And to Allah belongs the dominion of the heavens and the earth. He controls their affairs. And He is capable of all things. He is able to punish them. There are clear signs of the Creator, His great power, and His wondrous wisdom for those of understanding. For those who open their insights to look, reason, and reflect, and do not gaze upon them like animals, heedless of the wonders of creation within them. In the small admonitions: fill your eyes with the beauty of these stars, and regard them among these wonders, contemplating the power of their Creator, reflecting on the wisdom of their Planner, before fate travels you away, and you are prevented from looking. And from Ibn Umar, may Allah be pleased with him, I said to Aisha, may Allah be pleased with her: Inform me of the most amazing thing you saw from the Messenger of Allah, blessings and peace be upon him. [[Narrated by Ibn Hibban from the narration of Abdul Malik bin Abi Sulayman from Ata: I entered with Ibn Umar and Ubaid bin Umair upon Aisha, and she said: It is time for you to visit us. He said: I say as the first said: Visit occasionally, you will increase in love. She said: Leave us from your idleness. Then Ibn Umar said to Aisha: Tell us of the most amazing thing you saw from the Messenger of Allah, blessings and peace be upon him... the story in full was narrated by Abdul bin Hamid, Al-Thalabi, and others from the narration of Abu Janab Al-Kalbi from Ata, who said: I entered with Ibn Umar upon Aisha, and Ibn Umar said to her: Inform me... and he reminded her.]] She wept and prolonged her weeping, then said: Every matter of his is amazing. He came to me one night and entered under my blanket until his skin touched my skin, then he said: O Aisha, would you permit me tonight to worship my Lord? I said: O Messenger of Allah, I love your closeness and I love your desires, I have permitted you. He stood up to a water skin in the house, performed ablution, and did not pour much water, then he stood to pray. He recited from the Quran and began to weep until his tears reached his waist. Then he sat, praised Allah, and glorified Him, and continued to weep. Then he raised his hands and continued to weep until I saw his tears had soaked the ground. Bilal came to inform him of the dawn prayer and saw him weeping, so he said to him: O Messenger of Allah, do you weep while Allah has forgiven your past and future sins? He said: O Bilal, should I not be a grateful servant? Then he said: And why should I not weep when Allah revealed to me this night (Indeed, in the creation of the heavens and the earth)? Then he said: Woe to the one who recited it and did not reflect upon it. It was narrated: 'Woe to the one who chewed it between his jaws and did not contemplate it.' [[Narrated by Ibn Mardawayh in the Tafsir of Surah Ar-Rum from the narration of Abu Janab from Ata from Aisha, she said: 'When this verse was revealed (And among His signs is the creation of the heavens and the earth and the diversity of your tongues and colors), the Messenger of Allah, blessings and peace be upon him, said: Woe to the one who chewed it between his jaws and did not reflect upon it.']] And from Ali, may Allah be pleased with him: The Prophet, blessings and peace be upon him, when he stood at night, would use a miswak, then look at the sky and say (Indeed, in the creation of the heavens and the earth). [[Narrated by Al-Thalabi through Hamad from Hajjaj from Habib bin Abi Thabit from Muhammad bin Ali bin Abi Talib from Ali, and its origin is agreed upon in the narration of Ibn Abbas.]] It is reported that a man from the Children of Israel, when he worshipped Allah for thirty years, a cloud would shade him. A young man from among them worshipped, but it did not shade him. His mother said to him: Perhaps you were negligent in your worship? He said: I do not remember. She said: Perhaps you looked at the sky once and did not reflect? He said: Perhaps.

So, I was given nothing except from those who remember Allah with constant remembrance in whatever state they are, whether standing, sitting, or reclining, they do not cease from remembrance in most of their conditions. Ibn Umar, Urwah ibn al-Zubair, and a group reported that they went out on the day of Eid to the prayer place and began to remember Allah. Some of them said: Did Allah not say: (they remember Allah standing and sitting)? So they stood and remembered Allah on their feet. And from the Prophet, blessings and peace be upon him, "Whoever loves to graze in the meadows of Paradise, let him increase his remembrance of Allah." [Reported by Ibn Abi Shaybah, Ishaq, and al-Tabarani from the hadith of Mu'adh, and in its chain is Musa ibn Ubaidah, who is weak. It was also reported by al-Thalabi in the Tafsir of Al-Ankabut and Ibn Mardawayh in the Tafsir of Al-Waqi'a.]" It was said: Its meaning is that they pray in these states according to their ability. The Messenger of Allah, blessings and peace be upon him, said to Imran ibn Husayn: "Pray standing; if you cannot, then sitting; if you cannot, then lying on your side, and gesture with your hand." [Reported by al-Bukhari and the authors of the Sunan from the hadith of Imran ibn Husayn. He said: "It was due to piles - and he mentioned the hadith" and there is no mention of 'gesture with your hand' at the end of it, and it was narrated by the author of Al-Hidayah - as it was narrated by al-Zamakhshari.]" This is an evidence for al-Shafi'i, may Allah have mercy on him, regarding the sick person lying on his side as in the grave. And according to Abu Hanifah, may Allah have mercy on him, he should lie down until he feels relief, then he should sit.

The phrase 'on their sides' is in the accusative case as a circumstantial phrase, connected to what preceded it, as if it were said: standing, sitting, and reclining. And they reflect on the creation of the heavens and the earth and what indicates the creation of these great bodies and the innovation of their craftsmanship and what is arranged in them, which the minds cannot comprehend some of its wonders due to the greatness of the matter of the Creator and the majesty of His dominion. Sufyan al-Thawri reported that he prayed two rak'ahs behind the station and then raised his head to the sky. When he saw the stars, he fainted, and he was bleeding from his long sorrow and reflection. And from the Prophet, blessings and peace be upon him, "While a man was lying on his bed, he raised his head and looked at the stars and the sky and said: I bear witness that You have a Lord and Creator. O Allah, forgive me. Allah looked at him and forgave him." [Reported by al-Thalabi from the narration of Zayd ibn Aslam from 'Ata ibn Yasar from Abu Huraira, and in its chain is someone unknown.] And the Prophet, blessings and peace be upon him, said: "There is no worship like reflection." [Reported by Ibn Hibban in Al-Du'afa and al-Bayhaqi in Al-Shu'ab from the narration of Abu Rija' Muhammad ibn Abdullah al-Khurati from the people of Shar from Shu'bah from Abu Ishaq from Asim ibn Damrah from Ali, may Allah be pleased with him, who said to his son al-Hasan: "O my son, I heard the Messenger of Allah, blessings and peace be upon him, say: There is no wealth more deficient than intellect, no poverty more severe than ignorance, no intellect like good planning, no piety like good character, and no worship like reflection..." The hadith is long. Abu Rija' was said by al-Bayhaqi to not be strong, and Ibn Hibban said he narrates from the trustworthy what is not from the hadith of the established narrators.]" It was said: Reflection dispels heedlessness and brings about fear in the heart, just as water brings forth plants. Hearts are not illuminated by anything like sorrows, nor do they become enlightened by anything like reflection. It was narrated from the Prophet, blessings and peace be upon him, "Do not prefer me over Yunus ibn Mattah, for he was shown every day the deeds of the people of the earth." [I did not find it.] They said:

And indeed, this reflection is in the matter of Allah, which is the work of the heart, for no one can act with their limbs in a day like the deeds of the people of the earth. You did not create this in vain, with the intention of saying. That is, they say this while in the state of reflection, meaning they are thinking and saying. The meaning is: You did not create it in vain without wisdom, but You created it for a great wisdom, which is to make it dwellings for the accountable and signs for them to know You and the necessity of obeying You and avoiding disobedience. Therefore, it is connected to His saying: "So protect us from the punishment of the Fire," for it is the recompense for the one who disobeys and does not obey. If you say:

This is a reference to what? I said: to creation, with the intention being the created, as if it were said: and they reflect on the creation of the heavens and the earth, meaning on what was created from them. It is also permissible for it to refer to the heavens and the earth because they are in the meaning of the created. As if it were said: I did not create this amazing creation in vain. In this is a form of glorification, like His saying: (Indeed, this Qur'an guides to that which is most upright). And it is permissible for 'in vain' to be a state of this. And 'Subhanak': an objection for the glorification from futility, and that He creates something without wisdom.