چکیده:
One of the basic issues ever debated has been the rational behind the genesis and why Allah has created man and other beings. Generally، two fundamental questions could be posed here: Has the creator of the universe pursued a certain goal in His acts? And، does the universe as the creation and Allah's acts follow a certain purpose? The former indicates the creator's goal and the latter indicates the act's goal. Various schools in theology (Kalam)، philosophy and mysticism (Gnosticism) have provided different answers to the above- mentioned questions. Some have entirely denied the presence of a certain goal in divine acts and creation of the beings. In contrast، some others admit the presence of such a purpose and there are still others who accept its presence but only in some acts and deny its generality and necessity. This paper has investigated the issue from Quranic viewpoint according to which the goal of the creation the universe (Vs. man) is the man.، the heavens، the earth and whatever within them are created for the sake of man، i. e.، the perfect man who is at the pinnacle of truly divine obedience. The rationale behind the creation of the perfect man is the essence of Allah and He created perfect man for Himself; therefore، it could generally be held that divine rationale of creation is His unique essence.
خلاصه ماشینی:
The late Tabarsi interprets 'batil' as vanity and without wisdom, and by negating it, considers the creation of the heavens and the earth to result from a motive of great wisdom, correct purpose, and expediency; and that purpose and wisdom is that the creation of these is evidence of the oneness of God, a proof of the perfection of His wisdom, and also a reason for the obligated (mukallafin) to recognize His Presence, and also that He may settle His creatures therein; or generally, to place them in the position of receiving reward and to make them safe from punishment (2:374, Vol. 81; 1:613, Vol. 71).
Considering the meanings and interpretations provided for 'abath', it can be understood that this verse also expresses purpose and an end in Divine actions; the negation of vanity is equivalent to having a purpose and an end, and man has been created to reach a destination, and his return is toward the origin of creation.
Most Shia commentators, including Ayyashi (32, Vol. 2, p: 461), Sayyid Murtada (12, Vol. 4, p: 3), Sheikh Tusi (02, Vol. 9, p: 793), Tabarsi (81, Vol. 9, p: 962), Mulla Sadra (41, p: 292), Fayd Kashani (52, Vol. 5, p: 57), Mawla Salih Mazandarani (92, Vol. 2, p: 171), and Allameh Tabataba'i (61, Vol. 8, p: 683), have considered worship to be the ultimate goal of the creation of jinn and humans based on the apparent meaning of the verse.
(
, 
, 
)
