Table Of Contents

Comprehensive Glossary & Vocabulary Guide For Surah Al-Infitar

Delve into the profound meanings of Surah Al-Infitar, “The Cleaving Asunder,” with this comprehensive dictionary, glossary and vocabulary guide. This resource provides a deep linguistic and theological analysis of the key Arabic words that form the surah’s powerful depiction of the Day of Judgment. By exploring the etymology, morphology, and Tafsir of essential terms like infaṭarat (cleft asunder), gharraka (what deluded you), and Yawm ad-Dīn (Day of Judgment), readers can gain a richer understanding of the surah’s core themes: the cosmic upheaval of the Final Day, the rebuke of human ingratitude, the certainty of divine accountability, and the ultimate sorting of humanity into the righteous and the wicked.

Each entry goes beyond simple translation, offering:

Etymology & Root Word Analysis – tracing the origin and linguistic foundation of each term.

Morphology – exploring grammatical patterns and word structures.

Extended Semantic Range – uncovering shades of meaning and contextual depth.

Occurrences in Surah Al-Infitar and the Qur’an – showing where and how frequently the term appears in Surah Al-Infitar and elsewhere in the Qur’an.

Exegesis (Tafsir) – connecting classical scholarly interpretations for richer understanding.

Thematic Context – placing words within the broader themes and structure of Surah Al-Infitar.

Modern & Comparative Lens – highlighting cross-cultural, linguistic, and contemporary insights.

Practical Reflection & Application – drawing lessons relevant to daily life and spirituality.

1. Al-Abrār (الْأَبْرَار) – The Righteous

Linguistic Root & Etymology

The root is B-R-R (ب-ر-ر), which means to be pious, righteous, dutiful, and true. Al-Abrār is the plural, signifying those who are expansively righteous and who are faithful to their covenant with God.

The Arabic root is ب-ر-ر.

• Morphology: `Al-Abrār` (الْأَبْرَار) is the plural of `barr` or `bārr`.
• Extended Semantic Range: The root signifies `birr`—comprehensive righteousness that includes piety, kindness, and truthfulness. `Barr` also means land (as opposed to sea), signifying vastness. `Al-Abrār` are thus those whose goodness is vast and expansive.
• Occurrences in Surah Al-Infitar and the Qur’an: The word appears once in this surah. The root appears 32 times.

`Al-Abrār` are the righteous ones, whose destiny is `naʿīm` (bliss). They are presented as the direct contrast to `al-fujjār` (the wicked). Their honorable fate is a direct consequence of their `birr` (righteousness) in the worldly life, a life lived in recognition of the Day of Judgment.

Classical Exegesis (Tafsir)

In Surah Al-Infitar (82:13), after affirming the reality of the final judgment, a definitive statement is made about the fate of the righteous. “Indeed, the righteous will be in bliss.” The commentators explain that the “Abrār” are the believers who have perfected their faith through righteous deeds. Their defining characteristic is their sincerity and their truthfulness in their covenant with God. Their reward of “bliss” (naʿīm) is a direct and fitting recompense for their state of “righteousness” (birr).

Thematic Context

This is a central part of the surah’s theme of the two opposing destinies. The surah is a stark contrast between the fate of the righteous and the fate of the wicked. The “Abrār” are the heroes of the surah, the positive pole of the final sorting. Their beautiful and simple description, “in bliss,” stands in direct and powerful contrast to the detailed and terrifying description of the fate of the wicked.

Modern & Comparative Lens

The concept of the “righteous” as a special category of the saved is a central feature of the Abrahamic traditions. The Qur’anic term “al-Abrār” is a particularly beautiful and comprehensive one. It is not just about avoiding sin, but about being actively and expansively good. It is the state of a soul that has been purified and has become a source of goodness in the world.

Practical Reflection & Application

This verse should fill our hearts with a deep and a beautiful aspiration. We should strive to be among the “Abrār.” The practical application is to live a life that is characterized by “birr“—righteousness and goodness in all of our affairs. We should be truthful in our speech, sincere in our worship, and kind in our dealings with others, with the joyful and the certain hope of being among the “Abrār” who will be in a state of eternal bliss.

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2. ʿAdalaka (فَعَدَلَكَ) – And He has proportioned you

Linguistic Root & Etymology

The root is ʿ-D-L (ع-د-ل), which means to be just, equal, or balanced. The verb ʿadalaka means He has made you balanced, well-proportioned, or upright.

The Arabic root is ع-د-ل.

• Morphology: `ʿAdalaka` (فَعَدَلَكَ) is a Form II perfect tense verb (`ʿaddala`) with the object pronoun `-ka`. Form II often denotes making something into a certain state.
• Extended Semantic Range: The root signifies `ʿadl` (justice, balance, equilibrium). The verb `ʿadalaka` means that God created you in a state of perfect balance and symmetry, both physically and constitutionally.
• Occurrences in Surah Al-Infitar and the Qur’an: This verb form is unique to this surah. The root is common, appearing 28 times, central to the concept of divine justice.

This is the third description of God’s creative act. After creating (`khalaqaka`) and proportioning (`sawwāka`), He `ʿadalaka`—He made you balanced and upright. This points to the perfect equilibrium of the human form and faculties. This act of creating with perfect justice and balance is presented as a sign of the Lord’s generosity, making the human’s subsequent delusion even more baffling.

Classical Exegesis (Tafsir)

In the powerful rebuke to the heedless human being in Surah Al-Infitar (82:7), the surah states, “[He] who created you, proportioned you, and balanced you.” The commentators explain that this is a sign of God’s perfect and masterful creation. He has not just created us, but He has “proportioned” us with a perfect and a symmetrical form, making us upright and giving us a physical and a mental “balance” that is a sign of a wise designer. It is a testament to the perfect equilibrium in the human form.

Thematic Context

This connects to the surah’s central theme of rebuking the ingratitude of the human being. The surah is asking a powerful question: “O man! What has deluded you concerning your generous Lord?” This verse is a key part of the evidence for that generosity. The theme is that a proper reflection on the perfect “balance” and “proportion” of our own creation should lead to gratitude and humility, not to a deluded sense of self-sufficiency.

Modern & Comparative Lens

The concept of “balance” (homeostasis) is a central and a defining feature of all living organisms. The human body is a marvel of biological and chemical “balance.” The Qur’anic verse is a beautiful and an ancient statement of this. It is a call to see in our own perfect and balanced form a sign of a creator who is the ultimate source of all justice and “balance” (al-ʿAdl).

Practical Reflection & Application

This verse is a profound call to gratitude and awe. The practical application is to reflect on the perfect “balance” and “proportion” of our own bodies. We should see in our ability to stand upright, in the symmetry of our form, and in the intricate balance of our internal systems a direct sign of the masterful wisdom of our Creator. This reflection is a direct path to a deeper and a more rational faith.

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3. Al-Amr (الْأَمْرُ) – The Command

Linguistic Root & Etymology

The root is ʾ-M-R (أ-م-ر). Al-Amr means the command, the affair, or the decree.

The Arabic root is أ-م-ر.

• Morphology: `Al-Amr` (الْأَمْر) is a verbal noun (masdar) that functions as a noun.
• Extended Semantic Range: The root signifies command, order, and authority. `Al-Amr` can refer to the Divine Command or Decree that governs all of existence.
• Occurrences in Surah Al-Infitar and the Qur’an: The word appears once here. The root is extremely common, appearing over 240 times.

The surah concludes with a powerful statement about the Day of Judgment: `wa-l-amru yawma’idhin lillāh` (“And the Command, on that Day, belongs [entirely] to Allah”). This signifies the absolute and total sovereignty of God on that Day. All worldly authorities, powers, and means of intercession will vanish, and the only `amr` (command, authority) in existence will be His alone.

Classical Exegesis (Tafsir)

The final verse of Surah Al-Infitar (82:19) is a powerful and a definitive statement about the Day of Judgment. “The Day when no soul will have power for another soul at all. And the command, that Day, is [entirely] with Allah.” The commentators explain that on that Day, all worldly authority and all human power will completely vanish. The one and only “command” and the one and only authority in the entire universe will be the direct and the unmediated “command” of God. It is a state of absolute and total divine sovereignty.

Thematic Context

This is the final and the culminating statement of the surah’s central theme: the absolute reality of the Day of Judgment. The surah is a vivid depiction of this day of ultimate accountability. The theme is one of a complete and a total inversion of the worldly order. All human power will be nullified, and the only “command” will be that of the one true King. It is the ultimate and the final manifestation of Tawḥīd.

Modern & Comparative Lens

The concept of a final “Day” where all human power is shown to be illusory and the “command” of God is made absolute is a central feature of the Abrahamic eschatologies. It is a powerful theological and a political statement. It is a rejection of all forms of human tyranny and a promise that a day of perfect and divine justice, where the only “command” is God’s, will surely come.

Practical Reflection & Application

This verse should be a profound and a humbling reminder for us. The practical application is to live our lives in submission to the “command” of Allah now, in this life. We should not be deluded by our own temporary power or the power of others. We should strive to be obedient subjects of the one true King, so that on the Day when His “command” is the only command, we will be among those who are in a state of security and honor.

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4. Bi-ayyi ṣūratin (فِي أَيِّ صُورَةٍ) – In whatever form

Linguistic Root & Etymology

Fī ayyi means “in whatever.” Ṣūrah (root: Ṣ-W-R (ص-و-ر)) means a form, a shape, or an image.

The Arabic root is ص-و-ر.

• Morphology: `Ṣūrah` (صُورَة) is a noun.
• Extended Semantic Range: The root `ṣawwara` means to shape, form, or fashion. One of God’s names is `Al-Muṣawwir` (The Fashioner), the one who gives everything its unique form.
• Occurrences in Surah Al-Infitar and the Qur’an: The phrase appears once in this surah. The root appears 10 times.

This phrase highlights God’s absolute creative freedom. He assembled the human being `fī ayyi ṣūratin mā shā’a` (“in whatever form He willed”). This is a reminder that our beautiful and upright human form is not a necessity but a deliberate choice and a grace from the Divine Fashioner. He could have created us in any other form, but He chose to honor us with this one.

Classical Exegesis (Tafsir)

In Surah Al-Infitar (82:8), as a part of the description of God’s creative power, the verse says, “In whatever form He willed, He assembled you.” The commentators explain that this is a statement of God’s absolute and unconstrained creative freedom. He could have created us in any “form” He wished—beautiful or ugly, tall or short, human or animal. The fact that He has chosen to create us in this noble and beautiful human form is a pure act of His grace and His will. It is not something we have earned or deserved.

Thematic Context

This connects to the surah’s theme of rebuking the ingratitude of the human being. The surah is asking: “What has deluded you concerning your generous Lord?” This verse is another piece of the evidence for that generosity. The theme is that our very form is a gift of the divine will. A proper reflection on this should lead to profound humility and gratitude, not to the arrogance that is the root of the denier’s delusion.

Modern & Comparative Lens

The question of the “human form” is a central one in art, philosophy, and biology. This verse is a powerful theological statement on this. It asserts that our form is not a random accident, but is the product of a divine and a purposeful “will.” This gives the human form a sacred and a dignified status. It is a powerful affirmation of the sanctity of the body as a direct product of the divine will.

Practical Reflection & Application

This verse is a powerful cure for both arrogance about one’s own beauty and despair about one’s own perceived physical flaws. The practical application is to be content and grateful for the “form” that our Lord has “willed” for us. We should see our physical bodies as a beautiful and a unique trust from our Lord, and we should use the form He has given us in a way that is pleasing to Him.

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5. Bi-l-dīn (بِالدِّينِ) – In the Judgment

Linguistic Root & Etymology

Ad-Dīn (root: D-Y-N (د-ي-ن)) is a rich term meaning religion, but also debt and, in this context, the final recompense or judgment where all “debts” are settled.

The Arabic root is د-ي-ن.

• Morphology: `Ad-Dīn` (الدِّين) is a verbal noun.
• Extended Semantic Range: The root signifies judgment, recompense, a way of life, and debt. `Ad-Dīn` here refers specifically to the final judgment where all of life’s “debts” are settled and recompense is given. The opening surah of the Qur’an refers to God as `Māliki Yawm ad-Dīn` (“Master of the Day of Judgment”).
• Occurrences in Surah Al-Infitar and the Qur’an: The word appears 4 times in this surah. The root is very common (over 100 times).

The surah identifies the root of human delusion and ingratitude: `kallā bal tukadhdhibūna bi-d-dīn` (“Nay! But you deny the Judgment”). This denial of `ad-dīn` (the Final Recompense) is what makes one heedless of the Creator’s generosity and the meticulous recording of one’s deeds by the guardian angels.

Classical Exegesis (Tafsir)

In Surah Al-Infitar (82:9), the surah gives the definitive diagnosis of the human being’s delusion. “Nay! But you deny the Judgment.” The commentators explain that this is the root cause of all the ingratitude and the heedlessness that the surah has been rebuking. The reason the human being is “deluded” concerning his generous Lord is because he denies the reality of the final “Judgment” (Yawm ad-Dīn). It is this denial of accountability that gives him the false sense of freedom to be ungrateful and to live a life of heedlessness.

Thematic Context

This is the central theme of the entire surah. The surah is a sustained and a powerful argument to prove the reality of this very “Judgment.” The surah begins with the cosmic signs of its coming, and it ends with a depiction of its finality. The theme is that the belief or the denial of the “Judgment” is the single, most consequential choice a human being can make. It is the choice that determines the entire trajectory of one’s life and one’s eternal destiny.

Modern & Comparative Lens

The concept of a final “Day of Judgment” is a cornerstone of the Abrahamic faiths. It provides a moral framework for human life, asserting that our actions have ultimate consequences and that justice will be perfectly served. This verse is a powerful statement on the psychological consequences of the denial of this concept. To deny the “Dīn” is to remove the ultimate foundation for an accountable and a grateful life.

Practical Reflection & Application

This verse is a direct and a powerful warning. The practical application is to ensure that our own hearts are free from any trace of “denial of the Judgment.” We must have a deep, a sincere, and an unshakeable belief in the reality of the final accounting. This firm and certain belief is the key to curing the delusion of arrogance, and it is the ultimate and most powerful motivator for a righteous and a purposeful life.

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6. Biḥāru (الْبِحَارُ) – The seas

Linguistic Root & Etymology

Al-Biḥār is the plural of baḥr (a sea or a large body of water).

The root is B-Ḥ-R (ب-ح-ر).

• Morphology: `Al-Biḥār` (الْبِحَار) is the plural of `baḥr` (بَحْر).
• Extended Semantic Range: The root signifies a vast expanse of water.
• Occurrences in Surah Al-Infitar and the Qur’an: The word appears once in this surah. The root appears about 42 times.

The third sign of the Last Day is `wa idhā-l-biḥāru fujjirat` (“And when the seas are erupted”). This describes a cataclysmic event where the barriers between seas are broken and their waters burst forth, flooding the land. It is an image of the complete dissolution of the world’s geographical order.

Classical Exegesis (Tafsir)

In the description of the cosmic upheaval of the Day of Judgment in Surah Al-Infitar (82:3), the surah states, “And when the seas are erupted.” The commentators explain that on that Day, the barriers that separate the different seas and oceans, and the barrier between the sea and the land, will be removed, and all the waters of the earth will merge into one single, chaotic mass, flooding the earth. It is a sign of the complete and the total disruption of the geographical order of our world.

Thematic Context

This is a key part of the surah’s powerful and cinematic depiction of the end of the world. It connects to the theme of the universality of the Day of Judgment. The surah is showing that the events of that Day will not just affect the heavens, but also the earth and its seas. The “erupting of the seas” is a powerful and a terrifying image of a world whose fundamental laws and boundaries have been completely suspended. It is a prelude to the great and final day of accountability.

Modern & Comparative Lens

The image of a great, world-ending flood is one of the most ancient and universal of all apocalyptic archetypes. The Qur’an’s description of the seas “erupting” (fujjirat) is a particularly powerful and a violent one. It is a literary and a theological device to convey the sheer, unimaginable scale of the final cosmic cataclysm.

Practical Reflection & Application

This verse is a profound reminder of the immense power latent in the creation, and the ultimate power of the Creator who controls it. When we look at the vast and peaceful ocean, we should be reminded that by God’s command, its very boundaries can be removed and it can be made to “erupt.” This should increase our sense of awe for our Lord and motivate us to prepare for the Day when these great cosmic events will unfold.

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7. Buʿthirat (بُعْثِرَتْ) – They are overturned

Linguistic Root & Etymology

The root is B-ʿ-TH-R (ب-ع-ث-ر), which is a four-letter root meaning to overturn, to scatter, or to turn something inside out. The verb buʿthirat is a passive form, “they are overturned.”

The Arabic root is ب-ع-ث-ر.

• Morphology: `Buʿthirat` (بُعْثِرَتْ) is a passive perfect tense verb of a quadriliteral root.
• Extended Semantic Range: The root is thought to be a combination of `baʿatha` (to resurrect/send forth) and `athāra` (to stir up). It implies a more violent and chaotic action than simple resurrection, suggesting the graves are turned inside out and their contents scattered.
• Occurrences in Surah Al-Infitar and the Qur’an: The verb appears once in this surah. The root appears only twice in the Qur’an (here and in Surah Al-‘Adiyat 100:9).

This unique and powerful verb describes the fourth sign: `wa idhā-l-qubūru buʿthirat` (“and when the graves are overturned”). It depicts the violent upheaval of the graves at the resurrection, where the earth gives up its dead. This event marks the beginning of the personal reckoning for every soul.

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah Al-Infitar (82:4), the surah states, “And when the graves are overturned.” The commentators explain that on that Day, the earth will be commanded to give up its dead. The graves will be “overturned” and their contents—the bodies of all who have ever lived—will be brought forth for the resurrection. It is a powerful and a dynamic image of the final and the universal emptying of the graves.

Thematic Context

This is the final of the four great signs of the Hereafter that are mentioned in the opening of the surah. It is the direct and the earthly consequence of the cosmic upheaval. The theme is that the end of the world is not an end in itself; it is a prelude to this great event of the resurrection. The “overturning of the graves” is the moment when the final accountability, which is the central theme of the surah, truly begins.

Modern & Comparative Lens

The image of the dead rising from their graves is a powerful and a central eschatological archetype in the Abrahamic faiths. The Qur’an’s use of the specific and the powerful verb “buʿthirat” (overturned) is a particularly vivid one. It conveys a sense of a powerful and a total upheaval, a great and a final “exhumation” of all of humanity.

Practical Reflection & Application

Contemplating the reality of our own “overturning” from the grave is a profound spiritual exercise. It is a reminder of our own mortality and the certainty of our final accounting. The practical application is to live our lives in a way that prepares us for that moment. We should strive to be among those who will emerge from their graves with their faces shining with light, rushing towards the mercy of their Lord, not in a state of terror.

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8. Ad-Dīn (الدِّين) – The Judgment

Linguistic Root & Etymology

The root is D-Y-N (د-ي-ن). Ad-Dīn here means the final recompense or judgment where all “debts” are settled.

The Arabic root is د-ي-ن.

• Occurrences in Surah Al-Infitar and the Qur’an: The word appears 4 times in this surah. The root is very common (over 100 times).

The surah repeatedly emphasizes the reality of `Yawm ad-Dīn` (The Day of Judgment). The denial of this `Dīn` is identified as the root cause of human arrogance and ingratitude.

Classical Exegesis (Tafsir)

In Surah Al-Infitar (82:9), the surah gives the definitive diagnosis of the human being’s delusion. “Nay! But you deny the Judgment.” The commentators explain that this is the root cause of all the ingratitude and the heedlessness that the surah has been rebuking. The reason the human being is “deluded” concerning his generous Lord is because he denies the reality of the final “Judgment” (Yawm ad-Dīn). It is this denial of accountability that gives him the false sense of freedom to be ungrateful and to live a life of heedlessness. The word is repeated for emphasis throughout the final part of the surah.

Thematic Context

This is the central theme of the entire surah. The surah is a sustained and a powerful argument to prove the reality of this very “Judgment.” The surah begins with the cosmic signs of its coming, and it ends with a depiction of its finality. The theme is that the belief or the denial of the “Judgment” is the single, most consequential choice a human being can make. It is the choice that determines the entire trajectory of one’s life and one’s eternal destiny.

Modern & Comparative Lens

The concept of a final “Day of Judgment” is a cornerstone of the Abrahamic faiths. It provides a moral framework for human life, asserting that actions have ultimate consequences and that justice will eventually prevail. This verse is a powerful statement on the psychological consequences of the denial of this concept. To deny the “Dīn” is to remove the ultimate foundation for an accountable and a grateful life.

Practical Reflection & Application

This verse is a direct and a powerful warning. The practical application is to ensure that our own hearts are free from any trace of “denial of the Judgment.” We must have a deep, a sincere, and an unshakeable belief in the reality of the final accounting. This firm and certain belief is the key to curing the delusion of arrogance, and it is the ultimate and most powerful motivator for a righteous and a purposeful life.

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9. Al-Fujār (الْفُجَّار) – The wicked

Linguistic Root & Etymology

The root is F-J-R (ف-ج-ر), which means to split open. A fājir is a wicked or an immoral person, so called because they have “split open” the veil of righteousness and have transgressed openly. Al-Fujār is the intensive plural form.

The Arabic root is ف-ج-ر.

• Morphology: `Al-Fujār` (الْفُجَّار) is the plural of `fājir`.
• Extended Semantic Range: The root verb `fajara` means to split open or to gush forth. `Fajr` (dawn) is the splitting of night’s darkness. A `fājir` is a wicked person who openly and shamelessly “breaks through” the limits of piety. `Fujūr` is this state of open immorality.
• Occurrences in Surah Al-Infitar and the Qur’an: The word appears once in this surah. The root is common, appearing about 23 times.

`Al-Fujār` are the wicked ones, presented as the direct contrast to `al-abrār` (the righteous). Their destiny is `jaḥīm` (a blazing fire). They are defined by their denial of the Day of Judgment, which leads them to a life of open and shameless sin.

Classical Exegesis (Tafsir)

In Surah Al-Infitar (82:14), this is the title given to the second of the two parties in the Hereafter. “And indeed, the wicked will be in a Hellfire.” The commentators explain that the “fujār” are the direct and the complete opposite of the “abrār” (the righteous). They are the disbelievers whose denial of the Day of Judgment has led them to a life of “wickedness”—of sin, of transgression, and of a heedless indulgence in the unlawful. Their final abode in the Hellfire is a direct and a fitting recompense for their life of wickedness.

Thematic Context

This connects to the surah’s central theme of the two opposing destinies. The surah is a stark contrast between the fate of the righteous and the fate of the wicked. The “fujār” are the negative pole of this final sorting. Their terrifying destiny is described to serve as a powerful warning and a deterrent for the listener.

Modern & Comparative Lens

The Qur’an’s linking of “disbelief” with “wickedness” is a powerful ethical and a theological statement. It is a rejection of the idea that one can be a “good person” while simultaneously being in a state of arrogant denial of the ultimate reality. The Qur’anic worldview is that true goodness must be grounded in a correct and a humble relationship with the Creator. A life that is not grounded in this truth will inevitably “split” into a state of moral chaos and “wickedness.”

Practical Reflection & Application

This verse is a profound warning. The practical application is to be vigilant in protecting ourselves from both disbelief and wickedness. We should strive to be people whose faith is strong and whose actions are righteous. We must be careful that a weakness in our faith does not lead to a weakness in our morals, and that a weakness in our morals does not lead to a weakening of our faith. It is a call to a life of holistic and integrated piety, so that we are not counted among the “fujār.”

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10. Gharraka (مَا غَرَّكَ) – What has deluded you?

Linguistic Root & Etymology

The root is GH-R-R (غ-ر-ر), which means to deceive or to delude. The phrase mā gharraka is a sharp and a piercing question, “What has deluded you?”

The Arabic root is غ-ر-ر.

• Morphology: `Mā gharraka` (مَا غَرَّكَ) is an interrogative phrase. `Gharra` is a perfect tense verb, “it deluded,” and `-ka` is the object pronoun “you.”
• Extended Semantic Range: The root signifies deception and delusion (`ghurūr`). The world is described as `matāʿ al-ghurūr` (“the enjoyment of delusion”). `Al-Gharūr` (The Great Deceiver) is a name for Satan.
• Occurrences in Surah Al-Infitar and the Qur’an: The phrase appears once in this surah. The root appears 27 times.

This is the central question of the surah, addressed to the ungrateful human. `Mā gharraka bi-Rabbika-l-karīm` (“What has deluded you concerning your generous Lord?”). It is a question of profound rebuke and astonishment. After being created so perfectly by a Lord who is `Karīm` (Generous), what could possibly be the source of the delusion that leads one to ingratitude and denial?

Classical Exegesis (Tafsir)

In Surah Al-Infitar (82:6), this is the direct and the poignant question that is posed to the ungrateful human being. “O man, what has deluded you concerning your generous Lord?” The commentators explain that this is a question of profound and gentle rebuke. After all of God’s generosity in creating the human being with a perfect and a balanced form, how can he be so “deluded” as to deny his Lord? The question is designed to awaken the human conscience. It is an appeal to the human being’s own sense of reason and gratitude. The answer, implied in the surah, is that it is his own arrogance and his denial of the final judgment that has “deluded” him.

Thematic Context

This is the central, pivotal question of the entire surah. It is the very heart of the surah’s message. The surah has described the cosmic signs and will describe the final judgment. This question is the direct, personal application of that cosmic reality to the individual human soul. The theme is one of a profound and a tragic disconnect. The Lord is infinitely generous, and the human being is in a state of profound “delusion.” The surah is a call to cure this delusion.

Modern & Comparative Lens

The question “What has deluded you?” is a timeless and a universal one. It is the ultimate question of existential and spiritual psychology. It is a call to a radical self-examination, to identify the false narratives and the “delusions” that are governing our lives and are preventing us from seeing the truth. It is a question that is at the heart of all great spiritual and philosophical traditions.

Practical Reflection & Application

This verse is a question that we should be asking ourselves regularly. “What is deluding me?” The practical application is to engage in a sincere and an honest self-audit. We should identify the “delusions” of our own ego, the “delusions” of our materialistic culture, and the “delusions” of our own desires that are preventing us from being the grateful and the obedient servants that we should be. It is a call to a life of constant and courageous self-awareness.

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11. Ḥāfiẓīn (حَافِظِينَ) – Guardians

Linguistic Root & Etymology

The root is Ḥ-F-Ẓ (ح-ف-ظ), which means to guard, to protect, or to preserve. Ḥāfiẓīn are the guardians or the preservers.

The Arabic root is ح-ف-ظ.

• Morphology: `Ḥāfiẓīn` (حَافِظِين) is the plural of the active participle `ḥāfiẓ`.
• Occurrences in Surah Al-Infitar and the Qur’an: The word appears once in this surah. The root is very common (over 40 times).

The surah states that over every soul there are `ḥāfiẓīn` (guardians). These are the recording angels who “preserve” a perfect record of all human deeds.

Classical Exegesis (Tafsir)

In Surah Al-Infitar (82:10), after refuting the deniers, the surah makes a definitive statement. “And indeed, upon you are guardians.” The commentators explain that these “guardians” are the recording angels who have been appointed to every human being. They are “guarding” in the sense that they are meticulously observing and preserving a perfect record of all of our deeds, both good and bad. They are the agents of the divine record-keeping.

Thematic Context

This connects to the surah’s central theme of the absolute and inescapable reality of the final accounting. The surah has stated that the deniers are rejecting the Day of Judgment. This verse is a direct refutation of their heedlessness. The theme is that the judgment is not just a future event; the process of gathering the evidence for it is happening right now, at this very moment. The presence of the “guardians” is a constant and an unseen reminder of our ongoing accountability.

Modern & Comparative Lens

The concept of “guardian angels” is a feature of the Abrahamic faiths. The Qur’an’s description is notable for its specific focus on their role as meticulous scribes. In a modern context, the idea of constant, real-time surveillance and data-recording is a familiar reality. The verse can be understood as describing a form of perfect, divine surveillance that is infinitely more comprehensive than any human technology, and whose purpose is ultimate and perfect justice.

Practical Reflection & Application

This verse should instill in us a profound state of mindfulness (murāqabah). We should live with the constant awareness that we are in the presence of these noble “guardians.” The practical application is to be conscious of our actions and our words, knowing that they are being recorded for a presentation on the Day of Judgment. This awareness is a powerful motivator to increase our good deeds and to be ashamed of committing evil ones.

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12. Infaṭarat (انفَطَرَتْ) – It is cleft asunder

Linguistic Root & Etymology

The root is F-Ṭ-R (ف-ط-ر), which means to split or to cleave. The verb infaṭarat (Form VII) is a passive form, “it is cleft asunder.”

The Arabic root is ف-ط-ر.

• Morphology: `Infaṭarat` (انفَطَرَتْ) is a Form VII perfect tense verb. Form VII (`infaʿala`) is reflexive/passive.
• Extended Semantic Range: The root also means to originate or create (`Fāṭir` is a name for the Creator). The act of `infaṭara` is a splitting of what was once whole, signaling a cosmic de-creation.
• Occurrences in Surah Al-Infitar and the Qur’an: The verb appears once here and gives the surah its name. The root appears about 20 times.

This is the opening word and the first sign of the Last Day described in the surah. `Idhā-s-samā’u-nfaṭarat`—”When the sky is cleft asunder.” This violent splitting of the sky marks the beginning of the dissolution of the current cosmic order.

Classical Exegesis (Tafsir)

This is the first word of the surah and it gives the surah its name. “When the heaven is cleft asunder.” The commentators explain that on the Day of Judgment, the sky, which appears to us as a strong and seamless structure, will be torn apart. This is a sign of the beginning of the end of the cosmic order and the commencement of the great and terrible events of the Final Day. It is the first act in the great cosmic drama.

Thematic Context

This is the opening and the foundational event of the surah’s eschatological vision. It connects to the central theme of the complete and utter dissolution of the world order on the Day of Judgment. The surah begins with this most powerful and dramatic of all possible images. The theme is that the most stable and the most powerful of all the realities we know—the heaven itself—will be the first to be undone by the power of the divine command.

Modern & Comparative Lens

The image of the “heavens being torn apart” is a powerful and a universal apocalyptic archetype, also found in the biblical tradition. It is a literary and a theological device to convey the sheer, unimaginable scale of the final cosmic cataclysm. It is a profound and a timeless image of the complete and total end of the current physical order.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of the entire universe. If the mighty heavens themselves will be “cleft asunder,” then how fleeting are our own lives and our own concerns? The practical application is to not place our ultimate hope or our ultimate security in any created thing, but to place it only in the eternal Creator who will remain after all the heavens have been torn apart.

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13. Al-Insān (الْإِنسَان) – The Human Being

Linguistic Root & Etymology

Al-Insān refers to the human being.

The root is often considered to be ʾ-N-S (أ-ن-س).

• Occurrences in Surah Al-Infitar and the Qur’an: The word `insān` appears once in this surah. It appears 65 times in total in the Qur’an.

The surah’s central rebuke is addressed directly to `al-insān`: “O human being, what has deluded you…?” This universal address highlights that the spiritual disease of ingratitude is a general human failing, a weakness in our very nature that must be overcome.

Classical Exegesis (Tafsir)

In Surah Al-Infitar (82:6), the surah poses a direct and a poignant question. “O human being, what has deluded you concerning your generous Lord?” The commentators explain that the surah uses this general and universal term to show that the problem it is diagnosing—the problem of ingratitude and delusion—is a part of the universal “human” condition. The surah is a direct and a personal address to every single “human being.”

Thematic Context

The “human being” is the central protagonist of the surah’s drama. The surah is a profound exploration of the human psychology in the face of the ultimate realities of existence. It diagnoses the human tendency to be deluded by arrogance and to be ungrateful for the generosity of the Creator. The entire surah is a mirror that is held up to “the human being,” a call to awaken from this delusion.

Modern & Comparative Lens

The question of what it means to be “human” is the central question of all philosophy and art. The Qur’an’s use of the term “al-insān” is a profound one. It is not just a biological category; it is a moral and a spiritual one. The surah is a deep and a timeless exploration of the great drama of the “human” condition: our magnificent creation, our tragic tendency towards ingratitude, and our ultimate and inescapable destiny.

Practical Reflection & Application

This verse encourages us to read the surah as a direct and a personal message to our own selves. When the surah says “O human being,” we should hear our own name. The practical application is to engage in the profound self-reflection that the surah calls for. We should be honest with ourselves about our own delusions, our own ingratitude, and our own priorities. It is a call to understand our own “humanity” in the light of the divine revelation.

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14. Intatharat (انتَثَرَتْ) – They are scattered

Linguistic Root & Etymology

The root is N-TH-R (ن-ث-ر), which means to scatter. The verb intatharat is a passive form, “they are scattered.”

The Arabic root is ن-ث-ر.

• Morphology: `Intatharat` (انتَثَرَتْ) is a Form VIII perfect tense verb.
• Occurrences in Surah Al-Infitar and the Qur’an: The verb appears once here. The root appears 4 times.

The second sign of the Last Day is `wa idhā-l-kawākibu-ntatharat` (“And when the stars are scattered”). This describes the collapse of the cosmic order, where the stars fall from their fixed positions and are scattered like dust, signaling the end of the universe as we know it.

Classical Exegesis (Tafsir)

In Surah Al-Infitar (82:2), this is the second of the great cosmic signs of the Day of Judgment. “And when the stars are scattered.” The commentators explain that on that Day, the stars will be scattered from their fixed positions in the sky. The entire, beautiful and orderly system of the constellations will be destroyed and will fall from the heavens. This is a sign of the complete and the total collapse of the cosmic order. It is the second act in the great and terrible drama of the end of the world.

Thematic Context

This connects to the surah’s central theme of the awesome and world-altering power of the Day of Judgment. The surah is a warning, and this image is a key part of that warning. It is designed to shatter our attachment to the stability and the permanence of the physical world. The theme is that the most stable and the most distant of all realities—the stars—will be undone by the power of the divine command.

Modern & Comparative Lens

The image of the “stars falling from the sky” is a powerful and a universal apocalyptic archetype, also found in the biblical tradition. It is a literary and a theological device to convey the sheer, unimaginable scale of the cosmic cataclysm that will usher in the Day of Judgment.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of the entire universe. If the mighty stars themselves will be “scattered,” then how fleeting are our own lives and our own concerns? The practical application is to not place our ultimate hope or our ultimate security in any created thing, but to place it only in the eternal Creator who will remain after all the stars have fallen.

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15. Kātibīn (كَاتِبِينَ) – Writing

Linguistic Root & Etymology

The root is K-T-B (ك-ت-ب), which means to write. Kātibīn are the scribes or the writers.

The Arabic root is ك-ت-ب.

• Morphology: `Kātibīn` (كَاتِبِين) is the plural active participle of `kataba` (to write).
• Occurrences in Surah Al-Infitar and the Qur’an: The word appears once here. The root is very common (over 315 times).

The recording angels are described as `kirāman kātibīn` (“noble, writing”). Their function as `kātibīn` (scribes) emphasizes that the record of deeds is a meticulous, permanent, written account, ensuring perfect justice.

Classical Exegesis (Tafsir)

In Surah Al-Infitar (82:11), the recording angels are given this title. “[They are] noble, writing.” The commentators explain that this is a description of their primary function. They are the honorable “scribes” of God, and their job is to “write” down and to record every single action that a human being performs. The word “writing” emphasizes the meticulous, the permanent, and the documented nature of the divine record. It is not a vague memory; it is a written testimony.

Thematic Context

This connects to the theme of the absolute and the perfect nature of the final accountability. The surah has stated that every soul will “know what it has sent forth.” This verse explains the mechanism. The knowledge is based on a perfect, written record, kept by “noble scribes.” The theme is one of a formal and a judicial process. The “writing” of the noble scribes is the primary evidence that will be presented in the divine court.

Modern & Comparative Lens

The concept of “scribes” recording the deeds of a person is a powerful metaphor for accountability. In a modern context, the idea of every action being digitally recorded is a familiar one. The Qur’an’s description of the angelic “scribes” is a profound one. It suggests that our lives are a “text” that is being written, a text that we will one day have to read and to account for.

Practical Reflection & Application

This verse should instill in us a profound state of mindfulness (murāqabah). We should live with the constant awareness that we are in the presence of these noble “scribes.” The practical application is to be conscious of our actions and our words, knowing that they are being “written” down for a presentation on the Day of Judgment. This awareness is a powerful motivator to fill the pages of our book with good deeds, and to be ashamed of having evil ones written in it.

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16. Al-Karīm (الْكَرِيم) – The Generous

Linguistic Root & Etymology

The root is K-R-M (ك-ر-م), which means to be noble, generous, or honorable. Al-Karīm is the one who is noble and generous.

The Arabic root is ك-ر-م.

• Morphology: `Al-Karīm` (الْكَرِيم) is an adjective on the `faʿīl` pattern, signifying a constant and deep-seated quality. It is one of the Names of Allah.
• Occurrences in Surah Al-Infitar and the Qur’an: The name appears once in this surah. The root appears about 48 times.

God asks the deluded human, “What has deluded you concerning your Lord, `Al-Karīm`?” The use of this specific name is a powerful form of rebuke. It highlights the irrationality of being ungrateful to a Lord whose very nature is to be noble and generous. His generosity is evident in the perfect creation of the human form.

Classical Exegesis (Tafsir)

In the poignant and piercing question in Surah Al-Infitar (82:6), God asks, “O man, what has deluded you concerning your Lord, the Generous?” The commentators have marveled at the profound and gentle beauty of this. In the very act of rebuking the ungrateful human being, God uses His attribute of “generosity.” The question is a profound one. It is as if God is saying: “How can you be deluded about Me, when My very nature is one of generosity? My creation of you, My proportioning of you, My guidance to you—it is all an act of pure generosity. How can you respond to this generosity with denial?” Some have even said that the sinner’s delusion is that he is deceived by the very generosity of God, thinking that because God is so generous, He will not hold him to account.

Thematic Context

This is the central, pivotal question of the entire surah. It connects to the theme of the contrast between the infinite generosity of God and the profound ingratitude of the human being. The theme is one of a deep and a tragic mismatch. The use of the name “al-Karīm” is a powerful rhetorical device that is designed to awaken the human conscience and to make it feel the shame of its own ingratitude in the face of such overwhelming generosity.

Modern & Comparative Lens

The concept of a God whose nature is one of “generosity” is a beautiful and a powerful one. It is a rejection of a theology that is based purely on fear or on a distant and an uncaring deity. The God of this surah is a “generous” Lord who is appealing to His servant on the basis of His own benevolence. It is a powerful foundation for a relationship that is based on love and gratitude.

Practical Reflection & Application

This verse should fill our hearts with a profound sense of both hope and shame. We should have hope in the “generosity” of our Lord, but we should also be ashamed to ever be deluded concerning Him. The practical application is to respond to the generosity of “al-Karīm” with the only fitting response: a life of profound and a constant gratitude (shukr). This is the key to curing the delusion that the surah is warning us against.

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17. Khalaqaka (خَلَقَكَ) – He created you

Linguistic Root & Etymology

The root is KH-L-Q (خ-ل-ق), meaning to create. The verb khalaqaka means “He created you.”

The Arabic root is خ-ل-ق.

• Morphology: `Khalaqaka` (خَلَقَكَ) is a perfect tense verb with the object pronoun `-ka`.
• Occurrences in Surah Al-Infitar and the Qur’an: The verb appears once here. The root is a primary theological term, appearing over 260 times.

The surah reminds the human of his Lord “who `khalaqaka` (created you).” This is the first proof of God’s generosity. The very act of being brought from non-existence into existence is the foundational blessing for which one should be grateful.

Classical Exegesis (Tafsir)

In Surah Al-Infitar (82:7), this is the first of the great acts of generosity that God mentions in His rebuke to the ungrateful human being. “[He is the one] who created you, proportioned you, and balanced you.” The commentators explain that the surah is calling the human being to reflect on the most personal and the most undeniable of all signs: their own “creation.” The fact that we have been brought from a state of non-existence into a state of existence is the ultimate and the foundational proof of the power and the generosity of our Lord.

Thematic Context

This is a central part of the surah’s argument against the delusion of the denier. The surah has asked, “What has deluded you?” This verse is the beginning of the answer. The theme is that a proper reflection on the miracle of our own “creation” should be sufficient to cure us of any delusion or any ingratitude. The surah is a call to an existential reflection on our own origin as the key to a correct understanding of our purpose and our destiny.

Modern & Comparative Lens

The argument from creation (the cosmological argument) is a classic argument for the existence of God in philosophy and theology. The Qur’an’s use of this argument is notable for its direct and personal nature. It does not just say, “He created the universe,” but “He created *you*.” This is a call to an existential reflection, not just an abstract, philosophical one.

Practical Reflection & Application

This verse is a powerful tool for strengthening our own faith. The practical application is to engage in the worship of reflection (tafakkur) on our own creation. We should think about the intricate and miraculous process that brought us into being. This reflection is a direct path to awe, gratitude, and a firm and rational conviction in the power of the One who “created us.”

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18. Kirāman kātibīn (كِرَامًا كَاتِبِينَ) – Noble, writing

Linguistic Root & Etymology

Kirām are the noble ones. Kātibīn are the writing ones.

The root for `kirām` is K-R-M (ك-ر-م) and for `kātibīn` is K-T-B (ك-ت-ب).

• Morphology: Both are plural active participles used as adjectives describing the guardian angels.

This phrase describes the recording angels. They are `kirām` (noble) in character and `kātibīn` (scribes) by function. Their nobility should inspire a sense of `ḥayā’` (shame) in committing a sin in their presence.

Classical Exegesis (Tafsir)

In Surah Al-Infitar (82:11), this is the description of the recording angels. “[They are] noble, writing.” The commentators explain that this is a description of both their character and their function. They are “noble” and honorable angels, which is a testament to the honor and the gravity of their task. And their function is to be “scribes” who are constantly “writing” down all of our deeds. The two qualities together give a sense of a formal, a dignified, and a meticulous process of record-keeping.

Thematic Context

This connects to the theme of the absolute and the perfect nature of the final accountability. The surah has stated that every soul will “know what it has sent forth.” This verse explains the mechanism. The knowledge is based on a perfect, written record, kept by “noble scribes.” The theme is one of a formal and a judicial process. The “writing” of the noble scribes is the primary evidence that will be presented in the divine court.

Modern & Comparative Lens

The concept of “guardian angels” who are also “scribes” is a powerful one. The description of them as “noble” is a key ethical and psychological point. It means that the beings who are our constant companions and who are recording our every deed are not malicious spies, but are “noble” and honored beings. This should inspire in us a sense of shame (ḥayāʾ) to commit a sin in their dignified presence.

Practical Reflection & Application

This verse should instill in us a profound state of mindfulness (murāqabah). We should live with the constant awareness that we are in the presence of these “noble scribes.” The practical application is to be conscious of our actions and our words, knowing that they are being “written” down for a presentation on the Day of Judgment. We should strive to be a source of honor for our angelic companions, by filling their books with the deeds that are worthy of their noble company.

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19. Mā adrāka (مَا أَدْرَاكَ) – What will make you know?

Linguistic Root & Etymology

This is a rhetorical question. Mā is “what?” Adrāka (root: D-R-Y (د-ر-ي)) means “would make you know” or “would give you perception.”

The Arabic root is د-ر-ي.

• Occurrences in Surah Al-Infitar and the Qur’an: The phrase appears twice in this surah. This formula appears 13 times in total in the Qur’an.

This question is repeated to emphasize the unimaginable gravity of the Day of Judgment. `Wa mā adrāka mā Yawm ad-Dīn? Thumma mā adrāka mā Yawm ad-Dīn?` The repetition builds suspense and awe, stressing that its reality is far beyond human comprehension.

Classical Exegesis (Tafsir)

This powerful and awe-inspiring question is repeated twice for emphasis in Surah Al-Infitar (82:17-18). “And what can make you know what is the Day of Judgment? Then again, what can make you know what is the Day of Judgment?” The commentators explain that this rhetorical question is not a request for information. It is a powerful literary device to convey the sheer and absolute gravity and the unimaginable nature of the Day of Judgment. The surah is saying that the reality of this Day is so immense and so far beyond our worldly experience that no human mind can ever truly “know” or comprehend its full reality.

Thematic Context

This connects to the surah’s central theme of the certainty and the gravity of the Hereafter. The surah is a sustained and a powerful warning. The repetition of this question is the rhetorical climax of that warning. The theme is to create a profound sense of awe and a deep sense of humility in the face of this momentous and incomprehensible reality. It is a call to a faith that is based on a humble submission to a reality that is far greater than our own imagination.

Modern & Comparative Lens

The use of a repeated, unanswerable question is a powerful literary device for conveying the concept of the “sublime”—an experience that is so great that it overwhelms the human capacity for comprehension. This is a recurring feature of the Qur’an’s eschatological discourse. It is a profound statement on the limits of the human imagination in the face of the ultimate, divine realities.

Practical Reflection & Application

This verse is a call to a deep and a humble contemplation. The practical application is to reflect on the reality of the Day of Judgment with a sense of awe and a recognition of our own limited understanding. We should not approach the Hereafter with an arrogant or a casual mindset. We should be among those who take this great and incomprehensible reality with the utmost seriousness, and who prepare for it with a life of humble and a sincere piety.

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20. Naʿīm (نَعِيم) – Bliss

Linguistic Root & Etymology

The root is N-ʿ-M (ن-ع-م), which relates to ease, pleasure, and bounty. Naʿīm is a noun signifying bliss, delight, or a state of felicity.

The Arabic root is ن-ع-م.

• Occurrences in Surah Al-Infitar and the Qur’an: The word appears once here. The root is very common (over 120 times).

`Naʿīm` is the state of the `abrār` (righteous) in Paradise. It is a comprehensive term for the perfect ease, joy, and blessedness they will experience.

Classical Exegesis (Tafsir)

In Surah Al-Infitar (82:13), this is the summary description of the state of the righteous. “Indeed, the righteous will be in bliss.” The commentators explain that “bliss” is a comprehensive term for the state of the people of Paradise. It includes the physical pleasures of the gardens, but it is not limited to them. It is a state of perfect and all-encompassing well-being—a state of peace, of joy, of honor, and of the ultimate “bliss” of being in the good pleasure of God. It is the ultimate and the most complete of all possible successes.

Thematic Context

This is the central description of the reward of the righteous in the surah. It stands in stark and direct contrast to the punishment of the wicked, who will be in a “Hellfire” (jaḥīm). The theme is the binary outcome of the Day of Judgment. The surah paints a vivid picture of these two final realities in order to motivate the listener to choose the path that leads to the “bliss.”

Modern & Comparative Lens

The concept of “bliss” or “felicity” as the ultimate goal of human existence is a central theme in many philosophical and religious traditions. The Qur’anic term “naʿīm” is a particularly rich and a holistic one. It is not just a spiritual or a physical state, but a complete state of being where all the dimensions of the human person are in a state of perfect and eternal flourishing.

Practical Reflection & Application

This verse should fill our hearts with a deep yearning for Paradise. The practical application is to strive to be among the “righteous” (al-abrār) who are the designated inhabitants of this “bliss.” We do this by living a life of piety, obedience, and good character, with the hope that, by God’s mercy, we will be granted entry into this state of eternal “bliss.”

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21. Nafsun (نَفْسٌ) – A soul

Linguistic Root & Etymology

The root is N-F-S (ن-ف-س). A nafs is a soul, a self, or a person.

The Arabic root is ن-ف-س.

• Occurrences in Surah Al-Infitar and the Qur’an: The word appears twice in this surah. The root is very common (nearly 300 times).

The surah emphasizes individual accountability using this word. `ʿAlimat nafsun` (“a soul will know…”) and `lā tamliku nafsun li-nafsin` (“no soul will have power for another soul”). It stresses that the judgment is personal and no one can help another.

Classical Exegesis (Tafsir)

This word is used in two pivotal verses in Surah Al-Infitar. First, “A soul will [then] know what it has sent forth and left behind” (82:5). Second, “The Day when no soul will have power for another soul at all” (82:19). The commentators explain that the surah uses this word to emphasize the absolute and the individual nature of the final accountability. It is not a collective, but a personal reckoning. Every single “soul” will be made aware of its own deeds, and every single “soul” will be completely powerless to help another “soul.”

Thematic Context

This connects to the central theme of the surah: individual responsibility. The surah is a direct and a personal address to the human “soul.” The theme is that on the Day of Judgment, all worldly alliances and all social support systems will be of no avail. The only thing that will matter is the state of one’s own “soul” and the deeds that it has performed. It is a powerful and a sobering call to a life of personal accountability.

Modern & Comparative Lens

The concept of the “individual soul” as the primary unit of moral and spiritual accountability is a central tenet of the Abrahamic faiths. This is a powerful statement of this. It is a rejection of a purely collectivist worldview that would subsume the individual into the group. The Qur’an consistently affirms the unique and the sacred responsibility of every single human “soul.”

Practical Reflection & Application

This verse is a profound reminder that we are each on our own, individual journey back to God. We cannot rely on our family or our friends to save us. The practical application is to take full ownership of our own spiritual development. We should strive to be a “soul” that has sent forth good deeds, and we should place our hope in God alone, knowing that on that Day, no other “soul” will be able to help us.

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22. Qaddamat wa akhkharat (قَدَّمَتْ وَأَخَّرَتْ) – It has sent forth and left behind

Linguistic Root & Etymology

Qaddamat is “it has sent forth.” Akhkharat is “it has left behind.”

The root for `qaddamat` is Q-D-M (ق-د-م) and for `akhkharat` is ʾ-KH-R (أ-خ-ر).

• Morphology: `Qaddamat` (قَدَّمَتْ) is a Form II verb. `Akhkharat` (أَخَّرَتْ) is also a Form II verb.

This pair of verbs describes the full scope of what a soul will know on that Day. It will know what it `qaddamat` (sent forth, i.e., the deeds it did) and what it `akhkharat` (left behind, i.e., the deeds it neglected or the legacy it left).

Classical Exegesis (Tafsir)

In Surah Al-Infitar (82:5), the surah states, “A soul will [then] know what it has sent forth and left behind.” The commentators have explained this in several beautiful ways. It can mean that it will know its first deeds and its last deeds. It can mean that it will know the deeds it did (“sent forth”) and the deeds it intended to do but did not (“left behind”). The most common and profound interpretation is that it will know the deeds it “sent forth” in its own lifetime, and the legacy that it “left behind”—the good and the bad examples that continued to produce fruits or sins for it even after its death.

Thematic Context

This connects to the theme of the comprehensive and the complete nature of the final accounting. The surah has emphasized that the judgment is a reality. This verse adds a profound and a sobering detail to that accounting. The theme is that our accountability does not end at our death. We are also responsible for the “legacy” that we leave behind, for the ongoing effects of our actions in the world. It is a powerful statement on the far-reaching consequences of our choices.

Modern & Comparative Lens

The concept of “legacy” is a central human concern. This verse gives this concept a profound and an eternal dimension. It is a powerful theological statement on the idea of “ripples in a pond.” Our actions do not just end with us; they have consequences that continue to unfold in the world, and we will be held accountable for the entirety of that legacy. This is a profound and a powerful call to a life of responsible influence.

Practical Reflection & Application

This verse is a direct and a powerful call to be mindful of the legacy we are building. The practical application is to strive to be a source of “good that we leave behind.” This could be by raising righteous children, by teaching beneficial knowledge, by establishing a continuous charity (ṣadaqah jāriyah), or by simply being a good example for others to follow. It is a call to a life that will continue to bear good fruit for us even after we have departed from this world.

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23. Al-Qubūru buʿthirat (الْقُبُورُ بُعْثِرَتْ) – The graves are overturned

Linguistic Root & Etymology

Al-Qubūr are the graves. Buʿthirat (root: B-ʿ-TH-R (ب-ع-ث-ر)) means to be overturned, to be scattered, or to be turned inside out.

The roots are Q-B-R (ق-ب-ر) and ب-ع-ث-ر.

• Morphology: `Al-Qubūr` (الْقُبُور) is the plural of `qabr`. `Buʿthirat` (بُعْثِرَتْ) is a quadriliteral passive verb.

This is the fourth sign of the Last Day. The `qubūr` (graves) will be `buʿthirat` (overturned), expelling their contents for the resurrection.

Classical Exegesis (Tafsir)

In the description of the Day of Judgment in Surah Al-Infitar (82:4), the surah states, “And when the graves are overturned.” The commentators explain that on that Day, the earth will be commanded to give up its dead. The graves will be “overturned” and their contents—the bodies of all who have ever lived—will be brought forth for the resurrection. It is a powerful and a dynamic image of the final and the universal emptying of the graves.

Thematic Context

This is the final of the four great signs of the Hereafter that are mentioned in the opening of the surah. It is the direct and the earthly consequence of the cosmic upheaval. The theme is that the end of the world is not an end in itself; it is a prelude to this great event of the resurrection. The “overturning of the graves” is the moment when the final accountability, which is the central theme of the surah, truly begins.

Modern & Comparative Lens

The image of the dead rising from their graves is a powerful and a central eschatological archetype in the Abrahamic faiths. The Qur’an’s use of the specific and the powerful verb “buʿthirat” (overturned) is a particularly vivid one. It conveys a sense of a powerful and a total upheaval, a great and a final “exhumation” of all of humanity.

Practical Reflection & Application

Contemplating the reality of our own “overturning” from the grave is a profound spiritual exercise. It is a reminder of our own mortality and the certainty of our final accounting. The practical application is to live our lives in a way that prepares us for that moment. We should strive to be among those who will emerge from their graves with their faces shining with light, rushing towards the mercy of their Lord, not in a state of terror.

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24. Rakkabak (رَكَّبَكَ) – He has assembled you

Linguistic Root & Etymology

The root is R-K-B (ر-ك-ب), which means to assemble or to put together. The verb rakkaba (Form II) is an intensive form, meaning to assemble or to compose something from different parts.

The Arabic root is ر-ك-ب.

• Morphology: `Rakkabaka` (رَكَّبَكَ) is a Form II perfect tense verb with the object pronoun `-ka`.
• Occurrences in Surah Al-Infitar and the Qur’an: The verb appears once here. The root is common (over 60 times).

The final act of creation mentioned is that God `rakkaba` you in whatever form He willed. This verb implies a masterful composition, like an artist assembling different components into a beautiful, integrated whole. It points to the complexity and harmony of the human form.

Classical Exegesis (Tafsir)

In Surah Al-Infitar (82:8), the description of the human creation concludes, “In whatever form He willed, He has assembled you.” The commentators explain that this is a statement of God’s perfect and masterful artistry. The human being is an intricate “assembly” of many different parts—bones, muscles, organs, faculties—that have been put together in a perfect and a harmonious form. The verse is a call to reflect on the miracle of this complex “assembly” and the wisdom of the one who has assembled it.

Thematic Context

This connects to the surah’s theme of the benevolent and the purposeful design in the creation. The surah is a call to reflect on the signs that are closest to us. Our own creation as a complex “assembly” is one of the most intimate and the most undeniable of all these signs. The theme is that our very nature as composite beings is not an accident, but is a part of the divine design, a gift for which we should be grateful.

Modern & Comparative Lens

The scientific understanding of the human body as an incredibly complex “assembly” of different systems—the skeletal system, the muscular system, the nervous system—is a powerful modern commentary on this verse. The Qur’an’s use of the verb “rakkaba” is a remarkably accurate and a profound one. It is a call to see our own biological complexity not as a product of blind chance, but as the deliberate act of a divine “assembler.”

Practical Reflection & Application

This verse is a powerful call to gratitude for the gift of our own bodies. The practical application is to reflect on the miracle of our own physical form and to be thankful to God for the perfect way in which He has “assembled” us. It is also a call to honor this perfect assembly by taking care of our health and by using our bodies for purposes that are pleasing to the One who so beautifully fashioned them.

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25. As-Samāʾu infaṭarat (السَّمَاءُ انفَطَرَتْ) – The heaven is cleft asunder

Linguistic Root & Etymology

Al-Samāʾ is the heaven. Infaṭarat (root: F-Ṭ-R (ف-ط-ر)) is a passive verb meaning “it is cleft asunder” or “it is split open.”

The root for `samā’` is S-M-W (س-م-و) and for `infaṭarat` is ف-ط-ر.

• Morphology: This is a verbal sentence giving the surah its name. `Infaṭarat` (انفَطَرَتْ) is a Form VII perfect tense verb.

This is the opening image of the surah. The splitting of the sky, a symbol of permanence, signals the beginning of the cosmic upheaval of the Day of Judgment.

Classical Exegesis (Tafsir)

This is the opening event of the Day of Judgment as described in Surah Al-Infitar (82:1). The commentators explain that on that Day, the sky, which appears to us as a strong and seamless structure, will be torn apart. This is a sign of the beginning of the end of the cosmic order and the commencement of the great and terrible events of the Final Day. It is the first act in the great cosmic drama.

Thematic Context

This is the opening and the foundational event of the surah’s eschatological vision. It connects to the central theme of the complete and utter dissolution of the world order on the Day of Judgment. The surah begins with this most powerful and dramatic of all possible images. The theme is that the most stable and the most powerful of all the realities we know—the heaven itself—will be the first to be undone by the power of the divine command.

Modern & Comparative Lens

The image of the “heavens being torn apart” is a powerful and a universal apocalyptic archetype, also found in the biblical tradition. It is a literary and a theological device to convey the sheer, unimaginable scale of the final cosmic cataclysm. It is a profound and a timeless image of the complete and total end of the current physical order.

Practical Reflection & Application

This verse is a profound reminder of the impermanence of the entire universe. If the mighty heavens themselves will be “cleft asunder,” then how fleeting are our own lives and our own concerns? The practical application is to not place our ultimate hope or our ultimate security in any created thing, but to place it only in the eternal Creator who will remain after all the heavens have been torn apart.

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26. Sawwāka (فَسَوَّاكَ) – And He has proportioned you

Linguistic Root & Etymology

The root is S-W-Y (س-و-ي), which means to be or to become equal, level, or straight. The verb sawwāka (Form II) means He has made you perfect, well-proportioned, or has fashioned you in a harmonious form.

The Arabic root is س-و-ي.

• Morphology: `Sawwāka` (فَسَوَّاكَ) is a Form II perfect tense verb with the object pronoun `-ka`.
• Occurrences in Surah Al-Infitar and the Qur’an: The verb appears once here. The root appears over 80 times.

This is the second act of creation mentioned. After `khalaqaka` (He created you), He `fa-sawwāka` (so He perfected your proportions). This points to the perfect harmony and form given to the human being, a sign of the Creator’s masterful artistry.

Classical Exegesis (Tafsir)

In the powerful rebuke to the heedless human being in Surah Al-Infitar (82:7), the surah states, “[He] who created you, proportioned you, and balanced you.” The commentators explain that this is a sign of God’s perfect and masterful creation. He has not just created us, but He has “proportioned” us with a perfect and a symmetrical form, giving us a physical and a mental harmony that is a sign of a wise designer. It is a testament to the perfect equilibrium in the human form.

Thematic Context

This connects to the surah’s central theme of rebuking the ingratitude of the human being. The surah is asking a powerful question: “O man! What has deluded you concerning your generous Lord?” This verse is a key part of the evidence for that generosity. The theme is that a proper reflection on the perfect “balance” and “proportion” of our own creation should lead to gratitude and humility, not to a deluded sense of self-sufficiency.

Modern & Comparative Lens

The concept of the “fine-tuning” of the universe and of the biological organisms within it is a central topic in modern discussions of science and religion. This verse is a beautiful and a concise Qur’anic statement of this. The concept of “taswiyah” is the Islamic term for this perfect “proportioning” and fine-tuning. It is a powerful argument from design.

Practical Reflection & Application

This verse is a profound call to gratitude and awe. The practical application is to reflect on the perfect “proportioning” of our own bodies and the world around us. We should see in the perfect design of our hands, our eyes, and our minds a direct sign of the masterful wisdom of our Creator. This reflection is a direct path to a deeper and a more rational faith.

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27. Shayʾā (شَيْئًا) – At all

Linguistic Root & Etymology

The word shayʾ means “a thing.” In a negative context, it means “anything at all” or “in any way.”

The root is SH-Y-ʾ (ش-ي-أ).

• Morphology: `Shay’an` (شَيْئًا) is a noun used as an adverbial accusative to emphasize the comprehensiveness of the negation.
• Occurrences in Surah Al-Infitar and the Qur’an: The word appears once here. The root is very common (over 280 times).

The final verse declares that on that Day, no soul can help another `shay’an`—”in any thing at all.” This emphasizes the absolute powerlessness of created beings. All worldly means of support will be completely useless.

Classical Exegesis (Tafsir)

In the final verse of Surah Al-Infitar (82:19), a definitive statement is made about the Day of Judgment. “The Day when no soul will have power for another soul at all (shayʾā).” The commentators explain that this is a statement of the absolute and the total powerlessness of all created beings on that Day. No one will be able to help another, not in any way, not with any thing. All the worldly means of intercession and support—wealth, power, family, tribe—will be completely and utterly useless. The word “shayʾā” emphasizes the absolute and the comprehensive nature of this powerlessness.

Thematic Context

This is the final and the culminating statement of the surah’s central theme: the absolute and individual nature of the final accountability. The surah is a powerful warning that on that Day, we will all stand alone. The theme is one of a complete and a total focus on the individual soul and its own record of deeds. All other connections will be severed, and no soul will have power over any “thing” for another.

Modern & Comparative Lens

The concept of “radical individualism” at the moment of final judgment is a powerful and a central theme in the Abrahamic faiths. This verse is a particularly stark and an uncompromising expression of this. It is a powerful rejection of any form of “collective salvation” that would negate the ultimate reality of personal and individual responsibility.

Practical Reflection & Application

This verse is a profound and a sobering reminder. The practical application is to place our ultimate hope for salvation in God alone, not in the intercession of our family or our friends. We should strive to be people of sincere faith and righteous deeds, so that we will have a good record of our own to present on that Day. It is a call to a life of ultimate and personal responsibility before our Lord.

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28. Tukadhdhibūna (تُكَذِّبُون) – You deny

Linguistic Root & Etymology

The root is K-DH-B (ك-ذ-ب), meaning to lie or to deny. The verb tukadhdhibūn means “you all deny.”

The Arabic root is ك-ذ-ب.

• Morphology: `Tukadhdhibūn` (تُكَذِّبُون) is a Form II imperfect verb.
• Occurrences in Surah Al-Infitar and the Qur’an: The verb appears once here. The root is extremely common (over 280 times).

This verb states the central crime: `tukadhdhibūna bi-d-dīn` (“you deny the Judgment”). This act of denial (`takdhīb`) is the root of the delusion that makes one ungrateful to a generous Lord.

Classical Exegesis (Tafsir)

In Surah Al-Infitar (82:9), the surah gives the definitive diagnosis of the human being’s delusion. “Nay! But you deny the Judgment.” The commentators explain that this is the root cause of all the ingratitude and the heedlessness that the surah has been rebuking. The reason the human being is “deluded” concerning his generous Lord is because he “denies” the reality of the final Judgment (Yawm ad-Dīn). It is this “denial” of accountability that gives him the false sense of freedom to be ungrateful and to live a life of heedlessness.

Thematic Context

This is the central theme of the entire surah. The surah is a sustained and a powerful argument against those who “deny.” The surah begins with the cosmic signs of the Day, and it ends with a depiction of its finality, all for the purpose of curing the human heart of this disease of “denial.” The theme is that the belief or the “denial” of the Judgment is the single, most consequential choice a human being can make.

Modern & Comparative Lens

The concept of “denial” is a key defense mechanism in modern psychology. The Qur’an’s use of the term “takdhīb” is a profound and an ancient diagnosis of this state. It is not just about disagreeing with a proposition; it is about an active and a willful “denial” of a reality that one finds too uncomfortable or too demanding to accept. The surah is a powerful deconstruction of the psychology of this denial.

Practical Reflection & Application

This verse is a direct and a powerful warning. The practical application is to be among the opposite: the “affirmers of the truth” (al-muṣaddiqīn), not among those who “deny.” We should strive to be people who, when they are presented with a clear sign from their Lord, respond with humble acceptance, not with arrogant “denial.” It is a call to a life of affirmation, not of negation.

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29. Yaʿlamūna (يَعْلَمُون) – They know

Linguistic Root & Etymology

The root is ʿ-L-M (ع-ل-م), which means to know. The verb yaʿlamūn means “they know.”

The Arabic root is ع-ل-م.

• Morphology: `Yaʿlamūn` (يَعْلَمُون) is a plural imperfect verb.
• Occurrences in Surah Al-Infitar and the Qur’an: The verb appears once here. The root is one of the most common in the Qur’an (over 850 times).

The surah states that the noble scribes `yaʿlamūna mā tafʿalūn` (“know what you do”). This emphasizes the comprehensive and aware nature of their recording. Nothing is hidden from them.

Classical Exegesis (Tafsir)

In Surah Al-Infitar (82:12), this is the final description of the recording angels. “Noble, writing. They know what you do.” The commentators explain that this is a statement of the perfect and the comprehensive nature of their record-keeping. Their knowledge is not limited to our outward, physical actions. They “know” the intentions behind our actions and the full context of what we are doing. Theirs is a complete and a perfect knowledge that is granted to them by the All-Knowing God. This ensures that the record they are writing is a perfect and a just one.

Thematic Context

This connects to the theme of the absolute and the inescapable nature of the final accountability. The surah is a warning that our lives are being meticulously recorded. This verse is a powerful statement on the quality of that recording. The theme is one of a perfect and an all-encompassing surveillance. There is no action, and there is no intention, that is hidden from these noble scribes. This is a powerful motivation for a life of complete and total sincerity.

Modern & Comparative Lens

The concept of an all-knowing record is a central one in the theology of judgment. The Qur’an’s statement that the angels “know what you do” is a powerful one. In a modern context, where we are increasingly aware of the power of surveillance and data collection, this verse is a profound reminder that there is a divine and a perfect form of this that is happening at every moment of our lives, for the purpose of a perfect and a final justice.

Practical Reflection & Application

This verse should instill in us a profound state of mindfulness (murāqabah). We should live with the constant awareness that our actions are not just being seen, but are being “known” and understood in their deepest reality by these noble guardians. The practical application is to strive for a life of sincerity, where our outward actions are a beautiful and a true reflection of the pure intentions that are in our hearts. This is the key to having a record that we will be happy to read.

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30. Yaṣlawnahā (يَصْلَوْنَهَا) – They will enter it to burn

Linguistic Root & Etymology

The root is Ṣ-L-Y (ص-ل-ي), meaning to burn or to enter a fire. The verb yaṣlawnahā means “they will enter it to burn.”

The Arabic root is ص-ل-ي.

• Morphology: `Yaṣlawnahā` (يَصْلَوْنَهَا) is an imperfect verb with an object pronoun (`-hā`, “it”).
• Occurrences in Surah Al-Infitar and the Qur’an: The verb appears once here. The root appears 28 times, always in the context of entering the Fire.

This describes the fate of the `fujjār` (wicked). They will `yaṣlawnahā`—enter and burn in the Fire—on the Day of Judgment. It is a statement of the certain, physical consequence of their disbelief.

Classical Exegesis (Tafsir)

In Surah Al-Infitar (82:15), this is the description of the fate of the wicked (al-fujār). “They will enter it to burn on the Day of Judgment.” The commentators explain that this is a statement of the certain and the inevitable destination of the deniers. Their entry into the Hellfire is not a possibility; it is a future reality that is spoken of with the certainty of a past event. The verse is a direct and a powerful warning of the physical torment that awaits those who choose the path of wickedness.

Thematic Context

This connects to the surah’s central theme of the two opposing destinies. The surah has described the bliss of the righteous. This verse is the direct and the terrifying counterpart. The theme is one of a final and an irreversible judgment. The surah is a call to choose the path that leads to the gardens of bliss, and to avoid the path that leads to the “burning” of the Hellfire.

Modern & Comparative Lens

The imagery of Hellfire is a powerful eschatological symbol in the Abrahamic traditions. The Qur’an uses this vivid and visceral language is designed to create a powerful and a lasting deterrent against evil. It is a literary and a theological device to convey the sheer horror of the state of being cut off from God’s mercy and being subjected to His just punishment.

Practical Reflection & Application

This verse is a profound and a sobering warning. The practical application is to take the threat of the Hellfire with the utmost seriousness. We should flee from the deeds of wickedness that lead to this fate. We should constantly seek refuge in God’s mercy from the torment of the Fire, and we should strive to be among those who will be welcomed into the bliss of Paradise, not among those who will “enter the Fire to burn.”

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31. Yawm al-Dīn (يَوْمِ الدِّينِ) – The Day of Judgment

Linguistic Root & Etymology

Yawm is “Day.” Ad-Dīn (root: D-Y-N (د-ي-ن)) is a rich term meaning religion, but also debt and, in this context, the final reckoning and judgment where all “debts” are settled.

The root for `yawm` is Y-W-M (ي-و-م) and for `dīn` is د-ي-ن.

• Occurrences in Surah Al-Infitar and the Qur’an: The phrase appears 4 times in this surah.

`Yawm ad-Dīn` is the central theme of the surah. The cosmic signs announce its coming, and the human’s denial of it is the root of their delusion. It is the day of absolute accountability.

Classical Exegesis (Tafsir)

In Surah Al-Infitar, this term is a central and a recurring one (82:9, 15, 17, 18). The surah identifies the root of the disbelievers’ error as their denial of this very Day. It is the Day when the wicked will enter the Fire. And it is a Day of such immense gravity that the surah asks, “And what can make you know what is the Day of Judgment?” The commentators explain that this Day is the ultimate and the final day of accountability, the day when the true “recompense” for all of our life’s deeds will be given.

Thematic Context

The reality of “Yawm al-Dīn” is the central theme of the entire surah. The surah is a sustained and a powerful argument for the certainty of this Day. The cosmic signs in the opening are a sign of its coming. The rebuke to the ungrateful human is because of his denial of it. The two final destinies are the ultimate manifestation of its justice. The surah is, in its essence, a detailed and a powerful sermon on the reality and the consequences of the “Day of Judgment.”

Modern & Comparative Lens

The concept of a final “Day of Judgment” is a cornerstone of the Abrahamic faiths. It provides a moral framework for human life, asserting that our actions have ultimate consequences and that justice will eventually prevail. The term Dīn, with its dual meaning of “religion” and “judgment,” implies that one’s way of life (dīn) in this world is what will be judged (dīn) in the next.

Practical Reflection & Application

Living with an awareness of “Yawm al-Dīn” is the essence of God-consciousness. It means understanding that this life is an examination and that a final day of accounting is coming. The practical application is to live a life of accountability, regularly judging ourselves before we are judged, and making choices that will lead to a favorable outcome on that momentous Day.