⦗65–68⦘ “Say, ‘No one in the heavens and the earth knows the unseen except Allah, and they do not perceive when they will be resurrected. Rather, their knowledge concerning the Hereafter is deficient. Rather, they are in doubt about it; rather, they are blind to it.’ Those who disbelieve say, ‘When we and our forefathers have become dust, will we truly be brought forth? We and our forefathers were certainly promised this before. This is nothing but legends of former peoples.’ Say, ‘Travel throughout the land and see what the end of the evildoers was.’”

Allah Most High informs us that He alone possesses knowledge of the unseen in the heavens and the earth, as He says: “With Him are the keys of the unseen; none knows them except Him. He knows whatever is on the land and in the sea. Not a leaf falls without His knowledge, nor is there a grain in the darknesses of the earth, nor anything moist or dry, but it is recorded in a clear Book.” He also says: “Indeed, Allah alone has knowledge of the Hour, sends down the rain, and knows what is in the wombs,” to the end of the surah.

Knowledge of these and similar unseen matters belongs exclusively to Allah: neither an angel brought near nor a messenger sent knows them. Since He alone possesses this knowledge, and His knowledge encompasses all secrets, inward realities, and hidden things, He alone deserves to be worshipped.

Allah Most High then describes the weakness of the deniers’ knowledge concerning the Hereafter, moving from one point to another still more emphatic: “And they do not perceive”—that is, they do not know—“when they will be resurrected,” meaning when the resurrection, the rising, and the emergence from the graves will take place. That is why they have made no preparation for it.

“Rather, their knowledge concerning the Hereafter is deficient.” That is, it is weak and meager; it is neither certainty nor knowledge that has reached the heart. The lowest and most deficient degree of knowledge is that it should be weak and frail. Yet they possess neither strong nor weak knowledge. Rather, “they are in doubt about it”—that is, about the Hereafter. Doubt has eliminated knowledge, for knowledge at any of its degrees cannot coexist with doubt. “Rather, they are blind to it”—that is, to the Hereafter. Their inner sight is blind to it, and their hearts hold neither conviction that it will occur nor even an admission that it is possible. Instead, they deny it and deem its occurrence far-fetched. He therefore says: “Those who disbelieve say, ‘When we and our forefathers have become dust, will we truly be brought forth?’” That is, they regard this as far-fetched and impossible, judging the power of Him whose power is perfect by their own feeble power.

⦗609⦘

“We and our forefathers were certainly promised this before”—that is, the resurrection—yet it has not come to us, nor have we seen anything of it. “This is nothing but legends of former peoples”—that is, their tales and reports with which people pass the time, having no basis or truth.

Thus, in describing the deniers’ condition, He first states that they do not know when the Hereafter will occur, then describes the weakness of their knowledge concerning it, then says that they are in doubt, then that they are blind to it, and finally that they deny it and deem its occurrence far-fetched. Because of these conditions, fear of the Hereafter departed from their hearts. They therefore boldly committed acts of disobedience to Allah, found it easy to deny the truth and affirm falsehood, and deemed indulgence in their desires lawful rather than undertaking acts of worship. Consequently, they lost both this world and the Hereafter.

⦗69⦘ He then drew their attention to the truth of what the messengers had reported, saying: “Say, ‘Travel throughout the land and see what the end of the evildoers was.’” You will find no evildoer who persisted in his wrongdoing except that he met the worst of ends, with Allah bringing upon him evil and punishment befitting his condition.