إِنَّ رَبَّهُم بِهِم يَومَئِذٍ لَخَبيرٌ
On that day their Lord will be well informed about them [and their deeds]?
EXEGESIS
Khabīr (best aware) is an intensive active particle, from the root verb khabara, which holds two meanings: to have precise knowledge (ʿilm) and in-depth information of a subject. Khabar (news) gives information to reach knowledge, and when it is applied as a verb it denotes having knowledge, confidence, and certainty of what is reported or conveyed. The word khibrah is often used for a specialist or a talented person. In the verse’s context, khabīr is someone who has knowledge of everything, a title exclusive to God Almighty – the ever and all-aware. He is most aware of the realities of human actions, words, intentions, and their respected positions in this world and in the hereafter (2:234, 24:30, 27:88, 42:27). It is often seen as specific knowledge, higher than simply general knowledge, hence many verses in the Quran – 45 in total – refer to God as al-khabīr as contrasted with al-ʿalīm (All-Knowing) as seen in 6:18, 6:103, and 31:34. The lām (la-khabīr) is an emphatic prefix which is used to add emphasis.
EXPOSITION
This last verse emphasises a correlation between the knowledge of God and the passing of His divine judgement, i.e. reward and bliss for the good, and as for the wrongdoers their fate shall be of chastisement, as if reaffirming that on the Day of Judgement the sinners will not escape from their disobedience. It is as if the verse is explaining that the knowledge of God is sufficient to hold the evil doers blameworthy.
Zajjāj explains that God is attentive on the Day of Judgement, completely aware of the states and qualities of man’s actions down to the most intimate details. God will deliver the final judgement based on the belief and disbelief, and gratitude and ingratitude of men, and when the Quran says, They are the ones whom Allah knows as to what is in their hearts (4:63), it infers the meaning that God will not ignore their sentencing. Ultimately, man’s sentencing will be based on what they deserve.
A pertinent point derived from these verses is that if the Creator is fully aware of all that takes place in secret and in hidden places, including the intentions and whispers of the heart, such an awareness should encourage man to engage in self-development, and should create a natural fear towards sins. On the Day of Judgement, all of man’s actions, and all his intimate secrets, will be known by God and exposed. God’s knowledge and awareness is constant and there is no secret which escapes Him, but as the verse is time-bound (On that day), His knowledge will be used for the divine sentencing. In other words, it is as if an extra emphasis is given to the element of awareness which will be the underlying factor of His judgement, otherwise His knowledge is vast, comprehensive, and unlimited. His knowledge of our actions and deeds in the world has no interference, as if influencing our behaviours and choices directly or forcefully.
A strict warning is given to those who believe they will get away from sinning in secret, such that they are not held responsible for their crimes. But how can they hide such behaviours from the Creator of the worlds, who is aware of what is in the heavens and the earth?
Rāzī proposes that the reason for specifying time when He says On that day, is not to show that He will become well informed On that day, but rather is to demonstrate the manifestation of His omnipotence and authority On that day. His awareness is unbound unlike the knowledge of His creation, and how many scholars are unaware of answers in the time when the questions are asked, but only to realise the answer after that. God is saying indeed for Him it is not like that.
INSIGHTS FROM HADITH
- The Prophet of God has said: ‘All shall be raised on Judgement Day based on their intentions.’
[1] Tahqiq, 3/15.
[2] Ayn, 4/358; Qamus, 2/220.
[3] Tahqiq, 3/15.
[4] Shawkani, 5/590.
[5] Sabzawari, 7/405.
[6] Hairi, 12/211.
[7] Tabrisi, 10/806; Dukhayyil, p. 824.
[8] Kashif, 7/601.
[9] Fadlallah, 24/380.
[10] Razi, 32/264.
[11] Andulusi, 5/515.