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 Ghâfir, 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?


2 of 8 http://www.islambasics.com


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 Sûfî 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. Shaytân (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


3 of 8 http://www.islambasics.com


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 Shaytân 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:


4 of 8 http://www.islambasics.com


"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


5 of 8 http://www.islambasics.com


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."


6 of 8 http://www.islambasics.com


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.


7 of 8 http://www.islambasics.com


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 hadîth 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 "Bismillâh" 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


8 of 8 http://www.islambasics.com


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.