Tafsir of Ad-Dhariyat 51:56

"And I did not create the Jinn and Mankind except to worship Me." (56)

This is an initiation that affirms the command and establishes the essence of what preceded it, for their creation—given what the Glorious and Exalted Lord mentioned—is something that calls upon the Prophet (may the blessings and peace of Allah be upon him) to remind them, and necessitates that he himself remembers and takes heed.

Perhaps the Jinn are mentioned first because their creation preceded the creation of man in existence. It is apparent that those meant are the counterparts of man, whereas the angels (upon them be peace) are not mentioned. It is said: because the matter regarding them is settled, or because the verse was brought forth to clarify the behavior of the disbelievers who abandoned the worship of Allah—the Exalted—despite being created for it. Such abandonment is not found among the angels; rather, they are honored servants who do not grow arrogant against His—the Almighty’s—worship. Others say it is because the Prophet (may the blessings and peace of Allah be upon him) was not sent to them; thus, mentioning them in this ruling is not something that would call upon the Prophet (peace and blessings be upon him) to remind them. You know, however, that the more correct view is the universality of his message. Others said, in place of this, that they are excused from needing reminders and sermons. Some say the term "Jinn" is intended to include them because it derives from al-istitar (concealment), and they are concealed from mankind. It has also been said that it is not correct to mention them in the sphere of "creation" (khalq), as they are like spirits from the world of the Command (Amr) that contrasts with the world of Creation, as indicated by His saying: "His is the Creation and the Command." This was refuted by His—the Exalted’s—saying: "Creator of all things, and His is the Creation and the Command." It is not as they imagined.

Worship is the ultimate form of humility. It is apparent that what is intended by it is that which is done by choice, not that which is done by compulsion (which is established for all creatures), which is the evidence pointing to their being created and that they are the creation of a Wise Doer. This is expressed as prostration, as in His saying: "And the stars and the trees prostrate."

The definite article (al) in "the Jinn and Mankind," according to the famous view, denotes generalization. As for the particle lam (in li-ya‘budun), it is said to denote purpose. Even if worship is not a purpose sought from creation—due to the existence of evidence that the Almighty did not create the Jinn and Mankind for its sake (i.e., intending it from them), for if He had intended it from them, it would not have failed, as Divine Will necessitates the willed object, as explained in the foundations of theology, whereas failure is verified by observation—furthermore, the apparent meaning of His saying: "And We have certainly created for Hell many of the Jinn and Mankind" points to the intention of disobedience from the many so they may deserve Hell, which contradicts the intention of worship.

However, since they were created in a state fit for worship and prepared for it—as the Exalted placed in them intellects and gave them outer and inner senses, among other aspects of readiness—their creation was made to suffice for this purpose, as a hyperbole in attributing the thing to its end. Such is common in usage; do you not see them saying of one with a strong body: "He is created for wrestling," and of cattle: "They are created for plowing"?

In al-Kashf, it is stated that His—the Exalted’s—actions lead to perfectionist ends, and the lam in them is placed for that. As for the Will, the lam does not necessitate it unless it is known that the motive is sought in itself. Thus, there is no need for interpretation, for they were created such that worship could be performed by them, and they were guided to it, and that was made a perfectionist goal for their creation. The fact that some of them are hindered from reaching it does not prevent the goal from being a goal. This is a clear meaning—so contemplate.

It is said that worship means humility and submissiveness by way of compulsion. It is apparent that all are worshippers of Him—the Exalted—in that sense; there is no difference between believer and disbeliever, the righteous and the wicked. Similar to this is what was said: the meaning is "I did not create the Jinn and Mankind except to submit to My decree." Others said: the meaning is "I did not create them except to be servants to Me," and "servant" is intended as a servant by compulsion. The generality of the description for him is apparent according to His saying: "There is none in the heavens and the earth but that he comes to the Most Merciful as a servant." But it was objected that ‘abada (to become a servant) in the sense of "becoming a servant" has no basis in the language.

Others said that worship means Tawhid (Monotheism), based on what is narrated from Ibn Abbas that every mention of "worship" in the Quran is "Monotheism." Thus, all declare His—the Exalted’s—oneness in the Hereafter. As for the believer’s monotheism in the world, that is clear. As for the disbeliever’s monotheism, it is indicated by His—the Exalted’s—saying: "Then there was no contention except that they said: 'By Allah, our Lord, we were not idolaters.'" Upon this is the saying of one who stated: "No disbeliever enters the Fire." Or, as al-Kalbi said: "The believer declares His oneness in hardship and ease, and the disbeliever declares His oneness—the Exalted—in hardship and affliction, but not in blessing and ease," as the Almighty said: "And when they board the ships, they call upon Allah, sincere to Him in religion." It is not hidden how remote this is from the apparent meaning and the context.

It is reported from Ali (may Allah honor his face) and Ibn Abbas (may Allah be pleased with them both): "I did not create them except to command them and call them to worship." So it is like His saying: "And they were not commanded except to worship Allah." Thus, He mentioned worship, which is caused by the command, or associated with it, and intended its cause or its corollary metaphorically. You know that the command of every individual of the Jinn and every individual of Mankind is not realized, especially if those who are not legally responsible, such as children who die before the age of responsibility, are included in the generalization.

Mujahid said: the meaning of "to worship Me" is "to know Me." This is also a figurative expression where the cause is mentioned in place of the effect, as stated in al-Irshad. Perhaps the secret in this is to alert that what counts is the knowledge attained through His worship—the Exalted—not what is attained through other means, such as the knowledge of the philosophers. It is said: this is good, because had He—the Almighty—not created them, they would not have known of His existence and His oneness. It has come: "I was a hidden treasure, and I loved to be known, so I created the creation so that I would be known." This was countered by the argument that correct knowledge did not materialize in all; rather, some have denied His existence—the Exalted—such as the naturalists today. Therefore, the previous saying in explaining the causal link is necessary.

As for the report with this wording, Sa’d al-Din Sa’id al-Farghani mentioned it in Muntaha al-Madarik, and others like the Great Sheikh (Ibn Arabi) mentioned it in the 198th chapter of al-Futuhat with different wording. The memorizers (hadith scholars) countered it, and Ibn Taymiyyah said: "It is not a statement of the Prophet (may the blessings and peace of Allah be upon him), and no chain is known for it, neither authentic nor weak." Likewise, al-Zarkashi, al-Hafiz Ibn Hajar, and others said: And whoever narrates it among the Sufis admits its lack of proof through transmission, but says: "It is proven through unveiling (kashf)." The Great Sheikh (may his secret be sanctified) explicitly stated this in the aforementioned chapter. Unveiling-based validation is their characteristic style. Even so, there is a problem with the meaning, but it was answered with three responses that will come, if Allah the Exalted wills.

It is said that the definite article in "the Jinn and Mankind" is for specification, and what is meant are the believers, because of His saying: "And We have certainly created [for Hell]..." i.e., based on the fact that the lam there is not for the consequence. This opinion is attributed to Zayd ibn Aslam and Sufyan, and it is supported by His saying before: "And indeed, the reminder benefits the believers." It was supported in al-Bahr by the narration of Ibn Abbas from the Messenger of Allah (may the blessings and peace of Allah be upon him): "And I did not create the Jinn and Mankind [from among the believers]..." and some narrated it as a reading of Ibn Abbas (may Allah be pleased with him). Some people take it to mean the genus, and say it is sufficient for the validity of the ruling for it to be true for some of its members—here, the obedient believers. This is, in the end, united with the previous view. There is no problem in that with regarding the lam as for a truly sought goal, nor in regarding it as for an object, according to those who permit explaining His—the Exalted’s—actions by objects while maintaining His self-sufficiency and lack of perfection through others, as many of the predecessors and traditionists have held. You have heard that some of them divide the Will into: legislative—pertaining to acts of obedience, and originary (takwiniyah)—pertaining to disobedience and other things. According to this, it is permissible for "the Jinn and Mankind" to remain inclusive of the disobedient, and it is said: that worship is also willed from them, but by the legislative Will, except that this is not complete unless this Will does not necessitate the occurrence of the willed object, like the "delegated will" (al-irada al-tafwidiyyah) held by the Mu’tazila.

Now, having acquired knowledge of the opinions in the interpretation of this verse, it becomes easy for you to dispel what seems to be a contradiction between it and His—the Exalted’s—saying: "But they will not cease to differ, except whom your Lord has given mercy, and for that He created them," assuming the reference is to the difference by adopting some of those opinions regarding it. Some have dispelled it by saying that the lam in that verse is for the consequence. What comes to mind is that the restriction is relative—meaning: I created them for worship, rather than its opposite, or rather than the seeking of provision and food, as indicated by the words of some of them, derived from the follow-up of that with His—the Exalted’s—saying: [The text breaks here].