Author: Abdullah Malik
A Wake-up Call:
Why were we created? This question has drowned in the noise of modern life. For a creation, knowledge of its purpose is essential, for without purpose, creation becomes meaningless. Purpose is a vital component of human nature[1], and those who drift away from their nature are destined to descend into the dark pit of confusion and despair. Neither philosophy nor science can answer the question of purpose objectively. The remedy for this eternal sickness lies only in revelation. Yet the original purpose of humanity has been hijacked, and ever since, mankind has wandered aimlessly, searching for meaning in all the wrong places.
The True Purpose
Even before the creation of mankind, Allah mentioned its purpose. Allah created land in the universe and created mankind to govern it. He said to the angels:
“Indeed, I will make upon the earth a caliph” (Surah Al-Baqarah 2:30)
A caliph is a successive authority, a representative of a higher power. Every phenomenon in the universe happens through agents, even though the original cause is Allah (swt). A message that must reach mankind is sent through Jibrael AS, and the weather is changed through Mikael AS. Similarly, the governing of the earth is destined to be done by mankind
He further mentions:
“I created the jinn and humans for nothing else but that they may serve Me” (Surah 51:56)
The Arabic for “serve me” is “Ibadah”, which encompasses absolute obedience to the constitution of Allah (swt), both individually and collectively. Combining these verses gives a complete picture of the purpose of human beings: humans are created to govern the self and the universe according to will of Allah (swt). Central to this purpose is upholding justice, as Allah (swt) mentions:
“Indeed, We sent Our Messengers with Clear Signs, and sent down with them the Book and the Balance that people may uphold justice” (Surah Hadid 57:25)
Humanity fulfils its purpose when it establishes justice in accordance with ALLAH’s laws in the universe.
The Causes of Deviation
Imperialism, whether it be Islamic[2] or Western[3], can be blamed a lot for this deviation. The Islamic ideology of the purpose of humans fundamentally challenges imperialism, as a Muslim accepts the sovereignty of none other than Allah (swt). Hence, the imperialists found it necessary to distort this ideology at its core to fulfil their own purpose.
British colonial administrations along with their orientalists[4] in India restructured Islamic education to produce a docile class of scholars. They replaced the Mughal-era madrasah curriculum, which included political and judicial training, with apolitical theology focusing on ritual and personal morality[5]. Scholars aligning with the colonialists’ narratives were appointed to state-funded positions in courts, advisory councils and academia. While scholars like Shah Waliullah’s successors and movements like the Jihad of Ahmed Raza Khan were persecuted, reformist institutions like the Aligarh movement of Sir Syed Ahmad Khan and Ulama of Firangi Mahall, who intentionally limited their scope to personal piety and education, were promoted.[6]
After the rise of modern Egypt, Gamal Abdel Nasser nationalised Al Azhar[7]. Saadat, along with Nasser, used the institution to legimitize their secular nationalist regime. Scholars became state employees and, through their fatwas, legitimized the policies of socialism and the peace treaty with Israel. Scholars like Sheikh al-Azhar Mahmud Shaltut aligned Islam with Nasser’s socialist economic reforms, while Sheikh Jadd al-Haqq supported Sadat’s pro-Israeli policies.
French colonizers systematically replaced the anti-colonial scholars with compliant religious leaders. The Ministry of Religious Affairs was under French control, and Friday sermons were closely monitored. Organizations like the Association of Algerian Ulama[8], were persecuted, while Maraboutic Sufi orders that promoted individual spirituality were rewarded. The “zawiyas” were turned into centres for “moderate Islam”.
In the post-colonial era, this model of deviated Islam continued in the Muslim authoritarian regimes. In countries like Saudi Arabia, Egypt, Jordan, Morocco and Pakistan, state-appointed clerics issue fatwas legitimizing the rulers and discouraging political dissent. Obedience to the ruler has become unconditional, and the Quranic and Prophetic model of accountability and justice is considered “khurooj”[9]. Scholars like Sheikh Safar al-Hawali or Sheikh Salman al-Awda, who questioned the policies of the Saudi regimes, were imprisoned, while scholars who bowed their heads to the leaders were appointed as grand muftis.
The causes of deviation from the purpose are many, but the most harmful of all is the incompetence of the scholars. The very story of the creation and descent of man on earth was altered. It’s a popular belief among Muslims that Adam (as) was sent to earth as a punishment for a sin, even though Allah (swt) had proclaimed the purpose of creation before the creation of Adam (as). Additionally, Allah (swt) forgave Adam (as) for his mistake.[10] Does Allah (swt) punish someone after forgiving them?
By redefining the descent of man to earth as a punishment rather than a purpose, the scholars undermined Islam’s revolutionary outlook on life.
A natural consequence of scholarly incompetence is the distortion of original definitions of Islam. Hence, Muslims were plagued by Western ideas like individualism and secularism.
Individualism is not only materialistic, but also spiritual. Many Muslims believe they need to perfect themselves individually before any collective effort. No doubt that individual reform is essential to the greater social reform, but where do we get the idea of individual perfection before collective reform? What are even the measures of individual perfection? Sinless? That, man, can never be. Even if a man becomes individually perfect, but the environment around him remains sinful, there is no salvation for such a man.[11] This idea is nothing more than a coping mechanism to shy away from the challenges of social reform- seeking refuge in comfort, content with turning the beads of your tasbeeh.
Another cause for deviation is confining religion to individual lives and divorcing it from collective affairs, i.e. secularism. This is really an absurd position. Why wouldn’t a God who is intelligent enough to create a perfect universe, run by precise laws, send laws to govern the earth? Allah (swt) says:
“Authority belongs to none other than Allah” (Surah Yousef 12:40)
When the purpose of the creation of mankind is to govern the earth according to the will of Allah, how can the constitution of Allah (swt) be confined to individuals?
Consequences of Deviation
When religion is confined to rituals, divorced from the state, and the individual is prioritized over justice, it leads to partial obedience of Allah (swt). Partial obedience is against the very concept of “ibadah” and contrary to the purpose of mankind. Allah (swt) proclaims that partial obedience leads to humiliation in the world and extreme wrath in the hereafter.[12]
The humiliation of Muslims is obvious at the first glimpse of the situation of the Ummah. Even the concept of Ummah is non-existent, and instead of shared feelings, only apathy remains. The Muslim who was supposed to be the governor of the earth is nothing but a meal for the powers of the world, merely waiting to be eaten.
The Muslim youth find themselves lost and purposeless, struggling with an identity crisis as they are being continuously tossed between religion and Western ideas.
Societies have adopted values that are alien to Islam. Post-colonial Muslim societies and regimes champion the ideas of democracy and liberalism. Muslims, collectively, have accepted the sovereignty of people, dictators or superpowers, throwing the constitution of Allah (swt) behind their backs. Allah says:
“Those who do not judge by what Allah has revealed are indeed the unbelievers…. the oppressors …. the rebels” (Surah Maida 5:44,45,47)
Returning To The Purpose
The current distorted definitions of Islam need to be challenged and reverted to their original form. Islam needs to be decolonized, and the reign of Islam needs to be taken away from the state-backed Ulamas.
Reform begins within, by rediscovering the purpose of mankind and realigning priorities accordingly. Man must truly commit to Ibadah, absolute obedience to Allah (swt).
Absolute obedience demands social reform, as it is necessary for establishing justice and the sovereignty of Allah (swt). An individual can never claim to do Ibadah without actively trying to reform society by obeying the commands of collective responsibility. Hence, the claim of individual perfection before social reform is an absurd position.
Conclusion
Mankind was created for a purpose which was forgotten by mankind. The purpose of mankind is to uphold justice by governing the universe according to the will of Allah (swt). Imperialism, incompetence of the scholars, internal weaknesses and Western ideas like individualism and secularism all played their part in deviating mankind from its original purpose. Deviation results in a purposeless and lost youth, an apathetic ummah and powerlessness in the world. The redirection of Muslims from rituals and spirituality to belief in their original purpose of justice and governance is a lengthy but possible task.
“Say, indeed my prayer, my sacrifice, my living and my dying are for Allah, Lord of the worlds.” (Surah Al-An’am 6:162)
[1] Aristotle’s concept of telos
[2] Yazid’s rule, Nassers Egypt or Al Saud’s Saudi Arabia
[3] British rule of India and French rule of North Africa
[4] Sir William Muir called Islam a religion of law rather than a religion of governance. Egyptian reformers under Lord Cromer presented Islam as compatible with secular administration.
[5] Riaz, A. (2010). Madrassah education in pre-colonial and colonial South Asia. Journal of Asian and African Studies, 46(1), 69–86
[6] Rizvi, G., & Metcalf, B. D. (1983). Islamic Revival in British India: Deoband, 1860-1900. The American Historical Review, 88(4)
[7] Al Azhar was the largest centre of Islamic learning
[8] Was led by Abd al-Hamid Ben Badis
[9] Rebellion against the leader of Muslims
[10] Surah Baqarah (2:37)
[11] A man who had never sinned to the blink of an eye was punished because he never intended to correct his surroundings. “Al-Mu’jamul Awsat, Hadith: 7661, Shu’abul Iman, Hadith: 7189 & Al-Firdaws, Hadith: 519. Also see Majma’uz Zawaid, vol.7 pg.270”
[12] Surah Baqarah (2:85)