Sūrah 100 · Āyāt 9–11

Does he not know? The surah closes by turning the ingrate's heedlessness into a question with a threat behind it: a-fa-lā yaʿlamu — when the graves are overturned and the breasts' contents brought to light, "their Lord, of them, on that day, is well-informed." The present sources gloss the two rare verbs and draw out the warning.

buʿthira and ḥuṣṣila. al-Tibyān (al-Ṭūsī) reads buʿthira as "what is in the graves is stirred up and brought out" (a variant of baḥthara), and on ḥuṣṣila mā fī l-ṣudūr gives Sufyān's "the truth is distinguished from the false" beside another's "it is gathered and brought forth." Majmaʿ al-Bayān (al-Ṭabarsī) matches this: the dead are raised, and what is in the breasts is either sorted into good and evil or exposed, "that one may be requited for the secret as for the open." al-Mīzān (al-Ṭabāṭabāʾī) sharpens it: baʿthara is resurrection and scattering; taḥṣīl is the distinguishing of faith from disbelief in the inmost soul, glossed by yawma tublā l-sarāʾir (al-Ṭāriq 9); "what is in the graves" is the bodies, and the interrogation is one of rebuke (inkār). al-Ṭabāṭabāʾī's paraphrase ties the whole surah together — does man not know that his ingratitude carries a consequence that will overtake him when bodies are raised and souls are sifted?

God already well-informed. On inna rabbahum bihim yawmaʾidhin la-khabīr, al-Ṭūsī reads it as notice to creation that the One who made and ordered them is, on that day, "Knowing of them, well-informed of their states — nothing hidden from Him." al-Ṭabarsī cites al-Zajjāj's careful point: God is khabīr of them on that day and every other day, but the verse means He will requite them then by that knowledge — a parallel to ulāʾika lladhīna yaʿlamu llāhu mā fī qulūbihim (al-Nisāʾ 63); in this lies "a pointer to deterrence and threat," for once a man knows his Maker sees his every deed he must recoil from disobedience. The published Enlightening Commentary (Imani) reads ḥuṣṣila as "made manifest," likening it to al-Ṭāriq 9, and notes that God's awareness — always real — becomes "more tangible" at the Reckoning, a firm barrier between the believer and sin, open or hidden.

The ʿAlid reading. Tafsīr al-Qummī and al-Burhān (al-Baḥrānī) narrow the close to the two men of the Wādī al-Yābis narrative: "the two verses were revealed concerning the two of them in particular — they used to harbor evil intent and act upon it, so God informed of their tidings and their deeds." al-Baḥrānī's ʿAlī b. Ibrāhīm gloss reads buʿthira / ḥuṣṣila simply as "it is gathered and made manifest." The narration is recorded as transmitted; its identification of the verses' object is flagged for scholarly review, standing beside the universal eschatological sense, not displacing it.