Ṣād

وَمَا خَلَقْنَا السَّمَآءَ وَالأَرْضَ وَمَا بَيْنَهُمَا بَاطِلاً ذَلِكَ ظَنُّ الَّذِين كَفَرُوا فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنَ النَّارِ

أَمْ نَجْعَلُ الَّذِينَ ءَامَنُوا وَعَمِلُوا الصَّالِحَاتِ كَالْمُفْسِدِينَ فِي الأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ

27. “And We did not create the heaven and the earth and what is between them in vain; that is the opinion of those who disbelieve; then woe to those who disbelieve on account of the Fire (of Hell)!”

28. “Shall We treat those who believe and do righteous deeds like the mischief makers in the earth? Or shall We treat the pious like the wicked?”

In the Divine world-view, creation is done with an aim. Since the system of existence is based on the truth, then arbitration must be based on the truth, too, so that the system of law and the system of creation can be in the same path. Therefore, following the life story of David and his Divine Deputy in the earth, this verse talks about this fact that the world of existence pursues an aim so that the direction of the government on the earth, which is a part of it, can be specified.

It says:

The important issue, from which all rights originate, is the existence of aim in creation. When we accept this matter in our world-view that this vast world has not been created in vain from the side of Allah, the Exalted, we immediately look for its aim, the aim which is summarized in the short but expressive words of: ‘development, education, training’. It is from this line that we conclude that governments must also pave this very line. They must make the foundations of education and training firm and cause men to be spiritually developed.

In other words, the foundation of the world of existence is based on truth and justice, and governments must also be consistent with the whole world, i.e. they should act according to the criterions of right and justice. By the way, the last sentence of the previous verse, which was about the man’s forgetfulness of the Day of Reckoning, is completely consistent with the content of this holy verse, too, because the aim of the creation of the world requires that there should exist a Reckoning Day, as it was said in the discussions about Resurrection (at the end of Surah Yasin) that if there were not a Reckoning Day, the creation of this world would be rather useless, meaningless, and ambiguous.

It is interesting that at the end of this holy verse the Qur’an points to one of the clear lines which separates the school of belief from infidelity. It is the belied of the futility of the world in atheistic schools the kinds of which we encounter today, too. They explicitly announce that this world is futile and aimless. By this way of world-view, how can they execute the right and justice in their governments?

Only that government can execute the right and justice which originates from a Divine world-view that believes an aim for the world and has an accurate system in whose path the government runs, too. And, if the modern atheistical world has reached to a blind lane in its government, in its peace and war, and in its economy and culture, its main root must be sought in this very matter. And that is why that they base their own activities on ‘force’ and domination, and they think that everybody can gain it by force. How horrible is the world which is founded and controlled upon this form of thinking.

However, Allah is Wise and it is impossible that He creates this world without any aim. This aim will be safeguarded in the case that this world can be a premise for a vaster world, a world which connects to eternity and justifies the legitimacy of this world. In the next verse, the Qur’an adds:

There exists neither the possibility of aimlessness in the creation nor the equality of the righteous and the mischief makers, because the first group take steps alongside the path of godly aims and go forward unto the destination, but the second group are in the opposite side. In fact, the discussion of the subject of Resurrection with all its dimensions has reasonably been stated both in this verse and its previous verse. From one side it indicates that the Wisdom of Allah requires that the creation of the world to have an aim (and this aim is not acquired without other world because the few days of the life of this world, is not so worthy that can be the aim of this great creation.

On the other side, wisdom and justice require that the good ones and the bad ones, or the just and the unjust, should not be equal, and this is the whole collection of: resurrection, reward, retribution, and Paradise and Hell. Moreover, when we look at the human society in this world, we see that the mischief-makers and believers are in the same row; and the evildoers are beside the good doers. And, in many cases, we see that the wrong doers are in a better welfare.

If there were not another life next to this fleeting world in which justice will be executed, the circumstance of this world is both against ‘wisdom’ and against ‘justice’, and this itself is counted another proof for the existence of Resurrection. In other words, for proving the Resurrection sometimes it is reasoned from the way of ‘wisdom’ and sometimes from the way of ‘justice’. The former verse refers to the first reasoning and the next verse to the second reasoning.