Purpose of Creation: The Worldly Life

(This article is second in a series of articles written under the theme titled "Purpose of the Creation".)

In one of the previous articles, it was noted that to take on the responsibility of this life was man's conscious decision and guidance is much needed by man in order to live through this worldly life. Further clarifying the topic, Quran indicates that the existence of man on this earth is a trial:

الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا وَهُوَ الْعَزِيزُ الْغَفُورُ

He it is who created death and life in order that He may try which of you is best in the deeds; He is the Mighty, Forgiving. (Quran 67:2)

إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا

We created man from a drop of mingled sperm, in order to test him: So We gave him (the gifts) of Hearing and Sight. (Quran 76:2)

In order to support its claim, Quran has put forth a number of arguments explaining the purpose of this world. For instance, the creation of this world is full of wonders and miracles: Quran points towards the cosmos, its complex system working in harmony providing sustenance for man. This creation is bound to have a purpose, for how is it possible that the entire system was created with no purpose in the mind of the creator! Especially if this is not true of any other thing that is ever created, how can it be true of the biggest creation ever that contains everything else within it?

وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا لَاعِبِينَ * مَا خَلَقْنَاهُمَا إِلَّا بِالْحَقِّ وَلَكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ

And We did not create the skies, the earth and all that is between them for mere play. We created them not save with a purpose but most of them do not know. (Quran 44:38-39)

In fact, Quran has persistently stressed that this world is not a sheer playground for such a meticulous origination has to have a reason. It presents the same idea more forcefully, from a slightly different aspect while, at the same time, embracing the culmination of this world:

أَوَلَمْ يَتَفَكَّرُوا فِي أَنفُسِهِمْ مَا خَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا إِلَّا بِالْحَقِّ وَأَجَلٍ مُّسَمًّى وَإِنَّ كَثِيرًا مِّنَ النَّاسِ بِلِقَاء رَبِّهِمْ لَكَافِرُونَ

Do they not ponder themselves? God did not create the skies, the earth and all that is between them save with a purpose and for an appointed term! But many disbelieve in meeting with their Lord. (Quran 30:8)

It is also not conceivable that this entire system be brought into reality but then those who do good be dealt equally with those who pursue evil, for that would be tantamount to complete injustice – something considered unfair according to the concept of justice prevalent in today's world too. For instance, a criminal and a peacemaker cannot be dealt the same way in any court of law in this worldly life. Man is thus reminded of God's just nature and that He shall deal appropriately with people based on their deeds:

أًمْ حَسِبَ الَّذِينَ اجْتَرَحُوا السَّيِّئَاتِ أّن نَّجْعَلَهُمْ كَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَوَاء مَّحْيَاهُم وَمَمَاتُهُمْ سَاء مَا يَحْكُمُونَ

Do those who commit ill deeds deem that We shall make them as those who believe and work righteously? Equal is their life and their death! How wrong do they judge! (Quran 45:21)

This trial of the worldly life encapsulates within itself the test of following the guidance sent down by God. For success in this trial, this guidance is much needed otherwise Satan may lead man to the path of error. It is for this reason that Quran separates the successful from the failed based on the way they live their lives in this world. An action may be undertaken keeping this trial in perspective, in which case the consequences of that particular action will be evaluated from the point of view of the Hereafter. When a decision is made keeping these aspects in background, it is bound to be consistent with God's law. Alternatively, one may ignore the consequences of their decision and may choose to focus on their immediate needs from a pure worldly standpoint. The final form of this principle has aptly been put by Quran in the following words:

فَإِذَا جَاءتِ الطَّامَّةُ الْكُبْرَى * يَوْمَ يَتَذَكَّرُ الْإِنسَانُ مَا سَعَى * وَبُرِّزَتِ الْجَحِيمُ لِمَن يَرَى * فَأَمَّا مَن طَغَى * وَآثَرَ الْحَيَاةَ الدُّنْيَا * فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَى * وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَى * فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَى

But when the great event will come, the Day when man shall remember what he strove for and Hell-fire shall be made apparent in full view for (every) one to see, then for those who were insolent and preferred the present life, surely, Hell will be their abode. But those who feared standing before their Lord and prevented themselves from desires, indeed, their refuge shall be Paradise. (Quran 79:34-41)

The Quran has incessantly differentiated the people of Fire from those of the Garden based on their attitude and actions in this world. It has been stressed so much that when blessings are pronounced the phrase 'they do righteous deeds' is coupled with 'those who believe'.