Tafsir of At-Tur 52:28

His saying—Exalted is He—"Indeed, we used to, before, supplicate to Him..." (to the end of the verse), is an indication of the veneration of the affair of Allah—Exalted is He. The omission of the conjunction (conjunction particle) by making the second clause a claim for the first is for the sake of hyperbole regarding the necessity of the inseparability of both from one another, and what is in it is not hidden.

What appears is that this is an indication of hope, and the omission of the conjunction is intended to enumerate what they were upon; meaning: We used to, before this, worship Him—Exalted is He—and ask Him for protection.

"Indeed, it is He who is the Barr (the Most Kind/Beneficent)"—meaning the one who bestows goodness, as indicated by its derivation from al-birr in all its forms, for they all revert to the meaning of benevolence (ihsan). For instance: barra fi yaminihi (he was truthful in his oath)—meaning he was truthful in benevolence regarding his essence, which necessitates benevolence toward others. Abbarra Allahu hajjahu (Allah accepted his pilgrimage)—meaning He accepted it, for acceptance is an act of benevolence and more. Abbarra fulanun 'ala ashabihi (such a person surpassed his companions)—meaning he excelled them, for that usually arises from benevolence toward them. Thus, it is interpreted as "the Gentle," as reported from Ibn Abbas, or the "Exalted" in His attributes, or the "Creator of goodness," or the "Truthful" in what He promised His allies, as reported from Ibn Jurayj; however, this is far-fetched unless it is intended to mean some of the proofs or outcomes of that benevolence.

"...the Rahim (the Ever-Merciful)"—the One of abundant mercy, who rewards when worshipped and answers when implored.

Abu Haywah read wa waqana with a shaddah on the Qaf. Al-Hasan, Abu Ja'far, Nafi', and Al-Kisa'i read annahu with a fathah on the Hamza, because of the implied preposition of cause (lam al-jar al-ta'liliyyah) preceding it; meaning: "because He..."