وَلَقَدْ خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِنْ لُغُوبٍ ﴿۳۸﴾ فَاصْبِرْ عَلَى مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ ﴿۳۹﴾ وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَأَدْبَارَ السُّجُودِ ﴿۴۰﴾

﴾38﴿ Wa laqad khalaqnas samaawaati wal arda wa maa bainahumaa fee sittati ayyaamin wa maa massanaa mil lughoob
﴾39﴿ Fasbir 'alaa maa yaqooloona wa sabbih bihamdi Rabbika qabla tuloo'ish shamsi wa qablal ghuroob
﴾40﴿ Wa minal laili fasabbih hu wa adbaaras sujood

﴾38﴿ And indeed, We created the heavens and the earth and whatever is between them in six days, and no fatigue touched Us
﴾39﴿ So be patient over what they say, and glorify the praise of your Lord before the rising of the sun and before its setting
﴾40﴿ And glorify Him during the night and after prostration

[38] This verse presents a rational proof for the establishment of the Resurrection (Qiyāmah).
Connection: First, the verse encourages taking admonition from the Qur’an; following that, it invites one to reflect upon the creation of the heavens and the earth as evidence of Allah’s power.
(وَمَا مَسَّنَا مِنْ لُغُوبٍ) — “And no weariness touched Us.”
This is a refutation of those who deny resurrection by implying that perhaps Allah was fatigued after the first creation, so He cannot recreate.
It also refutes the claim of the Jews, who said that Allah created the world from Sunday to Friday and then rested on Saturday.
This verse clarifies that no fatigue or tiredness affects Allah at all — and so, recreating after the first creation is not difficult for Him in the least.
[39,40] From this point until the end of the surah, five commands (awāmir) are mentioned to strengthen and encourage the caller to Allah (dā‘ī).
In these two verses, three of those commands are mentioned.
The order of these commands carries meaning:
First, it is the responsibility of the caller to deliver the message.
When he faces obstacles or opposition in his mission, he is to respond with patience, and then become absorbed in worship.
Sabr (patience), tasbīḥ (glorification), and ḥamd (praise) are powerful means to make the duty of calling to Allah easier.
(عَلَى مَا يَقُولُونَ) — “Over what they say”:
This is a general statement that includes:
The statements of the Jews — such as the claim that Allah rested on the Sabbath.
The denial of resurrection by the disbelievers — mentioned at the beginning of the surah.
The insults, mockery, and slander directed at the Prophet (May Allah bless him and give him peace).
This verse encourages patience in the face of all such words.
(قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ) — Refers to the times of Fajr (dawn) and ‘Aṣr (afternoon) prayers.
These two times are emphasized due to their great virtue and significance, as mentioned in many authentic hadiths.
They are also the times when the angels of the night and day gather and change shifts.
In the next verse, the command to glorify Allah (tasbīḥ) at two additional times is mentioned:
At night (مِنَ اللَّيْلِ)
After prostrations (أَدْبَارَ السُّجُودِ)
According to the majority of the Companions and Tābi‘īn, this refers to the two rak‘āt Sunnah after Maghrib prayer.
Ibn Kathīr also mentioned a marfū‘ hadith (directly from the Prophet) supporting this view.
Another opinion is that it refers to saying "Subḥānallāh, Alḥamdulillāh, Allāhu Akbar" after every obligatory prayer.