Transliteration:( Qul in adreee a qareebum maa too'adoona am yaj'alu lahoo rabbeee 'amada )
40. This means without Divine education I do not know. Thus, this verse does not contradict the following verse: "The Hour came near and the moon was split" (S54:V1). Nor, is it against the Hadith in which the Holy Prophet ? had said: "We and the Day of Judgement are like these two joined fingers."
41. Here, there is a negation of understanding and not of knowledge. By DARAYAT is meant to understand through firm analogy, i.e. this knowledge is obtained through revelation and not through determination and analogy.
For this it is subsequently said: "Except to His chosen Messengers"(S72:V27). Says Allah Almighty: "And I know not what shall be done with me and with you"(S46: V9). He further says: "You did not know the Book before it nor the details" (S42:V52). In all these verses there is a negation of understanding. Sometimes these words are spoken to express displeasure at the question and sometimes they are used for not giving the information.
25. Say: “I know not whether that which you are promised is near or whether my Lord will appoint for it a distant term.” 26. “The All-Knower of the Unseen, and He reveals to none His Unseen.” 27. Except to a Messenger whom He has chosen, and then He makes a band of watching guards to march before him and behind him. 28. Till he knows that they have conveyed the Messages of their Lord. And He surrounds all that which is with them, and He keeps count of all things.
Allah commands His Messenger to say to the people that he has no knowledge of when the Hour will be and he does not know whether its time is near or far.
(Say: “I know not whether which you are promised is near or whether my Lord will appoint for it a distant term.”) meaning, a long period of time. In this noble Ayah is an evidence that the Hadith that many of the ignorant people often circulate, which says that the Prophet will not remain under the earth more than one thousand years (i.e., the Hour will be before that period) is a baseless lie. We have not seen it in any of the Books (of Hadith). Verily, the Messenger of Allah was asked about the time of the Hour and he would not respond. When Jibril appeared to him in the form of a bedouin Arab, one of the questions he asked the Prophet was, “O Muhammad! Tell me about the Hour” So the Prophet replied,
(The one questioned about it knows no more than the questioner.) On another occasion when a bedouin Arab called out to the Prophet in a loud voice saying, “O Muhammad! When will be the Hour” The Prophet said,
(Woe unto you. Verily, it will occur so what have you prepared for it) The man replied, “I have not prepared much for it of prayers and fasting, but I love Allah and His Messenger.” The Prophet then replied,
(Then you will be with whomever you love.) Anas said, “The Muslims were not happier with anything like they were upon (hearing) this Hadith.” Concerning Allah’s statement,
(The All-Knower of the Unseen, and He reveals to none His Unseen. Except to a Messenger) This is similar to Allah’s statement,
(And they will never compass any thing of His knowledge except that which He wills.) (2:255) Similarly, Allah says here that He knows the unseen and the seen and that no one of His creation can attain any of His knowledge except that which Allah allows him to have. Thus, Allah says,
(The All-Knower of the Unseen, and He reveals to none His Unseen. Except to a Messenger whom He has chosen,) This includes the angelic Messenger and the human Messenger. Then Allah says,
(and then He makes a band of watching guards to march before him and behind him.) meaning, He particularly gives him additional guardian angels who protect him by the command of Allah and they accompany him with that which is with him of Allah’s revelation. Thus, Allah says,
(Till he knows that they have conveyed the Messages of their Lord. And He surrounds all that which is with them, and He keeps count of all things.) The pronoun `he’ which is in His statement,
(Till he knows) refers to the Prophet . Ibn Jarir recorded from Sa`id bin Jubayr that he said concerning the Ayah,
(The All-Knower of the Unseen, and He reveals to none His Unseen. Except to a Messenger whom He has chosen, and then He makes a band of watching guards to march before him and behind him.) “These are four guardians among the angels along with Jibril,
(Till he knows) This means Muhammad ,
(that they have conveyed the Messages of their Lord. And He surrounds all that which is with them, and He keeps count of all things.)” This was recorded by Ibn Abi Hatim. It has also been reported by Ad-Dahhak, As-Suddi and Yazid bin Abi Habib. `Abdur-Razzaq reported from Ma`mar, from Qatadah,
(Till he knows that they have conveyed the Messages of their Lord.) “So that the Prophet of Allah would know that the Messengers had conveyed their Messages from Allah and that the angels have protected them and defended them.” This has also been reported by Sa`id bin Abi `Arubah from Qatadah, and Ibn Jarir preferred this interpretation. Al-Baghawi said, “Ya`qub recited it as, (لِيُعْلَمَ) (in order to be known) this means, so that the people may know that the Messengers had conveyed the Message.” It also could carry the meaning that the pronoun refers to Allah (i.e., So that He (Allah) may know). This opinion has been mentioned by Ibn Al-Jawzi in Zad Al-Masir. The meaning of this is that He protects His Messengers through His angels so that they will be able to convey His Messages. He protects what He reveals to them of revelation so that He will know that they have indeed conveyed the Messages of their Lord. This is like His statement,
(And We made the Qiblah which you used to face, only that We know who followed the Messenger from those who would turn on their heels.) (2:143) Allah also said,
(Verily, Allah knows those who believe, and that He knows the hypocrites.) (29:11) It should be added to these examples that from Allah’s knowledge is that He knows all things before they occur, and this is something definite and certain. Therefore, He says after this,
(And He surrounds all that which is with them, and He keeps count of all things.) This is the end of the Tafsir of Surat Al-Jinn, and all praises and thanks are due to Allah.
(72:25) Say: “I know not whether what you are promised is near or whether my Lord will prolong its term.[25]
25. The style itself shows that this is an answer which has been given without citing the question. Probably, hearing what has been said above, the opponents might have asked mockingly and tauntingly: When will the time come with which you are threatening us. In response, the Prophet (peace be upon him) was commanded to say: The time will certainly come, but I have not been told the date of its coming. Allah alone knows whether it will come soon or whether a distant term has been set for it.
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