Al-Tariq: (9) The Day the Secrets Will Be Tested (Yum Tabla al-Sara'ir)

There are several issues concerning this verse:

The word {Yum} (Day) is in the accusative case (mansub) due to being an adverb of time related to the implied verb in the preceding context (e.g., referring to the Day of Judgment).

• Some scholars interpret the implied verb as referring back to the water (mentioned previously), meaning the day He returns him from his loins and loins (the origin of man).
• Alternatively, it is parsed as an adverb of time referring to the first state (of creation), in connection with the statement: {So for him, there is no strength} (Fama lahu min quwwah), meaning he has no strength on that Day.

{Tabla} means to be examined or tried. {Al-Sara'ir} refers to the hidden beliefs and intentions concealed in the hearts, as well as the hidden deeds.

There are several opinions regarding the manner of this testing and examination here:

The First Opinion (Al-Qaffal): The meaning of the examination here is that a person's deeds on the Day of Judgment will be presented to him. Furthermore, the record written by the angels detailing their deeds will be reviewed to ascertain if what is mentioned matches what is written. Since accountability on the Day of Judgment occurs in this manner, it is permissible to call this process a Ibtila' (trial/test). This naming is not far-fetched for God's servants because it is indeed a trial and examination, even though God is already fully aware of the details of what they did and did not do.

The Second Opinion: Actions deserve reward or punishment based on their underlying aspects (wujuh). Sometimes an act appears outwardly good, but its inner reality is ugly, and sometimes it is the reverse. Therefore, testing them involves considering these conflicting aspects—weighing the conflicting motives and determining which aspect is predominant and which is subordinate, so that the true nature of the act becomes clear.

The Third Opinion (Abu Muslim): The word Balawtu (to test) can mean to reveal something, and it can mean to examine it, as in His saying: {And We will test your news} (Wa nablu akhbarakum) and {And We will surely test you} (Wa lanabluwannakum). The exegetes then state that the {Secrets} that exist between God and the servant will be tested on the Day of Judgment until their true nature is revealed—what was concealed versus what was manifest, and what led to success versus what led to failure. This aligns with the statement of Ibn Umar (may God be pleased with him): "God will reveal every secret on the Day of Judgment, and it will be a mark of distinction or a blemish on the faces." Meaning, whoever fulfilled their obligations will have a radiant face, and whoever neglected them will have a dusty face.

This verse indicates that the servant will have absolutely no strength on that Day. A person's strength is either inherent to themselves or derived from another.

1. The inherent strength is negated by the Almighty's statement: {So for him, there is no strength} (Fama lahu min quwwah).
2. The derived strength is negated by His statement: {Nor a helper} (Wa la nasir).

The meaning is that he will have no strength to repel the punishment that befalls him, nor any helper to assist him in repelling it. This is undoubtedly a stern warning and admonition. The inclusion of the indefinite particle min (from/any) in {min quwwah} serves to negate both the small and the large amount of strength, as if to say: He has no strength whatsoever, nor any helper whatsoever.

Can this verse be used as evidence for the negation of intercession, similar to His saying: {And fear a Day when no soul shall avail another soul in the least} (Al-Baqarah: 48) until His saying: {Nor will they be helped}?

The answer is what has already been presented (i.e., the verses clearly indicate the absolute lack of power or aid).

**{And the heaven that returns (rain), *And the earth that splits open (with vegetation), *Indeed, it is a decisive word, *And it is not a jest. *Indeed, they are plotting a plot, And I am plotting a plot. So give the disbelievers a respite; give them respite for a short while.}