And when 'Um guided; certainly; in the reading of those who emphasized; merging one of the two mims into the other; that the estimation - an explanation of the conditions of the believers; after the conditions of the polytheists -: Is this one who calls upon Allah once; and another from among those who makes him a rival? Is he more guided in the way; and more correct in saying; ﴿Is he who﴾; and the estimation in the reading of Nafi', Ibn Kathir, and Hamzah; with the lightening: "Is he who has this description better; or that disbeliever who forgets the one who has done good to him?"; and the estimation is preferred with questioning; without calling out; denying the equality between the knowledgeable one whose knowledge has led him to devotion; and the one who does not truly know; or metaphorically; due to the lack of benefit from his knowledge; ﴿Devout﴾; meaning: sincere in his worship of Allah (glorified and exalted is He) always; ﴿During the hours of the night﴾; meaning: all of its hours.

And when the situation is for sincerity; and sincerity is the closest means to Allah; because it is the detachment from all other than Him; and prostration is the most suitable of things for this state; and for that reason it is the closest means for the servant to his Lord; because it is specific to Allah (glorified and exalted is He); He said: ﴿Prostrating﴾; meaning: and bowing; and it indicated his ability to possess both descriptions by conjunction; so he said: ﴿And standing﴾; meaning: and sitting; and he expressed with the name as a reminder of the continuity of his sincerity in his prostration; and his standing; and the verse is from the interweaving: it mentioned prostration as evidence of bowing; and standing as evidence of sitting; and the secret in mentioning what he mentioned; and leaving what he left; is that (p-467) prostration indicates worship; and the conjunction of standing with it indicates that it is a standing from it; so it is worship; and that is along with signaling that they are the greatest pillars; so it is an encouragement to prolong them over the other two pillars; because sitting is only for comfort with rest; and bowing is intended for the sincerity of the pillars for worship; because it is not usually possible for anything else; and as for prostration, it is subject to the possibility of falling; and standing and sitting are what habits have established; so when he combined bowing with them, it became entirely for submission before the King, the All-Knowing; the Mighty; the Merciful.

And when man is a place of slackness; and heedlessness; and forgetfulness; and that is in the place of forgiveness; and it is not possible for his rectification except by fearing the King, the Just Judge; He said - explaining; or beginning anew; answering one who might say: What is it that he tires himself with this toil; and exhausts himself with this effort? -: ﴿He fears the Hereafter﴾; meaning: the punishment of Allah in it; for it is constantly renewed for that every time he becomes heedless of it; and when he mentioned fear; he followed it with its companion; which does not stand without it; so he said: ﴿And hopes for the mercy of his Lord﴾; meaning: the one who has not ceased to turn in His favors.

And when the one who carries fear, hope, and action is indeed beneficial knowledge, and the knowledge that does not benefit is like ignorance, or ignorance is better, the answer to the previous question is: they are not equal. This is because the sincere one is knowledgeable, and the polytheist is ignorant. So he commanded him to respond by saying: ﴿Say﴾; meaning: they are not equal; because the one who carries sincerity is knowledge, and the one who carries polytheism is ignorance and a lack of intellect. Then he should deny anyone who doubts this; so say to him: ﴿Are they equal﴾; meaning: in rank; ﴿those who know﴾; meaning: they act according to knowledge; thus their knowledge led them to monotheism and sincerity in religion; ﴿and those who do not know﴾; so their actions are not according to knowledge, either due to ignorance or due to turning away from the requirements of knowledge. Thus, they have no knowledge, because they derive no benefit from it; for if they were to reflect even a little, while purifying their souls from desires, they would return to it; for no one is pleased for his servant to oppose his command. Furthermore, knowledge is only attributed to the one who acts upon it. The best statement of Ibn Hisham in the biography is: 'And they love to be praised for what they did not do'; that people say: scholars; and they are not people of knowledge; they did not guide them to guidance or truth.

And when the basis of guidance is remembrance; and the basis of remembrance - by which there is righteousness and corruption - is the heart; because it is the center of intellect; which is the tool of knowledge; and the heart that does not carry righteousness is non-existent; rather, non-existence is better than it; He said: ﴿Indeed, only those who remember﴾; meaning: a great remembrance; by what the showing of the 'taa' indicates; it is known that the doer of good does not accept doing good to one who consumes his goodness and worships others; ﴿Those of understanding﴾; meaning: those with pure intellects; and enlightened hearts; and they are the ones described at the end of 'Aal 'Imran' by His saying (glorified and exalted is He): ﴿Those who remember Allah while standing and sitting and on their sides﴾ [Aal 'Imran: 191] to its end; and how beautiful is the expression here with 'lub'; which is the essence of the matter! Because the context is for sincerity; Al-Razi said in the 'Lawa'ih': Imam Muhammad ibn Ali Al-Tirmidhi said: Allah (glorified and exalted is He) created things subservient to mankind; and created mankind for service; and placed in him His lights; to bring forth service to Allah (glorified and exalted is He) from within him by necessity; thus, mankind is urged to knowledge of Allah (glorified and exalted is He); and His commands; according to what he was created for; and service and devotion with your heart present before Him; standing upright; truthful; proactive; hastening; guiding your affairs in all matters with love for Him; and the knowledge of service is the knowledge of the two carpets: the carpet of power; and the carpet of servitude; so if you examine the carpet of power with ample intellect; which is to know yourself; and your composition; from spiritual; and physical; and you examine the carpet of servitude with complete wisdom; you will grasp His management in servitude; and the inner aspect of His command; and His prohibition; and the reasons for what is forbidden; and what is permissible; and Allah spread the carpet of lordship from the door of power; and spread the carpet of servitude from the door of greatness; then the last of His creation - glorified is He - was this human being; to whom He spread these two carpets; and combined in him the two worlds; and added to what is in them the acceptance of command by choice; and willingly; and everything He has given you is indeed given to you to manifest it to your limbs; and to use it for what it was created for; for if He had not given you, He would not have asked from you; so zakah is not requested from one who has no wealth; nor is prayer standing requested from one who has no legs.