And if he has little, then let him say little. And if he has much, then let him say much. And the Prophet, peace be upon him, said: "According to what is apparent from the evidence, let us remember him, and let us not pray for him." And the woman, and the women. He intended the obligation of prayer in the pilgrimage, and there is no difference in this between the man and the woman. And the angels pray for him. Let the servant say of that, "And he has little, and he has much." And there is nothing more eloquent than this, as long as he prays for him. In some copies, it is mentioned as "and some copies mention". And "madam" is a source, meaning the duration of his prayer for him, or the duration of his prayer for him. And this is clear to the one who has little, and the one who has much. And "little" refers to the one who has little, and "much" refers to the one who has much. And the verbs are doubled in the copies. And "zaban" is an adverb of time. And the indication in this is the duration of the angels' prayer for the one who prays, as long as he is upon him, may God bless him and grant him peace. And the indication is to the duration of his prayer, meaning let him say when he prays, "O those who have little, and O those who have much." And the indication in this is to this saying, meaning let him say when he hears this, meaning after he hears it. And God is the most knowledgeable of what is hidden and what is apparent. And the conjunction is for clarification, and the "fa" is for sequence, meaning If you know And its benefit, then the abundant wind is more beneficial than the little wind. And it is limited to the speaker. And this is, in reality, an encouragement for him to do more, for the intelligent person Does not refuse great good if he can. That is why the saying is "And the great ones, and the abundant ones" After informing him of what is good in it. And the choice in it is a warning against neglecting prayer, and it is not far from the meaning of the intention. Others said: And in it is eloquence that is not hidden. And the Prophet, peace be upon him, said: "A person's prayer for himself is from him, and he does not pray for him." And it is narrated by Al-Bukhari, and it is narrated by Muslim. And it is narrated by Al-Hasan Al-Basri, and it is narrated by Abu Al-Thaniyah Al-Iraqi. Qasim bin Asbagh narrated it from the hadith of Al-Hasan bin Ali, and Al-San and Ibn Hibban narrated it from the hadith of his brother Al-Hasan bin Al-Huzail, from He said: "And he did not pray for him." Narrated by Al-Tirmidhi from Rawai Al-Hasan bin Ali from his father, and his father. It ends with the first wording. And in the copy, it is read to the author, and in his handwriting Without a "ya", and in another with a "ya". In his saying, "according to what is apparent from the evidence," it means "it is enough for him," meaning it is enough for him. And it was enough for him. And it does not depend on others in obtaining praise and blame. And the "ba" In "hisz" is a predicate, and it is a source. And some copies mention "According to the person," and some mention "according to the believer." And the "la" and the "wa" are what is with Jabir and Al-Rassa' and Al-Qani is what is With me, and God knows best. And "amr" is the man, and it is the opposite of The woman. And "amr" is the man, and it is the opposite of The woman. In some copies, it is "amr" with رفع and omitting the "ba", and the first is "amr" and the blame is with "mim". And "al-basa'" and "al-nama'" are silent. And "al-rikh" is a source. And "al-lama'" is a source with a kasra, meaning he does not have it. And in his saying, "and he does not pray for him," it is a conjunction. And with Jabir, it is a substitute. And the "waw" is in the verb. And after them, it is منصوب. And God knows best. And it is mentioned in one copy, "fa la yulghu," and in another copy, "wa law," and in another copy, "fa lam yuman." What was mentioned from the remembrance is that it is a reminder of The void. And it is the most eloquent, for the one who is prevented from giving is prevented from giving what is permissible to give by law or by nature. And chivalry necessitates this, for it is the most important of what is incumbent upon him. And so is chivalry, for it necessitates generosity towards those who have been kind to him and have treated him well. And the Prophet, may God bless him and grant him peace, prayed for him. It is a great blessing and a great favor, in this world and the hereafter. What is not