فيمَ أَنتَ مِن ذِكراها

Where are you from knowing its essence and appointed time?’

EXEGESIS

Dhikrā means to be in the frequent mention of something. Dhikrā can also be taken to mean having true knowledge of something in the heart. It is an emphasised form of dhikr, which is remembrance or consciousness of something. If we take the first meaning of dhikrā, this verse can be understood as saying: What does your constant remembrance and mention of the Day of Judgement have to do with knowing its appointed time? On the other hand, if we take the second meaning of dhikrā, this verse can be a rhetorical question, stating: Where are you from knowing its essence and appointed time? The second view is closer to the original meaning.^{‎[1]Mizan‎, 20/195-196.}

EXPOSITION

Verses 43-45 clearly state that the affair and the reality of the final hour belong to God alone.^{‎[2]Qummi, 2/404.} He alone knows its appointed time, its essence, and its reality. Hence, it is not for humankind to know the answer to this question, nor has the Holy Prophet been given the knowledge to answer it.^{‎[3]Mizan‎, 20/196.} Instead, humankind must understand that the Day of Judgement is such an apocalyptic event that it is far beyond human comprehension or imagination. It will come by total surprise (7:187). Being that the final hour can come at any moment, wisdom dictates that it should be prepared for as though it were imminent (20:15-16).^{‎[4]Qutb, 6/3819.}

INSIGHTS FROM HADITH

1. Ibn al-Mundhir, al-Ḥākim, and Ibn Mardawayh report from ʿĀʾishah that she said: ‘The Messenger would continue to ask about [the appointed time] of the final hour until Where are you from knowing its essence and appointed time? was revealed to him. From that point, he stopped asking about it.’^{‎[5]Alusi, 15/238.}

Note: Something to this effect has also been narrated by others, such as ʿUrwah ibn al-Zubayr and Shihāb ibn Ṭāriq directly from the Prophet. However, it is against the context and purport of the verse and should be rejected.^{‎[6]Mizan‎, 2/198.}

REVIEW OF TAFSĪR LITERATURE

Based on the differing interpretations of the exegetes, this verse is taken to mean either: 1. Informing of the appointed time is not part of your prophetic mission. You have been sent solely to warn whoever is fearful of it;^{‎[7]Zamakhshari, 4/699.} or 2. What is the point of this strange question? You only speak of the final hour because your prophetic mission dictates it as you are the Seal of the Prophets and this level of knowledge of it is sufficient.^{‎[8]Tabrisi, 10/660.}

Others still have taken the verse to be part of the question of the believers, taking verses 42 and 43 as meaning: They ask you concerning the hour: ‘When will it set in, considering your frequent mention of it?’^{‎[9]Tabrisi, 10/660.} None of the interpretations presented match very well with the context of the verses. For this reason, we advanced a different interpretation in the Exposition.

[1] Mizan‎, 20/195-196.
[2] Qummi, 2/404.
[3] Mizan‎, 20/196.
[4] Qutb, 6/3819.
[5] Alusi, 15/238.
[6] Mizan‎, 2/198.
[7] Zamakhshari, 4/699.
[8] Tabrisi, 10/660.
[9] Tabrisi, 10/660.