His saying, exalted and majestic is He: "Is he who is devoutly obedient during periods of the night, prostrating and standing, fearing the Hereafter and hoping for the mercy of his Lord, [like one who does not]? Say, 'Are those who know equal to those who do not know?' Only they will remember [who are] people of understanding." "Say, O My servants who have believed, fear your Lord. For those who do good in this world is a good reward, and the earth of Allah is spacious. Indeed, the patient will be given their reward without account."

Ibn Kathir, Nafi', and Hamzah read "Amman" with a lightening of the 'm', which is the reading of the people of Makkah, Al-A'mash, 'Isa, and Shaiba ibn Nasah. It was narrated from Al-Hasan, but Al-Akhfash and Abu Hatim weakened it. As for 'Asim, Abu Amr, Ibn Amer, Al-Kisai, Al-Hasan, Al-A'raj, Qatadah, and Abu Ja'far, they read "Amman" with a strengthening of the 'm'.

As for the first, it has two interpretations: One of them - which is the more apparent - is that the 'alif' is for confirmation and inquiry, as if he is saying: Is this devout one better or this mentioned one who enjoys his disbelief for a little while and is among the companions of the Fire? There is an omission in the speech indicated by the context of the verses along with His saying at the end: "Say, 'Are those who know equal to those who do not know?'" An analogy of this is the saying of the poet:

"I swear, if something were to come to us from his messenger, it would be other than you, but we found no defense for you."

And it is paused - according to this interpretation - at His saying, glorified is He: "hoping for the mercy of his Lord."

The second interpretation is that the 'alif' is a call, and the address is to the people of these attributes, as if he is saying (to the companions of these attributes): Say, 'Are they equal?' This question with 'Are' is for the devout, and it is not paused - according to this interpretation - at His saying, glorified is He: "and hoping for the mercy of his Lord."

Qadi Abu Muhammad, may Allah have mercy on him, said: This meaning is correct, but it is foreign to the meaning of the verses before and after it. Abu Ali Al-Farisi weakened it, and Makki said: It is not permissible according to Sibawayh, because the particle of address does not drop with the ambiguous, and it is not as Makki said. As for the doctrine of Sibawayh that the particle of address does not drop with the ambiguous, then yes; because much confusion occurs with that. However, as for this place where the particle of address dropped, no, and the 'alif' is firmly established in it and apparent.

As for the second reading, it is that 'Am' has entered upon 'Man', and the speech - according to this reading - does not allow anything but the comparison between two types. It is possible that what corresponds to 'Am' is advanced in estimation, as if he is saying: "Is this disbeliever better or one who..." And it is possible that 'Am' has begun after an implied interruption, and the equivalent is at the end of the speech. The first is clearer.

'And the 'qanīt' is the obedient one. This is how Ibn Abbas, may Allah be pleased with him, explained it. Al-qunūt in speech refers to recitation and to prolonged standing in prayer. This is how Ibn Umar, may Allah be pleased with him, explained it. It has been narrated from Ibn Abbas that he said: 'Whoever loves that Allah makes standing on the Day of Resurrection easy for him, let him glorify Allah in the darkness of the night, whether prostrating or standing.' Al-qunūt also refers to supplication and to silence as an act of worship. Abu Sa'id al-Khudri narrated from the Prophet, blessings and peace be upon him, that 'al-qunūt is obedience.' Jabir ibn Abdullah said: 'The Messenger of Allah, blessings and peace be upon him, was asked: Which prayer is best? He said:

Then Allah, the Most High, promised regarding patience in the face of hardships, leaving one's homeland, supporting the religion, and all acts of obedience, that the reward will be given without account. This has two meanings: one of them is that the patient will be given their reward and then will not be held accountable for the blessings nor will they be followed up on their sins. Thus, 'the patient' in this verse refers to the group that the Prophet, blessings and peace be upon him, mentioned that they will enter Paradise without account, in his saying: "Seventy thousand from my nation will enter Paradise without account; they are those who do not seek omens, nor do they cauterize, nor do they seek healing through incantation, and upon their Lord they rely. Their faces are like the full moon on the night of its fullness." The narration varies in its arrangements. The second meaning is that the rewards of the patient will be given without limitation or counting, rather generously. This is a metaphor for the abundance that cannot be counted, and from this is the saying of the poet:

What you do not prevent me from being awake, I may be given in sleep without being accounted for.

And to this interpretation, the majority of the commentators have gone, until Qatadah said: "By Allah, there is no measure nor scale." In some narrations, it is mentioned that when the verse: "And Allah multiplies for whom He wills" [Al-Baqarah: 261] was revealed, he, blessings and peace be upon him, said: "O Allah, increase my nation," then the verse: "He will multiply for him many times over" [Al-Baqarah: 245] was revealed, and he said: "O Allah, increase my nation," then this verse was revealed, and he said: "I am pleased, O Lord."