وَأَخرَجَتِ الأَرضُ أَثقالَها
And the earth discharges her burdens.
EXEGESIS
Athqāl (burdens) is a plural noun, and a plural of the words thiql or thaqal, both of which hold remarkably similar meanings. The first denotes a load or baggage, or properties and goods that are taken during a journey, usually carried by animals and cattle as stated in the verse, And they bear your burdens (athqālakum) to towns which you could not reach except by straining yourselves (16:07). Simply put, thiql defines something that is physically heavy. It is also used to describe a developing foetus when it becomes heavy on the mother, as understood in the verse, When she had grown heavy (athqalat) (7:189).
In the context of this verse, it refers to the bodies buried deep within the earth, and the earth discharges her burdens represents the casting out of these bodies, just as a pregnant mother throws out her foetus. Despite its popular meaning, the broader usage of this term also includes something that is figuratively heavy and weighty in the meaning it carries. This is best demonstrated in 76:27 in which the Day of Resurrection is deemed as a weighty day. Bearing in mind that a day is not something tangible or physical, a literal interpretation of the verse would not be appropriate.
The term thaqal carries figurative significance and refers to treasures, gems, or anything that holds great value in its conventional understanding. For instance, in 55:31 mankind and the jinn are notably known as thaqalān, the two ‘weighty’ creatures on the earth, not because of their large population but rather due to their existential superiority over the rest of the material beings by virtue of being intelligent and responsible creatures.
The word athqāl may be used as a plural for both thiql and thaqal, evoking two interpretations of burdens, in which the earthquake will either cast out bodies or treasures. Some commentators have reconciled both readings, suggesting the possibility of two earthquakes, as alluded elsewhere in the Quran: The day when the quaker quakes, and is followed by the successor (79:6-7).
EXPOSITION
The first quake (al-rājifah) will signify the end of the world resulting in the discharge of different treasures, made clear for everyone to see. This will then be followed by the second quake (al-rādifah), serving as the commencement of the Day of Judgement as the bodies are released from their graves. And so, it may be asked: which earthquake does this verse allude to, the first or the second? A near consensus exists amongst the exegetes preferring the latter.
God has exclusively reserved this terrible quake for Judgement Day; the earth shall unpack her burdens, wherein all corpses shall exit their respected graves. The chapter signifies this phenomenon, to explain the first event of such a day will be people coming out of their graves in a state of confusion and bewilderment, as if they were scattered locusts (54:7) and like scattered moths (101:4). Some indicate that the quake will continue even after the resurrection, and humankind will react in shock and awe as examined in the next verse.
Alternatively, the evidence of those who share the interpretation of burdens to mean valuable resources, can be traced to the narration of Abū Hurayrah recorded by Muslim (see Insights from Hadith), the critics of whom may question the validity of such an interpretation. If true, treasures here may mean new elements formed because of heavenly and earthly explosions, implosions, and nuclear fusions. Otherwise, taking treasures in the normal meaning to be brought out for everyone to see would be meaningless. If anything, it should signify the end of life on earth rather than anything else.
Others, however, have not only accepted this interpretation but have given further explanations regarding the discharge of gold and silver: upon witnessing the treasures presented before them in such a manner, the wrongdoers will be overwhelmed with deep regret, as though the cause for their disobedience was due to their love for such things. It is because of these treasures they committed heinous crimes of murder, theft, usurping the rights of others, and waging war resulting in the deaths of thousands. When they departed this world they left it all behind, and the treasures did not benefit them in any way.
INSIGHTS FROM HADITH
- Abū Hurayrah reported Allah’s Messenger as saying: ‘The earth will vomit long pieces of its liver like columns of gold and silver, and the murderer will come and say: “It was for this that I committed murder.” The breaker of family ties will come and say: “It was for this that I broke the family ties.” And the thief will come and say: “It is for this that my hands were cut off.” They will then leave it and will not take anything out of it.’
REVIEW OF TAFSĪR LITERATURE
Although both interpretations of burdens are potentially correct, it should be noted that Tabatabai maintains its reference to bodies only; and according to him, this is closer to the meaning and context of the verse. Thus, taking into consideration the overall narrative of the succeeding verses, this opinion seems more congruent and is in concurrence with other verses of the Quran, such as 84:4 and 70:43.
Finally, some exegetes have claimed that perhaps the purpose of the discharge of gold and silver will be to punish and brand the criminals as shown in 9:34-35: Those who treasure up gold and silver, and do not spend it in the way of Allah, inform them of a painful punishment. On the day when these shall be heated in hellfire and therewith branded on their foreheads, their sides and their backs [and told]: ‘This is what you treasured up for yourselves! So taste what you have treasured!’
INSIGHTS FROM OTHER TRADITIONS
- Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead.
- For, behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain.
[1] Hans Wehr, p. 125.
[2] Ayn, 5/137.
[3] Ayn, 5/137; Raghib, p. 174.
[4] Nawawi, 2/655.
[5] Raghib, p. 357; Qamus, 1/307.
[6] Tahqiq, 2/25.
[7] Kashif, 7/598; Shawkani, 5/584.
[8] Shawkani, 5/584; Tabari, 30/171; Razi, 32/254.
[9] Ahsan al-Hadith, 12/317.
[10] Tabarani, 6/539; Tabrisi, 10/798.
[11] Hairi, 12/204.
[12] Muslim, 3/84, h. 2210.
[13] Mizan, 20/342.
[14] Tabarani, 6/540.
[15] Isaiah 26:19.
[16] Isaiah 24:21.