Tafsir of An-Nazi'at 79:42-46

{أيان مرساها} "When is its anchoring?" meaning: when is its establishment? They meant: when will Allah establish it, fix it, and bring it into being? It is also said: when is its end and its resting place? Just as the marsa (anchorage) of a ship is its resting place where it comes to a halt.

{فيم أنت من ذكراها} "In what [state] are you to mention it?" meaning: in what capacity are you to mention its time to them and inform them of it? It means: you have no part in mentioning it to them or clarifying its time.

Regarding this, it is narrated from Aisha (may Allah be pleased with her): "The Messenger of Allah (ﷺ) would not cease mentioning the Hour and being asked about it until this was revealed." According to this, it is an expression of wonder at his frequent mention of it, as if it were said: "In what state of preoccupation and concern are you regarding mentioning it and being asked about it?" The meaning is: they ask you about it, and due to your eagerness to answer them, you continue to mention it and ask about it.

{إلى ربك منتهاها} Meaning: the limit of its knowledge; He has not given knowledge of it to any of His creation.

It is also said: {فيم} is a rejection of their questioning, meaning: "Why this questioning?" Then it is said: {أنت من ذكراها}—meaning: your being sent, while you are the Seal of the Prophets and the final Messenger sent at the onset of the Hour, is itself a mention of it and a sign of its approach. This is sufficient evidence for them of its nearness and its rising, and the necessity of preparing for it; there is no meaning in their questioning about it.

{إنما أنت منذر من يخشاها} Meaning: You were not sent to inform them of the time of the Hour, for there is no benefit for them in knowing it. You were only sent to warn those who fear its terrors, for those who are receptive to your warning will be moved to fear it.

Note: It is read as mundhiru (with idafa) and mundhirun (with tanwin). The latter is the original form, while the idafa is for lightness. Both are suitable for the present and future. If the past is intended, only the idafa is used, as in saying: "He was the warner of Zayd yesterday."

{كأنهم يوم يرونها لم يلبثوا إلا عشية أو ضحاها} "As if, on the day they see it, they had not remained [in the world] except for an evening or its morning."

If you ask: How is the genitive construction (idafa) of duha (morning) to ashiya (evening) valid? I say: Because of the connection between them, as they both gather in a single day.

If you ask: Why was it not said "except an evening or a morning," and what is the benefit of the idafa? I say: It indicates that the duration of their stay was as if it did not reach a full day, but rather an hour of it—either its evening or its morning. Since the word "day" was omitted, he attributed the time to its evening or its morning. It is like His saying: "They had not remained except for an hour of a day" (Al-Ahqaf: 35).

From the Messenger of Allah (ﷺ): "Whoever recites Surah An-Nazi‘at, it will be for him, in the grave and on the Day of Resurrection, the duration of an obligatory prayer until he enters Paradise."