What Is The Purpose For Creating The Human?

Question: What is the purpose of the creation of man?

Answer: In the Name of Allah, the Abundantly Merciful, the Intensely Merciful,
Praise be to Allah, Lord of the worlds. And may the prayers of Allah be upon Muhammad and the progeny of Muhammad, the Imams and the Mahdis.

Allah swt created Adam pbuh as a Successor on His earth, this is a matter which is accepted by all the Divine religions. Also Allah swt [commanded] all of His angels to prostrate to Adam pbuh, and prostration is a sign of submission and compliance and obedience to the command of the one whom they prostrated to. And the matter was not only obedience to the command of Allah swt, otherwise specificity would be absurd/random, and far away is Allah swt from being absurd/random! So the fact that the one whom prostration was made to was Adam specifically, is a matter which must be accurately observed. Also the preference of Adam pbuh over the Angels as well as the aspect of this preference is also a matter which must be observed in order to know the purpose of the creation of man.

The First matter: The matter of the successor of Allah on His earth, and here is an issue which we must know and expand on, and it is that the successor must be qualified to perform the purpose/objective for which he was made a successor. So the question is: what is the purpose/objective of this succession?

The answer: The purpose/objective is performing the role of Allah (swt) regarding managing the earth and whatever is on it of worshipers of Allah swt from among the human beings and Angels and Jinn, and what is in it of the physical and the high and the low kingdoms. So if this is the objective, then what are the qualifications?

In order to know these qualifications I shall give you this parable, if you had a factory which you manage very well from every angle and aspect, so it needs someone who knows how to manage and the malfunctions and how to fix them. And it needs a character who is capable of dealing with the workers in the factory. And now if you wanted to establish in your place a character to succeed you in the factory, then you would choose someone who is adequate and a character who is qualified to deal with the workers in the factory. And if you have an ideal character then you shall choose someone whose character is ideal as well, or close to that, in order that the condition of the factory during your management, and the condition of it during your successor’s management be one and the same.

And therefore, when Allah swt appoints a successor for Him on His earth, indeed He makes His successor possess His swt characteristics, for He is powerful over all things, so therefore His successor would be an image of Him and His face among His creation and the best of His names. The Messenger of Allah pbuhap said, “Verily Allah created Adam upon His image.” [Usul al-Kafi: Vol. 1, page 134]

And in order for the successor to be as such he must be disintegrated in the names of Allah swt, and His characteristics, so that his command would be the command of Allah, and his actions would be the actions of Allah, and his management would be the management of Allah swt, just as what is present in the Qudsi Hadith, “My servant shall keep drawing near to Me through obligatory acts – meaning by allegiance to me – until he becomes my hands and my eyes and my hearing.” [Already mentioned above from him pbuh this narration is a Qudsi Hadith and the interpretation is in Allegories, Vol. 3, Question number 100.] meaning, until he becomes Me among My creation.
And just as in the narration, “Verily the close soul rises to Allah, Allah addresses it, so He says, ‘I am alive and I shall not die and I have made you alive and you shall not die, I say to things be and they be, and I have made you so that you may say to things be and they shall be.’” [Bihar al-Anwar: Chapter 90, page 376.]

And now we return to the objective/purpose of the successorship, so I say: if the successor is the image of the one he is succeeding and the one who performs his role on Earth, and if the owner of the earth is absent, meaning absent from realization and achievement, otherwise he would be the absent witness, and if his successor is the image of him, so therefore knowing the successor would be in fact the possible knowing of the one he is succeeding, for he is an image of him, and this is the real objective/purpose of the successorship, which underlies the first objective/purpose, which is the fact that the successor performs the role of the the one he is succeeding, and it is the knowing and the true knowledge, so therefore by the prophets and messengers Allah swt was known. The Almighty said, {And I have not created the Jinn and the human beings except to worship} [Quran 51:56] – meaning to know.

And the Almighty said, {He said, “O Adam, inform them of their names.”} [Quran 2:33] so Adam, the successor of Allah, taught the Angels and made them aware of the divine names, for the Angels were created from the names of Allah swt, and in al-Ziyarah al-Jami3a, “Peace be upon the exponents of knowing Allah.” [al-Zyarah al-Jami3a/Mafatih al-Jinan]
Ahmed Alhasan احمد الحسن
Allegories, Question 178
سؤال/ 178: ما الهدف من خلق الإنسان؟

الجواب:
[ بسم الله الرحمن الرحيم
والحمد لله رب العالمين، وصلى الله على محمد وآل محمد الأئمة والمهديين
خلق الله سبحانه وتعالى آدم (ع) خليفة في أرضه، هذا أمر أقرته جميع الأديان الإلهية، كما أنه سبحانه وتعالى أسجد جميع ملائكته لآدم (ع)، والسجود علامة الخضوع والتذلل والانصياع للأمر الصادر من المسجود له، ولم يكن الأمر فقط طاعة لأمر الله سبحانه وتعالى، وإلا لكانت الخصوصيات عبثية وحاشا الله سبحانه وتعالى من العبث، فكون المسجود له آدم خصوصية يجب أن تلحظ بدقة، كما أن أفضلية آدم (ع) على الملائكة وجهة أفضليته (ع) أيضاً مسألة يجب أن تلحظ لمعرفة الهدف من خلق الإنسان.
المسألة الأولى: مسألة خلافة الله في أرضه، وهنا مسألة يجب أن نعرفها وننطلق منها، هي أن المستخلف يجب أن يكون مؤهلاً لأداء الغرض الذي استخلف لأجله، فالسؤال هو: ما هو الغرض من هذه الخلافة ؟
والجواب: إن الغرض هو القيام بمقام الله سبحانه وتعالى في إدارة الأرض بما فيها من عباد الله سبحانه وتعالى من إنس وملائكة وجن، وما فيها من جسمانية وملكوت علوي وسفلي. فإذا كان هذا هو الغرض فما هي المؤهلات؟
ولمعرفة هذه المؤهلات أضرب هذا المثال، فأنت إذا كان لديك مصنع تجيد إدارته من كل حيثية وجهة، فهو يحتاج إلى معرفة كيفية الإدارة والأعطال وإصلاحها، ويحتاج إلى شخصية قادرة على التعامل مع العمال في المصنع، والآن إذا أردت أن تضع في مكانك شخصاً يخلفك في المصنع، فأنت تختار صاحب الكفاءة والشخصية المؤهلة للتعامل مع العمال في المصنع، وإذا كنت صاحب شخصية مثالية فإنك ستختار شخصاً ذا شخصية مثالية أيضاً، أو يقرب من ذلك لكي تكون حالة المصنع في حال إدارتك له وفي حال إدارة خليفتك واحدة.
ومن هنا فإن الله سبحانه وتعالى عندما يستخلف خليفة عنه في أرضه فإنه يجعل خليفته يتصف بصفاته سبحانه وتعالى، لأنه القادر على كل شيء، فيكون خليفته صورة له ووجهه في خلقه، وأسماءه الحسنى، قال رسول الله (ص) : (إن الله خلق آدم على صورته).
وليكون الخليفة كذلك يجب أن يكون فانياً في أسماء الله سبحانه وتعالى وصفاته، فيكون أمره أمر الله، وفعله فعل الله، وإرادته إرادة الله سبحانه وتعالى، كما في الحديث القدسي: (لا يزال عبدي يتقرب إليَّ بالفرائض – أي بالولاية لي – حتى يكون يدي وعيني وسمعي) أي حتى يكون أنا في الخلق.
وكما في الحديث: (إن روح المقرب تصعد إلى الله فيخاطبه الله سبحانه وتعالى فيقول: أنا حي لا أموت وقد جعلتك حياً لا تموت، أنا أقول للشيء كن فيكون وقد جعلتك تقول للشيء كن فيكون).
والآن، نعود إلى الغرض من الخلافة فأقول: إذا كان الخليفة صورة لمن استخلفه، وقائماً بمقامه في أرضه، وإذا كان صاحب الأرض غائباً، أي غائب عن الإدراك والتحصيل وإلا فهو الشاهد الغائب، وإذا كان خليفته هو صورة له، فتكون معرفة الخليفة هي معرفة من استخلفه الممكنة، لأنه صورة له، وهذا هو الغرض الحقيقي من الخلافة، المستبطن للغرض الأول وهو قيام الخليفة بمقام المستخلف، وهو المعرفة والعلم الحقيقي، فبالأنبياء والرسل عُرف الله، قال تعالى: ﴿وَمَا خَلَقْتُ الْجِنَّ وَالْأِنْسَ إِلَّا لِيَعْبُدُونِ﴾، أي ليعرفون.
وقال تعالى: ﴿قَالَ يَا آدَمُ أَنْبِئْهُمْ بِأَسْمَائِهِم﴾، فعلََّمَ آدم خليفة الله الملائكة وعرَّفهم بالأسماء الإلهية، فالملائكة خُلِقوا من أسماء الله سبحانه، وفي الزيارة الجامعة: (السلام على محال معرفة الله). ]
كتاب المتشابهات (الجزء الرابع)
http://www.almahdyoon.org/arabic/documents/books-saed/Motachabihat-1-2-3-4.pdf

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