﴿So be patient with what they say﴾ to you of mockery and others.

And when patience is difficult for the soul and contrary to its nature, because the soul is inclined to shortcomings and filled with whispers, He commanded it for the sake of one who needs perfection by which it rises from the depths of the body to the heights of the spirit in the two stations of [p-367] adornment [with perfections and detachment from foolishness, and He began with the former because it is the aid for the latter, and He mentioned the most honorable adornment -] He said: ﴿And glorify with the praise of your Lord﴾ meaning engage in what saves you from His punishment and brings you closer to His presence, by glorifying the One who has done good to you from every deficiency, while you are praising Him by affirming every perfection, and this is by praying to Him specifically and remembering Him with the two remembrances, not turning to anything else ﴿before the rising of the sun﴾ the Fajr prayer ﴿and before its setting﴾ the Asr and Dhuhr prayers; and He changed the context in His saying: ﴿And during parts of the night﴾ meaning its hours, [the plural of 'inn' - with a kasra then a sukoon, meaning hour -], [because worship at that time is better for the gathering of the heart and the tranquility of the person and being alone with the Lord, because worship at that time is more difficult and more demanding in obligation, so it is better with Allah -] ﴿So glorify﴾ meaning with the Maghrib and Isha prayers, signaling the greatness of the night prayer, and He repeated the command with the Fajr and Asr prayers to inform of their additional virtue, because their times are during the transition and resurrection. He said: ﴿And at the ends of the day﴾ and this supports what I understood that this is a repetition for them as in the two Sahihs from Jarir ibn Abdullah al-Bajali, may Allah be pleased with him, who said: 'We were sitting with the Messenger of Allah, blessings and peace be upon him, when he looked at the moon on the night of the full moon and said:'

'Indeed, you will see your Lord as you see this moon. You will not be wronged in seeing Him. If you are able to not be overcome in performing a prayer before the rising of the sun and before its setting, then do so.' Then he recited this verse. Otherwise, there would not be in the verse additional encouragement for them, especially since the wording 'during the times and the edges' is suitable for the voluntary prayers, both regular and otherwise, at night and during the day. And mentioning the edges implies division, because the night is a time for rest. He excluded the edges for the ease of encompassing them with remembrance, because the day is a time for activity and alertness. It is permissible - and it is better - that what is meant by what is before [the rising -] is the morning, and what is before the setting is only the afternoon, and some of the times are the evening and the night prayer. He included the edges because they are two times, and with all the edges, the morning, noon, and afternoon, because the day has four edges: its beginning, its end, the end of its first half, and the beginning of its second half, and all are encompassed by glorification. For this reason, he excluded the edges. As for the first and the last, they are in the morning and the afternoon, and as for the last two, they are in preparing for prayer and then the prayer itself. At that time, the indication of the virtue of the morning and the afternoon is from two aspects: the precedence and the repetition. To this, there is a reference in the hadith. If the intention is to include the voluntary prayers, the edges are taken to mean the hours - and Allah is the Guide. And since forgetfulness is predominant over a person, hope is more likely for him. He mentioned the reward with the word of expectation so that he does not feel secure. He said: 'Perhaps you will be pleased,' meaning do this so that you may have hope that your Lord will be pleased with you and will please you in this world and the Hereafter, by manifesting your religion and elevating your matter, and not make you live in hardship in this world or in the Hereafter - this is according to the reading of Al-Kisai and Abu Bakr from Asim with the construction for the passive voice, and the meaning according to the reading of the majority is with the construction for the active voice: so that you may be in hope of being constantly pleased in this world and the Hereafter, and you will not be so unless your Lord has given you all that you hope for.