Surah 82: Al-Infitar
The Holy Qur’an with English Translation and Commentary (Five Volume Commentary)
[a]In the name of Allah, the Gracious, the Merciful.
[a] See 1:1.
[b]When the heaven is cleft asunder,[4614]
[b] 73:19.
[4614] Commentary:
As mentioned in the Introduction, the Surah deals particularly with the time when Christianity would be very much in the ascendant, and Christian doctrines of the Trinity and the Sonship of Jesus Christ would reign supreme. To this dominance of Christian beliefs, the Holy Qur’an has referred in very strong language in the words: "The heavens might well-nigh be rent thereat, and the earth cleave asunder, and the mountains fall down in pieces, because they ascribe a son to the Gracious God" (19:91-92). The verse under comment thus signifies that at that time false doctrines of Christianity would dominate the world, and as a result of it God’s wrath would be excited and Divine punishment would overtake the world in various forms. The reference is clearly to the present time.
The verse may also signify that God’s righteous servants would feel so grieved at seeing sin and iniquity spreading all round in the world as a result of false Christian doctrines that their hearts would, as it were, become rent; the word "heavens" referring to the hearts of the righteous believers which in religious phraseology are called God’s Throne.
And when the stars are scattered,[4615]
[4615] Commentary:
Metaphorically, the verse means that in the latter days men possessing true spiritual knowledge and guidance would disappear or become rare. The difference in the words in this and the corresponding verse of the preceding Surah is significant. Whereas the verse under comment signifies that wealthy people and skilled craftsmen would yield place to Labour and Communist organisations, the corresponding verse of the preceding Surah meant that old aristocratic houses would lose their influence and prestige.
[c]And when the oceans are made to flow forth and are joined together,[4616]
[c] 52:7; 81:7.
[4616] Commentary:
The verse signifies that great seas and oceans would be made to flow into one another by means of canals; or their mouths would be dug wide open so as to make large ships ply in them. The reference may be to the Panama and Suez canals. The substitution of the word فجرت in the present verse for سجرت in the 7th verse of the preceding Surah is also worthy of note.
[a]And when the graves are laid open,[4617]
[a] 100:10.
[4617] Commentary:
The verse may signify that in the latter days graves will be laid open as has been done in the case of the tombs of the ancient kings of Egypt; or it may mean that towns and monuments submerged and long forgotten would be dug out. These verses (2-5) may also refer to the great spiritual revolution brought about by the Holy Prophet. In this case "the cleaving asunder of the heaven" would signify that the gates of heaven would be thrown open and heavenly signs in support of the Holy Prophet would appear in large numbers. And "the scattering of the stars" would mean that the Companions of the Holy Prophet would spread out in the world and scatter the seeds of the Message in the Holy Qur’an far and wide. "The flowing forth of the rivers" would signify that the rivers of knowledge in the Holy Qur’an would be made to flow and would fertilize the land that had lain dry and parched for long centuries. And "the laying open of the graves" would mean that through the teachings of Islam the spiritually dead people would receive a new life and, as it were, come out of their graves. Or the verse may mean that the earth would throw out its treasures of mineral wealth.
[b]Every soul shall then know what it has sent forth and what it has kept back.[4618]
[b] 3:31; 81:15.
[4618] Commentary:
In this and the next few verses the address is to the protagonists and propagandists of the false Christian doctrines. They will come to realize the enormity and heinousness of their false teaching.
O man! what has deceived thee and emboldened thee against thy Gracious Lord,[4619]
[4619] Commentary:
The reference in the verse may be to preachers of the false doctrines of Christianity and may imply a subtle rebuke to them, saying in effect: How could they dare invent such self-contradictory doctrines as those of Atonement and the Sonship of Jesus, describing God as a loving Father and at the same time accusing Him of condemning an innocent man––"His own so-called son," that he might wash away the sins of corrupt humanity?
[a]Who created thee, then perfected thee, then proportioned thee aright?[4620]
[a] 87:3; 91:8.
[4620] Commentary:
The verse contains a refutation of Atonement. It purports to say that man is not born sinful and he does not stand in need of the vicarious sacrifice of anybody for his redemption. Instead of being born sinful, he has been endowed with great natural powers and faculties in order that he may rise to the highest peaks of spiritual eminence. The verse may also signify that God revealed His guidance in every age in the form best suited to man’s needs.
In whatever form He pleased, He fashioned thee.
Nay, but you deny the Judgement. [4621]
[4621] Commentary:
Christians are here told that by their false doctrines they, in fact, deny the Last Judgement, that is to say, man’s responsibility for his actions and his accountability before God. The doctrine of Atonement and man’s sinful birth directly negative man’s freedom of action and responsibility.
[b]But there are guardians over you,
[b] 6:62.
[c]Noble recorders,[4622]
[c] 43:81; 50:19.
[4622] Commentary:
See 50:18-19.