Surah An-Nahl (16) — Ayah 21

(Ayah21) ➊ {اَمْوَاتٌ غَيْرُ اَحْيَآءٍ:} The second attribute is that they are dead, not alive. In this verse, {’’ اَمْوَاتٌ ‘‘} refers to those (righteous or wicked) dead people whom the polytheists used to worship, because Allah Almighty said: «{ وَ مَا يَشْعُرُوْنَ اَيَّانَ يُبْعَثُوْنَ }» "And they do not perceive when they will be resurrected." The phrase "perceive when they will be resurrected" does not apply to inanimate objects (idols and graves), but rather applies only to rational beings—humans, jinn, and angels. Then Allah Almighty did not suffice with just saying "dead," but also said: «{ غَيْرُ اَحْيَآءٍ }» "They are not alive." This is a clear refutation of the grave-worshippers who say that the righteous predecessors buried in graves are not dead but alive, and that they call upon the living. From this statement of Allah Almighty, it is proven that after death, no one is granted worldly life, nor does any connection with the world remain, so how can any benefit or harm be expected from them?

➋ { وَ مَا يَشْعُرُوْنَ اَيَّانَ يُبْعَثُوْنَ :} This is the third attribute: that they do not even know the time of their resurrection. From this verse, it is understood that it is necessary for a deity to know the Day of Resurrection. (Ruh al-Ma'ani) And the fact that when the dead will be resurrected is known to none except Allah. See Surah Al-A'raf (187).

21. 1 By "the dead" is meant those inanimate objects (stones) which are lifeless and without consciousness. And also the deceased righteous ones. Because being raised after death (which they have no awareness of) can only truly apply to the righteous, rather than to inanimate objects. They are not only called "dead" but it is further clarified that "they are not alive." From this statement of Allah, it is understood that after death occurs, no one can attain worldly life, nor does any connection with the world remain.
21. 2 Then how can benefit, reward, or recompense be expected from them?

21. They are dead, not alive. And they do not even know when [22] they will be resurrected.

[22]
By ﴿من دون الله﴾ is Not Meant Only Idols:

From these two verses, it is clearly evident that here, those deities are not being mentioned who are lifeless, such as the sun, moon, stars, trees and stones, or idols made of wood, stone, or clay, etc. Because for them, the question of resurrection after death does not even arise. And among the living or those possessing intellect, angels, deceased prophets, saints, and righteous people have been associated with divine attributes. Among them, the term ﴿اَمْوَاتٌ غَيْرُاَحْيَاءٍ﴾ cannot be applied to the angels, because they are alive and do not die. Only the inhabitants of the graves remain, upon whom ﴿اَمْوَاتٌ غَیْرُاَحْیَاءٍ﴾ can also be applied, and for whom resurrection after death is also necessary. Thus, by ﴿اَلَّذِيْنَ يَدْعُوْنَ مِنْ دُوْنِ اللّٰهِ﴾ are meant those prophets, saints, martyrs, and righteous people who, after their death, have been given titles such as helper in distress, provider, granter of treasures, etc., and have been made partners with Allah in divine attributes. This type of shirk was also common in Arabia. Thus, it is narrated from Sayyidah Aishaؓ that the Messenger of Allah ﷺ said that Allah curses the Jews who made the graves of their prophets places of prostration, and if I had not feared that people would make your grave a place of prostration, it would have been made a place of visitation for all. [بخاري، كتاب المغازي۔ باب مرض النبيﷺ]
And in the hadith narrated by Sayyiduna Jundubؓ in Muslim, Kitab al-Salat, there is no specification of the Jews. Also, along with the graves of the prophets, the making of the graves of the righteous as places of prostration is mentioned. The translation of this hadith is: "Listen attentively! Those before you made the graves of their prophets and righteous predecessors places of prostration. I forbid you from such things." Also, the following hadith narrated from Sayyiduna Ibn Abbasؓ is found in Bukhari, Ahmad, Muslim, Nasa'i, and all books of hadith. He said that all these people (Wadd, Suwa', Yaghuth, Ya'uq, Nasr) were the saints of the people of Nuh. When they died, people began to perform i'tikaf at their graves. Then their statues were made and people began to worship them. Then these idols spread among the Arab tribes. From these ahadith, it is clearly known that in the Prophetic era, not only the divinity of idols was acknowledged, but deceased righteous predecessors were also associated with divine attributes. And in these verses, the calling upon such deities for the fulfillment of needs or removal of difficulties is mentioned, and it is also stated that they were created beings, and whoever is created can neither be a deity nor be made a partner in divine attributes; that is, such people who do not even know when they themselves will be resurrected, they can neither hear your call nor can they help you in distress.