And when he warned against turning towards the worldly life, he encouraged spending it in opposition to the hypocrites, saying: "And spend" meaning what you have been commanded to do of obligatory or recommended acts. He increased the encouragement by being pleased with them for a little of what [is] all His, by saying: "Of what We have provided you". This means from Our greatness, and he reached the ultimate in that by being pleased with doing what he commanded along with sincere repentance at a time when even a little of what he guided towards is sufficient for establishing the neighbor. He said, encouraging preparation for departure and hastening to confront the appointed time, warning against being deceived by procrastination during times of safety: "Before". He clarified the source to indicate "that" more closeness, [saying]: "That it may come". And when the advancement of the object is as previously mentioned in the women, it is more serious, he said: "One of you is death" [meaning] by seeing its signs and indications. Every moment that passes is one of its signs and indications. And when the hardships necessitate turning towards Allah, he caused it by saying: "Then he will say" asking for a return. He indicated to soften it for the hearts by saying: "My Lord, if only" meaning why not: "You had delayed me" meaning delayed my death, granting me respite: "to a term" meaning a time. He clarified that his intention is to make up for what has passed, and it is only by saying: "Soon, I will give charity" meaning to prepare provisions for this long journey that I am facing. Al-Ghazali said in the Book of Repentance from Al-Ihya: Some of the knowledgeable said: When the Angel of Death appears to the servant, he informs him that there remains of your life an hour, and that you will not be delayed from it for the blink of an eye. Then the servant experiences regret and sorrow for what, if he had the world in its entirety, he would leave it to add to that hour another hour to make amends in it. He says: O Angel of Death! Delay me for a day so that I may apologize to my Lord and repent and prepare something good for myself. [He will say]: The hours have ended, so there is no hour. He will close the door of repentance upon him, and he will choke on his soul, and his breaths will be repeated in his throat. He will swallow the bitterness of despair for the opportunity to make amends and the regret of wasting his life. The foundation of his faith will tremble in the shocks of those horrors. When his soul departs, if he has been granted the good from Allah, his soul will exit upon the oneness of Allah, and that is a good ending. But if he has been decreed misfortune, seeking refuge with Allah, his soul will exit upon doubt and turmoil, and that is a bad ending. Whoever delays hastening to repentance through procrastination is between two great dangers: one is that darkness accumulates upon his heart from sins until it becomes sealed and covered, so it does not accept erasure. The second is that sickness or death may come upon him, and he finds no respite to engage in erasure. He will come to Allah with a heart that is not sound, and the heart is a trust from Allah with His servant. Some of the knowledgeable said: Indeed, Allah has two secrets with His servant by way of inspiration: one is when he emerges from his mother's womb, He says to him: My servant, I have brought you into the world pure and clean, and I have entrusted you with it, so look how you preserve the trust and look how you meet Me. The second is at the time of his soul's departure, He says: My servant, what have you done with My trust [with you]? Did you preserve it until you meet Me on the covenant, so I meet you with fidelity, or did you waste it, so I meet you with demand and punishment.

And perhaps he has merged the letter 'taa' of the verbal noun to indicate that if he delays the action of that in a manner of [concealment] to be better, or the merging of it may be a shortening to reach a matter that requires [it] to be brief in speech as he requested in time. This is supported by the reading of the congregation other than Abu Amr ﴿and I will be﴾ with certainty as a conjunction to the answer that the context has guided to its estimation. For the state of this [one] who has honored this honor requires that he meant by saying, 'If you delay me, I will give charity.' However, he omitted it due to the narrowness of the context regarding it and the necessity of the state for its omission. This is the meaning of what Sibawayh reported from Al-Khalil that the certainty is based on the assumption of the condition that [indicated] by the wish on the location. For the one who asserts is not present, and the meaning of what others said is that 'if only' is for being an urging expression that includes the meaning of command and the meaning of condition. So it is as if it was said: 'Delay me,' and his response, which is devoid of 'fa' (and), is certain in wording, and the one that is coupled with it is certain in position. Thus, 'be' is a conjunction to the position. And Abu Amr has made it certain in wording because it is the response to the wish indicated by 'if only,' and the consensus of the manuscripts on omitting the 'wa' (and) does not harm it because he said: 'It is for brevity,' and this is apparent. This is for the appropriateness between the wording, the script, the time, and the intended meaning. From here, you recognize the greatness of the reciters and their intention, if Allah wills, with their saying in the famous rule, even if the script of the mushaf coincides, even if potentially ﴿from the righteous﴾, meaning those deeply rooted in this great description. And he increased in urging to hasten to good deeds before missing it by saying, confirming for a great hope from this impending delay, as a conjunction to [what] its estimation is: 'So Allah does not delay him, and he misses what he intended:'.