Tafsir of At-Tur 52:48

(And be patient for the decision of your Lord) by granting them respite until their promised day and remaining among them while enduring sorrows and suffering anxieties, (for indeed, you are in Our eyes), meaning: in Our protection and guardianship. The "eye" is a metaphor for protection, and it is also used metaphorically for the protector, which is a well-known metaphor. In al-Kashshaf, it is stated that it is a parable, meaning: we see you and we guard you. The "eye" is pluralized here because it is annexed to the plural pronoun, whereas it was singular in Surah Taha because it was annexed to the singular pronoun. Al-Zamakhshari hinted in Surah al-Mu’minun that the benefit of the plural is to indicate exaggeration in protection, as if he has with him guardians from Allah, the Exalted, who watch over him with their eyes.

Al-’Allamah al-Tibi said: It was singularized there because the action was singular—the protection of Moses, peace be upon him. Here, because it concerns commanding the Beloved to be patient regarding plots and the hardships of obligations and acts of obedience, the plural was appropriate because these are many actions, each of which requires guardianship from Him, the Almighty and Majestic. This is the conclusion. Whoever looks with the eye of his insight will know from the two verses the difference between the Beloved and the Interlocutor [Moses], upon them be the best of prayers and the most perfect of peace. Furthermore, the discussion regarding the likes of this, according to the school of the Salaf, is well-known. Abu al-Summal read it as bi-a’yunin with a shaddah on the nun.

(And exalt [Allah] with the praise of your Lord), meaning: say "Glory be to Allah" while embracing His praise for His blessings which defy enumeration. The intent is: exalt Him and praise Him (when you arise).

(From every gathering); this was stated by ‘Ata, Mujahid, and Ibn Jubayr. It has been authentically narrated from the transmission of Abu Dawud, al-Nasa’i, and others, from Abu Barzah al-Aslami, that when the Messenger of Allah, may Allah bless him and grant him peace, intended to rise from a gathering, he would say: "Glory be to You, O Allah, and with Your praise. I testify that there is no god but You; I seek Your forgiveness and repent to You." He was asked about this, and he said: "It is an expiation for what occurs in the gathering." The reports regarding this are numerous.

It was also said: "When you arise for prayer." Abu ‘Ubayd and Ibn al-Mundhir narrated from Sa’id ibn al-Musayyib that he said: "It is the right of every Muslim, when he arises for prayer, to say: 'Glory be to Allah and with His praise,' because Allah the Exalted says to His Prophet, may Allah bless him and grant him peace: (And exalt [Allah] with the praise of your Lord when you arise)." Sa’id ibn Mansur and others narrated from al-Dahhak that he said regarding the verse: "When you arise for prayer, you say these words: 'Glory be to You, O Allah, and with Your praise; blessed is Your name, exalted is Your majesty, and there is no god other than You.'" This was also recounted in al-Bahr from Ibn ‘Abbas. Ibn Marduyah narrated from him that he said: "Exalt [Allah] with the praise of your Lord when you rise from your bed until you enter into prayer." A similar report was narrated from Ibn al-Sa’ib. Zayd ibn Aslam said: "When you arise from the midday nap (qailulah)," and the glorification at that time is the Dhuhr prayer.