ثُمَّ إِنَّ عَلَينا حِسابَهُم

Then, indeed, their reckoning will lie with Us.

EXEGESIS

The particle inna (indeed) and the postpositive subject were given in the previous verse and they are repeated here once again. This is to stress both the severity of their reckoning as well as that this return and reckoning will most certainly occur (4:87, 56:49-50). It is beyond doubt and most definitely will come to pass without fail (34:3, 64:7). And it will be a return only to God and a reckoning by God.

Furthermore, the particle thumma (then) that starts this verse shows that what is mentioned here follows closely and sequentially to what is mentioned in the previous verse, meaning upon their return (i.e. death and resurrection) they will be made to account for their lives.

EXPOSITION

Verses 21-22 made it clear that the Prophet’s mission is only to remind people of the truth and to clarify God’s commandments (16:64), but he is not held responsible for their faith or lack thereof. Likewise, judgement and reckoning lie with God alone as given in this verse and others including 6:52, 6:69 13:40, and 26:113.

Their reckoning of course refers to the accounting on the Day of Resurrection as recompense for actions and deeds committed in this world,^{‎[1]Alusi, 15/331; Ibn Kathir, 8/380; Safi, 5/323.} and whose value is based on and weighed against their intention and faith when the actions were committed.

Based on this and the previous verse, a faithful person’s greatest concern should not be how people judge his actions but that God’s ever-watchful eye and presence is witness to his words, actions, and even what crosses his heart and mind. So, when doing what is right the faithful do not fear the blame of any blamer (5:54) but seek God’s pleasure alone; and when it comes to sin, they constantly hear an echo of the Quran’s words: Does he not know that Allah sees? (96:14). Or, as Imam Ali (a) put it: ‘Beware of sinning in seclusion for then, the judge is also the witness.’^{‎[2]Nahj, saying 324.} See also the Exposition of 67:12.

This surah began with a discussion on the Day of Judgement and now it closes with a mention of the hereafter once again. Between this start and end is a discussion on monotheism and prophethood, as if to show that all matters of belief rest in the conviction of an afterlife. Life is purposeless if there is no hereafter, accountability, and something to attain. God’s unicity (tawḥīd) is primary and is the cornerstone of Islam, and belief in prophethood or His messengers (nubuwwah) makes the connection to it, but for a man starting his journey towards tawḥīd, it all makes sense and becomes necessary and important because of the afterlife and its importance. Indeed you invite them to a straight path, and indeed those who do not believe in the hereafter surely deviate from the path (23:73-74).

These closing verses are seen as both an admonishment to the heedless as well as a consolation to the Prophet – that he should not lose hope because of the words and actions of those who oppose him and turn away from him, but he should keep forging ahead with his calling to the Truth and reminding God’s creation. In Makārim Shīrāzī’s reflection, the opening and main themes of the surah reveal that humans are free to choose how they conduct themselves in this limited life, but in the end, the return to God and standing for accounting before Him is inevitable.^{‎[3]Nemuneh, 26/436.}

INSIGHTS FROM HADITH

1. From a sermon of Imam Ali (a): ‘O people, what I fear most for you are two [matters]: hankering after base desires and prolonged hopes … be the children of the hereafter and not the children of this world. For on the Day of Judgement every child will cling to its mother! And today is the day of action and there is no accounting (ḥisāb) whereas tomorrow [i.e. the Hereafter] shall be the day of accounting (ḥisāb) and no [opportunity for] action.’^{‎[4]Nahj, sermon 42.}
2. From Imam Ali (a), to one of his officers: ‘Now, I have come to know such a thing about you that if you have committed then you have displeased your Lord, disobeyed your Imam, and betrayed your trust … send me your account and know that the accounting (ḥisāb) to Allah will be severer than that to the people; the end.’^{‎[5]Nahj, letter 40.}
3. From Imam Ali (a), when describing some of the conditions of people on Judgement Day: ‘That day will be such that Allah will gather the foremost to the last [of mankind] to stand in obedience for exaction of accounts (ḥisāb) and the recompensing for their actions [in this world]. Sweat would flow up to their mouths like reins, while the earth would be trembling under them. The best of them in condition will be one who finds a resting place for both his feet and an open space to breathe.’^{‎[6]Nahj, sermon 102.}
4. From Imam al-Riḍā (a), from the Prophet: ‘Allah, the exalted, will take account for all of creation except those who associate with Allah [knowingly]; for such He will not take account and He will command them to the fire.’^{‎[7]Uyun, 2/34, h. 66.}
5. From Jābir, from Imam al-Bāqir (a): ‘O Jābir, on the Day of Judgement Allah will gather everyone, from the first to the last, to finalise the matter. He will summon the Apostle of Allah (s) and summon the Commander of the Faithful [Ali ibn Abī Ṭālib] (a) … they will ascend [a pulpit] and then we will be summoned, and with us will be deposited the accounting (ḥisāb) of people. So we, by Allah, shall admit the people of paradise into paradise and the people of fire into the fire.’^{‎[8]Kafi, 15/379.}

Note: This hadith reiterates what is mentioned in Sūrat al-Aʿrāf about the people of the elevations: And there will be a veil between them. And on the elevations will be certain men who recognise each of them by their mark. They will call out to the inhabitants of paradise: ‘Peace be to you!’ They will not have entered it, though they would be eager to do so. And when their look is turned toward the inmates of the fire, they will say: ‘Our Lord, do not put us among the wrongdoing lot!’ And the occupants of the elevations will call out to certain men whom they recognise by their marks: ‘Your rallying did not avail you, nor what you used to disdain. Are these the ones concerning whom you swore that Allah will not extend them any mercy?’ ‘Enter paradise! You shall have no fear, nor shall you grieve’ (7:46-49).

6. From Samāʿah: ‘I was seated with Imam al-Kāẓim (a) and people were performing the ṭawāf in the middle of the night. So he said to me: “O Samāʿah, to us is the return of this creation and upon us is their accounting. So any sin they have between themselves and Allah, the mighty and glorious, we will ask Allah to leave its decision on us and He will grant that to us, and whatever they have [outstanding] between themselves and the people we will request it from them [to excuse them] and they will respond to that, with Allah compensating them for it.”’^{‎[9]Kafi, 8/162, h. 167.}
7. From Ṣafwān, from Imam al-Kāẓim (a): ‘To us is the return (iyāb) of this creation, and on us is their reckoning (ḥisāb).’^{‎[10]Furat, pp. 551-552, h. 706.}
8. In al-Ziyārah al-Jāmiʿah, attributed to Imam al-Hādī (a), addressing the Imams from the Prophet’s household: ‘And the creation’s return is to you and their accounting is upon you (wa iyāb al-khalq ilaykum wa ḥisābuhum ʿalaykum).’^{‎[11]Faqih, 2/609, h. 3213. This phrase occurs in 2/612.}

Notes: 1. These narrations explain the chain of command in the process of accounting. They are similar to the following verses regarding taking the people’s souls and its chain of command: Allah takes the souls at the time of their death, and those who have not died in their sleep (39:42); Say: ‘Your soul will be taken away by the angel of death, who has been charged with you. Then you will be brought back to your Lord’ (32:11); When death approaches anyone of you, Our messengers take him away and they do not neglect [their duty] (6:61). 2. Traditions like the last three often raise an outcry of polytheism (shirk) amongst puritanical Muslims who view any intercession with God as an association with Him. However, a holistic review of the Quran and hadith on such matters consistently reveal that there is a chain of command in God’s actions although the chain is directly controlled and sustained by God. The same can be said for these two verses (25-26) – the return is to God alone and He will account and reckon His servants Himself. But it does not negate how God will act. It may be through angels and in some cases through the prophets and those special servants who have completely surrendered their will to God and merely act as His vehicles. See also the Review of Tafsīr Literature.

9. Imam Ali (a) was asked: ‘How will Allah account for all of the creation despite their being so many in number?’ ‘Just as He feeds them despite their being so many,’ he replied. He was asked again: ‘But how will He bring them to account despite them not seeing Him?’ And he again replied: ‘Just as He feeds them whilst they do not see Him.’^{‎[12]Nahj, saying 300.}

Note: We know that God sustains, feeds, and provides for His creation through various means, causes, and effects whilst in this world. He provides them with the physical ability, the intellect, and means to find their sustenance, and often it is via other creatures or people who employ them to work. He provides sustenance, but He does this through a means. This hadith beautifully illustrates once again that on Judgement Day, God is not a physical entity that sits as judge and reviews each case individually, but rather, judgements will pass and resolve swiftly through the means that are surrendered to Him. These may be the angels, or, in the case of specific groups, the Prophet and his household who would act as God’s judges and representatives.

REVIEW OF TAFSĪR LITERATURE

In negating the Asharite view that God has no obligation to keep His word to reward the righteous and punish the wicked, al-Nawawī notes: ‘The accounting is obligatory on Him, the exalted, according to His promise that he would not break [see 3:9, 9:111] and based on wisdom. For if He, the exalted, did not avenge the oppressed and the victims from the perpetrators and oppressors, it would suggest that He, the exalted, is pleased with their injustice. And, as well, Allah has mentioned this verse to remove from the heart of the Prophet (s) his grief and sorrow over their faithlessness.’^{‎[13]Nawawi, 2/627.}

And commenting on the last two verses in this surah (25-26) and some of the traditions quoted under Insights from Hadith, Ālūsī has criticised the Shia perspective of the Imams from the Prophet’s household playing any role in God’s execution of the judgement:

‘And in this verse is proof to counter many of the Shia who suppose that the accounting of creation will be in the hands of the Commander, may Allah honour him, and they have sought proof of their arguments by reports they have forged and falsely attribute to him [i.e. Imam Ali (a)] and his household.

‘As for the saying of Ali ibn Abī Ṭālib (a) “I am the allocator (qasīm) of paradise and hellfire”, if this report is true, then what it means is as follows: “The people of this nation (ummah) are two groups: a group with me, that is on guidance, and a group against me, that is on misguidance. Thus, a group (qism) shall be with me in paradise and a group in hellfire.”

‘And perhaps they [i.e. the Shia] mean to say that Ali, may Allah honour him, will take account of the creation by His [i.e. Allah’s] command, mighty and glorious, just as some of them [from the Shia] have said that the angels will take account of people by Allah’s command and permission. And such an interpretation does not then negate the meaning of this verse [just as the verses of angels taking account does not negate the meaning of this verse]. However, it is not conclusive proof because, what is so special about the Commander, may Allah honour him, that would put him above all the rest of the prophets and messengers?

‘And whereas the near-most angels, blessings and peace be on them all, are required to do this, it does not take away or reduce any honour for him [i.e. Ali ibn Abī Ṭālib (a)] by denying him this privilege. And it suffices for him, may Allah be pleased with him, as a manifestation of his honour on the Day of Resurrection, that he shall be ushered into paradise walking between the Prophet (s) and Abraham, peace be on them both, as is reported in hadith, besides other matters that shall be revealed on that day [regarding his honour], and Allah knows best.’^{‎[14]Alusi, 15/331-332.}

Ālūsī’s arguments misunderstand the Shia perspective. First, the Shia themselves are in complete agreement with Ālūsī that the allocation of paradise and hell by Ali (a) is not necessarily literal and may quite likely be based on those who followed Ali (a) versus those who opposed him. Imam Ali (a) himself is reported to have said the fate of people will depend on their acknowledging God and the rightful guides appointed by God: ‘Certainly, the Imams are the vicegerents of Allah over His creatures and the ones who make Him known to His creatures. And none shall enter paradise except one who knows them and knows Him, and none shall enter hell except he who denies them and denies Him.’^{‎[15]Nahj, sermon 152.}

And thus it is left to the people of sincerity and intelligence to study history and ascertain for themselves, who supported and followed Ali (a) versus the ones who opposed him, fought him, and remained hateful of him to the end of their lives.

Second, the physical and literal role of the Prophet, Imam Ali (a), and the Prophet’s household may be related to their interceding for the deserving amongst those whose hearts are pure. The fact that none shall enter paradise without some support, help, and intercession is acknowledged by most Muslims. Furthermore, the active role of intercessors and the men of the elevations (7:46) cannot be denied due to the numerous verses of the Quran and traditions on the matter. So, in that sense, as intercessors, they also become the allocator (qasīm) between paradise and the fire.

So now, what remains is the issue in Ālūsī’s argument: what is so special about Ali (a) that he is singled out for the role of being qasīm above the prophets and messengers?

Here, the error in Ālūsī’s understanding is that he assumes the Shia ascribe this honour to Ali (a) merely to elevate and exaggerate his status before God, and hence Ālūsī’s closing comments questioning why Ali (a) is given this honour when he already will be honoured in other ways on Judgement Day.

But this is a false assumption and not the basis of the tradition: ‘I am the qasīm …’ and others like it. Rather, what is being said is that there is no other figure in Islam that polarises the Muslims greater than the personality of Imam Ali (a). Muslims did not engage in civil war or fight amongst themselves until Ali (a) became the caliph and the Prophet’s companions had to choose right versus wrong amongst themselves. The greatest division amongst Muslims today is also based on the rights of Ali ibn Abī Ṭālib (a) as the Prophet’s heir and successor and whether Ali (a) was divinely appointed as the Prophet’s successor or whether God and His Apostle left the Muslims to figure out guidance and leadership on their own after the Prophet’s physical demise. And Ālūsī himself agrees that if the tradition of ‘I am the qasīm …’ is proven, then its meaning is that those with Ali (a) and those who followed him would be in paradise and vice versa. So the reason why Ali (a) is qasīm and not anyone else from the prophets and messengers is that – at least amongst the Muslim ummah – he alone helps distinguish sincere faith from hypocrisy. The companions of the Prophet and the Anṣār of Medina in particular, even by Sunni accounts, used this as the yardstick of identifying hypocrites,^{‎[16]Alusi, 13/233; Ibn ʿAsākir, Tārikh Damishq, 2/218, h. 721-735; Ibn al-Athīr, Jāmiʿ al-Uṣūl, 9/473, h. 6486; Ibn al-Athīr, Usd al-Ghābah, 4/29; Mardawayh, p. 321, h. 533; Qurtubi, 1/267.} and Imam Ali (a) himself reported from the Prophet a promise to him that never can a faithful despise him nor can a hypocrite ever love him.^{‎[17]Nahj, saying 45.}

[1] Alusi, 15/331; Ibn Kathir, 8/380; Safi, 5/323.
[2] Nahj, saying 324.
[3] Nemuneh, 26/436.
[4] Nahj, sermon 42.
[5] Nahj, letter 40.
[6] Nahj, sermon 102.
[7] Uyun, 2/34, h. 66.
[8] Kafi, 15/379.
[9] Kafi, 8/162, h. 167.
[10] Furat, pp. 551-552, h. 706.
[11] Faqih, 2/609, h. 3213. This phrase occurs in 2/612.
[12] Nahj, saying 300.
[13] Nawawi, 2/627.
[14] Alusi, 15/331-332.
[15] Nahj, sermon 152.
[16] Alusi, 13/233; Ibn ʿAsākir, Tārikh Damishq, 2/218, h. 721-735; Ibn al-Athīr, Jāmiʿ al-Uṣūl, 9/473, h. 6486; Ibn al-Athīr, Usd al-Ghābah, 4/29; Mardawayh, p. 321, h. 533; Qurtubi, 1/267.
[17] Nahj, saying 45.