Al-Hijr: (85) "And We did not create the heavens..."

"And We did not create the heavens and the earth and that which is between them except in truth"—meaning, except as a creation imbued with truth and wisdom, such that the continuation of corruption and the establishment of evils is inconsistent with it. Wisdom has necessitated the destruction of the likes of these [disbelievers] to repel their corruption and to guide those who remain toward righteousness.

"And indeed, the Hour is coming." It is inevitable; therefore, We shall also take vengeance upon the likes of these. The first sentence is an indication of their worldly torment, and the second is an indication of their punishment in the Hereafter. In both sentences, there is a solace for the Prophet—may Allah bless him and grant him peace—that is evident. Furthermore, the first sentence contains an indication that their destruction is a matter necessitated by wisdom.

In al-Tafsir al-Kabir, regarding the sequence, it is stated that when He, the Exalted, mentioned the destruction of the disbelievers, it was as if it were said: "How does this befit the Most Merciful?" He, the Exalted, replied that He only created creation so that they might be occupied with worship and obedience; therefore, when they abandon them and turn away from them, it becomes necessary, by way of wisdom, to destroy them and purify the earth. The commentator [al-Razi] critiqued this, noting that it holds true only according to the Mu'tazilite doctrine.

He then mentioned another perspective: that the purpose of this story is to encourage the Prophet—may Allah bless him and grant him peace—to be patient with the foolishness of his people. For when he—upon him be peace and prayer—heard that past nations dealt with their prophets—upon them be peace—in such corrupt ways, it became easier for him to endure the foolishness of his own people.

Then, when He, the Exalted, explained the bringing down of torment upon the past disbelieving nations, He said to him—may Allah bless him and grant him peace—that the Hour is coming, and that Allah, the Exalted, will take vengeance for you against your enemies therein, and will reckon you and them according to your good deeds and their evil deeds. For He, the Exalted, did not create the heavens and the earth and what is between them except with justice and equity. How then could it befit His wisdom to neglect your affair?

Shaykh al-Islam tended toward the permissibility of interpreting "truth" (al-Haqq) as "justice" (al-'adl). He indicated that the ba (in bil-haqq) is for causality, and the meaning is: "We did not create that except because of justice and equity on the day of requital for deeds." He noted that the second sentence confirms this. Perhaps treating each sentence as an indication of a different thing, as we have pointed out, is preferable.

Some of the Ash'aris used the first [sentence] as evidence that the actions of servants, in their entirety, are created by Him, the Exalted, as they are included in what is "between them [the heavens and earth]." Some Mu'tazilites claimed to refute this by arguing that sins are actions that are invalid; therefore, if they were created by Him, the Exalted, they would have been created in "truth," yet falsehood cannot be created in "truth." This is an argument devoid of verification.

"So forgive"—meaning, turn away from the disbelieving deniers—"with a gracious forgiveness."

This is that which is devoid of rebuke, as has been narrated by more than one source from 'Ali—may Allah honor his face—and Ibn 'Abbas—may Allah be pleased with them both. Al-Raghib defined "forgiveness" (al-safh) as the abandonment of blame and noted that it is more intensive than "pardon" (al-'afw). In the command given to him—may Allah bless him and grant him peace—there is an indication that he—upon him be peace and prayer—is capable of taking vengeance upon them. It is as if it were said: "Turn away from them, endure their harm, do not seek vengeance upon them, and treat them with the treatment of one who forgives and is forbearing." The conclusion of this is a command to him to oppose them with a pleasant character, forbearance, and deliberation, by warning them and calling them to Allah, the Exalted, before combat, and then fighting them if necessary. Based on this, the verse is not abrogated.

From Ibn 'Abbas, Qatada, Mujahid, and al-Dahhak, it is narrated that it is abrogated by the "Verse of the Sword." It is as if they held that the intention here is to appease them and refrain from fighting them. The scholar al-Tibi preferred this latter view, saying: "So that the conclusion of the stories is comprehensive of solace and the command to appease, and as a transition to another subject," which is His saying, the Exalted, that follows: "And We have certainly given you seven of the often repeated..." In that, there is a discourse on turning away from the adornment of the life of this world, which is one of the greatest types of harm.

However, it is mentioned in al-Kashf that what the structure requires is that His saying: "And We did not create the heavens..." is a synthesis of the two sides of the detailed verses of demonstration and grace, summarized from them with an added emphasis of limitation, so that the one presenting the argument may cast it before the obstinate and be solaced from the mockery of the deniers. It is a preface to heighten the mention of the purpose of the Reminder (the Quran) being complete regarding guidance, sufficient for every purpose attached to it, established for him with due regard. Then he said: "From this, it appears that the verse is a conjunction of the specific to the general, an indication that it is the most complete of blessings, the most worthy of proofs, and the most worthy of what one may use to quench one's thirst (of grievance); that whoever is granted it, losing anything else does not harm him, and whoever seeks guidance elsewhere is abandoned to his own desire." So reflect.