The Winnowing Winds, The Scatterers — Verse 12

They ask the Prophet asking him derisively ‘When is the Day of Judgement?’ in other words ‘when will it come?’ and the response given to them is that it will come

يسأل هؤلاء الكذابون سؤال استبعاد وتكذيب: متى يوم الحساب والجزاء؟

وإنما يقولون هذا تكذيبا وعنادا وشكا واستبعادا.

ثم بين - سبحانه - ما كانوا عليه من سوء أدب فقال : ( يَسْأَلُونَ أَيَّانَ يَوْمُ الدين ) .و " أيان " بمعنى متى . أى : يسألون سؤال استهزاء واستخفاف فيقولون : متى يكون هذا البعث الذى تحدثنا عنه يا محمد ، ومتى يوم الجزاء والحساب الذى تهددنا به؟

وقوله ( يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ ) يقول تعالى ذكره: يسأل هؤلاء الخرّاصون الذين وصف صفتهم متى يوم المجازاة والحساب, ويوم يُدينُ الله العباد بأعمالهم.كما حدثنا يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله ( أَيَّانَ يَوْمُ الدِّينِ ) قال: الذين كانوا يجحدون أنهم يُدانون, أو يُبعثون.حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نحيح, عن مجاهد, قوله ( يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ ) قال: يقولون: متى يوم الدين, أو يكون يوم الدين.

( يسألون أيان يوم الدين ) يقولون : يا محمد متى يوم الجزاء ، يعني : يوم القيامة تكذيبا واستهزاء .

يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ (12(هذه الجملة يجوز أن تكون حالاً من ضمير { الخراصون } [ الذاريات : 10 ] وأن تكون استئنافاً بيانياً ناشئاً عن جملة { قتل الخراصون } [ الذاريات : 10 ] لأن جملة { قتل الخراصون } أفادت تعجيباً من سوء عقولهم وأحْوالهم فهو مثار سؤال في نفس السامع يتطلب البيان ، فأجيب بأنهم يسألون عن يوم الدين سؤال متهكمين ، يعنون أنه لا وقوع ليوم الدين كقوله تعالى : { عمّ يتساءلون * عن النبأ العظيم * الذي هم فيه مختلفون } [ النبأ : 1 3 ] .و { أيّان يوم الدين } مقول قول محذوف دلّ عليه { يسألون } لأن في فعل السؤال معنى القول . فتقدير الكلام : يقولون : أيان يوم الدين . ولك أن تجعل جملة { أيان يوم الدين } بدلاً من جملة { يسألون } لتفصيل إجماله وهو من نوع البدل المطابق . و { أيّان } اسم استفهام عن زمان فعل وهو في محل نصب مبنيّ على الفتح ، أي متى يوم الدين ، ويوم الدين زمان فالسؤال عن زمانه آيل إلى السؤال باعتبار وقوعه ، فالتقدير : أيان وقوع يوم الدين ، أو حلوله ، كما تقول : متى يوم رمَضان أي متى ثبوته لأن أسماء الزمان حقها أن تقع ظروفاً للأحداث لا للأزمنة .

{ يَسْأَلُونَ } على وجه الشك والتكذيب أيان يبعثون أي: متى يبعثون، مستبعدين لذلك، فلا تسأل عن حالهم وسوء مآلهم

أي متى يوم الحساب ; يقولون ذلك استهزاء وشكا في القيامة .

To have a clear understanding of things of importance, seriousness and sincerity are essential. Those who are not serious pay no attention to reasons and justifications. So they are unable to understand the matter at hand. They ridicule it and try to show that it is not worthy of serious consideration. It is not possible to convince such people in any way. They will accept the truth only when their wrong approach brings down upon them overwhelming punishment, from which there will be no escape. Serious people behave quite differently from this, for their seriousness makes them cautious. And they have no trace of arrogance in them. The extreme intensity of their feelings makes them spend sleepless nights: their time is spent in remembering God. They do not consider their wealth the result of their hard work, but take it as a gift from God. That is why they think that others have as much right to a share in it as they themselves.

قُتِلَ الْخَرَّ‌اصُونَ (Death upon those who make conjectures - 51:10). The expression kharrasun is the plural of kharras which means one who estimates or say things by conjecture. In this context the word refers to those stubborn and obstinate infidels who, without any reason or evidence, say discordant things about the Messenger ﷺ . Thus it would not be out of turn to interpret kharrasun as kadhdhabun, meaning 'the great liars' as they are condemned, denounced, cursed and imprecated (Mazhari) in this statement. After the mention of infidels, several verses that follow describe the qualities of the righteous people and the pleasant consequences of their righteousness.

(They) the Banu Makhzum (ask) you, O Muhammad: (When is the Day of Judgement) in which we will be chastised?

Which was revealed in Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. Affirming the News of the Resurrection The Commander of the faithful, `Ali bin Abi Talib may Allah be pleased with him, ascended the Minbar in Kufah and declared, "Any Ayah in the Book of Allah the Exalted and any Sunnah from Allah's Messenger ﷺ you ask me about today, I will explain them." Ibn Al-Kawwa stood up and said, "O Leader of the faithful! What is the meaning of Allah's statement, وَالذَرِيَـتِ ذَرْواً (By the scattering Dhariyat)," and `Ali said, "The wind." The man asked, فَالْحَـمِلَـتِ وِقْراً "(And the laden Hamilat)" `Ali said, "The clouds." The man again asked, فَالْجَـرِيَـتِ يُسْراً "(And the steady Jariyat)" `Ali said, "The ships." The man asked, فَالْمُقَسِّمَـتِ أَمْراً "(And the distributors of command)" `Ali said, it refers to "The angels." Some scholars said that Al-Jariyat Yusra refers to the stars that float in their orbits with ease. This would mean that the things mentioned were ascendant in their order, beginning with the lower, then mentioning the higher one after that, etc. The winds bring the clouds, the stars are above them and the angels who distribute by Allah's order are above that, and they descend with Allah's legislative orders and the decrees He determines. These Ayat contain a vow from Allah that Resurrection shall come to pass. Allah's statement, إِنَّمَا تُوعَدُونَ لَصَـدِقٌ (Verily, that which you are promised is surely true.), it is a truthful promise, وَإِنَّ الدِّينَ (And verily, Ad-Din) the Recompense, لَوَاقِعٌ (will occur), it will surely come to pass. Then Allah the Exalted said, وَالسَّمَآءِ ذَاتِ الْحُبُكِ (By the heaven full of Hubuk,) Ibn `Abbas said; "Full of beauty, grace, magnificence and perfection." Mujahid, `Ikrimah, Sa`id bin Jubayr, Abu Malik, Abu Salih, As-Suddi, Qatadah, `Atiyah Al-`Awfi, Ar-Rabi` bin Anas and others said similarly. Ad-Dahhak, Al-Minhal bin `Amr and others said, "The meandering of the water, sand and plants when the wind passes over them; carving paths out of them, that is the Hubuk." All of these sayings return to the same meaning, that of beauty and complexity. The sky is high above us, clear yet thick, firmly structured, spacious and graceful, beautified with stars such as the sun and orbiting planets such as the moon and the planets of the solar system. The Differing Claims of the Idolators Allah the Exalted said, إِنَّكُمْ لَفِى قَوْلٍ مُّخْتَلِفٍ (Certainly, you have different ideas.) Allah says, `you disbelievers who deny the Messengers have different and confused opinions that do not connect or conform to each other.' Qatadah commented on the Ayah, "You have different ideas about the Qur'an. Some of you agree that it is true while some others deny this fact." Allah said, يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) Allah says, these confused and different opinions only fool those who are inwardly misguided. Surely, such falsehood is accepted, embraced and it becomes the source of confusion only for those who are misguided and originally liars, the fools who have no sound comprehension, as Allah said, فَإِنَّكُمْ وَمَا تَعْبُدُونَ - مَآ أَنتُمْ عَلَيْهِ بِفَـتِنِينَ - إِلاَّ مَنْ هُوَ صَالِ الْجَحِيمِ (So, verily you and those whom you worship cannot lead astray, except those who are predetermined to burn in Hell!)(37:161-163) Ibn `Abbas, may Allah be pleased with him, and As-Suddi said: يُؤْفَكُ عَنْهُ مَنْ أُفِكَ (Turned aside therefrom is he who is turned aside.) "He who is misguided is led astray from it. " Allah said; قُتِلَ الْخَرَصُونَ (Cursed be Al-Kharrasun), Mujahid said; "The liars. This is similar to what is mentioned in (Surah) `Abasa: قُتِلَ الإِنسَـنُ مَآ أَكْفَرَهُ (Be cursed man! How ungrateful he is!)(80:17) Al-Kharrasun are those who claim that they will never be brought back to life, doubting the coming of Resurrection." `Ali bin Abi Talhah reported from Ibn `Abbas; قُتِلَ الْخَرَصُونَ (Cursed be Al-Kharrasun), "Cursed be the doubters." Mu`adh said similarly, may Allah be pleased with him. During one of his speeches he said, "Destroyed be the doubters." Qatadah said, "Al-Kharrasun are the people of doubt and suspicion." Allah said; الَّذِينَ هُمْ فِى غَمْرَةٍ سَـهُونَ (Who are under a cover of Sahun,) Ibn `Abbas, may Allah be pleased with him, and others said; "In disbelief and doubt, they are heedless and playful." Allah said, يَسْـَلُونَ أَيَّانَ يَوْمُ الدِّينِ (They ask: "When will be the Day of Ad-Din") They utter this statement in denial, stubbornness, doubt and suspicion. Allah the Exalted replied, يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ ((It will be) a Day when they will be Yuftanun in the Fire!) Ibn `Abbas, Mujahid, Al-Hasan and several others said that Yuftanun means punished. Mujahid said: "Just as gold is forged in the fire." A group of others also including Mujahid, `Ikrimah, Ibrahim An-Nakha`i, Zayd bin Aslam, and Sufyan Ath-Thawri said, "They will be burnt." ذُوقُواْ فِتْنَتَكُمْ (Taste you your trial!), Mujahid said, "Your burning" while others said, "Your punishment." هَـذَا الَّذِى كُنتُمْ بِهِ تَسْتَعْجِلُونَ (This is what you used to ask to be hastened!) This will be said admonishing, chastising, humiliating and belittling them. Allah knows best. إِنَّ الْمُتَّقِينَ فِى جَنَّـتٍ وَعُيُونٍ ءَاخِذِينَ مَآ ءَاتَـهُمْ رَبُّهُمْ إِنَّهُمْ كَانُواْ قَبْلَ ذَلِكَ مُحْسِنِينَ كَانُواْ قَلِيلاً مِّن الَّيْلِ مَا يَهْجَعُونَ وَبِالاٌّسْحَـرِ هُمْ يَسْتَغْفِرُونَ