Men of wisdom have always pondered over the question of purpose of (creation of) the universe and his own existence. Holy Qur’an says:

- Behold! In the creation of the heavens and the earth, and in the alternation of the night and day, - there are indeed Signs for men of understanding -

- Men who celebrate the praises of Allah (SWT), standing, sitting, and lying down on their sides, and contemplate the (wonders of) creation in the heavens and the earth, (with the thought): “Our Rabb! You have created (all) this not for nothing! Glory to You! Give us salvation from the Penalty of Fire.

(Aal-e-Imran 3, Ayat 190-191)

A cursory reading of these Ayat may cause a bit of confusion in reader’s mind. Starting with reflection on the creation of universe and natural phenomena, men of wisdom reach at the just conclusion that everything in this universe is created with a purpose and then the discourse ends with the prayer for salvation of the self, which sounds a bit of disconnect. In fact, there is a subtle gap there which is to be filled by reasoning further. After reaching the conclusion that everything in the universe is created with a purpose the thought turns towards self, asking the questions: “What is the purpose of my creation? Am I fulfilling that purpose sincerely and successfully? What if I am not successful in fulfilling my purpose of creation? Will I be held accountable for my actions? If so, what if I fail?” and this last question immediately leads to the prayer…..

Give us salvation from the Penalty of Fire.

Subsequent three Ayat are an elaboration of this prayer and suggest the path of salvation:

- Our Rabb! Indeed, whoever you admit to the Fire – You have disgraced him, and for the wrongdoers there are no helpers.

- Our Rabb! Indeed, we have heard a caller calling to the faith, (saying), ‘Believe in your Rabb’ and we have believed. Our Rabb! Forgive us our sins and remove from us our misdeeds and cause us do die with the righteous.

- Our Rabb! And Grant us what You promised us through Your messengers and do not disgrace us on the Day of Resurrection. Indeed, You do not fail in (Your) Promise. 

(Aal-e-Imran 3, Ayat 192-194)    

Let us now see how we are guided by the Holy Qur’an on this whole issue.

Purpose of Creation

Holy Qur’an, before issuing guidelines for a purposeful, peaceful and successful life, declares the purpose of creation of man: 

- And [mention, O Muhammad (SAAW)!], when your Rabb said to the angels, “Indeed I will create a vicegerent on earth.” …..

(Al-Baqarah 2, Ayah 30)

Man is, thus, sent down on earth to act as vicegerent of the Creator. To perform this responsibility, the Creator has subjugated almost all His creations to him.

- Do you not see that Allah (SWT) has made subject to you whatever is in the heavens and whatever is in the earth and amply bestowed upon you His favors, both seen and unseen? …..

(Luqman 31, Ayah 20)

At the same time, immediate logical inference of this assignment is that he is not totally free to act. As a vicegerent he has to carry out his duties in accordance with the rules and directives and guidance issued by the Ruler. The Benevolent Ruler has arranged for this guidance from day one of the advent of man on this earth:

- We said, “Go down from it, all of you. And when Guidance come to you from Me, whosoever follows My Guidance, on them shall be no fear, nor shall they grieve.”  

(Al-Baqarah 2, Ayah 38)

It is this Guidance that is referred to in Ayah 193 of Aal-e-Imran, quoted above.

Now a pertinent question is that whether the necessary knowledge and qualities required to fulfill this assignment are endowed upon man or not? The answer is yes!

At the time of creation of man, the knowledge required to execute the task was embedded in the system of man.

- And He taught Adam the names – all of them. Then He showed them to the angels and said, “Inform Me of the names of these, if you are truthful.”

- They said, “Exalted are You! We have no knowledge except what You have taught us. Indeed, it is You Who is the Knowing, the Wise.”

(Al-Baqarah 2, Ayah 31-32)

This knowledge and understanding of the universe unfold gradually, at appropriate point of time in history, to enable the human race to continue its journey on the path of progress.

In addition to this embedded knowledge, the necessary faculties required to carry out the task are also bestowed upon him:

- Exalt the name of your Rabb, the Most High,

- Who created and proportioned  

- And Who destined and (then) guided.

(Al-Aala 87, Ayat 1-3) 

The most peculiar characteristic that distinguishes man from rest of the creation is the desire to improve his lifestyle and surrounding. It is this characteristic that is responsible for all the progress made by the human civilization. At the same time, it is this tendency that lead to the descent of man from the Paradise to earth. Satan trapped man to disobey the Creator by seducing him with a still better life than he had.

- But Satan whispered evil to him: he said, “O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that never decays?”  

(Ta-Ha 20, Ayah 120)

Thus, it is a double-edged weapon that may cause destruction or provide progress and protection. The essence of the relationship with self is based on the struggle to rein in this attribute. Even in this endeavor Allah (SWT) – the Most Merciful – has not left man without help. He has bestowed in human nature the quality to discern between right and wrong. According to the Holy Qur’an, the success or failure of an individual is solely dependent upon his effort to hold back himself from becoming a slave of his baser desires and to always strive for purification of approach in his thoughts and action.

- And (by) the soul and He Who proportioned it

- And inspired it (with discernment of) its wickedness and its righteousness,

- He has succeeded who purifies it,

- And he has failed who corrupts it.

(Ash-Shams 91, Ayat 7-10)    

 The whole foundation of success or failure in life is based on the nature of relationship between the individual and his self.

Based on this relationship, Holy Qur’an has classified the self into three categories.

1. Nafs-e-Ammara

2. Nafs-e-Lawwama

3. Nafs-e-Mutma’inna

When the individual is carried away by the baser instinct of his desires and lust, all his actions and efforts are directed towards the sole purpose of satisfying these desires irrespective of any consideration for the fair or unfair nature of the means adopted to achieve them. This is when his nafs (self) is categorized as Nafs-e-Ammara. Pious people make conscious efforts to save their nafs from falling into that trap. Even a person of the stature of Prophet Yusuf (AS) had sought the Mercy of the Creator to save himself from such a situation:

- “And I do not acquit myself. Indeed the (human) soul is prone to evil, unless my Rabb bestows His Mercy: but surely my Rabb is Oft-Forgiving, Most Merciful.”

(Yusuf 12, Ayah 53)

In case of Nafs-e-Lawwama, the person makes conscious efforts to control his baser instincts but is not always successful. He sometimes gets carried away by the situation and commits the mistake of acting in a manner that is not endorsed by the Qur’an or Sunnah. However, once he is out of that situation, he regrets his action and repents. Almighty, the Creator has sworn in by this category to point out to the certainty of accountability on the Day of Resurrection.

- And I swear by the reproaching soul (to the certainty of resurrection).

(Al-Qiyamah 75, Ayah 2)

The highest ranking Nafs (self) is Nafs-e-Mutma’inna. When the individual is in full control of his instincts and desires, and subjects them to the directives and dictates of Qur’an and Sunnah, without an iota of discomfort at heart, his Nafs is Nafs-e-Mutma’inna. It is people with this level of attainment who, on the Day of Judgment, will get the most pleasing Blessing from their Rabb:

- (To the righteous soul it will be said), “O reassured soul!

- Return to your Rabb, well pleased and pleasing (to Him),

- And enter among My (righteous) servants,

- And enter My Paradise!”

(Al-Fajr 89, Ayat 27-30)