CHAPTER 32: AS-SAJDAH (THE PROSTRATION)

This surah was revealed in the Meccan period. It consists of 30 verses. Verses 18 and 20 were revealed in Medina. (H. T. FEYIZLI, 1/414)

Hadith: In a hadith narrated by Tirmidhi, it is stated: "The Prophet would not sleep before reciting Surah as-Sajdah and Surah al-Mulk." Ibn Mas'ud also stated, "Reciting Surah as-Sajdah prevents the punishment of the grave." (H. T. FEYIZLI, 1/416)

In the name of Allah, the Most Gracious, the Most Merciful.

32/1-6 ALLAH ARRANGES AND GOVERNS EVERY MATTER

Translation

1- Alif, Lam, Meem.

2- The revelation of the Book (this Qur'an), in which there is no doubt, is from the Lord of the worlds.

3- Or do they say, "He invented it"? Rather, it is the truth from your Lord, that you may warn a people to whom no warner (prophet) has come before you (for centuries) so perhaps they will be guided.

4- (O People!) It is Allah who created the heavens and the earth and whatever is between them in six days (periods, stages) and then established Himself above the Throne. You have not besides Him any protector or any intercessor. Will you not then remember and take heed? (Think and take heed) [cf. 7/54; 41/9-12]

5- (O people!) He governs every matter from the heaven to the earth; then it will ascend to Him in a Day, the extent of which is a thousand years of those which you count. [cf. 22/47; 70/4]

6- That is the Knower of the unseen and the witnessed, the Exalted in Might, the Merciful.

Commentary

(2) “‘The revelation of the Book (this Qur'an), in which there is no doubt, is from the Lord of the worlds.’” “‘Or do they say, "He invented it"?’” That is, they are essentially saying Muhammad invented it. This style rejects their claim and expresses that saying such a thing is actually a surprising situation. For even the most eloquent masters of literature have proven unable to produce even one chapter similar to this Holy Qur'an, and thus the miraculous nature (i'jaz) of the Qur'an has been clearly understood. (S. HAWWA, 11/312)

(3) “‘Rather, it is the truth from your Lord, that you may warn a people to whom no warner (prophet) has come before you...’” It should be noted that the light of true faith in Arabia was first spread by the prophets Hud and Salih, who lived in prehistoric times. They were followed by Ibrahim and Isma'il (as), who lived about 2,500 years before the Messenger of Allah (s). The last prophet sent to Arabia before the Messenger of Allah (s) was Shu'ayb (as), about 2,000 years prior. It is seen that this is quite a long time span. Thus, it is mentioned that no warner has come to this people, and this is the truth. This does not mean that no prophet was ever sent to them, but rather that this nation had been in need of a warner for a long time. (MAWDUDI, 4/316)

(4) “‘It is Allah who created the heavens and the earth... in six days... and then established Himself above the Throne.’” What is meant by "six days" are six long periods of time whose duration is impossible for us to comprehend with the intellect. The creation of the heavens, the earth, and the beings within them took place during these long periods. After completing the creation of the universe, Almighty God established Himself upon the Throne; that is, He did not leave the creatures to themselves, but kept their sovereignty, authority, management, and disposal in His hand of power. (O. CELIK, 4/65)

The early scholars (Salaf) accepted and believed in Allah's establishment (istiwa) on the Throne without interpretation. Allah's establishment on the Throne is metaphorical, meaning that He created everything and brought all beings under His sovereignty and governance. (10/3, 13/2, 20/5). As stated in the verse “‘Every day He is bringing about a matter’” (55/29), Almighty Allah has not withdrawn after creating the world of existence. He continues His relationship with and governs the world of existence at every moment with His knowledge, will, wisdom, and grace. “‘Not a leaf falls but that He knows it.’” (6/59; I. KARAGOZ 5/704).

These terrifying entities of the heavens, the earth, and everything in between, about which we know so little and yet remain unaware of so much... This realm of existence, which stretches on and on, as wide as the eye can see, possessing a vastness that is boundless and intimidating to man... A majestic universe before which man is virtually spellbound, struck with awe, and left in admiration of its meticulous and fine artistry, its harmonious and sensitive order... Creatures possessing a dazzling harmony and an attractive beauty... A totality of existence possessing true beauty, where no eye, no feeling, and no heart can find a flaw; which no thinker, no matter how deeply they examine it, can fully comprehend; and which loses none of its allure through repetition or habit, always preserving its freshness. These diverse beings, whose colors, species, volumes, and shapes—as well as their characteristics, appearances, talents, and duties—are different from one another, yet all share the same harmony in their movements, submitting to a single law, oriented toward a single source, receiving directives and commands only from that source, and turning toward Him with obedience and submission. Yes, Allah has created all of these. (S. KUTUB, 8/249, 250)

(5) “‘He governs every matter from the heaven to the earth.’” This verse explains how Allah Almighty manages the universe and directs the affairs there. Our Lord "arranges" (tedbir) matters and events from the heaven toward the earth. Tedbir means seeing the end of a matter and determining what is necessary accordingly. Allah Almighty's arrangement is His willing according to His wisdom. It seems that events that take a thousand years under our worldly conditions are a one-day task for Almighty God. Our Lord, as it were, assigns the daily work program to His angels responsible for those tasks. They present the work report of that day to Him and receive the orders for the next day, which would take a thousand years according to our calculation. (O. CELIK, 4/65)

“‘then it will ascend to Him in a Day, the extent of which is a thousand years...’” Ibn Kathir says: Deeds are raised to their relevant registers above the worldly heaven. The distance between this and the earth is a five-hundred-year distance. Mujahid, Qatadah, and ad-Dahhak say: It descends from a distance of five hundred years and rises back over a distance of five hundred years. Yet, it covers this distance in a time as short as the blink of an eye. (S. HAWWA, 11/317)

That is, events that take a thousand years in your history are a one-year job according to Allah. He assigns the work program to the "angels of decree and destiny." They present the day's work report to Him and receive orders for the next day (which lasts a thousand years by your count). (MAWDUDI, 4/318). Also, there is no difference for Him between doing many tasks at once and doing a single task. Just as He gives the command "Be" (kun) for many things He will do at the same time, He gives the same command for a single task. (Luqman 31/28). Therefore, Allah the Almighty is able to perform in a single day, or even in a single moment, the tasks that it would take all of humanity a thousand years to decide upon and execute. Thus, the verse in question likely points to this, providing us with an insight into the supreme power of Allah. For the goal of the Qur’an is, on one hand, to provide evidence for Allah's power and the absolute nature of His disposal (over the universe), and on the other hand, to make man confess his own helplessness by revealing the sheer magnitude of the universe. (M. DEMIRCI, 2/552)

(6) “‘That is the Knower of the unseen and the witnessed, the Exalted in Might, the Merciful.’” That is, He is the one who knows what the servants see and what they do not see; the "Aziz," who possesses power, subdues and defeats everything, to whom all creatures submit, and who is victorious in His command; and the "Rahim," whose grace and facilitation are at the highest degree. (S. HAWWA, 11/317)

32/7-11 EVERYTHING HE CREATED IS BEAUTIFUL

Translation

7, 8, 9- It is He who made everything He created beautiful and began the creation of (the first) human from clay, then made his progeny from an extract of a humble fluid (sperm), then proportioned him (completely) and breathed into him from His soul, and created for you ears, eyes, and hearts. (Despite this) how little thanks you give!

10- (The pagans) said: "When we have been lost (by decaying) within the earth, will we indeed be in a new creation?" For they also deny the meeting with their Lord.

11- (O My Prophet!) Say: "The angel of death, who has been entrusted with you, will take your souls, and then to your Lord you will be returned."

Commentary

(7, 8, 9) “‘He who made everything He created beautiful and...’” (..) Allah has created everything in a manner suitable for a purpose, wisdom, and goal. Nothing is without purpose, aimless, or without wisdom. However, besides all this, Allah the Almighty has created everything in an extremely beautiful, solid, and aesthetic style. (..)

When we look at the Qur’an, we see that He created the sky perfectly and adorned it with stars so that people may look at the beauties in nature, observe the supreme and superior creative power (reflect on it, M. SELMAN), recognize the mu'assir (the owner of the work) starting from the work itself, and thus reach the secret of tawhid (oneness). Indeed, the verse (Qaf 50/6) serves as a warning in this sense. (..) Speaking of the world of plants, the Qur’an reveals that there is a harmony there that will leave humans in awe. The verse (Hijr 15/19) clearly manifests this matter. The harmony and beauty in the world of plants undoubtedly show that the structure, height, and shapes of plants are determined by the Supreme Power itself. Because every kind of plant grows only in a certain measure, height, and thickness. (..) Allah the Almighty has also created animals in a style that will evoke aesthetic pleasure with their healthy, well-fed, and pleasant appearances (there are also wisdoms in some animal species not appealing to the eye, M. SELMAN). The verses (Nahl 16/6, Sad 38/31-33) are clear examples of this matter. (M. DEMIRCI, 2/553, 554)

“‘It is He who made everything He created beautiful and began the creation of (the first) human from clay...’” Based on a certain wisdom, He has given everything He created its most suitable form and equipped it with the qualities most appropriate for itself. For instance, it is not possible to conceive of a better or more suitable structure for the eye and ear, which were created for seeing and hearing. Air has been created with features suitable for the purpose of its creation, and water with qualities most appropriate for the wisdom for which it was created. No one can point out any flaw or crack in the form of anything created by Allah, nor can they foresee any change in that form. (MAWDUDI, 4/319)

Almighty Allah beginning the creation of man from clay is a manifestation of His beauty in creation. It is possible to understand from this expression that clay is the beginning and that this is the first stage of creation. However, there is no explanation regarding the number, duration, and timing of the stages that come after the clay stage. Therefore, the door is always open for research to be conducted in this field. Especially when this verse is added to the verse meaning “Man was created from an extract of clay” (Mu’minun, 23/12), it is possible to derive the meaning that man's creation from clay and this stage of creation are pointed out. This clay might be the stage before Almighty Allah breathed life into man. Undoubtedly, this is a secret that no one has solved. No one knows what its content is or how it occurred. Man emerged from this living cell. (S. KUTUB, 8/253)

“‘then made his progeny from an extract of a humble fluid (sperm)’” Nutfa means sperm; it is the cell that fertilizes the female egg and ensures reproduction. It is only one of the millions of cells normally shed. Its size is as small as one ten-thousandth of a millimeter. (H. T. FEYIZLI, 1/414)

From a drop of water, which is the first stage of the fetus's development... Within the chain of life starting from a simple drop of water, the development of the fetus takes place as follows: from a drop of water to a blood clot, from there to a lump of flesh, and from there to the bone, which is the point of completion of the fetus's development... When looking at the characteristics of the stages through which a single droplet of this ordinary water becomes a human being with an extraordinary and complicated structure, a terrifying process of existence will be seen. Undoubtedly, there is an extremely vast and inconceivable distance between the first stage and the last stage of this formation. (S. KUTUB, 8/254)

“‘then proportioned him (completely) and breathed into him from His soul...’” That is, He placed a soul into him. It is as if it was said: He put/placed into him that which is unique to Him and under His own knowledge, which is the soul. The attribution of the soul to Allah here is because the soul is a command unique to Him. It does not mean that Allah is a soul and He breathed a part of His own soul into him. (S. HAWWA, 11/318)

“‘...and created for you ears, eyes, and hearts. (Despite this) how little thanks you give!’” The ear and eyes encompass/contain the means through which man obtains knowledge. Although the senses of taste, touch, and smell are also means of knowledge, hearing and seeing are the foremost and most important senses. Therefore, the Holy Qur’an mentions only these two senses in various places as Allah's most important gift to man. The heart refers to the intellect which organizes the information provided through the senses, makes inferences from it, and decides to follow one of the possible forms of action by choosing it. (MAWDUDI, 4/322)

From this organic structure, it is a breath from the soul of Allah that creates the ear, the eye, and the ability to perceive, which are the most distinct features that distinguish man from other animal organisms! “He created for you ears, eyes, and hearts.” All other interpretations are far from explaining this extraordinary miracle that the human mind encounters with great astonishment. It is not possible to solve this otherwise. (S. KUTUB, 8/255)

Despite the divine grace that brings an honorable and sublime human being into existence from simple water, bestows the abilities of reproduction, development, transformation, generalization, and specialization upon a small and weak cell, and also places within him all the superior qualities, talents, and duties that make a human being human... Yes, despite so much kindness, people give very little thanks! (S. KUTUB, 8/255)

(10) “‘(The pagans) said: "When we have been lost (by decaying) within the earth, will we indeed be in a new creation?" For they also deny the meeting with their Lord.’” The flow of expression in the verse shows that this attitude of theirs stems not from denying the existence of Allah, but from their unwillingness to accept gaining life again after their corpses decay; indeed, as stated in many other verses, they accepted the existence and power of Allah. (QUR’AN WAY, 4/351, 352)

It is mandatory (fard) to believe that one day the Resurrection will occur, that dead people will be resurrected, that an account will be given to Allah, and in the life of the hereafter. One who denies these becomes a disbeliever. The sentence “...they are those who deny the meeting with their Lord (resurrection after death)” in the 10th verse carries this meaning. (I. KARAGOZ 5/709)

(11) “‘(O My Prophet!) Say: "The angel of death, who has been entrusted with you, will take your souls, and then to your Lord you will be returned."’” That is, after your souls are taken, you will be resurrected to be held to account. This is the meaning of meeting Allah. To pass away (wafât) is the taking back of the soul. (S. HAWWA, 11/324)

As understood from the outward meaning of this noble verse, the angel of death is a specific individual from among the angels, as understood from the hadith ash-sharif narrated by al-Bara b. ‘Azib mentioned earlier in Surah Ibrahim. In some narrations, the name of this angel is mentioned as Azrael, which is the well-known view. Qatada and others have said so. This angel also has helpers. Indeed, it is stated in the hadith ash-sharif that his helpers pull the souls from other parts of the body, and finally, when it comes to the throat, the angel of death takes over this task. (S. HAWWA, 11/332)

The word Azrael is probably of Hebrew origin and does not appear in the Holy Qur’an or authentic hadiths. While the singular form is used here and in some other verses for the angel tasked with taking souls, in some verses (for example, An-Anfal 8/50; An-Nahl 16/32-33), the plural form of the word (malaika) is used. Based on this, it is possible to say that the angel mentioned in this verse and known as Azrael is the chief of the group of angels tasked with taking souls, or that he has helpers from among the angels. In some verses, it is stated that the angels of death act with compassion and mercy while taking the souls of believers who protect themselves from evil and they give them greetings (salam) (Nahl 16/32), whereas while taking the souls of those who oppress themselves by plunging into evils, they strike their faces and backs and use harsh expressions against them (Nisa 4/97; A’raf 7/37; Anfal 8/50; Muhammad 47/27). (..) (QUR’AN WAY, 4/352)

32/12-22 AS A REWARD FOR WHAT THEY USED TO DO

Translation

12- (O My Prophet!) If you could but see when the criminals are hanging their heads (in shame) before their Lord, [saying], "Our Lord, we have seen and heard, so return us [to the world]; we will work righteousness. Indeed, we are [now] certain." [cf. 6/27-28; 7/53; 14/44; 23/99-100; 42/44; 63/10-11]

13- (O My Prophet!) If We had willed, We could have given every soul its guidance (in the world). (However, We left everyone to their own will.) But the word from Me is just (will come into effect): "I will surely fill Hell with jinn and men all together (the criminals)." [cf. 7/179; 10/99; 64/2; 76/3]

14- (To the disbelievers in the hereafter) "So taste [the punishment] because you forgot the meeting of this, your Day (and lived according to your desires)! Indeed, We have [now] abandoned you. And taste the eternal punishment for what you used to do!" (will be said) (Nebe 78/24-30)

15- Only those believe in Our verses who, when they are reminded by them, fall down in prostration without being arrogant, and exalt their Lord with praise.

16- They arise from their beds (for night prayer), supplicating their Lord in fear and hope, and they spend (in the way of good) from what We have provided them. [cf. 2/25]

17- And no soul knows what has been hidden for them (for the believers) of comfort for the eyes as a reward for what they used to do.

18- Is one who is a believer like one who is defiantly disobedient (a disbeliever)? They are not equal. [cf. 11/23-24; 40/58; 45/21; 59/20]

19- As for those who believed and did righteous deeds: For them there are the Gardens of Shelter (Ma’wa) as an accommodation / a place of hospitality (for what they have done).

20- But as for those who were defiantly disobedient (those who strayed from the right path, the rebellious), their refuge is the Fire. Every time they wish to emerge from it, they will be returned to it, and it will be said to them: "Taste the punishment of the Fire which you used to deny!"

21- And We will surely let them taste the nearer punishment (of various worldly types) before the greater punishment, so that perhaps they will return (to the right path).

22- And who is more unjust than one who is reminded of the verses of his Lord and then turns away from them? Indeed, We will punish the disbelievers.

Commentary

(12) “‘(O My Prophet!) If you could but see when the criminals are hanging their heads (in shame) before their Lord...’” At the time when their Lord will hold them to account, they will hang their heads due to humiliation, shyness, regret, and embarrassment. (S. HAWWA, 11/324) “‘...Our Lord, we have seen and heard, so return us [to the world]; we will work righteousness. Indeed, we are [now] certain.’ (If you could only see their state!)” The answer to the phrase ‘lev tera’ (if you could see) is hidden, and its estimation is: you would see something disastrous and terrifying... They were reproaching themselves at the moment of entering hell. Allah the Almighty reports this situation in another verse: “They will say: ‘If only we had listened or used our reason, we would not be among the companions of the Blaze.’” (Al-Mulk, 67/10) (From ZUHAYLI, N. YASDIMAN, 7/632)

However, Allah knows very well that if He were to return them to the world, they would again become disbelievers, deny Allah’s verses, and oppose His prophets, just as they did before. Indeed, Almighty Allah states in another verse: “If you could but see when they are made to stand before the Fire and say: ‘Oh, would that we could be returned [to the world] and not deny the signs of our Lord and be among the believers!’” (Al-An’am, 6/27-28; From ZUHAYLI, YASDIMAN, 7/632)

Allah, who created all beings, created us as humans (4/1) but did not leave us without purpose (75/36). He assigned responsibility and created death to test which of us will do better (more meritorious) deeds (67/2). Death is an awakening with no return (2/16; 7/53; 26/101-102) and living immortally in the world we go to (87/13). Everyone will see the full reward of what they did in the world there (17/13-14, 71; 50/17-22; 99/7-8). These are, in short, the most definite pieces of information whose source is divine. However, the phenomenon of reincarnation (tanasukh—the soul of a deceased person entering a human or animal body and coming back to the world), put forward by multi-theistic Hindu religions of human origin without any divine basis, is an imaginary conception (fiction) contrary to both reason and Islam. They want to make their own minds do what Allah did not do. However, those who close their hearts, ears, and eyes to Allah's commands are, in the words of the Qur’an, “like cattle; rather, they are even more astray!” (7/179). Believers also know it as such. The important thing is to know how to get rid of animalistic qualities and not to go to Allah with these attributes. In every age, atheists who do not believe in Allah, His Book, His prophets, and the Day of Judgment have still found or are in search of something of their own making to worship. (H. T. FEYIZLI, 1/415)

(13) “‘If We had willed, We could have given every soul its guidance (in the world). (However, We left everyone to their own will.)’” That is, if We had willed, out of the grace We possess, We would have given to every soul the things by which they would find guidance if they chose to be guided. However, because We knew that they would choose and prefer disbelief, We did not grant them such a favor. (S. HAWWA, 11/325) “‘But the word from Me is just (will come into effect): I will surely fill Hell with jinn and men all together (the criminals).’” This has become mandatory for Me. Because I have known that some among them will perform deeds that will require them to go to hell. (S. HAWWA, 11/325)

Although Allah is capable of bringing everyone to the right path if He wills, as a requirement of the test, He did not make such a general wish in the world and left everyone alone with their own choice. Thus, just as there have been those who preferred the right path among people, there have been and continue to be those—perhaps even more—who prefer the path of disbelief. Those who will fill hell in the other world are these people and jinn who prefer disbelief. Almighty Allah’s word “I will fill” reports this result which will naturally occur. Otherwise, Allah the Almighty is not going to throw anyone into hell by force or obligation. (O. CELIK, 4/69)

(14) “‘(To the disbelievers) So taste [the punishment] because you forgot the meeting of this, your Day! Indeed, We have [now] abandoned you.’” We have abandoned you in punishment like those who are forgotten. Ibn Kathir says: “We treat you as the behavior of someone who forgets you. For Allah the Glorious never forgets; nothing is lost from Him. This word said to them is of the kind of giving a response suitable to their behavior.” (S. HAWWA, 11/325) “‘And taste the eternal punishment for what you used to do!’ (will be said)” Taste the continuous punishment without any interruption in return for the disbelief and sins you committed. That is, this punishment of yours is because of your disbelief and denial while you were in the worldly life. (S. HAWWA, 11/325)

Six Characteristics of Believers: (15) “‘Only those believe in Our verses who, when they are reminded by them, (1) fall down in prostration without being arrogant (with humility, awe, and as gratitude for the blessing of Islam He has granted them, S. HAWWA) and (2) exalt their Lord with praise.’” They only confirm these verses of Ours; they do not fall into any doubt or hesitation about them. According to Ibn Kathir, what is meant by falling into prostration is: they listened to these verses and obeyed them with their words and deeds. Thus, they prostrate by following Allah the Almighty's verses and obey by following His command. Accordingly, they do not (3) behave arrogantly as the ignorant disbelievers and sinners do. (S. HAWWA, 11/326)

Prostration of Recitation (Tilawat): It becomes mandatory (wajib) for those who read this verse to perform the prostration of recitation. For this prostration, it is a condition to have wudu, to be clean, to have the private parts covered, and to be directed towards the Qibla. The prostration is performed by intending while standing and saying “Allahu Akbar” and going into prostration without bowing (ruku). In prostration, “Subhanallahi ve bi hamdihi, Subhane Rabbiye ‘l A’la” is said. After this, it is recommended (mustahab) to stand up again with the takbir saying “Ghufranaka Rabbana wa ilayka ‘l masir.” (cf. Araf 7/206, Sâd 38/24; H. DONDUREN, 2/656)

(16) (4) “‘They arise from their beds (for night prayer)’” (they perform tahajjud, ELMALILI, 6/287) “(5) supplicating their Lord in fear and hope, and (6) spend from what We have provided them (in the way of good).” They distance themselves from the beds where they would sleep. Ibn Kathir says: “what is meant by this is their performing the night prayer, abandoning sleep, and staying away from sleeping in comfortable beds.” (S. HAWWA, 11/326)

In the 16th verse, although there are other orientations, it is understood from the flow of the word that the times when “sides are kept away from beds” are mostly the pre-dawn (seher) times. Here, it is reported that the believers who reach divine praise get up and perform prayer after sleeping for a while at night. (cf. Zâriyât 51/17-18; Müzzemmil 73/20; O. CELIK, 4/71)

The fear and hope mentioned in the verse are explained as worrying about being subjected to Allah’s punishment on one hand, and not losing hope in His mercy on the other. Based on verses and hadiths of this content that advise being balanced regarding a believer's outlook on life and the future, Islamic scholars have developed the terms khawf (fear) and raja (hope). These terms have been focused on extensively, especially in Sufism. (On this subject, cf. Hicr 15/49-50; QUR’AN WAY, 4/356)

Hadith: Indeed, the Messenger of Allah (s) said to Mu’adh b. Jabal (r), who requested from him: “O Messenger of Allah! Tell me a deed that will ensure my entry into paradise and distance me from hell”: “Shall I show you the gates of goodness: Fasting is a shield, charity extinguishes sin just as water extinguishes fire. A person’s performing prayer at night is also one of these gates of goodness.” Our Prophet read verses 16-17 of Surah as-Sajdah after this. (Tirmidhi Iman 8, Ibn Majah Fiten 12, O. CELIK, 4/71)

(17) “‘And no soul knows what has been hidden for them (for the believers) of comfort for the eyes as a reward for what they used to do.’” No one knows what kind of things will be given to such mentioned believers to delight their eyes, as a reward for what they have done. Because of the righteous deeds they performed, they have been deemed worthy of these rewards. (S. HAWWA, 11/326)

Hadith-i Qudsi: Allah the Almighty says: “I have prepared for My righteous servants things that no eye has seen, no ear has heard, and no human heart has ever conceived!” (Abu Hurayra continued his words: Leave aside the blessings of paradise you have learned. [They are very light compared to those hidden in Allah’s treasury.] If you wish, read the following verse: “No soul knows what has been hidden for them of comfort for the eyes.”) (Bukhari Tafsir 32/1, from Muslim and Tirmidhi, I. H. BURSEVI, 15/310)

(18) “‘Is one who is a believer like one who is defiantly disobedient (that is, a disbeliever)? They are not equal.’” Ibn Kathir says: “Almighty Allah, informing us of His justice and grace, reports that in the judgment He will give on the Day of Resurrection, He will not make equal the person who believes in His verses and follows His prophets with the fasiq—that is, the person who goes outside the framework of obedience to his Lord and denies the prophets Allah has sent to him.” (S. HAWWA, 11/326)

(19) “‘As for those who believed and did righteous deeds: For them there are the Gardens of Shelter (Ma’wa) as an accommodation / a place of hospitality (for what they have done).’” Some scholars have thought of the phrase Jannatu’l-Ma’wa in the 19th verse as an independent name; according to this understanding, it is necessary to translate the phrase as “Garden of Ma’wa” and in the style of a proper name. However, according to the general opinion, the word ma’wa here, meaning “a place to take refuge, a place to shelter,” qualifies the garden. (From DİA, QUR’AN WAY, 4/357)

The Garden of Ma’wa, which is reported to be near the Lote Tree (Sidra) (53/13-15), is promised in the 20th verse [translator's note: text refers to 19th and 20th contextually] to those who believe and do righteous deeds, and in verses 40 and 41 of Surah an-Nazi’at to those who fear the standing before their Lord and restrain their souls from evil desires. (I. KARAGOZ 5/721, 722)

(20) “‘But as for those who were defiantly disobedient (the disbelievers), their refuge is the Fire. Every time they wish to emerge from it, they will be returned to it, and it will be said to them: Taste the punishment of the Fire which you used to deny!’” This consists of their staying in hell eternally. Because in reality, there is neither an exit nor a return. Indeed, in another verse: “...whenever the fire of hell subsides, We increase for them the blazing fire,” (Al-Isra, 17/97) it is commanded. The fire of hell, however, does not subside. That is, whenever one of the people of hell says the fire has subsided, the fire is immediately increased. (I. H. BURSEVI, 15/314)

(21) “‘And We will surely let them taste the nearer punishment (of the world) before the greater punishment, so that perhaps they will return (to the right path).’” We will let them taste restlessness, depression, confusion, distress, and various punishments before the punishment in the hereafter. That is, We will let them taste the punishment in the world before they reach the hereafter. (S. HAWWA, 11/327)

In commentaries, it is generally stated that what is meant by the “greater punishment” in verse 21 is the punishment of the hereafter; the “nearer punishment” is mostly explained as the afflictions and troubles in the worldly life. Some commentators have interpreted this as the “punishment of the grave”; from Ibn Mas’ud, the interpretation has also been narrated that there is an indication here that the pagans would be defeated in the Battle of Badr. (QUR’AN WAY, 4/357)

(22) “‘And who is more unjust than one who is reminded of the verses of his Lord and then turns away from them?’” That is, from the person who abandons these verses, turns away from them, and forgets them as if he never saw or recognized them, after Allah has reminded him of His verses and explained and clarified them to him extensively (S. HAWWA, 11/327), “‘...than such a person? Indeed, We will punish the disbelievers.’” (..) (H. T. FEYIZLI, 1/416)

32/23-30 WILL THEY STILL NOT LISTEN?

Translation

23- (O My Prophet!) And certainly We gave Moses the Scripture, so be not in doubt about receiving it (a Scripture like it)! And We made it a guide for the Children of Israel.

24- And We made from among them leaders guiding by Our command when they were patient and when they were certain of Our signs (in the Torah). [cf. 17/2]

25- (O My Prophet!) Indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ (distinguishing the rightful from the wrongful).

26- (O My Prophet! Now) Has it not guided them how many generations We destroyed before them, in whose dwellings they [now] walk? Indeed, in that are certainly signs. Then do they not listen (to advice)? [cf. 19/98; 22/45-46]

27- (O My Prophet! Do the pagans) not see that We drive the water to barren land and bring forth thereby crops from which their livestock eat and [they] themselves? Then do they not see?

28- (O My Prophet! The pagans also say:) "If you should be truthful, (inform us!) when is this day of judgment (resurrection)?"

29- (O Messenger!) Say, "On the day of judgment, the belief of those who disbelieved will not benefit them (anymore), nor will they be reprieved."

30- (O Messenger!) So turn away from the pagans and wait (for their punishment). Indeed, they [too] are waiting (for your destruction, in their own estimation).

Commentary

(23) “‘And certainly We gave Moses the Scripture, so be not in doubt about receiving it! And We made it a guide for the Children of Israel.’” That is, just as there is no doubt in the Holy Qur’an, there is also no doubt that Moses received the book from Allah, the Lord of the worlds. (S. HAWWA, 11/328)

The interpretation of this parenthetical clause is that the Prophet (s) remains firm in the truth he brought, and that this truth is the same unchanging truth that Moses (as) brought in his own book; both prophets and both books unite around the same reality. In my opinion, this interpretation is more accurate than the explanation of some commentators who suggest it points to the Prophet's (s) meeting with Moses (as) during the Night of Isra and Miraj. Because uniting around an unchanging truth and the same belief system is what is truly worth mentioning. (S. KUTUB, 8/261, 262)

The address is clearly to the Messenger of Allah (s). However, the primary audience consists of those who doubt his messengership and the fact that the divine book was revealed to him. From this point on, the subject returns to the same theme mentioned at the beginning of the surah. (see verses 2, 3) The Meccan disbelievers were saying: "No book has come to Muhammad from Allah. He invented it himself. Yet he claims it was revealed by Allah." The first answer to this was given in the opening verses. This is the second answer. (MAWDUDI, 4/330)

(24) “‘And We made from among them leaders guiding by Our command when they were patient and when they were certain of Our signs (in the Torah).’” We appointed them as leaders who, by Allah’s command, called people to and directed them towards Allah’s religion and Sharia found in the Torah. (S. HAWWA, 11/329) ‘And they knew Our signs (the Torah) very well.’ They possessed knowledge about them with a certainty that left no room for doubt. Ibn Kathir says: ‘Some scholars have said: Through patience and certainty, the position of leadership (imamat) in religion is reached.’ The verse is evidence that patience must accompany faith in Allah’s signs. (S. HAWWA, 11/329)

The aim here is to give the Muslim minority in Mecca at that time the message to be patient like the elite among the Children of Israel and to believe with certainty in Allah's signs just as they did; so that just as those people became guiding leaders for the Children of Israel, they themselves may become leaders for the Muslim community. Additionally, it emphasizes that the path to leadership and guidance is through patience and firm belief. (S. KUTUB, 8/262)

That is, when they were patient in fulfilling Allah's commands, abandoning His prohibitions, confirming His messengers, and following them in what they brought, there were leaders among them who guided to the truth by Allah’s command—leaders who called to good, commanded the right, and forbade and prevented the wrong. Later, when they altered and distorted [the book] and turned to improper interpretations, this rank was taken from them and their hearts hardened. They began to distort the word from its true context. Neither a righteous deed nor a righteous belief remained for them. It is for this reason that Almighty Allah stated: ‘And We certainly gave the Children of Israel the Scripture...’ (Al-Jathiya, 45/16; from Ibn Kathir, S. HAWWA, 11/337)

(25) “‘Indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ (distinguishing the rightful from the wrongful).’” That is, He is the one who will judge between the prophets and their nations, or between the believers and the transgressors, distinguishing and separating the one who is right from the one who follows falsehood. (S. HAWWA, 11/329)

(26) “‘(Now) Has it not guided them how many generations We destroyed before them, whose dwellings they [now] walk among...’” (The people of Mecca, while on their trade journeys, pass by the lands and regions of those who were destroyed and see the traces of their destruction and the ruins of their houses) “‘...how many generations We destroyed before them (such as the people of ‘Ad, Thamud, and Lot), indeed, in that are certainly signs. Then do they not listen (to advice)?’” (I. H. BURSEVI, 15/329)

(27) “‘Have they not seen that We drive the water to barren land...’” (sending rain, making rivers flow, S. HAWWA) “‘...and bring forth thereby crops from which their livestock eat and [they] themselves? Then do they not see?’” By seeing these with their own eyes, will they not believe in Allah, His angels, His books, His prophets, the Day of Judgment, and destiny, taking these as evidence for the existence of Almighty Allah and His power to resurrect the dead? (S. HAWWA, 11/330)

(28) “‘(Also:) "If you should be truthful, (inform us!) when is this day of judgment (resurrection)"’” (The day of judgment, which is the day when the enemies of the believers will be separated from one another and judgment will be passed between them, S. HAWWA) “‘...they say.’” They said this partly out of their haste, partly because they saw such a thing as a remote possibility, and partly for the purpose of denial and out of stubbornness. (S. HAWWA, 11/330)

(29) “‘(O Messenger!) Say: "On the day of judgment, the belief of those who disbelieved will not benefit them (anymore), nor will they be reprieved."’” The Day of Victory: That is, the Day of Resurrection, which is the day when the believers and their enemies will be separated from one another and judgment will be passed between them. (S. HAWWA, 11/330)

Those who claim that what is meant by this is the Conquest of Mecca have spoken of a highly remote possibility and have fallen into a great error. Because on the day of the Conquest of Mecca, the Messenger of Allah (s) accepted the Meccans' becoming Muslims. Their number was approximately two thousand people. If the conquest of Mecca were meant by this, he would not have accepted their entry into Islam. (S. HAWWA, 11/339)

(30) “‘So turn away from them...’” Do not pay attention to these disbelievers and convey what has been revealed to you from your Lord! “‘And wait!’” for victory and for their destruction. “‘Indeed, they [too] are waiting’”; they are waiting for you to be defeated and for your destruction. You will see the outcome of being patient against them and the outcome of fulfilling Allah's message through the help and support We will provide you. They will also see that they were in a great delusion in what they expected concerning you and your companions. (S. HAWWA, 11/330)

‘Turn away from the pagans’ means: do not pay attention to whatever they say, endure their harassment, do not heed their associating partners with Allah, do not be present in their gatherings, do not mix with them, and do not feel love for them; it means Allah will help you and fulfill His promise. (I. KARAGOZ 5/731)

At the end of the Muslim life you lead, they will see your successes in this world, and you will see their disgrace, ignominy, and destruction at the end of this filthy life they lead. They will see your successes and your heavens on the other side, and you will see their destruction and their tumbling into hell. (From Ali KÜÇÜK, N. YASDIMAN, 7/657)