al-Sajdah

وَلَنُذِيقَنَّهُم مِنَ الْعَذَابِ الأَدْنَي دُونَ الْعَذَابِ الأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ

21. “And indeed We make them taste of the nearer chastisement (in this world) before the greater chastisement (in Hereafter) that haply they may return (to Allah).”

The worldly punishment is both near and small, while the punishment of Hereafter is both far and great. The Messenger of Allah (S) said:

“The purpose of /‘aŏabil ’adna/ (the nearer chastisement) is afflictions, sicknesses, and labours that man face with in this world.” ⁹

So, following the discussion mentioned in previous verses about the sinners and their painful punishment, in this verse the Holy Qur’an points to one of the secret favours of Allah concerning them which is exactly the small and awakening punishments of this world in order that it shows that Allah never wishes that His servants may be involved in the eternal punishment; for this reason He uses all the awakening means for their deliverance. He sends the Divine messengers; He sends down heavenly Books; and He gives blessings. So, such evil-doers will not have any fate but the Fire of Hell. It says:

Certainly, the Qur’anic phrase /‘aŏab-il-’adna/ has a vast meaning which envelops many of the probable meanings that the Islamic commentators have separately mentioned upon its commentary. Among them is that its purpose is the afflictions, pains, and troubles. Or it is the violent famine and draught that the pagans were faced with in Mecca for seven years, so terribly that they had to feed from corpses. Or it is the hard stroke that they received in the Battle of Badr; and the like of them.

But some commentators have thought that the purpose of it may be ‘the punishment of grave’ or ‘the chastisement in Raj‘at (return to life in this world after death). This idea does not seem correct, because it is not consistent with the Qur’anic holy sentence /la‘allahum yarji‘un/ (haply they may return (to Allah)). This matter must be noted, of course, that there are some sudden chastisements in this world, too, that when they come the doors of repentance will be shut. This chastisement is the unchangeable punishment which comes for the incorrigible persons to annihilate them, and, of course, as a subject this kind of chastisement is not naturally inside the discussion of this verse.

The Qur’anic phrase /‘aŏab-il-’akbar/ (the Divine greater chastisement) refers to the punishment of the Hereafter Day, which is greater and more painful than any other chastisement. The reason why the word /’adna/ (nearer) is mentioned versus /’akbar/ (greater) while the word /’adna/ must be said either versus /’ab‘ad/ (farther), or /’asqar/ (smaller) versus /’akbar/, there is a point in it that some commentators have explained it. The punishment of the world has two qualities: it is small and it is near; and at the time of threat it is not appropriate that its being small to be emphasized but its being near is emphasized.

And the punishment of the Hereafter Day has also two qualities: it is far and it is great, and concerning that it is appropriate that it should be emphasized on its ‘being great’, not on its ‘being far’. The application of the Arabic word /la‘alla/ (haply) at the end of the verse, as we said before, is for the sake that tasting the chastisements that are given as warnings are not the whole sufficient cause for awakening, but it is a part of the cause, and it needs preparation and a receptive ground without which there will not come any result. So the word /la‘lla/ points to this fact.

By the way, hereby one of the important philosophies of the existence of afflictions, disasters, and calamities, which is very sensitive in the discussions concerning Monotheism, theology, and justice of the Lord, will be made clear. Not only in this verse, but also in some other verses of the Qur’an this fact has been pointed out, including Surah Al-’A‘raf, No. 7, verse 94 which says: