Surah At-Tur (The Mount): Verse 47

And indeed, for those who have wronged, there is a punishment besides that.

There are two possible connections for this statement:

1. Connection to {So leave them} (Verse 5): This connection suggests that the verse addresses the command to leave them (the disbelievers) alone. It is said that this part of the Surah was revealed before the legislation of fighting. In this context, the meaning is: "Leave them, but do not leave them entirely without consequence. Rather, before the Day of Resurrection, they have the punishment of the Day of Badr, when you are commanded to fight them." Thus, it serves as an explanation and a promise of punishment that abrogates the command to simply "leave them" (by specifying the timing of the retribution, like the second Badr).

2. Connection to {It will not avail them} (Verse 46): After stating that their plotting will not avail them, the verse continues: "Not only will their plotting be of no avail, but they also have another woe prepared for them: punishment." If the verse had only said, "Their plotting will not avail them," it might imply that it is merely ineffective but not harmful. By adding, "And indeed, for those who have wronged, there is a punishment besides that," this ambiguity is removed.

Issue 1: Who are "Those Who Have Wronged" (Alladhīna Ẓalamū)?

• If the punishment mentioned refers to the punishment of the Day of Badr, then "those who have wronged" specifically refers to the people of Mecca.
• If the punishment refers to the punishment of the grave, then "those who have wronged" is general, applying to every wrongdoer.

Issue 2: What is Meant by "Wrongdoing" (Ẓulm) Here?

There are several interpretations:

1. It refers to their plotting and scheming against the Prophet (PBUH).
2. It refers to their worship of idols.
3. It refers to their disbelief (Kufr), which aligns well with the second interpretation (idol worship).

Issue 3: Meaning of "Besides That" (Dūna Dhālik)

The majority of commentators interpret "Dūna Dhālik" as "before" or "prior to." This is supported by the verse: {And We will surely make them taste the nearer punishment before the greater punishment} (As-Sajdah: 21).

Two other possibilities exist:

1. "Dūna Dhālik" means "less than that" in terms of duration and severity. For example, a beating is "less than" killing in terms of pain inflicted. Undeniably, the punishment of this world is less than the punishment of the Hereafter in this sense.
   • Benefit: This interpretation alerts the listener to the immense severity of the Hereafter's punishment. If the punishment mentioned here (e.g., death in battle or the grave) is less than the greater punishment, then the greater punishment must be truly enormous.
   • Objection: Could this meaning apply to {the nearer punishment before the greater punishment} (As-Sajdah: 21)?
   • Response: We concede that it might not apply there, but there is no prohibition against this second meaning applying here. It is like the saying: "Beneath your stubbornness lie corruptions, and short of your goal lie hardships." The explanation is that since they worshipped other than God, they wronged themselves by placing themselves in a position other than the one for which they were created. Therefore, it is said to them: "For that wrongdoing, you have a punishment less than that [ultimate consequence]."

Issue 4: What is "That" (Dhālik) Referring To?

The apparent meaning is that "Dhālik" refers to the Day (i.e., the Day of Resurrection, which is implied).

Two other possibilities exist:

1. It refers to the punishment mentioned in the preceding verses: {they will be struck with a thunderbolt} (Verse 45) and {it will not avail them} (Verse 46). Since a punishment is already mentioned as occurring, "Dūna Dhālik" means "less than that punishment." Furthermore, the verse {Indeed, the punishment of your Lord is going to occur} (Verse 7) was previously mentioned, so "Dūna Dhālik" means "less than that [foretold] punishment."
2. "Dūna Dhālik" refers to their plotting (Kayd). In this case, "Dhālik" points back to the plotting, as explained in the example given earlier: "Beneath your stubbornness is your deprivation." (Meaning: The result of your plotting is deprivation.) Allah knows best.

Issue 5: {But most of them do not know}

We have mentioned several interpretations for this phrase:

1. It follows the common usage of the Arabs, who often use the majority to refer to the whole, as in {most of them do not believe in Our signs} (Saba: 41). Allah mentioned this usage to show that He approved of it when used by a speaker, provided it is far from contradiction.
2. Some among them did believe, so they were not among those who "do not know."
3. They are ignorant in most situations, even if they knew in some instances. At the very least, they knew the reality when the veil was lifted, even if that knowledge did not benefit them.

Issue 6: The Object of {do not know}

It is possible that the object of the verb "do not know" is what was previously mentioned: that they have a punishment besides that. Alternatively, it might have no object at all, meaning: "Most of them are heedless and ignorant."

So be patient for the judgment of your Lord, for indeed, you are in Our sight. And exalt [Him] with praise of your Lord when you rise.