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Part 39
Sura Infitar 82:1-5
In The Name of Allah, The Beneficent. The
Merciful
1. "When The Sky is cleft
asunder."
2. "And when the planets are
scattered."
3. "And when the seas burst
forth,"
4. "And when the graves are over
turned (emptied),"
5. "Every soul shall know what it has
sent forward and (what it has) held back."
Commentary:
The
Disturbance in Order and Symmetry.
Again, at
the beginning of this Sura, we are informed about a part of the horrible events
that occur, throughout the world immediately before the Day of Judgment
It says:
"When the Sky is cleft asunder".
"And when the planets are
scattered."
The present
phenomenal order will not last for ever. Then, constellations will lose their regularity
and the order of this world will be disturbed. All stars and planets in the
sky, revolving around special points, will leave their routine and, hitting
each other, burst violently. All will be destroyed before the new Spiritual
World is established.
The term
/infatarat/ is based on /infitar/ which means 'being cloven asunder'. It
resembles the term used in some verses of the Qur'an, such as, Sura Inshiqaq,
No. 84, Verse 1 which says: "When The Sky is rent asunder".
And, it also
resembles Sura Muzammil No. 73 verse 18 which says: "Whereon the
sky will be cleft asunder?...".
The term
/intatharat/ is basically derived from /nathr/ which means 'to disperse' and
the term /intithar/ means 'to scatter', and, hence, scattered stars
cause each one of them to be thrust in different directions, then many
commentators have interpreted the term /intatharat/ as the 'falling of the
stars' which is appropriate with the sense of 'scatter'.
The term
/kawakib/ is the plural form of /kaukab/ which carries many meanings in the
Arabic language, including: 'star', in the general sense, and 'Venus'
in a proper sense: i.e. a white point in the eye, tall plants, blossoms,
the shine of steel, a handsome lad, a
sword, water, the chief of a group, etc.
However, it
seems that the main meaning is 'a bright star' and other meanings are
used metaphorically in relation to that meaning.
What factor
or factors cause the stars to be scattered? Is it because of the disturbance of
their polarization? Does a mysterious power have an effect on them? Or is it
the consequence of the world's gradual contraction, which is now approved of by
the scientific community. No one knows the exact answer, but it is, at least,
understood from them that when these great phenomena cannot resist and will be
totally shattered then the position of Man, a weak creature, is obvious.
This is an
admonishment to Man, in relation to the destruction of this phenomenal world,
in order for him not to consider it immortal or not to be attached to it and
avoid committing numerous sins for its sake.
After
speaking about the sky the Sura says:
"And when the seas burst forth".
Although the
seas and oceans (other than the lakes), on the Earth, are now connected to each
other, it seems that prior to the Hereafter the mountains will turn to rubble,
because of earthquakes, and will fill them up, entirely, so that water will
cover all the lands, and the seas will join to each other as a single ocean
which will overwhelm the whole planet (Earth); as Sura Takwir No. 81 verse
6 says: "When the seas boil over swelling".
There is another probability, in commenting
on these two verses, which interprets the term /fujjirat/ and /sujjirat/ in the
sense of 'explosion in the seas which turns the seas into fire',
because, as was said before, water is formed with a combination of two
elements; both of which are combustible. If something chemically separates the
water of the seas into oxygen and hydrogen, a small spark can ignite it into an
overwhelming, blazing inferno.
Then, speaking
about the Resurrection, where the dead are thrown out for reckoning, which is
the stage for the rebirth of the dead and the world, it says:
"And when the graves are over turned
(emptied),"
The term
/bu'thirat / means 'to turn upside-down' or 'to be scattered'.
Raqib cites in his book 'Mufradat' that the word may be combined from
two parts: /ba'th/ and /athirat / where both meanings are gathered in it, (like
/bismillah/ which is formed from /bismi/ and /allah/).
In any
event, what is said in the above verse is similar to what Sura Zilzal No.
99 verse 2 denotes: "And the Earth throws up her burdens (from
within)".
Or, it
resembles Sura Naziat No.79 Verse 13-14 which say: "But it shall
be only a single blast", "When behold, they shall be in the awakened
state".
All these
statements show that the rebirth, and the dead coming out from their graves,
will occur suddenly and rapidly.
And, after
pointing to some events that happen before and after the Resurrection;
as a conclusion it says:
"Every soul shall know what it has
sent forward and (what it has) held back."
Verily, on
that Day, everything will be obvious to all and the curtains of arrogance and
pride will be removed, then, the full Reality will be manifested. Man
will see his deeds altogether, irrespective of good or evil, and understands
what sort of deeds he had sent forth and what kind of deeds, together with
their effects, remained in the world, whose result reached him later after his
death; such as, acts of charity done, any remaining voluntary alms and/or pious
foundations and endowments, or the books and works he had left behind; whether
with good intention or evil ones, of which other persons used after him, and,
also, the good or bad habits that remain among societies for generations.
These are
some of Man's deeds that their result reaches him after his death and they are
the examples of the term /axxarat/ 'what it has held back', which is
mentioned in the verse.
It is true
that in this world everyone is, more or less, familiar with what he has done,
but forgetfulness, selfishness, and self-love often prevent Man from keeping
all of his actions in mind and understanding the depth of their final result.
However, on the Day when everything changes and there will be a
revolution in all things in the world, including Man's spirit; he will have a
complete knowledge and a precise comprehension of what he has done in his life.
Or, more than that, he will see all of them in front of himself as Sura
al-i-Imran, No.3. verse 30 says: "On the Day when every soul will
be confronted with all the good it has done, and all the evil it has done...".
Some of the
commentators have rendered the verse with some other interpretations, one of
which is that it means the deeds that Man has committed at the beginning of his
life and the deeds that he has postponed to do at the end of his life. But, the
first commentary is more appropriate in every respect.
By the way,
the term /nafs/ 'soul', here, means every individual human spirit, and
it includes all Mankind, in general.
Explanations:
Besides what
is said in the above verses about the remaining result of Man's deeds, there
are some narration's which say that there may be some actions, fulfilled by
Man, whose effect; good or bad, lasts for many years or even forever, and he
receives its fruit.
A narration
from Imam Sadiq (p.b.u.h.) says: "There will be no reward for a man
after his death except in three ways: the pious foundations that he has
established in his life and that will continue after his death, a tradition of
guidance for the benefit of people according to which they behave after his
death, and a believing good child who asks forgiveness from Allah for him".
The things
that are beneficial for the believers after their death are six according to
another narration: a pious child, the Qur'an that he studies, a well he has dug
(for its water), a tree he has planted, providing water, and, finally, a good
tradition that persists after him and is beloved by all.[2]
Some
narrations focus on the science that a person leaves behind amongst people.
There are
numerous narrations that warn people to be especially careful about their
behavior, because their behavior may cause their societies to have some good or
bad traditions later.
The late
Tabarsi cites a tradition corresponding with the above mentioned verses that
states: once a person, who was attending with the Prophet (p.b.u.h), rose
and asked people to help him with some financial matter. No one responded to
him. At this moment, one of the Prophet's (p.b.u.h.) companions gave the
beggar something. Then others followed suit and everyone gave him something to
help him and the Prophet (p.b.u.h.) said: "He who leaves a good
tradition behind himself one that others follow, will have his own reward and,
in addition to this he will have a reward similar to his followers' rewards;
without decreasing anything from that which they gained. And he who leaves an
evil tradition behind himself and others follow it, will have his own sin plus
a sin similar to his followers ' sins, both, without decreasing from any
of them". At that moment Khathifah, one of the Prophet's companions (p.b.u.h.),
recited the verse: "Every soul shall know what it has sent forward
and (what it has) held back".name="_ftnref4" title="">[4]
Amir-al-Mo'mineen
Ali (p.b.u.h.) says: "What will your position be, then, when your
affairs reach their end and graves are turned upside down (to throw out the
dead)? There, every soul shall realize what it has sent before, and they shall
be brought back to Allah their true Lord, and what they did fabricate (the
false deities) will vanish from them". href="#_ftn5" name="_ftnref5" title="">[5]
These verses
and narrations illustrate Man's responsibility for his deeds, from the Islamic
point of view, so that they may result in some good rewards or painful
punishments for him even after the passing of thousands of years.
name="_ftn1" title="">[1] Bihar-ul-Anwar, vol. 71, p 257.
name="_ftn2" title="">[2] ibid.
name="_ftn3" title="">[3] Maniyyal-ul-Mured, p. 11
name="_ftn4" title="">[4] Majma'-al-Bayan, vol. 10, p. 449
name="_ftn5" title="">[5] Nahj-ul-Balaqa, Sermon No. 226
(Arabic Version).
