Tafsir of As-Sajdah 32:21

Surah As-Sajdah (The Prostration): Verse 21

{وَلَنُذِيقَنَّهُم مِّنَ الْعَذَابِ الْأَدْنَىٰ دُونَ الْعَذَابِ الْأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ}

This means We will make them taste of the nearer punishment before the greater punishment, so that they may return (to the right path).

This refers to tasting the punishment of this world before the punishment of the Hereafter. The punishment of this world bears no comparison to the punishment of the Hereafter because worldly punishment is neither extremely severe nor perpetual. If the punishment in this world were extremely severe, it would cause death, and the afflicted person would find relief in death, thus preventing its extension. If the punisher wished the torment to be prolonged, he could not inflict the utmost severity. However, the punishment of the Hereafter is both severe and everlasting.

There are two issues concerning this verse:

The verse contrasts the Adnā (nearer/lower) punishment (worldly) with the Akbar (greater) punishment (Hereafter). In contrast, the Hereafter punishment is also described as Akbar (greater) while the worldly one is Adnā (lower/nearer). Why this specific pairing?

1. Worldly Punishment: Possesses two characteristics: it is near and it is small/little.
2. Hereafter Punishment: Possesses two characteristics: it is far and it is great/vast.

The characteristic of nearness in worldly punishment is what makes it effective for deterrence. Some people might avoid an immediate, albeit lesser, punishment more effectively than a severe punishment that is delayed. Similarly, some people are tempted by immediate, small rewards, doubting the distant, great rewards.

For the Hereafter punishment, the characteristic that serves as a deterrent is its greatness, not its remoteness. If the worldly punishment were called the "Lesser Punishment" (al-'Adhābh al-Asghar), people might not avoid it due to its smallness and the lack of understanding that it is immediate. Similarly, calling the Hereafter punishment the "Greater Punishment" (al-'Adhābh al-Akbar) serves the purpose of deterrence better than calling it the "More Distant Punishment" (al-'Adhābh al-Aqṣā).

In summary, Allah chose the description for each punishment that is most suitable for inspiring caution based on His profound wisdom.

The word la'alla (so that/perhaps) implies hope or expectation. Since Allah's actions are not subject to uncertainty, what is the wisdom behind using this term? There are two interpretations:

1. Meaning of Gradual Infliction: It means We will make them taste the punishment in a manner befitting those who are expected to return, i.e., gradually. This is similar to His statement: "So taste [the result of] your forgetfulness" (32:14), meaning We left you as one leaves someone forgotten—without attention. Here, the punishment is administered incrementally, as one would treat someone from whom return is hoped.
2. Meaning of Causation: It means We inflict the punishment in such a way that the speaker might say, "Perhaps they will return because of this."

An Additional Perspective:

It is valid to attribute an action to a desired outcome, as in, "So-and-so traded in order to profit." This attribution remains valid even if certainty of the outcome is established through external knowledge, provided that certainty is not derived solely from the action itself.

For example, one can say, "He trades hoping to profit," even if the trader is certain of profit. This is because the certainty is external to the act of trading itself. However, it is not correct to say, "He cut his enemy's throat hoping he would die," if the cutting immediately guarantees death (based on the action itself), even if Allah's ultimate power means death is never absolutely guaranteed.

We see this principle supported in the Quran:

• Abraham said: {And who I hope will forgive my sin} (26:82), even though he knew of forgiveness. The hope (ṭamaʿ) was used because certainty was not derived from the act of asking itself.
• Similarly, {and who hope for His mercy} (29:36), even though belief in the Last Day is necessary.

Therefore, in every instance where Allah uses {لعلهم} (perhaps/so that they may hope), if we look only at the action (the punishment), the return is not an absolute necessity derived from that action alone. Thus, saying "He hopes" is correct. The common usage of rajā’ (hope) often implies uncertainty regarding the outcome based on the action, leading some to wrongly conclude it cannot be attributed to Allah. However, hope (tarajjī) can be attributed to Allah; it does not imply a lack of His knowledge, but rather a lack of certainty derived from the action itself. Since Allah's knowledge is not derived from the action, the attribution of hope (tarajjī) is truly valid in His case, based on the meaning explained.

{وَمَنْ أَظْلَمُ مِمَّن ذُكِّرَ بِآيَاتِ رَبِّهِ فَأَعْرَضَ عَنْهَا وَنَسِيَ مَا قَدَّمَتْ يَدَاهُ ۚ إِنَّا مِنَ الْمُجْرِمِينَ مُنتَقِمُونَ * وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ فَلَا تَكُن فِي مِرْيَةٍ مِّن لِّقَائِهِ ۖ وَجَعَلْنَاهُ هُدًى لِّبَنِي إِسْرَائِيلَ * وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا وَكَانُوا بِآيَاتِنَا يُوقِنُونَ}

{And who is more unjust than one who is reminded of the verses of his Lord but turns away from them and forgets what his hands have put forth? Indeed, We will exact retribution from the criminals. * And We certainly gave Moses the Scripture, so be not in doubt about meeting Him, and We made it a guidance for the Children of Israel. * And We made from among them leaders guiding by Our command, when they were patient and were certain of Our signs.}