Surah No. 51

Surah No. 52
Merits of the Surah

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ وَالطُّورِ (1)

(52:1) By the Tur.1

1. The allusion is to the well-known Mount Tur (Ibn Jarir). This was the opinion of Suddi (Qurtubi). Ibn Kathir thinks it could be any mountain. Yusuf Ali may have a point in translating it as the ‘Mount’ (of Revelation).
Literally, Tur is any mountain that is covered with trees. A barren mountain is called “jabal” (Qurtubi, Ibn Kathir).

وَكِتَابٍ مَسْطُورٍ (2)

(52:2) And a Book inscribed.2

2. The reference could be to any Book, such as the Book of deeds, or the Preserved Tablet (Al-Lawh al-Mahfuz) [Qurtubi], or the Qur’an. Nothing can be said in definite terms (Alusi).

فِي رَقٍّ مَنْشُورٍ (3)

(52:3) In a parchment spread open

وَالْبَيْتِ الْمَعْمُورِ (4)

(52:4) By the House much-frequented.3

3. The Prophet (saws) reported in a hadith,
“The Bayt al-Ma`mur was raised for me. I asked Jibril and he answered that this is the Frequented House. Seventy thousand angels pray in it every day. After they have left, they will not return until their last” (Ibn Jarir, Qurtubi).
The fuller version of the hadith is in Bukhari (Au.).
There is another report on this topic. It comes from Qatadah who said,
A report reached us which has the Prophet saying, Al-Bayt al-Ma`mur is a mosque in the seventh heaven right above the Ka`bah so that, if it fell, it would fall on it (Ibn Jarir, Shawkani).
Ibn Kathir adds: Al-Bayt al-Ma`mur is in the seventh heaven. Our Prophet found Ibrahim reclining against this House. This was the reward to him for building the Ka`bah on earth. Every firmament (heaven) has its own House of worship for its inhabitants. The one in the firmament closest to the earth is called “Al-Bayt al-`Izzah.”
We might add: As if the physical, visible universe is no less a wonder, but rather a riddle to the scientists, the Bayt al-Ma`mur being right above the Ka`bah (both spiritual entities), should not lead one to wonder how an earthly collection of rocks is aligned with the heavenly one. For the scientists of course, who believe that this world consists of multiple universes, each with its own dimensions ranging from eight to twenty and odd, hence invisible to the human eye used to three dimensions alone, and one universe passing through another without any collision, the fact of the Ka`bah aligned with another House in another universe, in some complicated way, offers no difficulty.
Nonetheless, it might be noted that Qatada's statement is his own, and not a hadith (Au.).

وَالسَّقْفِ الْمَرْفُوعِ (5)

(52:5) And the canopy4 uplilfted.

4. That is, the first firmament (Ibn Jarir).

وَالْبَحْرِ الْمَسْجُورِ (6)

(52:6) And by the sea on Fire.5

5. There are various opinions from the Salaf about “al-bahr al-masjur” because of the several connotations that “sajara” contains. One: the sea that is fully filled; another: the empty sea; yet another, a sea under the `Arsh, etc. But “the sea on fire” seems to be right (Ibn Jarir). This is because the seas will be set on fire on the Day of Judgment (Qurtubi, Ibn Kathir, Alusi).
That water, which is used for putting off fire, should be on fire might surprise some. But, surprisingly, water is made of two highly combustible elements: oxygen and hydrogen. Oxygen’s combustion is well-known. As for hydrogen, the sun is nothing but a ball of three-fourth hydrogen and one-fourth helium.
At present it is burning its hydrogen. When hydrogen is exhausted in another four or five billion years, it will begin burning its helium. At that stage it will expand to engulf the inner planets (and ultimately the earth itself), within its scorching fire – to finally end up, burnt out, as a white invisible star, lost somewhere in the galaxy. It is in fact a strange fact that although water is made up of two hightly combustible elements, it does not burn (Au.).

إِنَّ عَذَابَ رَبِّكَ لَوَاقِعٌ (7)

(52:7) Surely, the punishment of your Lord has to occur.6

6. Jubayr b. Mut`im reports: “I had gone to Madinah to discuss the captives of Badr. I happened to arrive at a time when the Prophet was offering Maghrib Prayers. He was reciting surah Al-Tur. When he arrived at the verses, ‘Surely, the punishment of your Lord has to occur. There is no preventer to it,’ it shook my heart. I became a Muslim from the fear of the punishment. In fact, I was not sure I would rise up before the punishment struck” (Qurtubi, Alusi).
Bazzar reports that once when `Umar was on his rounds, he heard a man reciting in his Prayer: “By the Tur; and a Book inscribed…” When he reached “Surely, the punishment of your Lord has to occur” `Umar came down his donkey and slumped against a wall. He returned home sick and remained in that state for a whole month, nobody knowing what was wrong with him (Ibn Kathir).
Sayyid adds: Obviously, `Umar must have heard the Surah several times earlier. The Prophet used to recite it in his Maghrib Prayers. He himself must have recited it in his Prayers several times over. But when he heard it that night, it touched his heart in a way it hadn’t before. It found some openings that were not there earlier. It must have one of those special hours, when the soul is more receptive than at other times. That moment it affected him in a way that the body was unable to take the pressure.”
Yusuf Ali’s several notes could be combined at this point: “The adjuration is by five things … An appeal is made to these five Signs in verses 1 to 6, and the certainty of future events is asserted in the most emphatic terms in verses 7 to 28, in three parts, viz., the coming of judgment and the passing away of this phenomenal world (verses 7-10); the future ill consequences of ill-deeds done (verses 11-16); and future attainment of bliss and complete realisation of Allah’s love and mercy” (verses 17-28).
The five Signs to which appeal is made are: (1) the Mount (of Revelation), verse 1; (2) the Book Inscribed, verses 2-3; (3) The Much-frequented House, verse 4; (4) the Canopy Raised High, verse 5; and (5) the Ocean filled with Swell, verse 6. Let us examine these in detail. Each of them has a figurative meaning. (1) The Mount is the sublime world of Revelation. In the case of Moses it is typified by Mount Sinai: Cf. xcv. 2, where it is mentioned in juxtaposition to the sacred territory of Makkah, xcv. 3. In the case of Jesus it is the Mount of Olives: Cf. xcv. 1, and also Matt. xxiv. 3-51, where Jesus made his striking pronouncement about the Judgment to come. In the case of Muhammad it is the Mountain of Light, where he first received the revelation: Cf. n. 11 (2). The Book Inscribed is Allah’s Eternal word. When it becomes Revelation to man, it is figured forth as something ‘inscribed’, reduced to writing; and as it is made clear to the intelligence of man, it is further described as ‘in a parchment unfolded’, that is, spread out so that everyone who has the will can seek its guidance.
Note that they are in a descending order; - the highest, or most remote from man’s consciousness, being mentioned first, and that nearest to man’s consciousness being mentioned last. The truth of Revelation; its embodiment in a Prophet’s Message given in human language; the universal appeal of divine worship; the starry world above; and the encircling Ocean, full of life and motion below, -all are evidences that the Day of Allah (swt) will finally come, and nothing can avert it.”

مَا لَهُ مِنْ دَافِعٍ (8)

(52:8) For it, there is no preventer.

يَوْمَ تَمُورُ السَّمَاءُ مَوْرًا (9)

(52:9) The day when the heaven moves in a circular movement.

وَتَسِيرُ الْجِبَالُ سَيْرًا (10)

(52:10) And the mountains sway in motion.

فَوَيْلٌ يَوْمَئِذٍ لِلْمُكَذِّبِينَ (11)

(52:11) Then woe, that day, to those who laid the lie.

الَّذِينَ هُمْ فِي خَوْضٍ يَلْعَبُونَ (12)

(52:12) Those who sportingly indulge in trifles.7

7. Sayyid has a long passage at this point. Herewith a summary: When we consider, not merely the pagans of the past, but thinkers, intellectuals and philosophers of our times – those whose ideas dominate the pages of history that record human thoughts – what is it that we discover? Can we describe their ideas as anything more in comparison than the ideas of children trying to discover the truths of life? Their efforts to discover the meaning of this life, and connect its disjointed ends, are no more than a child’s struggle with a mathematical formula hoping to solve all its riddles. The nature of the riddle is the same for both of them, and the solutions that the thinkers offer are as childish. The results are apparent. They deal with bits and pieces of knowledge, and arrive at no comprehensive solution or understanding.
Their indulgence in life is, too, no different in essence, than the indulgence of the children in games and pastime. Watch the children when in play. See how deeply engrossed they are in their lifeless toys. How much care and love they bestow on them. How real they take them to be. The thinkers, intellectuals and philosophers resemble them closely when they talk and discuss the nature of this life, its purpose, its beginning and end. They are equally childish when they ignore the Revelation and depend on their little, juvenile intellect.

يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا (13)

(52:13) The day they are thrust toward the Fire with a big thrust.

هَٰذِهِ النَّارُ الَّتِي كُنْتُمْ بِهَا تُكَذِّبُونَ (14)

(52:14) This is the Fire that you were laying the lie against.

أَفَسِحْرٌ هَٰذَا أَمْ أَنْتُمْ لَا تُبْصِرُونَ (15)

(52:15) What, is this magic,8 or you do not see?9

8. These are the very people who, when they witnessed a sign, said that it was nothing but magic. So, when they taste the punishment of denial, they will be asked, “Is this magic too?” (Razi).

9. That is, are you still blind, as you were to the truth during your earthly life (from Alusi).

اصْلَوْهَا فَاصْبِرُوا أَوْ لَا تَصْبِرُوا سَوَاءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنْتُمْ تَعْمَلُونَ (16)

(52:16) Roast therein. Now you show patience or do not show patience, it is all the same for you. You are only being recompensed for that you were working.

إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَنَعِيمٍ (17)

(52:17) Surely, the pious shall be in gardens and bliss.

فَاكِهِينَ بِمَا آتَاهُمْ رَبُّهُمْ وَوَقَاهُمْ رَبُّهُمْ عَذَابَ الْجَحِيمِ (18)

(52:18) Enjoying what their Lord would have bestowed them. Their Lord saved them from the chastisement of the Fire.

كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنْتُمْ تَعْمَلُونَ (19)

(52:19) Eat and drink with relish for what you were working.

مُتَّكِئِينَ عَلَىٰ سُرُرٍ مَصْفُوفَةٍ ۖ وَزَوَّجْنَاهُمْ بِحُورٍ عِينٍ (20)

(52:20) Reclining upon lined couches, and We shall espouse them10 to wide-eyed Houris.

10. To translate as “We shall marry them” would be wrong because of the introduction of a preposition to the verb (Qurtubi, Alusi)

وَالَّذِينَ آمَنُوا وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُمْ بِإِيمَانٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَا أَلَتْنَاهُمْ مِنْ عَمَلِهِمْ مِنْ شَيْءٍ ۚ كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ (21)

(52:21) And those who believed, and their offspring followed them in faith, We shall join their offspring with them; and We shall deprive not aught of their works.11 Every man is pledged for what he earned.12

11. Ibn `Abbas is severally reported to have said that in order to please the believers, Allah will join those of their offspring who were believers and did righteous deeds, although of lower order (and, therefore, in a lower part of Paradise: Au.), with their progenitors (in a higher part of Paradise), without decreasing the rewards of good deeds of either (Ibn Jarir). This was also the opinion of Sha`bi, Sa`id b. Jubayr, Ibrahim, Qatadah, Abu Saleh, Rabi` b. Anas, Dahhak and Ibn Zayd (Ibn Kathir).
This opinion is supported by a trustworthy hadith preserved by Ahmad. It says,
The Prophet said, “A pious man’s position in Paradise will be up-raised. He will say, ‘My Lord. How come this for me?’ He will be told, ‘On account of your progeny seeking forgiveness for you’” (Ibn Kathir, Shawkani).
Yusuf Ali comments in a language expressing an ethos that is fast disappearing from the planet: “… though the love poured out by Prophets, ancestors, descendants, friends, or good men and women, will secure for their loved ones the enjoyment of their society, it is an indispensable condition that the loved ones should also, according to their lights, have shown their faith and their goodness in deeds. Each individual is responsible for his conduct. In the kingdom of heaven there is no boasting of ancestors or friends. But it is part of the satisfaction of the good ones who poured out their love that those who were in any way worthy to receive their love should also be admitted to their society, and this satisfaction shall in no way be diminished to them.

12. This is another way of saying, each man is bound to the deeds he earns, so that no one else will bear any of his load (Ibn Kathir).
Every man is mortgaged with Allah against his deeds. He can redeem himself by paying back the debt viz., good deeds (Alusi).

وَأَمْدَدْنَاهُمْ بِفَاكِهَةٍ وَلَحْمٍ مِمَّا يَشْتَهُونَ (22)

(52:22) And We shall extend to them fruits and of the (kind of) meat they desire.13

13. Some scholars say, writes Razi, that the gnostic (khawas) will enjoy different kinds of (non-physical) pleasures. The answer is, material and physical activities in Paradise are mentioned against deeds (i.e., something material). Note the words, “for what you were working.” (So, there is no escape from good deeds: Au.). As for the intellectual reward, that will be against knowledge. Thus, each will get rewards in accordance with what he or she earned. The spiritually oriented will have the reward of Allah’s closeness.

يَتَنَازَعُونَ فِيهَا كَأْسًا لَا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ (23)

(52:23) They will playfully snatch therein from one another cups (of wine),14 neither frivolity nor any sin (touching them).15

14. Thanwi writes: As against the belief of some ascetics who believe in a dry, all-serious life, the description of the playful snatching of cups of wine from each other in Paradise demonstrates that such playful activities are perfectly allowable between believing companions and friends in this world, and that it is not at all against good behavior, decorum, or piety. The condition should remain as stated herewith: it should not involve indecency or sin.

15. In other words, the conversation of the inhabitants of Paradise will be free of unpleasant words, as well as free of lies and deceits of any kind (Tabari, reworded). In other words, their drinking will not lead to loose or sinful talk as happens with drunkards in this world (Ibn Kathir).
Thanwi adds: This shows that the kinship of the pious with the pious will be of benefit in the Hereafter.

وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَهُمْ كَأَنَّهُمْ لُؤْلُؤٌ مَكْنُونٌ (24)

(52:24) And there shall go round on them lads,16 as if they were hidden pearls.17

16. They will be there to serve them, going round with trays of fruits, food and drinks. There is no agreement over their origin, but Kalbi said that they will never grow up to manhood (Qurtubi).

17. Other connotations of “maknun” are: the well-guarded, kept closed, etc .

وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَاءَلُونَ (25)

(52:25) And some of them will advance upon others asking each other.

قَالُوا إِنَّا كُنَّا قَبْلُ فِي أَهْلِنَا مُشْفِقِينَ (26)

(52:26) They will say, ‘Previously we were ever-fearful in our families.18

18. That is, they were ever fearful of Allah’s anger, or that their good deeds may not be acceptable to Him (Ibn Jarir, Qurtubi, Ibn Kathir).

فَمَنَّ اللَّهُ عَلَيْنَا وَوَقَانَا عَذَابَ السَّمُومِ (27)

(52:27) Then Allah conferred upon us favor and saved us from the poisonous punishment.19

19. “Samum” has been explained as scorching, poisonous winds coming out of from Hell that will penetrate and hurt every cell of the body.

إِنَّا كُنَّا مِنْ قَبْلُ نَدْعُوهُ ۖ إِنَّهُ هُوَ الْبَرُّ الرَّحِيمُ (28)

(52:28) We were earlier ever-calling upon Him. Truly it is He who is All-benign, All-merciful.’

فَذَكِّرْ فَمَا أَنْتَ بِنِعْمَتِ رَبِّكَ بِكَاهِنٍ وَلَا مَجْنُونٍ (29)

(52:29) Therefore remind, for by the grace of your Lord you are neither a soothsayer nor a madman.

أَمْ يَقُولُونَ شَاعِرٌ نَتَرَبَّصُ بِهِ رَيْبَ الْمَنُونِ (30)

(52:30) Or do they say, ‘A poet, for whom we await vicissitude of Time?’20

20. That is, maybe death will overtake him, or something else will happen to him.
Ibn `Abbas said that when the Quraysh gathered in Dar al-Nadwah to discuss the Prophet’s affair, one of them said, “Place him in house arrest, bind him up and wait until death overtakes him as it overtook the poets Zuhayr and Nabigha and so Allah revealed, “Or do they say, ‘A poet, for whom we await vicissitude of Time?” (Ibn Jarir, Qurtubi, Ibn Kathir).
Ibn `Abbas has said that everywhere in the Qur’an “rayb” has been used in the sense of “shakk” except here, where the meaning is, “vicissitudes of time” (Qurtubi).

قُلْ تَرَبَّصُوا فَإِنِّي مَعَكُمْ مِنَ الْمُتَرَبِّصِينَ (31)

(52:31) Say, ‘Await. I am of those awaiting with you.’

أَمْ تَأْمُرُهُمْ أَحْلَامُهُمْ بِهَٰذَا ۚ أَمْ هُمْ قَوْمٌ طَاغُونَ (32)

(52:32) Or do their intellects urge them do this?21 Or, are they an insolent people?22

21. This is how "ahlam" of the text was understood by Qurtubi, Ibn Kathir and others.
Qurtubi writes: The criticism leveled here is at the reasoning power of the mind (dhihn) and not the intellect (`aql). The pagan Arabs were quite intelligent, but lacked the power to reason properly, logically. The intellect (or mind) accepts all sorts of information. But, it is the ability to arrive at the right conclusion through proper reasoning that matters. It is reported of the Prophet that someone said to him,
???
“How intelligent that Christian is?!” He said, “Drop it. An unbeliever has no intellect. Have you not read (67: 10),
“And they said, ‘Had we heard, or could think, we would not have been companions of the Fire.’” According to another report, the Prophet said, “Drop it. Intelligent is he who obeys Allah’s commands.” The report is in Hakeem Tirmidhi’s collection.

22. “The meaning is: Have they any reasoned objection to the contents of this message – or do they simply reject the truth because their false pride in man’s supposed ‘self-sufficiency’ (cf. 96: 6-7) prevents them from accepting the notion of responsibility before a Supreme Being?” (Asad).
Yusuf Ali adds: “It may be that the persecutors of Truth are ignorant, and their deficient faculties of understanding mislead them, but it is more often the case that they are perverse rebels against the law of Allah, defending their own selfish interests, and preventing those whom they oppress, from getting justice.”

أَمْ يَقُولُونَ تَقَوَّلَهُ ۚ بَلْ لَا يُؤْمِنُونَ (33)

(52:33) Or do they say, ‘He has fabricated it?’ But rather, they do not believe.

فَلْيَأْتُوا بِحَدِيثٍ مِثْلِهِ إِنْ كَانُوا صَادِقِينَ (34)

(52:34) Then let them bring a discourse similar to this, if they are true.

أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ (35)

(52:35) Or, were they created out of nothing?23 Or are they the creators?

23. That man is created out of nothing is the claim of the scientists adopted to escape a Creator (Au.).

أَمْ خَلَقُوا السَّمَاوَاتِ وَالْأَرْضَ ۚ بَلْ لَا يُوقِنُونَ (36)

(52:36) Or did they create the heavens and earth? Nay, but they do not believe firmly.24

24. It reflects a universal truth. When the unbelievers give some serious thought to such thoughts as existence of God, and the evidences they see around them, their minds conclude that there has to be a creator. But this belief does not last long. After a while they are back either to paganism, atheism, agnosticism or skepticism (Au.).

أَمْ عِنْدَهُمْ خَزَائِنُ رَبِّكَ أَمْ هُمُ الْمُصَيْطِرُونَ (37)

(52:37) Or are the treasures of your Lord with them?25 Or are they the controllers?

25. By “treasures” the allusion is to prohethood (Qurtubi).
Or perhaps to knowledge, as Yusuf Ali suggests: “The Treasures of Allah’s Knowledge are infinite. But the doubters and unbelievers have no access to them, much less can the doubters and unbelievers manage the wonders of this world. Must they not therefore seek grace and revelation from Allah?”

أَمْ لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ ۖ فَلْيَأْتِ مُسْتَمِعُهُمْ بِسُلْطَانٍ مُبِينٍ (38)

(52:38) Or, do they have a ladder whereon they listen? So let their listener bring a clear proof.26

26. In the manner of the Prophet, for example, who brought a Book which contains its evidence of its truth within itself (Ibn Jarir).

أَمْ لَهُ الْبَنَاتُ وَلَكُمُ الْبَنُونَ (39)

(52:39) Or, are there for Him daughters and for you sons?27

27. “This is addressed specifically to the pagan contemporaries of the Prophet, implying that ‘you not only blaspheme by ascribing progeny to God, but intensify your blasphemy by ascribing to Him something you yourselves despise, i.e., female offspring’…” (Asad).

أَمْ تَسْأَلُهُمْ أَجْرًا فَهُمْ مِنْ مَغْرَمٍ مُثْقَلُونَ (40)

(52:40) Or, do you ask them any wage, so that they feel burdened by the debt?

أَمْ عِنْدَهُمُ الْغَيْبُ فَهُمْ يَكْتُبُونَ (41)

(52:41) Or do they have the Unseen (in their hand), so they are writing down?28

28. One possibility is that the “kitabah” here is, as in one or two other places in the Qur’an, in the sense of “judgment,” meaning, “Do they have knowledge of the Unseen (in the Preserved Tablet) and so they judge thereby?” (Qurtubi).

أَمْ يُرِيدُونَ كَيْدًا ۖ فَالَّذِينَ كَفَرُوا هُمُ الْمَكِيدُونَ (42)

(52:42) Or, do they intend a plot? Then those who have disbelieved are the ones to be ensnared by the plot.

أَمْ لَهُمْ إِلَٰهٌ غَيْرُ اللَّهِ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ (43)

(52:43) Or, do they have a god other than Allah?29 Glory to Allah, above what they associate (with Him).

29. “This is the final and decisive question: Is there really any god other than Allah the One True God? Every argument points to the negative. A series of questions has been asked above pointing to the negative of the superstitions of the godless. The gospel of Unity, Revelation, and the Hereafter has thus been preached by a searching examination of the position of the Unbelievers. And the Sura ends with an exhortation to leave alone those who will not believe because they wish not to believe, and to let Time work out the web and pattern of Allah’s Plan” (Yusuf Ali).

وَإِنْ يَرَوْا كِسْفًا مِنَ السَّمَاءِ سَاقِطًا يَقُولُوا سَحَابٌ مَرْكُومٌ (44)

(52:44) And, if they saw a fragment of the sky falling down, they would say, ‘A (mere) heavy cloud.’30

30. The pagans would ask the Prophet to bring down what he was threatening them with (17: 90-92),
“They said, ‘We shall never believe until you break open for us a spring from the ground; or you have an orchard of date trees and grapes, and cause rivers to gush forth abundantly in our midst; or make the heaven fall upon us in fragments, as you claim (will happen), or bring God and the angels face to face (with us.’”
So Allah revealed the verse in question (Ibn Jarir).

فَذَرْهُمْ حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي فِيهِ يُصْعَقُونَ (45)

(52:45) Therefore, leave them alone until they encounter their day wherein they shall be thunderstruck.

يَوْمَ لَا يُغْنِي عَنْهُمْ كَيْدُهُمْ شَيْئًا وَلَا هُمْ يُنْصَرُونَ (46)

(52:46) The day when their plot shall not avail them aught, nor shall they be helped.

وَإِنَّ لِلَّذِينَ ظَلَمُوا عَذَابًا دُونَ ذَٰلِكَ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ (47)

(52:47) And, surely, for those who have transgressed is a chastisement beyond that,31 but most of them know not.32

31. There are several opinions about what punishment could be alluded to by “chastisement beyond that;” i.e., beyond the punishment on the Day of Judgment. Some scholars have said that it refers to punishments in this world. But Ibn `Abbas said that the allusion is to the punishment in Barzakh (Ibn Jarir, Qurtubi).

32. The unbelievers are unable to figure out when calamities strike them as to why they strike them, leading them to the sense of helplessness and despair; as against a believer who, when struck by a calamity realizes that one of the few reasons could be responsible: (a) punishment for his deeds, (b) a trial, or (c) Allah’s wish to wipe off his sins. That puts his mind to rest. This is one of the factors leading to the glow of peace on the faces of the believers, noticed by the unbelievers (Au.).
The Prophet (saws) said as in a hadith of Abu Da’ud,
“When a hypocrite falls sick and then recovers he is like a camel whom its masters tied up and then freed it. It does not know why they tied it up nor why they freed it” (Ibn Kathir).

وَاصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا ۖ وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ (48)

(52:48) And you observe patience until the command of your Lord. Surely, you are before Our eyes. And chant the glory of your Lord’s praises when you arise.33

33. The translation follows the opinions of Ibn Jarir and Ibn Kathir. But the understanding of Dahhak and Qatadah will reflect better if it is translated as “when you stand forth;” that is, when you stand up for Prayers; and the injunction is to say the supplicatory words now being commonly said by the believers at the start of the Prayers, viz.
Ibn Kathir adds: A tradition in Muslim confirms that the Prophet used to say these words at the start of his Prayers.
These are also the words, with some modifications, that one might say at the end of every assembly. There are several ahadith to this effect, of various levels of authenticity, and hence, trustworthy as a whole. A hadith of Abu Da’ud says,
Abu Barzah al-Aslami stated that the Prophet used to say at the end of an assembly when he rose up from it: “Glory to you, O Allah, and by Your praises. I testify that there is no deity save You. I seek Your pardon and turn to You (in repentance).” Once someone asked him, “Messenger of Allah. You are saying now what you were not used to saying earlier?!” He replied, “These are words of expiation for whatever (wrong) that could happen in an assembly” (Qurtubi, Ibn Kathir).
Kalbi however explained that the allusion is to the supplicatory words one says when he rises up for Fajr Prayers. He quotes a hadith in support. It is in Bukhari:
The Prophet said, “Whoever rose up from his sleep in a night and said (the words as above), and then says, ‘O Allah forgive me,’ or supplicates, he is responded to. Then, if he makes ablution and offers Prayers, his Prayer is accepted” (Qurtubi).

وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَإِدْبَارَ النُّجُومِ (49)

(52:49) And in a part of the night chant His glory, and after the (setting of) the stars.34

34. There is consensus among the Salaf that the allusion here is to two cycles of Sunnah Prayers before the obligatory Fajr Prayer. In importance of these two raka`ah, a hadith can be quoted. It is on the authority of `A’isha.
“The Prophet (saws) said that the two cycles of Prayers before Fajr are better than this world and what it contains.”
`Ali, Ibn `Abbas and Qatadah had held the same opinion (Ibn Jarir).
The report is in the Sahihayn (Qurtubi, Ibn Kathir).