases summarize four stages of creation: originating existence, forming and organizing it, establishing balance, and composing the final structure. The human being is created from an insignificant drop in the womb, then organized with precise structure, endowed with balanced and harmonious bodily systems, and finally granted a refined form superior to other creatures, capable of knowledge, awareness, and moral development. The harmony among bodily systems—such as circulation, respiration, digestion, and motion—further reflects this balance. Moreover, diversity among human beings in language, color, capacity, and disposition, as expressed in “وَمِنْ آيَاتِهِ ... وَاخْتِلَافُ أَلْسِنَتِكُمْ وَأَلْوَانِكُمْ”, is essential for social organization and development. Collectively, humanity is described as: “لَقَدْ خَلَقْنَا الْإِنسَانَ فِي أَحْسَنِ تَقْوِيمٍ”. The overall message is that these verses, like many others, guide the heedless human being toward recognition of God by inviting reflection upon the stages of his own creation and development, demonstrating that he is entirely enveloped in Divine beneficence. Thus, he is called to abandon arrogance and heedlessness and to embrace devotion to his Lord. The discourse then turns to the root of such arrogance: “كَلَّا بَلْ تُكَذِّبُونَ بِالدِّينِ”. The primary cause of human pride and neglect is the denial or doubt of the Day of Judgment. If belief in the Hereafter were firmly established, such arrogance would vanish. Here, “الدين” refers to recompense and the Day of Judgment. To reinforce accountability, it continues: “وَإِنَّ عَلَيْكُمْ لَحَافِظِينَ كِرَامًا كَاتِبِينَ يَعْلَمُونَ مَا تَفْعَلُونَ”. These “حافظین” are angels appointed to record human deeds, described elsewhere as “رقيب” and “عتيد”. Although God Himself is fully aware of all actions, these angels enhance the sense of responsibility. Beyond them, multiple witnesses are mentioned in the Qur’an: God, the prophets, human limbs, the skin, angels, the earth, and time itself (bihawāla: Safīnat al‑Biḥār, vol. 2, under “yawm”). A narration from Imam al‑Ṣādiq (ʿalayhi al‑salām) explains that these angels serve as witnesses and also as a means to encourage obedience and prevent sin, and they may protect humans from harmful forces such as rebellious devils and unseen dangers (bihawāla: Tafsīr Nūr al‑Thaqalayn, vol. 5, p. 522). The description of these angels as “كِرَامًا كاتبين” emphasizes their nobility and precision in recording deeds, leaving nothing unrecorded. These expressions collectively affirm human free will, as the system of recording actions and issuing warnings would otherwise be meaningless. They also establish that reckoning and recompense are certain and serve as a means for moral development, awareness, and restraint from wrongdoing.

Not only in the above verses, but also in many other Qur’anic verses and Islamic narrations, there is clear indication that God has appointed guardians and overseers over every human being who record his deeds—whether good or evil—and prepare his record of actions for the Day of Judgment. Meaningful, cautionary, and awakening descriptions regarding the characteristics of these angels are found in Islamic narrations. Among them is a report that a person asked Imam Musa al‑Kazim (ʿalayhi al‑salām) whether the angels appointed to record human actions are aware of a person’s intention and inner resolve toward good or evil. The Imam replied: “Are the smell of stagnant, impure water and the fragrance of perfume the same?” The narrator answered: no. The Imam then said: when a person intends a good deed, his breath becomes fragrant; at that moment, the angel on the right (responsible for recording good deeds) says to the angel on the left: rise, for he has intended a good deed. When he performs it, that person’s tongue becomes the pen of the angel and his saliva becomes the ink. When a person intends a sin, his breath becomes foul; then the angel on the left says to the angel on the right: rise, for he has intended disobedience. When he performs the act, his tongue becomes the pen and his saliva the ink, and it is written (bihawāla: Uṣūl al‑Kāfī, vol. 2, Bāb man yahimmu bi‑al‑ḥasanah aw al‑sayyiʾah, ḥadīth 3). This narration clearly demonstrates that human intention exerts a profound influence upon one’s being, and the angels become aware of internal states through external effects. Without such awareness, accurate recording of deeds would not be possible, since the nature of intention plays a crucial role in determining the purity or corruption of actions. Indeed, the Prophet of Islam (ṣallā Allāh ʿalayhi wa‑ālihi wa‑sallam) stated: “انما الاعمال بالنیات”. Actions are dependent upon intentions. Furthermore, the angels derive from the human being himself; his tongue becomes their pen and his saliva their ink. Second, they are commanded that when a person intends a good deed, it is recorded as one good deed, and once he performs it, ten good deeds are written. However, when a person intends a sin, nothing is recorded until he performs it, and even then only one sin is written (bihawāla: Uṣūl al‑Kāfī, vol. 2, Bāb man yahimmu bi‑al‑ḥasanah aw al‑sayyiʾah, ḥadīth 3). This expression highlights Divine grace and compassion: the intention of sin is overlooked, while the act itself is recorded with justice, thereby serving as encouragement toward good actions. Third, another narration states that when a person commits a sin, the angel on the right says to the angel on the left: do not hasten in recording it; perhaps he will perform a good deed afterward that will erase it, as God says: “ان الحسنات یذھبن السیّئات”. Or perhaps he will repent and seek forgiveness, removing the effect of the sin. The angel responsible for recording sins waits for seven hours; if no repentance or good deed follows, then the angel of good deeds tells the angel of sins to record the sin of this deprived individual (bihawāla: Uṣūl al‑Kāfī, vol. 2, Bāb man yahimmu bi‑al‑ḥasanah aw al‑sayyiʾah, ḥadīth 4). Fourth, a narration from Imam al‑Ṣādiq (ʿalayhi al‑salām) states that when believers converse privately in a special gathering, the recording angels say to one another: let us withdraw from them; perhaps they possess a secret that God has kept concealed (bihawāla: Uṣūl al‑Kāfī, as cited in Tafsīr Nūr al‑Thaqalayn, vol. 5, p. 110). Fifth, Imam ʿAlī (ʿalayhi al‑salām), in a sermon inviting people to piety and fear of God, states: O servants of God, know that guardians from among yourselves have been appointed over you—namely, the limbs of your own bodies—and know that truthful recorders write your deeds, even preserving the number of your breaths. Neither the darkness of night conceals you from them, nor firmly closed doors; and how near tomorrow is to I8685 (bihawāla: Nahj al‑Balāghah, Khutbah 157).

See ayat 14 for tafseer.

After the preceding discussion concerning the recording of human deeds by angels, these verses refer to what lies beyond this reckoning, namely the outcome and destination of both good and evil, and the path that leads to them. The Lord declares: “إِنَّ الْأَبْرَارَ لَفِي نَعِيمٍ” and “وَإِنَّ الْفُجَّارَ لَفِي جَحِيمٍ”. The term “ابرار” is the plural of “بار” and “بر” (from the same root), meaning righteous individuals, while “بِرّ” encompasses every form of goodness, including sound belief, pure intention, and righteous action. The term “نعیم”, though singular, signifies abundance of blessings and here refers to the everlasting Garden; its indefiniteness conveys the greatness, vastness, and grandeur of those blessings. As a descriptive form (ṣifah mushabbahah), it also implies permanence and continuity. The term “فجار” is the plural of “فاجر”, derived from “فجر”, meaning to split or break apart. Thus, “فجور” refers to those who tear apart the veil of piety and purity and advance along the path of sin. The word “جحیم”, from “جحم”, signifies intensely kindled fire, and in Qur’anic usage refers to Hell. The statement that the righteous are in Paradise and the wicked in Hell may also indicate a present reality, namely that even in this world they are surrounded by the effects of Paradise and Hell, as expressed in “وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌ بِالْكَافِرِينَ”. However, some have interpreted such expressions as referring to a certain future conveyed in present form. Further elaborating the fate of the wicked, the verse states: “يَصْلَوْنَهَا يَوْمَ الدِّينِ”, indicating their entrance into the Fire on the Day of Judgment, where they will experience its burning torment. The verb “يصلون” denotes entering the fire and enduring its pain continuously, and this is reinforced by the statement: “وما هم عنها بغائبين”, indicating that they will never be absent from it. Many exegetes have taken this as evidence of the perpetuity of punishment for such individuals. The magnitude of the Day of Judgment is then emphasized through the repeated question: “وَمَا أَدْرَاكَ مَا يَوْمُ الدِّينِ”، “ثُمَّ مَا أَدْرَاكَ مَا يَوْمُ الدِّينِ”. Even the Prophet, despite his vast knowledge, cannot fully comprehend the scope of its events, upheavals, and terrors. This highlights that its realities exceed human expression and comprehension, just as the full extent of Paradise and Hell lies beyond the comprehension of those confined to the material world. The verse then presents a comprehensive description of that Day: “يَوْمَ لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْئًا وَالْأَمْرُ يَوْمَئِذٍ لِّلَّهِ”. On that Day, no individual will possess any power for another, and all authority belongs exclusively to God. Although even in this world all power ultimately belongs to Him, there appear to be secondary authorities; however, on that Day all such apparent forms of authority will vanish, and Divine sovereignty will become fully manifest, as expressed in: “لِّمَنِ الْمُلْكُ الْيَوْمَ لِلَّهِ الْوَاحِدِ الْقَهَّارِ”. Each individual will be so preoccupied with his own state that even if he had the capacity, he would not attend to others, as stated: “لِكُلِّ امْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ”. A narration from Imam Muhammad al‑Bāqir (ʿalayhi al‑salām) states that although all affairs today are within Divine authority, on the Day of Resurrection all rulers will perish and none will remain except God (bihawāla: Majmaʿ al‑Bayān, vol. 10, p. 450). This raises the question of whether such statements contradict the principle of intercession. The answer is that intercession occurs only by Divine permission, as explicitly stated: “وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَى”. O Lord, on that terrifying Day all eyes will be turned toward You; even now we direct our gaze toward You. O Sustainer, do not deprive us of Your boundless favor in this world and the next. O Supreme Deity, You are the absolute sovereign in every state; protect us from being gathered among the people of shirk and safeguard us from seeking refuge in any but You. Āmīn yā Rabb al‑ʿālamīn.