أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُمْ مِنَ الْقُرُونِ يَمْشُونَ فِي مَسَاكِنِهِمْ إِنَّ فِي ذَلِكَ لَآيَاتٍ لِأُولِي النُّهَى ﴿۱۲۸﴾ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِنْ رَبِّكَ لَكَانَ لِزَامًا وَأَجَلٌ مُسَمًّى ﴿۱۲۹﴾ فَاصْبِرْ عَلَى مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا وَمِنْ آنَاءِ اللَّيْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ لَعَلَّكَ تَرْضَى ﴿۱۳۰﴾ وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى ﴿۱۳۱﴾

﴾128﴿ Afalam yahdi lahum kam ahlaknaa qablahum minal qurooni yamshoona fee masaakinihim; inna fee zaalika la Aayaatil li ulinnuhaa
﴾129﴿ Wa law laa Kalimatun sabaqat mir Rabbika lakaana lizaamanw wa 'ajalun musammaa
﴾130﴿ Fasbir 'alaa maa yaqooloona wa sabbih bihamdi Rabbika qabla tuloo'ish shamsi wa qabla ghuroobihaa wa min aanaaa'il laili fasabbih wa atraafan nahaari la 'allaka tardaa
﴾131﴿ Wa laa tamuddanna 'ainaika ilaa ma matta'na biheee azwajam minhum zahratal hayaatid dunya linaftinahum feeh; wa rizqu Rabbika khairunw wa abqaa

﴾128﴿ So, has it not become clear to them how many generations We destroyed before them, as they walk among their dwellings, Indeed, in that are signs for those of understanding
﴾129﴿ And if it were not for a decree that had already preceded from your Lord, the punishment would have been inevitable. And if it were not for an appointed time already set
﴾130﴿ So be patient over what they say and glorify the praise of your Lord before the rising of the sun and before its setting, and during the hours of the night, and at the edges of the day, so that you may be satisfied.
﴾131﴿ And do not extend your eyes toward the luxuries of this worldly life that We have given to some among them as an adornment, to test them thereby. And the provision of your Lord is better and more enduring

[128] In this verse, the worldly threat is accompanied by torment. The meaning of yahdi is the guidance of reason, which they do not make use of—so they do not consider by reason why the previous nations were destroyed.
[129] In this too, there is a warning, and the meaning of the word is that the reprieve refers to the punishment that has been decreed. Or it refers to the judgment that He does not punish without conclusive proof.
[130] In this verse, there is encouragement for patience and a declaration of monotheism: (وَسَبِّحْ بِحَمْدِ رَبِّكَ) — "Glorify the praises of your Lord." The intended meaning is belief in monotheism in the heart, verbal remembrance and praise by the tongue, and the practical act of glorification and praise, which is prayer (ṣalāh).
In this verse, five prayer times are mentioned: because before sunrise refers to the Fajr prayer, before the sun sets refers to another prayer (likely ʿAṣr), and the times of night refer to the Maghrib and ʿIshāʾ prayers.
The reference to the "edges of the day" refers to the Ẓuhr prayer, because its time lies at the end of the first half of the day and the beginning of the second half — thus it covers both edges. The use of the plural in "edges" refers to two times.
(Lَعَلَّكَ تَرْضَى) — "So that you may be pleased" — this indicates that acting upon this verse leads to contentment.
And in this verse, three etiquettes for the one who calls others (to Allah) are mentioned.
[131] In this verse, there is discouragement from attachment to the world (تزهید فی الدنیا), and this is the fourth etiquette. The meaning is that greed for the wealth of worldly people leads to neglect of prayer.
(AZWĀJAN) — "Pairs" — refers to the wealthy who are similar in their wealth and resemble each other in worldly obsession.
(RIZQU RABBIKA) — "The provision of your Lord" — means the lawful sustenance of this world, and the meaning of abqā ("more lasting") is that its blessings are enduring; or it may refer to the provision of Paradise.