If you say: How does his saying "Be patient with what they say" correspond with his saying "And remember Our servant David" so that one is connected to the other? I say: It is as if he said to his Prophet, blessings and peace be upon him: Be patient with what they say, and he magnified the matter of disobedience to Allah in their eyes by mentioning the story of David. He was a Prophet from the Prophets of Allah, glorified and exalted is He, who was granted what he was granted of Prophethood and kingship, due to his honor with Him and his closeness to Him. Then he slipped and the angels were sent to him and reproached him for it, in a way of exemplification and insinuation, until he realized what he had fallen into, so he sought forgiveness and repented. He was known for his constant weeping and his enduring sorrow. And he inscribed his sin on the palm of his hand so that he would continually look at it and regret it. So what do you think of you with your disbelief and your sins? Or he, blessings and peace be upon him, said to him: Be patient with what they say and protect yourself and maintain it so that you do not slip in what you have been commanded to endure with them and bear their harm. And remember your brother David and his honor with Allah, how he slipped in that slight slip and faced the reproach of Allah and the injustice attributed to him, and the accusation of transgression that he faced. The one of strength in religion, who bears its hardships and responsibilities, was one who, in fulfilling the burdens of Prophethood and kingship, would fast one day and break his fast the next, which is the most severe fasting, and he would stand for half the night. It is said: So-and-so is strong, and the one of strength, and the one of might. And the strengths of everything are what one strengthens with. The one who repents and returns to the pleasure of Allah. If you say: What is that regarding strength in religion? I say: His saying, glorified and exalted is He, "Indeed, he was oft-repenting" because it is an explanation for the one of strength. And the "ashrak" is the time of sunrise, which is when the sun shines, meaning it lights up and its rays become clear, which is the time of forenoon. As for its rising, it is its ascent. It is said: The sun rose, and when it shines. From this, Ibn Abbas took the forenoon prayer. He said: It may also be from the people entering at the time of sunrise, and the intended meaning could be the time of the Fajr prayer, as it ends with the sunrise. Ahmad said: The second view distinguishes between the evening and the "ashrak", for the evening is a time without doubt. If "ashrak" were taken to mean entering at the time of sunrise, it would be a source, even though the intended meaning is the time, because it is the action of the sun and its description that is used as a time like ascent and descent and their likenesses. And from Umm Hani: The Messenger of Allah, blessings and peace be upon him, entered upon us and called for water for ablution, so he performed ablution and then prayed the forenoon prayer and said: O Umm Hani, this is the prayer of "ashrak". It was narrated by Ibn Mardawayh, Al-Thalabi, Al-Wahidi, Al-Baghawi, and Al-Tabarani, all from the narration of Abu Bakr Al-Hudhali from Ata from Ibn Abbas: Umm Hani told me. And Al-Hakim narrated it from another source from Abdullah bin Al-Harith from Ibn Abbas: He did not pray the forenoon prayer until we brought him to Umm Hani, and I said to her: Inform Ibn Abbas. She said: The Messenger of Allah, blessings and peace be upon him, entered my house and prayed the forenoon prayer with eight units. Ibn Abbas came out saying: This is the prayer of "ashrak". This is a suspended narration and is more authentic. And from Tawus from Ibn Abbas, he said: Do you find any mention of the forenoon prayer in the Qur'an? They said no, so he recited: "Indeed, We made the mountains glorify with him in the evening and at "ashrak" and said: It was a prayer that David, peace be upon him, used to pray. And from him: I did not know the forenoon prayer except by this verse.

And from him: There remained something in my heart regarding the Duha prayer until I sought it and found it in this verse: "They glorify in the evening and at dawn." He did not pray the Duha prayer, then he prayed it afterward. And from Ka'b, he said to Ibn Abbas: "I do not find in the Books of Allah a prayer after the sun rises." He said: "I can find that for you in the Book of Allah, meaning this verse." It is possible that it is from the time when the people enter at dawn, and from it is His saying: "And the cry seized them at dawn." And the saying of the people of ignorance: "Shine, Thubir," they used to say: "Shine, Thubir, so that we may change," as in the correct narrations. It is intended the time of the Fajr prayer as it ends with the dawn. And "they glorify": in the meaning of "and those who glorify" in the state. If you say: Is there a difference between "they glorify" and "those who glorify"? I say: Yes, and the choice of "they glorify" over "those who glorify" is only for that reason, which is the indication of the occurrence of glorification bit by bit, as if the listener is present for it and hears it glorifying. And from it is the saying of Al-A'sha: "To the light of a fire in the highlands burning." If he had said: "burning," it would have meant nothing. Ahmad said: For this reason, Sahnun differentiated among our companions between: "I am in a state of Ihram on the day I do such and such" (in the form of the active participle) and between "I am in a state of Ihram" in the present tense. He saw that the one who is suspended in the form of the active participle is in a state of Ihram by the existence of the form of suspension, but it is not so for the one suspended in the form of the present tense, for he is not in a state of Ihram until he enters it and is told to enter it. It is as if he saw that the form of the verb has a specificity in indicating its occurrence, unlike the active participle even if it is later. Our companions differed in the meaning of Sahnun's saying that the active participle is in a state of Ihram on the day he does, some of them said: He meant immediacy in establishing an Ihram, and some said: He is in a state of Ihram at the moment of the first suspension and does not renew anything. And the position of Malik is to equate between the forms of the active participle and the verb in this regard, and Allah knows best. Al-Zamakhshari confirmed this difference between the active participle and the verb in His saying: "And the birds are gathered, each one of them is returning." He said: When the occurrence was the gathering of the birds all at once, and that was more indicative of ability, there was no meaning to the use of the verb indicating occurrence bit by bit, so he used the participle contrary to the use of the verb in the first instance. And that is because if it were said: "And We made the birds gather" - on the basis that the gathering occurs from the one gathering them bit by bit.

And the Gatherer is Allah, the Exalted and Majestic. It would be a replacement, because gathering it all at once is more indicative of power. And from Ibn Abbas, may Allah be pleased with him, he said: When he glorified, the mountains responded to him with glorification, and the birds gathered to him and glorified. That is its gathering. And it was read: 'and the birds are gathered' in the nominative, each one of them is an 'awwab, meaning: for the sake of Dawud, that is: for the sake of his glorification, they glorified, because they were glorifying with his glorification. The term 'awwab' is used in place of 'musabbih' either because they were returning the glorification, and the return is a return, because it returns to its action a return after return, or because the 'awwab' - which is the one who frequently returns to Allah and seeks His pleasure - is accustomed to frequently mentioning Allah and continuing his glorification and sanctification. It is said: the pronoun refers to Allah, meaning: each of Dawud, the mountains, and the birds is an 'awwab for Allah, meaning a glorifier returning to glorification. 'And We strengthened his kingdom' means: We made it strong. Allah, the Exalted, said: 'We will strengthen your support.' And it was read 'shaddadna' for emphasis. It is said: He used to spend the night around his prayer niche with forty thousand who were clad in armor, guarding him. And it is said: The one whom Allah strengthened his kingdom and cast awe into the hearts of his people was a man who claimed against another a cow, and he was unable to provide evidence. So Allah, the Exalted, revealed to him in a dream: 'Kill the one being claimed against.' He said: 'This is a dream.' The revelation was repeated while he was awake, so he informed the man, and he said: 'Indeed, Allah, the Exalted, did not hold me accountable for this sin, but for having killed this man's father treacherously.' So he killed him, and the people said: 'If anyone commits a sin, Allah will expose him for it,' so they feared him. The wisdom is the Psalms and the knowledge of the laws. It is said: Every word that agrees with the truth is wisdom. The term 'fasl' means the distinction between two things. It is said for clear speech: 'fasl,' meaning separated, as in 'the strike of the prince,' because they said: 'ambiguous speech,' and in his speech is ambiguity. The ambiguous is mixed, so it is said in its opposite: 'fasl,' meaning some of it is separated from the other. So the meaning of 'fasl al-khitab' is the clear from the summarized speech that is understood by the one being addressed, and it is not ambiguous to him. And from the clear speech and its summary: that his companion does not err in the places of separation and connection, so he does not stop in the testimony on the exception, nor recite His saying: 'Woe to those who pray' except connected to what follows it, nor 'And Allah knows and you do not' until he connects it with His saying: 'You do not know' and so on. Likewise, the places of conjunction and omission, and the implicit and explicit, and the deletion and repetition. And if you wish, 'fasl' could mean the separator, like fasting and lying. And I meant by 'fasl al-khitab': the separator from the speech that distinguishes between the correct and the invalid, the truth and the falsehood, the right and the wrong, which is his speech in matters and governance and royal measures and consultations. And from Ali ibn Abi Talib, may Allah be pleased with him, is his saying: 'The proof is upon the claimant and the oath is upon the one being claimed against,' and this is from the distinction between truth and falsehood. And it includes the saying of some: It is his saying 'As for what follows' because he opens when he speaks on a matter of concern by mentioning Allah and praising Him. When he wants to proceed to the intended purpose: he separates it from the mention of Allah by saying: 'As for what follows.' And it may be intended the speech that is aimed at which has no excessive abbreviation nor tedious fullness. And from it is what has come in the description of the speech of the Messenger of Allah, blessings and peace be upon him: 'It is clear, without any idle talk or nonsense.'