When will its anchoring be? That is, when will it be established? They wanted to know: when will Allah establish it, affirm it, and create it? It was said, when will its end and resting place be? [Mahamood said: "Its anchoring means its resting place..." Ahmad said: "And it indicates the heaviness of the Day, as in the saying: 'And they leave behind them a heavy Day.' Do you not see that they do not use the term 'anchoring' except for what is heavy, like the anchoring of a ship and the anchoring of mountains?] Just as the anchoring of the ship is its resting place, where it comes to an end, what are you in? In what matter are you? [Mahamood said: "And the meaning of 'what are you in?' is: in what matter are you regarding mentioning its time..." Ahmad said: "And in this view there is consideration, for the other verse contradicts it, which is His saying: 'They ask you as if you are very concerned about it.' That is, you do not care about the question regarding it nor are you concerned about it, while they ask you as someone who is very concerned about the matter, that is, someone who asks a lot about it. Thus, the first view is more accurate.] from mentioning its time to them and informing them about it, meaning: what are you in mentioning it to them and clarifying its time? And from Aisha, may Allah be pleased with her, the Messenger of Allah, blessings and peace be upon him, kept mentioning the Hour and asking about it until it was revealed. [This was narrated by Ishaq in his Musnad and Ibn Mardawayh through him, who reported from Ibn 'Atabah from Al-Zuhri from 'Urwah from her with this.] And Al-Tabari narrated it from Ya'qub from Ibrahim from Ibn 'Atabah similarly. Al-Hakim said after narrating it from the path of Ibn 'Atabah: They did not narrate it because Ibn 'Atabah used to send it. And Ibn Abi Hatim reported from Abu Zur'ah: The authentic one is marfu'. And 'Abd al-Razzaq narrated it from Ibn 'Atabah as marfu' and Al-Daraqutni said: Ibn 'Atabah ascribed it once and sent it another time.] Thus, it is a wonder [The saying 'Thus, it is a wonder' perhaps means: it is a wonder.] from the abundance of his mentioning it, as if it were said: in what concern and interest are you regarding mentioning it and asking about it? The meaning is: they ask you about it, so due to your eagerness for their answer, you keep mentioning it and asking about it. Then He said: 'To your Lord is its end,' meaning its knowledge has not been given to anyone of His creation. And it was said: 'In what' is a denial of their question. [Mahamood said: "And it was said: 'In what' is a denial of their question, that is: in what is this question..." Ahmad said: "Thus, it should be paused at the saying 'In what' to separate between the two statements.] That is, in what is this question? Then it was said: You are about its mention, that is: your sending and you are the Seal of the Prophets and the last of the messengers sent in the breath of the Hour. [The saying 'in the breath of the Hour' in the authentic narrations is 'the breath of the wind': its beginning when it comes softly before it becomes strong. And in the hadith: 'I was sent in the breath of the Hour,' meaning: when its beginnings started and approached.] Mentioning those who mentioned it and a sign of its signs, so this is enough for them as evidence of its nearness and proximity and the necessity of preparing for it. There is no meaning to their question about it. Indeed, you are a warner for whoever fears it, meaning: you were not sent to inform them of the time of the Hour, which is of no benefit for them to know, but rather you were sent to warn those who will face its horrors, as a kindness to them in fearing it. And it was read: 'warner' with tanween, which is the original, and the addition is a concession, and both are valid for the past and the future. If the past is intended, then it is only the addition, as in your saying: he is a warner of Zayd yesterday, that is: as if they did not remain in the world, and it was said: in the graves except for an evening or its morning. If you say: how is the addition of the morning to the evening correct? I say: due to the connection between them as they meet in one day. If you say: then why not say: except for an evening or morning, and what is the benefit of the addition? I say: it indicates that their duration of stay is as if it did not reach a complete day, but rather an hour of it, either its evening or its morning. Thus, when the day was omitted, it was added to its evening, it is like His saying: 'They did not remain except for an hour of the day.' From the Messenger of Allah, blessings and peace be upon him: 'Whoever recites Surah Al-Nazi'at is among those whom Allah has detained in the grave and on the Day of Resurrection until he enters Paradise for the duration of a prescribed prayer.' [This was narrated by Al-Thalabi, Al-Wahidi, and Ibn Mardawayh with the chain to Abu Ibn Ka'b.]