Surah Naml ayat 66 Tafsir Quran 27:66

﴿بَلِ ادَّارَكَ عِلْمُهُمْ فِي الْآخِرَةِ ۚ بَلْ هُمْ فِي شَكٍّ مِّنْهَا ۖ بَلْ هُم مِّنْهَا عَمُونَ﴾
[ النمل: 66]

27:66 Rather, their knowledge is arrested concerning the Hereafter. Rather, they are in doubt about it. Rather, they are, concerning it, blind.

Nay has their knowledge come to comprise read adraka similar to the 4th verbal form akrama ‘he was kind to’; a variant reading has iddāraka which is actually tadāraka with the tā’ changed into a dāl and assimilated with the other dāl and a conjunctive hamza added meaning ‘attained’ or ‘caught up with’ the Hereafter? such that they have reason to ask about the time of its coming — not so Nay for they are in doubt of it. Rather they are blind to it ‘amūna ‘blind’ as in blindness of the heart; this statement is rhetorically more powerful than the preceding one; the origin of the term is ‘amiyūn but the damma vowel is deemed too heavy for the yā’ and has been moved to the mīm after dropping its kasra vowel.

No, but their knowledge of the Hereafter has reached a dead-lock giving occasion to uncertainty. No, but their doubt stands as the beacon of the unwise, in fact, their notion of the Hereafter has fallen on the blind spot

The One Who knows the Unseen is Allah Allah commands His Messenger to inform all of creation that no one among the dwellers of heaven and earth knows the Unseen, except Allah. إِلاَّ اللَّهُ ( except Allah ) This is an absolute exception, meaning that no one knows this besides Allah, He is alone in that regard, having no partner in that knowledge.
This is like the Ayat: وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَآ إِلاَّ هُوَ ( And with Him are the keys of the Unseen, none knows them but He ) ( 6:59 ). إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ ( Verily, Allah, with Him is the knowledge of the Hour, He sends down the rain ) ( 31:34 ).
until the end of the Surah.
And there are many Ayat which mention similar things. وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ ( nor can they perceive when they shall be resurrected. ) That is, the created beings who dwell in the heavens and on earth do not know when the Hour will occur, as Allah says: ثَقُلَتْ فِى السَّمَـوَتِ وَالاٌّرْضِ لاَ تَأْتِيكُمْ إِلاَّ بَغْتَةً ( Heavy is its burden through the heavens and the earth.
It shall not come upon you except all of a sudden ) ( 7: 187 ).
meaning, it is a grave matter for the dwellers of heaven and earth. بَلِ ادَرَكَ عِلْمُهُمْ فِى الاٌّخِرَةِ بَلْ هُمْ فِى شَكٍّ مِّنْهَا ( Nay, their knowledge will perceive that in the Hereafter.
Nay, they are in doubt about it. ) means their knowledge and amazement stops short of knowing its time.
Other scholars read this with the meaning "their knowledge is all the same with regard to that," which reflects the meaning of the Hadith in Sahih Muslim which states that the Messenger of Allah ﷺ said to Jibril, when the latter asked him when the Hour would come: s
«مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِل»
( The one who is being asked about it does not know any more than the one who is asking. ) In other words, they were both equal in the fact that their knowledge did not extend that far. بَلْ هُمْ فِى شَكٍّ مِّنْهَا ( Nay, they are in doubt about it. ) This refers to the disbelievers in general as Allah says elsewhere: وَعُرِضُواْ عَلَى رَبِّكَ صَفَا لَّقَدْ جِئْتُمُونَا كَمَا خَلَقْنَـكُمْ أَوَّلَ مَرَّةٍ بَلْ زَعَمْتُمْ أَلَّن نَّجْعَلَ لَكُمْ مَّوْعِدًا ( And they will be set before your Lord in rows, (and Allah will say: ) "Now indeed, you have come to Us as We created you the first time.
Nay, but you thought that We had appointed no meeting for you ( with Us ).
") ( 18:48 ) i.e., the disbelievers among you.
By the same token, Allah says here: بَلْ هُمْ فِى شَكٍّ مِّنْهَا ( Nay, they are in doubt about it. ) meaning, they doubt that it will come to pass. بَلْ هُم مِّنْهَا عَمُونَ ( Nay, they are in complete blindness about it. ) They are blind and completely ignorant about it. وَقَالَ الَّذِينَ كَفَرُواْ أَءِذَا كُنَّا تُرَاباً وَءَابَآؤُنَآ أَءِنَّا لَمُخْرَجُونَ - لَقَدْ وُعِدْنَا هَـذَا نَحْنُ وَءَابَآؤُنَا مِن قَبْلُ إِنْ هَـذَآ إِلاَّ أَسَـطِيرُ الاٌّوَّلِينَ

(27:66) But (on the contrary,) these people have lost the knowledge of the Hereafter;" nay, they arein doubt about it; nay, they are blind to it. *85

Rather, their knowledge is arrested concerning the meaning

*85) After warning the people about their basic errors with regard to Divinity, it is being said that the reason why these people are involved in these errors is not that they have reached this conclusion after serious thought and deliberation that there exist other beings also who are Allah's associates in His Divinity, but the actual reason is that they have never considered this matter seriously.
As they are unaware of the Hereafter, or are in doubt about it, or are blind to it, their heedlessness of the Hereafter has developed in them an utterly irresponsible attitude.
They are not at all serious about the universe and the real problems of their own lives.
They do not bother to know what reality is and whether their philosophy of life accords with that reality or not.
For, according to them, in the end the polytheist and the atheist, the monotheist and the agnostic, all will become one with the dust after death, and nothing will bear any fruit.
The' theme of the Hereafter is contained in this sentence of the preceding verse: " They do not know when they will be raised back to life. " In that sentence it was said that those who are made deities-the angels, jinns, prophets, saints, etc., do not themselves know when will Resurrection be.
Here three things have been said about the common polytheists and the atheists: ( 1 ) They do not at all know whether there will be any Hereafter or not; ( 2 ) this lack of information on their part is not due to the reason that they were never informed of this, but because they did not believe in the information given to them and doubted its authenticity; and ( 3 ) they never bothered to consider with due thought and seriousness the arguments that were advanced about the coming of the Hereafter, but they preferred to remain blind to it.

 

The One Who knows the Unseen is Allah Allah commands His Messenger to inform all of creation that no one among the dwellers of heaven and earth knows the Unseen, except Allah. إِلاَّ اللَّهُ ( except Allah ) This is an absolute exception, meaning that no one knows this besides Allah, He is alone in that regard, having no partner in that knowledge.
This is like the Ayat: وَعِندَهُ مَفَاتِحُ الْغَيْبِ لاَ يَعْلَمُهَآ إِلاَّ هُوَ ( And with Him are the keys of the Unseen, none knows them but He ) ( 6:59 ). إِنَّ اللَّهَ عِندَهُ عِلْمُ السَّاعَةِ وَيُنَزِّلُ الْغَيْثَ ( Verily, Allah, with Him is the knowledge of the Hour, He sends down the rain ) ( 31:34 ).
until the end of the Surah.
And there are many Ayat which mention similar things. وَمَا يَشْعُرُونَ أَيَّانَ يُبْعَثُونَ ( nor can they perceive when they shall be resurrected. ) That is, the created beings who dwell in the heavens and on earth do not know when the Hour will occur, as Allah says: ثَقُلَتْ فِى السَّمَـوَتِ وَالاٌّرْضِ لاَ تَأْتِيكُمْ إِلاَّ بَغْتَةً ( Heavy is its burden through the heavens and the earth.
It shall not come upon you except all of a sudden ) ( 7: 187 ).
meaning, it is a grave matter for the dwellers of heaven and earth. بَلِ ادَرَكَ عِلْمُهُمْ فِى الاٌّخِرَةِ بَلْ هُمْ فِى شَكٍّ مِّنْهَا ( Nay, their knowledge will perceive that in the Hereafter.
Nay, they are in doubt about it. ) means their knowledge and amazement stops short of knowing its time.
Other scholars read this with the meaning "their knowledge is all the same with regard to that," which reflects the meaning of the Hadith in Sahih Muslim which states that the Messenger of Allah ﷺ said to Jibril, when the latter asked him when the Hour would come: s «مَا الْمَسْؤُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِل» ( The one who is being asked about it does not know any more than the one who is asking. ) In other words, they were both equal in the fact that their knowledge did not extend that far. بَلْ هُمْ فِى شَكٍّ مِّنْهَا ( Nay, they are in doubt about it. ) This refers to the disbelievers in general as Allah says elsewhere: وَعُرِضُواْ عَلَى رَبِّكَ صَفَا لَّقَدْ جِئْتُمُونَا كَمَا خَلَقْنَـكُمْ أَوَّلَ مَرَّةٍ بَلْ زَعَمْتُمْ أَلَّن نَّجْعَلَ لَكُمْ مَّوْعِدًا ( And they will be set before your Lord in rows, (and Allah will say: ) "Now indeed, you have come to Us as We created you the first time.
Nay, but you thought that We had appointed no meeting for you ( with Us ).
") ( 18:48 ) i.e., the disbelievers among you.
By the same token, Allah says here: بَلْ هُمْ فِى شَكٍّ مِّنْهَا ( Nay, they are in doubt about it. ) meaning, they doubt that it will come to pass. بَلْ هُم مِّنْهَا عَمُونَ ( Nay, they are in complete blindness about it. ) They are blind and completely ignorant about it. وَقَالَ الَّذِينَ كَفَرُواْ أَءِذَا كُنَّا تُرَاباً وَءَابَآؤُنَآ أَءِنَّا لَمُخْرَجُونَ - لَقَدْ وُعِدْنَا هَـذَا نَحْنُ وَءَابَآؤُنَا مِن قَبْلُ إِنْ هَـذَآ إِلاَّ أَسَـطِيرُ الاٌّوَّلِينَ

( Nay, but doth their knowledge reach to the Hereafter ) their knowledge is in consensus that there is no Hereafter? ( Nay, for they are in doubt concerning it ) concerning the coming of the Hour. ( Nay, for they cannot see it ) they are blind, unable to see.

Nay, they have no knowledge of the Hereafter. Nay, they are in doubt about it. Nay, they are blind about it.

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