The question of the purpose of creation is one of the most important human questions that have always been raised throughout history and many efforts have been made to answer it. The extent of the impact and importance of this question is so great that it covers all aspects of human life and until a person does not find a convincing answer to it, his life has no meaning and he will always be in anxiety and worry with a feeling of emptiness and meaninglessness. In addition to human answers, heavenly religions have also provided answers to this question, which have a special place because they originate from the heavenly origin and are reliable and innocent. All heavenly religions, especially Islam, consider the creation of the world, especially man as the master of creation, to be purposeful. The Qur'an has introduced several goals as the goal of human creation, which has only used the word "servitude" in the context of introducing "servitude" and called it "divine covenant"(عهد الهی) and "straight path" (صراط مستقیم). The position of servitude is the noblest and highest human position, which is superior to apostleship (رسالت); because "apostleship" is a divine mission for chosen people, while "servitude" is an optional thing that people go through its steps and degrees by their own choice and with continuous and methodical effort. Reaching the position of "absolute servitude", in fact, means reaching all the blessings of this world and the hereafter.
Introduction
Most of the thinkers and followers of religions have rejected the random creation of the universe and have believed that the creation of all beings, especially humans, as the master of creation, has a higher purpose. The Holy Qur'an, while emphasizing the purposefulness of creation, rejects its futility and invalidity and has pointed to several purposes, including achieving righteous action,^[1] testing,^[2] reaching the knowledge of monotheism,^[3]worshiping God,^[4]reaching God's mercy,^[5]giving thanks and being grateful,^[6] teaching and learning lessons,^[7] thinking and being wise^[8].
By examining the mentioned multiple goals and taking a comprehensive look at them, it can be seen that although these goals are different from each other and are expressed with different titles; the truth is that there is no real distinction between them and all those goals are at the same length and interact with each other to realize a basic goal; Therefore, this multiplicity of goals is not only an indication of conflict and confusion between the Qur'anic verses, but also shows the fact that these goals are like pieces of a puzzle that complement each other, and they are in interaction with each other, and from the meeting of those goals with each other and the explanation of each one based on its appropriate position, the supreme goal is realized. Therefore, it has been said that the creation of jinn and man is related to a purposeful program that starts with knowledge and is mixed with worship and leads to the final destination and the main goal, which is the "status of servitude".
Therefore, the aforementioned goals are expressed with different titles and terms and are different in appearance, but in fact, they all exist in the same direction, have a common direction, and interact with each other to achieve the ultimate goal, which is the spiritual evolution of humans, the ultimate goal of which is to reach "servitude". In this article, we are trying to explain this comprehensive and ultimate goal as much as possible based on Muslim interpretation texts, whose correct explanation gives meaning to human life and saves it from absurdity and confusion.
Literature Review
The attempt to explain the purpose of creation has a long history in human history, and identifying the main purpose of human creation, as the most important factor giving meaning to his life, has been discussed at all times, and in addition to human efforts, heavenly religions have also provided answers to the most important human question, which the introduction of "servitude" as the main goal of the creation of jinn and man belongs to the heavenly book of the Qur'an, which is mentioned in verse 56 of Dariyat.
"Servitude" in its religious meaning has been discussed in many holy books and interpretation books, but its introduction as the noblest position of a human being which explains the purpose of his creation is reserved for Muslim thinkers and commentators.
Abu Hayyan Muhammad bin Yusuf al-Bahr al-Andalusi, in his "Tafsir al-Mohit" (1420: 9/562) referring to the appearance of the mentioned verse, in explaining the meaning of «لیعبدون», considered the ultimate goal of creation to be worship in its usual sense.
Nasser Makarem Shirazi in "Tafsir Al-Aamthal" (1347: 9/ 282) considered this meaning to be unoriginal and a tool, and did not accept its presentation as the ultimate goal of creation.
Hasan Mostafavi in "Tafsir Roshan" (1380: 13/138) and Misbah Yazdi in the book "Khodashenasi" (1396: 1/445-450) considered the true meaning of "لیعبدون" as "servitude ", which is the final stage of human perfection.
From the point of view of Qasim Daas Hamidan (1425: 3/268), the word -إِلَّا- in the verse is the word for limitation, and therefore Muhammad Hossein Tabatabai in Tafsir al-Mizan (1417: 580/18) and Abdullah Javadi Amoli believe that the purpose of human creation and the jinn is only worship and if they do non-worship work, they have strayed from the purpose of creation.
Methodology:
The research method is descriptive-analytical and has been done using library resources.
Results:
The Holy Qur'an considers the creation of the world to be purposeful and while rejecting its vanity and futility, it has introduced "Servitude" as the exclusive goal of the creation of jinn and man. This goal is in accordance with human nature and all prophets have been chosen to establish this basic truth.
Servitude has a broader meaning than worship in the usual sense and refers to a position that a person achieves as a result of the course of perfections, and because of that, he becomes the heart of existence and is an example of the verse "وَ اصْطَنَعْتُکَ لِنَفْسِی"^[9].
The position of Servitude is superior to the position of prophethood and apostleship; because Muhammad (PBUH) is described in the most important religious rituals, first as servitude and then as apostleship, and therefore it is not possible to reach the position of prophethood and apostleship without reaching the position of servitude.
The realization of real Servitude brings countless effects and blessings, including becoming a theophanic of divine manifestation, strengthening and evolving all human values, and reaching a position where all the blessings of this world and the hereafter are gathered. When man reaches the position of Servitude, he is protected from sin, and by benefiting from true life; he becomes God's successor on earth.
Conclusion:
In response to the most important human question regarding the purposefulness of creation, the Qur'an has mentioned several goals that are located in the same length and lead to the final goal in an evolutionary way which is referred to as “servitude” in verse 56 of Surah Dhariyat. This goal has been introduced as the only exclusive goal of the creation of jinn and man, which is in accordance with human nature and is in a higher position than prophethood and apostleship. Achieving this position brings man nearness to God, causes true annihilation in him, and leads him to true life and the position of God's caliph.

1. الَّذِی خَلَقَ الْمَوْتَ وَالْحَیَاةَ لِیَبْلُوَکُمْ أَیُّکُمْ أَحْسَنُ عَمَلًا (الملک/ ۲)
2. إِنَّا خَلَقْنَا الإنْسَانَ مِنْ نُطْفَةٍ أَمْشَاجٍ نَبْتَلِیه)(انسان/2)
3. لِتَعْلَمُوا أَنَّ اللَّهَ عَلَى کُلِّ شَیْءٍ قَدِیرٌ (طلاق/ ۱۲)
4. وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِیَعْبُدُونِ (‌ذاریات/ ‌۵۶)
5. إِلَّا مَن رَّحِمَ رَبُّکَ وَلِذَلِکَ خَلَقَهُمْ (هود/ ۱۱۹)
6. وَجَعَلَ لَکُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ لَعَلَّکُمْ تَشْکُرُونَ (نحل/ ۷۸)
7. وَمِنْ کُلِّ شَیْءٍ خَلَقْنَا زَوْجَیْنِ لَعَلَّکُمْ تَذَکَّرُونَ (ذاریات/ ۴۹)
وَلِتَبْلُغُوا أَجَلًا مُسَمًّى وَلَعَلَّکُمْ تَعْقِلُونَ (غافر/ ۶۷)

[9]. (طه: 39)