It is Meccan, three verses in the first, and the rest are Medinan, and its verses are 7. "It was revealed after Al-Takathur." 'In the name of Allah, the Most Gracious, the Most Merciful.'

It is read: Arit, with the hamzah omitted, and this is not by choice, because its omission is specific to the present tense. It has not been reported from the Arabs: Rait, but what facilitated this matter is the occurrence of the interrogative letter at the beginning of the speech. And similar to it:

'Oh companion, have you seen or heard of a shepherd... returning the milk that was gathered in the milking vessel.' [[This is attributed to Ismail ibn Bashar, and in the life of animals, it is explicitly stated that it is for Nufaylah ibn Abd al-Madan ibn Khurshim ibn Abd Yalil ibn Jurhum ibn Qahtan, the son of Hud, peace be upon him. And 'Oh companion' is a term of endearment; if its origin is 'Oh my companion,' then its endearment is strange for two reasons: because it involves the omission of the added noun and the omission of part of the added noun, both of which are strange. And if its origin is 'Oh companion' without addition, it is strange in that it is neither a proper noun nor feminine with the 'taa' (ة). It is said that the endearment of the intended indefinite noun is permissible. And Rait: its origin is Ra'ayt, which was softened by omitting the hamzah for necessity, and the norm of softening it is to place it in between, due to the lack of stillness of what precedes it. And Qara yaqra Qariyyan: to gather. It is narrated: Thawa, meaning to settle and establish.

And Al-Halab: the milking vessel, and it is narrated: Al-'Alab, the plural of 'Ulab, which is a milking vessel made of leather. He says: 'Oh my companion, have you seen or heard that a shepherd returned the milk that was gathered in the milking vessel?' And it is transitive for two actions, or one of them with the 'ba,' to imply the meaning of teaching, and it is possible that the 'ba' is extra. And the omission of the hamzah in Ra'ayt is good because 'Hal' means 'has' in the original, and the interrogative hamzah is implied before it and has been mentioned shortly before it. It is said that it is also estimated that all interrogative names are so, and the verse is of the type of exemplification, and the meaning is:

That the past does not return, and the reality does not rise.]] And Ibn Mas'ud read: Ara'aytaka, with the addition of the addressing letter, as in the saying: 'Did I show you this which you have honored over me?' And the meaning is: Do you know who denies the recompense? If you do not know him, then that is the one who denies the recompense, he is the one who pushes away the orphan, meaning: he violently drives him away with harshness and harm, and by rejecting him in an ugly manner with scolding and rudeness. And it is read: Yada'a, meaning: he leaves and is harsh, and he does not encourage or urge his family to give food to the poor. He made the knowledge of denying the recompense to be the prevention of good deeds and the initiation of harming the weak, meaning: if he had believed in the recompense and was certain of the warning, he would have feared Allah, the Exalted, and His punishment and would not have proceeded to that. So when he proceeded to it:

He knew that he was a denier, how severe his words are, how fearful his position is, and how eloquent it is in warning against sin and that it is worthy of being indicated by the weakness of faith and the looseness of the bond of certainty. Then he connected it with his saying: 'So woe to those who pray,' as if he said: If the matter is thus, then woe to the praying ones who are heedless of prayer, showing little concern for it, until it is missed from them or its time passes, or they do not pray it as the Messenger of Allah, blessings and peace be upon him, and the predecessors prayed, but they peck at it quickly without humility and submission, and without avoiding what is disliked in it: such as playing with the beard and clothes, excessive yawning, and looking around, not knowing how many units they have completed, nor what they have recited of the surahs, as you see the prayer of most of those who have made a habit of showing off with their deeds and withholding the rights of their wealth.

And the meaning is that these people are more deserving of their negligence regarding prayer, which is the pillar of religion, and the distinction between faith and disbelief, and the showing off, which is a branch of polytheism, and the withholding of zakat, which is akin to prayer and a bridge of Islam. This is a sign that they are disbelievers in the religion. How many do you see who are labeled as Muslims, even among the scholars, who possess this trait? Oh, the calamity! Another way is that this is an addition to the one who denies, either an addition of essence to essence, or attribute to attribute, and the answer to 'Have you seen?' is omitted, indicated by what follows, as if it were said: Inform me, and what do you say about the one who denies the recompense? And about the one who harms the orphan and does not feed the poor? What good is he doing? Then he said, 'So woe to those who pray,' meaning if it is known that he is doing wrong, then woe to those who pray, in the sense: woe to them, except that their attribute is placed in place of their pronoun, because they were with denial and what was attributed to them, negligent of prayer, showing off, and not purifying their wealth. If you say: How did you make the praying ones stand in place of the pronoun of the one who denies, which is singular? I say: Its meaning is collective, because it refers to the genus. If you say: What is the difference between saying 'about their prayer' and saying 'in their prayer'? I say: The meaning of 'about' is that they are negligent of it, a negligence of leaving it and a lack of attention to it, and that is the action of hypocrites or the wicked among the clever Muslims. The meaning of 'in' is that negligence befalls them in it due to the whispering of the devil or the talk of the self, and that is hardly absent from any Muslim. The Messenger of Allah, blessings and peace be upon him, would experience negligence in his prayer, let alone others. [The narrator said: Five hadiths have been reported regarding this. 'The first' is the story of the one with two hands. It is agreed upon from the hadith of Abu Huraira through various chains, and its essence is that he prayed two rak'ahs in Dhuhr or Asr and then made a mistake in his prayer. 'The second' is the hadith of Abdullah ibn Buhainah. It is also agreed upon regarding his standing without the first tashahhud and his prostration for forgetfulness before the salam. In it, from Sa'd from Abu Ya'la. 'The third' is the hadith of Ibn Mas'ud, which is also agreed upon that he, blessings and peace be upon him, prayed Dhuhr five times. It was said to him about that, so he prostrated twice after he had made the salam. 'The fourth' is the hadith of Imran ibn Husayn that he, blessings and peace be upon him, prayed Asr three rak'ahs, and a man named Al-Kharbaq stood up - the hadith. 'The fifth' is the hadith of Muawiya ibn Khudayj who said: 'I prayed with the Prophet, blessings and peace be upon him, Maghrib. He made a mistake in it. He made the salam in two rak'ahs and then turned away.' This hadith was narrated by Ibn Khuzaymah, Abu Dawood, and Ibn Hibban, and it is affirmed that this story is different from the story of Imran. And they are different from the story of Abu Huraira. I say, and Al-'Ilai has elaborated on this in a separate part.] And thus the jurists established the chapter of prostration for forgetfulness in their books. And from Anas, may Allah be pleased with him: Praise be to Allah that He did not say 'in their prayer.' And Ibn Mas'ud read: 'lahoon.' If you say: What is the meaning of showing off? I say: It is a mutual action from 'to show,' because the show-off sees the people his action, and they see him praising him and admiring him. A man is not considered a show-off by showing righteous deeds if it is obligatory; it is the right of obligations to be made public and known, due to his saying, blessings and peace be upon him, 'And there is no concealment in the obligations of Allah,' because they are the signs of Islam and the rituals of religion, and because the one who neglects them deserves blame and contempt, so it is necessary to remove suspicion by showing them. And if it is voluntary, it is his right to conceal it, because it is something that one is not blamed for neglecting and there is no suspicion in it. If he shows it intending to be followed, it is commendable. Showing off is when one intends by showing it that the eyes see him, so he is praised for righteousness. And some of them said that he saw a man in the mosque who had prostrated in gratitude and prolonged it, so he said: 'How good this is if it were in your house.' He only said this because he suspected him of showing off and seeking reputation, and indeed avoiding showing off is difficult except for those who are trained in sincerity. And thus the Messenger of Allah, blessings and peace be upon him, said: 'Showing off is more hidden than the crawling of an ant in the dark night on a black stone.'

A people upon Islam, when they do not withhold their [UNTRANSLATED-LATIN: ma'oon] and neglect the [UNTRANSLATED-LATIN: tahleel]. He says: They are a people steadfast upon Islam, or with their Islam and an increase upon it. They do not withhold the zakat nor anything else from the good deeds. The reason for the negation being in the past is for the purpose of encompassing it, and it is not intended here to anticipate the occurrence of what is negated. And they do not neglect the [UNTRANSLATED-LATIN: tahleel]: meaning the prayer, due to its inclusion of 'There is no deity except Allah.' And from Ibn Mas'ud: What is commonly cooperated with, such as the axe, the pot, the bucket, the fire starter, and similar items. And from Aisha: water, fire, and salt. The withholding of these items may be prohibited in the Shariah if borrowed out of necessity, and it is considered ugly in terms of honor in non-necessity. From the Messenger of Allah, blessings and peace be upon him: 'Whoever recites the Surah, "

," Allah will forgive him if he has fulfilled the zakat.' [UNTRANSLATED-LATIN: Akhrajahu Ibn Mardawayh wa al-Thalabi wa al-Wahidi bi isnadihim ila Abi ibn Ka'b.]