Sūrat As-Sajdah (The Prostration): Verse 28

Translation and Exegesis (Tafsir)

Verse 28: {Or have they not seen that We drive the water to the barren land...}

The Almighty mentions driving water to the barren land after discussing annihilation (death) to indicate resurrection (life). This serves as a sign that both harm and benefit are in God's hands.

• الجرز (Al-Jruz): This refers to dry land with no vegetation. Al-Jarz literally means cutting off, so it is as if this land has been cut off from water and plants.

{...and thereby We bring forth crops, of which their cattle and they themselves eat...}

God mentioned the cattle (An'am) before themselves (Anfusuhum) in eating for several reasons:

1. The first sprouts of crops are suitable for beasts of burden before they are suitable for humans.
2. Crops are essential sustenance for cattle, which is indispensable. As for human sustenance, it can sometimes be obtained from animals (i.e., the human eats the animal that ate the crop).
3. It is an indication that humans eat through their animal nature or their rational faculty, and their perfection lies in worship.

{...Will they not then see?}

This command to "see" is because the matter (the resurrection) is observable, unlike the affairs of past nations, which were only heard about.

After establishing the proofs for prophethood and Monotheism (Tawhid), the discourse moves to the Resurrection by stating: {And they say, "When is this decision, if you should be truthful?"} until the end of the Sūrah.

Thus, the arrangement at the end of the Sūrah mirrors the beginning:

• Prophethood: Mentioned at the beginning (e.g., {That you may warn a people...} [Al-Qasas: 46]) and at the end (e.g., {And We certainly gave Moses the Book...} [Al-Baqarah: 87]—though the text seems to conflate references here, the intent is to show repetition of themes).
• Monotheism (Tawhid): Mentioned at the beginning (e.g., {He Who created the heavens and the earth...} and {Who perfected everything He created and began the creation of man from clay...}) and at the end (e.g., {Have they not been shown...} and {Or have they not seen that We drive the water...}).
• Resurrection (Hashr): Mentioned at the beginning (e.g., {And they say, "When will this promise be fulfilled, if you are truthful?"} [As-Sajdah: 10]) and at the end (e.g., {And they say, "When is this decision..."}).

Verse 29: {Say, "On the Day of Decision, faith will not benefit those who disbelieved, nor will they be reprieved!"}

{Say, "On the Day of Decision (Al-Fath)..."} meaning their faith will not be accepted at that time, because acceptable faith is that which occurs in the worldly abode (Dunya).

{...nor will they be reprieved!} meaning they will not be granted respite or returned to the world so that they may believe and have their faith accepted.

Verse 30: {So turn away from them and wait; indeed, they are waiting.}

After establishing the issues and perfecting the proofs, and since they were not benefited, God said: {So turn away from them}—meaning, do not debate them further; the path after this is confrontation (or the decree of God).

{And wait; indeed, they are waiting.} This has several interpretations:

1. Wait for their destruction, for they are waiting for your destruction. In this case, there is a difference between the two waitings: the Prophet's waiting is by God's command after a promise, while their waiting is based on their own self-deception and reliance on Satan.
2. Wait for victory from God, for they are waiting for victory from their idols. Again, there is a difference between the two waitings.
3. Wait for their punishment by your hand, for they are waiting for it verbally, mockingly, as they said, {Then bring us what you threaten, if you should be truthful} (Al-A'raf: 70) and {When is this promise, if you are truthful?} (An-Naml: 71), and so on.

And God knows best what is correct, and to Him is the return and the final destination. Praise be to God, Lord of the Worlds, and peace and blessings upon the Master of the Messengers, Muhammad the Prophet, his family, and his companions, and upon his pure wives, the Mothers of the Believers.