Al-A'raf: (187) They ask you about the Hour...

Know that there are two perspectives on the arrangement of this verse:

1. First Perspective: After Allah discussed Tawhid (Oneness of God), Prophethood, Divine Decree, and Predestination, He followed it with a discussion of the Resurrection (Al-Ma'ad), as these four topics constitute the principal subjects in the Qur'an.
2. Second Perspective: Since the preceding verse mentioned, {And that the end of their term may be near} (Al-A'raf: 185), which serves as an incentive for persistence in repentance and reform, Allah immediately followed it with {They ask you about the Hour}. This is to establish in people's hearts that the time of the Hour is concealed from creation, thus compelling the accountable to hasten to repentance and fulfill their obligations.

In this verse, there are several issues:

Issue 1: Who is the questioner?

There are differing opinions:

• Ibn Abbas said: A group of Jews asked, "O Muhammad, inform us when the Hour will be established," and this verse was revealed.
• Al-Hasan and Qatadah said: The Quraysh asked, "O Muhammad, there is kinship between us and you, so tell us when the Hour is?"

Issue 2: The meaning of "The Hour" (As-Sa'ah)

The author of Al-Kashshaf said: "As-Sa'ah" is one of the common names, like An-Najm (the star) referring to the Pleiades. It is named the Hour because the reckoning of creation is completed in a single hour, or because its duration, despite being long, seems like a single hour to creation. It is also named this because it occurs suddenly (baghtatan).

Issue 3: The meaning of Ayyān (When)

Ayyān means inquiring about the time when it will come; it is a question about time. The essence of the statement is that Ayyān means Matā (when).

There are two views on its derivation:

1. The Famous View: It is derived from Ayn (where). Ibn Jinni rejected this, arguing that Ayyān questions time, while Ayn questions place, so how can one be derived from the other?
2. The View Chosen by Ibn Jinni: It is derived from Ay (which) followed by Fa'lān (a pattern), because its meaning is "which time," and the word Ay is derived from Awā (to resort to), as a part resorts to the whole, leaning upon it. Ibn Jinni also noted that Al-Sulami recited it as Īyān (with a kasra on the hamza).

Issue 4: The meaning of Mursāhā (Its setting/anchoring)

Mursāhā here is a verbal noun (masdar) meaning "setting" or "anchoring," similar to Allah’s statement: {Its sailing and its anchoring} (Hud: 41), meaning its sailing and its anchoring. Anchoring (Irsā’) means establishing. It is said: Rasā yarsū if something becomes firm. Allah says: {And the mountains He has firmly set} (An-Nazi'at: 32). Thus, Rusū is not merely the name for general firmness, but the name for the firmness of something heavy. Hence, the anchoring of a mountain and the anchoring of a ship. Since the Hour is the heaviest thing for creation—as evidenced by His statement {It will be heavy in the heavens and the earth} (Al-A'raf: 187)—it is fitting that Allah named its occurrence and establishment Irsā’ (anchoring/firm establishment).

Then Allah says: {Say, "Indeed, knowledge of it is with my Lord."} This means that no one knows the time when the Resurrection will occur except Allah, the Exalted. Similar verses include: {Indeed, Allah [alone] has knowledge of the Hour} (Luqman: 34), {Indeed, the Hour is coming; there is no doubt about it} (Al-Hajj: 7), and {Indeed, the Hour is coming; I conceal it} (Taha: 15). When Jibril asked the Messenger of Allah (peace be upon him) about the Hour, he replied, "The one questioned is no more knowledgeable than the questioner."

The scholars state that the reason for concealing the Hour from the servants is that if they did not know when it would be, they would remain cautious of it, which would be a greater incentive for obedience and a stronger deterrent from disobedience.

Then Allah emphasizes this meaning by saying: {None shall reveal its time except He}. Tajliyah means making something manifest, and Tajalli means its appearance. The meaning is: He will not make its appointed time manifest {except He}, meaning no one can reveal its appointed time through announcement or information except Him.

Then Allah says: {It will be heavy in the heavens and the earth}. This describes the Hour as being heavy. Similar to this is His statement: {And they will leave behind a heavy Day} (Al-Insan: 27). Furthermore, Allah described the earthquake of the Hour as immense: {Indeed, the earthquake of the Hour is a tremendous thing} (Al-Hajj: 1), and He described its punishment as severe: {And they are not intoxicated, but the punishment of Allah is severe} (Al-Hajj: 2).

Once this is known, we say: The commentators have several interpretations for His saying: {It will be heavy in the heavens and the earth}:

• Al-Hasan said: The coming of the Hour is heavy upon the heavens and the earth because, upon its arrival, the heavens will be split, the sun and moon will be rolled up, the stars will scatter, and the earth will be heavy because on that Day the earth will be changed to a different earth, and the mountains and seas will cease to exist.
• Abu Bakr Al-Asamm said: This Day is extremely heavy for the people of heaven and earth because it involves their annihilation and destruction, which is heavy on the hearts.
• A group said: This Day is of great weight upon the hearts because creation knows that after it comes the Resurrection, the Reckoning, the questioning, and the fear of Allah on such a day is intense.
• As-Suddi said: {It will be heavy} means it is hidden in the heavens and the earth, and none of the close angels or sent prophets know when its occurrence and establishment will be.
• A group said: {It will be heavy in the heavens and the earth} means the knowledge of its appointed time is heavy (difficult to attain) for the people of the heavens and the earth. Just as a burden that is difficult to carry is called heavy for its carrier, so too is the knowledge that Allah has reserved for Himself called heavy upon them.

Then He says: {It will not come to you except suddenly}. This is also an emphasis on what preceded, confirming that it will only come suddenly, unexpectedly, while creation is heedless. The Prophet (peace be upon him) said: "The Hour will suddenly overtake people. A man will be setting his place right, a man will be watering his livestock, a man will be displaying his goods in his market, and a man will be raising his scale and lowering it." Al-Hasan narrated from the Prophet (peace be upon him) that he said: "By the One in Whose Hand is the soul of Muhammad, the Hour will surely be established, even if a man raises a morsel to his mouth, the Hour will come between him and that."

Then Allah says: {They ask you about the Hour, "When is it?"} There are two issues concerning {Hafiyyan}:

Issue 1: The meaning of Hafiyyan (Inquiring earnestly)

1. First View: Hafiy means kind, gentle, and affectionate. Ibn Al-A'rabi said: It is said hafī bi (he was kind to him) with hafāwah, and taḥaffā bi (he showed great kindness). Al-Hafiy is kind speech and pleasant meeting. Hence, {Indeed, He has always been kind to me} (Maryam: 94), meaning kind and gentle, answering my call when I call upon Him. According to this, they ask you as if you are kind and gentle to them. This is the view of Al-Hasan, Qatadah, and As-Suddi. This view is supported by the narration that Quraysh said to the Prophet (peace be upon him): "There is kinship between us and you, so tell us when the Hour is." Allah replied: {They ask you about the Hour, "When is it?"} meaning, as if you are a friend to them, kind to them, implying that you will not be kind to them while they remain in their disbelief.
2. Second View: {Hafiyyan anhā} means they are frequent questioners about it, intensely seeking knowledge of it. According to this view, Hafiy is derived from Iḥfā’, which means persistence and insistence in questioning. Whoever questions and researches something frequently knows it. Abu Ubaydah said it comes from the saying taḥaffā fī al-mas’alah, meaning he exhausted the inquiry. So, {as if you are hafiyyan about it} means as if you have frequently asked about it and exerted effort to know it. The author of Al-Kashshaf said this arrangement implies exaggeration (mubālaghah). Examples include iḥfā’ ash-shārib (shaving the mustache completely) and iḥfā’ al-baql (uprooting the greens). Aḥfā fī al-mas’alah means he insisted. Ḥafiya bi-fulān wa taḥaffā bihi means he showed extreme kindness. Under this interpretation, the first two views are close.

Issue 2: The meaning of {‘anhā} (about it)

1. First View: There is a transposition of words. The intended meaning is: They ask you about it as if you are hafiyyan with it, and the phrase (bihā) was omitted due to the length of speech and because it is understood, so no confusion arises from its omission.
2. Second View: The intended meaning is: They ask you as if you are hafiyyan bihim (kind to them), because the word Hafiy can be connected either by the preposition bā’ or by the word ʿan. This view is supported by the recitation of Ibn Mas'ud: {as if you are hafiyyan bihā} (kind to it/them).

Issue 3: Repetition of the Question

The question {They ask you about the Hour, "When is its anchoring?"} is an inquiry about the time of the Hour's establishment. The second question, {They ask you about the Hour, "When?"}, is an inquiry about the nature of the Hour's heaviness, severity, and awe. Thus, there is no unnecessary repetition.

He answered the first question by saying: {Indeed, knowledge of it is with my Lord}.

He answered the second question by saying: {Indeed, knowledge of it is with Allah}. The difference between the two forms is that the first question was about the time of the Hour's establishment, while the second question was about the extent of its severity and awe. The greatest of Allah's names signifying awe and majesty is used when questioning the extent of the Resurrection's severity: the name indicating the utmost majesty, which is the word Allah.

Then, Allah concluded this verse by saying: {But most of the people do not know}. There are several interpretations for this:

1. Most people do not know the reason why the knowledge of its appointed time was concealed from creation.

7 < { Say, "I possess no power to benefit or harm myself except what Allah wills. And if I knew the unseen, I could have secured much good for myself, and no harm would have touched me. I am not but a warner and a bringer of good tidings to a people who believe." } > 7 !