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Surah 82. Al-Infitar

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82:1
إِذَا ٱلسَّمَآءُ ٱنفَطَرَتْ I tha a l ssam a o infa t arat
WHEN THE SKY is cleft asunder,1
  - Mohammad Asad

An allusion to the Last Hour, when the world as known to man will come to an end and the ultimate reality of the hereafter will begin.

When the heaven will cleft asunder;
  - Muhammad Farooq-i-Azam Malik
When the sky splits open,
  - Mustafa Khattab
When the heaven is cleft asunder,
  - Marmaduke Pickthall
When the Sky is cleft asunder; 5997 5998
  - Abdullah Yusuf Ali

Cf. the passage lxxxi. 1-14 and notes. For the three parallel interpretations, see the Introduction to the Sura. There are four conditional clauses here, and the substantive clause is in verse 5. In S. lxxxi, there were 12 conditional clauses, and the conclusion was, similar, but not expressed in precisely the same terms. See lxxii. 5. n. 6002 below. The physical world as we see it now will be destroyed before the final Day of Judgment, establishing the true Reality. In the following four clauses we have a reference to the Lesser Judgment, the individual dawn of the true Reality at Death.

Cf. lxxiii. 18, n. 5769. The beautiful blue sky overhead, which we take for granted in sunshine and storm, will be shattered to pieces before the New World is established. The partition which seems at present to divide things divine from this phenomenal world has to be shattered before each soul knows the reality about itself.

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82:2
وَإِذَا ٱلْكَوَاكِبُ ٱنتَثَرَتْ Wai tha alkaw a kibu intatharat
and when the stars are scattered,
  - Mohammad Asad
when the stars will scatter;
  - Muhammad Farooq-i-Azam Malik
and when the stars fall away,
  - Mustafa Khattab
When the planets are dispersed,
  - Marmaduke Pickthall
When the Stars are scattered; 5999
  - Abdullah Yusuf Ali

Cf. lxxxi. 2, where the word for "stars" (Nujum) is different, and the verb is different. Najm has reference to brightness, and the verb 'losing their lustre" was appropriate there, to show the opposite, Kaukab (used here) has more the meaning of a star as fixed in a costellation; and the opposite of a fixed and definite order is "scattered", the verb used here. In fact, throughout this passage, the dominating idea is the distrubance of order and symmetry. The metaphor behind the scattering of the constellations is that in the present order of things we see many things associated together, e.g., rank with honour, wealth with comfort, etc. In the New World this will be seen to have merely fortuitous.

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82:3
وَإِذَا ٱلْبِحَارُ فُجِّرَتْ Wai tha albi ha ru fujjirat
and when the seas burst beyond their bounds,
  - Mohammad Asad
when the oceans will be torn apart;
  - Muhammad Farooq-i-Azam Malik
and when the seas burst forth,
  - Mustafa Khattab
When the seas are poured forth,
  - Marmaduke Pickthall
When the Oceans are suffered to burst forth; 6000
  - Abdullah Yusuf Ali

Cf. lxxxi. 6, "when the oceans boil over with a swell". Here, "are suffered to burst forth" expresses the end of the present order of things. This may be in two ways, (1) The barrier which keeps within their respective bounds the various streams of salt and fresh water (lv. 20, n. 5185) will be removed; (2) the Ocean will overwhelm the whole Globe.

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82:4
وَإِذَا ٱلْقُبُورُ بُعْثِرَتْ Wai tha alqubooru buAAthirat
and when the graves are overturned
  - Mohammad Asad
and when the graves will be laid open:
  - Muhammad Farooq-i-Azam Malik
and when the graves spill out,
  - Mustafa Khattab
And the sepulchres are overturned,
  - Marmaduke Pickthall
And when the Graves are turned upside down 6001
  - Abdullah Yusuf Ali

This item is not mentioned in lxxxi. 1-14. Here it is introduced to show that the whole order of things will be so reversed that even Death will not be Death. We think there is tranquillity in Death: but there will be no tranquillity. Literally, and figuratively, Death will be the beginning of a new Life. What we think to be Death will bring forth Life.

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82:5
عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَتْ AAalimat nafsun m a qaddamat waakhkharat
every human being will [at last] comprehend what he has sent ahead and what he has held back [in this world].2
  - Mohammad Asad

I.e., what he has done and what he has omitted to do. An alternative rendering would be, "what he has placed forward and what he has placed behind", i.e., what he prized more and what less in his erstwhile, subjective valuation. Thus, at the moment of resurrection man will suddenly understand the true motivations and moral implications of whatever he did - or consciously refrained from doing - during his life in this world: and this applies to all the good deeds he did and the sins he refrained from, as well as to all the sins he committed and the good deeds he failed to do.

then each soul shall know what it has sent forth and what it left behind.
  - Muhammad Farooq-i-Azam Malik
'then' each soul will know what it has sent forth or left behind.
  - Mustafa Khattab
A soul will know what it hath sent before (it) and what left behind.
  - Marmaduke Pickthall
(Then) shall each soul know what it hath sent forward and (what it hath) kept back. 6002
  - Abdullah Yusuf Ali

Sent Forward and kept back: may mean: the deeds of commission and omission in this life. Or the Arabic words may also be translated: sent forward and left behind: i.e., the spiritual possibilities which it sent forward for its other life, and the physical things on which it prided itself in this life, but which it had to leave behind in this fife. Or else, the things it put first and the things it put last in importance may change places in the new world of Reality. "The first shall be last and the last shall be first".

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82:6
يَـٰٓأَيُّهَا ٱلْإِنسَـٰنُ مَا غَرَّكَ بِرَبِّكَ ٱلْكَرِيمِ Y a ayyuh a alins a nu m a gharraka birabbika alkareem i
O MAN! What is it that lures thee away from thy bountiful Sustainer,3
  - Mohammad Asad

A rhetorical question implying that no human being is ever entirely immune against "that temptation to evil (fitnah) which does not befall only those among you who are bent on denying the truth" (see 8:25 and the corresponding note [25]). The answer is given in verse {9} below.

O man! What has lured you away from your gracious Rabb,
  - Muhammad Farooq-i-Azam Malik
O humanity! What has emboldened you against your Lord, the Most Generous,
  - Mustafa Khattab
O man! What hath made thee careless concerning thy Lord, the Bountiful,
  - Marmaduke Pickthall
O man! what has seduced thee from thy Lord Most Beneficent?
  - Abdullah Yusuf Ali

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82:7
ٱلَّذِى خَلَقَكَ فَسَوَّىٰكَ فَعَدَلَكَ Alla th ee khalaqaka fasaww a ka faAAadalak a
who has created thee, and formed thee in accordance with what thou art meant to be,4 and shaped thy nature in just proportions,5
  - Mohammad Asad

I.e., "endowed thee with all the qualities and abilities relevant to the exigencies of thy individual life and thy environment".

Lit., "made thee proportionate", i.e., a being subject to physical needs and emotional urges, and at the same time endowed with intellectual and spiritual perceptions: in other words, a being in whom there is no inherent conflict between the demands of "the spirit and the flesh", since both these aspects of the human condition are - as stressed in the next verse - God-willed and, therefore, morally justified.

Who created you, fashioned you, proportioned you,
  - Muhammad Farooq-i-Azam Malik
Who created you, fashioned you, and perfected your design,
  - Mustafa Khattab
Who created thee, then fashioned, then proportioned thee?
  - Marmaduke Pickthall
Him Who created thee. Fashioned thee in due proportion and gave thee a just bias; 6003 6004
  - Abdullah Yusuf Ali

Cf. xv. 29. Allah not only created man, but fashioned him in due proportions, giving him extraordinary capacities, and the means wherewith he can fulfil his high destiny.

See n. 834 to vi. 1. Having given a limited free-will, He gave us a just bias through our reason and our spiritual faculties. If we err, it is our will that is at fault.

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82:8
فِىٓ أَىِّ صُورَةٍ مَّا شَآءَ رَكَّبَكَ Fee ayyi s ooratin m a sh a a rakkabak a
having put thee together in whatever form He willed [thee to have]?
  - Mohammad Asad
and moulded you in whatever form He pleased?
  - Muhammad Farooq-i-Azam Malik
moulding you in whatever form He willed?
  - Mustafa Khattab
Into whatsover form He will, He casteth thee
  - Marmaduke Pickthall
In whatever Form He wills does He put thee together. 6005
  - Abdullah Yusuf Ali

By "Form" (Surat) here I understand the general shape of things in which any given personality is placed, including his physical and social environments, his gifts of mind and spirit, and all that goes to make up his outer and inner life. The Grace of Allah is shown in all these things, for His Will is formed from perfect knowledge, wisdom, and goodness.

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82:9
كَلَّا بَلْ تُكَذِّبُونَ بِٱلدِّينِ Kall a bal tuka thth iboona bi al ddeen i
Nay, [O men,] but you [are lured away from God whenever you are tempted to] give the lie to [God's] Judgment!6
  - Mohammad Asad

In view of the fact that the whole of this passage is addressed to "man" or "men" in general, and not merely to deniers of the truth, I believe that the expression "you give the lie" does not, in this context, necessarily imply a conscious denial of God's ultimate judgment but, rather, a tendency inherent in most human beings to close one's mind - occasionally or permanently, as the ease may be - to the prospect of having to answer before God for one's doings: hence my rendering, "you are tempted to give the lie".

Nay! In fact you deny the Day of Judgement!
  - Muhammad Farooq-i-Azam Malik
But no! In fact, you deny the 'final' Judgment,
  - Mustafa Khattab
Nay, but they deny the Judgment.
  - Marmaduke Pickthall
Nay! but ye do Reject Right and Judgment! 6006
  - Abdullah Yusuf Ali

The goodness and mercies of Allah, and His constant watchful care of all His creatures should make men grateful, instead of which they turn away from the Right and deny the Day of Sorting Out, the Day when every action performed here will find its fulfilment in just reward or punishment.

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82:10
وَإِنَّ عَلَيْكُمْ لَحَـٰفِظِينَ Wainna AAalaykum la ha fi th een a
And yet, verily, there are ever-watchful forces over you,
  - Mohammad Asad
You should know that guardian angels have indeed been appointed over you,
  - Muhammad Farooq-i-Azam Malik
while you are certainly observed by vigilant,
  - Mustafa Khattab
Lo ! there are above you guardians,
  - Marmaduke Pickthall
But verily over you (are appointed angels) to protect you 6007
  - Abdullah Yusuf Ali

Besides the faculties given to man to guide him, and the Form and Personality through which he can rise by stages to the Presence of Allah, there are spiritual agencies around him to help and protect him, and to note down his Record, so that perfect justice may be done to him at the end. For these Guardian Angels, see 1. 17-18, and n. 4954.

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82:11
كِرَامًا كَـٰتِبِينَ Kir a man k a tibeen a
noble, recording,
  - Mohammad Asad
who are noble writers,
  - Muhammad Farooq-i-Azam Malik
honourable angels, recording 'everything'.
  - Mustafa Khattab
Generous and recording,
  - Marmaduke Pickthall
Kind and honorable writing down (your deeds):
  - Abdullah Yusuf Ali

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82:12
يَعْلَمُونَ مَا تَفْعَلُونَ YaAAlamoona m a tafAAaloon a
aware of whatever you do!7
  - Mohammad Asad

The classical commentators are of the opinion that we have here a reference to the guardian angels who record, allegorically, all of men's deeds. However. another explanation has been suggested by me in my rendering of {50:16-23} and elaborated in the corresponding notes [11-16]. In consonance with that interpretation, the "watchful force" (hafiz) set over every human being is his own conscience, which "records" all his motives and actions in his subconscious mind. Since it is the most precious element in man's psyche, it is described in verse {11} as "noble".

they know all that you do.
  - Muhammad Farooq-i-Azam Malik
They know whatever you do.
  - Mustafa Khattab
Who know (all) that ye do.
  - Marmaduke Pickthall
They know (and understand) all that ye do.
  - Abdullah Yusuf Ali

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82:13
إِنَّ ٱلْأَبْرَارَ لَفِى نَعِيمٍ Inna alabr a ra lafee naAAeem in
Behold, [in the life to come] the truly virtuous will indeed be in bliss,
  - Mohammad Asad
On that Day the righteous will surely be in bliss;
  - Muhammad Farooq-i-Azam Malik
Indeed, the virtuous will be in bliss,
  - Mustafa Khattab
Lo! the righteous verily will be in delight
  - Marmaduke Pickthall
As for the Righteous they will be in Bliss;
  - Abdullah Yusuf Ali

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82:14
وَإِنَّ ٱلْفُجَّارَ لَفِى جَحِيمٍ Wainna alfujj a ra lafee ja h eem in
whereas, behold, the wicked will indeed be in a blazing fire -
  - Mohammad Asad
while the wicked will indeed go to hell,
  - Muhammad Farooq-i-Azam Malik
and the wicked will be in Hell,
  - Mustafa Khattab
And lo! the wicked verily will be in hell;
  - Marmaduke Pickthall
And the Wicked they will be in the Fire
  - Abdullah Yusuf Ali

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82:15
يَصْلَوْنَهَا يَوْمَ ٱلدِّينِ Ya s lawnah a yawma a l ddeen i
[a fire] which they shall enter on Judgment Day,
  - Mohammad Asad
they shall enter it on the Day of Judgment,
  - Muhammad Farooq-i-Azam Malik
burning in it on Judgment Day,
  - Mustafa Khattab
They will burn therein on the Day of Judgment,
  - Marmaduke Pickthall
Which they will enter on the Day of Judgment. 6008
  - Abdullah Yusuf Ali

I understand this relative clause to govern "the Fire", i.e., the Punishment. It will be postponed as long as possible, to give the Sinner every chance of repentance and amendment. But once the period of probation is past, it will be irrevocable. There will be no going back from it. By inference, the Righteous may individually reach some stage of Bliss at once, possibly in this life, possibly after death, though the Final Judgment will be the general and complete cessation of this fleeting world and the creation of the world of Eternity.

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