Tafsir of Sad 38:27

"And We did not create the heaven and the earth and that which is between them in vain (bāṭilan)."

This means: a vain creation. It is in the accusative case, acting as a deputy for the absolute object (al-mafʿūl al-muṭlaq), similar to saying "eat pleasantly" (kull haniʾan), meaning "eat a pleasant eating." "The vain" (al-bāṭil) is that which has no wisdom in it.

It is permissible that it is a circumstantial qualifier (ḥāl) for the subject of "We created" (khalaqnā), with an implied addition, meaning: "being possessors of vanity." "Vanity" (al-bāṭil) here refers to play and sport; that is, we did not create that while being people who engage in play or sport, similar to His saying—Exalted is He—: "And We did not create the heavens and the earth and that which is between them as players."

It is also permissible that it be a circumstantial qualifier for the object as well, under this same interpretation. In any case, the statement is an incipit (istiʾnāf) confirming what preceded it regarding the matter of resurrection and reckoning. For the creation of the heaven, the earth, and the creatures between them, while containing dazzling wisdom, profound secrets, and immense benefits, is the strongest proof of the greatness of Power and that the matter of resurrection and reckoning is not too difficult for Him. For the creation of that in such a manner signals that He—Mighty and Majestic is He—does not leave people when they die in vain, but rather He will resurrect them and hold them accountable. This is perhaps the most appropriate interpretation.

It is also permissible that the sentence is in the position of a circumstantial qualifier for the subject of "they forgot" (nasū), brought forth to accentuate the hideousness of the act of forgetting, as if it were said: "Because they forgot the Day of Reckoning, despite the existence of that which gives notice of it." This, as you can see, is plausible.

It is also permissible that "in vain" (bāṭilan) is a causal object (mafʿūl lahu), interpreted as the opposite of "the truth" (al-ḥaqq), and intended by it is the following of desires. It is as if it were said: "We did not create this world for the sake of vanity, which is the following of desires, but for the sake of the truth, which is the requirement of evidence regarding monotheism and adhering to the Sharia," similar to His saying—Exalted is He—: "And I did not create the jinn and mankind except to worship Me." The remoteness of this interpretation is not hidden. According to this, the sentence would be an incipit to confirm the command against following desires. It is said that it is a conjunction to what preceded it in meaning, as if it were said: "Do not follow desire, for it is a cause of your misguidance, and because He—Exalted is He—did not create the world for the sake of following desires, but created it for monotheism and holding fast to the Sharia; therefore, do not be heedless."

"That (dhālika)" is a reference to the denial of creating what was mentioned in vain.

"The suspicion of those who disbelieved (ẓannu alladhīna kafarū)": That is, their suspicion, so that the predicate may be correctly applied; or, one may imply an addition, meaning: "the suspicion of those who disbelieved." For their denial of the resurrection and recompense is a statement that the creation of what was mentioned is devoid of wisdom and is merely sport. Hence, He—Glory be to Him—said: "Did you think that We created you in vain and that to Us you would not be returned?" Or, their denial of that is a statement denying the greatness of Power, which is a statement denying its evidence, namely, the creation of what was mentioned while containing dazzling wisdom and secrets. This is based on the first approach in explaining the confirmation, which is, as you can see, plausible.

"So woe to those who disbelieved": An absolute sentence (subject and predicate). The "fa" (so/then) is to indicate the consequence of "woe" falling upon them due to their vain suspicion. Just as the placement of the relative pronoun (alladhīna) in place of their pronoun is to indicate that the contents of the relative clause contain the cause of their disbelief. There is no contradiction between the two, for their suspicion is a form of their disbelief; thus, the causality is confirmed.

The "min" (from/for) in His saying—Exalted is He—"from the Fire (min an-nār)" is either beginning, explanatory, or causal, as in His saying—Exalted is He—: "So woe to them for what their hands have written," and its equivalents. Based on this, it signifies that the Fire is the cause, for the necessity of woe is proven for them explicitly after having signaled the causality of what leads to it, namely their suspicion and disbelief. That is: "Woe to them because of the Fire, which results from their suspicion and disbelief." It is said that the speech is based on an implied addition, meaning: "entering the Fire."