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Created Them In Truth (Dukhan 44:39)
Ad-Dukhan – 44:39
Arabic
مَا خَلَقۡنَٰهُمَآ إِلَّا بِٱلۡحَقِّ وَلَٰكِنَّ أَكۡثَرَهُمۡ لَا يَعۡلَمُونَ
What does creating in truth mean? Especially in contrast to not in play. The Quran says this a lot but I don’t understand what it means. Does it simply mean that we were the ones who created it (comma) in truth- suggesting a rejection of anyone else creating them? Or something else?
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Created Them In Truth (Dukhan 44:39)
updated 3 years, 6 months ago
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وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا لَاعِبِينَ (٣٨) مَا خَلَقْنَاهُمَا إِلَّا بِالْحَقِّ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ (٣٩) إِنَّ يَوْمَ الْفَصْلِ مِيقَاتُهُمْ أَجْمَعِينَ (٤٠) يَوْمَ لَا يُغْنِي مَوْلًى عَن مَّوْلًى شَيْئًا وَلَا هُمْ يُنصَرُونَ (٤١) إِلَّا مَن رَّحِمَ اللهُ إِنَّهُ هُوَ الْعَزِيزُ الرَّحِيمُ (٤٢)
And We did not create the heavens and the earth and all that is between them for amusement. We did not create them but for a purpose, but most of them are not aware of this fact. Indeed, the Day of Judgement is the appointed time for all. On that Day, no relative shall be of any benefit to a relative nor shall they be helped. Except those to whom God shows mercy. Indeed, He alone is the Mighty One, the Merciful. (38-42)
(Excerpt from Quranic Exegesis: Amin Ahsan Islahi)
(Translated by Dr. Shehzad Saleem)
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Explanation of the verses:
(Amin Ahsan Islahi)
(Translated by Dr. Shehzad Saleem)
وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا لَاعِبِينَ (٣٨) مَا خَلَقْنَاهُمَا إِلَّا بِالْحَقِّ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ (٣٩)
In the afore-mentioned paragraphs, historical evidence as well as evidence from the world around man was presented to substantiate reward and punishment. In these verses, argument for the same is drawn from the attributes of God and from what they morally and intellectually entail. The verse states that the Almighty has not created the heavens and the earth and what is between them for amusement; on the contrary, He has created them for a higher purpose and a true objective. It is an essential requirement of this true objective that one day this world cease to exist and after that a day come when the Creator rewards those who spent their lives in accordance with God’s will, and punishes those who remained disobedient. If such a day does not come and this world continues without end or ends abruptly such that neither its pious inhabitants are rewarded nor the evil ones punished, then this means that its Creator, God forbid, is a merry-maker who while sitting in the heavens is witnessing a drama of the oppression and the oppressed, and when gets bored from watching this drama, He will dismantle this world or perhaps this drama will continue unabated forever. Obviously, this notion is such a wrong estimation about the merciful and wise creator of this world that cannot even be imagined. It is strange however that the majority is inflicted with this notion and is absolutely unaware of its consequences.
The fact that this is a deviant notion has been explained in detail in the exegesis of the previous sūrahs. Hence, I will content myself here with this brief comment.
إِنَّ يَوْمَ الْفَصْلِ مِيقَاتُهُمْ أَجْمَعِينَ (٤٠)
Stated in this verse is the essential outcome of the fact that this world has been created with a true objective: it is against the knowledge, justice, wisdom and mercy of God that this world continues the way it is or ends abruptly; it is essential that a day come in which the Almighty sits in His chair of justice and decides the affairs of all. As a result, those who spent their lives in an upright manner will be rewarded and those who spent their lives in transgression and usurpation will be bear punishment. That day will be the day on which perfect justice manifests itself and no one will escape from it. The small and the big, the rulers and the ruled, the beggar and the king – all will be called to justice and such will be this justice that neither will any reality remain hidden nor will anyone be able to cause hindrance to the justice being dispensed. The word أَجْمَعِيْنَ should be specially paid attention to.
يَوْمَ لَا يُغْنِي مَوْلًى عَنْ مَّوْلًى شَيْئًا وَلَا هُمْ يُنْصَرُونَ (٤١)
The word مَوْلًى is used for members of a family and tribe who are related to a person through his blood and lineage and who have mutual feelings of support and unity. The verse states that that day will be of such selfishness that no relative will be of any benefit to another relative.
The expression وَلَا هُمْ يُنصَرُونَ points to the fact that there will be no other source of help either. It is evident from contextual indication that this help refers to the help which the Idolaters of Arabia expected from their deities.
إِلَّا مَنْ رَّحِمَ اللهُ إِنَّهُ هُوَ الْعَزِيزُ الرَّحِيمُ (٤٢)
The verse says that on that day only those who are blessed with God’s grace will succeed and only those receive His grace who are worthy of it. God is powerful and at the same time He is also merciful. No one will be able to bail out people seized by Him. And no one will be able to deprive people who are worthy of His mercy. In other words, people should fear Him alone and expect mercy from Him alone as well.
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So every time it’s used it refers tk an objective?
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Try to look other verses with this perspective as well and let me know in case you find an anomaly.
It would be unfair of me to give a sweeping statement at the moment.
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Al-Baqarah – 2:213
Arabic
كَانَ ٱلنَّاسُ أُمَّةً وَٰحِدَةً فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّۦنَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ ٱلۡكِتَٰبَ بِٱلۡحَقِّ لِيَحۡكُمَ بَيۡنَ ٱلنَّاسِ فِيمَا ٱخۡتَلَفُواْ فِيهِۚ وَمَا ٱخۡتَلَفَ فِيهِ إِلَّا ٱلَّذِينَ أُوتُوهُ مِنۢ بَعۡدِ مَا جَآءَتۡهُمُ ٱلۡبَيِّنَٰتُ بَغۡيًۢا بَيۡنَهُمْۖ فَهَدَى ٱللَّهُ ٱلَّذِينَ ءَامَنُواْ لِمَا ٱخۡتَلَفُواْ فِيهِ مِنَ ٱلۡحَقِّ بِإِذۡنِهِۦۗ وَٱللَّهُ يَهۡدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍ مُّسۡتَقِيمٍ
I don’t see how it makes sense to simply say it is for a ‘true objective’. I don’t really know but it seems to be saying that ‘asal mein Allah ne….’
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Look deeply, it has the same essence of بِٱلۡحَقِّ but a different shade of it. The sentence structure helps in deciding the shade of a word in case a word has multiple meanings or multiple shades.
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So what is the essence of bil haqq? That there is an objective? Because in surah dukhan it seems to have been used to oppose something having to objective and being for mere play. Is that the word being used in its asal?
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Both in these cases, there is objective, one is of book (with decisive objective/authority behind it), one is the creation (with decisive objective behind it).
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Ok that makes sense- I’ll keep this in mind when reading in the future!
جزاكم الله خيرا
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