Surah al-Infitar (The Cleaving Asunder ) 82 : 1

Overview (Verses 1 - 5)

The Great Upheaval
 
When the sky is cleft asunder, when the stars are scattered, when the oceans are made to explode, when the graves are hurled about, each soul shall know its earlier actions and its later ones. (Verses 1-5)
 
In the commentary on the previous surah we described the feelings generated in people when they visualize the universe undergoing a change so violent that it leaves nothing in its familiar shape and condition. We also said that such feelings tend to pull man away from anything which gives him a sense of security, with the exception of God, the Creator of the universe, the One who lives on after everything has died and withered away. Man’s heart is thus made to turn to the only true being who neither changes nor dies, to seek His support and security in the face of the general upheaval which destroys everything that might once have seemed so permanent. For nothing lives forever except the Creator who is the only one worthy of worship.
 
The first aspect mentioned here of the universal upheaval is the cleaving or rending of the sky, which is mentioned in other surahs: “When the sky is split asunder and becomes rose red, like freshly tanned leather.” (55: 37) “When the sky will be rent asunder, for on that day it is frail and tottering.” (69: 16) “When the sky is rent asunder.” (84: 1) That the sky will be split or rent asunder on that hectic day is certain. What is meant exactly by such rending, and how the sky will look after it has been rent are difficult to say. All that we are left with is a feeling of violent change which overwhelms the universe, as we see it, and a realization that its perfect system will no longer be in operation.
 
The violent upheaval in the universe causes the stars to scatter after they have been held together by a system which makes every star stick to its orbit, even though its movement is exceedingly fast. If this system is broken, as will happen when the life of the stars comes to its end, they will just disappear in the wide space, as does a particle of dust running loose.
 
The explosion of the oceans may refer to their being overfull to the extent that they swallow all dry land and rivers. It may, alternatively, mean an explosion which separates oxygen from hydrogen, the two gases which form water. Thus water returns to its original gas condition. The verse may also be taken to refer to a nuclear explosion of the atoms of the two gases. If this is the case, then the explosion would be so fearful that our nuclear devices of today would seem, in comparison, like child’s toys. The explosion may also take a different form, totally unknown to us. One thing, however, we know for certain is that there will be a horror far greater than any man could ever have experienced.
 
The hurling about of the graves may be a result of one of the events mentioned above. It may also be a separate event which occurs on that eventful day. As these graves are hurled about people are resurrected so as to face the reckoning and receive their reward or punishment. This is complemented by the verse which follows: “Each soul shall know its earlier actions and its later ones.” (Verse 5) That is, each soul shall come face to face with what it has done and what it has left behind of the consequences of its actions; or, what it has enjoyed in this present life and what it has saved for the hereafter. Such knowledge, however, will accompany these horrific events. It will indeed be part of them, for it terrifies the soul no less than any of the other events.
 
The Arabic expression used here, `alimat nafsun, may be translated literally as “a soul shall know...” It is, however, in Arabic a neater and more effective denotation of “each soul shall know...” Furthermore, such knowledge by every soul is not the end of the matter. It has consequences which are as violent as the scenes portrayed here of the great upheaval. These consequences are merely implied, not stated, and this is even more effective.

Overview (Verses 1 - 5)

The Great Upheaval
 
When the sky is cleft asunder, when the stars are scattered, when the oceans are made to explode, when the graves are hurled about, each soul shall know its earlier actions and its later ones. (Verses 1-5)
 
In the commentary on the previous surah we described the feelings generated in people when they visualize the universe undergoing a change so violent that it leaves nothing in its familiar shape and condition. We also said that such feelings tend to pull man away from anything which gives him a sense of security, with the exception of God, the Creator of the universe, the One who lives on after everything has died and withered away. Man’s heart is thus made to turn to the only true being who neither changes nor dies, to seek His support and security in the face of the general upheaval which destroys everything that might once have seemed so permanent. For nothing lives forever except the Creator who is the only one worthy of worship.
 
The first aspect mentioned here of the universal upheaval is the cleaving or rending of the sky, which is mentioned in other surahs: “When the sky is split asunder and becomes rose red, like freshly tanned leather.” (55: 37) “When the sky will be rent asunder, for on that day it is frail and tottering.” (69: 16) “When the sky is rent asunder.” (84: 1) That the sky will be split or rent asunder on that hectic day is certain. What is meant exactly by such rending, and how the sky will look after it has been rent are difficult to say. All that we are left with is a feeling of violent change which overwhelms the universe, as we see it, and a realization that its perfect system will no longer be in operation.
 
The violent upheaval in the universe causes the stars to scatter after they have been held together by a system which makes every star stick to its orbit, even though its movement is exceedingly fast. If this system is broken, as will happen when the life of the stars comes to its end, they will just disappear in the wide space, as does a particle of dust running loose.
 
The explosion of the oceans may refer to their being overfull to the extent that they swallow all dry land and rivers. It may, alternatively, mean an explosion which separates oxygen from hydrogen, the two gases which form water. Thus water returns to its original gas condition. The verse may also be taken to refer to a nuclear explosion of the atoms of the two gases. If this is the case, then the explosion would be so fearful that our nuclear devices of today would seem, in comparison, like child’s toys. The explosion may also take a different form, totally unknown to us. One thing, however, we know for certain is that there will be a horror far greater than any man could ever have experienced.
 
The hurling about of the graves may be a result of one of the events mentioned above. It may also be a separate event which occurs on that eventful day. As these graves are hurled about people are resurrected so as to face the reckoning and receive their reward or punishment. This is complemented by the verse which follows: “Each soul shall know its earlier actions and its later ones.” (Verse 5) That is, each soul shall come face to face with what it has done and what it has left behind of the consequences of its actions; or, what it has enjoyed in this present life and what it has saved for the hereafter. Such knowledge, however, will accompany these horrific events. It will indeed be part of them, for it terrifies the soul no less than any of the other events.
 
The Arabic expression used here, `alimat nafsun, may be translated literally as “a soul shall know...” It is, however, in Arabic a neater and more effective denotation of “each soul shall know...” Furthermore, such knowledge by every soul is not the end of the matter. It has consequences which are as violent as the scenes portrayed here of the great upheaval. These consequences are merely implied, not stated, and this is even more effective.