اَفَحَسِبۡتُمۡ اَنَّمَا خَلَقۡنٰکُمۡ عَبَثًا وَّ اَنَّکُمۡ اِلَیۡنَا لَا تُرۡجَعُوۡنَ ﴿۱۱۶﴾
أَفَحَسِبۡتُمۡ أَنَّمَا خَلَقۡنَٰكُمۡ عَبَثٗا وَأَنَّكُمۡ إِلَيۡنَا لَا تُرۡجَعُونَ
2022. Man has been created to serve a great purpose––to develop and reflect in his person Divine attributes. He has been endowed with a Divine personality and is manifestly the central figure in the whole creation or at least that part of the creation which is related to our universe. Having a great purpose to fulfil, his life will not end with his departure from this world and with the soul’s flight from its physical habitat. The human soul will continue its never-ending journey in a new world, in a new form and a new body. The very idea that with the dissolution of its physical tabernacle the human soul suffers death militates against God’s wisdom and His whole design and purpose in creating the universe. (close)
2587. Important Words:
عبثاً (for no purpose) is infinitive noun from عبث (‘abitha) which means, he indulged in amusement; he joked and jested. عبث means, to do a thing which has no known good or benefit and has no object or purpose. They say فعل ذالک عبثاً i.e. he did a thing which had no purpose or object in it (Aqrab & Lane).
After bringing home to disbelievers the iniquity of their behaviour and of their persecution of Divine Messengers and joking and jesting with their followers, God reprimands them by reminding them that the manner in which they lead their lives shows that they think that man’s life has no object or purpose and that this great universe of which he is at once the axis and centre and the aim and object, has been created without purpose. The reprimand implies the answer that man has been created to serve a great purpose, a noble object. It is to become God’s Vicegerent on earth and to develop and reflect in his person Divine attributes, particularly the four attributes mentioned in the next verse. He has been endowed with a divine personality and is manifestly the central point of creation or at least that part of creation which is related to our universe and it is to help him to reach the great goal which he is destined to attain that God sends His Messengers. The verse further signifies that man’s life having a great purpose to fulfil will not end with his departure from this world and with the soul’s flight from its physical habitat. The human soul will continue its never-ending journey in a new world, a new form and in a new body. The very idea that with the dissolution of its physical tabernacle the human soul suffers death militates against God’s wisdom and against His whole design and purpose in creating universe. (close)
فَتَعٰلَی اللّٰہُ الۡمَلِکُ الۡحَقُّ ۚ لَاۤ اِلٰہَ اِلَّا ہُوَ ۚ رَبُّ الۡعَرۡشِ الۡکَرِیۡمِ ﴿۱۱۷﴾
فَتَعَٰلَى ٱللَّهُ ٱلۡمَلِكُ ٱلۡحَقُّۖ لَآ إِلَٰهَ إِلَّا هُوَ رَبُّ ٱلۡعَرۡشِ ٱلۡكَرِيمِ
a. 20:115; 22:63; 24:26. (close)
This verse expressly supplies the answer to the vital question as to what is the aim and object of man’s creation. It is this that man should develop in himself and demonstrate in his behaviour Divine attributes, particularly the four basic ones mentioned in the present verse, viz. the King (الملک), the True Lord (الحق), the One God, beside Whom there is no other God (لا اله الا ھو); the Lord of the Glorious Throne (رب العرش الکریم). These four attributes demanded for their manifestation the creation of man and the universe. They correspond to, and, in fact, are the four attributes mentioned in an inverse order in the opening chapter of the Quran, viz.
رب العالمین (the Lord of all the worlds), الرحمان (the Gracious), الرحیم (the Merciful) and مالک یوم الدین (Master of the Day of Judgement); the attribute 'Lord of the Glorious Throne' (رب العرش الکریم) corresponding to the attribute 'Lord of the Worlds' (رب العالمین) and the attribute 'There is no God but He' (لا اله الا ھو) to the attribute 'the Gracious' (الرحمان). Similarly, the attribute 'the True' (الحق) corresponds to the attribute 'the Merciful' (الرحیم) and the attribute the King (الملک) corresponds to the attribute 'Master of the Day of Judgement' (مالک یوم الدین). Thus there exists a very striking resemblance and a deep connection between these two sets of Divine attributes. (close)
وَ مَنۡ یَّدۡعُ مَعَ اللّٰہِ اِلٰـہًا اٰخَرَ ۙ لَا بُرۡہَانَ لَہٗ بِہٖ ۙ فَاِنَّمَا حِسَابُہٗ عِنۡدَ رَبِّہٖ ؕ اِنَّہٗ لَا یُفۡلِحُ الۡکٰفِرُوۡنَ ﴿۱۱۸﴾
وَمَن يَدۡعُ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ لَا بُرۡهَٰنَ لَهُۥ بِهِۦ فَإِنَّمَا حِسَابُهُۥ عِندَ رَبِّهِۦٓۚ إِنَّهُۥ لَا يُفۡلِحُ ٱلۡكَٰفِرُونَ
The verse means to say that after the fact has been established that man has been created to fulfil a great object and that object is to develop and manifest in him Divine attributes, if he were so foolish as to worship gods of his own conception or creation he will have to render an account of his actions to God in the life to come and in the present life also such people will meet with frustration and discomfiture. (close)
وَ قُلۡ رَّبِّ اغۡفِرۡ وَ ارۡحَمۡ وَ اَنۡتَ خَیۡرُ الرّٰحِمِیۡنَ ﴿٪۱۱۹﴾
وَقُل رَّبِّ ٱغۡفِرۡ وَٱرۡحَمۡ وَأَنتَ خَيۡرُ ٱلرَّـٰحِمِينَ