Do you command? The Hamzah is for confirmation with reproach and astonishment at their state. And al-birr is the vastness of goodness and what is known.

And from it is al-birr for its vastness, and it encompasses all good. And from it is their saying: 'You have spoken the truth and you have done good.' The scholars used to command those whom they advised in secret, from their relatives and others, to follow Muhammad, blessings and peace be upon him, but they did not follow him. It is said that they would command charity but would not give charity, and when they brought forth charities to distribute, they betrayed in it. And from Muhammad ibn Wasi': It has reached me that some people from the people of Paradise looked upon some people from the people of Hell and said to them: 'You used to command us with things we did, and we entered Paradise.' They said: 'We used to command you with it and contradict it by following other than it, and you forget yourselves and leave it from al-birr like the forgotten things, while you recite the Book.' This is a rebuke similar to His saying: '(And you know).' It means you recite the Torah, and in it is the description of Muhammad, blessings and peace be upon him, or it contains the warning against betrayal and leaving al-birr and contradicting words with actions. 'Do you not understand?' is a great reproach meaning: 'Do you not perceive the ugliness of what you have done, so that its ugliness prevents you from committing it?' It is as if you are in that deprived of reason, for reason rejects it and repels it. Similar to: 'Uff to you and to what you worship besides Allah. Do you not understand?' And seek help for your needs from Allah with patience and prayer, meaning by combining them, and that you pray while being patient with the obligations of prayer, enduring its difficulties and what is required in it - from sincerity of heart, preserving intentions, repelling whispers, observing etiquette, and being cautious of what is disliked with fear and humility, and being aware that it is standing before the Lord of the heavens, asking for the release from His wrath and punishment. And from His saying:

('And command your family to pray and be steadfast in it.') Or: 'And seek help with calamities and misfortunes by being patient with them and resorting to prayer when they occur.' The Messenger of Allah, blessings and peace be upon him, 'when a matter troubled him, he would flee to prayer.' [This was narrated by al-Tabari in his tafsir from the hadith of Hudhayfah with this wording. It was narrated by Abu Dawood and Ahmad from the narration of Abdul Aziz, the brother of Hudhayfah, from Hudhayfah with the wording: 'He would pray when a matter troubled him.' And it was narrated by al-Bayhaqi in al-Dala'il in the story of the trench at length.] And from Ibn Abbas, when he was informed of the death of his brother Quthm while he was on a journey, he expressed patience and stepped aside from the path and prayed two units in which he prolonged his sitting, then he stood and walked to his mount while saying: 'And seek help with patience and prayer.' [This is a report. It was narrated by Sa'id ibn Mansur. And al-Tabari from the path of 'Aynah ibn Abdul Rahman from his father, 'that Ibn Abbas... So he mentioned it.' And it was narrated by al-Bayhaqi in al-Shu'ab from this route.] It is said: 'Patience is fasting,' for it is restraining oneself from what breaks the fast. Hence, it was said about the month of Ramadan: 'The month of patience.' And it is possible that by prayer is meant supplication, and that one seeks help in calamities with patience, and resorts to supplication, and implores Allah, the Exalted, for its removal. And indeed, it refers to the prayer or to seeking help. It may be for all matters that the Children of Israel were commanded with and prohibited from, from His saying: '(Remember My favor upon you)' to '(and seek help).' It is great, heavy, from your saying: 'This matter is heavy upon me,' (It is heavy upon the polytheists what you call them to.) If you say: 'Why is it not heavy upon the humble and humility itself is what is heavy?' I say:

Because they expect what has been stored for the patient ones in facing its hardships, so it becomes easy for them. Do you not see His saying, the Exalted: "Those who think that they will meet their Lord," meaning they expect to meet His reward and hope for what is with Him. In the Mushaf of Abdullah, it is "they know." Its meaning is: they know that there must be a meeting with the recompense, so they act accordingly. Therefore, "they think" is interpreted as "they are certain." As for one who does not believe in the recompense and does not hope for the reward, it is a pure hardship upon him, and it becomes heavy for him, like the hypocrites and those who show off with their deeds. An example of this is one who is promised an extra reward for certain deeds and crafts beyond the measure of his work; you see him engaging in it with desire, energy, and a cheerful heart, laughing with those present, as if he enjoys practicing it, unlike the state of a worker who is forced by some oppressors. Hence, the Messenger of Allah, blessings and peace be upon him, said, "And the coolness of my eyes is in prayer." [Narrated by al-Nasa'i, al-Hakim, Ahmad, Ibn Abi Shaybah, and al-Bazzar from the hadith of Anas, may Allah be pleased with him, who said: The Messenger of Allah, blessings and peace be upon him, said, "The love of women and perfume was made dear to me from this world, and the coolness of my eyes is in prayer." It will come in Al-Imran.] And he would say, "O Bilal, give us comfort with it." [Narrated by Abu Dawood from the narration of Salim ibn Abi al-Ja'd. A man from Khazraj said: I heard the Prophet, blessings and peace be upon him, say: "O Bilal, establish the prayer and give us comfort with it." Its narrators are trustworthy, but there is much disagreement about it concerning Salim. Al-Daraqutni mentioned it in al-'Ilal. Ahmad narrated it from the narration of Salim mentioned about a man from Aslam. Ahmad also narrated it from another chain from Salim that Muhammad ibn al-Hanafiyyah said: I entered with my father upon a relative of ours from the Ansar. The prayer was mentioned, and it included: "Establish, O Bilal, and give us comfort with the prayer." Al-Daraqutni narrated it in al-'Ilal from the narration of Salim from Ibn al-Hanafiyyah from Ali, may Allah be pleased with him. He said: Abu Khalid al-Qurashi uniquely narrated it from al-Thawri like this, and from the way of Hamzah al-Thumali from Ibn al-Hanafiyyah from Bilal. Ibrahim al-Harbi narrated it from the narration of Salim from Ibn al-Hanafiyyah as a disconnected narration. He said: Its meaning is: We pray and then go to our homes. It is not about rest and burdens; otherwise, he would have said, "Give us comfort from it." "The end." And it is established that in the narration of Ahmad, the Ansari said, "O girl, bring me my ablution water so that I may pray and find rest."] And humility, submission, and lowering oneself. From it: "khushua" for the earth that is lowered. As for submission, it is gentleness and yielding. From it: "khada'tu bi-qawliha" if she became gentle.