يَومَئِذٍ يَصدُرُ النّاسُ أَشتاتًا لِيُرَوا أَعمالَهُم
On that day, mankind will issue forth in various groups to be shown their deeds.
EXEGESIS
Yaṣduru (issue forth) is a third-person, present tense verb, derived from the root ṣ-d-r, which means to go out and to proceed towards something. It is the opposite of reaching something, suggesting the termination of one action and busying with another, and to return from somewhere, or to leave something.
Ashtāt (various groups) is the plural of shatt which means separated, divided, and systemised in groups, as stated in, You suppose them to be united, but their hearts are divided (shattā) (59:14), and sent down water from the sky, and with it We brought forth various kinds (shattā) of vegetation (20:53). It should be noted that in these verses the word shattā is the feminine form of ashtāt, denoting the same meaning. In the chapter’s context, it is to answer the question: how and in which state will mankind proceed after resurrection?
Derived from the verbal noun ruʾyah, which means to see or view something, yuraw is a future, passive verb which means to be shown something and to comprehend the subject in a way that brings about certainty. It should be noted that the verb is in the passive voice, perhaps to demonstrate the exaltation of God, and in His absolute authority He will show mankind their deeds.
The prefix lām in li-yuraw – a conjunction prefixed to an imperfect verb in the subjunctive – is that of purpose (lām al-taʿlīl) which indicates justification and confers the meaning that one reason of resurrection is to observe one’s actions.
EXPOSITION
The word ashtāt, coupled with other verses in the Quran, gives the meaning that human beings shall be resurrected like scattered locusts (54:7) and scattered moths (101:4). Thereupon, mankind will be categorised in different groups in a way which has never been experienced nor observed in the physical world, wherein people from different backgrounds, diverse cultures, and tribes coexist. In the afterlife, however, as affirmed in other verses such as 5:27 and 3:200, all will be grouped solely based on their thoughts and actions which are the sole criteria of judgement. Ibn Abbas opines that the people of faith shall be on one side and the people of all other faiths shall be on the other, and this categorisation of humanity is further shown elsewhere in the Quran as seen in 30:14 and 30:43, and at times it is expressed as the people of the right hand and left hand as shown in 56:27 and 56:41.
The verse discusses two succinct and concise concepts, each of which carries multiple interpretations and readings held by different exegetes. The first discussion is regarding the question: to where mankind will issue forth in various groups? The second however, concerns the interpretation of to be shown their deeds. What exactly will mankind be shown on that day: their deeds or the effects of their actions?
The verse tells us that after exiting their graves, people will issue forth in groups to be placed in their respective groups for judgement. All shall be distinguished from one another, either through their state, behaviour, or perhaps through their spiritual colours.
Regarding the expression to be shown their deeds, there are three proposed interpretations, all of which are equally possible. The first suggests that mankind will be shown the effects of their actions, and this is based on the interpretation of Ibn Abbas. It evokes the meaning that the righteous people will be shown the rewards for their good deeds and will be taken to their heavenly abode. Likewise, those who disobeyed God and His divine laws will be taken to the abyss where they will be shown the effects of their sins. Respectively, all shall see the consequences of their actions represented as either heaven or hell, reward or punishment.
Others, however, believe that the showing of one’s deeds differs from receiving divine reward and punishment for them. Although reward and punishment are true, people will be shown the record of their actions in their book of deeds. It will serve as a reminder to those who have forgotten how they used to behave and what actions they committed in this world as is understood from 18:49, 17:13-14, and 3:30.
The third interpretation, presented by some contemporary Shia exegetes such as Tabatabai and Makārim Shīrāzī, is the concept of tajassum al-aʿmāl (the embodiment of deeds), which implies human beings will be shown the deeds themselves in their otherworldly form. Based on this interpretation, heaven and hell are nothing but an actual representation and reflection of one’s actions and there is no separation between deeds and their effects.
REVIEW OF TAFSĪR LITERATURE
Regarding the identity of the various groups, Qummī states: ‘They will come in various groups, the believers, disbelievers, and the hypocrites.’
With respect to the question of where mankind will issue forth in various groups, another interpretation alluded to by Tabatabai, Ṭabrisī, and Ṭabarī, to name but a few, holds that it refers to when mankind shall return from the courtyard of judgement after the divine trial and sentencing. Thereupon, the righteous shall be grouped on one side and the nonbelievers – from among them, the irreligious, the rejecters of Islam, and the hypocrites – on the other. They will then disperse in their respected groups to be taken to their eternal abodes and destinies, either towards the kingdom of heaven or to the abyss. The inhabitants of heaven shall proceed in a state of happiness with security, distinguished from the people who have failed. On this note, Ṭabarī in his exegesis opines that the series of events can be best described as, On that day she will relate her chronicles, for your Lord will have inspired her … to be shown their deeds. On that day, mankind will issue forth in various groups, to be taken to their eternal abode.
It is, however, argued that the above opinion cannot be the intended meaning of the verse, and nor is it the best way of interpreting it, as there is no indication – even in the slightest – of the realities of heaven and hell, reward and punishment. In other words, the above interpretation does not comply with the literal meaning of the verse, and in fact, these realities can be identified as the later stages of the hereafter. As the verse is silent on heaven and hell, it may be about certain events in the earlier stages.
An interpretation suggested by Ālūsī regarding the meaning of ashtāt (various groups), indicates that people will be brought individually for accounting, suggesting that everyone shall be taken to the stand of judgement alone and unaccompanied, as explained in 6:94.
Finally, although not a popular opinion, other exegetes claimed and interpreted to be shown their deeds figuratively, that the actions of man will not be seen literally but will be known through knowledge (maʿrifah) of that state which is the seeing of the heart (ruʾyat al-qalb). Others have added that perhaps one’s actions will be incarnated as pure light or darkness, inferring a meaning that deeds will be seen and felt spiritually.
[1] Lisan, 4/449.
[2] Ayn, 7/95; Raghib, p. 477.
[3] Ayn, 6/214; Lisan, 2/48; Bahrayn, 2/208; Tahqiq, 6/18.
[4] Ayn, 8/307.
[5] Raghib, p. 374.
[6] Bihar, 7/97; Alusi, 15/436.
[7] Mizan, 20/343; Shawkani, 5/584.
[8] Tabrisi, 10/799; Hairi, 12/206; Andulusi, 5/511.
[9] Razi, 32/256; Hairi, 12/206.
[10] Mizan, 20/343.
[11] Amthal, 20/380.
[12] Qummi, 2/433; Safi, 5/358.
[13] Mizan, 20/343; Qummi, 2/433.
[14] Mizan, 20/343.
[15] Tabari, 30/172.
[16] Alusi, 15/436.
[17] Hairi, 12/206; Dukhayyil, p. 823; Tabrisi, 10/799.
[18] Hairi, 12/206; Alusi, 15/436.