And when the greatest of the purifying deeds is the remembrance and prayer, Allah, the Most High, said: ﴿And remember﴾, meaning with the heart and the tongue, remembrance and mention - with a kasrah and a dammah. ﴿The name of his Lord﴾, meaning the attributes of the Benefactor towards him. When he remembers the attribute, he is pleased with it, and his inner self overflows onto his outer self with the mention of the word that indicates it. And when he remembers the word, which is the name that indicates it, the mention of the named is imprinted in his heart. ﴿So he prayed﴾, meaning the prescribed prayer, because it is the greatest remembrance. It is the greatest act of worship of the body, just as zakah is the greatest act of worship of wealth. Whoever does that will find relief from the disease of self-admiration and what follows it of deficiencies that lead to a bad reversal. He will be adorned with the morals of Allah mentioned at the beginning of the surah, by abandoning deficiencies through purification and adorning himself with perfections through remembrance and prayer. Because of its greatness, only one who is consistent in [the remembrance of] His name is qualified for His mention, so he does not suffer nor will he enter the great fire, with a promise that has no alternative. The verse is from the interlocking in (p-404) interlocking: it first mentioned prayer as evidence for the omission of its opposite secondly, and secondly, purification as evidence for the omission of its opposite first. The mention of purification and remembrance, and prayer are among the means of healing through ripening, then drinks, then foods. The verse is valid for the intention of the zakah of al-fitr and the takbirs of the Eid and its prayers, even though the surah is Meccan and fasting was made obligatory in Medina. This is because the consideration is in the generality of the wording, for His knowledge, glorified and exalted is He, encompasses the past, present, and future equally. Al-Razi said in Al-Lawa'ih: The zakah of al-fitr precedes the prayer of Eid. Ibn Mas'ud, may Allah be pleased with him, used to say: May Allah have mercy on a man who gives charity and then prays - then he recites this verse. And although the surah is Meccan, it is permissible that the revelation preceded the ruling, as He, the Most High, said: ﴿And you are lawful in this city﴾ [Al-Balad: 2], and the surah is Meccan, and the effect of the permissibility appeared on the day of the conquest - it has ended. Al-Baghawi took it, and Al-Baghawi added that Ibn Umar, may Allah be pleased with both of them, used to command Nafi' to do as Ibn Mas'ud, may Allah be pleased with him, said, and he would say: This verse was revealed regarding this. Al-Bazzar narrated: "From 'Awf ibn Malik Al-Ashja'i, may Allah be pleased with him, that the Prophet, blessings and peace be upon him, used to command the zakah of al-fitr before he prayed the prayer of Eid and would recite this verse." In the chain is Kuthayr ibn 'Abdullah - Al-Tirmidhi graded it as good, while others weakened it - and Allah knows best.