The tafsīr tradition is, as an accumulative and overarching science, a direct reflection of the trends emerging in other Islamic sciences. Exegesis on verse Q.11:117 became an important marker for Islamic theology: (A) The exegesis of the Muʿtazila, as represented by alZamakhsharī (d. 538/1144): God transcends any form of injustice, therefore when He destroys a people it is caused by their own theological injustice i.e., unbelief/idolatry/major sins. (B) The exegesis of the Sunnī orthodox, as represented by the Later Ashʿarī scholars al-Rāzī (d. 606/1210) and al-Bayḍāwī (d. 685/1286): God does not destroy a people for their theological injustice i.e., unbelief/idolatry, but rather provides them respite when they are just towards others, which functioned as an uṣūli foundation for the preference of human rights (ḥaqq alʿibād) over divine rights (ḥaqq Allāh). Al-Zamakhsharī and al-Bayḍāwī became central references to the Ottoman tafsīr tradition, both in the Ottoman curriculum, and in original exegetical works such as by Abū al-Suʿūd al-Efendī (d. 982/1574) and Ismāʿīl Ḥaqqī (d. 1127/1715), and the multivolume supercommentary works by Shaykh Zādah (d. 951/1544), alKhafājī (d. 1069/1658), and ʿAṣām al-Dīn al-Qūnawī (d. 1195/1781). This paper seeks to discuss how the Ottoman tafsīr tradition engaged the different exegetical approaches to Q.11:117, and how Māturīdī theology provided the possibility for a unique synthesis of alZamakhsharī and al-Bayḍāwī wherein divine respite becomes grounded in divine wisdom and justice.