وَأَسِرّوا قَولَكُم أَوِ اجهَروا بِهِ ۖ إِنَّهُ عَليمٌ بِذاتِ الصُّدورِ

Speak secretly, or do so loudly, indeed He knows well what is in the breasts.

EXEGESIS

In the Quran, breast (ṣadr) usually refers to the immaterial soul and spirit of mankind, unless there is an indication that the physical breast is intended. So is the case with qalb and fuʿād (heart). Therefore, what is in the breasts includes anything that relates to the soul and occupies it mentally, emotionally, or spiritually. God knows well about all beliefs, intentions, desires, and inclinations.

EXPOSITION

This verse serves as a justification for why one is to fear God unseen (or in private), as well as a threat to those who are not mindful of God’s presence. Thus, this verse urges its audience to avoid sinning in private as they avoid sinning in public, for the two are no different in terms of God’s knowledge. Not only that, but one should also be vigilant of what he holds in his breast.^{‎[1]Tibyan, 30/589.} Moreover, the verse gives assurance to those who fear God in secret and private that God is aware of their God-fear and their reward will not be neglected. It also awakens the audience to come to their senses and take the words of revelation more seriously. Furthermore, by establishing God’s all-inclusive knowledge, the verse complements the initial verses of the chapter that established God’s infinite power.^{‎[2]Mizan, 19/354.}

Speak secretly, or do so loudly is apparently a command. However, it serves as either a threat or an assertion,^{‎[3]Qurtubi, 19/213.} saying that no matter you speak secretly or aloud, God knows it all: It is the same [to Him] whether any of you speaks secretly, or does so loudly (13:10). Not only does He know anything that you utter, but He knows well what is in the breasts. The second part of the verse serves as a proof for the threat implied by the first part: how can He be ignorant of what you speak when He is well aware of what you hold within? Of course, God’s knowledge is not limited to what the people speak. His all-encompassing knowledge equally applies to the actions that people do in private or public.^{‎[4]Mizan, 19/354.} In other words, speaking has been mentioned here as an example, or perhaps because of the cause and circumstance in which the verse was revealed.

God’s knowledge to the hidden and apparent have been explicated in many verses in the Quran (2:77, 6:3, 16:19, 16:23, 20:7, 64:4). This verse may also be a means of comforting and consoling the Prophet against the plots or blasphemies of the infidels: So do not let their remarks grieve you. We indeed know whatever they hide and whatever they disclose (36:76; also see 11:5). This sense is confirmed by a narration by Ibn Abbas about the occasion in which this verse was revealed.^{‎[5]Tabrisi.J, 4/330.}

INSIGHTS FROM HADITH

1. Imam Ali (a) said: ‘Beware of sinning against God in private, for the witness is the judge.’^{‎[6]Nahj, saying 330.}
2. Imam Ali (a) wrote the following letter to one of his agents: ‘He [the Imam] commands him [the agent] to be God-conscious in his secret matters and hidden actions, where there is no one to witness or watch except him. And he commands him that he should not perform any act of God’s worship in public and then do otherwise in private. One whose private and public do not differ, and whose words and actions do not contradict, has indeed fulfilled God’s trust and made his worship sincere.’^{‎[7]Nahj, letter 26.}
3. Imam Ali (a) said: ‘He hears the speech of anyone who talks, and knows the secret of anyone who keeps silent.’^{‎[8]Nahj, sermon 109.}
4. Imam Ali (a) prays to God and describes Him as follows: ‘Anything covert is overt for Thee, and anything hidden is evident for Thee.’^{‎[9]Nahj, sermon 109.}

REVIEW OF TAFSĪR LITERATURE

The address in this verse may be an address of threat to the disbelievers, in continuation of verses 6-11. If so, then verse 12 would be a separate sentence and digression.^{‎[10]Alusi, 15/15.} That is a possibility, though the last verse would still be in line with the overall message of these verses since it talks about fearing God.

Several possibilities have been mentioned for the object of creation and the object of knowledge in this verse: 1. Would He who has created the breasts not know what is in the breasts? 2. Would He who has created everything not know what is in the breasts? 3. Would He who has created a servant not know his secrets?^{‎[11]Tibyan, 10/64.} 4. Would He who has created what is spoken secretly or loudly not know those speeches?^{‎[12]Zamakhshari, 4/579, annotations.} Since the verse has not determined the objects, it could include all of these meanings. Including all of these possibilities would also be in line with God’s all-encompassing knowledge. Concerning the fourth meaning, it should be noted that God’s creation of what is spoken by His servants does not contradict their free will and the ascription of these speeches to the servants. God’s act and the servant’s act are vertical and longitudinal (ṭūlī) to one another, not horizontal and latitudinal (arḍī). Another meaning that has been suggested for the verse is: would He not know the secret of that which He has created? In other words, the verse means that God knows the secrets of His servants. Thus, the word ‘secret’ has been omitted.^{‎[13]Tibyan, 10/64.} This meaning is also possible.

INSIGHTS FROM OTHER TRADITIONS

1. I know that thou canst do every thing, and that no thought can be withholden from thee.^{‎[14]Job 42:2.}
2. But when thou doest alms, let not thy left hand know what thy right hand doeth: That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly. And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly.^{‎[15]Matthew 6:3-6.}

[1] Tibyan, 30/589.
[2] Mizan, 19/354.
[3] Qurtubi, 19/213.
[4] Mizan, 19/354.
[5] Tabrisi.J, 4/330.
[6] Nahj, saying 330.
[7] Nahj, letter 26.
[8] Nahj, sermon 109.
[9] Nahj, sermon 109.
[10] Alusi, 15/15.
[11] Tibyan, 10/64.
[12] Zamakhshari, 4/579, annotations.
[13] Tibyan, 10/64.
[14] Job 42:2.
[15] Matthew 6:3-6.