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@ Copyright 1995 Dar Al FatahRevised edition 1997

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Introduction

ffihe purpose of creation is a topic that puzzles every

I human being at some point in his or her lifetime.r Everybody at some time or another asks themselves

the question "Why do I exist?" or "For what purpose am Ihere on earth?"

The variefy and complexity of the intricate systemswhich constitute the fabric of both human beings and theworld in which they exist indicate that there must have been aSupreme Beingwhocreated them. Design indicates a designer.When human beings come across footprints on a beach, theyimmediately conclude that a human being had walked by theresome time previously. No one imagines that the wavesfrom the sea settled in the sand and by chance produced adepression looking exactly like human footprints. Nor dohumans instinctively conclude that they were brought intoexistence without a purpose. Since purposeful action is anatural product of human intelligence. lrumans conclude thatthe Supreme Intelligent Being who created them must havedone so for a specific purpose. Therefore, human beings needto know the purpose for their existence in order to make senseof this life and to do what is ultimately beneficial for them.

Throughout the ages, however, there has been a minorityamong humans who have denied theexistence of God. Matter,in their opinion, is eternal and mankind is merely a chanceproduct of accidental combinations of its elements. Conse-

The Purpose ofCreation

Introduction

The purpose of creation is a topic that puzzles everyhuman being at some point in his or her lifetime.Everybody at some time or another asks themselves

the question "Why do I exist?'~ or "For what purpose am Ihere on earth?"

The variety and complexity of the intricate systemswhich constitute the fabric of both human beings and theworld in which they exist indicate that there must have been aSupreme Being who created them. Design indicates a designer.When human beings come across footprints on a beach, theyimmediately conclude that a human being had walked by theresome time previously. No one imagines that the wavesfrom the -sea settled in the sand and by chance produced adepression looking exactly like human footprints. Nor dohumans instinctively conclude that they were brought intoexistence without a purpose. Since purposeful action is anatural product of human intelligence, humans conclude thatthe Supreme Intelligent Being who created them must havedone so for a specific purpose. Therefore, human beings needto know the purpose for their existence in order to make senseof this life and to do what is ultimately beneficial for them.

Throughout the ages, however, there has been a minorityamong humans who have denied the existence ofGod. Matter,in their opinion, is eternal and mankind is merely a chanceproduct of accidental combinations of its elements. Conse-

t-L

The Purpose of Creatior,t _

quently, to them, the question "Why did God create man?"had and still has no answer. According to them, there simplyis no purpose to existence. However, the vast majority ofhumankind over the ages have believed and continue tobelieve in the existence of a Supreme Being who created thisworld with a purpose. For them it was, and still is, impoftantto know about the Creator and the purpose for which Hecreated human beings.

The AnswerTo answer the question "Why did God create man?" it

must first be determined from which perspective the questionis beingasked. From the point of view of Cod it would mean,"What caused God to create human beings?" while from thehuman point of view it would mean "For what purpose didGod create humans?" Both points of view represent aspectsof the intriguing question "Why do I exist?" In the followingpages, both aspects of the question will be explored basedon the clear picture painted by divine revelation. This is nota topic for human speculation. because human guessworkcannot possibly produce the whole truth in this matter. Howcan human beings intellectually deduce the reality of theirexistence when they can hardly understand how their ownbrain or its higher entity, the mind, functions? Consequently,the many philosophers who have speculated on this questiondown through the ages have come up with innumerableanswers, all of which are based on assumptions which cannot


quently, to them, the question "Why did God create man?"had and still has no answer. According to them, there simplyis no purpo:;e to existence. However, the vast majority ofhumankind over the ages have believed and continue tobelieve in the existence of a Supreme Being who created thisworld with a purpose. For them it was, and still is, importantto know about the Creator and the purpose for which Hecreated human beings.

The AnswerTo answer the question "Why did God create man?" it

must first be detennined from which perspective the questionis being asked. From the point of view of God it would mean,"What caused God to create human beings?" while from thehuman point of view it would mean "For what purpose didGod create humans?" Both points of view represent aspectsof the intriguing question "Why do I exist?" In the followingpages, both aspects of the question will be explored basedon the clear picture painted by divine revelation. This is nota topic for human speculation, because human guessworkcannot possibly produce the whole truth in this matter. Howcan human beings intelJectualJy deduce the reality of theirexistence when they can hardly understand how their ownbrain or its higher entity, the mind, functions? Consequently,the many philosophers who have speculated on this questiondown through the ages have come up with innumerableanswers, all of which are based on assumptions which cannot

be proven. Questions on this topic have even led a number of

philosophers to claim that we do not really exist and that the

whole uqorld is imaginary. For example,the Greek philosopher

Plato (428-348 BC) argued tlrat the everyday world of

changeable things, which man comes to know by the use of

his senses, is not the primary reality, but is a shadow world

of appearances.' Many others, as was previously mentioned,claimed and continue to claim that there is no purpose for thecreation of humans at all. According to thetrr, Human existenceis merely a product of chatrce. There can be no purpose if life

evolved from inanimate matter which only became animate

by pure luck. Humankind's supposed 'cousins, ' themonkey

and apes are not bothered with questions of existence. so why

should human beings be bothered with them?Although most people put the qrrestiori of why we are

created aside after occasional brief reflection. it i.s extremelycritical for human beings to know the answer. Without know-ledge of the correct answer. hutnan beings become indis-tinguishable from the other animals around thern. The anirnalnecessities and desires of eating, drinking and pro-creating

become the purpose of lruman existence by default. and

human efTort is then focused in this limited sphere. When

material satisfaction develops into the most important goal in

t 'fhis vierv was expressed in

knorvn metaphor of the cave.

compared to shadows cast on

N ew Encltclopaedia Br itunnica.

his book The Repuhlic through his rvell

wlrere the changin-e physical rvorld is

t lrc wall ol 'a cave by graven images (Ihe

vo l . 25 . n . 552 ) .


be proven. Questions on this topic have even led a number ofphilosophers to claim that we do not really exist and that the

whole V(0rld is imaginary. For example, the Greek philosopherPlato (428-348 Be) argued that the everyday world ofchangeable things, which man comes to know by the use ofhis senses, is not the primary reality, but is a shadow worldof appearances. I Many others, as was previously mentioned,claimed and continue to claim that there is no purpose for thecreation ofhumans at all. According to them, Human existenceis merely a product of chance. There can be no purpose if lifeevolved from inanimate matter which only became animate

by pure luck. Humankind's supposed 'cousins,' the monkeyand apes are not bothered with questions of existence, so whyshould human beings be bothered with them?

Although most people put the question" of why we arecreated aside after occasional brief reflection, it is extremelycritical for human beings to know the answer. Without knowledge of the correct answer. human beings become indistinguishable from the other animals around them. The animalnecessities and desires of eating, drinking and pro-creatingbecome the purpose of human existence by default, andhuman effort is then focused in this limited sphere. Whenmaterial satisfaction develops into the most important goal in

I This view was expressed in his book The Republic through his well

known metaphor of the cave. where the changing physical world is

compared to shadows cast on the \\.all 0 r a cave by graven images (The

New Encyciopaedia Britannica. vol. 25. p. 552).

The Purpose of Creation tgJ

life, human existence becornes even more degraded than thatof the lowestofanimals. Human beings willconsistently misusetheir Go{-given intelligence when they lack knowledge oftheirpurpose of existence. The degraded human mind uses itsabilities to create drugs and bombs and becomes engrossed infornication, pornography, homosexuality, fortunetelling,suicide, etc. Without knowledge ofthe purpose of life, humanexistence loses all meaning and is consequently wasted, andthe reward of an eternal life of happiness in the hereafter iscompletely destroyed. Therefore, it is of the utmost importancethat human beings correctly answer the question "Why arewe here?"

Humans most often turn to other human beings likethemselves forthe auswers. However. the only place that clearand precise answers to these questions can be found is in thebooks of divine revelation. It was necessary that God revealthe purpose to man through His prophets. because humanbeings are incapable of arriving at the correct answers bythemselves. All of the prophets of God taught tlreir followersthe answers to the question "Why did God create man?"

Judeo-Christian Scriptu resA survey of the Bible leaves the honest seeker of truth

lost. The Old Testament seems more concerned with lawsand the history of eariy man and the Jewish people than withanswering the vital question concerning humaniry's creation.l

2 In Isaiah the Israelites are created tbr God's glory, "'But norv thus saysthe Lord. he rvho created you. O .lacob. he who formed you. O lsrael:...


life, human existence becomes even more degraded than thatof the lowest ofanimals. Human beings wi II consistently misusetheir G04-given intelligence when they lack knowledge oftheirpurpose of existence. The degraded human mind uses itsabilities to create drugs and bombs and becomes engrossed infornication, pornography, homosexuality, fortunetelling,suicide, etc. Without knowledge ofthe purpose of life, humanexistence loses all meaning and is consequently wasted, andthe reward of an eternal life of happiness in the hereafter iscompletely destroyed. Therefore, it is of the utmost importancethat human beings correctly answer the question "Why arewe here?"

Humans most often turn to other human beings likethemselves for the answers. However. the only place that clearand precise answers to these questions can be found is in thebooks of divine revelation. It was necessary that God revealthe purpose to man through His prophets. because humanbeings are incapable of arriving at the correct answers bythemselves. All of the prophets of God taught their followersthe answers to the question "Why did God create man?"

Judeo-Christian ScripturesA survey of the Bible leaves the honest seeker of truth

lost. The Old Testament seems more concerned with laws..and the history of early man and the Jewish people than withanswering the vital question concerning humanity's creation.:!

2 In Isaiah the Israelites are created for God's glory, .. IBut now thus saysthe Lord. he who created you. 0 Jacob. he who formed you. 0 Israel: ...

l - L- T h e P u r p o s e o f C r e o t i o n - _ . .

ln Genesis, God creates the world and Adam and Eve in sixdays and 'rests' from His work on the seventh.3 Adam andEve disobey God and are punished and their son Cain killstheir othei son AbDl and goes to live in the land of Nod. AndGod was 'sorry' that he had made man!* Why are the answersnot there in clear and unmistakable terms? Why is so muchof the language symbolic. leaving the reader to guess at itsmeanings? For example, in Genesis 6:6 it is stated, "Whenmen begzur to multiply on the face of the ground, and daughterswere born to them, the sons of God saw that the daughtersof men were fair; and they took to wife such of them as theychose." Who are these "sons of God"? Each Jewish sect andeach of the many Christian sects who followed them havetheir own explanations. Which is the correct interpretation?The truth is that the purpose of man's creation was taught bythe prophets.of old, however, some of their followers-incollusion with the devils-later changed the scriptures. Theanswers became vague and much of the revelation was hiddenin symbolic language. When God sent Jesus Christ to the

' ' l will say to the north. Give up" and to the south- Do not rvithhold: bringmy sons from atar and my daughters fiom the end of the eafih. 7 everv oncwho is called by my name. whom I created for my glory, rvhom I tbrmedand made." ' (Revised Standard Vcrsion. lsaiah 43:l- 6-7.)t "tAnd on the seventh day God finished his rvork s,hich he had done. andhe rested on the seventh dal from all his work u'hich he had done. iSo

God blessed the se venth day and hallowed it. because on it God rested

fiom al l his work which hc had done in creation." (RSV. Genesis 2:2-3.1n "And the Lord was sorry that hc had made man on the earth. and itgrieved him to his heart." (RSV. Cenesis 6:6.)

TI,e Purpose ofCreation

In Genesis, God creates the world and Adam and Eve in sixdays and 'rests' from His work on the seventh.J Adam andEve disobey God and are punished and their son Cain killstheir other son Abtl and goes to live in the land ofNod. AndGod was 'sorry' that he had made man!4 Why are the answersnot there in clear and unmistakable terms? Why is so muchof the language symbolic, leaving the reader to guess at itsmeanings? For example, in Genesis 6:6 it is stated, "Whenmen began to multiply on the face of the ground, and daughterswere born to them, the sons of God saw that the daughtersof men were fair; and they took to wife such of them as theychose." Who are these "sons of God"? Each Jewish sect andeach of the many Christian sects who followed them havetheir own explanations. Which is the correct interpretation?The truth is that the purpose of man's creation was taught bythe prophets. of old, however, some of their followers-incollusion with the devils-later changed the scriptures. Theanswers became vague and much ofthe revelation was hiddenin symbolic language. When God sent Jesus Christ to the

6'1 will say to the north. Give up. and to the south. Do not withhold: bringmy sons from afar and my daughters from the end of the earth. 7 every onewho is called by my name. whom I created for my glory, whom r tannedand made.'" (Revised Standard Version. Isaiah 43: 1. 6-7.)

3 ••~And on the seventh day God finished his work which he had done. and

he rested on the seventh day from all his work which he had done. 350

God blessed the seventh day and hallowed it. because on it God restedfrom all his work which he had done in creation:' (RSY. Genesis 2:2-3.)

4 "And the Lord was sorry that he had made man on the earth. and it

grieved him to his heart." (RSY. Genesis 6:6.)

The Purpose of creation f

Jews, he overturned the tables of those merchants who hadset up businesses inside the temple,S and he preached againstthe ritualistic interpretation oftlre law practiced by the Jewishrabbis. He reaffrnned the law of Prophet Moses and revived it.He taught the purpose of life to his disciples and demonstratedhow to fulfil l it untilhis last moments in this world. However.after his departure From this w'orld. his rnessage was alsodistorted by sorne who clairned to be among his follorvers.The cleal tnrth he brought became vague. like the messagesof t l re prophets before hirn. symbolisrn was introduced.especialll ' through the "Revelatiorrs" of John, and the Gospelwhich was revealed to Jesus was lost. Four other gospelsconrposed by men \vere chosen bv Athanasius, a fourth centurybishop.6 to replace the lost Gospel of Jesus christ. And the23 books of writings of Paul and others included in the NewTestament outnumbered even tlre four versiolrs of the gospel.TAs a result, New Testament readers can'ot find preciseanswers to the question "Why did God create rnan?"s And

' L u k e t 9 : 4 5 ( R S V )6 The .\'et, Encu-c'lop,aedia Britannir.r, vo[. l4- p. gl4.7 tn t lre rnicl-4th ccntur,\ 'manuscnpt cal lecl C'odex Sinait icus. t l .re Letterof Barnaba.s and the shepherd ol Hernrfl.r arc included as a part of theNew Testament. (Tlrc N'ew Encvclopctediu Brirunnica. lol . 14. p. gl4.)t what rnay be cited in the Kin-e .lanres Version as the purpose o{'crcation.Revelat ion 4: l l " ' fhou art \vonh\. o Lord. ro rcceive glor-v ancl honor andporver: l i l r thou hast creatcd al l thin-ss. and for thv pleasure they are andwere created." is retranslated in the Rer ist-'d Standarcl Version as: "worthr,.art thou. our Lord and God. to reccrvc glor-r and honcur ancl pog.er-. fbrthou didst create all things. and by thy will they existed and were created."

Tile Purpose ofCreation

Jews, he overturned the tables of those merchants who hadset up businesses inside the temple,' and he preached againstthe ritualistic interpretation ofthe law practiced by the Jewishrabbis. He reaffirmed the law of Prophet Moses and revived it.He taught the purpose of life to his disciples and demonstratedhow to fulfill it until his last moments in this world. However.after his depat1Ure from this world. his message was alsodistorted by some who claimed to be among his followers.The clear truth he brought became vague. like the messagesof the prophets before him. Symbolism was introduced,especially through the '''Revelations'' of John, and the Gospelwhich was revealed to Jesus was lost. Four other gospelscomposed by men were chosen by Athanasius, a fourth centurybishop,6 to replace the lost Gospel of Jesus Christ. And the23 books of writings of Paul and others included in the NewTestament outnumbered even the four versions of the gospel. 7

As a result, New Testament readers cannot find preciseanswers to the question "Why did God create manT,g And

<; Luke 19:45 (RSV).

6 The .Vew Encyclopaedia Britannica, vol. 14. p. 814.7 In the mid-4th century manuscript called Codc\ Sinaiticus. the Letter

of Barnabas and the Shepherd a/Hernias are included as a part of theNew Testament. (The Sew Encyclopaedia Briwnnica. \01. 14. p. 814.)

1\ What may be cited in the King .lames Version as the purpose of creation,

Revelation 4: II "Thou art worthy, 0 Lord. III receive glory (Inc! honor and

power: for thou hast created all things. and for thy pleasure they are andwere created." is retranslated in the Re\ised Standard Version as: "Worthyart thou, our Lord and God. lO receive glory and honour and power. forthou didst create all things. and by thy will they existed and were created.-'

The Purpose of Creation

one is forced to blindly follow the contrived dogmas ofwhatever sect they happen to belong to or adopt. The gospelsare interpreted according to each sect's beliefs, and the seekerof truth is again left wondering, which one is correct?

The Incarnation of GodPerhaps the only coffrmon concept to most Christian sects

regarding the purpose of mankind's creation is that Godbecame man so that He could die at the hands of men tocleanse them of sin inherited from Adam and his descendants.According tothem,this sin had become so great that no humanact of atonement or repentance could erase it. God is so goodthat sinful man cannot stan'd before Him. Consequently, onlyGod's sacrifice of Himself could save humankind from sin.

Belief in this man-made myth became the only sourcefor salvation, according to the Church. Consequently, theChristian purpose of creation became the recognition of the'divine sacrifice' and the acceptance of Jesus Christ as theLord God. This may be deduced from the followirrg wordsattributed to Jesus in the Gospel according to John, "For Godso loved the world that he Flove his only Son, that whoeverbelieves in him should not perish but have eternal lift."'

ln Paul's letter to the Colossians he explains that the rvorld was createdfbr .lesus "r5He is the image of the invisible God. the first-bom of all creation:r6for in him all things were created. in heaven and on earth. visible anr:invisible. rvhether throne's or dominions or principalities or authorities-all things were created through him and for him."(RSV. Colossians | :15).t John . 3 :16 (RSV) .


one is forced to blindly follow the contrived dogmas ofwhatever sect they happen to belong to or adopt. The gospelsare interpreted according to each secfs beliefs~ and the seekerof truth is again left wondering~ which one is correct?

The Incarnation of GodPerhaps the only common concept to most Christian sects

regarding the purpose of mankind~s creation is that Godbecame man so that He could die at the hands of men tocleanse them ofsin inherited from Adam and his descendants.According to them, this sin had become so great that no humanact of atonement or repentance could erase it. God is so goodthat sinful man cannot stan'd before Him. Consequently~ onlyGod's sacrifice of Himself could save humankind from sin.

Belief in this man-made myth became the only sourcefor salvation, according to the Church. Consequently~ theChristian purpose of creation became the recognition of the'divine sacrifice' and the acceptance of Jesus Christ as theLord God. This may be deduced from the following wordsattributed to Jesus in the Gospel according to John, "For Godso loved the world that he gave his only Son. that whoeverbelieves in him should not perish but have eternallife.,,9

In Paul's letter to the Colossians he explains that the world was createdfor Jesus .d5He is the image of the invisible God. the first-born ofall creation:16for in him all things were created. in heaven and on earth. visible amIinvisible. whether thrones or dominions or principalities or authoritiesall things were created through him and for him."(RSV. Colossians I: 15).9 John, 3: 16 (RSY).


However, ifthis is the purpose of creation and the prerequisitefor everlasting life, why was it rrot taught by all the prophets?Why did God not become man in the time of Adam and hisoffspring so that all mankind would have an equal chance tofulfill their purpose for existence and attain everlasting life.Or did those before Jesus' time have another purpose forexistence? All people today whom God has destined neverto hear of Jesus also have no chance to fulfill their supposedpurpose of creation. Such a purpose. is obviously too limitedto fit the need of humankind.

Everything is GodThe Hindu scripfures teach that there are many gods,

incarnations of gods, persons of God and that everything isGod, Brahman. ln spite oftlre belief thatthe self (atman)of all living beings is actually Brahtnan, an oppressive castesystem evolved in which the Brahmans, tlre priestly caste,possess spiritual supremacy b5r birth. They are the teachers ofthe Vedastj and represent the ideal of ritual purity and socialprestige. On the other hand. the Sudra caste are excluded fromreligious status and their sole duty in life is "to sewe meekly"llthe other three castes and their thousands of subcastes.

t" The l'eda, meaning "Knowleclge." is a collective terrn for revealed (snili:heard) sacred scriptures of the Hindus. All other works-in which theactual doctrines and practises of I-lindus are encoded-are recognized ashaving being composed by human authors and are thus classed as smritilrememberedl. ( The New Encltclopaedia Britannica, vol. 20. p. 530.)

" Manaua Dharmasastra 1.91. (The New Encyclopaedia Britannica, vol.20 , p . 553 . )


However, if this is the purpose of creation and the prerequisitefor everlasting life, why was it not taught by all the prophets?Why did God not become man in the time of Adam and hisoffspring so that all mankind would have an equal chance tofulfill their purpose for existence and attain everlasting life.Or did those before Jesus' time have another purpose forexistence? All people today whom God has destined neverto hear of Jesus also have no chance to fulfill their supposedpurpose of creation. Such a purpose, is obviously too limitedto fit the need of humankind.

Everything is GodThe Hindu scriptures teach that there are many gods,

incarnations of gods, persons of God and that everything isGod, Brahman. In spite of the belief that the self (atman)of alJ living beings is actually Brahman, an oppressive castesystem evolved in which the Brahmans, the priestly caste,possess spiritual supremacy by birth. They are the teachers ofthe Vedas 10 and represent the ideal of ritual purity and socialprestige. On the other hand, the Sudra caste are excluded fromreligious status and their sale duty in life is "to serve meekly" I

1

the other three castes and their thousands of subcastes.

10 The I'eda, meaning ·'Knowledge." is a collective term for revealed (sruti:heard) sacred scriptures of the Hindus. All other works-in which theactual doctrines and practises of Hindus are encoded-are recognized ashaving being composed by human authors and are thus classed as smriti(remembered). ( The New Encyclopaedia Britannica. vol. 20. p. 530.)1\ Manava Dharmasastra 1.9t: (The New Encyclopaedia Britannica, vol.20, p. 553.)

f n , n rp " t , p t9 r ta * " . .

According to Hindu monist philosophers, humankind'spurpose is the realization of their divinity and-following apath (marga) to emancipation (moksha) from the wheel ofrebirth-the reabsorbtion of the human soul (atman) into theullimate reality, Brahman For those following the bhaktipath,l2 the purpose is to loveGod because God createdhumankind to "enjby a relationship-as a father enjoys hischildren" (Srimad Blngwatam). For the ordinary Hindu, themain aim of worldly life lies in conforming to social and ritualduties, to the traditional rules of conduct for one's caste-the karma path.r3

Although most of the religion of the Vedic texts, whichrevolves around rituals of fire sacrifice, has been eclipsedby Hindu docffines and practices found in other texts, theabsolute authority and sacrednqss of the Veda remains acentral tenet of virtually all Hindu sects and traditions. TheVeda is composed of four collections, the oldest of which isthe Rlgueda ("Wisdom of the Verses"). In these texts, God isdescribed in the most confusing terms. The religion reflectedinthe Rigveda is a polytheism mainly concerned with appeasingdeities associated with the sky and the atmosphere, the mostimportant ofwhich were Indra (god of the heavens and rain),Baruna (guardian of the cosmic order), Agni (the sacrificial

tt The path of devotion to a personal God in which murtis (idols) areworshipped with the hope of goingto krishnaloko (a spiritual planet) intheir next lives.1' The New Encyclopaedia Britannica, vol. 20. p. 520.


According to Hindu monist philosophers, humankind'spurpose is the realization of their divinity and-following apath (margq) to emancipation (moksha) from the wheel ofrebirth-the reabsorbtion of the human soul (atman) into theultimate reality, Brahman. For those following the bhaktipath,12 the purpose is to love God because God createdhumankind to "enjoy a relationship-as a father enjoys hischildren" (Srimad Bhagwatam). For the ordinary Hindu, themain aim ofworldly life lies in conforming to social and ritualduties, to the traditional rules of conduct for one's castethe karma path. 13

Although most of the religion of the Vedic texts, whichrevolves around rituals of fire sacrifice, has been eclipsedby Hindu doctrines and practices found in other texts, theabsolute authority and sacredness of the Veda remains acentral tenet of virtually all Hindu sects and traditions. TheVeda is composed of four collections, the oldest of which isthe Rigveda ("Wisdom of the Verses"). In these texts, God isdescribed in ~he most confusing terms. The religion reflectedin the Rigveda is a polytheism mainly concerned with appeasingdeities associated with the sky and the atmosphere, the "mostimportant ofwhich were Indra (god of the heavens and rain),Baruna (guardian of the cosmic order), Agni (the sacr~ficial

11 The path of devotion to a personal God in which murtis (idols) areworshipped with the hope of going to krishna/oka (a spiritual planet) intheir next lives.13 The New Encyclopaedia Britannica. vol. 20. p. 520.

The Purpose of Creotion

fire), and Surya (the Sun). In later Vedic texts, interest in theearly Rigvedic gods declines, and polytheism begins to bereplaced by a sacrificial pantheism to Prajapati (Lord ofCreatures), who is the All. ln the Upanishads (secret teachingsconcerning cosrnic equations), Prajapati merges with theconcept of Brahman,the supreme reality and substance ofthe 'universe, replacing any specific personification, thustransforming the mytholory into abstract philosophy.'o If thecontents of these scriptures were all that human beings hadto choose from for guidance, one would have to concludethat God hid both Himself and the purpose of creation fromhumankind.

God is not the author of confusion, nor does He wishdifficulty for mankind. Consequently, when He revealedHis final communication to huqankind one thousand fourhundred years ago,.He ensured that it was perfectly preservedfor all ofthe generations of human beings to come. In thatfinal scripture, the Qur'an (Koran), God revealed His purposefor creating mankind and, through His last propheL He clarifiedall of the details which man coutd cornprehend. It is orr thebasis of this revelation and the prophetic explanations thatwe will analyze the precise answers to the question "Why

did God create man?" in the coming pages.

tn The New Encyclopaedia Britannica, vol. 20. pp. 529-530.


fire), and Surya (the Sun). In later Vedic texts, interest in theearly Rigvedic gods declines, and polytheism begins to bereplaced by a sacrificial pantheism to Prajapati (Lord ofCreatures), who is the All In the Upanishads (secret teachingsconcerning cosmic equations), Prajapati merges with theconcept of Brahman, the supreme reality and substance ofthe ~universe, replacing any specific personification, thustransforming the mythology into abstract philosophy. 14 If thecontents of these scriptures were all that human beings hadto choose from for guidance, one would have to concludethat God hid both Himself and the purpose of creation fromhumankind.

God is not the author of confusion, nor does He wishdifficulty for mankind. Consequently, when He revealedHis final communication to hUl1J.ankind one thousand fourhundred years ago,.He ensured that it was perfectly preservedfor all of the gene~ationsof human beings to come. In thatfinal scripture, the Qur'an(Koran), God revealed His purposefor creating mankind and, through His last prophet. He clarifiedall of the details which man could comprehend. It is on thebasis of this revelation and the prophetic explanations thatwe will analyze the precise answers to the question "Whydid God create man?" in the coming pages.

14 The New Encyclopaedia Britannica. vol. 20. pp. 529-530.

The Purpose of Crcation

Why Did God Create?

RoM THE potNT oF vtEw oF Goo, AN EvEN morefundamental question needs to be asked, "Why didGod create?" This question should be asked because

humankind is not, in fact, the greatest creation. God says inChapter Ghaafir of the final revelation:

/r..3' jki #', /fit f 'c';r

,-r't:jis,:,r,,*Lrr ,tiJl

{brH r

"Indeed, the creation of the heavens and the earthis greater than the creation of mankind, but mostof mankind do not realize it."

Qur'an 4A:57

The composition of human beings is far less complexthan the composition of the universe in which they exist.However, very few people reflect on this reatity. Becauseof the apparent supremacy of human beings over the othercreatures on this earth, man's journeys through space and thecontinued advancement of their technology and knowledge,humankind in every age becomes arrogant and considers itselfthe greatest thing in this world. It is worth noting that themajori ty of humankind's amazing discoveries are notconcerning the human being, but his surroundings. Thus,human efforts tend to be focused on the material world rather


Why Did God Create?

FROM THE POINT OF VIEW OF GOD, AN EVEN morefundamental question needs to be asked, "Why didGod create?" This question should be asked because

humankind is not, in fact, the greatest creation. God says in

Chapter Ghaafir of the final revelation:

...,..1-111 ~f ~~ ...,..lf1,~ ~ :r.rf JP~~I~ ~\~\ ~}.... ".... .... ...

{~~~

"Indeed, the creation of the heavens and the earthis greater than the creation of mankind, but mostof mankind do not realize it."

Qur'an 40:57

The composition of human beings is far less complexthan the composition of the universe in which they exist.However, very few people reflect on this reality. Becauseof the apparent supremacy of human beings over the othercreatures on this earth, man's journeys through space and thecontinued advancement of their technology and knowledge,humankind in every age becomes arrogant and considers itselfthe greatest thing in this world. It is worth noting that themajority of humankind's amazing discoveries are notconcerning the human being, but his surroundings. Thus,human efforts tend to be focused on the material world rather

tr l tf n , P r r p r t " " f

C r " t t i . -

than human beings. In this verse, God brings human beingsback to their actual status in this world. Humankind is merelya small part of the existence that resulted from the miraculousact of divine creation. Thus, in order to understand why Godcreated mankind, one first needs to answer the even morefundamental question of why God created.

The CreatorCreation is fundamentally the consequence of the divine

attribute of being the creator. A creator who does not createis something of a contradiction in terms. This is not to saythat God needs His creation. God is free from all needs. It iscreation which needs Him. But, as the greatness of a writerbecomes apparent in his writings, the perfection of the divinecreative attribute is manifest in creation. Creation in the truesense is unique to God alone. Although humans ascribe theact of creation to themselves, what they do is not true creation.Humankind merely manipulates what already exists-whatwas already created by God. A table is made from woodwhich came from trees and is held together with nails andscrews made from metalthat came from rocks. Human beingsdid not make the trees orthe rocks. In fact, all human creationscan be traced back to basic elements which humans cannotmake. Even the artist ocreates' designs based on what he hasseen. It is not possible to imagine what has not been perceivedby the senses. Thus, all of the artist's thoughts are reflectionson what was already created. Only God alone creates from

The Purpose 0/Creation

than human beings. In this verse, God brings human beings

back to their actual status in this world. Humankind is merely

a small part ofthe existence that resulted from the miraculous

act of divine creation. Thus, in order to understand why Godcreated mankind, one first needs to answer the even more

fundamental question of why God created.

The CreatorCreation is fundamentally the consequence of the divine

attribute of being the Creator. A creator who does not create

is something of a contradiction in tenns. This is not to saythat God needs His creation. God is free from all needs. It is

creation which needs Him. But, as the greatness of a writer

becomes apparent in his writings, the perfection of the divine

creative attribute is manifest in creation. Creation in the true

sense is unique to God alone. Although humans ascribe the

act ofcreation to themselves, what they do is not true creation.

Humankind merely manipulates what already exists-what

was already created by God. A table is made from wood

which came from trees and is held together with nails and

screws made from metal that came from rocks. Human beings

did not make the trees or the rocks. In fact, all human creationscan be traced back to basic elements which humans cannot

make. Even the artist 'creates' designs based on what he has

seen. It is not possible to imagine what has not been perceivedby the senses. Thus, all of the artist's thoughts are reflections

on what was already created. Only God alone creates from

The Parpose of Creation

nothing. This basic fact was and still is incomprehEnsible tosome. Some ancient as well as modern philosophers, whocould not comprehend how God could create from nothing,claimed thatthe created world and its contents are all originallya part of God.'t That is, according to them, God took a part

of Himself and made the universe. This conclusion is based

on comparingGodtoman, who can only 'create' by modiffing

what already exists. However, God,denies any suchcomparisons which' would give Him human limitations. In

Chapter ash-Shooraa of the final revelation, He states:

{}*lr g;*lJr ,r'ri,f br -l }

"There is nothing like Him and He is the All-Hearer and the All-Seer."

Qur'an 42:11

Thus, the act of creafion is a conSequence of the divineattribute of being the Creatot. God describes Himself as theCreator in avariety ofverses throughout the final revelation toemphasize to humankind that everything belongs to Him alone.

ts This is also Hindu belief regarding the supreme reality. Brahman. ln

the last (lOth) book of the Rr'3n'eda: in the "Hymn of the Cosmic Man"(Purusasukta), it is said that the universe was created out of the parts of

the body of a single cosmic man (Ptrrursa) rvhen his body was burned and

dismembered at the primordial sacrifice. The tbur castes emerge from his

body: the priest (Brahman) from the mouth. the wanior (Raianya) from the

arms. the peasant (Vaisya) from the thighs. and the servant (Sudra) from

the legs. (The New Encltclopaedia Britannica, vol. 20. p. 531).

The Purpose ofC.reation

nothing. This basic fact was and still is incompreh~nsible tosome. Some ancient as well as modern philosophers, whocould not comprehend how God could create from nothing,claimed that the created world and its contents are all originallya part of GOd. 15 That is, according to them, God took a partof Himself and made the universe. This conclusion is basedon comp~ngGodtoman, who can only 'create' by modifyingwhat already exists. However, God, denies any suchcomparisons which' would give Him human limitations. InChapter ash-Shooraa of the final revelation, He states:

{ ~. ""i, ~\ d' ;.'~ ~ '.'... }~~JAJ~, __ ~

"There is nothing like Him and He is the AIIHearer and the All-Seer."

Qur'an 42: 11

Thus, the act of creation.is a consequence of the divineattribute of being the Creator. God describes Himself as theCreator in a variety ofverses throughout the final revelation toemphasize to humankind that everything belongs to Him alone.

I! This is also Hindu belief regarding the supreme reality. Brahman. Inthe last (lOth) book of the Rigveda: in the "Hymn of the Cosmic Man"(PurusasukJa), it is said that the universe was created out of the parts ofthe body ofa single cosmic man (Purl/sa) when his body was burned anddismembered at the primordial sacrifice. The four castes emerge from hisbody: the priest (Brahman) from the mouth. the warrior (Rajanya) from thearms. the peasant (Vaisya) from the thighs. and the servant (Sudra) fromthe legs. (The New Encyclopaedia Britannica, vol. 20. p. 53 I ).

l-L

The Purpose of Creation _ _

"Allah is the Creator of all things and He is theagent on which all things depend."

Qur'an 39:62

tt;,;; ur;35ii ii,rry"And Allnh crested you all and whatever you do."

Qur'an 37:96

Man needs to realize that nothing takes place in thisuniverse without the permission of God. To seek protectionfrom evil or to seek to acquire good from any source otherthan God is a major mistake. Due to ignorance, many peopleattempt to avoid misfornrne and to gain good fortune througha variety of charms and amulets, astrology, palmistry, etc.Consequently, in the final revelation, Chapter al-Falaq, Godinforms human beings to.seek refugrin God from evil:

ty 6? u P,q ' r ' t i i 'y}"Say: I seek refuge in the Lord of the dawn, fromthe evil of what He has created."

Qur 'an I l 3 :1 -2

Allah, God Almighty, is not evil; He is good. He createda world in which evil or good can be done by beings to whomHe gave this ability. However, no evil or good can take placein this world without the permission of God..This is why itis futile to turn to others besides God for help and protection.


{~J ~~ JS" Js. JA J~~ Y~~ ~l}"Allah is the Creator of all things and He is theagent on which all things depend."

Qur'an 39:62

{~P~J~~IJ}

"And Allah created you all and whatever you do."Qur'an 37:96

Man needs to realize that nothing takes place in thisuniverse without the permission of God. To seek protectionfrom evil or to seek to acquire good from any source otherthan God is a major mistake. Due to ignorance, many peopleattempt to avoid misfortune and to gain good fortune througha variety of channs and amulets, astrology, palmistry, etc.Consequently, in the final revelation, Chapter al-Falaq, Godinforms hum~n beings to·seek refuge-in God from evil:

"Say: I seek refuge in the Lord of the dawn, fromthe evil of what He has created."

Qur'an 113:1-2

Allah, God Almighty, is not evil; He is good. He createda world in which evil or good can be done by beings to whomHe gave this ability. However. no evil or good can take placein this world without the permission of God .. This is why itis futile to turoto others besides God for help and protection.

n7lThe Purpose of Creation - __

{i' 9i9 '11.,.*=.a

a -'t:ei 6)

"No calamity strikes except by Allah's permission"

Qur 'an . 64 : l I

The final prophet of God, Muhammad (ffi), furrherelaborated on this concept, saying, "Be owore that if the wholeof mankind gathered together to do something to help you,they would only be able to do somethingfor you u,hich Allohhad already writtenfor you: Likewise, f the whole of mankindgathered together to harm you, they would only be able todo something to harm you which Allah had already writtento happen to yott."t6

The Merciful, The ForgivingIn the creation of humankirrd, the divine attributes of

forgiveness, mercy and kindness are also manifested. Humanbeings were created good and pure with a natural awarenessof good and evil. The Almighty also created in humans desires.and gave them an ability to control those desires accordingto divine law or to turn them loose and follow them blindly.God created mankind knowing that they would disobey Him.Consequently, Hetaught human beings, beginning with Adam,how to repent and thereby purifo themselves of their sins.Adam and Eve represent a pattern for all mankind to follow.

16 Reported by 'Abbaas and collected by at-Tirmithee and authenticatedin $afueefoSunan at-Tirmifuee, vol. 2.pp. 308-9. no. 2043.


{~\ IJb~ ~1 r:,o~ ~ y~i La}'" "" ,,~ -"

"No calamity strikes except by Allah's permission"Qur'an, 64: II

The final prophet of God, Muhammad (~), furtherelaborated on this concept, saying, "Be aware that if the wholeof mankind gathered together to do something to help you.they would only be able to do somethingfor you which Allahhad already written for you: Likewise. ifthe whole ofmankindgathered together to harm you, they would only be able todo something to harm you which Allah had already writtent h ,,16o appen to you.

The Merciful, The ForgivingIn the creation of humankind, the divine attributes of

forgiveness, mercy and kindness are also manifested. Humanbeings were created good and pure with a natural awarenessof good and evil. The Almighty also created in humans desires,and gave them an ability to control those desires accordingto divine law or to tum them loose and follow them blindly.God created mankind knowing that they would disobey Him.Consequently, He taught human beings, beginning with Adam,how to repent and thereby purify themselves of their sins.Adam and Eve represent a pattern for all mankind to follow.

16 Reported by'Abbaas and collected by at-Tirmi!hee and authenticated

in Saheeh. Sunan at-Tirmi!flee, vol. 2. pp. 308-9. no. 2043.

I - ^ L

The Purpose of Crcation U

They forgot the commandment of God, and Satan played ontheir desires. After they had disobeyed God, they turned backto Him in repentance, and He forgave them. In humankind'sdisobedience and turning back to God in repentance, the divineattributes of total forgiveness and infinite mercy becomemanifest. The final Prophet (x;) informed his followers of thisreality, saying, "lf you did not commit sins and turn to Allah,seeking His forgiveness, He would have replaced you withanother people who would sin, ask Allah's forgiveness andHe would.forgive them."'t Every one of the ll4 Chapters ofthe final revelation, except one, begins with the prayer, "lnthe name of Allah, the Beneficent the Most Merciful." Allah'sattributes of mercy and forgiveness are stressed to encouragehumans not to fall into despair. No matter how great the sinsof human beings may be, God can forgive them if man turns

back to Him in sincere repentance. The Messenger (x) wasquoted as saying,"When Allah created the universe, He madean obligation on Himself [recordedJ in a document kept byHim: My mercy supersedes mywrqtfr."l8 He was also reponedto have said," [Allah createdJ mercy v,ith one hundred parts,

one of whichwas sent down upan the jinn, human beings andather living beings. It is out oJ'this one part that they loveeach other, show kindness to each other and even the animalstreat lheir ffipring with affiction. Allah has reserved the

" Sohih Muslint, vol. 4. pp. 1435-6. no. 6621. reported by Aboo Ayyoob

al-AnEaaree.t ' Sohih Muslint, vol.4. p 1437. no,6628. reported by Aboo Hurayrah.


They forgot the commandment of God, and Satan played ontheir desires. After they had disobeyed God, they turned backto Him in repentance, and He forgave them. In humankind'sdisobedience and turning back to God in repentance, the divineattributes of total forgiveness and infinite mercy becomemanifest. The final Prophet (~) informed his followers of this

reality, saying, "Ifyou did not commit sins and turn to Allah.seeking His forgiveness, He would have replaced you withanother people who would sin, ask Allah's forgiveness andHe wouldforgive them. ,,17 Every one of the 114 Chapters ofthe final revelation, except one, begins with the prayer, "Inthe name ofAllah, the Beneficent the Most Merciful." Allah'sattributes of mercy and forgiveness are stressed to encouragehumans not to fall into despair. No matter how great the sinsof human beings may be, God can forgive them ifman turnsback to Him in sincere repentance. The Messenger (~) wasquoted as saying, "When Allah created the universe, He madean obligation on Himself [recorded} in a document kept byHim: My mercy supersedes my wrath." 18 He was also reportedto have said, "[Allah created} mercy with one hundredparts.one ofwhich was sent down upon thejinn. human beings andother living beings. It is out ofthis one part that they loveeach other, show kindness to each other and even the animalstreat their offspring with affection. Allah has reserved the

17 Sahih Muslim. vol. 4. pp. 1435-6. no. 6621. reported by Aboo Ayyoob

al-An~aaree.

18 Sahih Muslim, vo!. 4. p. 1437. no. 6628. reported by Aboo Hurayrah.

I L

The Purpose of Creation _

remaining ninety-nine parts for His true worshippers on theDay of Re s urr e c t i on." I e

Had Allah wished, He could have created mankind likeangels, incapable of committing sin. However, that was notHis wish, as He had already created angels. Human beingswere created capable of making mistakes and when theyrealize their errors and seek Cod's forgiveness, the divineattributes of mercy and forgiveness become manifest.

Supreme JusticeIn the judgment of mankind at the end of this world,

God's attributes of supreme justice and fairness also becomemanifest. Based on His infinite knowledge, God could havecreated all members of the human race who were to live onearth and immediately placed some of them in paradise andthe remainder in hell. Before creating man, Allah already knewwhat choices they would make in this life, what provision andopportunities He would give them, and in what state of beliefor disbelief they would die. Therefore, in one sense it couldbe said that some people were created for paradise and othersfor hell. 'Aa'ishah, wife of the Prophet Muhammad (*g),quoted him as saying,"Don't you lcnou, that Allah createdparadise and hell, and He crealed inhabitants for each?"2oIf God had immediately placed those headed for paradise inparadise, they would not question God's decision. Those in

tn Ib id . . vo l .4 . p 1437. no.6631. repor ted by Aboo Hurayrah.to Ib id . . vo l .4 . p 1400. no. 6435.


remammg ninety-nine parts for His true worshippers on theDay ofResurrection. ,,19

Had Allah wished, He could have created mankind likeangels, incapable of committing sin. However, that was notHis wish, as He had already created angels. Human beingswere created capable of making mistakes and when theyrealize their errors and seek God's forgiveness, the divineattributes of mercy and forgiveness become manifest.

Supreme JusticeIn the judgment of mankind at the end of this world,

God's attributes of supreme justice and fairness also becomemanifest. Based on His infinite knowledge, God could havecreated all members of the human race who were to live onearth and immediately placed some of them in paradise andthe remainder in hell. Before creating man, Allah already knewwhat choices they would make in this life, what provision andopportunities He would give them, and in what state of beliefor disbelief they would die. Therefore, in one sense it couldbe said that some people were created for paradise and othersfor hell. 'Aa'ishah, wife of the Prophet Muhammad (~),

quoted him as saying, "Don't you know that Allah createdparadise and hell, and He created inhabitants for each?,,20If God had immediately placed those headed for paradise inparadise, they would not question God's decision. Those in

19 Ibid .. vol. 4. p. 1437. no. 663 I. reported by Aboo Hurayrah.

20 Ibid .. vol. 4. p. 1400. no. 6435.

The Purpose of Crestion

paradise would happily accept an everlasting life of bliss andbe thankful that they were not placed in helr. However, thoseimmediately placed in hell would ask why. They would feela sense of unfairness due to their ignorance of what they wouldhave done had they lived on earth. Those in hell wouldrelentlessly argue that had they been given a chance to liveout their lives on earth, they would have berieved and donerighteous deeds. consequently, Allah allows human beingsto live out their Iives on earth and make all the choices theywould have made, so that everyone who enters heil will knowthat they chose hell by themselves. They will recognize God'smercy in their lives and acknowledge their sin in rejectingHis signs and guidhnce. A'd they wil l accept His judgmentas being just and beyond reproach. However. they will stil lbeg for another chance to do good in this world. as cod saysin Clrapter as-Sajdaft of the Qur'an:

t-i;di dr'r+r'+'#;, r j-{ri iyr+.Jr it s; "f:}

t rrti 6t vta,1;';; grti t:;;,"If only you could see [the timel when the sinnerswill bow their heads before their Lord, [sayingf ,tour Lord! We have now seen and heard, so sendus back and we will do righteous deeds, Verily; wenow believe with certaintv.' "

Qur'an, 32:12


paradise would happily accept an everlasting life of bliss andbe thankful that they were not placed in hell. However, thoseimmediately placed in hell would ask why. They would feela sense ofunfaimess due to their ignorance ofwhat they wouldhave done had they lived on earth. Those in hell wouldrelentlessly argue that had they been given a chance to liveout their lives on earth, they would have believed and don~

righteous deeds. Consequently, Allah allows human beingsto live out their lives on earth and make all the choices theywould have made, so that everyone who enters hell will knowthat they chose hell by themselves. They will recognize God'smercy in their lives and acknowledge their sin in rejectingHis signs and guidance. A.nd they will accept His judgmentas being just and beyond reproach. However, they will sti II

beg for another chance to do good in this world, as God saysin Chapter as-Sajdah of the Qur'an:

l-i~' ~~;.f~~ ~;~ I;...fU ~;~,~! l.S} Jf~}

{~A; If! ~~~ ~~~ ~~/ /

"If only you could see lthe time) when the sinnerswill bow their heads before their Lord, [saying],'Our Lord! We have now seen and heard, so sendus back and we will do righteous deeds. Verily; wenow believe with certainty.' "

Qur'an, 32: 12

The Purpose o[Crestion rHowever, if Allah were to send them back to this world

having forgotten whatthey had seen of hell, they would again

choose evil and end up in hell as before. God spoke about

this in Chapter al-An'aaml

{iji,iJ d* w i# e iririi it\'r'i'r11"But if they were returned [to this worldl' theywould certainly go backlo what was forbidden tothem. Indeed thev are liars."

Qur'an, 6:28

Divine LoveGod's love is manifest in beings brought into existence,

whether believer or disbeliever, to enjoy life, if only for abrief moment. It is also realized in the creation of paradise

for those who choose righteousness over evil. Allah states inthe final revelation that He loves those who do good (5:13),

those who are just (5:42), those who are pious (9:4), those

who are patient (3:146), those who put their trust in Him(3:159), those who frequently turn to Him in repentance and

those who puriff themselves (2:222). However, it is He who

has defined for human beings through the scriptures and theprophets what is good, just and pious. ConseQuently, those

who follow the prophets are most beloved to God.ln ChapterAal 'lmraan, Allah instructed Prophet Muhammad'(#E) to saythe following to the believers:

t&;i '"3r'-;ei"-t li" $;il ,rrt:hr oi7.r;r bll


However, if Allah were to send them back to this worldhaving forgotten what they had seen of hell, they would againchoose evil and end up in hell as before. God spoke aboutthis in Chapter ai-An 'aam:

... '" I' ... • 0.1 .. C/I A ~ ......

{iJ;~~ ~!J ~ '* ~ 'J~\Al 'J~) JlJ}"But if they were returned [to this world], theywould certainly go back.to what was forbidden tothelD. Indeed they are liars."

Qur'an, 6:28

Divine LoveGod's love is manifest in beings brought into existence,

whether believer or disbeliever, to enjoy life, if only for abrief moment. It i~ also realized in the creation of paradisefor those who choose righteousness over evil. Allah states inthe final revelation that He loves those who do good (5: 13),those who are just (5:42), those who are pious (9:4), thosewho are. patient (3: 146), those who put their trust in Him(3: 159), those who frequently tum to Him in repentance andthose who purify themselves (2:222). However, it is He whohas defined for human beings through the scriptures and theprophets what is good, just and pious. Consequently, thosewho follow the prophets are most beloved to God. In ChapterAal 'Imraan, Allah instructed Prophet Muhammad- (~) to saythe following to the believers:

{~j~ ~~J ~\ ~::;.,; ~~~ ~, ~kJ~ ~!}

WIfh" P"rprt" rf Crettir, _

65If you really love Allah, follow me and Allah witllove you and forgive your sins."

Qur 'an 3:3 I

The prophets should be followed not only in thecompulsory acts ordained by God, but also in their eagernessto do acts of voluntary worship.

The love of God is also manifest in His mercy andblessings which He grants fo those who deserve them as wellas those who do not. But, it is particurarry manifest in Hiswillingness to forgive the sins of whomsoever turns to Himin sincere repentance. From the creation of Adam and Eve,repentance was granted to them to erase their sins as anexample to all human beings who would follow them intothis world. No matter how great human sins rnay become, thedoor for sincere repentance remains open until the last dayof this world. Anas quoted Allah's Messenger (#) as saying,"Allah. the Almighty, has said.- O son of Adam, as long asyou call on Me and ask of Me, I will forgive what you hatedone, and I do not mind. O son of Adam. even if your sinsreached the clouds and you asked IrIy forgiveness, I witt forgiveyou. O son of Adam, ,f you came to Me with sins nearly asgreat as the earth and you met Me without giving Me partners,I will give you a similar amount offorgiveness."2l

2f collected by at-Tirmithee and authenticated in galre elt sunan at-Tirmilhee, vol. 3. pp. 175-6. no. 2805.


"If you really love Allah, follow me and Allah willlove you and forgive your sins."

Qur'an 3:31

The prophets should be followed not only in thecompulsory acts ordained by God, but also in their eagernessto do acts of voluntary worship.

The love of God is also manifest in His mercy andblessings which He grants fo those who deserve them as wellas those who do not. But, it is particularly manifest in Hiswillingness to forgive the sins of whomsoever turns to Himin sincere repentance. From the creation of Adam and Eve,repentance was granted to them to erase their sins as anexample to all human beings who would follow them intothis world. No matter how great human sins may become, thedoor for sincere repentance remains open until the last dayof this world. Anas quoted Allah's Messenger (~) as saying,"Allah. the Almighty, has said: 0 son ofAdam, as long asyou call on Me and ask ofMe, I will forgive what you havedone, and I do not mind. 0 son ofAdam. even ifyour sinsreached the clouds andyou askedMyforgiveness, I willforgive

you. 0 son ofAdam, ifyou came to Me with sins nearly asgreat as the earth andyou met Me without giving Me partners,I will give you a similar amount offorgiveness. ,,21

21 Collected by at-Tirmi!hee and authenticated in Sab.eeb. Sunan at

Tirmifhee, vol. 3. pp. 175-6. no. 2805.

Divine GraceAs forthose in pmadise, they will not enter it solely based

on their good deeds. It is the grace of God that will ultimatelycarry them there. The final Prophet of Allah (#) said in thisregard, "Try your best to do right, and be l*ppy. For nonewill enterparadise onlybecause of his deeds." His companionssaid, "O Messenger of Allah! Not even you?" He replied,"Noteven I, unless Attah envelops me in His mercy and gtace.z2And bear in mind thst the deed most loved by Allah is onedone constantly, even though it is small."Z3 However, God'sgrace is not arbitrary. It is based on both correct faith andrighteous deeds. In Chapter Aal 'Imraan, Allah says:

J\o'Hl,i e#urrv ,f 't

q.Ai'p'ai y-alu. "q ",iI

{iiru r p; ,+r+"Whoever brings a good deed, will have [the

value ofl ten like it, and whoever brings an evil deedwill only be punished with one like it, and they willnot be wronged.tt

Qur 'an 6:160

Were Godtohold humankind to account strictly, no one'sgood deeds would outweigh their evil deeds. However, God

has manifested His grace by multiplying the value of good

deeds, while keeping evil deeds at their face value. It is by

22 Sahih Muslim, vol. 4, p.

" Sahih Muslim, vol. 4, pp

1473. no. 6765. reported by Aboo Hurayrah.

1473-4. no. 6770. reported by 'Aa'ishah.


Divine GraceAs forthose in paradise, they will not enter it solely based

on their good deeds. It is the grace of God that will ultimatelycarry them there. The final Prophet of Allah (~) said in thisregard, "Try your best to do right, and be happy. For nonewill enterparadise only because ofhis deeds. " His companionssaid, "0 Messenger of Allah! Not even you?" He replied, "Noteven I, unless Allah envelops me in His mercy and grace. 22

And bear in mind that the deed most loved by Allah is onedone constantly, even though it is small. ,,23 However, God'sgrace is not arbitrary. It is based on both correct faith andrighteous deeds. In Chapter Aill 'Imraan, Allah says:

~! ~~ ~ ~::.. I~ ~~ :; J~~f ';:..s. ill f' ;J~ ~~ :;}

{~J~Hal ~ ;.A J~"Whoever brings a good deed, will have [the

value of] ten like it, and whoever brings an evil deedwill only be punished with one like it, and they willnot be wronged."

Qur'an 6: 160

Were God to hold humankind to account strictly, no one'sgood deeds would outweigh their evil deeds. However, Godhas manifested His grace by multiplying the value of gooddeeds, while keeping evil deeds at their face value. It is by

22 Sahih Muslim, vol. 4. p. 1473. no. 6765. reported by Aboo Hurayrah.23 Sahih Muslim, vol. 4. pp. 1473-4. no. 6770. reported by "Aa'ishah.

I 241- Il

the grace of God that the true believers enter paradise. Thisdoes not mean that deeds have no role. Deeds have a majorrole, but they are not the deciding factor. God's graceoutweighs them.

Consequently, the creation of human beings, the errorsthat they make and the good that they do are all circumstancesfor the manifestation of God's attributes of mercyandforgiveness, His attribute ofjustice and His attribute of grace.

Humankind should not question why God chose tomanifest His attributes in this way. It can only be assumedthat this was the best way, because Allah describes Himself asbeing the Most wise and the Most Knowredgeable. Humanscan only understand what Allah chooses to reveal to them.

{",i a lr +dr 'c'?i*# r;}"They will only encompass of His trnor"hAge whatHe wishes.tt

Qur'an 2:255

Thus, theyshould not try to equate themselves with God.If He has told humankind why He decided to do somerhing,it is not for them to question why He decided to decide. suchquestions are without end and thus beyond human scope. Itis they who will be questioned on the Day of Judgment abouttheir actionsand intentions and not He.In chapter al-Ambiyaa,Allah addresses this point:

{.jU"Ji,W_6i tu"t}


the grace of God that the true believers enter Paradise. Thisdoes not mean that deeds have no fO,le. Deeds have a majorrole, but they are not the deciding factor. God's graceoutweighs them.

Consequently, the creation of human beings, the errorsthat they make and the good that they do are all circumstancesfor the manifestation of God's attributes of mercy andforgiveness, His attribute ofjustice and His attribute of grace.

Humankind should not question why God chose tomanifest His attributes in this way. It can only be assumedthat this was the best way, because Allah describes Himself asbeing the Most Wise and the Most Knowledgeable. Humanscan only understand what Allah chooses to reveal to them.

{~~ ~ ~!~~<~~~~~}"They will only encompass of His knowledge whatHe wishes."

Qur'an 2:255

Thus, they should not try to equate themselves with God.IfHe has told humankind why He decided to do something,it is not for them to question why He decided to decide. Suchquestions are without end and thus beyond human scope. Itis they who will be questioned on the Day of Judgment abouttheir actions and intentions and not He. In Chapter al-Ambiyaa,Allah addresses this point:


"IIe cannot be questioned as to what He does, whilethey will be questioned."

Qur 'an,2 l :23

In this regard Prophet Muhammad (*) was reported byIbn 'Abbaas to have said,"Reflect on the creation of AIIah butdo not reflect on Allah."2o To reflect on the reality of Alldh isto reflect on the infinite. And, as the mind boggles when itreflects on the limits of the finite universe and the galaxies andstars within it, it will be more confounded when it attemptsto understand the uncreated. The Prophet (ff) warned that thesatanic forces would seek to introduce doubts in the heartsof the believers by raising unanswerable questions about God.Aboo Hurayrah related that Allah's Messenger (S) said,"Sstan will come to everyone of you and ask: Who createdthis and that?-until he questions; Who created your Lord?

Wen he comes to that, one should seek refuge in Allah fsay:I ffirm my faith in Allah and His prophetsJ25 and avoid

[such thofrghtsJ."26

ta Collected by Aboo Nugym inql-Hi\ah and authenticated by al-

Albaanee in Silsilah al-Aftaadeeth as--Sakeehah, vol. 4. p 12. no. | 788,

There is also a similar narration fiom Ibn 'Umar collected by ag-Jabamanee

in al-Awsaland al-Bayhaqee in .Sftu'ab al-Eemaan.25 Sahih Mttsl im, vol. l - p 77. nos. 242 &.2,43.'u lbid., vol. l, p. 77. no. 244 and Sahih Al-BuWnri, vol. 4, p. 320, no, 496.


"He cannot be questioned as to what He does, whilethey will.be questioned."

Qur'an. 21 :23

In this regard Prophet Muhammad (~) was reported byIbn 'Abbaas to have said, "Reflect on the creation ofAllah butdo not reflect on Allah. ,,24 To reflect on the reality of Allah isto reflect on the infinite. And, as the mind boggles when itreflects on the limits of the finite universe and the galaxies andstars within it, it will be more confounded when it attemptsto understand the uncreated. The Prophet (~) warned that thesatanic forces would seek to introduce doubts in the heartsof the believers by raising unanswerable questions about God.Aboo Hurayrah related that Allah' sMesseng~r(~) said,"Satan will come to everyone ofyou and ask: Who createdthis and that?-until he questions: Who created your Lord?When he comes to that, one should seek refuge in Allah [say:1 affirm my faith in Allah and His prophets)25 and avoid[such thoaghts]. ,,26

24 Collected by Aboo NU}liym in gl-lf.ilyah and authenticated by al

Albaanee in Silsilah al-A!l.aadeeth a~-S.a!l.eebah, vol. 4. p. 12. no. 1788.

There is also a similar narration from Ibn 'Umar collected bya!-Iabaraanee

in al-Awsa{ and al-Bayhaqee in Shu 'ab al-Eemaan.

25 Sahih Muslim, vol. L p. 77. nos. 242 & 243.

26 Ibid., vol. 1, p. 77. no. 244 and Sahih AI-Bukhari, vol. 4, p. 320~ no. 496.

rtThe Purpose of Creation il

Why Did God Create Mankind?

T.t noM TF{E PERSPECTTVE OF HUMANKIND, THE

F{ qUESTION "Why did God create man?" implies "For

I what purpose was man created?" ln the final revelation,this question is answered without any ambiguity. Humansare first informed by God that every human being is bornwith an innate consciousness of God. In Chapter al-A'raq/:Allah said:

JF:qli; ilJrl e:*b i;; .F b {; ;;f i11}ei *l y[ilr r'r\lfbf *y -,r,. ii'i &t U*ti 'fi;;i',.-'^{r::t g', ,F b u;qtl !'-hi Gl jrr'ti'g#,v t:,^ f

{i i9I'r "l,w':k#!tb$

"[Rememberl when your Lord extracted from theloins of Adam's children their descendants andmade them testify [sayingl:

'Am I not your L,ord?'They said: 'Yes, we testify to it. ' [This was] incase you say on the Day of Judgment: 'We wereunaware of this.t Or you say: tlt was our ancestorswho worshipped others besides God and we areonly their descendants. Will you then destroy usfor what those liars did?'"

Qur'an, 7:172-3



RO~ THE PERSPECTIVE OF HUMANKIND, THE

FQUESTION "Why did God create man?" implies "Forwhat purpose was man created?" In the final revelation,

this question is answered without any ambiguity. Humansare first informed by God that every human being is bornwith an innate consciousness of God. In Chapter al-A 'raq/~

Allah said:

~ itA¥\) ~~~ ~?~ ~ ~;~ ~ ~ ~ ~\ ~!)}~ It' ~lii, '. , i.\ ~:: ~i lr -~ i: i .\\l . ~~, ~- · 'i· ~fi

~' - ~Jt y~ ~~ y r-l:............,~.

~ i;~~ ~~ Jj ~ uJ1i~ ~~i Wl ij~ ~i ~~ ,lA :f{ ~ .It..·~ i, ',;i ~ ~i· ~~ v- : - ~,.

"[Remember) when your Lord extracted from theloins of Adam's children their descendants andmade -them testify [saying]: 'Am I not your Lord?'They said: 'Yes, we testify to it.' [This was) incase you say on the Day of Judgment: 'We wereunaware of this.' Or you say: 'It was our ancestorswho worshipped others besides God and we are•only their descendants. Will you then destroy usfor what those liars did?'"

Qur' an, 7: 172-3


The Prophet (#) explained that when Allah created Adam,He took from him a covenant at a place called Na'maan onthe fth dut'' of the 12th month. He then exffacted from Adamall of his descendants who would be born until the end ofthe world, generation after generation, and spread them outbefore Him to take a covenant from them also. He spoke tothem, face to face, making them bear witness that He wastheir Lord.z8 Consequently, eveiy human being is responsiblefor belief in God, which is imprinted on each and every soul.It is based on this inborn belief that Allah defined the purposeof humankind's creation in Chapter agh-Thaariyaat:

{ir:**l 1! .r"!lt ;,+Jt c-il+ r.'1}ttl did not create the jinn2e and the humankindexcept that they should worship Me."

Qur 'an 5 l :56

Thus, the essential purpose for whiclr humankind wascreated is the worship of God. However, the Almighty is notin need of human wors[rip. He did not create human beings

17 Known as the day of 'Arafaat.2t Collected by Almad and authenticated in Siisi/a h al-Ahaadeeth as-

$afteefuah, vol. '4, p. 158, no. 1623.2e The;inn are a class of invisible rational beings created by God from theelements of fire. They were endowed by God with free will, like mankind.Consequently, some of them are righteous believers and others are evildisbelievers. The evil among them are commonly called demons. evilspirits, devils. etc.


The Prophet (~) explained that when Allah created Adam,He took from him a covenant at a place called Na'maan onthe 9th day7 ofthe 12th month. He then extracted from Adamall of his descendants wltowould be born until the end ofthe world, generation after generation, and spread them outbefore Him to take a covenant from them also. He spoke tothem, face to face, making them bear witness that He wastheir Lord.28 Consequently, every human being is responsiblefor belief in God, which is imprinted on each and every soul.It is based on this inborn belief that Allah defined the purposeof humankind's creation in Chapter ath-Thaariyaat:

{IJJ"w ~l ~~I) ~\~ I.A)}

"I did not create the jinn?9 and the humankindexcept that they, should worship Me."

Qur'an 51 :56

Thus, the essential purpose for which humankind wascreated is the worship of God. However, the Almighty is notin need of human worship. He did not create human beings

27 Known as the day of 'Arafaat.

28 Collected by Ahmad and authenticated in Silsilah al-A!laadeeth a§.$.a!J.ee!lah. vol:4, p. 158, no. 1623.29 Thejinn are a class of invisible rational beings created by God from theelements offire. They were endowed by God with free will, like mankind.Consequently, some of them are righteous believers and others are evildisbelievers. The evil among them are commonly called demons. evilspirits, devils. etc.


out of a need on His part. If not a single human worshipped

God, it would not diminish His glory in any w&], and if all

of mankind worshipp.ed Him, it would not increase His glory

in any way. God is perfect. He alone exists without anyneeds. All created beings have needs. Consequently, it ishumankind that needs to worship God.

The Meaning of WorshipTo understand why human beings need to worship God,

one must first understand what is meant by the term 'worship.'

The English term 'worship' comes from the Old Englishweorthscipe meaning'honor.' Consequently, worship in theEnglish language is defined as 'the performance of devotionalacts in honor of a deity.'30 According to this meaning, manis instructed to show gratitude to God by glorifuing Him. In

Chapter an-Na;r of the final revelation, Allah says:

{drh'#l"Glorify the praises of your Lord."

Qur 'an I l0:3

In gloriffing God, man chooses to be in harmonywith the rest of creation which naturally glorifies itsCreator. Allah addresses this phenomenon in manychapters of the Qur'an. For example, in Chapter al-Israa,Allah states:

3o The Living lhebster Encltclopedic Dictionarrr, p. I 148


out of a need on His part. If not a single human worshippedGod, it would not diminish His glory in any way, and if allof mankind ~orship~ed Him, it would not increase His gloryin any way. God is perfect. He alone exists without anyneeds. All created beings have needs. Consequently, it ishumankind that needs to worship God.

The Meaning of WorshipTo understand why human beings need to worship God,

one must first understand what is meant by the term 'worship.'The English term 'worship' comes from the Old Englishweorthscipe meaning 'honor.' Consequently, worship in theEnglish language is defined as 'the performance of devotionalacts in honor of a deity. ,30 According to this meaning, manis instructed to ~how gratitude to God by glorifying Him. InChapter an-Na~r of the final revelation, Allah says:

"Glorify the praises of your Lord."Qur'an 110:3

In glorifying God, man chooses to be in harmonywith the rest of creation which naturally glorifies itsCreator. Allah addresses this phenomenon in manychapters of the Qur'an. For example, in Chapter al-lsraa,Allah states:

30 The Living Webster Encyclopedic Dictionary. p. 1148.


rl :F "y

tt')'4 c1,io's\t[Ir Lr3ttr rt ilJ]tiithJ-J rtitir r l5[ 1F|#-

*The seyen heavens and the eerth and whateveris in them glorify Him and there is nothing whichdoes not glorify His preise.'' Howeyer, you do notunderstand their glorification.'

Qur'an, 17:44

However, in Arabic, the language of the final revelation,worship is called 'ibaadah,which is closely related to thenoun 'abd, meaning'a slave.' A slave is one who is expectedto do whatever his ma'ster wills. Consequently, worship,according tothe final revelation, meaas 'obedient submissionto the will of God.' This was the essence of the message ofall the prophets sent by God to humankind. For example, thisunderstanding of worship was emphatically expressed byProphet Jesus in the Gospel according to Matthew, 7:21,"None of those who call me 'Lord' will enter the kingdomof God, but only the one who does the wiII of my Father inheaven." It should be noted that'.will' in this quote means'what God wants human beings to do' and not 'what Godpermits humans to do,' because nothing happens in creationwithout the will (permission) of God. The 'Will of God' iscontained in the divinely revealed laws which the prophets

3t The thunder is described as glori$ing God in l3:13. the day and night

in 2 t :20 and the mountains in 38: 18.


;!~~ ~ ~!j ~ :;j ~~~\j ~\ ~\J~\ ;j~}

{ " " • ~ ~ , :".~ ~ ". ~I' o~ , ", ,~ JfMi ~J" :~

"The seven heavens and the earth and whateveris in them glorify Him and there is nothing whichdoes not glorify His praise.31 However, you do notunderstand their glorification."

Qur'an, 17:44

However, in Arabic, the language of the final revelation,worship is called 'ibaadah, which is closely related to thenoun 'abd, meaning 'a slave.' A slave is one who is expectedto do whatever his ma'ster wills. Consequently, worship,according to the final revelation, meaas 'obedient submissionto the will ofGod.' This was the essence of the message ofall the prophets sent by God to humankind. For example, thisunderstanding of worship was emphatically expressed byProphet Jesus in the Gospel according to Matthew, 7:21,"None of those who call me 'Lord' will enter the kingdomof God, but only the one who does the will ofmy Father inheaven." It should be noted that '-will' in this quote means'what God wants human beings to do' and not 'what Godpermits humans to do,' because nothing happens in creationwithout the will (permission) of God. The 'Will of God' iscontained in the divinely revealed laws which the prophets

31 The thunder is described as glorifying God in 13: 13, the day and night

in 21:20 and the mountains in 38:18.

l - ^ tI t t ! IThe Purpose of Creation _

taught their followers. Consequently, obedience to divinelaw is the foundation of worship. [n this sense, glorificationalso becomes worship when humans choose to obey God'sinstructions regarding His glorification.

The Need for WorshipWhy do human beings need to worship and glorifo God

by obeying the divinely revealed laws? Because obedienceto divine law is the key to success in this life and the next.The first human beings, Adam and Eve, were created inparadise and later expelled from paradise for disobeyingthe divine law. The only way for human beings to return toparadise is by obedience,to the law. Jesus, the Messiah, wasreported in the Gospel according to Matthew to have madeobedience to the divine laws the key to paradise: Now behold,one came and said to him, 'Good teacher, what good thingshall I do that I may have eternal life? " So he said to him,"Why. do you call me good? No one is good but One, thatri, God. But if you want to enter into life, keep thecommandments.'82 Also in Matthew 5:19, JesusChristwas reported to have insisted on strict obedience to thecommandments, saying, "Whoever therefore breala one ofthe least of these commandments, and teaches men so, shallbe called least in the kingdom of heaven; but whoever doesand teaches them, he shall be called great in the kingdomof heaven."

3r Matthew l9:16-17 (RSV).


taught their followers. Consequently, obedience to divinelaw is the foundation of worship. In this sense, glorificationalso becomes worship when humans choose to obey God'sinstructions regarding His glorification.

The Need for WorshipWhy do human beings need to worship and glorify God

by obeying the divinely revealed laws? Because obedienceto divine law is the key to success in this life and the next.The first human beings, Adam and Eve, were created inparadise and later expelled from paradise for disobeyingthe divine law. The only way for human beings to return toparadise is by obedience. to the law. Jesus, the Messiah, wasreported in the Gospel according to Matthew to have madeobedience to the divine laws the key to paradise: Now behold,one came and said to him. 'Good teacher, what good thingshall I do that I may have eternal life? "So he said to him,"Why do you call me good? No one is good but One, thatis, God. But if you want to enter into life, keep thecommandments. ,32 Also in Matthew 5: 19, Jesus Christwas reported to have insisted on strict obedience to thecommandments, saying,"Whoever" therefore breaks one ofthe least ofthese commandments, and teaches men so, shallbe called least in the kingdom ofheaven; but whoever doesand teaches them, he shall be called great in the kingdomofheaven."

32 Matthew 19: 16-17 (RSV).


Divine laws represent guidance for humankind in allwalks of life. They define right and wrong for them and offerhuman beings a comp{ete system governing atl of their afflairs.The Creator alone knows best what is beneficial for Hiscreation and what is not. The divine laws command andprohibit various acls and substances to protect the human

spirit, the human body and human society from harm. ln order

for human beings to fulfill their potential by living righteouslives, they need to worship God through obedience to His

commandments.

Remembrance of GodAll ofthevariousactsof worship contained in the divine

laws are designed to help humans remember God. It is natural

for human beings to sometimes forget even the most important

things.. Humans often become so engrossed in fulfilling their

material needs that they totally forget their spiritual needs.

Regular prayer is ordained to organize the day of the true

believer around the remembrance of God. It interweaves

spiritual needs with material needs on a daily basis. The

regular daily need to eat, work and sleep is linked to the daily

need to renew man's connection with God. With regard to

regular prayer, Allah states in the final revelation, Chapter

laahaa:


Divine laws represent guidance for humankind in aUwalks of life. They define right and wrong for them and offerhuman beings a com~ete system governing all of their affairs.The Creator alone knows best what is beneficial for Hiscreation and what is not. The divine laws command andprohibit various acts and substances to protect the humanspirit, the human body and human society from harm. In orderfor human beings to fulfill their potential by living righteouslives, they need to worship God through obedience to Hiscommandments.

Remembrance of GodAll ofthe various acts of worship contained in the divine

laws are designed to help humans remember God. It is naturalfor human beings to sometimes forget even the most importantthings.. Humans often become so engrossed in fulfilling theirmaterial needs that they totally forget their spiritual needs.Regular prayer is ordained to organize the day of the truebeliever around the remembrance of God. It interweavesspiritual needs with material needs on a daily basis. Theregular daily need to eat, work and sleep is linked to the dailyneed to renew man's connection with God. With regard toregular prayer, Allah states in the final revelation, Chapter

Iaahaa:

The Puroose of Creation I 32 I.-

"Verily, I am Allah, there is no God beside Me,so worrhip Me and establish regular prayer forMy remembrance."

Qur'an 20:14Regarding fasting, Allah stated in Chapter al-Baqarah:

,y u$t Ji.'-,?,;i iUttr '{Jt'6 irvd/lr *{{ }

ttfrtsiiF$"O you who believe! Fasting has been prescribedfor you as it was prescribed for those before youthat you may become God-conscious."

Qur 'an 2 :183

The believersare encouraged to rememberGod as muchas possible. Although, moderation iri all spheres of life, whethermaterial or spiritual, is generally encouraged in divine law, anexception is made regarding the remembrance of Allah. It isvirtually impossible to remember God too much. Consequently,in the final revelation, Chapter al-AfuzaaD, Allah encouragesthe believers to remember God as often as possible:

{r-*r ri, l,r \rSitiF;*JJ'dq}*O believers! Rememb-er Altah often."

Qur 'an,33:41

Remembrance of God is stressed because sin is generallycommitted when God is forgotten. The forces of evil operate


"Verily, I am Allah, there is no God beside Me,so worship Me and establish regular prayer forMy remembra~ce."

Qur'an 20: 14Regarding fasting, Allah stated in Chapter a/-Baqarah:

0# ' • .iil i~ J W"' ~ ~\ ~ ~ol~ J i ~'~ '. .iiI '~I.i}~,J., ~ ., ~ - ~., J*" ,J., \ft-

{~);J~~

"0 you who believe! Fasting has been prescribedfor you as it was prescribed for those before youthat you may become God-conscious."

Qur'an 2:183

The believers are encouraged to remember God as muchas possible. Although, moderation in all spheres of life. whethermater~al or spiritual~ is generally encouraged in divine law, anexception is made regarding the remembrance of Allah. It isvirtually impossible to remember God too much. Consequently,in the final revelation, Chapter al-A!lzaab, Allah encouragesthe believers to remember God as often as possible:

{IJ#' \-)~ ~I i/t~1 i~~ ~~\ ~~}"0 believers! Remember Allah often." ..

Qur'an, 33:41

Remembrance ofGod is stressed because sin is generallycommitted when God is forgotten. The forces of evil operate

t - a r

I t t rrn" I"y,f: "tCrrun" _ ..-

most freely when consciousness of God is lost. Consequently,the satanic forces seek to occupy people's mirids withirrelevant thoughts and desires to make them forget God. OnceGod is forgotten, people willingly join the comrpt elements.The final revelation, the Qur'an, addresses this phenomenonin Chapter al-Mujaadalaft as follows:

.rualSr qT rytii' fi ;f,l;!i 6'LJ.Jr '# s.*,1.' {lt}s.i' ," oGii{r .r;7 11 !i

"Satan got the better of them and caused them to

forget Allah.Those are the partl'of Satan. Truly theparty of Satan are the real losers"

Qur 'an 58 :19

God, through Divine law, has prohibited intoxicants andgambling primarily because they cause human beings to forgetGod. The human mind and body easily become addicted todrugs and games of chance. Once addicted, humankind'sdesire to continually be stimulated by,them leads them intoall forms of comrption. and violence among themselves. Godsays in Chapter al-Maa'idah of the final revelation:


most freely when consciousness ofGod is lost. Consequently,the satanic forces seek to occupy people'smiIids withirrelevant thoughts and desires to make them forget God. OnceGod is forgotten, people willingly join the corrupt elements.The final revelation, the Qur' an, addresses this phenomenonin Chapter al-Mujaadalah as follows:

IJ~' ~~ ~~f ~, ')~ ;..Al:.Jti ~\b:~~" ;••:If. ~~I}~ ~ {~' I.iJI U \JIb.~~ II :../. ~I ~{Jf!' ~ - . £ ."Satan got the better of them and caused them toforget Allah. Those are the party ofSatan. Truly theparty of Satan are the real losers"

Qur'an 58: 19

God, through Divine law, has prohibited intoxicants andgambling primarily because they cause human beings to forgetGod. The human mind and body easily become addicted todrugs and games of chance. Once addicted, humankind'sdesire to continually be stimulated by them leads them intoall fonns of corruption. and violence among themselves. Godsays in Chapter a/-Maa 'idah of the final revelation:

·_~il . '~,~ ~"JAll F ~ ~ ,~i ~\t,-"~1I JJ ' WI}.r--"" ~" . J J _. ~.J! - ~.fl •

~ {~-*;~: ~f:W ~\~\ ~J~' f~ ~ ~l:A!J;~ :~i~J"Satan's plan is to incite enmity and hatredamong you with intoxicants and gambling, and

| * r II t ( t tI IThe Purpose of Creatlon _

hinder you from tfte remembrance of AIIaft andregular prayer. Will you not then abstain?"

Qur 'an ,5 :91Consequently, humankind need to remember God for

their own salvation and growth. All humans have times ofweakness in which they commit sins. If they have no meansof remembering God, they sink deeper and deeper intocorruption with every sin. However, those who follow thedivine laws will be constantly reminded of God, which willgive them a chance to repent and correct themselves. Thefinal revelation accurately describes this process in ChapterAal 'Imraan:

\ ;l:;'i li 'r i1i1,'&Ji iiit " ri +o iji r1,1 ;!;,rr;l

te'ii."Those who, having done something shameful orhaving wronged their own souls, remember Allahand immediately ask forgiveness for their sins,.."

Q u r ' a n , 3 : 1 3 5

The Religion of IslamThe most complete system of worship available to human

beings today is the system found in the religion of Islam. Thevery name 'Islam' means 'submission to the will of God.'Although it is commonly referred to as 'the third of the threemonotheistic faiths,' it is not a new religion at all. It is thereligion brought by allcif the prophets of God for humankind.

" ' '.~,J~'"


hinder you from the remembrance ofAllah andregular prayer. Will you not then abstain?"

Qur'an, 5:91Consequently, humankind need to remember God for

their own salvation and growth. All humans have times ofweakness in which they commit sins. If they have no meansof remembering God, they sink deeperand deeper intocorruption with every sin. However, those who follow thedivine laws will be constantly reminded of God, which willgive them a chance to repent and correct themselves. Thefinal revelation accurately describes this process in ChapterAal 'Imraan:

..~ ~\ i./j~ ~i i~ ~i ~~ i);J \~~ ~~'J}

{~y~"Those who, having done something shameful orhaving wronged their own souls, remember Allahand immediately ask forgiveness for their sins..."

Qur'an, 3:135

The Religion of IslamThe most complete system of worship available to human

beings today is the system found in the religion of Islam. Thevery name 'Islam' means 'submission to the will of God.'Although it is commonly referred to as 'the third of the threemonotheistic faiths,' it is not a new religion at all. It is thereligion brought by all of the prophets of God for humankind.

t-t

fnt nry"tt rf Cr"ttt"" _ t€l

Islam was the religion of Adam, Abraham, Moses and Jesus.God addresses this issue in the final revelation with regardto Prophet Abraham, saying:

'-;.rqllti+ if 1{r$i* r; rt # b'jr if r;;

lg.#,'u o'g*Ahrahom wa$ neither a Jew nor.e Christian, buthe wrs an upright Muslim who did not worshipothens besides God."

Qur'an 3:67

Since there is only One God, and humankind are onespecies, the religion which God has ordained for humanbeings is one. He did not prescribe one religion for the Jews,another for Indians, yet another for Europeans, etc. Humanspiritual and social needs are uniform, and human nature hasnot changed since the first'man and woman were created.Consequently, no other religion is acceptable to God beSidesIslam, as He clearly states in Chapter Aal 'Imraant of the finalrevelation:

{iyr:f' l'+;irr i,1}*Surely Allah's religion is Islam."

Qur 'an 3:19

'H:'eI' . 'J p14F"'*6-r;>L)r F #i' i

{ir-rnri.i'

The Purpose o[Crelltlon

Islam was the religion of Adam, Abraham, Moses and Jesus.God addresses this issue in the final revelation with regardto Prophet Abraham, saying:

~' ~~ ~\S" ·.~r ~(. (~'~.) ", I·' ~\S" ~}J, ., ~J -,.rAJ ~J-,Jft~.)'!~

{~~I~~~

"Abraham was neither a Jew nor-a Christian, buthe was an upright Muslim who did bot worshipothers besides God."

Qur'an 3:67

Since there is only One God, and humankind are onespecies, the religion which God has ordained for humanbeings is one. He did not prescribe one religion for the Jews,another for Indians, yet another for Europeans, etc. Humanspiritual and social needs are unifonn, and human nature hasnot changed since the first 'man and wOman were created.Conseq~ently, no other religion 'is acceptable to God besidesIslam, as He clearly states in Chapter Aal '/mraan of the finalrevelation:

{~~~I ~\ ~ ~:UI ~!}

"Surely Allah's religion is Islam."Qur'an 3:19

~~~~\ J JAJ ~~~ ~~ r~~\ ;;s. ¢Ft ~J}'{~r"bJl

The htwose of Creatlon I lO I- r

"And whoever desircs a religion besides Islam willnot hnve it accepted, and he will be among the losersin the heretfter."

Qur'an 3:85Every Act Is Worship

In the Islqeig system, each and every human act can betransformed into an act of worship. In fact, God commandsthe believers to dedicate their whole lives to Him. In Chapteral-An'aom, Allah says:

{colni' ;; l e6't lsthn'2 jiJr,irf- ir "rr}*Say: 'Surely my pmyer, my sacrifice, ry tiving

end my dying are for Allah, the Lord of all theworlds.t tt

Qur'an 6:162

However, for that {edication to be acceptable to Allah,each act must fulfill two basic conditions:

1 FIRST, THE ACT MUST BE DoNE SINCERELY FoR the

I pleasure of God and not for the recognition and praiseof human beings. The believer also has to be ponscious ofGod while doing the deed to insure that it is not somethingforbidden by Allah or the last Messenger (#E).

In order to facilitate this transformation of mundanedeeds into worship, Allah instructed the last Prophet (!$) toprescribe short prayers to be said before even the simplestsf acts The shortest prayer which may be used for any


"And whoever desires a religion besides Islam willnot have it accepted, and he will be among the losersin the hereafter."

Qur'an 3:85Every Act Is Worship

In the Isla.mic system, each and every human act can betransfonned into an act of worship. In fact, God commandsthe believers to dedicate their whole lives to Him. In Chapterai-An 'aam, Allah says:

{-;- ~ t\AiI:""..1l -~" \oN' . ~J_ ( t:J.J~, eli}~ .J, "" J'i. J~J"" :4.r

"Say: 'Surely my prayer, my sacrifice, my livingand my dying are for Allah, the Lord of all theworlds.' "

Qur'an 6: 162

However, for that c;ledication to be acceptable to Allah,each act must fulfill two baSic conditions:

1FIRST, THE ACT MUST BE DONE SINCERELY FOR thepleasure of God and not for the recognition and praise

of human beings. The believer also has to be conscious ofGod while doing the deed to insure that it is not somethingforbidden by Allah or the last Messenger (~).

In order to facilitate this transformation of mundanedeeds into worship, Allah instructed the last Prophet (~) toprescribe short prayers to be said before e~en the simplestof ~~t~ The shortest prayer which may be used for any


circumstance is: l' -*, bismillaah(ln the name of Allah).There are, however, many other prayers prescribed for specificoccasions. For example, whenever a new piece of clothingis worn, the Prophet (+E) taught his followers to say:

O AIIah, thanks k due to You,for it is You who hasclothed me. I ask Yoafor its beneJit and the benefit

for which it was made, and seek refuge in Youfromits evil and the evilfor which it was made.33

J THe sECoND coNDrloN IS THAT THE Acr se done in

Laccordance with the prophetic way, called in Arabic the

Sunnah. All of the prophets instructed their followers to

follow their way because they were guided by God. What they

taught were divinely revealed truths, and only those who

followed their way and accepted the truths would inherit

eternal life in paradise. It is in this context that Prophet Jesus,

may the peace and blessings of God be upon him, was

reported in the Gospel according to John l4:6, as saying, "./

am the way, the truth, and the life; no man cometh unto the

Father, but by nte." Similarly, 'Abdullaah ibn Mas'ood

related that one day Proplret Muhammad (#) drew a iine in

,;-a V l-',! _ : ' J

" Sunan Abu Dawud, vol. 3. p.

Saheeh Sunan Abee Daawood, vol.

I 125. no.4009 and authenticated in

2 . p . 7 6 0 . n o . 3 3 9 3 i


circumstance is: ~\ ~ bismillaah (In the name of Allah).There are, however, many'other prayers prescribed for specificoccasions. For example, whenever a new piece of clothingis worn, the Prophet C*) taught his followers to say:

~ ~ ?-~ ~?- X:JtJ .~:,:S ~f J:.;j\ ~ ~I

. j ~ l. ~~ ~~ X ~ ;;f~ ,j

o Allah, thanks is due to You, for it is You who hasclothed me. I ask Youfor its benefit and the benefitfor which it was made, and seek refuge in Youfromits evil and the evilfor which it was made. 33

2THE SECOND CONDITION IS THAT THE ACT BE done inaccordance with the prophetic way, called in Arabic the

Sunnah. All of the prophets instructed their followers tofollow their way because they were guided by God. What theytaught were divinely revealed truths, and only those whofollowed their way and accepted the truths would inheriteternal life in paradise. It is in this context that Prophet Jesus,may the peace and blessings of God be upon him, wasreported in the Gospel according to John 14:6, as saying, "'Iam the way. the truth. and the life: no man cometh unto theFather, but by me." Similarly,' Abdullaah ibn Mas'oodrelated that one day Prophet Muhammad C~) drew a iine in

33 Sunan Abu Dawud, vol. 3. p. 1125. no. 4009 and authenticated in

S,ah.eeh. Sunan Abee Daawood, vol. 2. p. 760. no. 3391~

lls Int nrp"tr rlc*"t*" u

the dust for them and said, "This is Allah,s path." He thendrew several lines [branching off] to the right and to the leftand said, "These are the paths [of misguidanceJ on each oJ'which is a devil inviting people tofolrow it." Hethen recitedthe verse: "Verily, this is my path, leading straight, sofollow it. And do not follow the [otherl paths for they willscatter you about from Allah's path. That is His commandto you in order that you may be conscious of Allah.34"35Thus, the only acceptable way to worship God is according tothe way of the prophets. That being the case, innovation inreligious affairs would be considered by God among the worstof all evils. Prophet Muhammad (x) was reported to havesaid, "The worst of all affairs is innovstion in rerigion, forevery religious innovation is a cursed, misleading innovationleading to the hellfire."36

Innovation in the religion is forbidden and unacceptableto God. The Prophet (E) was also reported by his wife,'Aa'ishah, to have said, "He who innovates something inthis matter of ours, that is not of it, will hqve it rejected.,,37

It is fundamentally due to innovations that the messagesof the earlier prophets were distorted and the many falsereligions in existence today evolved. The general rule to

3a Soorah al-An'aam (6):153.3s collected by Ahmad. an-Nasaa'ee and ad-Daarimee. and authenticatedby Almad Shaakir in al-Musnad, vol.6. pp. 89-90. no.4142.16 Sahih Muslim, vol. 2. p. 410, no. lgg5., sahih At-Bukhari, vol.3. pp.535-6. no. g6l. andsahih Muslim.vol.3.p . 931 . no .4266 .


the dust for them and said, "This is Allah's path." He thendrew several lines [branching off] to the right and to the leftand said, "These are the paths [ofmisguidance] on each ofwhich is a devil invitingpeople to follow it. " He then recitedthe verse: "Verily, this is my path, leading straight, sofollow it. And do not follow the [other] paths for they willscatter you about from Allah's path. That is His commandto you in order that you may be conscious ofAllah.34

,,35

Thus, the only acceptable way to worship God is according tothe way of the prophets. That being the case, innovation inreligious affairs would be considered by God among the worstof all evils. Prophet Muhammad (~) was reported to havesaid, "The worst ofall affairs is innovation in religion, forevery religious innovation is a cursed, misleading innovationleading to the hellfire. ,,36

Innovation in the religion is forbidden and unacceptableto God. The Prophet (~) was also reported by his wife,'Aa'ishah, to have said, "He who innovates something inthis matter ofours, that is not of it. will have it rejected. ,,37

It is fundamentally due to innovations that the messagesof the earl ier prophets were distorted and the many falsereligions in existence today evolved. The general rule to

34 Soorah al-An'aam (6):153.35 Collected by Ahmad. an-Nasaa'ee and ad-Daarimee. and authenticatedby Ahmad Shaakir in al-Musnad, vol. 6. pp. 89-90. no. 4142.36 Sahih Muslim, vol. 2, p. 410, no. 1885.37 Sahih AI-Bukhari. vol. 3. pp. 535-6. no. 861. and Sahih Muslim, vol. 3.p. 931. no. 4266.


follow in order to avoid innovation in religion is that all

forms of worship are prohibited, except those which have

been specificalty prescribed by God and conveyed to humans

by the true messengers of God.

The Best of CreationThose who believe in One Unique God, without partners

or offspring, and do righteous deeds [according to the above-

mentioned principles] become the crown of creation. That is,

although humankind is not the greatest creation of Allah,

they have the potential to become the best of His creation.

In Chapte r al-Bayyinah, Allah states this fact as follows:

{tu-,Jl -* e clJri .rtr.Jr-elr r}.r.1 lPu t-iJt u1}

"Surely, those who believe and do righteous deeds

are the best of creation."

Qur 'an 98:6

The Gravest SinTo contradict the purpose of one's creation is then the

greatest evil that a human being can commit. 'Abdullaah

reported that he asked Allah's Messenger (#) which sin is

the gravest in Allah's sight and he replied, "To give Allah a

partner, even though He created you."38 Worshipping others

besides God, called shirk in Arabic, is the only unforgivable

sin. If a human being dies without repenting from his or her

" Sohih Musl im, vo l . l . pp 50 '1 . 'no. 156.


follow in order to avoid innovation in religion is that allforms of worship are prohibited, except those which havebeen specifically prescribed by God and conveyed to humansby the true messengers of God.

The Best of CreationThose who believe in One Unique God, without partners

or offspring, and do righteous deeds [according to the abovementioned principles] become the crown of creation~ That is,although humankind is not the greatest creation of Allah,they have the potential to become the best of His creation.In Chapter a/-Bayyinah, Allah states this fact as follows:

{~~\ .r?" ~ ~Ji ~~\...QJ' \~ J \."..~ ..:r..u, iJl}

"Surely, those who believe and do righteous deedsare the best of creation."

Qur'an 98:6

The Gravest SinTo contradict the purpose of one's creation is then the

greatest evil that a human being can commit. 'Abdullaahreported that he asked Allah's Messenger (~) which sin isthe gravest in Allah's sight and he replied, "To give Allah apartner, even though He created you. ,,38 Worshipping othersbesides God, called shirk in Arabic, is the only unforgivablesin. If a human being dies without repenting from his or her

38 Sahih Muslim, vol. I. pp. 50·1: no. 156.

l-L

l {u lfn" P"rp"t, "f

Crtrtt* _

sins, Al lah may forgive al l their sins except shirk.In thisregard, God stated the following in Chapter an-Nisaq,;

{ti.:"- ir"J gU'l r.J.;r tr pJ q elr.:4 0i ,ii,- I frr ir1}

"Surely Allah will not forgive the wonship of othersbesides Him, but He forgives sins less than thatto whomever He wishes."

Qur'an,4:48

worshipping otherd besides God essential ly invorvesgiving the anributes of the creator to His creation. Each sector religion does this in their own particular way. A small butvery vocal group of people down through the ages haveactually denied God's existence.ie Tojustifo their rejection ofthe creator, they were obliged to make the illogical claim thatthis world has no beginning. Their claim is illogical becauseall of the observable parts of the world have beginnings in

3' Hinavana Buddhism (400-250 BC). the earrier and more strict of the twointerpretations of Buddhism which arose after cautama Buddha's death.clearl;' states that there is no God. .lainism as svstematizecl by' Vardharnanaalso asserts that there is no God. hut l iberated souls. accordin_e to theteachings. attain immortal i tv and nmniscience. ln the lgth and 20thcenturies a number of European philosophers proclaimed what came to beknown as the "death of God philosoph1,," The German philosopher. philippMainlander ( I 84 l - I 876). the Prussian. Friedrich Nietzsche ( I g44- I 900).the Frenchman. Jean Paul Sarrre ( 1905- 1980) all argued the non-existenceof God. (Dictionary of Philosophy, and Religion, pp. 72. 262-3. 327 and508-9).


sins, Allah may forgive all their sins except shirk. In thisregard, God stated the following in Chapter an-Nisaa ':

{'"~~ ~I~ iJJ~ ~ ~J <\.! ~~ iJi ~"'i.1l\ iJl}

"Surely Allah will not forgive the worship of othersbesides Him, but He forgives sins less than thatto whomever He wishes."

Qur'an.4:48

Worshipping others besides God essentially involvesgiving the attributes of the Creator to His creation. Each sector religion does this in their own particular way. A small butvery vocal group of people down through the ages haveactually denied God' s existence.~9 TojustifY their rejection of

the Creator, they were obliged to make the illogical claim thatthis world has no beginning. Their claim is illogical becauseall of the observable parts of the world have beginnings in

39 Hinayana Buddhism (400-250 BC). the earlier and more strict of the two

interpretations of Buddhism which arose after Gautama Buddha's death.

clearly states that there is no God. Jainism as systematized by Vardhamana

also asserts that there is no God. hut liberated souls. according to the

teachings. attain immortality and omniscience. In the 19th and 20th

centuries a number of European philosophers proclaimed what came to be

known as the "death of God philosophy."' The Gennan philosopher. Philipp

Mainlander (1841-1876), the Prussian. Friedrich Nietzsche (1844-1900),

the Frenchman. Jean Paul Sartre (1905-1980) all argued the non-existence

of God. (Dictionary ofPhilosophy and Religion. pp. 72.262-3.327 and

508-9).

time, therefore it is only reasonable to expect the sum of the

parts to also have a beginning. It is also only logicalto assume

that whatever saused the world to come into existence could

not have been a part of the world nor could it have a beginning

like the world. The atheist assertion that the world has no

beginning means that the matter which makes up the universe

is etemal. This is a statementof shirk, whereby God's attribute

of being without'beginning is given to His creation. Thenumbers of genuine atheists have historically always been

quite small because, in spite of their claims, they instinctively

know that God does exist. That is, in spite of decades of

communist indoctrination, the majority of Russians and

Chinese continued to believe in God. The Almighty Creatorpointed out this phenomenon in Chapter an-I'laml, saying:

{,t t Gi! il.tli rlnF,it w.i tlo'i"And they denied [the signsl wrongfully and

arrogantly, though within themselves they were

convinced of them."

Qur 'an 27 :14

To atheists and materialists, life has'no purpose beyond

the fulfillment of their desires. Consequently, their desires

also become the god which they obey and submit to instead

of the One True God. In Chapter al-Furqaan of the final

revelation, Allah said:


time, therefore it is only reasonable to expect the sum of theparts to also have a beginning. It is also only logical to assumethat whatever caused the world to come into existence couldnot have been a part ofthe world nor could it have a beginninglike the world. The atheist assertion that the world has nobeginning means that the matter which makes up the universeis eternal. This is a statement ofshirk, whereby God's attributeof being without~ begi!ming is given to His creation. Thenumbers of genuine atheists have historically always beenquite small because, in spite of their claims, they instinctivelyknow that God does exist. That is, in spite of decades ofcommunist indoctrination, the majority of Russians andChinese continued to believe in God. The Almighty Creatorpointed out this phenomenon in Chapter an-Naml, saying:

{I~J ~ ~r j!f T8~;-a:.:" '(J ~ iJ~J}

"And they denied (the signs] wrongfully andarrogantly, though within themselves they wereconvinced of them."

Qur'an 27: 14

To atheists and materialists, life has-no purpose beyondthe fulfillment of their desires. Consequently, their desiresalso become the god which they obey and submit to insteadof the One True God. In Chapter al-Furqaan of the finalrevelation, Allah said:

{i,roia-Jl #, f -**'ril

"Have you seen the one who takes his desires ashis god?"

Qur'an 25:43

christians gave Prophet Jesus christ the attributes of thecreator by first making him co-eternal with God,a' then bymaking him a perponality of God whom they titled .God theson.' Hindus, on the otller hand, believe that God has becomeman in many ages, by incarnations cailed svatars, and thenthey divided God's attributes between three gods, Brahmathe creator, vishnu the preserver and shiva the destroyer.

Love of Godshirk also occurs when human beings love, trust or fear

the creation more than Allah. In chapter al-Baqarahof thelast revelation, God said:

nr l-ii'Fh,J-rir.r;i ar ;,i u #,i ,,6t -H|

{l + '$iit;; b-ili*There are emong men those who worship

others besides Allah as equals to Him. They lovethem as only Allah should be loved. But those whobelieve have a stronger love for Allah."

Qur 'an 2:165

a0 John l : l&14 " r ln the beginn ing was theword. andthewordwaswith God. and the word was God....'t And the word became flesh anddwelt among us, full of grace and truth:" (RSV).


{;IJA 4+-1

....11 W, ~ ~)}"Have you seen the one who takes his desires ashis god?"

Qur'an 25 :43

Christians gave Prophet Jesus Christ the attributes of theCreator by first making him co-eternal with God,40 then bymaking him a per.sonality of God whom they titled 'God theSon.' Hindus, on the oilier hand. believe that God has becomeman in many ages, by incarnations called avatars, and thenthey divided God's attributes between three gods, Brahmathe creator, Vishnu the preserver and Shiva the destroyer.

Love of GodShirk also occurs when human beings love, trust or fear

the creation more than Allah. In Chapter al-Baqarah of thelast revelation, God said:

~,~~~ ,;,JJf ~I iJJ~ ~ ¥i :;",,~I ~J}, , , {..1s ~~f i~~ ~~(,

"There are among men those who worshipothers besides Allah as equals to Him. They lovethem as only Allah should he loved. But those whobelieve have a stronger love for Allah."

Qur'an 2:165

40 John I: 1&14 "I In the beginning was the Word. and the Word was

with God. and the Word was God.... 14 And the Word became flesh anddwelt among us, full of grace and truth:" (RSV).


When these and other similar emotions are directed morestrongly to the creation, they cause human beings to disobeyGod in an effort to please other humans. However, only Allahdeserves a complete human emotional commitment, for it isHe alone who should be loved and feared over all creation.Anas ibn Maalik narrated that the Prophet (*) said, " Whoever

1ao.esesse.r fthe followingJ three character,lsfi'cs lrlers tasted thesweetness offaith: he who loves Allah and Hk Messengerafuve aII else; lw wln loves another lrumnt beingfor Allah'ssalre alone; md he wln lntes to rettnn to disbelief afre, Allahhas rescued him as he hates to be thrown into afire.'Al

All the reasons for which humans love other humans orlove other created beings are reasons to love God more thanHis creation. Humans love life and success, and dislike death

and failure. Since Allah is the ultimate source of life and

success, He deserves the-full love and devotion of humankind.Humans also love those who benefit them and help themwhen they are in need. Since all benefit(7:188) and help(3:126) come from God, He should be loved above all else.

{6}bti r i' uu. iril6 bri}*If you try to count Allah's blessings' you will

not be eble to add them [p."

Qur'an, l4:34

" Sahth Muslim, vol. l, p. 30, no. 67.


When these and other similar emotions are directed morestrongly to the creation, they cause human beings to disobeyGod in an effort to please other humans. However, only Allahdeserves a complete human emotional commitment, for it isHe alone who should be loved and feared over all creation.Anas ibn Maalik narrated that the Prophet (~) said, "Whoeverpossesses {the following] three characteristics has tasted thesweetness offaith: he who loves Allah and His Messengerabove all else; he who loves another human beingfor Allah'ssake alone; and he who hates to return to disbeliefafter Allahhas rescued him as he hates to be thrown into a fire. ,,41

All the reasons for which humans love other humans orlove other created beings are reasons to love God more thanHis creation. Humans love life and success, and dislike deathand failure. Since Allah is the ultimate source of life andsuccess, He deserves thefull love and devotion of humankind.Humans also love those who benefit them and help themwhen they are in need. Since all benefit (7: 188) and help(3:126) come from God, He should be loved above all else.

{lA~ ~.11\ ~ iJ~ ~1J}, , ,

"If you try to count Allah's blessings, you willnot be able to add them up."

Qur'an, 14:34

41 Sahih Muslim. vol. 1, p. 30, no. 67.

mfnr nrp"t",il9rt"tt -_

However, the supreme love which humans should feel forGod must not be reduced to the comrnon denominator of theiremotional love for creation. Just as the love humans feel foranimals should not be the same as what they feel for otherhumans,a2 the love ofAllah should transcend the love humansfeel towards each other. Human love of God should be,fundamentally, a love manifest in complete obedience to thelaws of God, as stated in Chapter Aal 'fmraan, "ff you loveAllah, then follow me [the Prophetl and Allah will loveyou.'/3 This is not an abstract concept, because human loveof other humans also implies obedience, That is, if a lovedone requests that something be done, humans will strive todo it according to the level of their love for that person.

The love of God should also be expressed in the love ofthose whom God loves. It'is inconceivable that one who lovesAllah could hate those whom Allah loves and love those whomHe hates. The Prophet (*€).was quoted by Aboo Umaamah assaying, "He who loves for Allah and hates for Allah, givesfor Allah and withholds for Allah, has perfected hisJaith.,Alconsequently, those whose faith is proper will love all thosewho love God. In chapter Maryam, Allah indicates that He putslove in the hearts of the believers for those who are righteous.

12 The huge sums of money currentlv being spent protecting endangeredspecies of animals while humans are leli to starve and die of disease isamong the major crimes of the 20th century.aJ

Qur'an, 3:3Laa collected by Almad, at-Tirmithee and Aboo Daawood (stman AbuDawud, vol. 3. p. 1312. no.3664. and authenticated inSaheehsunanAbee Daawood, vol.3, p. 886. no. 3915).


However, the supreme love which humans should fee) forGod must not be reduced to the common denominator oftheiremotional love for creation. Just as the love humans feel foranimals should not be the same as what they feel for otherhumans,42 the love ofAllah should transcend the love humansfeel towards each other. Human love of God should be,fundamentally, a love manifest in complete obedience to thelaws of God, as stated in Chapter Aal 'Imraan, "If you JoveAllah, then follow me [the Prophet] and Allah will loveyoU.,,43 This is not an abstract concept, because human loveof other humans also implies obedience. That is, if a lovedone requests that something be done, humans will strive todo it according to the level of their love for thatperson.

The love of God should also be expressed in the love ofthose whom God loves. Ris inconceivable that one who lovesAllah could hate those whom Allah loves and love those whomHe hates. The Prophet (~)-was quoted by Aboo Umaamah assaying, "He who loves for Allah and hates for Allah, givesfor Allah and withholds for Allah, has perfected his faith. ,,44

Consequently, those whose faith is proper will love all thosewho love God. In Chapter Maryam. Allah indicates that He putslove in the hearts of the believers for those who are righteous.

42 The huge sums of money currently being spent protecting endangeredspecies of animals while humans are left to starve and die of disease isamong the major crimes of the 20th century.43 Qur'an, 3:31.44 Collected by Ahmad, at-Tirmi!hee and Aboo Daawood (Sunan AbuDawud, vol. 3. p. 1312, no. 3664. and authenticated in S-a!lee!l SunanAbee Daawood, vol. 3, p. 886. no. 3915).

The Paryose of Creation

t\i'*lt'#'#h" lq{"rr ifuji-*[ irir i.r1]"Sunely, Allah will bestow love [in the hearts of

the believens forl those who believe and do

righteous deeds."

Qur'an l9:96

Aboo Hurayrah also related that Allah's Messenger (#)

said the following in this regard, *If Allah loves a servant Heinforms angel Gabriel that He loves So-and-so and tells himto love him, so Gabriel loves him. Then Gabriel calls outto the inhabitants of the heavens: 'Allah loves So-and-so,therefore love hint ' ,So the inhabitants of the heavens lovehim. Then he is granted the love of the people of the eqrth."a5

PrayersPrayers should only be directed to God alone, for only

He can answer prayers. He is accessible as long as He is

called upon sincerely.

{irrai rilurritr iVi *i -ti rfy ,io +tV iA sr.}"When My sertants askyou [O Mulammadl about

Me, [tell them] that I am near' I answer the prayer

of evelyone w\o calls on Me."

Qur 'an 2:186

ns SahilrAl-Bukhari, vol.4. p.291. no.43l. and Sahih Muslim, vol.4. p.

1385. no. 6373.


{,;~ ~:,J' ~~~~~, i#J i~~ ~~l ~~}

"Surely, Allah will bestow love [in the hearts ofthe believers for] those who believe and dorighteous deeds."

Qur'an 19:96

Aboo Hurayrah also related that Allah's Messenger (~)said the following in this regard, "IfAllah loves a servant Heinforms angel Gabriel that He loves So-and-so and tells himto love him, so Gabriel loves him. Then Gabriel calls outto the inhabitants ofthe heavens: 'Allah loves So-and-so,therefore love him. ' So the inhabitants ofthe heavens lovehim. Then he is granted the love ofthe people ofthe eqrth. ,,45

PrayersPrayers should only be directed to God alone, for only

He can answer prayers. He is accessible as long as He iscalled upon sincerely.

{iJ~; ';1 ~':UI i;.; ~f~) J~ JS- '-$~4- ~L ';lJ}"When 'My servants askyou [6 Mu!!ammad] abOutMe, [tell them] that I am near, I answer the prayerof everyone w~o calls on Me."

Qur'an 2: 186

45 Sahih AI-Bukhari, vol. 4. p. 291. no. 431. and Sahih Muslim, vol. 4. p.

1385. no. 6373.

The Purpose orcrearion [F|_l

The Prophet (S) emphasized this point, saying, ,,If youask in prayer, ask-only Allah, and if you seek help, seek itonly from Allah.'46 Thus, prayer to human beings or throughhuman* beings, dead or living, is a form of shirk.The one towhom prayers are directed becomes an object of worship.An-Nu'maan ibn Basheer repofted that the prophet (*) said," supplication is worship."a1

Qur'an 7:194

Thus, the catholic christian practice of praying to saintsis shirk. If something is lost, saint Anthony of Thebes isprayed to in order to help find it.a8 st. Jude Thaddaeus is thepatron saint ofthe impossible and is prayed to for intercessionin incurable illnesses, unlikely marriages or the like.ae Andit used to be that when someone set out on a journey, Saintchristdpher, the patron saint of travelers, was the object ofprayers for protection. However, in 1969 st. christopher was

a6 Reponed by Ibn 'Abbaas and coilected by at-Tirmithee and authenticatedn Sabee h sunan at-Tirmifute. vol. 2, pp. 308-9. no. 2043. see an-N aw aw i,s

*r,y Hadith, p. 68, no. l9 and lvlishkat A!-Masabih, vol.2 , p. 1099.n' sunan Abu Dnvud, vol. l, p. 387. no. 1474 and authenticared in saheehSunan Abee Daawood, voI. I , p.277. no. 1312.u The lllorld Book Enc.vclopeita, vol. l. p. 509.t" tbid.. vol. I l . p. 146.


The Prophet (~) emphasized this point, saying, "Ifyouask in prayer, ask only Allah, and ifyou seek help, seek itonly from Allah.,,46 Thus, prayer to human beings or throughhuman- beings, dead or living, is a form of shirk. The one towhom prayers are directed becomes an object of worship.An-Nu'maan ibn Basheer reported that the Prophet (~) said,"Supplication is worship. ,,47

{~\i:.f;4- ~, ~J~ ~ ~;'Jj ~~I ~!}

"Surely, those whom you calion in prayer besidesAllah are servants like yourself."

Qur'an 7: 194

Thus, the Catholic Christian practice of praying te saintsis shirk. If something is lost. Saint Anthony of Thebes isprayed to in order to help find it.48 St. Jude Thaddaeus is thepatron saint ofthe impossible and is prayed to for intercessionin incurable illnesses, unlikely marriages or the like.49 Andit used to be that when someone set out on a journey, SaintChristdpher, the patron saint of travelers, was the object ofprayers for protection. However, in 1969 St. Christopher was

46 Reported by Ibn 'Abbaas and collected by at-Tinnithee and authenticatedin Saf1ee!1 Sunan at-Tirmi~ee. vol. 2, pp. 308-9. no. 2043. See an-Nawawi'sForty Hadith, p. 68. no. 19 and Mishkat AI-Masabih, vol. 2 , p. 1099.47 Sunan Abu Dawud, vol. I. p. 387. no. 1474 and authenticated in Sa!:J.ee!lSunan Abee Daawood, voL I, p. 277. no. 1312."The World Book Encyclopedia, vol. 1. p. 509.49 tbid.. vol. 1L p. 146.

t l - -

I IThe Purp-lse of Creation-

unceremoniously sffuck offthe list of saints by papal decree,after it was confirmed that hewas fictitious.50 Prayers to Mary,the mothgr of Jesus, and to the angels, as on Michaelmasslare also shirk. Even Christians who shun saint worshipcommit shirk whenever they direct prayers to Prophet Jesus,through him or in his name. Likewise, any Muslim who praysto Prophet Muhammad (#) commits shirk. Consequently,God commanded the Prophet (H) to inform his followers asfollows in Chapter al-A'raaf.

F-Jti c-s JIJ lrr rll rr 1! rr"a I:lr.iiu.,.tlJ cUi f ;0)

;*Jt t,.:;*-f =*Jt{ oF ' #b r"Say [O Muhammadl: 'I have no power to bring

good or avert harm even from myself, except if

Allah wills. If I had knowledge of the unseen, I

would surely have accumulated only good and no

evil would have befallen me."

Q u r ' a n 7 : 1 8 8

s The World Book Encyclopedia. vol. 3. p. 417'tt The Christian t'east of St. Michael the Archangel. celebrated in thewestern churches on September 29 and in the Eastern (Orthodox) Church

on November 8. In the Roman Catholic Church, it istheFeastof SS.

Michael. Gabriel. and Raphael. archangels: in the Anglican Church, its

proper name is the Feast of St. Michael and All Angels (The New

Encyclopaedia Britannica, vol. 8. p. 95)


unceremoniously struck off the list of saints by papal decree,after it was confinned that he was fictitious.50 Prayers to Mary,the mothc;r of Jesus, and to the angels, as on Michaelmas51

•are also shirk. Even Christians who shun saint worshipcommit shirk whenever they direct prayers to Prophet Jesus,through him or in his name. Likewise, any Muslim who praysto Prophet Muhammad (~) commits shirk. Consequently,God commanded the Prophet (~) to inform his followers asfollows in Chapter al-A 'raaf

~i c..5 YJ ~\ Sou. L. ~~ I~ ~J W,j~~i ~ Ji}

{So.,..J'~ L.J ~, ~ ..:;.;j5.:-~ ~\

"Say [0 Muhammad): 'I have no power to bringgood or avert harm even from myself, except ifAllah wills. If I had knowledge of the unse~n, Iwould surely have accumulated only good and noevil would have befallen me."

Qur'an 7: 188

50 The World Book Encyclopedia. vol. 3. p. 417.

51 The Christian feast of St. Michael the Archangel. celebrated in thewestern churches on September 29 and in the Eastern (Orthodox) Churchon November 8. In the Roman Catholic Church, it is the Feast of S5.Michael, Gabriel, and Raphael, archangels: in the Anglican Church, itsproper name is the Feast of 51. Michael and All Angels (The NewEncyclopaedia Britannica, vol. 8. p. 95).

The Purpose of creotion |E|_ -

Aboo Hurayrah reported that when the verse ..Warnyour nearest relativesr"s2 was revealed to the prophet, hesaid the following to his relatives: ,,O people of eurrysh,secure deliverancefrom AIIah [by doing good deedsJ,for Icannot avail you st all against Allah...o Faatimah, daughterof Mufiammad, ask me whatever you wish [in this lifeJ, butI have nothing which can qvail you against Allah.,,53

sr Soorah ash-Shooraa (ZG):214.st sahih Al-Bukhari, vol. 4. pp 47g-9. nos. 727 &.7zg. and sahih Muslim,vo l . l . p . 136. no.402.


Aboo Hurayrah reported that when the verse "Warnyour nearest relatives,"S2 was revealed to the Prophet, hesaid the following to his relatives: "0 people ofQuraysh,secure deliveranc~from Allah [by doing good deeds], for Icannot avail you at all against A/lah. .. O Faatimah, daughterof Mullammad, ask me whatever you wish [in this life], butI have nothing which can avail you against Allah. ,,53

52 Soorah ash-Shooraa (26):214.

53 Sahih A/-Bukhari, vol. 4. pp. 478-9. nos. 727 & 728. and Sahih Muslim,

vol. l. p. 136. no. 402.

The Purpose ol Creation

Why Did God CreateMankind on Earth?

HE QLJESTION CONCERNINC THE PURPOSE OF mankind'screation may be expanded to include the world inwhich they live. The question would then be, "Why did

God create human beings in this world?" Again, the answerto this question can easily be found in the final revelation,Chapters al-Mulk and al-Kahf,

pl )t-..r iJ-?i Fi,f*; i'5rJr J.)J*lt .lt gilrl

{.r.rtoJr r_-fl"[It is IIel who created death and life to test whichof you is best in conduct; and He is the Mighty, theForgiving."

Qur'an 67:2

{y* g,..ri a+-i ert+l SJ "r; .r.r!r sle b t l'" u!}

"surely I5o have created all thirt is on earth ss itsornaments that I mev test which of them is bestin conduct.tt

Qur 'an l8:7

3r r'1y*" in the originat Arabic is the majestic 'we,' refening to God.


Why Did God CreateMankind on Earth?

THE QUESTION CONCERNING THE PURPOSE OF mankind'screation may be expanded to include the world inwhich they live. The question would then be, "Why did

God create human beings in this world?" Again, the answerto this question can easily be found in the final revelation,Chapters a/-Mu/k and a/-Kahf:

.J--AJ~~i ~to!.i.~~ j'".J1 J ~"J' JU- ,=,JJI}

tJ,#I.it.,;,.!1"fIt is He] who created death and life to testwhichof you is best in conduct; and He is the Mighty, theForgiving."

Qur'an 67:2

{'}\.w~i ~i ~# ~ 40tj JPi~' Js- ~ ~ Ul}"Surely .54 have created all that is on earth as itsornaments that I may test which of them is bestin conduct."

Qur'an 18:7

54 "We" in the original Arabic is the majestic 'we,' referring to God.

Isolfhe P"rpose "f

Crrtlly __r

Thus, the purpose for the creation of human beings inthis world is to test their conduct.st Thir world of life anddeath, wealth and poveny, sickness and health, was createdto sift out the righteous souls from the evil souls. Humanconduct in this world is the measure of faith.

lt should be noted, however, that the tests of conduct arenot to inform God about humankind, for He knew everythingthere was to know about them before He created them. Thetests serve to confirm on the Day of Judgment that thosegoing to hell deserve it and those going to paradise only gotthere by God's grace. With regard to human beings in thislife, the test of conduct;erves two basic purposes: one, humanspiritual growth, and the other, punishment or reward.

Spiritual GrowthThe tests of this world are primarily for the spiritual

growth of human beings. Just as an intense fire separatespure gold from the rough ore to which it is bound in nature,tests purifo the moral character of the believers. They forcethe believers to choose their higher spiritual qualities overtheir lower desires. Although not every test is passed, evenin failure the believer grows by learning spiritual lessons tohelp him or her in future tests.

ss See also Chapter Hood ( l l ) :7


Thus, the purpose for the creation of human beings inthis world is to test their conduct. 55 This world of life anddeath, wealth and poverty, sickness and health, was createdto sift out the righteous souls from the evil souls. Humanconduct in this world is the measure of faith.

It should be noted, however, that the tests of conduct arenot to inform God about humankind, for He knew everythingthere was to know about them before He created them. Thetests serve to confirm on the Day of Judgment that thosegoing to hell deserve it and those going to paradise only gotthere by God's grace. With regard to human beings in thislife, the test ofconduct,serves two basic purposes: one, humanspiritual growth, and the other, punishment or reward.

Spiritual GrowthThe tests of this world are primarily for the spiritual

growth of human beings. Just as an intense fire separatespure gold from the rough ore to which it is bound in nature,tests purify the moral character of the believers. They forcethe believers to choose their higher spiritual qualities overtheir lower desires. Although not every test is passed, evenin failure the believer grows by learning spiritual lessons tohelp him or her in future tests.

55 See also Chapter Hood (11):7.


Generosity and ContentmentFor example, in all human societies the qualities of

generosity and contentment are considered among the mostnoble characteristics. However, neither of these traits candevelop ifeveryone has the same amount of wealth. Generositycan o$y be acquired when the'human soul-aware thatsharing with the needy is good-struggles against its desireto hoard its possessions. On the other hand, contentment isproduced when the soul defeats the evils of enry and greed.The Creator wisely sets the stage for these spiritual strugglesby unequally distributing wealth in this world. ln Chapteran-Nahl of the final revelation, Allah says:

{O;rl' d *dr rfut }., il'r}*Allah has favored some of 'you over others ingugtenance.tt

Qur 'an l6 :71

Greed and stinginess are corrupt forms of the naturalhuman desire to possess. The believers are informed byrevelation that wealth is a tnlst given to humankind by God.Possessions exist in the world before humans are born andremain there after they die. If wealth is used according todivine instructions, it benefits those who have it in bothworlds. But if it is used selfishly, it becomes a curse in this

life and a cause for punishment in the next. In Chapter a/-

Anfaal of the final revelation. God warns the believers to

beware of the dangers of wealth and children:


Generosity and ContentmentFor example, in all human societies the qualities of

generosity and contentment are considered among the mostnoble characteristics. However, neither of these traits candev.elop ifeveryone has the same amount ofwealth. Generositycan 0!1ly be acqui~ed when thehuman soul-aware thatsharing with the needy is good-struggles against its desireto hoard its possessions. On the other hand, contentment isproduced when the soul defeats the evils of envy and greed.The Creator wisely sets the stage for these spiritual strugglesby unequally distributing wealth in this world. In Chapteran-Nab.l of the final revelation, Allah says:

{Jj)\ J~ .;s-~ j...Gi .i»IJ}

"Allah has favored some of 'you over others insustenance."

Qur'an 16:71

Greed -and stinginess are corrupt forms of the naturalhuman desire to possess. The bel ievers are informed byrevelation that wealth is a trust given to humankind by God.Possessions exist in the world before humans are born andremain there after they die. If wealth is used according todivine instructions, it benefits those who have it in bothworlds. But if it is used selfishly, it becomes a curse in thislife and a cause for punishment in the next. In Chapter alAnfaal of the final revelation, God warns the believers tobeware of the dangers of wealth and children:

fsTtT h e P u r p o s e o f C r e a t i o n . .

{es frf:ir r.(lryi wi rytrrl}(Know that your wealth end children sre I test."

Qur'an 8:28

God further warns the believers in Chapter.a/-Munaafiqoon no{ to let their desire for wealth and childrendivert them from obedience to Him, for this is the test ofpossessions.

{lrr fi if fsIli fr rr(Jrr.i Fftb f rj:,h;*.rlr qirr}

"O believers! Do not allow yourwealth and childrento divert you from the remembrance of Allah."

Qur'an 63:9

{fuu t sr f*J .rra:: p otg(r" Cl:}'6He raised some of you over others in rank to testyou with what He granted you."

Qur 'an 6:165

The desire to accumulate wealth cannot be satisfied inthis life. The more human beings have, the more they want.The Prophet (S) stated, "If a man had a valley of gald, hewould desire another, for nothing u,ill fill his mouth but thedirt [of his graveJ. And Allah forgives whoever sincerelyrepents."56 This negative desire can only be overcome by

# Sahih Al-Bukhari, vol. 8, pp. 297-8. no. 447.


{4.o:oi ~.:l':iJiJ ~,.,.i wi \~'J}

"Know that your wealth and children are a test."Qur'an 8:28

God further warns the believers in Chapter' alMUlJaafiqoon not to let their desire for wealth and childrendivert them from obedience to Him, for this is the test ofpossessions.

{.i»\ .;r~ ~ ~.:l':iJi ':iJ ~,.,.i ~ ~ \.f"I~ loft.ill ~i~}

"0 believers! Do not allow your wealth and childrento divert you from the remembrance of Allah."

Qur'an 63:9

{~I.i~ l.J~~ ~~~.:l~ Jj~~)J}

"He raised some of you over others in rank to testyou with what He granted you."

Qur'an 6: 165

The desire to accumulate wealth cannot be satisfied inthis life. The more human beings have, the more they want.The Prophet (~) stated, "Ifa man had a valley ofgald. hewould desire another, for nothing will fill his mouth but thedirt [of his grave]. And Allah forgives whoever sincerelyrepents.,,56 This negative desire can only be overcome by

56 Sahih Al-Bukhari, vol. 8, pp. 297-8. no. 447.


giving of one's wealth charitably. Thus, Allah commandedthe prophets to collect charity from the more wealthy amongtheir followers for distribution among the poor.

{g F.{5- il ercl,r $.r.p d'r.f i/ it}

"Take charity from their wealth to purify themand mrke them grow."

Qur 'an 9:103

Charity was institutionalized in Islam from its inceptionunder the Arabic name, Zalcsahsi (compulsory charity). Everybeliever with surplus wealth is obliged to give a set portionof it to the needy annually as an act of worship. To withholdZakaah is considered a major sin. Giving this charity helpsthe believers to realize that their wealth is not their own todo with as they please. It teaches them that they are onlytemporary custodians of this wealth who must give a portionof it to those who are destitute. Consequently, God describestrue believers as those who recognize the right of the needyto a portion of their wealth.

{t.rrt J''1 JiiJJ o' *ltr.i *tr}

"And in their wealth the heggars and needy havea right."

Q u r ' a n 5 l : 1 9

57 Literally zakaahmeans'purification' and'growth'


giving ofone's wealth charitably. Thus, Allah commandedthe prophets to collect charity from the more wealthy amongtheir followers for distribution among the poor.

{If.t~j1J ~~ 4j..L..P ~'Jo"i ~ ~}

"Take charity from their wealth to purify themand make them grow."

Qur'an 9: 103

Charity was institutionalized in Islam from its inceptionunder the Arabic name, Zakaah57 (compulsory charity). Everybeliever with surplus wealth is obliged to give a set portionof it to the needy annually as an act ofworship. To withholdZakaah is considered a major sin. Giving this charity helpsthe believers to realize that their wealth is not their own todo with as they please. It teaches them that they are onlytemporary custodians of this wealth who must give a portionof it to those who are destitute. Consequently, God describestrue believers as those who recognize the right of the needytoa portion of their wealth.

{~J~'J jJW ~ ~'yi JJ}"And in their wealth the beggars and needy havea right."

Qur'an 51:19

57 Literally zakaah means 'purification' and 'growth'.

The Purpose of Creotion

However, giving in charity should be done sincerely forthe pleasure of God, and not for show or control of others.The reward for charity is completely lost when it is done forworldly gains. Allah addresses this reality in Chapter a/-Baqarah as follows:

{'.rrlrj Cr.tU n*UJ.r l}le+i 1 l.;rb ,}riJl Qlr-}

"O believers, do not destroy your acts of charityby reminders of your generosity and by injury."

Qur'an 2:254

Craving for wealth is further enhanced by envy.Consequently, God also instructed us not to desire what Hehas given others. God addresses this issue in Chaptet an-Nisaa'of the final revelation as follows:

{'p. Jt p.fu4 or .irr Jt ai r" r9r.s I;}

"Do not wish for that by which Allah has favoredsome of you over others.tt

Qur'an 4:32

The Prophet (4E) reiterated this divine piece of advice,saying, "Look to those less fortunate than you, and do notlook to those above you; it is betterfor you, in order that youdo not denywhat Allah has blessed vou v'ith."58 When human

t r SahihAl -Bukhar i , vo l .8 , p .328. no.497. andSahih Musl im, vo l .4 . p .I 530. no. 7070.


However, giving in charity should be done sincerely forthe pleasure of God, and not for show or control ofothers.The reward for charity is completely lost when it is done forworldly gains. Allah addresses this reality in Chapter alBaqarah as follows:

{',",~~IJ ~4 ~\iJ...p I~ ~ Ip\,. ~.lh \.tt~}

"0 believers, do not destroy your acts of charityby reminders of your generosity and by injury."

Qur'an 2:264

Craving for wealth is further enhanced by envy.Consequently, God also instructed us not to desire what Hehas given others. God addresses this issue in Chapter anNisaa' of the final revelation as follows:

{~js-~ '4~' j..:Ai l.a I~ ~J}

"Do not wish for that by which Allah has favoredsome of you over others."

Qur'an 4:32

The Prophet (~) reiterated this divine piece of advice,saying, "Look to those less fortunate than you, and do notlook to those above you; it is betterfor you, in order that youdo not deny whatAllah has blessedyou with. ,,58 When human

58 Sahih Al-Bukhari. vol. 8. p. 328. no. 497. and Sahih Muslim. vol. 4. p.

1530. no. 7070.

beings focus their attention on those who have more wealththan they do, envy begins to develop. They usually feel and

express that God has been unfair to them. Ultimately, theymay commit many sins to fulfill their desire for what othershave. Instead, Islam advises them to consider those lessfortunate than themselves. No matter how difficultcircumstances may be, there are always others in more

diffrcult sinrations. Consequently, reflecting on others lessfo.rtunate reminds human beings of the many bounties with

which God has blessed them. It is in this spiritual struggleof avoiding envy that the higher quality of contentmentdevelops. Furthermore, according to the teachings of theprophets, material possessions do not constitute the real wealth

of this world. Aboo Hurayrah quoted the last Messenger (d*)

as saying, "F[/'ealth is not [measuredJ in property, but in

contentment."59Being content does npt mean that-human beings should

accepJ whatever circumstance they find themselves in 4nd not

t y to better themselves. It means that, after striving io do one's

best to achieve a good standard of living, one should accept

what Allah destines with a clear conscience. It is only by

leaving one's affairs in the hands ofGod, aftermakingan effo4

that the hearts find rest from the desires for the pleasures

of this world. In this regard, God states in Chapter ar-Ra'd

of the final revelation:


beings focus their attention on those who have more wealththan they do, envy begins to develop. They usually feel andexpress that God has been unfair to them. Ultimately, theymay commit many sins to fulfill their desire for what othershave. Instead, Islam advises them to consider those lessfortunate than themselves. No matter how difficultcircumsta;nces may be, there are always others in moredifficult situations. Consequently, reflecting on others lessfortunate reminds hu.man beings of the m~ny bounties withwhich God has blessed them. It is in this spiritual struggleof avoiding envy that the higher quality of contentmentdevelops. Furthermore, according to the teachings of theprophets, material possessions do not constitute the real wealthof this world. Aboo Hurayrah quoted the last Messenger (~)as saying, "Wealth is not [measured] in property, but incontentment. ,,59

Being content does npt mean that human beings shouldacceet whatever circumstance they find themselves, in ~nd nottry to better themseJves. It means that, after striving to do one'sbest to achieve a good standard of living, one should acceptwhat Allah destines with a clear conscience. It is only byleaving one's affairs in the hands ofGod, after making an effort,that the hearts find rest from the desires for the pleasuresof this world. In this regard, God states in Chapter ar-Ra'dof the final revelation:

59 Sahih Al-Bukhari, vol. 8. p. 304, no. 453,

[s6ffhe P"rprt" rf Crttttu _t

{+ptt ,jr"l" Ar'f* ft}

"Indeed, it is in the remembrance of Allah thatheefts find rest."

Qur 'an l3 :28

CalamitiesTests of this life also come in the form of .misfortune'

and calamities which contribute to the spiritual growth of thetrue believers and furiff them of sin. conversely, life's testsof misfortune remind errant believers to return to the correctpath, and they punish disbelievers in this life before the next.

Patiencecalamities are the foundatio' on which the higher

spiritual quality of patience is developed. consequently, it isnot surprising to find that the righteo-us are subject to manytragedies and difficulties in their lives. sa'd reponedthat heasked theProphet(*) whoamong mankind had the most trials,and he replied, "The prophets, Ihen those most like themand then those most like then. Man is tested according tothe level of his faith. If his faith is firm, his trials increasein severity, and if there is weakness in his faith, he u,ill betried accordingly."oo

True patience is the product of complete trust in God atthe time of calamity. Trust in one's Lord is an important aspect

o cof lected by at-Tirmithee and Ibn Maaiah and authenticated in saheehSunan at-Tirmilhee. vol. 2. p. 286. no. 1956.

Tht Purpose ofCreation

{y.#JI~~I ~~ ~f}

"Indeed, it is in the remembrance of Allah thathearts find rest."

Qur'an 13:28

CalamitiesTests of this life also come in the fonn of 'misfortune"

and calamities which contribute to the spiritual growth of thetrue believers and purify them of sin. Conversely, life's tests

of misfortune remind errant believers to return to the correctpath, and they punish disbelievers in this life before the next.

PatienceCalamities are the 'foundation on which the higher

spiritual quality of patience is developed. Consequently, it isnot surprising to find that the righteous are subject to manytrage~ies and-difficulties In tbeir lives~ Sa'd reported.that heasked the Prophet (:~) who among mankind had the mosttrials,and he replied, "The prophets, then those most like themand then those most like them. Man is tested according tothe level ofhis faith. Ifhis faith is firm. his trials increasein severity, and if there is weakness in his faith, he will betried accordingly. ,,60

True patience is the product of complete trust in God atthe time ofcalamity. Trust in one's Lord is an important aspect

60 Collected by at~Tirmi!hee and Ibn M~jah and authenticated in (iaheeb.Sunan at-Tirmi!.b.ee. vol. 2. p. 286. no. 1956.


of worship and the natural consequence of real faith. Sincebelief in Allah means accepting that nothing takes place inthe universe without His permission, then only Allah deserveshumankind's complete trust. For. it is only God's promise thatis never broken. No matter how righteous a human being maybe, he or she is capable of error. Humans will always leteach other down due to their erring nature. Consequently,Allalr quotes Prophet Jacob in Chapter Yoosuf as saying:

{o_rtEr"l, J51,a)o +J*r .:5j 4r ii} )l r}G.Jr tl}

"The decision rests only with Allah. I put my trustin Him alone, and all who trust should trust onlyin Him."

Qur'an 12:67

Allah further assures humankind that if they put theircomplete trust in Him, He will be sufficient for them in theirmost trying times.

{..,.-- r# *' ,F ,F nrl1}"\ilhoeyer trusts in Allah. then He will suffice him."

Qur 'au 65:3

Trust in God is embodied in the f irm bel ief that Al lahalone knows rvhat is best for hurnankind; firm belief that whathumans may perceive as being good for them may not, in

the long run, be good for them. As Al lah said in Chapter

al-Baqarah.


of worship and the natural consequence of real faith. Sincebelief in Allah means accepting that nothing takes place inthe universe without His permission, then only Allah deserveshumankind's complete trust. For, it is only God's promise thatis never broken. No matter how righteous a human being maybe, he or she is capable of error. Humans will always leteach other down due to their erring nature. Consequently,Allah quotes Prophet Jacob in Chapter Yoosufas saying:

I

{4Jys'~' JS'~~).;$ y ~ ~ "ll ~\ 4Jl}

"The decision rests only with Allah. I put my trustin Him alone, and all who trust should trust onlyin Him."

Qur'an ]2:67

Allah further assures humankind that if they put theircomplete trust in Him, He will be sufficient for them in theirmost trying times.

{~ ~ ~\ Js- JS"~~J}"Whoever trusts in Allah, then He will suffice him."

Qur'an 65:3

Trust in God is embodied in the firm belief that Allahalone knows what is best for humankind; firm belief that what

humans may perceive as being good for them may not, in

the long run, be good for them. As Allah said in Chapter

al-Baqarah:

l r n l

fn" Prrp"tt "f

Crr"tb, u

JsJ U=$ l1,.rr,i r)i rt'S F ,- pf l.:rr lJ^F .li .r.-s;]

{liyllr; X p.ir d*,6,'-, $J ,-

"Perhaps you may dislike something and it is goodfor you, and you may like something and it is badfor you. Allah knows and you do not."

Qur'an 2:216

The trials by which Allah tests human beings arespecifically tailored to their own individual needs andcircumstances. God creates trials for each person accordingto their abilities in order to bring out the best in them. Itwould be unfair and unjust for human beingsto be triedbeyond their capacities and then be punished for their failures.Consequently, God emphasizes in many verses of the finalrevelation that He is not unfair to anyone. For example, Hesays in Chapter al-Kahf:

{t.r-i eLtr dl{ T.,}

"And your Lord does not oppress anyone."

Qur'an I 8:49

If Allah is truly just, it means that the trials human beingsface in this life are not beyond their ability to handle: In orderto reassure humankind, Allah states this fact repeatedly inthe Qur'an. An example of His reassurance may be found inthe second chapter, entitled al-Baqarah:


JAJ ~,~ 0i~J ~ ~ JAJ~ lJAP 0i ~J}

{oJ~ ~ ~iJ ~ ~'J ~ ~

"Perhaps you may dislike something and it is goodfor you, and you may like something and it is badfor you. Allah knows and you do not."

Qur'an 2:216

The trials by which Allah tests human beings arespecifically tailored to their own individual needs andcircumstances. God creates trials for each person accordingto their abilities in order to bring out the best in them. Itwould be unfair and unjust for human beings10 be triedbeyond their capacities and then be punished for their failures.Consequently, God emphasizes in many verses of the finalrevelation that He is not unfair to anyone. For example, Hesays in Chapter al-Kahf:

{\.i:l-i ~)~ 'lJ}

"And your Lord does not oppress anyone."Qur'an 18:49

If Allah is truly just, it means that the trials human beingsface in this life are not beyond their ability to handle: In orderto reassure humankind, Allah states this fact repeatedly inthe Qur'an. An example of His reassurance may be found inthe second chapter, entitled al-Baqarah:

The htrpose of Creotion

{td.-,r 1! L*ii ilr .,,,il5i f}*Allah does not burden a soul beyond its capacity.'

Qur'an 2:286

Furthermore, the Almighty promises that the difficultsituations which humans face in life will not be withoutintervals of rest. If trials were continuous they would certainlybecome unbearable. Consequently" every test is followed by aperid of relief, as Allah emphatically states twice in Chapteral-Inshiraaft:

{'r-,- -rjt g. 0! rr-r- ,..-rjt g. ilp}*For surely with difficulty comes [a period oflense. Surely with the difficulty comes [anotherperiod o{f ease."

Qur'an 94:5-6

DespairIt is due to this realitythat suicide is explicitly prohibited

in Islam. Allah says in Chapter an-Nisaa':

{r.*.r,5 ir'E .rr Ol .lfuti lrLa It}

"Do not kill yourselves, for surely Allah is mercifulwith you."

Qur'an 4:29


{~J~!~~'~~}

"Allah does not burden a soul beyond its capacity."Qur'an 2:286

Furthermore, the Almighty promises that the difficultsituations which humans face in life will not be withoutintervals of rest. If trials were continuous they would certainlybecome unbearable. Consequently. every test is followed by aperiod of relief, as Allah emphatically states twice in Chapteral-Inshiraah:

{ ,)"'""'! .,,-all ~ iJ! I)"'""'! .,,-al' ~ iJ \5}"For surely with difficulty comes [a period of]ease. Surely with the difficulty comes [anotherperiod of] ease."

Qur'an 94:5-6

DespairIt is due to this reality that suicide is explicitly prohibited

in Islam. Allah says in Chapter an-Nisaa ':

{~) ~ iJlS"~, iJ!~i '# ~J}

"Do not kill yourselves, for surely Allah is mercifulwith you."

Qur'an 4:29

l?olTn, P"rprt, "f

Crr*i . tI t t I l r

Those who commit suicide are basically saying thatGod has burdened them beyond their capacity. They falselyaccuse the creator of treating them unfairly and thereby fallinto a corrupt state of disbelief. Due to their rejection of faith,their thoughts about God become evil and they fall into ufferdespair. "Life," as they often say, ,.is so unfair that it ispointless to go on living."

{ir1j$r fl4lt T! rlr 3;.r d/ -,,,! 1 4j!}

"Surely only a disbelieving people despair ofAllah's mercy."

Qur 'an 12:87

Consequently, God has informed humankind that thepunishment for those who harbor evil thoughts about Him isthe eternal torment of hell. In chapter al-Fat-h Attah says:

;pU--bJt .rtfriJr; a{rijr1 .ttriu.Jr; i^rrt;*Jt t;j--f }

g+-.tl Fts-lt eirr '--ar-l , pJr i;Tl ,r6J* ,J-Jt Ob Irr,

{'.0*, *:tL; F-fi .r4J .r*i-1

"That He may punish the hypocrites, men andwomen, and the idolaters, men and women, whoharbor evil thoughts about Allah. An evil tormentwill encompass them, forAllah is angry with themand curses them. And He has prepared hell forthem; an evil end."

Qur'an 48:6


Those who commit suicide are basically saying thatGod has burdened them beyond their capacity. They falselyaccuse the Creator of treating them unfairly and thereby fallinto a corrupt state of disbelief. Due to their rejection of faith,their thoughts about God become evil and they fall into utterdespair. "Life," as they often say, "is so unfair that it ispointless to go on living."

{lJJ)lS:J1 ~jill ~1 ~\ C)J .:r J'~ ~ ~t}

"Surely only a disbelieving people despair ofAllah's mercy."

Qur'an 12:87

Consequently, God has informed humankind that thepunishment for those who harbor evi I thoughts about Him isthe eternal tonnent of hell. In Chapter al-Fat-lJ. Allah says:

~~\ ~15"."..w'J~;oWlJ ~~L:..J\J ~L:..JI Y~J}

~J \,e )G k\ ~J ~r-l' o;T~ ~ ~r-l\ ~ k4

{\~~LJ~~~iJ

"That He may punish the hypocrites, men andwomen, and the idolaters, men and women, whoharbor evil thoughts about Allah. An evil tormentwill encompass them, for Allah is angry with themand curses them. And He has prepared hell forthem; an evil end."

Qur'an 48:6

fn, P"rprt" rt Cr"ftt tg!

HopeOn the other hand, the divine promises ofjustice and

mercy fill the believers with the confidence necessary topatiently face the difficulties of this Iife. Consequently, hopein the mercy of God is an essential part of faith. Those whobelieve in Allah and patiently strive to do what is right havethe right to hope for His mercy, for He has promised to helpand support those who are palient:

{+-r,riol'g il' \ athsl ,Jarjgaiti#;d,*+rr ft{ U}"O believers, seek help in patience and prayer.Truly, Allah is with those who are patient."

Qur'an 2:153

'cLfri 1 J"'-. ;\rt"+':itr6 ,t_liiro ++rr Lt}

{?'r"rP hirlr i*;1 o;t;-"Surely those who believed, emigrated and strovefor the sake of Allah, hopefor Allah,s mercy, forAllah is Oft-Forgiving Most-Merciful."

Qur'an 2:218

Of course, paradise is the reward for patience basedon sincere belief in God. God informs the believers of theirreward as follows:

4yL-ir11a 11 ijd "^;=";'#.*,iii1 ;;jJr ,s+..6t l'l

{o'*..(,


HopeOn the other hand, the divine promises ofjustice and

mercy fill the believers with the confidence necessary to

patiently face the difficulties of this life. Consequently, hope

in the mercy of God is an essential part of faith. Those who

believe in Allah and patiently strive to do what is right havethe right to hope for His mercy, for He has promised to help

and support those who ate patient:

{~!~\ t- ~I~! ~~IJ?~ \Jo~-!';. " \;-~ ~~I ~"G}

"0 believers, seek help in patience and prayer.Truly, Allah is with those who are patient."

Qur'an 2: 153

~~f ~,~ J IJJA~J IJf-Le ~~'J l;-~ ~~\ ~!}

{~~ ~~ ~\J~' ~~ ~~~"Surely those who believed, emigrated and strovefor the sake of Allah, hopefor Allah's mercy, forAllah is Oft-Forgiving Most-Merciful."

Qur'an 2:218

Of course, paradise is the reward for p~tience basedon sincere belief in God. God informs the believers of theirreward as foHows:

~!U!J ~ U! l)~ ~:_~a~ ~~l H! ~~I ~-y:~1 ?-iJ}{~~\~

"...so announce glad tidings [of paradise] to thosewho are patient; those who, when afllicted withcalamity, say: Truly we belong to Allah and toHim we will return."

Qu'an 2:155-6

Patience is also based on the belief that whatever befallsmankind is fundamentally a consequence of their own evildeeds.6r God reminds humankind of this reality in Chapterash-Shooraa ofthe final reveiation, saying:

{-g,r i rtr6{i z# V # a i;;ai u-ry"Whatever befalls you is t .esult of what yourhands have earned. And He pardons much."

Qur'an 42:30

The fact is, God has excused humans for much of theirevil. Were Heto punish them strictly according to their deeds,they and all on earth would be destroyed. God addresses thisissue in Chapter Faagir as follows:

t{,t U 6}h & li 6iF t u,,t' itt ju;t3i-'ijl

"And if Allih were to punish people for whatthey elrned, He would not leave a living creatureon the face of the earth.t'

Qur'an 35:45

6r In fact. all of the corruption on earth is a product of human misdeeds.Allah states that in Chapter ar-Room (30):41. quoted later in this booklet.


" ...so announce glad tidings [of paradise] to thosewho are patient; those who, when afflicted withcalamity, say: Truly we belong to Allah and toHim we will return."

Qur'an 2: 155-6

Patience is also based on the belief that whatever befallsmankind is fundamentally a consequence of their own evildeeds. 61 God reminds humankind of this reality in Chapterash-Shooraa of the final revelation, saying:

{ -~ .. ' i ~.,' .~ ('.~f ~W ~". "- <-:w,f \:I'}~ ~ J"'tJ~, ~ . : ,.~, ~ r J

"Whatever befalls you is a result of what yourhands have earned. And He pardons much."

Qur'an 42:30

The fact is, God has excused humans for much of theirevil. Were He to punish them strictly according to their deeds,they and all on earth would be destroyed. God addresses thisissue in Chapter Faa[ir as follows:

{4ii;.. \A .~i4 IG ~r:: ~ i .J,(- ~' \!}l 1»\ 1o.\,.J ·x }" ~ .Jr~ .r ~.tJ' ' .Jt.J'J

"And if Allah were to punish -people for whatthey earned, He would not leave a living creatureon the face of the earth."

Qur'an 35:45

61 In fact. all of the corruption on earth is a product of human misdeeds.Allah states that in Chapter ar-Room (30):41. quoted later in this booklet.

l r r l

T h e P u r p o s e o f C r e a t i o n , .

Consequently, both the trials of good and the tests ofevil benefit the believer. The lives of the true believers arebalanced between the extremes of human behavior. Theyneither become so happy with life's successes that they forgetGod, nor do they become so depressed with life's difficultiesand failures that they lose hope in God. Instead, theyremember theirLord and Benefactor, and trust in His decisions.Suhayb ibn Sinaan related that the Messenger of Allah (*)said, "The affair of the believer is amazing! The whole of hislife is beneficial, and that is only in the case of the believer.When good times come to him, he is thanffil and it is good

for him, and when bad times befall him, he is patient and it isalso godfor him.'$2 This is the state of one who has acceptedGod's destiny. Consequently, belief in both the good and theapparent evil of what has been destined is the sixth pillar offaith in Islam.

On the other hand, if the believers experience a lifedevoid of any problems, it should be taken as a sign thatsomething is wrong. Under such circumstances, the truebeliever must take time out and reflect on the realities of his orher life. Either the tests are not obvious and they are unawareof them or they have deviated from the right path. Allahinforms the believers in Chapter at-Tawbah that the apparentenjoyment which the disbelievers take from their great wealthand children is only a prelude to their punishment.

t ' Sahih Musl im, vo l . 4 . p . 1541. no. 7138


Consequently, both the trials of good and the tests ofevil benefit the believer. The lives of the true believers arebalanced between the extremes of human behavior. Theyneither become so happy with life's successes that they forgetGod, nor do they become so depressed with life's difficultiesand failures that they lose hope in God. Instead, theyremember their Lord and Benefactor, and trust in His decisions.~uhayb ibn Sinaan related that the Messenger of Allah (~)

said, "The affair ofthe believer is amazing! The whole ofhislife is beneficial, and that is only in the case ofthe believer.When good times come to him, he is thankful and it is goodfor him, and when bad times befall him, he is patient and it isalso goodfor him.,,62 This is the state ofone who has acceptedGod's destiny. Consequently, belief in both the good and theapparent evil of what has been destined is the sixth pillar offaith in Islam.

On the other hand, if the believers experience a lifedevoid of any problems, it should be taken as a sign thatsomething is wrong. Under such circumstances, the truebeliever must take time out and reflect on the realities of his orher life. Either the tests are not obvious and they are unawareof them or they have deviated from the right path. Allahinforms the believers in Chapter at-Tawbah that the apparentenjoyment which the disbelievers take from their great wealthand children is only a prelude to their punishment.

62 Sahih Muslim, vol. 4. p. 1541. no. 7138.

r.......':L

The Purpose of Creation _ fl

.,r-1 q H.i bf ii'r +l.6lF!rJi; Lil'rf crh'ri r;l

{a#;? F; il$i 4,n'y'rg!.,sr"I)o not be awed by their wealth or their children.Allah only wishes to punish them with these thingsin this life and allow their souls to die while theyare in a state of disbelief."

Qur'an 9:85

This is not to say that the believers should yearn forproblems and calamities in their lives, for Allah has taughtthem to pray: "Our Lord, do not put on us a hurden likewhat you placed on those before us.'t'-t Instead, they shouldthank Allah for whatever trials He has spared them. However,in times of ease they must remain vigilant and not becomeoblivious to tests, for success and happiness often blindpeople to the trials of life.

ReminderTests sometimes serve as a punishing reminder to those

who have gone astray and an encouragement for them toreturn to the correct path. When people deviate, they seldomlisten to the advice of those around them. However. when acalamity strikes them or those near and dear to them, it jolts

those who still have some faith into recognizing their effor.

{ai.|'|^iilrl,rlt ,-,r;;it ill ;rlr ,-,rjiir ;1

6r Soorah al-Baqarah(2):286


. \~.·J'~~f1»,~ JW"J;~'r ~l~'f~~~}~ ~ ("+! * *!-: ~ J J (WT Y .~. J

{~/)~ ;.A~ ~f JAj~ ~iJ\

"Do not be awed by their wealth or their children.Allah only wishes to punish them with these thingsin this life and allow their souls to die while theyare in a state of disbelief."

Qur'an 9:85

This is not to say that the believers should yearn forproblems and calamities in their lives, for Allah has taughtthem to pray: "Our Lord, do not put on us a burden likewhat you placed on those before US.,,63 Instead, they shouldthank Allah for whatever trials He has spared them. However,in times of ease they must remain vigilant and not becomeoblivious to tests, for success and happiness often blindpeople to the trials of life.

ReminderTests sometimes serve as a punishing reminder to those

who have gone astray and an encouragement for them toreturn to the correct path. When people deviate, they seldomlisten to the advice of those around them. However, when acalamity strikes them or those near and dear to them, it joltsthose who still have some faith into recognizing their error.

6J Soorah aJ-Baqarah (2):286.

's164 will make them taste a lesser punishmentbefore the greater punishment that perhaps theymay return [to the right pathl."

Qur'an 32:21

The test of calamities which remind humankind of theirdeviation may come in the form of man's inhumanity to hisfellow man, as in the case of the unspeakable atrocitiesunleashed bythe serbs against the Bosnian Muslims who hadstrayed far away from Islam, or saddam's brutal invasionof Kuwait and America's subsequent indiscriminate bombingof civilian targets in Iraq. Allah points out that whateverhumans suffer at the hands of other humans, they broughtupon themselves. However, the suffering is a reminder toreturn to the path of righteousness.

'&-a+J.-rr 1r sr:il#';" FJ'; ..r' -,; i*lj, ;gllt+'t-il$ ir,rt +rnt ,-i*.6'Corrufiion has appeared on the land and in the

sea because of what man's hands have earned, inorder that [Allahf may make them taste a part ofwhat they have done, and in order that thev mavreturn [to the right path]."

Qur 'an 30:41

64 *1tr;r.r ' in the original Arabic is the majestic 'we. 'referr ing to God.


"164 will make them taste a lesser punishmentbefore the greater punishment that perhaps theymay return [to the right path]."

Qur'an 32:21

The test of calamities which remind humankind of theirdeviation may come in the form of man's inhumanity to hisfellow man, as in the case of the unspeakable atrocitiesunleashed by the Serbs against the Bosnian Muslims who hadstrayed far away from Islam, or Saddam' s brutal invasionof Kuwait and America's subsequent indiscriminate bombingof civilian targets in Iraq. Allah points out that whateverhumans suffer at the hands of other humans, they broughtupon themselves. However, the suffering is a reJ!linder toreturn to the path of righteousness .

.} :..u L....JI\ ~\~ ~ ~'I\' I'll . ;UI ':.i:.}~--,~ ~,-. .~Jft' ~ fr

, {~ -.- . -~;'I' .i_c. .is, -.. -P.r.. ~~_ ~

"Corruption has appeared on the land and in thesea because of what man's hands have earned, inorder that [Allah] may make them taste a part ofwhat they have done, and in order that they mayreturn Ito the right path]."

Qur'an 30:41

64 "We" in the original Arabic is the majestic ·we.' referring to God.

The Purpose of Creatian

HypocrisyCalamities also expose those who falsely claim faith, as

well as show those who disbelieve that they choose hell bytheir own free will. There have been many cases of peopleconverting to Islam for the wrong reasons, and after findingmore difficulties in their lives than prior to their conversion,they revert to their former beliefs. God states in Chapter al-'Ankaboor of the final revelation:

ti st ri;lt-r p; €t;i jii uiirr'ioi,"or L.-;(l{c*,i63r inrffilij*c*. br ';.ju1r1g5

neit,"Do people imagine that they will be left aloneand not tested with aflliction because they say,'We believe'? Indeed, t't have tested those beforeyou. Allah will know those who are truthful andthose who lie."

Qw'an 29:2

PunishnentThose who transgress the limits set by God expose

themselves to punishment in this life and the next. ThFoughoutthe Qur'an, Allah describes numerous past nations who rejecteddivine guidance and were subsequently destroyed. Thesestories serve as warnings to humanity of the consequencesof rebellion against the commandments of God. In Chapteran-Noor, Allah gives a general warning as follows:

55 "yy.r' in the original Arabic is the majestic 'we,' referring to Cod-


HypocrisyCalamities also expose those who falsely claim faith, as

well as stmw those who disbelieve that they choose hell bytheir own free will. There have been many cases of peopleconverting to Islam for the wrong reasons, and after findingmore difficulties in their livesthan prior to their conversion,they revert to their former beliefs. God states in Chapter al'Ankaboot of the final revelation:

~~J ~~ ~ j..AJ ~~ ij~ ~f ij;; ~f ~\!JI ~f}

{~~\Sjl ~I ~:.jJ i)J.:p ~~I ~I :;.iA;ij ~ ~!:i ~ ~~I"Do people imagine that they will be left aloneand not tested with affliction because they say,

~5 •'We believe'? Indeed, 1 have tested thos~ beforeyou. Allah will know those who are truthful andthose who lie."

Qur'an 29:2

PunishptentThose who transgress the limits set by God expose

themselves to punishment in this life and the next. Throughoutthe Qur'an, Allah describes numerous past nations who rejecteddivine guidance and were subsequently destroyed. Thesestories serve as warniJlgs to humanity of the consequencesof rebellion against the commandments of God. In Chapteran-Noor, Allah gives a general warning as follows:

65 "We" in the original Arabic is the majestic 'we,' referring to God.

l / - -

I r l t Ifn" nrp"t" rI?r""t*" U

'oAo;;ifr ,qii1

1ii -';rl;53L€t those who contradict his commtnd beware atrial or a ltevere punishment."

Qur'an 24:63

The punishment may come in a variety of different ways.Perhaps the most obvious punishment afflicting humankindin all counffies today is the disease AIDS,66 which appearedfor the first time in medical history in the beginning of the'80's.6? The vast majority of those who are affected by itaround the globe are the promiscuous. Initially homosexualswere the main victims, then bisexuals, followed by promiscuousheterosexuals and intravenous drug users. All ofthese groupswere in open rebellion against the divine laws that restrictsexual relations to males and females within the bounds ofmarriage and those laws that prohibit the use of intoxicants.Some may point out that AIDS was also spread to chasteindividuals through blood transfusions and to children bytheir parents. However, medical statistics show that suchcases are relatively few in comparison to the other categories.In any case, Allah has warned in Chapter al-Anfaal of the

tr Acquired immune deficiency syndrome (AIDS) is a condition transminedby a virus which anacks ttre body's syst€m of defence agains disease. leavingthe sufferer extremely vulnerable to disease and likely to die eventually fiomany one that he or she catches. (Chambers Pocket Dictionary, p t9 )6? It tras first identified in 1981.(The New Encvclopaedia Britannica,vo f . 10 , p .676 . )


., , , . t, :: ,.'. " !.., t, . t, . , " .~\I~ ~' : i, ~}"e ._,41 J~~ lJ Of .:r lJ~1li""! iJ.":!'J) _

" {~r~,Js

"Let those who contradict his command beware atrial or a severe punishment."

Qur'an 24:63

The punishment may come in a variety ofdifferent ways.Perhaps the most obvious punishment afflicting humankindin all countries today is the disease AIDS,66 which appearedfor the first time in medical history in the beginning of the'80'S.67 The vast majority of those who are affected by itaround the globe are the promiscuous. Initially homosexualswere the main victims, then bisexuals, followed by promiscuousheterosexuals and intravenous drug users. All ofthese groupswere in open rebellion against the divine laws that restrictsexual relations to males and females within the bounds ofmarriage and those laws that prohibit the use of intoxicants.Some may point out that AIDS was also spread to chasteindividuals through blood transfusions and to children bytheir parents. However, medical statistics show that suchcases are relatively few in comparison to the other categories.In any case, Allah has warned in Chapter al-Anfaal of the

66 Acquired immune deficiency syndrome (AIDS) is a condition transmittedby a virus which attacks the body's system of defence against disease. leavingthe sufferer extremely vulnerable to disease and likely to die eventually tromanyone that he or she catches. (Chambers Pocket Dictionary, p. 19.)67 It was first identified in 1981. (The New Encyclopaedia Britannica,vol. 10, p. 676.)

fn, nrprt" tf Cr"tt*" U

final revelation that when His punishment comes it is notlimited to the evil, but affects the society as a whole.

lnr lf \r-,[bt zbv'Jq.\r{ib ,y-$r i# T i4 i-,ii'r}{+qlr fu+s

"Beware of a trial which will not afflidt only thesinful among you, and know that Allah is severein punishment."

Qur'an 8:25

One thousand four hundred years ago hophet Muhammad(*) prophesied the coming of such a trial. Ibn 'Umar quotedhim as saying, "Fl4tenever promiscuity is openly practicedamong a people, a plagae and ang;uish will spread amongthem whichwas unknown to their predecessors."ut Ho*ever,AIDS is only one in a series of diseases. Before AIDS, awarning came in the form of another disease called herpes,which became widespread among the sexually promiscuousbeginning in the 1960s and '70s. It was declared an epidemicin America in the mid-seventies, and there is no known curefor it until today. People's attention switched from it by theend of the '70s because it was not fatal,6e while AIDS was.

6t coflected by Ibn Maajah and authenticated in gafueefisunan lbn Maajah,vol. 2. p. 370, no. 3246.tt when symptoms occur, fever and malaise are followed by burning pain inthe genital area and enlargement of ttre lymph nodes in the groin. Blisters andsmall ulcers are usually found in the area of infection. and there is severepain and burning upon urination. (?"he New Encyclopaedia Britannica,vo l . 21, p . 536. )


final revelation that when His punishment comes it is notlimited to the evil, but affects the society as a whole.

~\ ~f i~(,~~~i~ ~~\ ~:_;o1 ~ ~ i.,i1IJ}{y~I~~

"Beware of a trial which will not amict only thesinful among you, and know that Allah is severein punishment."

Qur'an 8:25

One thousand four hundred years ago Prophet Muhammad(~) prophesied the coming of such a trial. Ibn 'Vmar quotedhim as saying,"Whenever promiscuity is openly practicedamong a people, a plague and anguish will spread amongthem which was unknown to their predecessors.,,68 However,AIDS is only ~ne in a series of diseases. Before AIDS, awarning came in the form of another disease called herpes,which became widespread among the sexually promiscuousbeginning in the 1960s and '70s. It was declared an epidemicin America in the mid-seventies, and there is no known curefor it until today. People's attention switched from it by theend of the '70s because it was not fatal,69 while AIDS was.

" Collected by Ibn M~iah and authenticated in s.ab.eeb. Sunan Ibn Maajah,vol. 2, p. 370, no. 3246.69 When symptoms occur, fever and malaise are followed by burning pain inthe genital area and enlargement of the lymph nodes in the groin. Blisters andsmall ulcers are usually found in the area of infection. and there is severepain and burning upon urination. (The New Encyclopaedia Britannica,vol. 21. p. 536.)


\ilhy Did God Create the World?

fTtHE PURPOSE, RELATIVE TO HUMANKIND. l'OR which

I 'the world and its contents were created is specifically

I defined in the final revelation. Allah says in Chapters

Ibraaheerr and al-An' aam:#

CF.J rt "I.-Jt cr Jtit ; sltl r]l;Lr-lt 6lt .riJr drr|

oy! .,r.Jr ,/ g;ts cllilr F ,*, ts u;, c;rr.:lt gr t

Jutg-;Tr r*.Jrl r..l'Jr F -pS. .ltgr1r F r*:

{rreJ'; #'#J"Allah is the one Who created the heevens and the

earth and sent down rain from the sky and with it

brought out fruit for your provision. He has put

ships in your service, sailing through the sea by His

command; and likewise He has put the rivers in

your service. He has also put the sun and moon in

their orbits to be of senice to you; and He made

the night and day in your setryice."

Qur'an 14:32-33

eJ-J'i ut,-.r -jrrl.p;Jr, u(,.plr ]ql3l'r)t du)

..# ra r;-ua:l f3z"Jl F jtt giiit rrr 'n'lrlt -iiFt ./-$i

{O-r"t-- pyJ .:u-lt Ll-4, .ri ,r,Jt, ,Jt +t Ib


Why Did God Create the World?

THE PURPOSE, RELATIVE TO HUMANKIND, FOR which

-the world and its contents were created is specifically

defined in the final revelation. Allah says in Chapters

Ibraaheem and a/-An 'aam:#

(.~U ~L.. ~WI iJ' JJiJ ./}~'J ~\)U\ ~ ~..u, .i»1}

0......4~\ J ,-?~~, ~ ~J ~ \ij) ~'."..:J';r 4.!

~)~h ~\) ~\ ~ ~). JI+i~' ~ ~)

{J~\J j.:J\~"Allah is the one Who created the heavens and theearth and sent down rain from the sky and with itbrought out fruit for your provision. He has putships in your service, sailing through the sea by Hiscommand; and likewise He has put the rivers inyour service. He has also put the sun and moon intheir orbits to be of service to you; and He madethe night and day in your service."

Qur'an 14:32-33

~\~ \,;4-'- ~\J ~\J~ ~\ ~J r.~~\ JIj}

~~ \J~ ~~\ ~~ I$jJ\ Jib) .~\ jtjAl\;..J.Aj

{iJ~ ~~ ~4~\ W,.aj J,j ~\J.r.3\ ~~

"[It is Hel who causes the daybreak, made the nightfor rcst, and the sun and moon for calcu}rting [timel.That is the determination of the Al-Mighty, theAll-Knowing. It is He who has made the stsns foryour guidance in the darkness on land and at sea.I hsve explained in detail these signs for peoplewho ktrow.tt

Qur'an 6:96-7

The contents of this world were created for the serviceof humankind. whether they are products of man's invention,like ships, or they are nature itself, all have been granted byGod for the benefit of human beings. However, such gifts arenot without responsibility. Humans are required to recognizeAllah's bounties and mercies and give thanks to Him andgloriff him. For example, He taught the believers in Chapteraz-zukhrufto pray as follows whenever they ride an animalor vehicle:

{.-L/, F+JL-dl t5l F-l i*rj lJJSii d o-l-f+li isle t1..rdj}

s-JI -U!,f

-f.r. dJ 15 [r1 ljl Ul ,r.- .g;jJr rtUr= . , I j1ol

{o11;;*l r{,"For you to mount the backs [of animalsl thenremember your Lord's blessing, saying: Glory beto He who made this subseruient to us, and wecould not have done so ouruelves. And indeed ourreturn is to our Lord."

Qur'an 43: l3


"[It is He] who causes the daybreak, made the nightfor rest, and the sun and moon for calculating [time].That is the determination of the All-Mighty, theAll-Knowing. It is He who has made the stars foryour guidance in the darkness on land and at sea.I have explained in detail these signs for peoplewho know."

Qur'an 6:96-7

The contents of this world were created for the serviceof humankind. Whether they are products of man's invention,like ships, or they are nature itself, all have been granted byGod for the benefit ofkuman beings. However, such gifts arenot without responsibility. Humans are required to recognizeAllah's bounties and mercies and give thanks to Him andglorify him. For example, He taught the believers in Chapteraz-Zukhrufto pray as follows whenever they ride an animalor vehicle:

~~J""--"I 1~1 ~J~ IJ.?.lJ ~ 0JJf1' ..P 'J~}

~1 U1J ~~ .y LoS" lotJ l,la l;l .~ ~.lJI IJ~ : IijiJJ

{IJ~I~U

"For you to mount the backs [of animals] thenremember your Lord's blessing, saying: Glory beto He who made this subsenrient to us, and wecould not have done so ourselves. And indeed ourreturn is to our Lord."

Qur'an 43: 13

Human beings also carry the responsibility to govern the

creation according to the laws of God. This is man's purpose

relative to the rest of cteation. They are commanded to utilize

the contentsofthisworld according to the laws of God. Aboo

sa'eed al-Khudree quoted Allah's Messenger (#E) as saying',,The world is beautiful and green, and Allalr-be Heexalted

-has made you governors over it to see how you will act."10

Human beings are not free to do with the world as they please.

Consequently, the negative attitude of secular materialist

society towards nature is contrary to divine revelation.

Materialist society regards nature as an enemy to be

conquered. It is not enough to appreciate the bbauty of mount

Everest, instead, lives have to be lost every year in conquering

it by climbing to its summit. It is not sufficient to maruel at the

exotic animals of the world, instead, during the safaris of

the past century, many of these animals were lrunted into

extinction to provide trophies for Western living rooms'

Although safaris have now been stopped, the reduced numbers

of animals like the rhinoceros continue to be threatened with

extinction duetothe imporfance of their horns as an ingredient

for Far Eastern traditional medicines and aphrodisiacs'

AnimalsAccording to the final revelation, kill ing animals for

sport is forbidden and sinful in the sight of God. Ibn 'Abbaas

'o Sohih Muslim, vol. 4. p' 1a32. no. 6606.


Human beings also carry the responsibility to govern thecreation according to the laws of God. This is man's purpose

relative to the. rest of creation. They are commanded to utilize

the contents ofthis world according to the laws of God. AbooSa"eed al-Khudree quoted Allah's Messenger (~) as saying,HThe world is beautiful and green. and Allah-be He exalted-has made you governors over it to see how you will act. ,,70

Human beings are not free to do with the world as they please.Consequently, the negative attitude of secular materialistsociety towards nature is contrary to divine revelation.

Materialist society regards nature as an enemy to beconquered. It is not enough to appreciate the beauty of mountEverest, instead, lives have to be lost every year in conqueringit by climbing to its summit. It is not ~ufficient to marvel at theexotic animals of the world, instead, during the safaris of

the past century, many of these animals were hunted into

extinction to provide trophies for Western living rooms.Although safaris have now been stopped, the reduced numbersof animals like the rhinoceros continue to be threatened with

extinction due to the importance of their horns as an ingredient

for Far Eastern traditional medicines and aphrodisiacs.

AnimalsAccording to the final revelation, killing animals for

sport is forbidden and sinful in the sight of God. Ibn "Abbaas

70 Sahih Muslim. vol. 4, p. \432, no. 6606.

-:,z1The .Purpose of Creatiln .

reported the MessengerofAllah (49) as saying, "Do not take asa tqrget any livingthing."Tr Taking the life of any living animalis prohibited unless it is for food, for protection of human life,or for clothing. Killing for fun and enjoyment is fundamentallyevil. And, even when the life of a human is taken for crimesagainst society, or the life of an animal is taken for food, itmrist be done aS painlessly as possible. Shaddaad ibn Awsrecounted two things which he remembered the Messengerof Allah (*) saying,"Surely Allah has enjoined goodnessforeverything; sowhenlnu execule someone, do so in a god wryand when you slaughter an animal, do so in a god wuy. Letevery one of you shrpen his lorife wtd all.ow the slaughteredanimal to die comfortablv."lT Although some 'animal lovers'in Western countries have opposed the Islamic method ofslaughtering animals, the Westepr alternative of stunning theanimals by electric shock or crushing blows to the head arefar more painful to the animals. When the neck is cut by anextremely sharp knife, the animal does not feel it and quicklyloses consciousness as the heart pumps its blood out of thecarotid arteries.

" Sohih Musl im, vo l .3 . p . 1079. no.4813.

Hishaam ibn Zayd rcported that when he and his,erandfather.'Anas ibn

Maalik. visited the home of Hakam ibn Ayyoob, [they saw] some people

using a hen as a target for their arrows. Anas related that Allah's Messenger

had forbidden the tying of animals [as targets]. Sahih Muslim, vol. 3. p.

1078. no. 4182.1' Sohih Muslim, vol. 3, p. 1078. no.4810.


reported the Messenger ofAllah (~) as saying, "Do not take asa target any living thing. ,,71 Taking the life of any living animalis prohibited unless it is for food, for protection of human life,or for clothing. Killing for fun and enjoyment is fundamentallyevil. And, even when the life of a human is taken for crimesagainst society, or the life of an animal is taken for food, itmust be done as painlessly as possible. Shaddaad ibn Awsrecounted two things which he remembered the Messengerof Allah (~) saying, "'Surely Allah has enjoined goodness foreverything; so whenyou execute someone. do so in a good wayand when you slaughter an animal, do so in a good way. Letevery one of you sharpen his /entre ami al{ow the slaughteredanimal to die comfortab~v.,,72 AIthough some ~ animal lovers'in Western countries have opposed the Islamic method ofslaughtering animals, the Western alternative of stunning theanimals by electric shock or crushing blows to the head arefar more painful to the animals. When the neck is cut by anextremely sharp knife, the animal does not feel it and quicklyloses consciousness as the heart pumps its blood out of thecarotid arteries.

71 Sahih Muslim, vol. 3. p. 1079. no. 4813.

Hishaam ibn Zayd reponed that when he and his grandfather:Anas ibn

Maalik. visited the home ofHakam ibn Ayyoob. [they saw] some people

using a hen as a target fOT their arrows. Anas related that Allah's Messenger

had forbidden the tying of animals [as targets]. Sahih Muslim, vol. 3. p.1078. no. 4182.7Z Sahih Muslim, vol. 3, p. 1078. no. 4810.

The Purpose of crearion f

Caring for animals is enshrined in the divine law, even

in the case of dogs, which are generally barred from Muslim

homes.tt Aboo Hurayrah quoted the Prophet (fr) as saying,

"A man became lhirsty while walking, so he climbed down

a well and drankfrom it. On coming out he sclw a thirsty dog

panting and eating mud. The man said [to himseffi, 'This

animal is as thirsty as I wss.' So he climbed down the well

and filled his shoe with water. He then held his shoe between

his teeth, climbed out and gave lhe dog water. AIIah thanked

him andforgave him [and put him in paradisr|-"'o The people

asked, "O Messenger of Allah! Do we get a reward for

serving animals?" He replied,"ln [the service ofl every living

heing there is a reward."75 Aboo Hurayrah also narrated that

Allah's Messenger (H) said, "Allahforgave aprostitute

[among the IsraelitesJ16 who tied her shoe to her scarf and

dra,v out some water [fro* a wellJ for a dog that-s^he saw dying

of thirst. Because of that, Allahforgave her-"" Conversely,

73 Muslims are discouraged from keeping dogs as pets. However, guard

dogs. sheep dogs and hunting dogs are permined. Ibn 'Umar quoted Allah's

Messe nger (*) as saying,'" lvhoever keeps a dog for other than v'atching

the herd or hunting, wi[l lose the weight of two mountdins front his [scale

of goodJ deeds daity'^ (Sahih Muslim' vol.3- p. 826. no 38l5')'n SohihAl-Bukhari, vol. l . p. 120. no. 174.,t Sohih Al-Bttkhari. vol. 3, pp. 322-3. no. 551. and Sahih lvfuslint. vol. 4.

pp. l2 l5-6 . no. 5577.'" Snlr ih Al-Bukhari, vol. 4. pp.448-9- no. 673.,, Sohih Al-Bukhari, vot. 4. pp. 338-9. no. 538. and Sahih lvlusl im. vol.

4 . p . 1 2 1 6 . n o . 5 5 7 9

The Purpo...e ofCreation

Caring for animals is enshrined in the divine law, evenin the case of dogs, which are generally barred from Muslimhomes. 73 Aboo Hurayrah quoted the Prophet (~) as saying,"A man became thirsty while walking, so he climbed downa well and drankfrom it. On coming out he saw a thirsty dogpanting and eating mud. The man said [to himselfl, 'Thisanimal is as thirsty as I was. ' So he climbed down the wellandfilled his shoe with water. He then held his shoe betweenhis teeth, climbed out and gave the dog water. Allah thankedhim andforgave him [and put him in paradisej.,,74 The peopleasked, "0 Messenger of Allah! Do we get a reward forserving animals?" He replied, "In [the service oj) every livingbeing there is a reward. ,,75 Aboo Hurayrah also narrated that

Allah's Messenger (~) said, "Allahforgave a prostitute[among the Israelites/6 who tied her shoe to her scarfanddrew out some water [from a well] for a dog that she saw dyingof thirst. Because ofthat, Allah forgave her."77 Conversely,

73 Muslims are discouraged from keeping dogs as pets. However, guard

dogs, sheep dogs and hunting dogs are permitted. Ibn'Umar quoted Allah's

Messenger (~) as saying, '., Whoever keeps a dog for other than watching

the herd or hunting, will lose the weight oftwo mountains from his [scale

ofgood] deeds daily.'· (Sahih Muslim. vol. 3. p. 826, no, 3815.)

74 Sahih Al-Bukhari, vol. 1. p. 120. no, 174.

75 Sahih Al-Bukhan', vol. 3, pp. 322-3. no, 551. and Sahih Muslim. vol. 4.

pp. 1215-6. no. 5577.76 Sahih A/-Bukhari. vol. 4. pp. 448-9. no. 673.

77 Sahih A/-Bukhari. vol. 4. pp. 338-9. no, 538. and Sahih Muslim. vol.

4. p. 1216. no. 5579,

lT4 |rn" nrpgts yf Cr:ttW _

harming animals is a major sin according to Islamic law.'Abdullaah ibn 'Umar related that the Messenger of Allahsaid, o'A womwt was ptmished and placed in helt because ofa cat which she imprisoned until il died. She neither gave it

food nor water, nor did she set itfree to eatfrom the rodentsof the earth."18

There are circumstances where it is necessary to inflictpain on animals, such as hitting animals to get them to moveand branding them for identification. However, even in thesesituations, God gave instructions to protect them. Jaabirreported that the Prophet (#) prohibited striking animals intheirfaces or branding them on theirfaces.le

VegetationHumankind's responsibility of looking after this world

does not stop at serving animals. The vegetable kingdom isalso highly regarded in divine law. So much so, that Muslimsengaged in war are forbidden to destroy fruit trees,to and eventhe planting of trees is considered an act of charity. Jaabirquoted Allah's Messenger (#) as saying, "Any Muslim whoplants a tree gains the reward of giving in charity. What iseaten from il is chmity, wlmt is stolenfrom it, wlnt the animals

" Sahih Al-Bukhari, vol. 4, p. 456. no. 689. and Saftift Muslim, vol. 4. p.1 2 1 5 . n o . 5 5 7 3 .1e Sahih Muslim. vol. 3. p t 163. no. 5281.to Muwatta Imam Malik p. 200, no. 958. and authenticated by al-Albaaneein lrwaa'al-Ghaleel, vol. 5. p. l3-4. no. I190.


harming animals is a major sin according to Islamic law.'Abdullaah ibn 'Umar related that the Messenger of Allahsaid, "A woman was punished andplaced in hell because ofa cat which she imprisoned until it died She neither gave itfood nor water, nor did she set itfree to eatfrom the rodentsofthe earth."78

There are circumstances where it is necessary to inflictpain on animals, such as hitting animals to get them to moveand branding them for identification. However, even in thesesituations, God gave instructions to protect them. Jaabirreported that the Prophet (j:$) prohibited striking animals intheir faces or branding them on their faces. 79

VegetationHumankind's responsibility of looking after this world

does not stop at serving animals. The vegetable kingdom isalso highly regarded in divine law. So much so, that Muslimsengaged in war are forbidden to destroy fruit trees,80 and eventhe planting of trees is considered an act of charity. Jaabirquoted Allah's Messenger (~) as saying, "Any Muslim whoplants a tree gains the reward ofgiving in charity. What is

eaten from it is charity, what is stolenfrom it, what the animals

78 Sahih A/-Bukhari, vol. 4, p. 456. no. 689. and Sahih Muslim, vol. 4. p.1215. no. 5573.79 Sahih Muslim. vol. 3, p. 1163, no. 5281.80 Muwatta Imam Malik, p. 200, no. 958. and authenticated byal-Albaanee

in Irwaa' al-Ghaleel, vol. 5. p. 13-4. no. 1190.

The Putpose of Creatlon fl

eat frd wlnt the birds eat, is all charity. Anyone or anythingtlnt takesfrom it earnsfor the planter the reward of [giving,nJ clrorty.'*l Islamencouragesttrat no effort should be sparedin planting, even if it becomes the last thing that the believercan do in this life. Anas related that the Prophet (48) said, "ff'the

fsigts ofl ttrc beginning of the Day of Resurrection appesrand one of you has a seedling in his hand, he should plantit ,f he is able to do so before the resurre.ction begins."82Consequently, human beings have a responsibility to lookafter all aspects ofthe environment in which they were createdas a sacred duty to God. This requires an active oppositionto the massive pollution and destruction of natural habitatscaused by today's materialistic, consumer societies the world

over. According to revel4tion, negligence of this duty isconsidered a sin while fulfillment of it is an act of worship.

" Sahih Muslim, vol. 3, p. 818, no. 3764.12 Collected byA[mad inal-Musnad. vol.3.pp. 183, 184 and l9l, and

al-Bukhaaree in al-Adab al-Mufrad, no. 479. and authenticated by al-

Albaanee in Silsilah al-Ahaadeeth ag-$afteeftah. vol. l, p. I l. no. 9.

The Purpose o[Creation

eat and what the birds eat, is all charity. Anyone or anythingthat takes from it earns for the planter the reward of[givingin] charity. ,,8] Islam encourages that no effort should be sparedin planting, even if it becomes the last thing that the believercan do in this life. Anas related that the Prophet (~) said, "If-the [signs oj} the beginning ofthe Day ofResurrection appearand one ofyou has a seedling in his hand, he should plantit if he is' able to do so before the resurrection begins. ,,82

Consequently, human beings have a responsibility to lookafter all aspects ofthe environment in which they were createdas a sacred duty to God. This requires an active oppositionto the massive pollution and destruction of natural habitatscaused by today's materialistic, consumer societies the worldover. According to revela.tion, negligence of this duty isconsidered a sin while fulfillment of it is an act of worship.

II Sahih Muslim, vol. 3, p. 818, no. 3764.11 Collected by Ahmad in al-Musnad. vol. 3. pp. 183, ]84 and 191, andal-Bukhaaree in al-Adab al-Mufrad. no. 479. and authenticated by alAlbaanee in Silsilah al-A!J.aadeeth a§.-s.a!1ee!J.ah. vol. I, p. ] 1, no. 9.

ConclusionITHOUT KNOWLEDGE oF THE PURPOSE oF cTeation,human beings wander aimlessly through life, likeships at sea without rudders. Their goals are either

wrong due to incorrect religious teachings, or materialisticand thus confined to this world. It is, therefore, essential fortheir own well-being that they know whyGod created them.

Fundamentally; Allah created in order to manifest Hisattributes. consequently, creation is the consequence of Hisbeing the creator, paradise manifests His Mercy and Grace,hell His Justice, humankind's errors His Forgiveness, livingand non-living beings His Generosity, etc. The significanceof knowingthatcreation is a means by which Allah manifestsHis atfibutes isthathuman beings can then correctly recognizeGod and accept His decree and their destiny. However, it is ofeJen greater importance thht h-uman belngs know the p.urposefor which they were created. The finalRevelation tbachesthatit is to worship God because humankind must worship Him inorder to attain righteousness and the spiritual stafus necessaryto enter paradise. The significance of this knowledge is thathuman beings understand that worship is as much a necessityas eating and breathing and that it is not a favor they are doingfor God.

It is alsoessential that human beings grasp the importanceof this world's bounties and trials. Without knowledge of thepurpose behind their creation, humans tend to look at this

The~rpose ofCreation

Conclusion

WITHOUT KNOWLEDGE OF THE PURPOSE OF creation,human beings wander aimlessly through life, likeships at sea without rudders. Their goals are either

wrong due to incorrect religious teachings, or materialisticand thu~ confined to this world. It is, therefore, essential fortheir own well-being that they know why God created them.

Fundamentally~ AJIah created in order to manifest Hisattributes. Consequently, creation is the consequence of Hisbeing the Creator, paradise manifests His Mercy and Grace,hell His Justice, humankind's errors His Forgiveness, livingand non-living beings His Generosity, etc. The significanceof knowing that creation is ~ mean,s by which Allah manifestsHis attributes is that human beings can then correctly recognizeGod and accept His decree and their destiny. However, it is of~ven greater importance that hpman beings know the p'urposefor which they were created. The final Revelation teaches thatit is to worship God because humankind must worship Him inorder to attain righteousness and the spiritual status necessaryto enter paradise. The significance of this knowledge is thathuman beings understand that worship is as much a necessityas eating and breathing and that it is not a favor they are doingfor God.

It is also essential that human beings grasp the importanceof this world's bounties and trials. Without knowledge of thepurpose behind their creation, humans tend to look at this


world as being hostile to them. However, God created itprimarily for their benefit. The tests of good and evil aredesigned to bring out the higher spiritual qualities of thehuman being. However, humans are not able to benefit fromthe tests unless they put complete trust in God and havepatience in what He has destined for them. For those whoreject God, the trials of this world become a punishment forthem in this life prior to the eternal punishment in the nextworld.

Knowledge of the purpose of the world also makes thebel iever environmentally conscious. Humankind is respons ibleto utilize the bounties of this life justly. The creatures of theearth and seas, the vegetation and the atmosphere have beenput in his care. Consequently, humans should take great careto preserve the environment and the living creatures within

it as a means of giving thanks to God.With such a comprehensive consciousness of purpose,

human beings become whole. They are transformed intoguides for humankind, showing the way to righteousness.Consequently, Allah describes them as the best of mankindin the final revelation:

JF-e rJ.f-sf si.l.f*lr+ Jytb;UJ r-;ri i.i ,.- ft.5l

{aU uril f,*tt"You are the best people chosen for mankind

because you command righteousness' forbid evil

and believe in Allah."

Qur'an 3: I l0


world as being hostile to them. However, God created itprimarily for their benefit. The tests of good and evil aredesigned to bring out the higher spiritual qualities of thehuman being. However, humans are not able to benefit fromthe tests unless they put complete trust in God and havepatience in what He has destined for them. For those whoreject God, the trials of this world become a punishment forthem in this life prior to the eternal punishment in the nextworld.

Knowledge of the purpose of the world also makes thebeliever environmentally conscious. Humankind is responsibleto utilize the bounties of this life justly. The creatures of theearth and seas, the vegetation and the atmosphere have beenput in his care. Consequently, humans should take great careto preserve the environment and the living creatures withinit as a means of giving thanks to God.

With such a comprehensive consciousness of purpose,human beings become whole. They are transformed intoguides for humankind, showing the way to righteousness.Consequently, Allah describes them as the best of mankindin the final revelation:

~ IJJt---iJ J J~4 IJJrG...rWJ ~.ri 4..i ;?"- ~}

{~4 0~jiJ ~\

"You are the best people chosen for mankindbecause you command righteousness, forbid eviland believe in Allah."

QUf'an 3: 110

l-?s IfA nrprt" "f

Cr"tt*" _t

Index of Hadeeths* [Allah createdJ mercywith one htmdred parts....,' I g

*AIIah forgave a prostitute [among the IsraelitesJ 7j

who tied her shoe..."

*Allah, the Almighty, has said: O son of Adam, as Zzlong as you call on Me..."

"A man became thirsty while walking, so he 73climbed down a well and drankfrom it...."

"Any Muslim who plants a tree gains the reward 74of giving in charity."

"A woman was punished and placed in hell 74because of a cat."

"Be aware that if the whole of mankind gathered 17together... "

"Do not take as a target any living thing." 72

"Don't you htow that Allah created paradise and lghell..."


Index of Hadeeths

"[Allah created} mercy with one hundredparts...." 18

"Allah forgave a prostitute [among the Israelites} 73who tied her shoe... "

"Allah, the Almighty, has said: 0 son ofAdam, ds 22long as you call on Me: .."

"A man became thirsty while walking, so he 73climbed down a well and drankfrom it...."

"Any Muslim who plants a tree gains the reward 74ofgiving in charity. "

"A woman was punished and placed in hell 74

because ofa cat."

"Be aware that if the whole ofmankind gathered 17together... "

"Do not take as a target any living thing. " 72

"Don't you know that Allah createdparadise and 19

hell..."

l r a tI t l r rThe hrpose of Creati?n . .

"He who innovates something in this matter of 38ows that is not of it will have it rejected."

"He who loves for Allah and hates for Allah... " 43

*If Allahloves a seruant He informs angel Gabriel 45that He loves So-and-so..."

"If o man had a valley of gold, he would desire 52another...."

"If the [signs ofl the beginning of the Day of 75Resurrection appear..."

"If you ask in proyer, ask only Allah..."

"If you did not commit sins and turn to Allah l8seeking His forgiveness... "

"Look to those less fortunate than you, and do not 54look to those above vou..."

"O Allah, thanla is due to You, for it is You who 37

has clothed me with it. "

"O people of Quraysh, secure deliverance from 48

Allah... "

46


"He who innovates something in this matter of 38

ours that is not of it will have it rejected. "

"He who loves for Allah and hates for Allah... .. 43

"IfAllah loves a servant He informs angel Gabriel 45that He loves So-and-so... "

"If a man had a valley ofgold, he would desire 52another...."

"If the {signs ofl the beginning of the Day of 75Resurrection appear... ,-

"Ifyou ask in prayer, ask only Allah. .. " 46

"If you did not commit sins and turn to Allah 18seeking His forgiveness ... "

"Look to those less fortunate than you, and do not 54look to those above you..."

"0 Allah, thanks is due to You,jor it is You who 37has clothed me with it. "

"0 people of Quraysh, secure deliverance from 48Allah. .. "

"...prohibited striking animals in their faces or 74branding them in theirfaces."

"Retlect on the creation of Allah but do not reflect Zson Allah."

"Satsn will come to everyone of you and ask: Who 25created this and that?*

"Supplication is worship." 46

"Surely Allah has enjoined goodness -fo, 72everything..."

"The afair of the believer is amazing..." 63

"The prophets, Ihen those most like them and those 56rnost like them..."

"The world is beautiful and green, and AIIah has 7lmade you governors over it..."

"To give Allah a partner even though He created 39v1rt."

"Try your best to do right..." 23


"...prohibited striking animals in their faces or 74branding them in their faces. "

"Reflect on the creation ofAllah but do not reflect 25on Allah."

"Satan will come to everyone ofyou and ask: Who 25created this and that?"

"Supplication is worship. " 46

"Surely Allah has enjoined goodness for 72

everything. ., "

"The affair ofthe believer is amazing. .. " 63

"The prophets, then those most like them and those 56

most like them... "

"The world is beautiful and green, and Allah has 71

made you governors over it... "

"To give Allah a partner even though He created 39you."

"Try your best to do right... " 23


'Wealth is not [measuredJ in property, but in 55contentment."

"Wen AIIah created the universe. He made an l8ob ligation on Himself..."

When Allah created Adam, He took from him a 27covenant at a place called Na'maan...

"Wltenever promiscuity is openly prflcticed among 68a people, a plague and anguish will spread amongthem..."

"Pfhoever po.ese^rses fthe followingJ three 43characteristics has tasted the sweetness offaitlt... "


"Wealth is not [measured] in property, but in 55contentment. "

"When Allah created the universe, He made an 18obligation on Himself.."

When Allah created Adam, He took from him a 27covenant at a place called Na'maan...

"Whenever promiscuity is openly practiced among 68a people, a plague and anguish will spread amongthem..."

"Whoever possesses [the following] three 43

characteristics has tasted the sweetness offaith. .. "

Index of Qur'anic Verses

"Abraham was neither a Jew nor a 3:67 35Christitn...tt

"Allah created all things and He is the 39:62 16agent...tt

"Allah does not burden a soul beyond 2:286 59its capacity."

"Allah has favored some of youover 16:71 5lothers in sustenance.tt

"Allah is the one lVho created the 14:32-3 69heavens and the earth..."

*And Alleh created you all and whatever 37:96 16you do.tt

"And if Allah were to punish people for 35:45 62what they earned...tt

*And in their wealth the beggars and 5l : 19 53needy...tt



"Abraham was neither a Jew nor a 3:67 35Christian..."

"Allah created all things and He is the 39:62 16agent..."

"Allah does not burden a soul beyond 2:286 59its capacity."

"Allah has favored some of you over 16:7] 51others in sustenance."

"Allah is the one Who created the 14:32-3 69heavens and the earth.•."

"And Allah created you all and whatever 37:96 16you do."

"And if Allah were to punish people for 35:45 62what they earned•.•"

"And in their wealth the beggars and 51:19 53needy•.."

l ^ - h

I q J TThe Purpose of Creation rrr

"And they denied [the signsf wrongfully 27:14 4l

and arrogantly..."

"And whoeverdesires a religion besides 3:85 36

Islam will not...tt

"And your Lord does not oppress 18:49 58

anyone.tt

"Beware of a trial which will not afflict 8:25 68

only the sinful.,."

6tBut if they were returned..." 6:28 2 l

"Corruption has appeared on the land 30:41 65

and in the sea...tt

"Do not be awed by their wealth or 9:85 64

their children ..."

"I)o not kill youruelves, for surely Allah 4:29 59

is merciful,.."

"Do not wish for that by which Allah 4:32 54

has favored some...tt


"And they denied [the signs) wrongfully 27: 14 41and arrogantly..."

"And whoever desires a religion besides 3:85 36Islam will not..."

"And your Lord does not oppress 18:49 58anyone."

"Beware of a trial which will not afflict 8:25 68only the sinful..."

"But if they were returned..." 6:28 21

"Corruption has appeared on the land 30:41 65and in the sea..."

"Do not be awed by their wealth or 9:85 64their children ..."

"Do not kill yourselves, for surely Allah 4:29 59

is merciful..."

"Do not wish for that by which Allah 4:32 54

has favored some..."

r-1-fnt Prrp"tt ,f Cr""ttm Ld

"Do people imagine that they will be 29:2 66left alone...t'

"For surely with everT difficulty comes 94:5-6 59

[a period o{l ease..."

"For you to mount the backs [of 43: l3 i0animalsl then remember.,."

"Glorify the praises of your Lord." I l0:3 Zt

"Have you seen the one who takes his 25:43 42desires as his god?"

"He cannot be questioned as to what He ZI.23 25does...tt

"He raised some ofyouov€rothersin 6:tGS 52rank...tt

"If only you could see [the timel when 3Z:lZ Z0the sinners will bow..."

o'ff you really love Allah, follow me..." 3:31 Zz

"If you try to count Allah's blessings..." l4:i4 43


"Do people imagine that they will be 29:2 66

left alone..."

"For surely with every difficulty comes 94:5-6 59[a period of] ease..."

"For you to mount the backs [of 43: 13 70

animals] then remember..."

"Glorify the praises of your Lord." 110:3 28

"Have you seen the one who takes his 25:43 42desires as his god?"

"He cannot be questioned as to what He 21 :23 25does..."

"He raised some of you over others in 6: 165 52rank..."

"If only you could see [the time] when 32: 12 20the sinners will bow..."

"If you really love Allah, follow me..." 3:31 22

"If you try to count Allah's blessings..." 14:34 43


*'I did not create the jinn and the 5l:56 27humankind except..."

'slndeed, it is in the remembrance of 13:28 56Allah..."

"Indeed, the creation of the heavens and 40:57 l3the earth is greater..."

"It is He who causes the daybreak, made 6:96-7 70the night..."

"[It is Hel who created death and life to 67.2 49test which..."

"f will make them taste a lesser iZ:Zl 65punishment before..."

"Know that your wealth and children 8:28 Szare a test.tt

"Let those who contradict his command 24:63 67beware...tt

"No calamity strikes except by Allah's 64:l I 17permission.tt


"I did not create the jinn and the 51 :56 27humankind except..."

"Indeed, it is in the remembrance of 13 :28 56Allah..."

"Indeed, the creation of the heavens and 40:57 13the earth is greater..."

"It is He who causes the daybreak, made 6:96-7 70the night..."

"[It is He] who created death and life to 67:2 49test which..."

"I will make them taste a lesser 32:21 65punishment before..."

"Know that your wealth and children 8:28 52are a test."

"Let those who contradict his command 24:63 67

beware..."

"No calamity strikes except by Allah's 64: 11 17

permission."


"O believers! Do not allow your wealth 63:9 Szand children,.,"

"O believers, do not destroy your acts 2:264 54of charity..."

"O believers! Remember Allah often." 33:41 32

"O believers, seek help in pati€nce and 2:153 6lprayer.tt

"O you who believe! Fasting has been 2:l 83 jz

prescribed for you..."

"Perhaps you may dislike something 2:216 58good for you,.,"

"Satan gotthe betterofthem and caused 5B:19 33them... t t

"Satan's plan is to incite enmity and 5:91 33-34hatred among you...t'

"Say: I seek refuge in the Lord of the I 13: I -2 I 6dawn.tt


"0 believers! Do not allow your wealth 63:9 52

and children..."

"0 believers, do not destroy your acts 2:264 54

of charity..."

"0 believers! Remember Allah often." 33:41 32

"0 believers, seek help in patience and 2: 153 61prayer."

"0 you who believe! Fasting has been 2: 183 32

prescribed for you..."

"Perhaps you may dislike something 2:2 I6 58

good for you..."

"Satan got tbe better oftbem and caused 58: 19 33

them... "

"Satan's plan is to incite enmity and 5:91 33-34hatred among you..."

"Say: I seek refuge in the Lord of the ] 13: 1-2 16

dawn."

"Sry [O Mu!amma'd]: 'f have no power 7: I 88to bring good..."

"Say: 'Surely my prayer, my sacrifice, 6:162my living...' "

"...so announce glad tidings [of 2:155-6paradisel to those..."

"Surely Allah's religion is Islam." 3: l9

"Surely Allah will not forgive the 4:48worship of others..."

"Surely I have created all that is on l8:7earth as its ornaments..."

4 7

36

62

35

40

49

"Surely only a disbelieving people 1287 60

despair..."

"Surely, those who believe and do 98:6righteous deeds..."

"Surely those who believed, emigrated 2:218and stroYe...tt

39

6 t


"Say [0 Mu!!amma~]: 'I have no power 7: 188 47

to bring good..."

"Say: 'Surely my prayer, my sacrifice, 6: 162 36

my living... ' "

" ...so announce glad tidings [of 2: 155-6 62paradise] to those..."

"Surely Allah's religion is Islam." 3: 19 35

"Surely Allah will not forgive the 4:48 40

worship of others..."

"Surely 1 have created all that is on 18:7 49

earth as its ornaments..."

"Surely only a disbelieving people 12:87 60

despair..."

"Surely, those who believe and do 98:6 39

righteous deeds..."

"Surely those who believed, emigrated 2:218 61

and strove..."

The Purpose of Creatiotr

'oSurely, those whom you cal l on in j : lg4 46prayer..."

"Take charity from their wealth to 9:103 53purify them..."

"That He may punish the hypocrites, 48:6 60men and women...t'

'oThe decision rests only with AIIah. I 12:67 57put my trust..."

"There are among men those who 2:165 42worship others..."

"There is nothing l ike Him and He is 4T:l l 15hearer and seer of all.tt

"The seven heavens and the earth and 17:44 Zgwhatever is in them glorify Him..."

"They will only encompass of His 2:255 24knowledge what He wishes."


"Surely, those whom you call on in 7: 194 46prayer..."

"Take charity from their wealth to 9: 103 53

purify them..."

"That He may punish the hypocrites, 48:6 60

men and women..."

"The decision rests only with Allah. I 12:67 57put my trust..."

"There are among men those who 2: 165 42

worship others..."

"There is nothing like Him and He is 42: 11 15

hearer and seer of all."

"The seven heavens and the earth and 17:44 29

whatever is in them glorify Him..."

"They will only encompass of His 2:255 24

knowledge what He wishes."


"Those who, having done something 3:135 34

shameful.,.tt

"Verilyr I am Allah, there is no god 20:14 32

beside Me, so worship Me...'l

"\lVarn your nearest relatives." 26:214 48

"Whatever befalls vou is a result ofwhat 42:30 62your hands..."

"When My servants ask you [O 2:186 45

Mulammadl about Me..."

"When your Lord extracted from the 7:172-3 26loins of Adam's..."

"Whoever brings a good deed, shal l 6:160 23have ten like it..."

"'Whoever trusts in Allah will find Him 65:3 57sufficient."

"You are the best people chosen fior 3: I l0 77mankind,.."


"Those who, having done something 3: 135 34

shamefuL.."

"Verily, I am Allah, there is no god 20:14 32

beside Me, so worship Me...':

"Warn your nearest relatives." 26:214 48

"Whatever befalls you is a result ofwhat 42:30 62

your hands..."

"When My servants ask you (0 2: 186 45

Muhammad] about Me..."

"When your Lord extracted from the 7: 172-3 26loins of Adam's..."

"Whoever brings a good deed, shall 6: 160 23·have ten like it..."

"Whoever trusts in Allah will find Him 65:3 57sufficient."

"You are the best people chosen fur 3: 110 77mankind.. ~"

t eoffnt P"rp:tr rf Crtt!*" _

Bibliography

Albaanee, Naasirud-Deen al-, Irwaa' al-Ghaleel Beirut: al-Maktab al-Islamee, lst ed.. 1979.

$afteeh Sunan Abee Daawood, Beirut: al-Maktabal-Islamee, lst ed., I988. Daowood

, Safteeh Sunan at-Tirmigfiee, Riyadh: Arab Bureauof Education for the Gulf States, I st ed.. l9gg.

, gafueeh Sunan lbn Maajaft, Beirut: al-Maktab al-Islamee, 3rd ed., 1988.

, Silsilah al-Ahaadeeth a;-gafoeehah, vol. l, Beirut:al-Maktab al-lslamee, 4th ed., 1985.

, Silsilah al-Afuaadeeth as_-$afoeefiah, vol. 4, Riyadh:Maktabah al-Ma'aarif, 4th ed., l9gg.

Chambers Pocket Dictionary, Edinburgh: W & R Chambers,1992.

Hasan, Ahmad, Sunan Abu Dawud fEnglish], Lahore: Sh.Muhammad Ashraf Publishers, I st ed.. lgB4.


Bibliography

Albaane~, Naasirud-Deen al-, Irwaa J al-Ghaleel, Beirut: alMaktab al-Islamee, 1st ed., 1979.

-----------, ~a!J.eeh. Sunan Abee Daawood, Beirut: al-Maktabal-Islamee, 1st ed., 1988. Daawood

-----------, Sab.eeb. Sunan at-Tirmithee, Riyadh: Arab Bureauof Education for the Gulf States, 1st ed., 1988.

-----------, Sab.eeb. Sunan Ibn Maajah, Beirut: al-Maktab alIslamee, 3rd ed., 1988.

-----------, Silsilah al-Ab.aadeeth a~-Sab.eeb.ah, vol. 1, Beirut:aJ-Maktab al-IsJamee, 4th ed., J985.

-----------, Silsilah al-Ahaadeeth a~-Saheehah, vol. 4, Riyadh:Maktabah al-Ma'aarif, 4th ed., 1988.

Chambers Pocket Dictionary, Edinburgh: W & R Chambers,1992.

Hasan, Ahmad, Sunan Abu Dawud [English], Lahore: Sh.Muhammad Ashraf Publishers, 1st ed., 1984.


Khan, Muhammad Muhsin, Sahih Al Bukhari, [Arabic-Englishl, Riyadh: Maktabah ar-Riyaad al-Hadeethah,1 9 8 1 .

Rahimuddin, Muhammad, Muwatta Imam Malik [English],Lahore: Sh. Muhammad Ashraf. 1980.

Reese, W.L.. Dictionary of Philosophy and Religion, lrlewJersey: Humanities Press. 1980.

Robson, James, Mishkat Al-Masabih,I-ahore: Sh. MuhammadAshraf, 1981 .

Siddiq. Abdul Hamid. Sahih Muslim fEnglish], Lahore: Sh.Muhammad Ashraf Publishers. 1987.

The Living \I/ebster Encyclopedic Dictionary, Chicago: The

English Language Institute of America, 1975.

The New Encyclopaedia Britannica, Chicago: EncyclopaediaBr i tannica. l5 th ed. . 1991.

The World Book Encyclopediq, Chicago: World Book, 1987.


Khan, Muhammad Muhsin, Sahih Al Bukhari. [ArabicEnglish], Riyadh: Maktabah ar-Riyaad al-Hadeethah,1981.

Rahimuddin, Muhammad, Muwatta Imam Malik [English],Lahore: Sh. Muhammad Ashraf, 1980.

Reese, W.L., Dictionary ofPhilosophy and Religion. NewJersey: Humanities Press. 1980.

Robson, James, Mishkat AI-Masabih, Lahore: Sh. MuhammadAshraf, 1981.

Siddiq. Abdul Hamid. Sahih Muslim [English], Lahore: Sh.Muhammad Ashraf Publishers. 1987.

The Living Webster Encyclopedic Dictionary, Chicago: TheEnglish Language Institute of America, 1975.

The New Encyclopaedia Britannica. Chicago: EncyclopaediaBritannica, 15th ed., 1991.

The World Book Encyclopedia. Chicago: World Book, 1987,.

Table of Contents

Introduction

Why Did God Create?


Why Did God Create Mankind on Earth?

Why Did God Create the Wortd?

Conclusion

Index of Hadeeths


Bibliography

3

l3

26

49

69

76

78

82

90

Table of Contents

Introduction..,-'

Why Did God Create? 13

Why Did God Create Mankind? 26

Why Did God Create Mankind on Earth? 49

Why Did God Create the World? 69

Conclusion 76

Index of Hadeeths 78

Index of Qur'anic Verses 82

Bibliography 90

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The purpose of creation

Education

Transcript of The purpose of creation