عَمَُّْ ْ 1501 اَلْاِنْفِطَار
إِذَا السَّمَاءُ انْفَطَرَتْ ﴿۱﴾ وَإِذَا الْكَوَاكِبُ انْتَثَرَتْ ﴿۲﴾ وَإِذَا الْبِحَارُ فُجِّرَتْ ﴿۳﴾ وَإِذَا الْقُبُورُ بُعْثِرَتْ ﴿۴﴾
﴾1﴿ Izas samaaa'un fatarat
﴾2﴿ Wa izal kawaakibun tasarat
﴾3﴿ Wa izal bihaaru fujjirat
﴾4﴿ Wa izal qubooru bu'sirat
﴾1﴿ When the sky is split apart
﴾2﴿ And when the stars fall, scattering
﴾3﴿ And when the seas are burst forth
﴾4﴿ And when the people of the graves are raised
And this Surah is called "Al-Infitar," and it is also referred to as "Idha al-Sama' Infatarat" and "Surah Al-Munfatiroh."
Relevancy:
This Surah is connected to the previous one in several ways. The first connection is that in the previous Surah, there was a rebuke with "Fa aina tadhhaboon" ("So where are you going?"), and in this Surah, the rebuke is with "Ma gharraka bi rabbika al-kareem" ("What has deceived you concerning your noble Lord?").
The second connection is that in the previous Surah, twelve conditions were mentioned, whereas in this Surah, they are summarized into four conditions.
Claim of this surah:
The proof of the Resurrection is established through the meeting of a person with their deeds—both what they have done and what they have left behind. This is accompanied by a rebuke for committing sins due to being deceived by the mercy of the Lord of the Worlds and forgetting the Day of Judgment.
In this Surah, three of Allah’s Asma’ al-Husna (Beautiful Names) and five of His Sifaat Fi’liyyah (Action-based Attributes) are mentioned.
Summary of the surah:
First, the Surah mentions four conditions of the Day of Judgment. Then, it presents its main argument up to verse (5).
The first rebuke follows, directed at the deception of humans concerning their Lord, mentioning five of His attributes up to verse (8).
The second rebuke addresses denial despite the presence of the noble recording angels (Kiraman Katibin), describing four of their attributes up to verse (16).
Then comes a section of glad tidings and warnings regarding the Hereafter, mentioning three states of the deniers and three conditions of the Day of Judgment.
Finally, their ultimate fate is a refutation of the idea of shirk (associating partners with Allah) in His authority, emphasizing that in the Hereafter as well, absolute control belongs to Allah alone.
[1,2] This describes the first and second conditions of the Day of Judgment.
(إِذَا السَّمَاءُ) – This refers to all of humanity being addressed.
(انْفَطَرَتْ) – The word "Fatar" refers to a fresh breaking or splitting that happens for the first time, indicating that there were no previous cracks or breaks in it. For example, when a child's first tooth emerges, the Arabs say "Fatar naab al-ba'ir" (the camel’s tooth has appeared for the first time).
(انْتَثَرَتْ) – This refers to the stars falling in a disorderly manner, scattering without any arrangement, leaving the sky empty of them.
[3] This describes the third condition of the Day of Judgment, adding to the previous descriptions.
In the previous Surah, the term (سُجِّرَتْ) was used, meaning "filled or set ablaze." Here, the word (فُجِّرَتْ) is used, meaning "burst forth or made to overflow."
This indicates that the seas will not only be filled but will also overflow onto the land, flowing across the earth. Additionally, the waters of different seas will mix together, losing their distinct separations.
[4] This describes the fourth condition, following the previous three, which were about the time of destruction. This condition, however, refers to the resurrection after death.
It also adds more detail compared to the previous Surah. There, only the case of (الموءودة) (the buried alive) was mentioned, whereas here, the resurrection of all the inhabitants of the graves is stated.
(بُعْثِرَتْ) – This means that the graves will be turned inside out, overturned, and scattered, bringing forth the dead from within them, resurrecting them for judgment.