يُنَبَّأُ الإِنسانُ يَومَئِذٍ بِما قَدَّمَ وَأَخَّرَ

That day man will be informed about what he has sent ahead and left behind.

EXEGESIS

Yunabbaʾu (will be informed) is a passive verb from the root nabaʾa, which means to convey news that is of great importance. According to Rāghib, not every news is called a nabaʾ unless it is of great importance and conveys knowledge that overcomes speculation.^{‎[1]Raghib, p. 788.} The Day of Resurrection is hence also called al-nabaʾ al-ʿaẓīm (the great tiding) (78:2).

Qaddama (sent ahead) is the second form from the verb qaduma, meaning to arrive or to be in front of something or before it. In this form, it means to send forth. Other related words are quddām which means the front of something. Qadam means a foot, because it is placed in front of a person when they walk.^{‎[2]Tahqiq, 9/235-237, q-d-m.} Qadīm means old, since it is something that has come before. A muqaddamah is a prelude to something, such as an introduction to a book.

Akhkhara (left behind) has an opposite meaning as qaddama, that is to leave behind.

EXPOSITION

To stand before God for judgement is to face oneself and one’s own actions. In this verse God explains how in the courtroom of the Day of Judgement, every single person will be informed of their deeds.

Since nabaʾ is used for news that is of great importance, Ṭūsī points out that it is appropriate that the verb yunabbaʾu is used here, since it only intends the actions that have significance (with regards to man’s duty and responsibility) and does not include things such as simply permissible actions (mubāḥ) or idle conversations, and so on. What is meant here is only those actions which can be the cause for punishment or reward.^{‎[3]Tibyan, 10/194.}

This accounting will be done for all, albeit it will be easier and more lenient, or more difficult and strict, depending on the righteousness or wickedness of the person being judged. We do know from other verses of the Quran that the accounting on the Day of Judgement shall vary from individual to individual on this basis. The righteous believers will receive an easy reckoning (84:8). They will not be asked about every single thing they did, and they will find that many of their sins have been wiped clean from their book of records; he will say: ‘Here, take and read my book! Indeed I knew that I shall encounter my account.’ So he will have a pleasant life (69:19-21).^{‎[4]Even in heaven, they will still be surprised that their misdeeds were forgiven. See 37:58-60.} As for the wicked, they will find all their misdeeds recorded in their book, They will say: ‘Woe to us! What a book is this! It omits nothing, big or small, without enumerating it’ (18:49).

So while man is informed of his deeds on that day, the manner of the presentation of this information and its content will depend on the quality of the person. For the people destined to heaven, it will be a pleasant surprise and basking in divine mercy. For the people destined to hell, it will be a meticulous presentation and examination.^{‎[5]See also the commentary on 102:8.}

Will be informed about what he has sent ahead and left behind: sent ahead (qaddama) refers to the deeds that a person has done, whether good or bad.^{‎[6]Tibyan, 10/194; Tabari, 29/114.} It can refer to a person’s good deeds specifically, as for example expressed in the verse, He will say: ‘Alas, had I sent ahead for my life!’ (89:24), where the evildoer laments that he had not prepared any good deeds for the Day of Judgement. This is also the meaning understood from its usage in, and send ahead (qaddimū) for your souls, and be God-wary, and know that you will encounter Him (2:223). Qaddama can also refer to evil deeds, as for example expressed in the verse, But they will not long for it ever because of what their hands have sent ahead (qaddamat) (2:95).

Keep in mind as well that a person’s book of deeds is not necessarily shut upon their death. Some of the effects of his actions may linger still after his death, and qaddama is inclusive of those as well. Perhaps he gave some charity which still benefits people, or established a mosque, or wrote a book, or raised righteous children, and so on; the rewards of these will continue after his death as long as they are a direct result of his actions. Similarly, the effects of evil actions may also linger and count against him. But surely they will carry their own burdens and other burdens along with their own burdens, and they will surely be questioned on the Day of Resurrection concerning that which they used to fabricate (29:30).

As for left behind (akhkhara), it is paired with qaddama in only one other verse of the Quran, namely in Sūrat al-Infiṭār, also in the context of resurrection: Then a soul shall know what it has sent ahead (qaddamat) and left behind (akhkharat) (82:5). It should intend the actions that a person did not do and those he left undone; it is the opportunities that he wasted when given a chance to do some good.

Realising this, we understand the true scope of how in-depth the probe into man’s life will be on that day. His whole life is reviewed and every moment examined, not just what he did, but what he could have and should have done.

Of course, the righteous are spared this kind of invasive examination, but for the wicked it will be a mirror held up to them, affirming to them who they really are and the extent of the opportunities given to them, and will complete the argument against them, so that they cannot justifiably offer any excuses – even though we shall read that they will still insist on doing so! This process will also increase them in lament, which is why they will wail Alas, had I sent ahead for my life! (89:24).

Note how this ties into the subtheme of impatience touched on throughout the surah as well. In his impatience, man is distracted by the worldly life – No Indeed! Rather, you love this transitory life and forsake the hereafter (verses 20-21) – and because of that he neglects his duties and delays them for later. This is why God exhorts mankind: Spend from what We have provided you before death comes to any of you, whereat he will say: ‘My Lord, why did You not respite me (akhkhartanī) for a short time so that I might have given charity and become one of the righteous!’ But Allah shall never respite a soul when its time has come (63:10-11).

REVIEW OF TAFSĪR LITERATURE

Regarding the meaning of sent ahead and left behind:

1. It is said that sent ahead refers to the sins and left behind refers to the duties that were left undone.^{‎[7]This is attributed to Ibn Abbas (Tibyan, 10/194-195; Tabari, 29/115).} Or more generally the actions that he did, and those he left undone.^{‎[8]Zamakhshari, 4/661; Razi, 30/725; Alusi, 15/155.}
2. His first and last actions,^{‎[9]Tabrisi, 10/598; Mizan, 20/106. This is also attributed to Mujāhid (Tibyan, 10/195; Tabari, 29/115).} or what he did in the early days of his life and what he left for his last days.^{‎[10] This is attributed to ʿAṭāʾ ibn Abī Rabāḥ (Baghawi, 5/184).}
3. What he did before his death, and what he left as traditions that were followed after his death,^{‎[11] Nemuneh, 25/291; Sharawi, p. 16575. This is also attributed to Ibn Masʿūd and Ibn Abbas (Tibyan, 10/195; Tabari, 29/115).} or any actions the effects of which lingered after him.^{‎[12] Munyah, 29/140.}
4. The obedience owed to God (ṭāʿat allāh) that he sent ahead, and the right of God (ḥaqq allāh) that he left behind.^{‎[13] This is attributed to Qatādah, Mujāhid, and others (Tabrisi, 10/598; Tabari, 29/115).}
5. The wealth sent ahead for himself, and what he left behind for his inheritors.^{‎[14] This is attributed to Zayd ibn Aslam (Tabrisi, 10/598).}

Ṭabarī lists these and then concludes that the scope of the verse is general and includes all good and evil actions.^{‎[15] Tabari, 29/115. See also Muhit, 10/347.}

Qushayrī has considered it possible that this verse is speaking about the moment of death. Qurṭubī relates this opinion and then argues that according to some reports from the Prophet, man will be told about the effects of some of his good actions in the grave, but that the full accounting will be given on the Day of Judgement.^{‎[16] He also gives some other arguments. See Qurtubi, 19/99.} Certainly, the context of the verses, especially the previous one, makes it clear that this verse is not talking about the moment of death, but the Day of Judgement, specifically the moment of accounting in front of God.

INSIGHTS FROM OTHER TRADITIONS

1. ‘The sins of some are obvious, reaching the place of judgment ahead of them; the sins of others trail behind them. In the same way, good deeds are obvious, and even those that are not obvious cannot remain hidden forever.’^{‎[17] 1 Timothy 5:24-25.}
2. ‘But I tell you that everyone will have to give account on the day of judgment for every empty word they have spoken.’^{‎[18] Matthew 12:36.}

[1] Raghib, p. 788.
[2] Tahqiq, 9/235-237, q-d-m.
[3] Tibyan, 10/194.
[4] Even in heaven, they will still be surprised that their misdeeds were forgiven. See 37:58-60.
[5] See also the commentary on 102:8.
[6] Tibyan, 10/194; Tabari, 29/114.
[7] This is attributed to Ibn Abbas (Tibyan, 10/194-195; Tabari, 29/115).
[8] Zamakhshari, 4/661; Razi, 30/725; Alusi, 15/155.
[9] Tabrisi, 10/598; Mizan, 20/106. This is also attributed to Mujāhid (Tibyan, 10/195; Tabari, 29/115).
[10] This is attributed to ʿAṭāʾ ibn Abī Rabāḥ (Baghawi, 5/184).
[11] Nemuneh, 25/291; Sharawi, p. 16575. This is also attributed to Ibn Masʿūd and Ibn Abbas (Tibyan, 10/195; Tabari, 29/115).
[12] Munyah, 29/140.
[13] This is attributed to Qatādah, Mujāhid, and others (Tabrisi, 10/598; Tabari, 29/115).
[14] This is attributed to Zayd ibn Aslam (Tabrisi, 10/598).
[15] Tabari, 29/115. See also Muhit, 10/347.
[16] He also gives some other arguments. See Qurtubi, 19/99.
[17] 1 Timothy 5:24-25.
[18] Matthew 12:36.