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Al-Inshiqaq
Al-Inshiqaq
Al-Inshiqaq
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Surah 84 of the Quran
الانشقاق‎
Al-Inshiqāq
The Sundering
ClassificationMeccan
Other namesSplitting Open, The Rupture [1] The Rending[citation needed]
PositionJuzʼ 30
No. of verses25
No. of Sajdahs1
No. of words108
No. of letters436
Quran
History
Manuscripts
Divisions
Content
Reading
Translations
Exegesis
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Al-Inshiqāq (Arabic: الانشقاق, "The Sundering", "Splitting Open") is the eighty-fourth chapter (surah) of the Qur'an, with 25 verses (āyāt). It mentions details of the Day of Judgment when, according to this chapter, everyone will receive reckoning over their deeds in this world.[2]

Summary

[edit]

The name of the chapter, Al-Inshiqaq, is a noun variously translated as "The Sundering", "The Bursting Asunder", "The Splitting Open", among others. This name comes from the first verse of the chapter which reads When the sky is rent asunder. The verse does not contain the word al-inshiqaq verbatim, but rather it contains a word of the same root. It is a reference to the destruction of the world at the end of days, which the chapter portend. Thematically, the chapter follows a day-of-judgement theme that is present in the preceding chapters, including Al-Infitar (the 82nd chapter) and Al-Mutaffifin (83rd).[4][5][6]

The chapter begins (verses 1 to 5) by mentioning events that will happen on the Day of Judgment, including the sundering of the sky and the flattening of all that is on earth. Verses 6 to 15 talk about the disparity between those who in that day will be "given [their] book in [their] right hand" and have a joyful reckoning, and those who will not. A series of oaths (verses 16—18) follows, and then another contrast between the fate of the believers and the unbelievers in the day of judgment.[7]

Revelation

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According to the Islamic tradition, Al-Inshiqaq was most likely revealed after the 82nd chapter Al-Infitar, and was chronologically one of the last of the Meccan surahs—chapters revealed before Muhammad's migration to Medina.[4]

Prostration

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Further information: Sujud § Sajdah of recitation

According to the hadith, Muhammed was prostrated when reciting this chapter, particularly after the verse 21 which reads ... and that when the Quran is recited unto them, they do not prostrate? Therefore, most Islamic scholars consider this verse one of the 15 verses in the Quran where one prostrates after reciting it. In most copies of the Qur'an these are indicated by the symbol ۩.[8] Most Maliki jurists consider it obligatory to prostrate after reciting the verse; Malik ibn Anas, the founder of the Maliki school, was a notable exception.[9][10]

References

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Al-Inshiqaq

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Al-Inshiqaq (Arabic: الإنشقاق, al-inshiqāq, meaning "The Splitting Asunder" or "The Rending") is the 84th chapter (sūrah) of the Quran, comprising 25 verses (āyāt). This Meccan surah was revealed in Mecca prior to the Prophet Muhammad's migration to Medina, placing it among the earlier revelations emphasizing core Islamic beliefs. It forms part of Juz' 30, the final section of the Quran, and addresses the inevitability of the Day of Judgment through vivid imagery of cosmic upheaval. The opens with a dramatic portrayal of the end times, where the sky splits open, the earth is spread out, and mountains are scattered like dust, signaling the of humanity. These verses underscore the of every before , contrasting the fates of the righteous—who receive their records in their right hands and enter paradise—and the disbelievers, whose records are thrust behind their backs as a mark of condemnation. Midway, it includes oaths sworn by the heavens and their recurring cycles to affirm divine truth, rebuking human denial and urging reflection on personal deeds. Overall, Al-Inshiqaq serves as a concise yet profound reminder of eschatological themes central to Quranic , encouraging believers to strive for good actions amid warnings of inevitable . Its rhythmic structure and apocalyptic language have made it a focal point for () in Islamic scholarship, highlighting the harmony between creation and divine justice.

Background

Name and Etymology

Al-Inshiqaq (Arabic: الإنشقاق), the 84th chapter of the , derives its name from the form of the ش-ق-ق (sh-q-q), which conveys meanings of splitting, cleaving, or rending apart. This appears in various forms throughout the to denote division or rupture, and in this , it specifically alludes to the sky's splitting open on the Day of Judgment as described in the opening verse: "When the sky is rent asunder" ( 84:1). Common English translations of the title include "," "The Rending," and "The Cleaving Asunder," reflecting the root's emphasis on cosmic disruption; these renderings appear in classical translations such as those by ("The Rending Asunder") and ("The Sundering"). Early Islamic exegetical works, such as and , consistently use "Al-Inshiqaq" to designate the , linking it directly to the apocalyptic imagery in its first verse. While sharing thematic parallels with other Meccan surahs like (82, "The Cleaving"), which also depicts celestial rupture but from the root ف-ط-ر (f-ṭ-r) emphasizing bursting open, Al-Inshiqaq uniquely stresses the total dissolution and obedience of the to divine command. The surah comprises 25 verses and is classified as Meccan, revealed in the early period of prophethood, and positioned in the 30th juz' of the .

Revelation History

Surah Al-Inshiqaq was revealed in during the early Meccan period, one of the earliest surahs revealed shortly after the start of prophethood around 610 CE. This timing aligns with the initial phase when the Muslim community faced opposition from the but had not yet experienced full-scale . The occasion of revelation () is not tied to a single specific event but reflects the general context of Prophet Muhammad's warnings to the disbelievers, who persistently denied the concepts of and the amid their mockery and hostility toward the nascent Islamic message. These revelations served to reinforce monotheistic teachings and address the skeptics' rejection of accountability on the Day of Judgment, strengthening the resolve of early believers. In the overall Quranic corpus, Al-Inshiqaq occupies the 84th position in the canonical order but is the 83rd in the traditional order of revelation, revealed after Surah Al-Buruj and before Surah Al-Mutaffifin, situating it among the Meccan surahs that emphasize (monotheism) and eschatological themes to counter polytheistic denial. Traditional accounts from sources, including , recount the Prophet's recitation of the surah during prayer, particularly noting instances where verses prompted prostrations (sajdah tilawah) among him and his companions, underscoring its spiritual impact in early congregational settings.

Structure and Composition

Verse Breakdown

Surah Al-Inshiqaq comprises 25 verses, composed in the rhythmic prose known as saj', which features rhymed pairs for enhanced auditory flow. The rhyme scheme is characterized by consistent terminations, with most verses ending in the phonemes /a/ or /qa/, such as in prosodic units like "-qat" or "-dat", contributing to phonetic cohesion and memorization ease. This structure employs alliteration and assonance, with repeated consonants and vowels reinforcing the surah's musicality. Stylistic elements include short, vivid oaths in the opening verses (1-5), marked by concise phrasing and repetition of sounds like the letter t for dramatic effect, which contrast with the longer, more narrative style in the closing verses (15-25). The surah also incorporates direct address to humanity, such as in verse 6, to engage the audience personally and underscore its message. Early Quranic codices, including those from the Uthmanic recension, exhibit no significant textual disputes for this surah, reflecting the overall homogeneity achieved through standardization in the seventh century. As one of the shorter Meccan s, with only 25 verses compared to longer chapters exceeding 200, Al-Inshiqaq is well-suited for oral recitation during communal gatherings, aligning with the concise nature typical of early Quranic revelations.

Thematic Divisions

Al-Inshiqaq is structured thematically into three primary divisions that trace a logical progression from the dissolution of the to individual and ultimate divine verdict, underscoring the inevitability of the . The opening section, verses 1-5, vividly portrays cosmic signs of the Day of Judgment, including the sky rending asunder in obedience to its , the being stretched flat, and mountains being pulverized as it disgorges its burdens. This impersonal depiction establishes the grandeur and terror of the eschatological event, serving as an oath-like affirmation of God's power over creation. The second division, encompassing verses 6-15, transitions to the human realm by directly addressing "O man" in verse 6, emphasizing personal striving toward the and the presentation of deeds for . Here, the contrasts the fates of the righteous, who receive their record in the right hand amid ease and , with the deniers, who face as their scroll is thrust behind their backs, evoking wailing and regret, while affirming God's watchfulness over all deeds. This shift from cosmic description to second-person exhortation highlights human denial of and moral accountability, reinforcing the surah's warning against disbelief. The concluding section, verses 16-25, escalates to divine and outcomes, beginning with oaths sworn by the twilight, enveloping night, and to affirm the soul's inexorable journey through life's stages toward judgment. It culminates in condemnation of those who reject the Quran's signs, calling for to its message while promising paradise for believers and a painful doom for persistent disbelievers. The unity across these divisions lies in their collective reinforcement of the theme, with the opening cosmic oaths providing evidentiary foundation for the human and divine elements that follow, reflecting broader eschatological patterns in Meccan surahs as discussed in classical .

Content Summary

Verses 1-5: Cosmic Upheaval

The opening verses of Al-Inshiqaq present a profound depiction of cosmic upheaval on the Day of Judgment, illustrating the heavens and earth undergoing irreversible transformations in obedience to divine will. This imagery underscores the fragility of the created order and its ultimate submission to Allah's command, setting the stage for eschatological events. Verse 1 states, Idhā alssamā'u inshaqqat ("When the is rent asunder"), portraying a literal splitting of the heavens as the inaugural sign of the end times. Classical interpreters like describe this as the sky cleaving apart dramatically, symbolizing the collapse of celestial stability. Verses 2 and 5 reinforce this by noting that both the sky and adhina lirabbihā waḥuqqat ("hearken to [and obey] their – and they are indeed obliged to do so"), emphasizing the compelled and immediate compliance of creation to Allah's decree. Verses 3 and 4 shift to the terrestrial realm, with wa-idhā al-arḍu muddat ("And when the earth is spread out") evoking its expansion into a level plain, where mountains are crumbled to dust and scattered. This is followed by wa-alqat mā fīhā wata khallat ("And has cast out what is within it and become (clean) empty"), as the earth expels its burdens—including the dead, treasures, and geological features—leaving it void and prepared for . Such vivid apocalyptic portrayals highlight the dissolution of the natural cosmic order, with the sky's rending akin to doors flung open and fates irrevocably decreed through divine authority. These verses employ stark, sensory imagery to convey the inevitability of , drawing on motifs of rupture and evacuation that affirm Allah's absolute power over the . The obedience motif in verses 2 and 5 parallels the and earth's personified response, transforming potential chaos into a testament of submission.

Verses 6-25: Human Judgment and Reckoning

Verses 6–14 of Al-Inshiqaq directly address humanity, emphasizing the inevitable journey toward and the reckoning of deeds on the Day of Judgment. The passage begins with a reminder that "O mankind, indeed you are laboring toward your Lord with [great] exertion and will meet it," highlighting human efforts in as a path leading to divine encounter. For the righteous, the record of deeds is presented in the right hand, resulting in "an easy account" followed by joyful reunion with their people, symbolizing acceptance and reward. In contrast, disbelievers receive their record behind their back, evoking a sense of dread and finality, as they lived in heedlessness, reveling among their companions while assuming no return to , unaware that encompasses all actions with perfect awareness. The subsequent verses 15–25 elaborate on the scrolls of deeds and the divergent fates of believers and disbelievers, underscoring divine through vivid imagery of paradise and hellfire. Believers, upon receiving their in the right hand, experience a swift reckoning where sins are overlooked in favor of good deeds, leading to entry into paradise amid familial bliss. Disbelievers, however, face their record from the left or behind, prompting cries for perdition as they are consigned to a blazing . This contrast peaks in the surah's oath by cosmic phenomena—the twilight, night, and —affirming humanity's progression through successive states, yet many reject the Quran's without , concealing inner malice known fully to . The section culminates in a stern warning of painful for deniers, while affirming unending reward for those who believe and perform righteous deeds, closing with God's comprehensive as the ultimate guarantor of justice. This narrative reinforces moral accountability, portraying the Day of Reckoning not as arbitrary but as a precise unfolding of individual conduct before the All-Seeing Lord.

Themes and Messages

Eschatological Imagery

The central eschatological imagery in Surah Al-Inshiqaq centers on the sky rending asunder and the earth flattening, portrayed as metaphors for the divine power that dismantles the ordered creation at the onset of the Day of Judgment. These verses depict the sky splitting open in obedience to its Lord, shedding its celestial burdens, while the earth stretches forth and expels its contents, becoming empty and level. This cosmic upheaval symbolizes the reversal of natural laws, emphasizing Allah's unchallenged authority over the universe's dissolution. The further employs an interplay of and dark to illustrate the of hidden truths during individual , with the righteous receiving their in their right hands—unfolded as a of clarity and divine favor—leading to an easy accounting and joyful return . In stark contrast, the wicked find their placed behind their backs, shrouded in obscurity, culminating in entry into a blazing Hellfire that embodies ultimate darkness and despair. This duality extends to spatial opposites in the : as an illuminated realm of reunion and bliss versus as a shadowed abyss of torment, highlighting the binary outcomes of human deeds. Compared to other apocalyptic surahs, Al-Inshiqaq intensifies the theme of cosmic obedience beyond , which briefly mentions the sky cleaving but lacks the earth's active expulsion of burdens, while offering a more succinct depiction than the prolonged resurrection and soul-gathering sequences in . The imagery's purpose lies in evoking profound awe and a sense of urgency, using sensory details such as mountains reduced to scattered dust amid the earth's upheaval to render the abstract palpably immediate and inescapable.

Moral Accountability

Surah Al-Inshiqaq underscores the principle of individual moral accountability, portraying the Day of Judgment as the ultimate reckoning where every person's deeds are meticulously recorded and presented before . Verses 7-9 describe how the righteous receive their record in their right hand, facing an easy reckoning due to their fulfillment of trusts and duties, leading to entry into a state of joy and satisfaction in paradise. This emphasizes in human actions, with consequences directly tied to one's choices, as the surah stresses that individuals labor toward their and will inevitably meet Him to account for their conduct. The issues a stern warning against of the truth, depicting disbelievers who reject divine signs as facing profound on . In verses 10-15, those given their record behind their backs are driven to destruction, entering the blazing due to their heedlessness and false assumption of never returning to , serving as a against moral complacency. This arises from their willful , reinforcing the ethical imperative to heed warnings and act responsibly in this life. Positively, the surah exhorts believers to perseverance, promising an effortless audit for those who uphold amanah (trusts) and perform righteous deeds, as seen in the joyful return to family and companions after reckoning (verses 8-9). This easy passage highlights the rewards of ethical living, contrasting sharply with the torment for the wicked and motivating adherence to duties without fear of severe scrutiny. Broadly, Al-Inshiqaq reinforces core Islamic ethical concepts such as amanah, the divine trust placed upon humanity to act justly, and akhirah, the hereafter where deeds determine eternal outcomes, without delving into specific legal rulings. Verse 25 affirms unending reward for the righteous, encapsulating the surah's message that moral responsibility in this world ensures felicity in the next.

Exegesis and Significance

Classical Tafsir

In classical exegesis of Surah Al-Inshiqaq, Abu Ja'far Muhammad ibn Jarir (d. 923 CE) provides a detailed interpretation in his Jami' al-Bayan fi Ta'wil al-Qur'an, emphasizing the literal and cataclysmic nature of the surah's opening verses. He explains "inshiqaq" in verse 1 (إِذَا السَّمَاءُ انْشَقَّتْ) as the sky undergoing a complete cleavage or splitting open, transforming into fragmented parts resembling doors or portals, symbolizing the total disruption of cosmic order on the Day of . links this imagery to prophetic traditions () describing the signs of the Hour, such as the heavens parting to reveal divine judgment, underscoring the inevitability of as a divine act beyond human comprehension. Isma'il ibn Kathir (d. 1373 CE), in his Tafsir al-Qur'an al-Azim, focuses on verses 15-19 to illustrate divine and . He interprets these verses as affirming that every is under God's constant , with the record books (mentioned in verses 7-12) serving as irrefutable evidence presented on —either in the right hand for the righteous, leading to an easy reckoning, or behind the back for the wicked, resulting in torment. highlights how this recording mechanism proves God's all-encompassing knowledge, refuting any notion of hidden deeds escaping divine scrutiny, and connects it to broader Quranic themes of moral consequence. Mahmud ibn Umar al-Zamakhshari (d. 1144 CE), in his Al-Kashshaf 'an Haqa'iq al-Tanzil, renowned for its rhetorical (balagha) approach, analyzes the oaths in verses 1-5 as masterful, irrefutable arguments designed to silence skeptics. He dissects the structure of these cosmic oaths—swearing by the splitting , the obedient earth, and the soul's fulfillment—as layered proofs of , where the grandeur of creation's response to God's command rhetorically overwhelms denial, compelling the listener to affirm the truth through linguistic eloquence and logical inevitability. Across these classical tafsirs, there is unanimity that Al-Inshiqaq was revealed in , primarily addressing the polytheists who mocked the Prophet Muhammad and denied the , urging them toward faith through vivid eschatological warnings. Minor variations exist among scholars on the precise timing of the described cosmic events, with some like viewing them as simultaneous occurrences at the Hour's onset, while others, including , allow for sequential unfolding to heighten dramatic emphasis, though all agree on their ultimate realization in the divine plan.

Modern Interpretations

In the early 20th century, (d. 1905) approached the Quran's cosmic imagery through a lens of and scientific compatibility, emphasizing that such verses serve as divine signs (ayat) inviting reflection on natural laws, bridging traditional with contemporary scientific inquiry to counter perceptions of conflict between and reason. Seyyed Hossein Nasr has explored Islamic , connecting Quranic motifs to the sacred trust (khalifah) of humanity over nature and warning of the consequences of through modern industrialization, urging sustainable .

Liturgical Role

Prostration Verse

In Al-Inshiqaq, verse 21 serves as one of the fifteen verses of (ayat al-sajdah) in the , where the text states: "And when the Qur'an is recited to them, they do not prostrate" (وَإِذَا تُتْلَىٰ عَلَيْهِمُ الْقُرْآنُ لَا يَسْجُدُونَ). This verse highlights the refusal of disbelievers to submit upon hearing divine revelation, contrasting with the prescribed response for believers. The recitation of this verse, whether in prayer, study, or public reading, triggers the performance of sajdah tilawah, or the prostration of recitation, a ritual act of physical and spiritual submission. In Islamic jurisprudence, this prostration is considered obligatory (wajib) in the upon both the reciter and listeners who are in a state of ritual purity, while it is deemed recommended () in the Maliki, Shafi'i, and Hanbali schools. The act involves a single prostration similar to that in , accompanied by (Allahu Akbar) upon descending and rising, without requiring a full prayer cycle. The practice of sajdah tilawah is supported by hadith narrations recording the Muhammad's observance of upon reciting verses like this one. For instance, in , it is reported that the recited Surah Sad, which contains a verse, and prostrated during his on the , with the congregation following suit. Another narration in the same collection describes the teaching fifteen specific prostrations during Quranic recitation, underscoring the established tradition. These accounts affirm the ritual's prophetic basis, performed to emulate divine command and express humility. Women in a state of menstruation are exempt from performing sajdah tilawah, as the act requires ritual purity (taharah), similar to the exemption from obligatory prayers during this period. This ruling ensures that the prostration aligns with the broader principles of worship accessibility while maintaining its sanctity. Symbolically, verse 21's prostration embodies total submission to the divine judgment depicted throughout Surah Al-Inshiqaq, where the verse critiques spiritual obstinacy and invites believers to affirm their accountability before God through physical bowing. This act reinforces the surah's eschatological theme of reckoning, transforming recitation into a moment of personal renewal and reverence for the inevitable divine recompense.

Recitation Practices

Surah Al-Inshiqaq is primarily recited according to the Hafs transmission from 'Asim, which is the most widely adopted qira'a globally and forms the basis for the standard printed mushafs used in most Muslim-majority regions. This transmission emphasizes clear enunciation and is favored for its alignment with the Quraysh dialect. The seven canonical qira'at—tracing back to reciters like Nafi', Ibn Kathir, Abu 'Amr, Ibn 'Amir, 'Asim, Hamza, and al-Kisa'i—introduce minor variations in pronunciation within Al-Inshiqaq, particularly in verses 1-5, such as subtle differences in vowel elongation or consonant assimilation that do not alter the core meaning but enrich rhythmic flow. For instance, in verse 1 ("Idhā al-samā'u inshaqqat"), some readings apply slight adjustments to the shadda on "qaf" or the preceding hamza, reflecting dialectical nuances preserved through oral chains of transmission. In Islamic worship, the surah's concise length of 25 verses makes it a common choice for recitation during night prayers, including Qiyam al-Layl, where it is often incorporated into voluntary rak'ahs for its thematic focus on . During Ramadan, it is frequently recited in full as part of Taraweeh prayers, with imams selecting it for its eschatological imagery that complements the month's emphasis on reflection and forgiveness. This practice underscores its role in fostering spiritual vigilance, as encouraged in collections recommending shorter surahs from Juz' Amma for sustained night worship. Tajwid application in Al-Inshiqaq highlights rules like idgham (merging of letters for smooth transition) and madd (prolongation of vowels) to maintain the surah's poetic ending in "-aq." For example, idgham occurs in sequences involving lam and , while madd tab'i extends the alif in words like "inshaqqat" (verse 1) for two counts, enhancing auditory harmony. Renowned qaris exemplify these techniques; Muhammad Siddiq al-Minshawi's rendition, known for its emotive depth and precise (nasalization), illustrates idgham in verse 6's "ayyuha al-insanu" and madd in rhyming conclusions, available in archival recordings that serve as models for learners. Beyond , Al-Inshiqaq plays a key role in da'wah efforts, where its vivid portrayal of cosmic upheaval and human reckoning is invoked to illustrate the inevitability of and urge ethical living. In contemporary settings, digital tools like the Muslim Pro and Quran Majeed apps enable interactive practice, offering audio in multiple , annotations, and verse-by-verse playback to aid memorization and correct pronunciation. These resources democratize access, allowing users worldwide to engage with the surah's traditions. When verse 21 is reached in , it traditionally prompts sajdah tilawah as an act of in response to divine command.

References

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  43. https://www.youtube.com/watch?v=A5aZ_9l1xOA
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