And he forgets himself, and his Lord said to him, “Begin with yourself,” and He has prescribed that for him, even in supplication. If God calls upon someone to begin with himself, he is more deserving, and the nourishment of souls is obedience, for they need it, and among their obediences is commanding obedience, so this heedless person who has little shame before God rises up and commands others to be righteous while he is in immorality and forgets. He does not command himself to do so, for he is in the same position as one who feeds others and abandons himself while he is in dire need of that nourishment, and his own soul is more obligatory for him than that other, and the reason for that is what I will explain to you, God willing.

Any good that is tangible and meaningful, so the believer should dispose of it according to the law of his Lord, not according to his own desires, for he is a servant commanded under the command of his master. If he transgresses the law of his Lord in that, there is no choice left for him to do except his own desires, so he falls. From that high level to what is below it according to the common believers, but according to the knowers, he is disobedient .

So if a person goes out with his charity, then the first needy person he meets is his own soul before all his needy souls, and he only gave out charity to the needy, but if the first needy person exceeds that, it is due to his desires, not God, for God said to him, “Start with yourself,” and she is the first person he will meet among the needy. He has prescribed for him in doing good deeds to begin with the closest neighbor. So, if the closest relative prefers only a distance in the neighbors over the closest relative with equality in need, then he has followed his desires and has not stopped at the limits of his Lord, and this applies to all righteous deeds, and the reason for that is neglect of God Almighty, so he commanded the characteristic that brings him with God, which is prayer.

Among the effects of prayer in the situation is God’s saying to the believers, “Remember Me, and I will remember you, and give thanks to Me, and do not disbelieve.” So He commanded them to remember and give thanks. He commanded them to seek help for that through patience and prayer, and He told them that God is with those who are patient with it and with every hardship that pleases God, which He has entrusted His servants with, because patience is one of the stations that is conditional upon hardships, hardships, and moral adversities. And sensibility, and he made patience here for what we mentioned, and for the consistency in his saying, “And give thanks to Me, and do not be ungrateful,” and gratitude is one of the stations conditioned by blessings and love. Trials have no entry into gratitude, nor does patience enter into blessings, as seen by those who have no knowledge of the realities of matters.

Prayer here, and patience in it, which is permanence, steadfastness, and holding the breath in it, affect remembrance and gratitude. Patience here is his saying, “Command your family to pray and be patient with it.” Therefore, patience is mentioned with prayer. Just as patience affects remembrance and gratitude in remembrance and gratitude, so it affects prayer alike, and prayer affects in terms of patience. It is incumbent upon it in remembrance and thanksgiving, and insofar as it is a prayer, because prayer is a dialogue between God and His servant, so if the servant speaks to his Lord, the most appropriate thing to speak to Him with is the speech with which it was prescribed for him to speak to Him, which is the reading of the Qur’an in the conditions of prayer, such as standing, which is the recitation of Al-Fatihah and whatever speech he facilitates with it. Bowing, which is the Almighty’s saying, “So glorify the name of your Lord, the Great.” In his bowing, he is remembering

So God commanded us to remember Him and thank Him, and Al-Fatihah combines remembrance and thanks, and it is what the praying person recites while standing, so gratitude in it is his saying, Praise be to God, Lord of the Worlds, and it is the same as remembrance of thanks to every remembrance in it and in the rest of the prayer, so remembering God during prayer and thanking Him is greater and better than remembering Him, Glory be to Him, and thanking Him in other than prayer. Prayer is the best subject of worship, and this prayer has affected the remembrance of this virtue, and it accrues to the one who remembers.

Everyone who wants to remember God Almighty and thank Him with tongue and deed should pray and remember every remembrance revealed in the Qur’an and not in anything else, and intend with that remembrance and supplication that is in the Qur’an so as not to deviate from the covenant, for whoever mentions Him with his words has departed from the covenant in what is attributed in that remembrance to And when he mentions God, he should follow his words, so he says of the praises that are in the Qur’an, and of the praises that are in the Qur’an, and of the supplications that are in the Qur’an, so there is a correspondence between the servant’s mention of the Qur’an because it is the word of God and God’s mention of it in his saying, “I remember you.” Then God also mentions the one who remembers it, and his words mention him, so the match is between the two remembrances. If he reminds him with a dhikr of his own invention, then this is not the correspondence between the word of God in me