يَومَئِذٍ تُحَدِّثُ أَخبارَها

On that day she will relate her chronicles.

EXEGESIS

The word akhbār (chronicles) is a plural noun of khabar, which means news,^{‎[1]Ayn, 4/358; Qamus, 2/220.} and when applied as a verb it denotes having knowledge, confidence, and certainty of what is reported or conveyed.^{‎[2]Raghib, p. 273; Tahqiq, 3/14.} The chronicles represent the actions of man and the earth shall relate them with absolute precision, exposing all good and evil.^{‎[3]Shawkani, 5/584.} It further implies that the earth possesses a degree of consciousness to feel and understand what is being done upon it.^{‎[4]Mizan, 20/342.}

EXPOSITION

This verse introduces the third stage in the sequence of events that will transpire on Judgement Day. Ensuing the extreme convulsion, which is a sign of the end of time, followed by the discharge of the earth’s burdens signifying the inauguration of the final judgement, the earth will relate its chronicles.

One can imagine the Day of Judgement as a courtroom, in which God is the judge and the criminals are the accused. On that day, various witnesses will then testify against the actions of human beings; as stated in 36:65, among other verses, the hands, feet, the angels that record actions, and an individual’s book of deeds, shall all testify. This verse demonstrates that the earth shall also bear witness, and by collecting and storing information of mankind’s actions, it will proceed and expose all deeds and misdeeds with utmost precision.

It is noteworthy that the two concepts of bearing witness and providing witness need to be distinguished from one another; a person may witness an event taking place but may not necessarily provide testimony in a court of law. However, in this verse’s context, not only does the earth bear witness, but also by the order, permission, and revelation of God it will testify for and against man’s actions.

A critical discussion touched upon by the verse and its exegetes is regarding the earth’s ability to speak. Other verses in the Quran, such as 17:44 which resonates with the broader theme of this verse, indicate the ability of inanimate objects to talk, but it is the weakness of our intellectual and sensual capacities that does not allow us to observe their form of speech.^{‎[5]See 17:44.}

It might be asked: how will the earth narrate? The specific form of speech is unknown, and perhaps the discussion itself is irrelevant, but what is clear is that the earth will indeed recount its chronicles, although the surah is silent on its method.

INSIGHTS FROM HADITH

1. Alluding to this verse, the Prophet asked his companions: ‘Do you know what her chronicles is?’ They replied: ‘Allah and His Messenger are more informed.’ Thus, he added: ‘Her chronicles is that she will witness all the deeds that every servant has done on her surface. She will say: “So-and-so had done such-and-such on this day.”’^{‎[6]Bihar, 7/97; Tirmidhi, 4/41, h. 2429 and 3353; Nasāʾī, al-Sunan al-Kubrā, 6/520; Mustadrak.S, 2/532.}
2. The Prophet is narrated to have said: ‘Be careful of your ablution; and the best action of your deeds is prayer. Then, protect the earth, because she is your mother; and there is no one on her who does good or evil, but she reports it.’^{‎[7]Bihar, 7/97; Tabrisi, 10/799.}
3. Abū Saʿīd al-Khudrī has narrated that when they were in the desert they would call to prayer loudly, because he had heard the Messenger of God say: ‘There is no jinn or human or stone that hears it but does not bear witness to it [on the Day of Judgement].’^{‎[8]Tabrisi, 10/799; Ibn Majah, 1/240.}
4. Imam al-Ṣādiq (a) has narrated: ‘Pray in various places in the mosques because every spot will testify in favour of the one who worships upon the earth on the Day of Resurrection.’^{‎[9]Amali.S, p. 359.}
5. Imam Ali (a) used to distribute the wealth from the public treasury, and after he finished he would pray two units of prayer and say: ‘Indeed it shall bear witness for me on the Day of Judgement.’^{‎[10] Bihar, 41/136; Ibn Abi al-Hadid, 2/199; Razi, 32/255.}

REVIEW OF TAFSĪR LITERATURE

To elaborate on how the earth will relate her chronicles, most commentators have understood the verse in its literal meaning, the implications of which denote that the earth will speak in the conventional understanding of speech. On the other hand, claiming it to be figurative suggests something as compelling as speech.

Rāzī quotes some Mutazilite commentators, whom he does not name, that God will create a voice for the earth and as the faculty of direct speech can be considered for inanimate bodies, it is conceivable for God to allow the same for the earth.^{‎[11] Razi, 32/255.} He further reports another plausible interpretation assumed by the Asharites, that God will turn the earth into an animal,^{‎[12] Razi, 32/255; Alusi, 15/435; Nawawi, 2/655.} insert within it some form of life and understanding,^{‎[13] Alusi, 15/435.} and through it she will speak. According to Rāzī’s report, both the Mutazilites and Asharites agree that the earth will speak, but the disagreement lies in its method.

Tabatabai holds the view that despite the various opinions of how the earth will speak, the discussion itself is unnecessary, and due to the lack of complete evidence, an unequivocal conclusion cannot be reached.^{‎[14] Mizan, 20/343.}

Some other exegetes attempted to interpret the verse figuratively, explaining that the earth will provide evidence as efficient as speech.^{‎[15] Hairi, 12/205.} Perhaps she will display a video,^{‎[16] Mudarrisi, 18/279.} or she may convey her chronicles by her state, and so the discharge of the earth’s burdens along with the entire dissolution of the world is as compelling as narrating her chronicles.^{‎[17] Tabari, 30/172; Qurtubi, 20/148.}

Finally, it is attributed to Abū Muslim that the earth will narrate by showing the destinies of all human beings, and so reward, punishment, heaven, and hell could all be as effective as speech.^{‎[18] Razi, 32/255.}

INSIGHTS FROM OTHER TRADITIONS

1. So do not be afraid of them, for there is nothing concealed that will not be disclosed or hidden that will not be made known.^{‎[19] Matthew 10:26.}
2. For there is nothing hidden that will not be disclosed, and nothing concealed that will not be known or brought out into the open.^{‎[20] Luke 8:17.}
3. There is nothing concealed that will not be disclosed or hidden that will not be made known.^{‎[21] Luke 12:2.}

[1] Ayn, 4/358; Qamus, 2/220.
[2] Raghib, p. 273; Tahqiq, 3/14.
[3] Shawkani, 5/584.
[4] Mizan, 20/342.
[5] See 17:44.
[6] Bihar, 7/97; Tirmidhi, 4/41, h. 2429 and 3353; Nasāʾī, al-Sunan al-Kubrā, 6/520; Mustadrak.S, 2/532.
[7] Bihar, 7/97; Tabrisi, 10/799.
[8] Tabrisi, 10/799; Ibn Majah, 1/240.
[9] Amali.S, p. 359.
[10] Bihar, 41/136; Ibn Abi al-Hadid, 2/199; Razi, 32/255.
[11] Razi, 32/255.
[12] Razi, 32/255; Alusi, 15/435; Nawawi, 2/655.
[13] Alusi, 15/435.
[14] Mizan, 20/343.
[15] Hairi, 12/205.
[16] Mudarrisi, 18/279.
[17] Tabari, 30/172; Qurtubi, 20/148.
[18] Razi, 32/255.
[19] Matthew 10:26.
[20] Luke 8:17.
[21] Luke 12:2.