Why Were We Ctreated ?


  • bookcover

  • Why Were We Ctreated ?

  • Why
    were we Created?

    Author: Bilâl Philips

    All praise is due to Allâh
    and may His peace and blessings be upon his last
    Messenger sallallâhu 'alayhi wa sallam and
    on all those who follow the path of righteousness until the last day.

    We have to answer the most fundamental question that every
    human being asks himself at some point in his or her lifetime. Not just
    Muslims, but every single human being.

    "Why was I created? Why am I here? What am I
    doing in this world? Why did God create me?"

    These questions, are questions which each and everyone of
    us reflects on at some point during their life. We have some answers,
    which are given generally, but usually these answers don’t satisfy us,
    they seem somewhat simplistic. We still wonder. "Why me? Why here?" I
    know all of you, generally speaking, in the back of your mind, you are
    saying "to worship Allâh, khallas
    (finish), what more is there to say? Why do we need to have a big
    long talk on why we were created, when we all know it is to worship
    Allâh?" But wait, if this is presented to a non-Muslim, the next
    logical question would be  "why does Allâh want us to
    worship Him?" and then your stuck.

    It means, in our own minds it is not really clear to us. Why
    did Allâh create us to worship Him?

    The question, why did Allâh create us, for some people,
    and we have to deal with those people around us, who don’t consider
    there to be any purpose in man’s creation because he is just a product
    of evolution that the forces of nature have produced him, and just as
    we don’t have apes, dogs or cows thinking about why they are here, then
    we don’t really have to think about it either. Of course that being the
    basis of the philosophy of western society, that man is without
    purpose, then the whole issue of government, morality etc has no basis
    in Revelation, there is no guidance there. The product of this is of
    course the corruption that we are living in.

    For a Muslim, when we go in to this topic, we have to
    find our understanding in divine revelation and not human speculation.
    Because human speculation has no bounds, we can imagine all kinds of
    things, and is any of you have studied philosophy of religion, you can
    see how many opinions exist about the creation of man and existence.
    Because of the variety of philosophies, which are out there, no one can
    say this one is correct or that one is incorrect, because there is no
    guidance behind it. No divine revelation. It is only from divine
    revelation that we can determine the reality of our creation, because
    it is Allâh who has created us and he knows the purpose of our
    creation. We can hardly understand ourselves, much less try to
    understand the essence of things.  So it is for Allâh to
    inform us through the revelation in the Qur'
    ân and the Sunnah which was brought by his
    last
    Messenger sallallâhu 'alayhi
    wa sallam
    and the
    Messengers before. Now
    if we are to look, initially into revelation, to determine why was
    man   created, there is a deeper question that we should be
    asking before that. "Why did
    God create?"
    Before we even get to man, why did god create, because man is not the
    greatest act of creation that we should be so focused on why man. No,
    because Allâh says:

    "The creation of the Heavens and
    the Earth is indeed greater then the creation of mankind; yet, most of
    mankind know not."
    [Sûrah Gh
    âfir, verse 57]

    Man is not the greatest act of creation, this universe is far
    more complex and far more magnificent then man. So the issue of
    creation should then go to why create? As opposed to simply why create
    man?

    Fundamentally, we can say that the creation is the natural
    consequence of the attribute of creator. Allâh is the creator.
    That is one of his attributes. That is what he has informed us. That
    being his attribute, the creator, the natural consequence or the
    product of this attribute is his creation.

    A painter, if we are to draw a similitude on a lower level,
    who tells you that he is a painter, if you ask him where are his
    paintings and he replies I don’t have any. What kind of painter is
    this? The concept of a painter who doesn’t paint, there is some thing
    not quite gelling together here, of course Allâh is beyond this.
    But if we are to understand on the simplest level, the two go together.
    The perfection of a painter lies in his paintings. His quality and his
    ability to paint, is manifest in his paintings. And Allâh, beyond
    all that, as creator, this quality of creation is manifest in the
    creation itself. Allâh didn’t create out of a need. No, the fact
    that he is the creator, is manifest in the creation.

    Furthermore, consider the act of creation, this act, with
    regards to Allâh is unique. Though we use the term i.e. So and so
    created a table etc, actually it is in a limited sense. Human beings
    don’t really create, they manipulate, because they can only "create"
    what already exists. When we make a chair or a table, we didn’t create
    the wood, we had to take it from a tree, we didn’t create the metal,
    which makes the screws etc, we had to melt down rocks and take the
    metal out. So we are not creating from nothing. We are manipulating
    things which Allâh has already created in to different shapes and
    forms which are useful to us. We call it "creation" but the real act of
    creation, is creation from nothing, and this is unique to Allâh
    alone.

    This is a concept, which many people in ignorance,
    because they couldn’t grasp the idea of creation from nothingness, it
    lead them to conclude that the world is Allâh. Those who say
    "inside of each and every atom is Allâh." And you have people,
    who call themselves Muslims saying this. Non-Muslims have said this
    before and there are Muslims who claim this. That Allâh is inside
    each and everything, because Allâh is the reality and everything
    else is fake in their interpretation.  That means then, that the
    creation is Allâh, and Allâh is the creation. Very, very
    dangerous concept, which leads some of those who make this claim to say
    that you don’t have to worship outside of yourself. Ibn Arabi, was
    famous for this statement, he is considered to be one of the saints,
    amongst the so called S
    ûfî religion. Ibn Arabi said "There is no need to worship
    one outside yourself, you are Allâh. It is sufficient to worship
    yourself." This is
    Shirk.

    This concept of Allâh being within his creation, no
    distinction the creation and Allâh, it leads them to this shirk.
    Because they are unable to accept the uniqueness of Allâh’s
    creation, they compare the act of creation by Allâh to human
    creation. That is, just as we manipulate, Allâh took pieces of
    himself and made the earth and the universe. Others will say that all
    human beings have inside of themselves Allâh, that there is a
    part of Allâh inside each and everyone of us. The whole essence,
    the purpose of life is for us to realize that we have part of
    Allâh inside of ourselves, remove the material blocks which keep
    us from Allâh and again become one with Allâh in what they
    call "fana".  This is again a teaching of the
    Sûfî religion.

    Becoming one with Allâh, returning back to
    Allâh in this sense. But this is in fact part of the teachings of
    shirk. Sha
    yt
    ân (Satan) has deluded man into this imagination. It is part of the
    belief of the Hindus. Nirvana, the concept that when you die, you are
    reborn again, and you move up in stages, each time, if you are a good
    boy or good girl, you go up higher and higher, until you get to the
    top. You know you have reached the peak, because when you die the next
    time you become one with the universal soul, Nirvana. That is the end
    of rebirth. So your whole purpose is to return and become one with God
    again. This is all, as I said, a product of the inability to understand
    the concept of creation from nothingness, which is unique to
    Allâh. Allâh says:

    "There is nothing like him,
    and he is the hearer and seer of all."

    So when we try to interpret Allâh’s creation
    like the way
    we create, then we have made Him like his creation
    and it leads us ultimately to those aspects of shirk which I
    have mentioned. This is quite common amongst the Muslim world today,
    because when you look into the various branches of the Sûfî religion, where they have prescribed various
    acts of purification, they call it dhikr, exercises to torture
    the body through spinning and dancing. What is the purpose of this?
    They will tell you, to liberate the soul from this earthly body and to
    achieve that state of "fana" or "itihâd",
    a variety of names they have for it.

    It is
    this concept, which lead al-Hallaj, many centuries ago, when he was
    promoting this idea, and he was put before a panel of judges
    questioning these concepts, which he was expressing. When they asked
    him to recant, to take this stuff back, he stood up, opened up his
    cloak and said "There is nothing inside this cloak except Allâh".
    So they executed him. And of course, those in the Sûfî religion,
    they have stories that when they cut his head off, it rolled around
    saying "Allâh, Allâh, Allâhu Akbar etc". It might
    have, that is Shayt
    ân may have entered
    and said these things, as happened with the calf of the Isrealites,
    when the Prophet Mûsa (Moses) let Egypt and the people, after
    crossing the red sea, had a desire to have a god that they could see,
    so they made a golden calf which they began to worship. This calf was
    saying "moo" like the calves do. This is what convinced them that this
    was the real thing. We know it wasn’t the calf saying this. The evil jinn
    can enter the in to physical entities, make sounds and give these
    impressions. So there is no problem for us to say ok, maybe when they
    cut of al-Hallaj’s head that it said these things, because this was
    part of a test. If we are clear in terms of creator and creation, this
    is no problem for us. 

    Allâh
    is the creator and everything besides Him is His creation, which He
    created from nothing. It is not Him, nor is He it. This is the pure
    concept as taught by the Prophet sallallâhu 'alayhi wa sallam,
    his companions, and the early generations of righteous scholars, the
    students of the companions and those who came after them. The best of
    generations. That is how they understood this matter. There was no
    confusion in their minds. It wasn’t until Islâm spread to areas
    like Egypt, India and Persia, areas where the Christians had already
    gotten into deep philosophies, trying to explain how Jesus was a man
    and god at the same time. When they came in to Islâm they brought
    it with them. This is the reality. It is not something we should
    necessarily condemn them for or feel is unusual. It is natural, when a
    person reverts to Islâm, that they will carry with them what they
    believed before. What has been clarified for them, of the basic
    principles, they accept, and they reject things, which obviously
    contradict. But it doesn’t mean that every last thought that they have,
    and everything that was wrong in their philosophies, ideology and
    concepts will be erased. They will carry these things in with them.
    This is why in the later part of the Prophet's sallallâhu
    'alayhi wa sallam
    life, prior to his death, when he was coming back
    from one of the battles, his companions asked him to set aside a tree
    for them, that they could hang their weapons on, like the way the
    pagans would hang their weapons on trees, believing that when they hung
    the weapons, it became super-powerful, as if some power was coming from
    the tree, that their shields would now block steel and their swords
    would cut through the enemy. Some of the companions who had newly
    accepted Islâm, asked the Prophet sallallâhu 'alayhi wa
    sallam
    to designate one for them, a special one, an Islamic one.
    They understood that what the pagans had, this was wrong. These were
    the companions of the Prophet sallallâhu 'alayhi wa sallam
    and he had to clarify it for them. He said:

    You are like the companions of
    Mûsâ who asked to have the calf built.

    And he
    clarified for them that all of this is shirk and there is no place for
    it in Islâm. So if it could happen to some of the companions,
    then we cannot blame the generations who have come after them, who come
    into Islâm and carry with them some of their old ideas. What it
    is for us to do is to clarify.

    So what
    we have in front of us then, is that Allâh created this universe
    out of nothing, and everything that is in it was created. For example:

    "Allâh created all things, and he is the
    agent, upon which, all things depend."
    [Sûrah 39, verse 62]

    This is the reality. This is stressed for us, in order for us
    to realize that ultimately, all good, all evil, that takes place in the
    world, only takes place by the permission of Allâh. Therefore we
    should not seek any other channels to protect ourselves from evil, or
    to gather for ourselves good, as people commonly do today. They will go
    to fortunetellers, this is big business today, all the magazines have
    various forms of fortunetellers like dial a horoscope etc. in a society
    that has lost touch with Allâh, this is what is open to them.
    Allâh has stressed for us that no calamity will befall us except
    by Allâh’s permission;

    "Nothing is taking place in this world except by the
    permission of Allâh."

    And the Prophet sallallâhu
    'alayhi wa sallam
    further emphasized this principle by saying;

    "If the whole of mankind
    gathered to do some thing to help us, they could help in anything which
    Allâh had not already written for us. And if the whole of mankind
    gathered together to harm us, then they would not be able to harm with
    anything which Allâh had not already written for us."

    Therefore what is required of us is to depend
    on Allâh, put our trust in Allâh. This is what we have to
    draw out of this attribute of Allâh being the creator. This
    creation exists because of that attribute. Its practical significance
    to us lies in putting our trust in Allâh.

    There is another aspect, besides
    the fact that the creation exists because Allâh is the creator.
    We can also see from what the
    Prophet sallallâhu 'alayhi
    wa sallam
    has informed us, that in the creation there is
    manifestation of Allâh’s attributes of mercy, forgiveness,
    kindness etc etc. Allâh created man in paradise, they disobeyed
    Allâh, but Allâh had taught them how to repent, how to turn
    back to him and seek his forgiveness, then he would forgive them.
    Having done that, they were forgiven, Adam became the first prophet,
    and mankind was absolved of that sin. The story of Adam and Eve is the
    story of human existence. Human beings are given a consciousness of
    Allâh. When Allâh created all human beings, as he states in
    the Qur'ân, he took from
    Âdam (Adam) all of his descendents, and made
    them all bear witness that Allâh is their
    Lord.
    So we are all born with that consciousness. He has also given us a
    consciousness of what is right and what is wrong.

    "We have inspired each and
    every soul to an awareness of corruption and righteousness."

    Allâh gave revelation
    through his commandments, not to eat of the tree. However, human beings
    forget. And when they forget Allâh then they fall into sin. We
    can absolve ourselves of that sin by means of repentance, and
    Allâh forgives us when we repent sincerely. The
    Prophet
    sallallâhu 'alayhi wa sallam said;

    "The one who repents is like
    the one without sin."

    "If you did not commit sins
    and turn to Allâh seeking his forgiveness, then he would replace
    you with another people who would sin, ask Allâh’s forgiveness
    and he would forgive them."

    So in our sinning and asking Allâh’s
    forgiveness, the attribute of Allâh’s mercy and forgiveness
    becomes manifest. Allâh knew what we were going to do before he
    created us, he knew that he was creating a species who would sin. If he
    didn’t wan t them to sin, if it was not his intention to permit them to
    sin, then he could have created angels, more angels. But the had
    already created angels, so he chose to create a being, that would
    disobey his commandments through forgetfulness or just simple
    disobedience, but would turn back to him in repentance, and his
    attribute of forgiveness would become manifest. Similarly, his mercy;

    The Prophet sallallâhu
    'alayhi wa sallam
    is quoted as saying that when Allâh created
    the universe, He made an obligation on Himself, recorded in a document,
    kept by Him, that
    "My mercy precedes my wrath." He sallallâhu 'alayhi wa
    sallam
    also was reported as saying;

    "Allâh created mercy
    with a hundred parts. One of which was sent down upon the jinn and
    human beings and other living creatures. It is out of this one part
    that they love each other, show kindness to one another, and even the
    animals treat their offspring with affection. Allâh has reserved
    the remaining ninety-nine parts for his true worshippers on the Day of
    Judgment."

    This is the mercy of Allâh
    manifest in his creation. What is also manifest in creation, in the act
    of creation, the creation of man, is his attribute of justice,
    fairness, which comes out as the judgment at the end of this world. I
    am sure we have all read the
    ahadîth in which the Prophet
    sallallâhu 'alayhi wa sallam said
    :

    "Allâh created some
    people for hell and some people for paradise."

    For allot of people, this is
    something very heavy. And the companions, they asked the prophet sallallâhu
    'alayhi wa sallam
    then what is the point in doing good deeds? If
    Allâh created some for heaven and some for hell then what is the
    pin in doing anything? It has already been decided. The
    Prophet
    sallallâhu 'alayhi wa sallam said
    :

    "Each one of you will find it
    easy to do what he was created for."

    So if you choose the evil way, you find it
    easy and you carry on in that way, then that was what you were created
    for. But ultimately it is your choice. You choose hell. The fact hat
    Allâh has recorded, before anything was created, who would be in
    hell and who would be in heaven does not change the fact that it is we
    who choose. The judgment is only to manifest to those who go to hell,
    that they deserve to be in hell. It is only for them basically. Because
    if Allâh created you, and put you in paradise, with all that is
    in paradise, and you see those people in hell suffering, are you going
    to ask Allâh, why did you put me in paradise? No. your going to
    say "all praise be to Allâh!" you don’t want to question or to
    wonder, all you will be is ecstatic that you are of those in paradise.
    So the judgment is not for you, it is for those who are going to hell.
    If you happen to be amongst those who were created for and put in hell,
    you would say, why me? Why did you put me in hell? And Allâh
    would say; because you would have done so and so in your life. But you
    would say; no, no I wouldn’t. If  you give me a chance I would do
    good deeds. You would not give up arguing.

    So Allâh has allowed us to live out our
    lives. So when we stand before him, our book of deeds is spread before
    us, we know without a shadow of a doubt, that we chose hell. That
    Allâh’s judgment is just. There is no injustice in it, in any way
    shape or form. Allâh says he oppresses no one. We will know that
    we chose hell.

    And the only thing that remains for us, and I
    pray that it is not in fact us, who are going to hell, is to beg
    Allâh for another chance. Allâh says;

    "If you cold only see when
    the sinners will bow their heads before their lord, saying; O Lord, we
    have now seen and heard, so send us back and we will do righteous
    deeds. Verily, we now believe with certainty."

    This is the only response, which
    will be left for them. Or as Allâh said;

    "And those whose light
    scales of good deeds, they ruined themselves and they will be in hell
    eternally. The fire will burn their faces, and they will grin with
    disfigured lips, I will say to them; Were My Verses not recited to you,
    and you rejected them? They will reply; Our Lord, our misery overcame
    us and we were a people astray. Our Lord, bring us out of this, and if
    we ever return we will truly be unjust."

    When we die, there remains behind
    us a barrier, the Barzakh, none of us will come back, it is a
    one-way ticket. Those poor individuals who think they will get another
    chance, this is the new age religion, they think it is new, but it is
    just plain old
    Hindu delusion, that when you die, you
    get another chance to come back again. The effects of this actually,
    among
    Hindus, where I am in the UAE, there are a lot of Hindus here, everyday in the news paper you read
    about a
    Hindu man or woman who ties a rope to a
    ceiling fan, which is found in many of the homes, put it around their
    neck, kicked away the chair and passed out of this world. Suicide is
    common amongst them. Why? Because they think they have another chance.
    It will be a rude awakening for them when they meet the angel of death
    and find themselves in the next life, realizing that there is no coming
    back.

    In the creation of man is manifest
    the grace of Allâh. This is a particular point which all of us
    should reflect on and be thankful to Allâh for. His grace, and
    Christians, they like to refer to us
    Muslims as those who don’t believe
    in the grace of God, we are those who look at God’s judgment and it is
    just about deeds, you do good then you go to heaven, you do bad and you
    go to hell, that is it, no grace there at all. For them the grace of
    God is there for all those who accept that he became a man, and was
    crucified by man, to provide salvation for human beings who’s sins had
    become so great that they could not remove that sin through any act
    themselves. So it was with the spilling of the "Blood of God" that we
    could be absolved of our sins. For them, if you accept that God spilt
    his blood for mankind’s salvation, then you have earned the grace of
    God. Does not matter what you do as long as you have accepted this
    belief in the grace of God.

    Muslims also believe in the grace
    of God. Actually it plays a major and significant role. Often it is not
    stressed but it is important for us to realize how the grace of
    Allâh is manifest in our creation. The
    Prophet
    sallallâhu 'alayhi wa sallam
    said;

    "Observe moderation, but if
    you fail, try to do as much as you can moderately and be happy. For
    none of you will enter Paradise only because of his deeds."

    Of course when the companions heard that they said;

    "O messenger of Allâh,
    not even you? And the prophet sallallâhu 'alayhi wa sallam said,
    not even me. Were it not that Allâh wrapped me in his mercy. And
    bear in mind that the deed most loved by Allâh is one done
    constantly even if it is small"

    What does this mean? It means that
    God’s grace is manifest in our lives in that were He to call us to
    account, one good deed, one evil deed, equal to each other, then we
    would not enter paradise, not even the prophets of Allâh. But
    Allâh through his grace and mercy has multiplied the value of the
    good deeds. Allâh says;

    "Whoever brings a
    good deed, shall the value of ten like it. And whoever brings an evil
    deed will be punished with one like it. And they will not be wronged."
    [
    Sûrah Âl-'Imrân, verse 160]

    This is Allâh’s grace. Good deeds erase
    evil deeds. One good deed will erase at least ten evil deeds.
    Allâh’s grace is not arbitrary, simply because you say I believe
    you have his grace, no matter what you do, no. The more good you do,
    the more of his grace is manifest in you. If you chose evil and reject
    the good, then you don’t receive His grace, it doesn’t matter what you
    say. If you say, I am a Muslim, I believe, but really you don’t
    believe, it is just some words you are saying, them you will not be
    subject to the grace of Allâh.

    So the creation is a manifestation of
    Allâh’s attribute of being the creator. In the creation of man
    within the scheme of things, there is manifest Allâh’s attribute
    of mercy, his attribute of justice and this is the reason for the
    creation of man from the point of view of Allâh. From human
    perspective, why did God create man in terms of for what purpose? Then
    this is the one we all know and are familiar with;

    "We did not create the jinn and men
    except to worship us"
    [
    Sûrah adh-Dhariyyat, verse 56)

    So relative to Allâh, we were
    created in a means or a way in which Allâh has chosen to manifest
    his attributes of creation, mercy, grace etc and he could have chosen
    another one. But relative to us as human beings, we know that our
    purpose is to worship Allâh. As we said, Allâh does not
    need our worship, a Allâh didn’t need to create. When he created
    us to worship him, he didn’t create us, out of a need for our worship,
    because Allâh has no needs. In a famous had
    îth qudsî in which Allâh says;

    If all of you, jinn and mankind, were
    to worship like the most righteous amongst you, it would not increase
    the dominion of Allâh in any way shape or form. And if all of us,
    jinn and mankind
    ...

    Therefore when we look for the purpose of
    worship, we have to look into man. Allâh created us to worship
    him, because we need to worship him. It is something he has given us as
    a means of benefiting ourselves. We are the ones who benefit from it.
    Worship has been established, fundamentally for the growth, the
    spiritual growth of man. This growth takes place through the
    remembrance of Allâh. When you look at all the different aspects
    of worship, you will see the core of it is focused on the remembrance
    of Allâh.

    "Establish the prayer for
    My remembrance." 

    This is the essence for the
    consciousness of God. Allâh says that he has
    :

    "…prescribed for us
    fasting, as he prescribed it for those before us, so that we may fear
    him."

    Worship is there for us to remember
    Allâh. And it is in the remembrance of Allâh, that we
    achieve that consciousness. Because it is when we forget Allâh,
    that
    Shaytân causes
    us to disobey Allâh and fall into sin. So it is only in His
    remembrance that we can attain salvation. All of the various acts of
    worship from saying "Bismill
    âh" when we eat is to help us
    remember Allâh in order to grow spiritually.

    Allâh has said that he has created us to
    test us, to see which of us is best in deeds. He is not testing us to
    know, in the sense that he doesn’t  already know, but this world
    is a test for us in order again that we can grow spiritually.

    We cannot develop this spiritual
    characteristic of generosity unless some of us have more then others
    and then we are required to give of the wealth we have. When we give,
    we grow. Similarly, if we were not in a position where others had more
    then us then we wouldn’t have the ability to develop the higher
    spiritual quality of contentment, patience, satisfaction in what
    Allâh has given us.

    So it is all there in order to bring out the
    higher spiritual qualities, which enable us to attain the state, which
    makes us suitable and eligible to return to paradise. The paradise from
    which we were created, we were created in paradise and for paradise.
    Through our choices we have left, in this life, a field of testing,
    where we can grow to a state where we deserve paradise.

    The purpose of this life is the worship of
    Allâh, this life is a test. A test for us, will we worship
    Allâh, or will we forget Him. This is where our focus has to
    begin.

     

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