وَحُصِّلَ ما فِي الصُّدورِ

And what is [concealed] in the breasts is divulged.

EXEGESIS

Ḥuṣṣila (divulged) is a passive verb taken from the root ḥaṣala, which means to extract, to bring something out, or to make apparent something that is hidden or covered, like a kernel taken from its shell or wheat from hay.^{‎[1]Raghib, p. 240.} Its derivative taḥṣīl has also been used in association with the meaning of extraction of gold from its raw and natural state, and so a broader meaning of the word includes extraction and separation of things. In this verse it implies the meaning of separation and distinguishing good from evil,^{‎[2]Bahrayn, 5/350; Lisan, 11/153.} such that belief and good qualities are made apparent,^{‎[3]Shawkani, 5/590.} and with it man shall proceed with a clean heart (26:89, 91:9-10). It denotes that actions are based on intentions, both of which shall be exposed on the Day of Judgement, from the initiative thought to its actualisation.^{‎[4]Alusi, 15/446.}

Ṣudūr (breasts) is the plural of ṣadr, which means chest, but specifically referencing the central part of the human being where the heart is located – a source of life – providing and circulating blood throughout the body.^{‎[5]Tahqiq, 6/251.} Although the word ṣadr refers to a physical part of the human body, it is also used to imply the spiritual identity (20:25, 6:125, 26:13, 94:1, 22:46).^{‎[6]Raghib, p. 477; Qamus, 4/113.}

God singles out and associates the breasts with the divine accounting without mentioning other limbs, explaining that the real source of salvation – and the standard by which accounting will take place – is a sound heart (26:89).

It is also important to note that the two verbs in these verses (buʿthira and ḥuṣṣila) are in passive voice, perhaps demonstrating the exaltation of God. It is known that God will raise the bodies from the earth and divulge what is in the breasts, such that it is not necessary to mention or use the verb in its active voice.  

EXPOSITION

These verses illustrate a series of events of the hereafter, as if admonishing man; does he not know what is in store for him as a consequence of his deeds, from the hardships of death, darkness in the grave, regret on the Day of Judgement, and the punishments of hell fire?^{‎[7]Maybudi, 10/589.} Does he not know of his responsibilities and destiny, such that he can prepare for it?^{‎[8]Andulusi, 5/515; Thaalabi, 5/620.}  

In this regard it is narrated from the Holy Prophet: ‘If you were to know what I know, you would surely laugh a little and cry profusely. If the animals knew of death – with their minimal intellectual capacities – the way the son of Adam knows death, they would stop eating and drinking, and become thin.’^{‎[9]Maybudi, 10/588.}

This narration reproaches human beings for their constant play with whims and desires, completely heedless of death.

Often man is negligent in preparing for the afterlife and for his death. A similitude and contrast are of a pregnant woman who, in her final weeks, often prepares for the coming of the infant, setting up the room with its décor, clothing, cot, and so on. However, when the question is raised – why prepare for something that is not here yet – the reply often highlights how it is logical to prepare in advance of the child’s arrival, rather than to spontaneously prepare in the spur of the moment. With regards to the afterlife, it is as if the Almighty is asking us: ‘Will you not be raised from the belly of the earth? So where is your preparation?’^{‎[10]Razi, 32/263.}

Humanity will be held responsible in the eyes of God who will make apparent and expose all deeds and misdeeds.^{‎[11]Fadlallah, 24/379.} It is important to note that the subject is man – particularly those who are guilty of ugly crimes – who will most certainly be held accountable,^{‎[12]Hairi, 12/211.} and as explained by Sufyān al-Thawrī, the hidden disbelief in the hearts will be made apparent for all to see.^{‎[13]Tibyan, 10/397.} All virtues and vices stored in the depths of the hearts, from sincerity, to pride and arrogance, humility, and all other good and evil intentions shall be exposed.^{‎[14]Amthal, 20/397.} Others opine that on the Day of Judgement all will proceed together in a line systematically, and people’s true realities will be made apparent, and in this state the believers and disbelievers shall be distinguished, until there is nothing left in the hearts to show.^{‎[15]Fadlallah, 24/380.}

REVIEW OF TAFSĪR LITERATURE

Rāzī explains three possible readings of And what is [concealed] in the breasts is divulged. First, it can refer to the gathering of the books of actions, which are then made apparent.^{‎[16]Fatḥ-Allāh Kāshānī, Minhāj al-Ṣādiqīn, 10/327.} Second, these actions are to be distinguished into one of the five categories of law (mandatory, encouraged, discouraged, forbidden, and permissible). The third meaning explains that the inner reality of man may not correlate with its apparent, but the verse affirms that all secrets shall be exposed on the Day of Judgement, as veils shall be ripped apart, On the day when the secrets are examined (86:9).^{‎[17]Razi, 32/263.}

INSIGHTS FROM OTHER TRADITIONS

1. In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.^{‎[18]Romans 2:16.}
2. Therefore, judge nothing before the time, until the Lord comes, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have praise of God.^{‎[19]1 Corinthians 4:5.}

[1] Raghib, p. 240.
[2] Bahrayn, 5/350; Lisan, 11/153.
[3] Shawkani, 5/590.
[4] Alusi, 15/446.
[5] Tahqiq, 6/251.
[6] Raghib, p. 477; Qamus, 4/113.
[7] Maybudi, 10/589.
[8] Andulusi, 5/515; Thaalabi, 5/620.
[9] Maybudi, 10/588.
[10] Razi, 32/263.
[11] Fadlallah, 24/379.
[12] Hairi, 12/211.
[13] Tibyan, 10/397.
[14] Amthal, 20/397.
[15] Fadlallah, 24/380.
[16] Fatḥ-Allāh Kāshānī, Minhāj al-Ṣādiqīn, 10/327.
[17] Razi, 32/263.
[18] Romans 2:16.
[19] 1 Corinthians 4:5.