Surah As-Sajdah: Verses (22 - 24)

Verse 22: {And who is more unjust than one who is reminded of the revelations of his Lord, then turns away from them?}

This verse means: {And who is more unjust than one who is reminded of the revelations of his Lord, then turns away from them?}

This implies that they were reminded of God's signs—first, the blessings, and then the warnings—yet they did not believe. Thus, no one is more unjust than they.

Anyone who disbelieves in God is unjust. For those with insight, God is manifest and does not require an inner illuminator to have a witness testifying to Him; rather, He is a Witness over all things, as stated: {Or is it not sufficient for your Lord that He is witness over all things?} (Fussilat: 53).

This means God Himself is your proof; the inwardly enlightened person does not need proof for God. For this reason, some Gnostics said, "I saw God before everything." Whoever is sufficed by God, all other existing things—whether they bring benefit or harm—are equal in being sufficient for knowing God, as stated: {We will show them Our signs in the horizons and within themselves} (Fussilat: 53).

If these signs do not suffice them, then God has bestowed upon them manifest and hidden blessings.

1. The first category (who is sufficed by God alone) is just.
2. The second category (who needs proof) is intermediate.
3. The third category (for whom the horizons are not sufficient) is unjust.
4. The fourth category (for whom the blessings are not sufficient) is more unjust than that unjust person.

There might be another even more unjust: one who, when tasting punishment, does not return from his misguidance. For usually, their description was that when affliction touched them, they would call upon their Lord, turning to Him. But this person, when punished, does not return; therefore, there is absolutely no one more unjust than him. Hence, the verse states: {And who is more unjust than one who is reminded of the revelations of his Lord, then turns away from them?}

Verse 23: {Indeed, We shall exact retribution from the criminals.}

Then the Almighty said: {Indeed, We shall exact retribution from the criminals.}

This means: Since the lesser punishment (in this life) did not benefit them, We shall exact retribution from them with the greater punishment (in the Hereafter).

Verse 24: {And indeed, We gave Moses the Scripture...}

Then the Almighty said: {And indeed, We gave Moses the Scripture...}

After establishing the three fundamental principles (as we have explained), He returned to the original principle He began with, which is prophethood, mentioned in the verse: {that you may warn a people to whom no warner has come before you} (Al-Qasas: 46). And He said: {Say, "I am not an innovator among the messengers} (Al-Ahqaf: 9). Rather, messengers like you preceded you.

He chose Moses (peace be upon him) from among them due to his closeness to the Prophet (PBUH) and the presence of those who followed his religion, as a means of establishing proof against them.

He did not choose Jesus (peace be upon him) for mention and derivation because the Jews did not agree on his prophethood, whereas the Christians acknowledged the prophethood of Moses (PBUH). Thus, the Quran holds fast to what is agreed upon.

The phrase {so be not in doubt concerning meeting him} has several interpretations:

1. It means: Do not doubt meeting Moses, for you will see him and meet him.
2. It means: He saw him during the Night of the Ascension (Mi'raj).
3. It means: Do not doubt meeting the Book, for you will receive it just as Moses received the Book.

It is also possible that this verse is not for affirmation but for the consolation of the Prophet (PBUH). When he presented every sign and reminded them, and his people turned away, he grieved over them. So it was said to him: Remember the state of Moses; do not grieve, for he faced what you faced and was harmed just as you were harmed.

Under this interpretation, the selection of Moses (PBUH) has wisdom: No prophet was harmed by his people except those who disbelieved in him. As for those who believed in him, they did not oppose him, except for the people of Moses. If they did not believe, people like Pharaoh harmed him. And those among the Children of Israel who believed in him also harmed him through opposition and by demanding things from him, such as demanding to see God openly, and saying: {Go, you and your Lord, and fight; indeed, we will be sitting here} (Al-Ma'idah: 24).

Then it was clarified to him that his guidance is not devoid of benefit, just as the guidance of Moses was not devoid of it: {And We made them leaders, guiding by Our command, when they were patient and believed with certainty in Our signs.}

Just as God made the Book of Moses guidance and made leaders from among them who guide, similarly, He will make your Book guidance and make companions from your Ummah who guide, as the Prophet (PBUH) said: "My companions are like the stars; whichever of them you follow, you will be guided."

Then it was explained that this is achieved through patience: {when they were patient and believed with certainty in Our signs.} Therefore, be patient and believe that God's promise is true.

Verses 25 - 26: {Indeed, your Lord is He who will decide between them on the Day of Resurrection concerning that over which they used to differ. Has it not been a guidance to them how many generations We destroyed before them while they walk in their dwellings? Indeed, in that are signs. Will they not then listen?}

(Note: The provided excerpt ends with the beginning of verse 25, but the translation structure follows the flow of the source text provided.)