وَٱسْتَعِينُوا۟ بِٱلصَّبْرِ وَٱلصَّلَوٰةِ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى ٱلْخَٰشِعِينَ
“Seek help in patience and prayer; and truly it is hard save for the humble-minded,” — M. M. Pickthall
Taberî9-10. c.✓ Citation verified
According to Taberî, the patience (sabr) mentioned in the verse refers to the endurance of the rabbis of the Israelites in tolerating things displeasing to themselves (following the Prophet Muhammad, abandoning leadership and love of the world) in order to fulfill their covenant with Allah. Prayer is mentioned as an assistant that, through the Qur'anic recitation it contains, calls one to turn away from the world, remember the hereafter, and restrains souls from adornment/delusion. Although it is said that sabr means 'fasting,' Taberî views this as a sub-meaning falling within the scope of sabr and states that the primary interpretation is restraining the soul from what it loves and enduring what it dislikes (obedience to Allah).
بل تأويل ذلك عندنا: أن الله تعالى ذكره أمرهم بالصبر على ما كرهته نفوسهم من طاعة الله، وترك معاصيه. وأصل الصبر: منع النفس محابها وكفها عن هواها
Zemahşerî12. c.✓ Citation verified
In this text, Zemahşerî transmits a report that the Prophet did not approve of a believer saying 'kasaltu' (I became lazy/sluggish); because laziness is among the characteristics of hypocrites and it is not appropriate for a believer to attribute this to himself. Additionally, although the hypocrites' spending is described as 'willing' (taw'an), he explains that this is not true willingness but only means they gave without compulsion from the Messenger or their leaders, and that in reality this giving stems from unwillingness and necessity.
فإن الكسل من صفات المنافقين ، فما ينبغي أن يسنده المؤمن إلى نفسه
Fahreddin er-Râzî12-13. c.✓ Citation verified
According to Râzî, the address 'seek help through patience and prayer' is primarily directed at the Children of Israel; for the integrity of the composition (word flow) requires this, as changing the addressee fragments the composition. Furthermore, he elaborates on the meaning of patience and prayer, stating that patience means restraining the soul from worldly pleasures, while prayer means being occupied with the remembrance of Allah; he also reports that some scholars interpret patience as fasting.
ولا يمتنع أن يكون الخطاب أولا في بني إسرائيل ثم يقع بعد ذلك خطابا للمؤمنين بمحمد صلى الله عليه وسلم ، والأقرب أن المخاطبين هم بنو إسرائيل لأن صرف الخطاب إلى غيرهم يوجب تفكيك النظم
Kurtubî13. c.✓ Citation verified
According to Kurtubî, in this verse patience means persisting in obedience and avoiding disobedience; when patience and prayer are mentioned together and the pronoun 'innaaha' is used, there is discussion about whether it refers only to prayer or to both patience and prayer. The reason prayer is specifically mentioned is that prayer is the most difficult worship for the soul and restrains all its desires from fulfillment, whereas fasting only prevents certain desires (eating, drinking, and sexual relations). Additionally, the concept of 'khushû' (humility) is explained through various reports from early scholars as fear in the heart, protecting the eyes from the forbidden, and outward humility.
فالصلاة فيها سجن النفوس والصوم إنما فيه منع الشهوة فليس من منع شهوة واحدة أو شهوتين كمن منع جميع الشهوات فالصائم إنما منع شهوة النساء والطعام والشراب ثم ينبسط في سائر الشهوات
İbn Kesîr14. c.✓ Citation verified
According to Ibn Kathîr, patience and prayer are both helpers in reaching Allah's mercy. The pronoun in 'considers it burdensome' can, according to Mujahid's view, refer to prayer or to the commandment indicated by context (as in the story of Qarun). The types of patience are mentioned: patience in abandoning the forbidden, patience in performing acts of worship (which is more rewarding), and patience in afflictions; prayer is one of the greatest helpers for steadfastness in deeds.
والضمير في قوله وإنها لكبيرة عائد إلى الصلاة نص عليه مجاهد واختاره ابن جرير ويحتمل ان يكون عائدا على ما يدل عليه الكلام وهو الوصية بذلك
Beydâvî13. c.✓ Citation verified
According to Baydâwî, the phrase 'seek help through patience and prayer' has come as a solution to the heavy obligations commanded in the previous verse (abandoning ostentation, relinquishing greed for wealth, etc.). What is meant by patience could be waiting while trusting in Allah in one's affairs, or fasting which breaks and purifies the soul; prayer is a means of refuge in times of hardship that encompasses all types of bodily and spiritual worship. The pronoun 'it' refers to prayer because of the greatness of prayer's importance and the multitude of types of patience it contains.
فإنها جامعة لأنواع العبادات النفسانية والبدنية، من الطهارة وستر العورة وصرف المال فيهما، والتوجه إلى الكعبة والعكوف للعبادة، وإظهار الخشوع بالجوارح، وإخلاص النية بالقلب، ومجاهدة الشيطان، ومناجاة الحق، وقراءة القرآن، والتكلم بالشهادتين
Comparison
Common ground
Taberî, Râzî, Kurtubî, Ibn Kathîr, and Baydâwî agree that patience means restraining the soul from worldly pleasures, desires, and displeasing things. There is common emphasis that prayer is a fundamental means of help that contains patience within itself, directs the soul toward the remembrance of Allah and the hereafter, and serves as refuge in times of hardship. Additionally, the view that patience can mean 'fasting' is transmitted by Taberî, Râzî, and Baydâwî (though accepted to varying degrees). The source material consisting of the words of Companions and Successors is used in all scholars alongside linguistic and rhetorical analysis.
Differences
Unlike the others, Zemahşerî focuses not on this part of the verse but on the preceding hypocrites' spending and the 'laziness' report, highlighting the hypocrites' false willingness through linguistic and rhetorical analysis. While Kurtubî and Ibn Kathîr engage in linguistic analysis of the discussion about whether the pronoun ('innaaha') refers only to prayer or to both patience and prayer, Taberî proceeds directly through interpretation without entering this pronoun discussion. Râzî grounds his view that the address is primarily directed at the Children of Israel through the principle of compositional integrity, whereas others do not emphasize this point. Baydâwî adds a different layer of meaning by also interpreting patience as 'waiting with reliance on Allah,' which aligns with his theological-philosophical orientation. Kurtubî's presentation of detailed Companion reports regarding the concept of 'khushû' reflects his emphasis on juristic-ethical depth. Ibn Kathîr expands the context by adding the possibility that the pronoun could refer to the commandment in the story of Qarun; this is absent in the others.
Historical context
Taberî, the earliest period exegete (school of transmitted exegesis), constructs the interpretation of the verse primarily through reports from Companions and Successors and supports linguistic analysis with these traditions. Zemahşerî (Mu'tazilite, rhetoric-focused) concentrates on a different part of the verse, prioritizing linguistic and rhetorical subtlety; this points to his literary exegetical method. Râzî (theological-philosophical period) adds an intellectual-logical framework through methodological principles such as compositional integrity; this shows the development of systematic-theoretical approach in exegesis. Kurtubî (jurisprudence-focused), alongside linguistic analysis, gives greater attention to juristic and ethical details (khushû, the difficulty of worship for the soul), bringing the practical-legal dimension to the fore. Ibn Kathîr (return to transmitted exegesis, close to Taberî's line) systematically classifies traditions (such as the types of patience), offering a more analytical form of transmitted exegesis. Baydâwî (summary-theological exegesis) harmonizes earlier accumulation selectively and concisely, emphasizing pronoun discussions and theological interpretations (emphasis on reliance on Allah). In general, while the fundamental meaning (the relationship between patience and prayer, soul training) remains stable across periods, methodological emphasis has evolved from transmitted reports toward linguistic-rhetorical and theological analysis, with later scholars selectively reinterpreting the accumulation of their predecessors.
Modern connection
The connection this verse establishes between patience and prayer can offer an important reminder to the contemporary person struggling with speed and exhaustion: worship can be understood as a discipline that restrains the soul from momentary desires and directs it toward greater tranquility. The fact that the exegetes read patience in different layers as both fasting, resistance to hardship, and waiting with reliance on Allah can evoke the idea that the spirit of worship can provide individuals with tranquility and resilience when faced with difficulties in daily life. This perspective can point to the fact that, alongside strengthening individual morality, patient endurance and community solidarity retain their value in the contemporary world as well.
AI analysis — not a fatwa or ruling, not yet reviewed by a scholar