Surah as-Sajdah (The Prostration) 32 : 15

Overview (Verses 15 - 22)

Getting Up for Worship

The next scene now imparts a different feeling, aura and fragrance. It is so pleasant that hearts warm to it. It is an image of believers in their devotion, showing their humility before their Lord, praying to Him with awe in their hearts, hoping for His mercy and grace. He has in store for them a reward that they cannot imagine, no matter how they try. Only they believe in Our revelations who, whenever they are reminded of them, fall down prostrating themselves in adoration, and extol their Lord’s limitless glory and praise; and who are never arrogant; who drag themselves out of their beds at night to pray to their Lord in fear and hope; and who are charitable with what We provide for them. No one can imagine what blissful delights have been kept in store for them as a reward for what they used to do. (Verses 15-17) This is a pleasant image of believing souls which are so gentle and sensitive. They are sincere in the devotion they address to God alone. No arrogance or pride creeps into their hearts. They receive God’s revelation with interest and acceptance, eager to understand and act on them. When these believers are reminded of God’s revelations, they “fall down prostrating themselves in adoration.” (Verse 15) They are keenly influenced by what they are told, glorify God and feel His majesty. Hence, their first reaction is to fall down prostrating themselves. This is the best expression of their feelings, putting their foreheads on the ground in adoration. With this physical gesture, they “extol their Lord’s limitless glory and praise.” They are never arrogant. Their response is genuine, expressing their true feelings of God’s glory.

The sūrah then describes their physical attitude and inner feelings in a vivid expression that brings the movement and the feeling before our eyes: “[They] drag themselves out of their beds at night to pray to their Lord in fear and hope.” (Verse 16) They stand up for night prayer, which is the obligatory `Ishā’ prayer and the Witr that follows it, and they add voluntary night prayer and supplication. This is described here, however, as dragging themselves out of beds. Thus we see the beds and their attraction, inviting people to take rest and sleep. Yet those believers do not respond, and make every effort to resist such attraction, because they have something else that preoccupies them. They want to stand before their Lord, in adoration, with feelings of fear and hope present in their minds. They dread disobeying God and long for His help. They fear God’s anger and punishment and hope for His mercy and acceptance. All these feelings are brought together before our eyes as they: “pray to their Lord in fear and hope.” With such sensitivity and devoted, earnest prayer, they do their duty towards the Muslim community, in obedience to God: “And who are charitable with what We provide for them.” (Verse 16) This splendid, glorious image is accompanied by another one showing the marvellous and special reward which reflects the special care, honour and generosity God bestows on them: “No one can imagine what blissful delights have been kept in store for them as a reward for what they used to do.” (Verse 17) This verse suggests that God Himself welcomes these people, and that He takes it upon Himself to prepare the reward He has in store for them. Furthermore, it is He who will give them a warm reception and an honourable position which will delight them. All this though is known to God alone, no one else has any idea of it. It remains with Him until it is shown to those who will be given it when they meet Him. What a splendid meeting with the Lord of the universe!

What can we say about God’s grace which He bestows in abundance on His servants? Let their deeds, worship, obedience and hopes be as they may, who and what are they to deserve that God, in His majesty, should prepare their reward and give them such abundant care and warm reception? It is all part of God’s grace that knows no limit.

The two contrasting images of the humiliated unbelievers and the honoured believers are followed with a summing up of the principle of fair reward. This is what differentiates between those who do good and those who do evil, and their status in this world and in the life to come. This principle makes reward commensurate with action on the basis of absolute justice: Is, then, the one who is a believer to be compared to one who is wicked? The two are certainly not equal. Those who believe and do righteous deeds will have the gardens of repose for an abode in recompense for what they used to do; whereas the wicked have the fire as their abode: whenever they try to come out of it, they will be thrown back in it, and they will be told, ‘Taste this suffering through fire which you always thought to be a lie.’ We will certainly let them taste a suffering closer at hand before they experience the greater suffering so that they might return [to the right faith]. Who does a greater wrong than one who is reminded [of the truth] by his Lord’s revelations but he, nevertheless, turns away from them? We shall certainly inflict Our retribution on the evildoers. (Verses 18-22) The believers and the wicked cannot be equal in their natures, feelings or actions. Hence, they cannot have the same reward either in this life or in the life to come. The believers are straight in their nature, looking up to God in what they do, following His code of living. The wicked deviate from the truth, spread corruption on earth, and do not follow His guidance and proper code. No wonder, then, that the roads the two groups take in the life to come should be different. Each will have the reward that fits their actions: “Those who believe and do righteous deeds will have the gardens of repose,” which will be their dwelling place. These gardens are given to them “for an abode,” where they settle. This is “in recompense for what they used to do.” (Verse 19)

“Whereas the wicked have the fire as their abode.” This is where they settle. Needless to say, being homeless is much better than such an abode.

Yet, “whenever they try to come out of it, they will be thrown back in it.” This is an image showing repeated attempts to escape and to avoid the burning. Yet, “they will be told, Taste this suffering through fire which you always thought to be a lie.” (Verse 20) Thus, rebuke adds to the physical suffering.

Such is the fate of the wicked in the life to come. But they are not left alone until then. God warns them that they may incur punishment in this present life before they suffer the punishment of the Day of Judgement: “We will certainly let them taste a suffering closer at hand before they experience the greater suffering.” (Verse 21) Yet this suffering, which is close at hand, carries with it an aspect of grace. God does not like to expose His creatures to suffering unless they incur such punishment by the actions they do or fail to do, and by being persistent in what incurs punishment. Therefore, God warns them that He will make them suffer in this life “so that they might return [to the right faith].” This may, perchance, let their nature wake up. The pain may bring them back to the truth. If they do, then they will avoid the fate of the wicked which we saw earlier.

However, if they continue to turn away when they are reminded of God’s revelations and signs, and if they fail to return to the truth after their suffering in this present life, then they are confirmed wrongdoers: “Who does a greater wrong than one who is reminded [of the truth] by his Lord’s revelations but he, nevertheless, turns away from them?” (Verse 22) In such a situation, they deserve strong retribution both in this life and in the life to come: “We shall certainly inflict Our retribution on the evildoers.” (Verse 22) What a serious and fearful warning from God Almighty to those who deserve such punishment.