From amongst the most important Haqaa’iq (truths) after Imaan is that the human understands the purpose of his creation i.e. that which he must strive to accomplish.
Allah (swt) said:
And I have not created the Jinn or humankind except to worship me (Ad- Dhaariyaat .)56
The worship (‘Ibaadah) to Allah means having Imaan in Him and obedience to Him. Obedience to Him Ta’Aalaa means commitment and abidance (Al-Iltizaam) to all of His Ahkaam. This is not restricted to the acts of ‘Ibaadah, Akhlaaq (morals) and Mu’aamalaat (societal transactions) but rather includes everything that Allah (swt) has commanded or forbidden. It includes that nothing has a right to be worshipped other than Allah and that no command or forbiddance can come from anyone besides Him (swt).
Ahmad and At-Tirmidhi related that ‘Adiy Bin Haatim (ra) came to the Messenger of Allah (saw) whilst he was reciting the Aayah:
They have taken their Rabbis and monks as lords besides Allah, and [also] the Maseeh, the son of Mary. And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Him (At-Taubah .)31
‘Adiy then said: ‘They did not worship them’. So the Messenger of Allah (saw) said:
On the contrary, they made the Halaal Haraam upon them and made the Haraam Halaal for them, then they followed them (in this). Therefore this was their worship to them.
As such giving the Haqq (right) to anyone to decide the Halaal and decide the Haraam or the right to make legislation and the right of obedience represents ‘Ibaadah to that person.
Allah (swt) said:
You worship nothing besides Him except [mere] names you have named them with, you and your fathers, for which Allah has sent down no authority. Legislation is not but for Allah. He has commanded that you worship not except Him. That is the correct Deen, but most of the people do not know (Yusuf .)40
As for the right of obedience that belongs to the Hakim (ruler), Ameer or parents then this is due to the Haqq (right) that Allah (swt) has provided to them.
‘Ibaadah to Allah (swt) includes the obedience in respect to making mankind worship Him (swt) i.e. to make them submit to the Shar’a of Allah and to fight against the existence of any Haakimiyah (right to make rules) to other than Allah or to other than the Sharee’ah of Islaam in addition to fighting against the exiting (Khurooj) from the Hukm (rule) of Allah (swt). This is what the texts have indicated and the meaning that they have come with; those which have come commanding the ‘Amr Bil Ma’rouf’ (Commanding the good) and the ‘Nahi ‘An il-Munkar’ (Forbidding the evil).
They have commanded the undertaking of discussions, explanations, convincing people and inviting them by way of Da’wah. Additionally they have commanded lashing, cutting, killing (as punishments and deterrents) and fighting and Al-Jihaad to spread the rule of Allah upon the Earth and to raise His word the highest.
As such we saw that after the Messenger of Allah (saw) established the Islamic State in Al-Madinah Al-Munawaarah and established its pillars firmly, he (saw) sent the messengers to the Kings and rulers inviting them to Islaam. We then saw the Khulafaa’ (rah) who came after him (saw) sending out carriers of the Da’wah, Mujaahideen and armies to invite the people to Imaan and to take them out of the darkness and bring them into the light. They fought for the purpose of making the lands and servants submit to the authority of Islaam.
It represents a Da’wah for there to be nothing worshiped other than Allah and for there to be no Haakimiyah (right to rule) to other than Allah Ta’Alaa. This objective represents the thought that the Muslim lives for and this was expressed exquisitely by the Noble Sahaabi Rab’iy Bin ‘Aamir when Rustam the head of the Persian army was astonished by what Rab’iy invited to and asked him: What have you brought with you? And Rab’iy (ra) replied:
Allah Azza wa Jall has sent us to deliver you from the worship of the servants (people) to bring you to the worship of the Lord of the servants (people) and to deliver you from the oppression of other Deens and bring you to the justice of Islaam and from the narrowness of this world and bring you to the vastness of this world and the hereafter.
This thought has been made very clear in the Qur’aan, the Sunnah and the actions of the Messenger (saw) within texts that are too numerous for a limit to be placed upon them. We will however make a mention of some of them:
Allah (swt) said:
Say: O people! Verily I am the Messenger of Allah to you all (Al-Aa’raaf .)158
He (swt) said:
And we have not sent you except to the entirety of mankind as a bringer of glad tidings and as a warner (Saba’ .)28
And He (swt) said:
He its is who has sent His Messenger with the guidance and the Deen of truth so that it prevails over all other Deens and even if the Mushrikeen hate it (At- Taubah ,33As-Saff .)9
O you who have believed, fight those adjacent to you of the disbelievers and let them find in you harshness. And know that Allah is with the righteous (At- Taubah .)123
Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture -[fight] until they give the Jizyah willingly while they are subdued (At-Taubah .)29
And the Messenger of Allah (sw) said:
Whoever has fought so that the word of Allah is made the highest he is Fee Sabeelillah (In the way of Allah) (Agreed upon).
In this way the non-Muslims live under the authority of Islaam and to the sovereignty (Siyaadah) of its Sharee’ah despite not being forced to enter into Islaam due to Allah’s statement (swt):
There is no compulsion in the Deen (Al-Baqarah .)256
So the objective and purpose is that no law that is obeyed or no legislation that is adopted can exist except for that which Allah (swt) has commanded and that there is no Haakim (law maker) other than Allah. As far as leaving the disbelievers upon their beliefs and worships then they are left upon these matters in accordance to and in compliance to the command of Allah (swt).
Allah (swt) has made clear and explained this objective and purpose in respect to His creation of the people when He (swt) said:
And thus we have made you the best Ummah so that you will be witnesses over mankind and the Messenger will be a witness over you (Al-Baqarah .)143
This address is to the Islamic Ummah and it entrusts her with the legal responsibility (Takleef) to carry the Message, after the Messenger of Allah (saw), to the whole of mankind. And indeed the Nabi (saw) carried it and after conveying the message, fulfilling his Amaanah and after having performed Al-Jihaad for Allah’s sake with all that he possessed of strength, effort and capability. He (saw) stood in the final farewell Hajj, addressed his Ummah and said:
‘And indeed I have left amongst you that which if you hold on firmly to you will never go astray: The Kitaab (book) of Allah, and you are responsible from me (i.e. after me). So what do you all say?’. They said: ‘We bear witness that you have conveyed, fulfilled and advised’. He then said whist raising his index finger to the sky and then towards the people: ‘O Allah bear witness, O Allah bear witness, O Allah bear witness’ (Abu Daawood).
So in this way the Nabi (saw) bore witness over us with the responsibility of conveying and carrying the Amaanah (trust) and sought Allah’s witness upon us in regards to that. Therefore, after that it is obligatory upon us to be witnesses over the people in accordance to exactly the same methodology that the Noble Messenger (saw) undertook. Indeed Allah (swt) made clear that this is
the purpose and objective of the creation before His creation of Aadam (as).
Allah (swt) said:
And [remember] when your Lord said to the angels, “Verily, I will make upon the earth a successive authority.” They said, “Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?” Allah said, “Indeed, I know that which you do not know.” (Al- Baqarah .)30
The Malaa’ikah (Angels) are the servants of Allah (swt) and do not disobey Him:
Over which are [appointed] angels, harsh and severe; they do not disobey Allah in what He commands them but do what they are commanded (At-Tahreem .)6
When Allah (swt) said to them:
Verily, I will make upon the earth a successive authority (Khalifah).
They realised and comprehended that He (swt) will make upon the earth those who will be disobedient. This is understood from the wording ‘Khalifah’ because here in this context it means the one who Allah will give succession and delegate to undertake the acts of correcting and caretaking amongst other matters that the one who is entrusted would undertake. This role or rectifying and taking care of affairs means that their will exist those who need to be rectified and who are need of Ri’aayah (caretaking). This means that there will be those who go outside of the command of Allah and that this will lead to misery, anguish and disorder. This is why they said:
They said: Will you make those who will make corruption in it (the earth) and spill blood (Al-Baqarah .)30
In other words, if the creation did not include something that would be disobedient then everything would proceed in accordance to the command of Allah (swt). So when Allah (swt) wanted to create someone who will undertake the actions of rectifying and guidance then this means that there will exist those who will choose misguidance and disobedience to Allah.
Therefore the purpose in life which Allah (swt) has made clear and explained before the creation of Aadam (as) is that there will be a human being who is a slave (‘Abd) to Allah and that he will undertake the work of making others worship Allah (swt) from those who have gone astray from His worship or have rejected it.
The life is therefore an intellectual, belief based and political clash and struggle between Imaan and Kufr. It is belief based in terms of it being for the sake of raising the word of Allah the highest and so that the Deen of the people is all and only for Allah. So that no Hukm exists except that it is for Allah, that He (swt) has no Shareek (partner), that nothing or no one is worshiped aside from Allah and that submission is only to the Shar’a of Allah. In this way it represents a political struggle where the caretaking of the affairs of human beings has been made obligatory to not be entrusted to any form of legislation other than the Sharee’ah of Al-Islaam.
Excerpt from Taghyeer by Mahmoud Abdul-Kareem Hasan