Surah As-Sajdah 32:23-30 - Quran Translation Commentary

(32:23) Indeed, We gave Musa the Book,³⁴ therefore, be not in any doubt concerning the encounter with him.³⁵ And We made it a guide to the children of Israel.

(32:24) And We appointed from among them leaders guiding by Our command: when they observed patience,³⁶ and continued to have sure faith in Our signs.³⁷

(32:25) Surely, your Lord - He will judge between them on the Day of Standing, in matters they were differing between themselves.³⁸

(32:26) Does it not guide them: how many nations We destroyed before them amid (whose) dwelling-places they walk about? ³⁹ Verily, in that are sure signs. What, will they not hear?

(32:27) Have they not seen that We drive the water towards dry land devoid of herbage,⁴⁰ and then bring forth vegetation therewith whereof eat their cattle and they themselves? What, have they not the vision?⁴¹

(32:28) And they say, ‘When will this decision⁴² be if you are truthful?’

(32:29) Say, ‘On the day of decision⁴³ their belief shall not profit the unbelievers, nor shall they be respited.’⁴⁴

(32:30) Therefore, turn away from them⁴⁵ and wait; they are (also) waiting.⁴⁶

Commentary

34. “With this passage the discourse returns to the theme enunciated at the beginning of this surah – namely, the divine origin of the revelation granted to Muhammad, which, as the present passage points out, proceeds from the same source as that granted to Moses (the last of the great apostles of God accepted as such by all of the three monotheistic religions, Judaism, Christianity and Islam). Furthermore, the identity of the fundamental truths in all divine revelations, stressed in the above verse, implies an identity of the moral demands made of the followers of those revelations irrespective of the period, race or social environment” (Asad).

Yusuf Ali comments on the word ‘Book’: "The Book’ is not here coextensive with Revelation. Moses had, revealed to him, a Law, a shari`at, which was to guide his people in all the practical affairs of their life. Jesus, after him, was also inspired by Allah: but his Injil or Gospel contained only general principles and not a Code or shari`at. The holy Prophet was the next one to have a shari`at or ‘Book’ in that sense: for the Qur’an contains both a Code and general principles. This Sura is a Makkan Sura. The Code came later in Madinah. But he is given the assurance that he will also have a Code, to supersede the earlier Law, and complete the Revelation of Allah.”

35. Ibn `Abbas reported the Prophet as having said that the allusion is to Musa (asws) meeting with his Lord (Ibn Jarir). The hadith is in Tabarani (Ibn Kathir).

There have been several other interpretations that we have avoided to reproduce because they conflict with the above hadith that Haythami declared trustworthy (Au.).

36. That is, when they showed patience (in the face of difficulties) remaining steadfast in religion, We made them leaders in piety. Or, differently understood, it was because they observed patience against the glamour of the world, and its trappings, shunning them, that they earned the right to leadership (Ibn Jarir).

Sufyan has said, “It is not deserving of a man to be a leader until he can shun the world.” Some other scholars have said that it is through sure faith and perseverance that one qualifies to be a leader (in piety) - Ibn Kathir.

37. That is, in a similar manner shall Allah (swt) make followers of this revelation, (who meet with the conditions of perseverance in efforts, and consistency in faith), ‘guides’ for the peoples of the world (Razi).

38. The allusion is to the perennial religious disputes over Divinity, God’s oneness, nature of Prophethood, or of the Hereafter, Resurrection and Reckoning, and the like (Ibn Jarir in effect).

39. The allusion is to the past communities such as `Ad, Thamud, and others, amidst whose ruins the Quraysh passed by and strolled in, when they journeyed out.

40. This is how the textual “juruz” has been explained by most commentators (Au.).

Ibn Jarir however thinks that it refers to a land that lets nothing settle upon itself, but spoils it, hence Qatada’s definition as “dusty.”

41. “‘The verse begins with ‘do they not see?’ a physical act. It ends with ‘have they not the vision,’ a matter of spiritual insight” (Yusuf Ali).

42. Although the textual word is “fat-h” meaning opening, or victory, the preferred interpretation is that the allusion is to the decision regarding the promised chastisement (Ibn Jarir).

43. That is, the day of Judgment (Mujahid – Ibn Jarir).

The literal meaning of “yawm al-Fath” as the day of the fall of Makkah, as some have thought, cannot be accurate because Allah followed up with words, “On the day of decision their belief shall not profit the unbelievers, nor shall they be respited.” That is, their assertion of belief on the day Makkah fell should not have been acceptable. But, in actual fact the Prophet accepted those of the Makkans as Muslims who wished to join Islam after the fall of Makkah (Ibn Jarir, Ibn Kathir).

Hakim, who declared the report trustworthy, as well as Bayhaqi, have reported that in the opinion of Ibn `Abbas the allusion was to the victory at Badr, where the faith of the leading pagans did not profit them after their fall (Shawkani).

44. That is, they will not be allowed a return to previous life to amend their ways (Razi).

45. That is, when the tendency to contend is noticed among the opponents, it is better to turn one’s attention away from them (Thanwi).

46. That is, they are waiting for your demise and destruction.