Purpose of Life – The Forgotten Reality

Introduction: The Question of Existence

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What is the meaning and what is the purpose of our existence as human beings? What is the reason for which we are here on this earth? What are we supposed to be doing with ourselves?

It’s not something that a dog, a cat, a cow, a lion, an ant, or a cockroach seems to have any problem about. The cat knows what to do, so does the cow, so does the ant, so does the sun, and so does the moon. These created beings know the reason for which they exist and they spend their existence fulfilling that created purpose.

But it seems to be unique to the human being that we can ask this question: what is the purpose of my life? We realize that we are something different from the animals. Although we eat, we drink, and we procreate like animals, there is this fundamental question in our minds: what are we as human beings supposed to be doing with our lives, and what is the reason for our existence?

Philosophical and Ideological Responses

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Every religion, ideology, or philosophy, in one way or another, attempts to answer this fundamental question.

By and large, today we live in a very materialistic and secular world. India, England, France, and most of the European Western democracies profess to be secular states. The Soviet Union clearly defined itself as an atheist, communist society whose ideology was purely materialistic. A secular society may recognize religion but insists that it should not influence the everyday affairs of the state.

Even when politicians in England claim that society is based on Christian principles, the fact remains that the underlying ideology is materialistic. Same is the case with most of the countries and societies of the world.

Materialistic Understanding of the Purpose of Life

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Materialistic society tells us that the purpose of life is simply life itself. According to this view, the reason for your existence is to enjoy and make the best of your physical life here and now. Happiness and fulfillment come from acquiring material possessions.

This idea is reinforced by the theory of evolution, which places the human being firmly within the material framework. According to it, we are products of random mutation and natural selection. There is no need for God or a creator. Humanity is seen as descended from an ape-like ancestor, and therefore our lives are not much more than those of animals.

If animals are happy with food, shelter, and reproduction, then humans, too, are thought to be satisfied with the same. Thus, materialism argues that by satisfying passions and instincts, a human being achieves happiness.

Although many of us claim to follow religion, in reality, most of us worship materialistic goals. We believe that happiness lies in wealth, status, fashion, and comfort. And people tend to believe that a god is anything that you believe will give you what you want—whether it is idols, humans, money, power, fame, or fashion.

Prophet Muhammad (ﷺ) warned us about worshiping money, fashion, and worldly possessions because these become false gods that people place their trust and hope in. This is exactly what Islam warns us about and instead gives us the clear definition of the True Almighty God.

Islam and the True Purpose of Life

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Islam acknowledges that people worship many things but emphasizes that all such gods are false. The only true God is Allah, the Creator and Sustainer of all.

The Qur’an clarifies this in the verse: “I did not create the jinn and mankind except to worship Me” (51:56). Similarly, Allah says: “We did not send a messenger to any nation except to call the people to worship Allah and reject false gods” (16:36).

This establishes that the purpose of life is to worship Allah alone—not merely through rituals but by putting our trust, hope, and faith in Him, and by living in ways that He loves and is pleased with.

Understanding Worship (Ibadah)

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Ibadah (worship) in Arabic means submission and humbling oneself. The Arabs use the phrase tareeq mu’abbad to describe a smooth path which has been become smooth because so many feet have walked on it.

In Islamic terminology the word ‘ibadah is used in two senses:

The actions of a person, such as praying or paying zakaah, which are described as ‘ibadah. The scholars defined it as follows: It means obeying Allah by doing that which He has commanded and avoiding that which He has forbidden, whilst loving Allah, fearing Him and putting one’s hopes in Him.

It also refers to the action itself in abstract terms, such as prayer, zakaah, etc. The scholars defined it as follows: This is a comprehensive word which includes all word and deeds that Allah loves and is pleased with, both outward and inward.

These enjoined actions are called ibadaat (acts of worship) because people do them in humility and with love for their Lord. In worshipping Allah there has to be complete love as well as complete submission to Him.

Our Lord has told us that the ultimate purpose behind the creation of the jinn and mankind is so that they will worship Him alone with no partner or associate. Allah says: “And I (Allah) created not the jinn and mankind except that they should worship Me (Alone)” [al-Dhaariyaat 51:56].

Beyond Rituals: Worship in Daily Life

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How can we achieve this purpose and fulfil this goal?

Many people think that ‘ibaadah only refers to a number of rituals that Allah has commanded should be done at certain times – such as prayer, fasting and Hajj – and that this is the end of the matter. But it is not as these people think.

How long does it take to do these rituals of worship every day and night. Indeed how long does it take in a person’s lifetime? What about the rest of his life then? What about the rest of his energy? What about the rest of his time? Should he spend it in worship or something else?

If he is going to spend it in something other than worship, then how can he fulfil the purpose for which mankind was created, which the verse limited completely to worship of Allah? How can he fulfil the words of Allah:

“Say (O Muhammad): Verily, my Salaah (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the ‘Aalameen (mankind, jinn and all that exists)” [al-An’aam 6:162].

‘Uboodiyyah is a holistic matter that encompasses the life of the Muslim.

Worship in All Aspects of Life

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When he strives in the land seeking provision he is worshipping Allah, because Allah has commanded him to do that, as He says: “so walk in the path thereof and eat of His provision. And to Him will be the Resurrection” [al-Mulk 67:15].

When he sleeps, he sleeps so as to gather strength to worship Allah, as Mu’aadh ibn Jabal (ra) said: “I seek reward for my sleep just as I seek reward for praying qiyaam” (narrated by al-Bukhaari, 4342).

Indeed the Muslim is not content unless his pleasure in eating, drinking and marital relations is counted in the scale of his good deeds, as the Messenger of Allah (ﷺ) said: “In the intimacy of one of you there is sadaqah (charity, a good deed).” They said: “O Messenger of Allah, if one of us satisfies his desires will he be rewarded for that?”

He said: “What do you think, if you were to do it in a haraam way, would you not have a burden of sin?” They said, “Yes.” He said: “Similarly if he does it in a halaal way he will have a reward.” (Muslim, 1006).

Constant Remembrance and Repentance

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A person can reach this honorable state by constantly keeping the remembrance of his Lord in mind in every aspect of life. He should reflect on whether his actions place him in a position that earns his Lord’s pleasure or His displeasure.

If his actions bring Allah’s approval, he should thank Him and strive to increase in righteous deeds. However, if he realizes otherwise, he should immediately turn back, seek Allah’s forgiveness, and sincerely repent.

Allah describes His pious slaves:

“And those who, when they have committed Faahishah (illegal sexual intercourse) or wronged themselves with evil, remember Allah and ask forgiveness for their sins; — and none can forgive sins but Allah — and do not persist in what (wrong) they have done, while they know. For such, the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath (Paradise), wherein they shall abide forever. How excellent is this reward for the doers (who do righteous deeds according to Allah’s Orders)” [Aal ‘Imraan 3:135-136].

The Example of the Righteous Predecessors

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This was the understanding of worship held by our righteous predecessors, the Salaf, and those who came after them. They never restricted ‘ibaadah to ritual practices alone, nor did they regard the rest of their lives as separate from worship.

Instead, each of them saw his entire life as an act of devotion, with the ritual acts serving as special times to concentrate and recharge spiritually, enabling him to carry out all other forms of worship that Allah required. For this reason, they gave great care and attention to these rituals, just as a traveler carefully prepares the provisions needed for his journey.

They were as their Lord described them: “Those who remember Allah (always, and in prayers) standing, sitting, and lying down on their sides” [Aal ‘Imraan 3:191].

Worship and the Struggle with Shaytaan

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It should be understood that human beings are created with an innate nature to worship. Worship is built into their very being. Therefore, a person will either direct that worship to Allah alone, without partners, or he will end up worshipping something else.

In reality, such misdirected devotion is what Allah described as “worship of Shaytaan,” since it is essentially answering the call of Shaytaan.

Allah says: “Did I not command you, O Children of Adam, that you should not worship Shaytaan (Satan). Verily, he is a plain enemy to you” [Yaa-Seen 36:60].

Man cannot worship both Allah and the Shaitan:

“Is he who walks prone (without seeing) on his face, more rightly guided, or he who (sees and) walks upright on the Straight Way (i.e. Islamic Monotheism)?” [al-Mulk 67:22].

“Say: Is the blind equal to the one who sees? Or darkness equal to light?” [al-Ra’d 13:16].

The Shaytaan tries to lead man away from the worship of Allah gradually. Sometimes he succeeds temporarily, as in the case of sin, as the Prophet (ﷺ) said, “No one who commits zina is a believer at the moment of committing zina, and no thief is a believer at the moment of stealing…” (Bukhari, 2475; Muslim, 57).

And sometimes he succeeds completely and severs the connection between a person and his Lord, so that he commits shirk or kufr or heresy – we seek refuge with Allah.

Worship of Desires and False Attachments

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This worship of the Shaytaan sometimes consists of worshipping whims and desires, as Allah says: “Have you (O Muhammad) seen him who has taken as his ilaah (god) his own vain desire? Would you then be a Wakeel (a disposer of his affairs or a watcher) over him?” [al-Furqaan 25:43].

An individual who simply follows his own whims and desires—choosing what he thinks is good and avoiding what he considers bad—is in fact submitting to the urges of his own self.

In doing so, it is as though he worships his desires in the same way a person would worship a god. At times, this misplaced devotion manifests as the worship of wealth, as the Prophet (ﷺ) said: “Perish the slave of the dinar and the slave of the dirham and the slave of fine clothing; if he is given he is pleased and if he is not given he is angry…” (Bukhari, 2887).

The Comprehensive Nature of Ibadah

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This concept applies to anyone whose heart clings to something other than Allah and is driven by personal desires. If such a person attains what he wants, he rejoices, but if he is denied it, he becomes distressed.

In reality, he is bound to his own cravings, for true servitude lies in the submission of the heart. The stronger his attachment to these desires, the weaker his devotion and surrender to Allah.

The Arabic term Ibadah is comprehensive. It includes every action—internal and external—that Allah loves and is pleased with.

Actions of the heart, such as intention (niyyah), love, hope, and trust, are acts of worship. If directed to Allah, they elevate the believer; if directed elsewhere, they become a form of shirk. Similarly, actions of the limbs—prayer, fasting, pilgrimage, good manners, and righteous conduct—are also worship.

Thus, Ibadah encompasses every aspect of life. The purpose of life, therefore, is to align our hearts and actions with what Allah loves and to avoid what displeases Him.

Conclusion: The True Purpose of Life

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The Messenger of Allah (ﷺ) beautifully described this life as a journey. He said: “What I have got to do with this world? I am like a rider who takes rest under the shade of a tree and then continues on his journey.” (at-Tirmidhi 2377)

This world is not our destination. It is only a temporary resting place where we gather provisions—good deeds—for the final journey. The real destination is the Hereafter, either Paradise or Hell.

The reality is clear: life in this world is short and fleeting. Human beings are deceived when they think worldly achievements are the ultimate destination.

The true purpose of life is to worship Allah, to live by His guidance, and to prepare for the eternal journey after death. This realization brings true peace, tranquility, and meaning to human existence.

One of the greatest reasons for which Allah has created us – which is one of the greatest tests – is the command to affirm His Oneness (Tawhid) and to worship Him Alone with no partner or associate.