And when he reminded him of the encompassing nature of His knowledge, glorified and exalted is He, and His establishment of the reckoning, he commanded him regarding what he should prepare for that as a means of seeking Him and humbling himself before Him. This is the essence of what rectifies deeds, corrects the oneness of worship, and affirms it. He said: "O my son," repeating the address in this manner to emphasize the intensity of the advice due to the depth of compassion. "Establish the prayer," meaning with all of its limits and conditions, and do not neglect it, striving for the salvation of your soul and the purification of your secret. For its establishment - which is performing it in the manner that is pleasing - prevents flaws in deeds. "Indeed, prayer prohibits immorality and wrongdoing" [Al-Ankabut: 45] because it is turning towards the One whom you have affirmed to be the sole doer, and you have turned away from all others, for they are, in reality, nothing. For this turning towards and turning away, it was the second aspect of oneness. He left mentioning zakat to indicate that among its wisdom is his detachment and the detachment of his child from the world, even from what suffices them for their sustenance.

And when he commanded him to complete himself by completing himself, fulfilling the right of the Truth, he turned to complete himself by completing others, fulfilling the right of creation. This is because when people in this world are on a journey, and if a traveler neglects his companion until he is taken, he is close to being taken himself. He commanded him with what would complete his salvation by completing his companion. He prioritized this - even though it involves bringing about benefits - because it necessitates abandoning wrongdoing. As for abandoning wrongdoing, it does not necessitate doing good. For when you say: do not commit a wrongdoing, that only entails refraining from committing a sin, not performing an act of obedience. He said: "And enjoin what is good," meaning everyone you are able to command, as a means of refining others, out of compassion for yourself by rescuing the offspring of your kind.

And when this world is a ship for the journey of those in it to their Lord, and sins are corrupting it, and the corruption of the ship drowns everyone in it: the one who corrupts it and the one who neglects the corruptor and does not take him by the hand, and the command of what is good is a prohibition of wrongdoing, he stated it clearly and said: "And forbid," meaning everyone you are able to forbid from wrongdoing, out of love for your brother what you love for yourself, fulfilling your advice and completing your worship. For no one worships Allah while leaving others to worship others. And from this type is the saying of Abu al-Aswad, may Allah have mercy on him:

"Begin with yourself and forbid it from its deviation, So when it stops, then you are wise."

For he first commanded him with what is good, which is the prayer that prohibits immorality and wrongdoing. So if he commands himself and prohibits it, it is appropriate that he commands others and prohibits them. And although this is from the words of Luqman, peace be upon him, since it was in the context of praise for him, we are addressed by it.

And when holding onto one's religion in most times is like holding onto a burning coal, because it contradicts the majority, and they throw him with a single bow, especially if he commands them and forbids them, Allah, the Most High, said: "And be patient" with a great patience, whereby he is elevated "over what" meaning that which, and it is established in the past that there must be a trial for a person to be insightful. He said: "It has afflicted you" meaning in your worship, whether it is by means of the servants or not, like sickness and the like. This advice began with prayer and ended with patience because it is the key to all assistance. "And seek help through patience and prayer" [Al-Baqarah: 45]. The difference in the addressees in both places necessitated a difference in the arrangements. The addressee here is a believer who is few, and there a disbeliever who is many. And when what He has ordained for him is of great benefit, and He made the conclusion patience, which is the key to all actions and abandonments, He alerted him to that by saying in a way of reasoning and resuming, hinting at the glorification: "Indeed, that" meaning the great matter which I have advised you with, especially patience in the trials: "is of the determined matters" meaning its determinations, naming the name of the passive or active with the source, meaning the matters that are certain and obligatory or decisive and conclusive with the certainty of their doer, meaning those which are worthy of being determined by the determiner, and to incline towards them entirely with certainty, so there is no escape in abandoning them in any way among the sects.