And put your trust in Allah; He will suffice you against the evil of those who disobey you among them and others. And reliance is the delegation of a person's affair to the one who has control over it and is capable of benefiting him or harming him. They said: The one who relies is one who, when faced with a matter, does not attempt to repel it from himself by committing a disobedience to Allah. Therefore, if a person falls into a trial and then asks someone else for his deliverance, he does not exit the bounds of reliance, because he did not attempt to repel what has befallen him from himself by disobedience to Allah. In the copies of the people of Medina and Sham, it is written: 'So rely,' and this is how Nafi and Ibn Amer read it. It has two interpretations in the conjunction: that it is connected to 'So say.' Or 'So do not call upon the Almighty, the Most Merciful,' the One who overcomes your enemies with His might and supports you against them with His mercy. Then he followed his being merciful to His Messenger with what is among the causes of mercy: which is mentioning what he used to do in the depths of the night from standing for prayer and his turning to observe the conditions of those who pray at night among his companions, to see them from where they do not perceive and to understand the secret of their affair, how they worship Allah, and how they work for their Hereafter. It is narrated that when the obligation of standing at night was abrogated, he went around that night to the houses of his companions to see what they were doing, due to his eagerness for them and for what they do of good deeds and increasing good actions. He found them like the houses of bees when he heard from them their buzzing in the remembrance of Allah and recitation. And the intended meaning of the prostrators is the worshippers. It was said: Its meaning is that He sees you when you stand for prayer with the people in congregation. And His turning among the prostrators refers to His movement among them in his standing, bowing, prostrating, and sitting when he leads them in prayer. And from Muqatil: He asked Abu Hanifa, may Allah have mercy on him, if he finds congregational prayer in the Qur'an. He said: It does not come to my mind, so he recited this verse to him. And it is possible that it means: Your state is not hidden from Him whenever you stand and move among the prostrators in fulfilling the affairs of religion. Indeed, He is the All-Hearing of what you say, the All-Knowing of what you intend and do. And it was said: It is His turning of His sight among those who pray behind him, from his saying, blessings and peace be upon him: 'Complete the bowing and prostration, for by Allah, I see you from behind my back when you bow and prostrate.' [Agreed upon from the narration of Qatadah from Anas in meaning. The wording mentioned in Nasai and they agreed upon from the narration of Abu Huraira with the wording: 'Do you see my qiblah here? By Allah, nothing of your bowing or prostration is hidden from me, and I see you from behind my back.'] And it was read: 'And He turns you.'