Sūrah 86 · Āyāt 5–10

al-Ṭāriq 86:5–10 — "let man consider from what he was created," and the Day the secrets are tried. Having established that every soul is kept, the sūra turns the keeping into proof. "So let man consider from what he was created." al-Ṭabarsī glosses fa-l-yanẓur as "the look of reflection and inference" and identifies the addressee, on Muqātil's authority, as "the one who denies the resurrection." al-Ṭabāṭabāʾī makes the logical hinge explicit: because the soul is preserved and its deeds are not forgotten, "let the human acknowledge that he will return to his Lord and be requited," and to reach that acknowledgement let him look back to his origin — for "the One who began his creation from a fluid of this description is able to bring him back."

On the origin itself the four converge closely. "He was created from an effusing fluid (māʾ dāfiq)": al-Ṭūsī and al-Ṭabarsī define dafq as the pouring of water "with strong force," and note the grammatical point that dāfiq ("effusing") stands for madfūq ("effused"), like "a kept secret." al-Qummī's terse gloss — "the sperm-drop that comes forth with force" — says the same. "It issues from between the loins and the breast-bones (al-ṣulb wa-l-tarāʾib)": here the sources record the classic divergence. al-Qummī (and al-Burhān transmitting him) read it bilaterally — "the loins are the man, the breast-bones the woman, that being her chest." al-Ṭabarsī catalogues the range: Ibn ʿAbbās "the place of the necklace on the chest," ʿAṭāʾ "the man's loins and the woman's breast-bones, for the child comes only from the two fluids," al-Ḍaḥḥāk literally "the hands, feet and eyes," ʿIkrima pointing to his own chest, Mujāhid "between the shoulders and the chest" — settling that "the well-known sense in Arabic is the bones of the chest and upper breast." al-Ṭabāṭabāʾī, after remarking that "their words have differed wondrously," takes the plain sense: "the bounded part of the body between the wall of the back-bones and the chest-bones." (Modern embryology's reading — that the gonads first form between backbone and ribs — is noted in the Enlightening Commentary as a possibility the verse leaves open, not asserted by the classical sources.)

"Indeed He is able to bring him back (rajʿ)." al-Ḥasan, Qatāda and al-Jubbāʾī (via al-Ṭabarsī) take this as resurrection after death — the soundest view, al-Ṭabarsī says, because of the next clause; al-Ṭabāṭabāʾī's formal argument is that "power over a thing is power over its like," so re-creation is no harder than origination. The proof culminates in "the day when the secrets (al-sarāʾir) are tried." al-Ṭabarsī and al-Ṭabāṭabāʾī agree tublā means "tested, made manifest": the inner beliefs and the traces of deeds are sorted, good from evil. al-Burhān's gloss is one word — "they are uncovered." The Enlightening Commentary, al-Ṭabarsī and al-Mīzān all carry the Prophet's answer to Muʿādh b. Jabal (and Abū al-Dardāʾ): the "secrets" are the obligatory acts done in private — prayer, fasting, alms, the ablution and the major washing — "for the deeds are all hidden: a man may say 'I prayed' when he did not." Then 86:10: "he shall have neither power nor helper." al-Ṭūsī equates quwwa with qudra — no strength in oneself to fend off the punishment, no ally to repel it. al-Qummī and al-Burhān give Abū Baṣīr's narration here ("no power by which to prevail against his Creator, no helper from God if He intends ill"), which then bridges, in their transmission, into the theme of the disbelievers' plotting in the closing passage.