Sūrah 81 · Āyāt 10–14

The passage (81:10-14). The second movement of the opening completes the twelve "When..." clauses and at last delivers their grammatical answer. After the cosmic dissolution of vv.1-9, the scene shifts to the unveiling of the Hereafter itself: the scrolls of deeds spread open (10), the heaven stripped away (11), the Blaze set afire (12), the Garden brought near (13) — and then the resolving clause: "every soul shall know what it has brought forward" (14). The present sources read these five verses as the turn from the wrecking of this world to the disclosure and reckoning of the next.

The two-stage structure. Al-Mizan, al-Tabarsi (Majma' al-Bayan) and al-Tusi (al-Tibyan) all treat vv.1-14 as a single unit, so their commentary spans both halves; here their reading of vv.10-14 is foregrounded. On al-suhuf nushirat, all three gloss suhuf as the records of deeds, now spread "for the reckoning" (al-Mizan) so that "each may stand upon what he deserves" (al-Tusi). On al-sama' kushitat, they take kasht as a peeling or uprooting "from intense adhesion" — al-Mizan aligning it with the heaven's being folded (39:67; 25:25), Tabarsi and Tusi comparing it to the hide stripped from a slaughtered animal, and both noting Ibn Mas'ud's variant ("stripped"/"plucked"). On al-jahim su''irat, the sources agree on the kindling and inflaming of the Fire, Tabarsi adding Qatada's view that it is set ablaze "by God's wrath and the sins of the children of Adam." On al-janna uzlifat, all read izlaf as the Garden's being brought near to its people for entry — al-Tusi noting it is "drawn near" rather than the people approaching it, a sign of honour.

The reckoning verse. The climactic 'alimat nafsun ma ahdarat (14) is identified by al-Mizan and al-Tusi as the answer (jawab) to the whole chain of "When" clauses, and by Tabarsi's grammatical analysis as the single governing predicate over all twelve preceding adverbial clauses. Al-Mizan glosses "what it brought forward" as the deed one wrought, finding it present, and ties the verse to 3:30 ("the Day every soul will find present whatever good it did, and whatever evil"); al-Tusi adds the note of prior heedlessness now ended ("God has counted it while they forgot it").

The Imami narrations. The selective sources land precisely in this passage. Al-Qummi glosses al-suhuf as the records of deeds and, on the authority of Ibn 'Abbas (via 'Ata'), explains al-jahim as "the uppermost fire of Gehenna" kindled for the disbelievers — the immense fire, as in 37:97 — and al-janna uzlifat as brought near "for the friends of God, the God-fearing." Al-Burhan carries the identical two reports, adding 'Ali b. Ibrahim's gloss that the heaven's being "stripped away" means it is "annulled." No source is silent for these verses; the convergence is on a single, sober eschatology of disclosure and just requital.