أَيَّانَ

16:78; 54:51.

33:64; 78:2; 79:43.

31:35; 43:86.

Important Words:

ایان مرساھا (when will it come to pass?) مرسی is derived from رسا. They say رساالجبل i.e. the mountain was firmly based or fixed upon the ground. رست السفینة means, the ship cast anchor and became stationary. مرسی is the noun-infinitive or a noun of time or a noun of place, meaning, the act of anchoring or the time or place of anchorage; or the time and place of becoming stationary; or of coming to pass. The expression ایان مرساھا means, when will it come to pass, or what is the time of its taking place; or when will it occur or happen? (Lane & Aqrab).

حفی (well acquainted) is derived from حفی which means, he walked barefooted; or his feet became chafed by walking much. حفی به means, he showed him much honour and kindness and affection; or he behaved towards him with solicitude and manifested joy and pleasure. حفی عنه means, he asked or inquired much respecting him; he exceeded the usual bounds in making much inquiry respecting him. So حفی means, showing much honour and solicitude and manifesting joy or pleasure at meeting another; asking or inquiring much respecting another’s state or condition; going to the utmost in asking or inquiring; or knowing in the utmost degree (Lane & Aqrab).

Commentary:

The reference in the opening sentence of the verse is to 7:186. When the opponents of Islam were told that their hour had already drawn near, they inquired of the Prophet the exact time when the promised hour would come. The awarding of punishment is as painful to God as the receiving of it is to men, and this is the meaning of the words, It lies heavy on the heavens and the earth. The word "heavens" here represents God and angels, while the word "earth" represents human beings.

The word حفی signifies (1) importunate in inquiring; or (2) well acquainted. The sentence would thus mean: (1) They ask thee concerning the exact time when the hour of their punishment will come to pass, as if thou wert repeatedly inquiring of God as to its time of occurrence; or (2) they ask thee about the time of the "Hour", as if thou wert well acquainted with it. In both these cases the clause would imply that the Holy Prophet neither knew when the "Hour" would come to pass nor was he very solicitous about it.

Commentary:

The verse furnishes yet another argument why pseudo-gods cannot provide true guidance for man, i.e. they are all dead. In order to be able to provide guidance they must be living because only the living can possibly know when and what defects might arise in human society that might require guidance for their removal.

It is a pity that, contrary to the teachings of the Quran, many Muslims still entertain the foolish belief that Jesus is alive in the heavens although the verse categorically says that all the false gods which men worshipped at the time the Quran was revealed were dead. So if Jesus was not dead, then he must be regarded as a true God and this is an unutterable blasphemy.

This and the preceding verse give four arguments to refute the alleged divinity of false deities: First, they cannot create anything and the possession of the power to create is an indispensable characteristic of God. Secondly, they are themselves created, and therefore are dependent on others and a being that is dependent on others cannot be God. Thirdly, they are dead and therefore are devoid of the power to do good or evil to any person and one who is devoid of such power cannot claim to be God. Fourthly, they do not know when they shall be raised to life. Lack of knowledge of the Day of Resurrection demolishes their title to Godhead.

11:124; 16:78; 35:39.

Commentary:

Another invincible argument in favour of the theme dealt with in the preceding verses is embodied in the verse under comment, viz. that God alone knows the unseen in the heavens and the earth. The fact that the possession of knowledge of the unknown is the sole prerogative of God is established by the knowledge of the unknown which He vouchsafes to His Messengers and His righteous servants, instances of which are to be witnessed in every age among the true followers of Islam.

The words "when they will be raised up" may also mean "when their resurrection as a great nation will take place?"

7:188; 79:43.

Commentary:

The verse may mean: (1) They ask, in derision or scoffingly, when the Day of Judgement will be? (2) Their behaviour, conduct or attitude shows that they do not believe in the Day of Judgement.

78:2; 79:43.

Commentary:

The question seems to have been asked in derision or doubt. In fact, doubt about the Hereafter gives rise to a mocking attitude on the disbelievers’ part.

7:188; 33:64; 51:13.