And when it was clear that their state of affairs after the question about the occurrence of that Day was to ask about its time, as has been mentioned in other verses, and it will come in the last of the one that follows it, either out of obstinacy and mockery or out of truth, He answered that by including it with its sisters from the keys of the unseen mentioned in the hadith of Ibn Umar, may Allah be pleased with both of them, that follows, for there is wisdom in that for which the Surah was revealed, arranging it in the farthest from the knowledge of creation. He said, affirming what they believe regarding their soothsayers, manifesting the greatest name without implying it due to the great necessity of the occasion for it: "Indeed, Allah" meaning by what He has of greatness and all attributes of perfection "is with Him" meaning specifically, and if it were said to Him for example, it would not benefit the presence, and if it were said "with Him" it would imply the expression of "with" which is for presence, that this is a metaphor for its very closeness, and it would imply that His knowledge, exalted is He, varies in its relation to things specifically or generally due to the fact that "with" is more specific than "at". Thus, "at" was more suitable for the intended meaning, for it indicated the ability to know while allowing for the possibility of its delay, and it was free from the possibility of a corrupt implication. "Knowledge of the Hour" meaning the time of its rising, there is no knowledge for anyone other than Him regarding that at all.

And when glorified is He, had set signs upon it that necessitate assumptions about its proximity, and had revealed some of its matter, He expressed it with knowledge. And when they had insisted on the question about its time, and it was the farthest of the five from the knowledge of creation, and it was a single thing that cannot be divided, "For it is but a single blast" [An-Nazi'at: 13] "And when they are at the waiting place" [An-Nazi'at: 14], He manifested it in a nominal sentence indicating permanence and stability in a way that is exclusive. This is the first key of the keys of the unseen, by which knowledge opens that is beyond the limits of the standing of souls with their bodies, present in accordance with their tastes with all their limbs, forms, colors, and all their affairs, and the flight of souls by the blowing towards them and their containment upon them despite the differences of their types, the variations of their forms and heights, and the diversity of their tongues and actions, among other matters, and the wonders of destiny. Then their striving towards the standing place, then their standing, then their reckoning until the settling of the two groups in the two abodes, this towards their faces from the intensity of the crowd and the great distress, some in some. They seek someone to intercede for them in the reckoning until the Chosen One, blessings and peace be upon him, stands in the praised station that the first and the last envy him until the heavens are torn apart, and what is in them of the lights is extinguished, and the angels descend after their rising from their sleep, and they are those whom the inhabitants of the heavens cannot count for their multitude, how could it be while the heavens have creaked and it is right for them to creak, there is no place for a foot in it except that there is an angel standing praying. This is in addition to the changing of the earths and the removal of the mountains, and the demolition of buildings, hills, and mounds, and other than that which none knows its true knowledge except He, glorified is He.

The second key: The sign of Allah in His creation regarding the Day of Resurrection, and the most evident evidence for it is the sending down of rain, which reveals the mixture in the depths of the earth with the soil that was once vegetation, then its return to being vegetation as it was before, with the diversity of its colors, quantities, shapes, branches, and twigs, its scents and tastes, its benefits and characteristics - and other matters, conditions, and arts that only its Creator, the Originator, and Maker encompasses in knowledge.

And when they attributed the rain to the stars, He, glorified and exalted is He, ascribed the sending down to Himself to convey gratitude. He expressed it with a verbal sentence to indicate renewal, saying: 'And He sends down the rain' with the letter of comprehensiveness standing in place of 'all.' This indicates the specificity of knowledge regarding its time, place, quantity, and other matters. For indeed, whoever truly does something, no one knows the time of its occurrence before it happens except by Him.

The third key: The knowledge of the embryos, which is the second rank in indicating resurrection, revealing its planning and formation, shaping and estimation, regarding the descriptions of masculinity and femininity, with clarity or ambiguity, singularity or multiplicity, completeness or deficiency - and so on regarding the differences in quantities, natures, morals, characteristics, earnings, and crafts, and the fluctuations in the measure of lifespan and provision in times and places - and other conditions that only the Creator of souls and the Reviver of the dead can enumerate. And since there are many uncertainties regarding the existence of pregnancy initially, then regarding whether it is male or female secondly, and so on, based on the signs arising from long experiences and frequent practices, He expressed it with knowledge, saying: 'And He knows what is in the wombs,' whether male or female, alive or dead, and so on. The present tense form indicates the renewal of the embryos gradually, time after time, and the discussion regarding the letter and specificity of knowledge is the same as before.

The fourth key: the earning that arises from what is in the wombs, which opens the treasures of happiness and the afflictions of misery. It reveals the truths of the hearts in their sincerity during trials and their falsehood, and about the measures of intentions and the ranks of instincts, and about the states of people at that time in friendship and enmity, intelligence and foolishness, clarity and muddiness, safety and cunning, and other matters of health and ailments, in the diversity of affairs, and the wonders of destiny, in choices and evils, of which only its Creator, who instills it in His servants, knows. And because of the fact that a human being - although he is the closest of things and most binding to him - does not know it despite his ample means [in] knowing it, he expressed it in terms of understanding because it indicates the means by directing thought and circulating opinion - as has been mentioned in the Surah of Yusuf, blessings and peace be upon him - that the root of 'dara' revolves around rotation, and among its necessities is the application of means and deep contemplation. Thus, it is more specific than absolute knowledge. So he said: 'And no soul knows' meaning of the human souls and others. He affirmed the meaning with 'this' and the abstraction of the action, so he said: 'This earning tomorrow' meaning in the future of good or evil in one of the ways. And in negating the knowledge of that from the servant while it is the closest of things to him is a clear evidence of the negation of the knowledge of what precedes it from him because it is more concealed than it. And the affirmation of His knowledge of it, glorified and exalted is He, has already been established. Thus, it became on the path of restriction. It is also known that the way of earning is not attributed to the servant, for if it were created for him, he would have certainly known it. Thus, it is established that He, glorified and exalted is He, is its Creator. Therefore, He knows His specificity with His knowledge from this aspect as well.

The fifth key: the place of death, which is the conclusion of worldly matters and the closing of the record of the witnessed effects, and the beginning of the otherworldly matter, which manifests the states of the Barzakh in descent with those who are waiting for the remainder of the journey to the realm of resurrection and the state of gathering to what is there of profit and loss, honor and humiliation, and what the soul has of connection with the body and the rank in elevation and descent, and the ascension and descent, to what is beyond that to what has no end, of which no one knows its details, its totalities, and its particulars except its inventor, its Creator, and its maker.

And when man does not know it due to the intensity of his caution against it [and his love for it], even if he were to spend all that he possesses to know it, he expressed it by what came before it and said, confirming by repeating the negation and the ascribed: ﴿And no soul knows﴾. He made it clear that it is more evident and suitable for generalization, so he said: ﴿any soul﴾, meaning from among humans and others, ﴿in which land you will die﴾. And he did not say: at what time, due to the inability to detach from the time while being able to detach from a specific place, and the encompassing knowledge of everyone's aversion to death. Thus, that was the most indicative proof of his ignorance of the place of his death, for if he knew it, he would have stayed far from it and not approached it. Al-Bukhari narrated the Hadith of the keys from Ibn Umar, may Allah be pleased with both of them, that the Prophet, blessings and peace be upon him, said: "The keys of the unseen are five, none knows them except Allah." Then he recited: ﴿Indeed, Allah has knowledge of the Hour﴾, the verse. And he narrated from Abu Huraira, may Allah be pleased with him, in the Hadith of the question of Jibril, peace be upon him, to the Prophet, blessings and peace be upon him, about the signs of the Hour, and he informed him of some of them and said: "Five, none knows them except Allah: ﴿Indeed, Allah has knowledge of the Hour and sends down the rain﴾" - until the end of the Surah. The Hadith certainly indicates that the verse pertains to what is unique to Him, glorified and exalted is He, in His knowledge. And He arranged it, glorified is He, in this order for the wisdom that preceded it. He knew the secret of bringing it in sometimes in a nominal sentence and sometimes in a verbal sentence, and sometimes without mentioning knowledge, and other times mentioning it, and attributing it to Him, glorified and exalted is He, but not in the manner of restriction. And sometimes by negating knowledge from others only without attributing the action to Him. And the secret of His saying "in which land" without any mention of time is known, as in some [ways of] the Hadith.

And when He, glorified and exalted is He, has established for Himself the exclusivity of knowledge from creation regarding these matters, He then established what is more knowledgeable to include it implicitly, thus becoming an informer (p-221) of His knowledge of it twice. He said, in the manner of confirmation, because they deny some of what He informs them of, and that necessitates their denial of some of His knowledge: ﴿Indeed, Allah﴾, meaning the One who is unique in the attributes of perfection, greatness, majesty, and glory, ﴿is Knowing﴾, meaning encompassing knowledge of all matters, both their universals and particulars. He established absolute knowledge for Himself, glorified is He, after having negated it from others in these five, sometimes explicitly and other times by way of the first or by implication. Thus, the evidence applied to the claim. And Allah is the Grantor of success.

And when knowledge was established in this manner, it was confirmed for the reason for which the surah was revealed by His saying: ﴿All-Aware﴾, meaning He knows the secrets of matters and the hidden thoughts, just as He knows their apparent aspects and clarifications. All is equal to Him. He is the Wise in His essence and attributes. For this reason, He has concealed these keys from His servants. If He had informed them of it, many of the wisdoms would have been lost, due to the difference in this system, despite the precision in it. The end of the surah has applied - by establishing wisdom through establishing knowledge [and news] along with affirming the matter of the Hour, which is the key to the Hereafter - to its beginning, which informs of the wisdom of His attribute. Whoever truly knows it and embodies what it calls for and encourages, especially belief in the Hereafter, is wise, aware, knowledgeable, refined [guided] and exalted. Glorified is He whose words are this, and exalted is His greatness, and there is no deity other than Him, and He is the Subtle.