The night’s rising, the soul that rises at night, which arises from its resting place to worship. [Mahamud said: "It was said that the rising is the soul that stands at night, which arises from its resting place..." Ahmad said: "If you take the rising as the soul, then the addition of the agreement to it is literal. If you take it as the hours or the source, then it is from the expansive metaphor."] That is: it rises and elevates, from the rising of the cloud: if it ascends. And it arose from its place and rose: if it stood up. He said:

We rose to the great camels, their fat melted by the night’s journey... And their prominent bones were pressed together. [We rose: we stood up. And the great camels - plural of khawsah: the high, large she-camel. And the fat.

And the night’s journey: the journey of the night. And the prominent bones: plural of qamhadah: which is the highest bone of the head. He says: We stood up to great camels whose fat was melted by the night’s journey, and their head bones were pressed together, a metaphor for their training for the journey and their habituation to it.]

And the standing of the night, on the basis that the rising is a source from the root of 'nasha' if it stands and rises, like 'aqibah. And this is indicated by what was narrated from Ubayd ibn 'Umayr: I said to Aisha: A man who stood up from the beginning of the night, do you say he stood up as a rising?

She said: No, rather the rising is the standing after sleep. So she explained the rising as the standing from the resting place or the worship that arises at night, that is: it occurs and elevates. And it was said: it is all the hours of the night, because they occur one after another. And it was said: the first hours of it. And from Ali ibn Al-Husayn, may Allah be pleased with them, that he used to pray between Maghrib and 'Isha and say: Did you not hear the saying of Allah, the Exalted: "Indeed, the rising of the night is more intense in footing"? This rising of the night is more intense than the rising of the day, more in agreement with what the heart intends and the tongue expresses: if you mean the soul. Or it is more in agreement with what is intended from humility and sincerity. And from Al-Hasan: it is more in agreement between the secret and the public, due to the absence of the sight of the creatures. And it was read:

"more intense in footing" with a فتح (fath) and a كسر (kasr). And the meaning: more firm in standing and farther from slipping. Or heavier and thicker on the one praying than the prayer of the day, from his saying, blessings and peace be upon him: "O Allah, make Your footing heavy upon Mudar" [Agreed upon from the hadith of Abu Huraira, and it has been mentioned in Al-Anbiya.] And more upright in saying, and more solid in speech, and more stable in reading due to the quietness of the voices. And from Anas, may Allah be pleased with him, that he read: "and more correct in saying," and it was said to him: O Abu Hamzah, it is rather: "and more upright." He said: Indeed, "upright," "correct," and "most suitable" are one. And Abu Zayd Al-Ansari narrated from Abu Sarar Al-Ghanawi that he used to read: "and they were confused," with a حاء (ha) not dotted, and it was said to him: It is rather "and they were confused" with a جيم (jeem). He said: "and they were confused" and "and they were confused" are one.