Surah Al-Infitar (الإنفطار) is a Meccan surah of the Quran with 19 verses. Read, listen and memorize this surah with our interactive tools.
Updated on 07 March 2026 at 4:16 PM
📖 1 min readIbnus-Sa'di said: '{Katibin}' means they are firmly established in the description of writing, writing it down in the scrolls, just as witnesses write down contracts among you, so that judgment may be passed with complete clarity. And since he wants to convey the idea of encompassing knowledge of what emerges from actions, he explicitly stated: '{Ya'lamun}' meaning they know, with renewal and continuity, '{ma taf'alun}' meaning you renew actions, whether good or bad, with firm resolve and sincere intention, whether based on knowledge or not. So, how can there be denial of judgment on the basis of the inkwell and the pen? Will the weighing of the atoms of your deeds be in vain? And have you known of a king who has subjects and leaves them unattended, not holding them accountable for what they have in their hands and what they have done? Due to their denial of the religion, he emphasized the meaning that necessitates it, which is the matter of the guardians, to the utmost emphasis. The expression in the future tense indicates that they know everything that occurs in the heart and crosses the mind before it is done. As for what does not occur in the soul, they do not know it, as indicated by the hadith: 'And whoever intends to do a good deed but does not do it, write it down for him as a good deed.' Since the result of preserving actions is judgment upon them, this led to the explanation of what the writing was for, distinguishing between the doer of good and the doer of evil, which is not valid in the wisdom of the Wise and the generosity of the Generous, other than what He said, by way of emphasis, due to their denial: '{Inna al-abrar}' meaning those who work with what is pleasing to Allah.
It was absolute, and the rest are based on the circumstance, and it is permissible that the opening is for construction due to its addition to something not capable {of anything}, meaning either small or large. This, although it is established today, but in this world, it is hidden, and exalted is He, in the causes. Thus, it becomes established in the souls that the existing beings can harm and benefit because they speak and act. However, there, it is established in the souls that no one speaks except by His permission, an apparent permission, and no one can do anything except by His permission in the same manner. So, the entire matter belongs to Him always, but His apparent name is manifest there, and His hidden name is established here due to the necessities of delusion. Since the estimation is: so there is no command for any of the creation, neither apparent nor hidden, He followed it with His statement: {And the command} meaning all of it {on that day} when the resurrection for judgment occurs {belongs to Allah}, meaning it is exclusive to Him, and no one shares with Him in it, neither apparently nor hiddenly. The complete unveiling occurs there, so no one claims any command for anyone without a special, apparent permission. Knowledge becomes necessary due to that, and thus, there is the great splitting and earthquakes, and the accounting for all deeds, small and large. The last of it returns to the first of it, as you see, and its explanation is detailed with its connector - and Allah is the guide to what is correct.
Read the full surah text
إِذَا ٱلسَّمَآءُ ٱنفَطَرَتْ ﴿١﴾
When the sky breaks apart
وَإِذَا ٱلْكَوَاكِبُ ٱنتَثَرَتْ ﴿٢﴾
And when the stars fall, scattering,
وَإِذَا ٱلْبِحَارُ فُجِّرَتْ ﴿٣﴾
And when the seas are erupted
وَإِذَا ٱلْقُبُورُ بُعْثِرَتْ ﴿٤﴾
And when the [contents of] graves are scattered,
عَلِمَتْ نَفْسٌۭ مَّا قَدَّمَتْ وَأَخَّرَتْ ﴿٥﴾
A soul will [then] know what it has put forth and kept back.
يَـٰٓأَيُّهَا ٱلْإِنسَـٰنُ مَا غَرَّكَ بِرَبِّكَ ٱلْكَرِيمِ ﴿٦﴾
O mankind, what has deceived you concerning your Lord, the Generous,
ٱلَّذِى خَلَقَكَ فَسَوَّىٰكَ فَعَدَلَكَ ﴿٧﴾
Who created you, proportioned you, and balanced you?
فِىٓ أَىِّ صُورَةٍۢ مَّا شَآءَ رَكَّبَكَ ﴿٨﴾
In whatever form He willed has He assembled you.
كَلَّا بَلْ تُكَذِّبُونَ بِٱلدِّينِ ﴿٩﴾
No! But you deny the Recompense.
وَإِنَّ عَلَيْكُمْ لَحَـٰفِظِينَ ﴿١٠﴾
And indeed, [appointed] over you are keepers,
كِرَامًۭا كَـٰتِبِينَ ﴿١١﴾
Noble and recording;
يَعْلَمُونَ مَا تَفْعَلُونَ ﴿١٢﴾
They know whatever you do.
إِنَّ ٱلْأَبْرَارَ لَفِى نَعِيمٍۢ ﴿١٣﴾
Indeed, the righteous will be in pleasure,
وَإِنَّ ٱلْفُجَّارَ لَفِى جَحِيمٍۢ ﴿١٤﴾
And indeed, the wicked will be in Hellfire.
يَصْلَوْنَهَا يَوْمَ ٱلدِّينِ ﴿١٥﴾
They will [enter to] burn therein on the Day of Recompense,
وَمَا هُمْ عَنْهَا بِغَآئِبِينَ ﴿١٦﴾
And never therefrom will they be absent.
وَمَآ أَدْرَىٰكَ مَا يَوْمُ ٱلدِّينِ ﴿١٧﴾
And what can make you know what is the Day of Recompense?
ثُمَّ مَآ أَدْرَىٰكَ مَا يَوْمُ ٱلدِّينِ ﴿١٨﴾
Then, what can make you know what is the Day of Recompense?
يَوْمَ لَا تَمْلِكُ نَفْسٌۭ لِّنَفْسٍۢ شَيْـًۭٔا ۖ وَٱلْأَمْرُ يَوْمَئِذٍۢ لِّلَّهِ ﴿١٩﴾
It is the Day when a soul will not possess for another soul [power to do] a thing; and the command, that Day, is [entirely] with Allah.