In supplication and secretly, it is in the accusative case as a state, meaning those who are in supplication and secrecy. Likewise, in fear and hope.

And supplication is derived from [UNTRANSLATED-LATIN: al-dharaa], which is humility. [Mahamud] said: "Supplication is derived from [UNTRANSLATED-LATIN: al-dharaa], which is humility..." [Ahmad] said: "It is sufficient for you in determining the secrets in supplication that it is coupled with supplication in the verse. Thus, neglecting it is like neglecting humility before Allah in supplication. For a supplication that lacks humility and reverence is of little benefit. Similarly, a supplication that lacks secrecy and dignity accompanies it. You see many of the people of your time relying on shouting and yelling in supplication, especially in the mosques, until the noise becomes great and intense, and the ears are overwhelmed, and the supplicant shakes with the people. He does not realize that he has combined two innovations: raising his voice in supplication and in the mosque. Perhaps the common people then experience a softness that does not occur with lowering the voice and observing the demeanor of dignity and following the established Sunnah from the narrations. It is nothing but a softness similar to the temporary softness of women and children, which does not come from the depths of the heart. For if it were from the essence, it would be greater and purer when following the Sunnah in supplication and lowering the voice. How often falsehood is mixed with truth in the minds of many people! O Allah, show us the truth as truth and grant us to follow it, and show us falsehood as falsehood and grant us to avoid it." And it is humility, meaning being humble and flattering. And it was read: [UNTRANSLATED-LATIN: wa khafiya]. [The saying "And it was read: and hidden" is likely with a kasra.] And from [UNTRANSLATED-LATIN: al-Hasan] may Allah be pleased with him: "Indeed, Allah knows the pious heart and the hidden supplication. A man may have memorized the Qur'an without his neighbor knowing it. A man may have understood much jurisprudence without the people knowing it. A man may pray a long prayer while he is in a state of distraction without them knowing it. We have encountered people who would not perform any action on earth that they could do in secret and make it public. The Muslims would strive in supplication without their voices being heard, except for whispers between them and their Lord. This is because Allah, the Exalted, says, 'Call upon your Lord in humility and in secret.' And He praised [UNTRANSLATED-LATIN: Zakariya] when He said, 'When he called to his Lord with a hidden call.' Between the supplication of secrecy and the supplication of publicity is seventy times greater. Indeed, He does not love the transgressors, meaning those who exceed what they have been commanded in everything, including supplication and others. And from [UNTRANSLATED-LATIN: Ibn Jurayj], it is raising the voice in supplication. And from him: shouting in supplication is disliked and an innovation. And it was said: it is being excessive in supplication. And from the Prophet blessings and peace be upon him: "There will be people who exceed in supplication. It is sufficient for a person to say: 'O Allah, I ask You for Paradise and what brings me closer to it in word and deed, and I seek refuge in You from the Fire and what brings me closer to it in word and deed.'" [It was narrated by Abu Ya'la from the narration of [UNTRANSLATED-LATIN: Shu'bah] from [UNTRANSLATED-LATIN: Ziyad ibn Mehran] from [UNTRANSLATED-LATIN: Qays ibn 'Anan] from a freedman of [UNTRANSLATED-LATIN: Sa'd ibn Sa'd] who heard his son say, 'O Allah, I ask You for Paradise and its chambers, and so on. And I seek refuge in You from the Fire and its chains, and so on.' He said: 'You have asked Allah for good and sought refuge in Him from much evil.' And I heard the Messenger of Allah blessings and peace be upon him say: 'There will be people who exceed in supplication, and it is sufficient for you to say: 'O Allah, I ask You for Paradise.'" The report continues, and he said at the end: 'I do not know whether the phrase 'and it is sufficient for you' is from the words of [UNTRANSLATED-LATIN: Sa'd] or from the words of the Prophet blessings and peace be upon him.' It was narrated by Abu Dawood al-Tayalisi and al-Bayhaqi in [UNTRANSLATED-LATIN: al-Du'a] from his path. From [UNTRANSLATED-LATIN: Sa'd] with his chain, except that he said: 'And it is sufficient for you to say: 'O Allah, I ask You for all good, what I know of it and what I do not know, and I seek refuge in You from all evil, what I know of it and what I do not know.' And in this regard, from [UNTRANSLATED-LATIN: Abdullah ibn Ma'qil] was narrated by Abu Dawood, Ibn Majah, Ibn Hibban, and al-Hakim.'" Then he recited the saying of Allah, the Exalted: 'Indeed, He does not love the transgressors.' 'Indeed, the mercy of Allah is near to the doers of good,' as He says: 'And indeed, I am the Forgiving to whoever repents, believes, and does righteous deeds.' He only mentioned 'near' in the interpretation of mercy as mercy or compassion, or because it is a description of something omitted, meaning something near. Or by likening it to [UNTRANSLATED-LATIN: fa'il] which means [UNTRANSLATED-LATIN: maf'ul] as it was likened to that, so it was said: 'killed' and 'captured.' Or because the feminine of mercy is not real. It was read: [UNTRANSLATED-LATIN: nashran] which is the source of [UNTRANSLATED-LATIN: nashr]. Its position is either because [UNTRANSLATED-LATIN: arsal] and [UNTRANSLATED-LATIN: nashar] are close, as if it were said: 'He spread it spreading,' or as a state meaning 'spread out.' And [UNTRANSLATED-LATIN: nashran] is the plural of [UNTRANSLATED-LATIN: nashur].

And 'nashran' is a lightening of 'nashr', like 'rasul' and 'rusul'. And Masruq read: 'nashran', meaning 'publications', a verb meaning 'that which is acted upon', like 'naqdh' and 'hasab'. From it is their saying 'dhamma nashratahu'. And 'bushran' is the plural of 'bashir'. And 'bushran' with its lightening. And 'bushran' - with the opening of the 'ba' - is a source from 'bashara' meaning 'to bring glad tidings', that is, 'busharat', and 'bushra' is 'before His mercy', it is the rain which is one of the most complete and greatest blessings and best in effect. 'Aqallat' means it carried and lifted. The derivation of 'iqal' is from 'qillah', because the one who raises what he can bear sees what he raises as little. 'Sahaban thiqalan' means heavy clouds, the plural of 'sahabah'. We attributed the pronoun to the clouds in the wording, and if it were attributed to the meaning as in 'thiqal', it would be feminine, just as if the description were attributed to the wording it would be said 'thiqalan' for 'balad mayyit' for a land that has no life in it and for its irrigation. And it was read: 'mayyit faanzalna bihi' either by the land or by the clouds or by the market. Likewise, 'faakhrajna bihi'... like that is the same kind of bringing out, which is the bringing out of fruits. 'Nukhriju al-mawtā la'allakum tadhakkaroon' means it leads you to remember that there is no difference between the two kinds of bringing out. Each one of them is a return of the thing after its creation. 'Wal-balad al-tayyib' is the good land, the generous soil. 'Wal-ladhi khabitha' is the foul land, the marshy land that does not grow anything beneficial. 'Bi-idhn rabbihi' means by His ease, and it is in the position of a state, as if it were said: 'It brings forth its plants beautifully and fully because it is in opposition to 'nakad'. 'Wa al-nakad' is that which has no good in it. And it was read: 'yukhriju nabatahu', meaning the land brings it forth and causes it to grow. And the saying 'wal-ladhi khabitha' is a description of the land, and its meaning is: 'And the foul land does not bring forth its plants except with 'nakad', so the omitted part which is 'nabat' was deleted, and the added part which refers back to the land took its place, except that it was in the genitive case, appearing, it turned into a nominative case, hidden for its position as a subject, or it is estimated: 'Wa nabat al-ladhi khabitha'. And it was read: 'nakan', with the opening of the 'kaf' as a source, meaning 'having 'nakad'. And 'nakan', with its being silent for lightening, like his saying: 'nazzaha 'an al-rayb', meaning 'he cleared'. This is an example for one who is affected by admonition and reminder from the obligated, and for one who is not affected by anything of that. And from Mujahid: Adam and his offspring are from them the foul and the good. And from Qatadah: The believer hears the Book of Allah and retains it with his mind and benefits from it, like the good land that was struck by rain and brought forth. And the disbeliever is the opposite of that. And this example is relevant to the mention of rain, and its descent upon the dead land, and the bringing forth of fruits by it in a manner of digression. 'Kadhālika mithl dhalika al-tasrif' means 'we alternate the verses, we repeat them for a people who give thanks for the blessing of Allah, and they are the believers, so that they may reflect upon them and take heed from them. And it was read: 'yusarrif', with the 'ya', meaning Allah directs it.