Tafsir of Ash-Shura 42:5

(The heavens almost) — it is also read yakādu (in the masculine) — (rupture), meaning they split apart out of the greatness of Allah, Exalted is He, and His majesty, glorified be His status. This is narrated from Qatadah. A group, including Al-Hakim who authenticated it, narrated from Ibn Abbas that he said: "The heavens almost rupture from the weight." It is also said: "From the claiming of a partner and a child for Him, Glory be to Him," as in Surah Maryam. This is supported by His saying thereafter: “And those who have taken allies besides Him...” The mention of "The Oft-Forgiving, the Most Merciful" following that is because they deserved the pouring down of punishment upon them due to this statement, but it was averted from them due to the precedence of His mercy, Mighty and Majestic is He. The verse, in this respect, is presented for [divine] transcendence after establishing His Sovereignty and Greatness. The first interpretation [that it is due to His Greatness] is worthier in this context, because the speech is driven to clarify His greatness, Exalted is He, and His loftiness, glorified be His majesty. This is supported by the omission of the conjunction [between the verses]. That which is narrated from the scholar [Ibn Abbas] follows it, for although the verse may contain the intent for which the speech was driven, its indication of it, based on the first interpretation, is clearer.

The two Basrans and Abu Bakr read (yanfaṭirna) with a nun. The first reading is more emphatic, because the tafa‘‘ula form and its reflexive are constructed for exaggeration, unlike the second, for it is infa‘ala—the reflexive of the triliteral. It is narrated from Yunus, from Abu Amr, that he read it (tatafaṭṭarna) with two ta’s and a nun at the end, according to Al-Kashshaf, and (tanfaṭirna) with one ta and a nun, according to Al-Bahr on the authority of Ibn Khalawayh. According to both narrations, it is anomalous regarding analogy and usage, because the Arabs do not combine the two signs of the feminine—so they do not say of women taqumna (they stand), nor al-wālidātu tarḍa‘na (the mothers breastfeed). The aspect [of its validity] is that it serves as an emphasis, like the emphasis in the address ara'aytak (what do you think?). Similar to this is what Abu Amr al-Zahid narrated in the Nawadir of Ibn al-A‘rabi: Al-ibilu tatashammamna (the camels sniff).

Based on this, it is manifest. Regarding the interpretation that the rupturing of the heavens is due to the attribution of a child and a partner, it is a declaration of the perfection of His holiness, Exalted is He, from what is attributed to Him, Mighty and Majestic is He. Thus, their glorification is [an act of] distancing from what the disbelievers say, and the seeking of forgiveness is a disavowal and an issuing from them. The concluding remark serves to point to the reason for delaying the torment despite their entitlement to it, and some have generalized those for whom forgiveness is sought, including the angels' seeking of forgiveness as one of the reasons for delaying the [divine] punishment.