Surah At-Tur (52) — Ayah 48

(Ayah 48) ➊ If the “lam” here is in the meaning of {’’عَلٰي‘‘}, then the meaning is to adopt patience and steadfastness in acting upon your Lord’s command and continue the work of da’wah, as He said: « وَ اصْبِرْ عَلٰى مَا يَقُوْلُوْنَ » [ المزمل : ۱۰ ] “And be patient over what they say.” And if it is in the meaning of {’’إِلٰي‘‘}, then the meaning is to be patient until Allah’s decision comes regarding these wrongdoers, as He said: « وَ اصْبِرْ حَتّٰى يَحْكُمَ اللّٰهُ» [یونس : ۱۰۹] “And be patient until Allah judges.” By bringing the letter “lam” at this place, such a comprehensive meaning is created that is not produced by bringing any other letter. Instead of saying {’’وَاصْبِرْ لِحُكْمِنَا ‘‘} (And be patient over Our command), He said: «وَ اصْبِرْ لِحُكْمِ رَبِّكَ » (And be patient over your Lord’s command), meaning that His being your Lord requires that He take care of you and protect you.

➋ { فَاِنَّكَ بِاَعْيُنِنَا:} Because you are before Our eyes, We are watching you at all times and are supervising and protecting you; no one has the power to harm you. See also Surah Hud (37).

➌ { وَ سَبِّحْ بِحَمْدِ رَبِّكَ:} Along with patience, the glorification and praise, that is, prayer, has been emphasized, because with both of these a person receives help from Allah, as He said: « وَ اسْتَعِيْنُوْا بِالصَّبْرِ وَ الصَّلٰوةِ» [ البقرۃ : ۴۵ ] “And seek help through patience and prayer.”

➍ The literal meaning of {’’ سَبِّحْ بِحَمْدِ رَبِّكَ ‘‘ } is “glorify your Lord with praise,” but what is meant by this is prayer. For evidence and details, see the commentary of Surah Ta-Ha (130).

➎ Most commentators have taken {حِيْنَ تَقُوْمُ:} to mean saying “Subhan Allah” and “Alhamdulillah,” and some have taken {’’ حِيْنَ تَقُوْمُ ‘‘} to mean that upon rising from sleep, say {’’سُبْحَانَ اللّٰهِ،اَلْحَمْدُ لِلّٰهِ‘‘ }. Some have taken it to mean that upon rising from a gathering, recite the expiation supplication for the gathering {’’ سُبْحَانَكَ اللّٰهُمَّ وَبِحَمْدِكَ أَشْهَدُ أَنْ لَا إِلٰهَ إِلاَّ أَنْتَ أَسْتَغْفِرُكَ وَ أَتُوْبُ إِلَيْكَ ‘‘}, and some have said that what is meant is to say the opening supplication {’’سُبْحَانَكَ اللّٰهُمَّ وَبِحَمْدِكَ‘‘ } when starting prayer. Some have said that what is meant is to glorify and praise whenever standing for any address. But these same commentators have taken the glorification in the next verse {’’ وَ مِنَ الَّيْلِ فَسَبِّحْهُ ‘‘} to mean the Tahajjud prayer and {’’ وَ اِدْبَارَ النُّجُوْمِ ‘‘} to mean the Fajr prayer. The truth is that the meaning of {’’سَبَّحَ‘‘} that has been taken with {’’ مِنَ الَّيْلِ ‘‘} and {’’ اِدْبَارَ النُّجُوْمِ ‘‘} should also be the meaning with {’’ حِيْنَ تَقُوْمُ ‘‘}. Tabari has mentioned two opinions here: one, that upon rising from sleep, one should glorify and praise; the second, that when standing for the obligatory prayer, recite the {’’سُبْحَانَكَ اللّٰهُمَّ وَبِحَمْدِك…‘‘} supplication. Then he said: “The opinion closest to being correct is that of those who say that the meaning of {’’ سَبِّحْ بِحَمْدِ رَبِّكَ ‘‘} is {’’صَلِّ بِحَمْدِ رَبِّكَ حِيْنَ تَقُوْمُ مِنْ مَنَامِكَ وَ ذٰلِكَ نَوْمُ الْقَائِلَةِ، وَ إِنَّمَا عَنٰي صَلَاةَ الظُّهْرِ‘‘}, that is, perform prayer with your Lord’s praise when you rise from your sleep. The sleep meant is the midday nap, and the prayer meant is the Zuhr prayer.” He says: “We have preferred this opinion because reciting {’’سُبْحَانَكَ اللّٰهُمَّ‘‘} at the start of prayer is not obligatory according to anyone, and we have taken rising from the midday nap because people’s well-known rising from sleep is either after the night’s sleep, which is the time for Fajr prayer, or after the midday nap, which is the time for Zuhr prayer. So when after {’’ سَبِّحْ بِحَمْدِ رَبِّكَ حِيْنَ تَقُوْمُ ‘‘} the command for glorification at the time of {’’ اِدْبَارَ النُّجُوْمِ ‘‘} was given, which is the two rak’ahs of Fajr prayer after rising from the night’s sleep, it is known that {’’ حِيْنَ تَقُوْمُ ‘‘} refers to the prayer other than the one after rising from the night’s sleep, and that is the Zuhr prayer.” (Tabari) Some have written that Tabari preferred the opinion that {’’ حِيْنَ تَقُوْمُ ‘‘} means glorification and praise upon rising from sleep, but from the above details it is clear that this is not Tabari’s preference.

48. 1. Which standing is meant by this standing? Some say it refers to when you stand for prayer, like at the beginning of prayer when سُبْحَانَکَ اللّٰھُمَّ وَ بِحَمْدِکَ is recited. Some say it refers to when you stand up from a gathering, as it is mentioned in the hadith that whoever recites this supplication when getting up from a gathering, it will be an expiation for the sins committed in that gathering: سبحانک اللہم وبحمدک اشھد ان لا الہ انت أستغفرک واتوب الیک.

48. So be patient (O Prophetﷺ) for the command of your Lord to come [40], for surely you are under Our watchful eyes [41]; and glorify your Lord with His praise [42] when you rise.

[40] One meaning is clear from the translation: that you should be patient until Allah’s command comes for deliverance from these unfavorable circumstances. The second meaning is that you should remain steadfast and patient in carrying out and fulfilling the commands of your Lord that have been given to you so far.
[41] We will not leave you ﷺ without help or support, and when Our wisdom requires, We will show you the way to deliverance and will thwart all the schemes and plans of these disbelievers.
[42] This sentence has several meanings. For example, one is that when you wake up from sleep, you should praise and glorify Allah. The second is that when you stand for prayer, you should praise and glorify Him. The third is that when you stand for preaching and addressing people, you should begin with praise and glorification, and the fourth is that when you are about to rise from a gathering, you should praise and glorify Allah. On all such occasions, the Messenger of Allah ﷺ used to praise and glorify Allah.