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.
We certainly gave the Book to Moses, so be not in doubt about convergence with it. We made of it guidance for the Children of Israel, and We raised among them leaders who, so long as they remained steadfast and had sure faith in Our revelations, spread guidance in accordance with Our command. Your Lord is certainly the One who will decide between people on the Day of Resurrection with regard to all that on which they differ.
(Prostration, Al-Sajdah: 31: 18-25)
This passage begins with a rhetoric question to which there can be only one answer. A believer simply cannot be equal to one who is wicked. There is no way the two can be put at the same level. Their inequality will be reflected in the ends they meet on the Day of Judgment: “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.”
“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.” 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 Judgment: “We will certainly let them taste a suffering closer at hand before they experience the greater suffering.” 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.” What a serious and fearful warning from God Almighty to those who deserve such punishment.
The section speaking about the believers and unbelievers, the righteous and the wicked, and the fates of both groups is now complete. The Surah then begins a new section that speaks briefly about Moses and the revelations God gave him to serve as guidance to the Children of Israel, just like the Qur’an was given to Muhammad to provide guidance to those who believe in God. Both recipients of divine revelations share common principles and a common faith. Choosing those who were patient in adversity among Moses’ people to be leaders of their community carries strong implications for the believers, urging them to maintain their firm beliefs and to remain steadfast and patient in adversity. These are the qualities that make them leaders in this life and ensure that they will be established on Earth.
The clause, “so be not in doubt about convergence with it,” is an interpolation, which means to assure the Prophet of the truth that has been given to him. It emphasizes that it is the same truth that Moses advocated as revealed in his book. The two prophets and the two books meet in their advocacy of this truth. This is the explanation I prefer for this clause. Some commentators, however, suggest, that the phrase “about convergence with it” means “about meeting with him”, implying the meeting between Moses and Muhammad during the latter’s night journey and ascension to heaven. Indeed convergence on the basis of truth and a common faith is the more likely as it serves to reassure the Prophet so that he remains steadfast despite all the opposition and persecution he and his followers encounter. It is also in line with what is stated in the next verse: “We raised among them leaders who, so long as they remained steadfast and had sure faith in Our revelations, spread guidance in accordance with Our command.” This implies that if the small group of believers living in Makkah at the time persevered and remained patient in adversity, like those leaders of the Israelites, they would be leaders in the Muslim community. It establishes the characteristics that qualify people to be leaders, namely, patience in adversity and unshakeable faith.
As for the subsequent divergence among the Children of Israel, this is left to God to determine: “Your Lord is certainly the One who will decide between people on the Day of Resurrection with regard to all that on which they differ.”