On the Meaning of Life and Existence
The history of thought consists of exploring the mystery of existence and seeking answers to questions such as “Who am I? Why am I here? Is there any meaning to what I am experiencing? What will happen after I die?”—in other words, it is an effort to find meaning in what is happening. Since in a person’s self-questioning the subject and the object are one and the same, this inquiry is structurally different from—and much more difficult than—the examination of any external object. Human beings expect consistency among the events they encounter in their daily lives and are disturbed by meaninglessness and uncertainty. It is inconceivable that a person who seeks coherence and meaning even in ordinary events would not reflect on their own existence or search for a sense of coherence and meaning. Since the human mind desires to perceive events within a framework of cause-and-effect integrity and coherence, it is impossible to ignore the problem of the meaning of existence. A person can attain peace to the extent that they find satisfying answers to their search for meaning; otherwise, they will inevitably face problems such as alienation from existence, anxiety, and depression. The search for meaning is unique to human beings; therefore, it is this quest that makes a human being truly human.
Contemporary human beings, despite the high living standards offered by technology, science, and modern life, experience a sense of drift or are forced to deal with certain psychological problems if they fail to overcome the problem of existence and meaning. If what happens in the world of phenomena does not align with a person’s set of beliefs and values, falling into an existential void becomes an expected outcome. Most people try to escape this void by engaging themselves in activities such as work, art, sports, and the like in an effort to find satisfaction. In fact, these tendencies—which are mistaken in the context of meaning-making—are the result of suppressing the confusion and insolubility caused by anxieties and desires in the inner world of the individual and avoiding self-reflection.
At this point, it would be appropriate to reflect on the relationship between death and the discovery of meaning. Many people begin to question the meaning of life—and may even decide to change their lifestyle—after surviving a fatal accident or illness, overcoming a traumatic situation, or experiencing the death of someone very close to them. Those who live while ignoring the reality of death may act on the basis of enjoying life without engaging in any search for meaning; however, this is a form of escapism, and ultimately, the necessity of questioning will inevitably arise. In the words of Socrates, “an unexamined life is not worth living,” and thus, failing to contemplate existence and meaning is not a sustainable approach.
Although the modern lifestyle—and especially social media—tries to keep people away from things that remind them of death and instead motivates them toward worldly pursuits, the reality of death reveals itself on various occasions. The journey of human existence cannot be like bubbles on the surface of the sea, appearing for a brief moment and then vanishing; every human being, by nature, desires what is lasting and eternal.
In order to conduct an analytical examination, it is first necessary to determine what is meant by the expression “the meaning of life.” Here, the concept of meaning refers to reasonable and satisfying answers to questions such as whether life possesses a quality that makes it worth living, whether a person fulfills what is expected of them, and toward which lofty goals they are acting. Similarly, meaning should have the quality of enabling life, as a whole, to have a coherent and integrated structure.
Although the modern lifestyle—particularly through social media—attempts to distance people from reminders of death and instead motivate them toward worldly engagement, the reality of death inevitably confronts us through various circumstances. The journey of human existence cannot be likened to bubbles on the surface of the sea, briefly appearing only to disappear; every human being, by nature, longs for what is enduring and eternal.
To conduct an analytical examination, it is first essential to clarify what is meant by the expression “the meaning of life.” In this context, the concept of meaning refers to reasonable and satisfying answers to questions such as whether life holds a quality that makes it worth living, whether individuals fulfill what is expected of them, and what noble purposes they strive toward. Similarly, meaning should be capable of ensuring that life, in its entirety, possesses a coherent and integrated structure.
The Search for Meaning from Various Perspectives
From the perspective of individuals who do not possess a firm religious belief, there arises a necessity to produce meaning within a secular framework. Since, unlike religions, there is no institutional and systematic structure in such a context, the effort to find meaning must be carried out on an individual level. In this case, there remains no alternative but to derive meaning from matter and nature. However, matter and nature do not possess any inherent goal of providing meaning and purpose to human beings; to think otherwise is to entertain a false belief that attributes consciousness to matter. For someone who lacks any other reference point or foundation, the process of finding meaning becomes either a completely futile endeavor or a matter of personal determination.
When this is the case, the process of finding meaning turns into an arbitrary and undefined endeavor. Rather than being far-reaching and systematic, it becomes a short-sighted and unsystematic search that does not aim to perceive the bigger picture. As a result, the individual is compelled to approach the problem on a much more superficial and simplistic level, remaining far from seeking an answer to the question of where they stand within the grand scheme.
In support of the argument mentioned above, the views of several philosophers who attempted to construct meaning while excluding the existence of a creator are discussed below:
For Nietzsche, the purpose of life is to attain the overman (Übermensch). Nietzsche claimed that the value judgments people adhere to have no rational basis and are merely remnants of old Jewish, Christian, and Greek myths. He criticized figures like Jesus and Socrates, who adopted moral perspectives, for protecting the weak. The characteristics of the higher man are listed as follows: The higher man should hold nothing sacred; he should always be critical and questioning; he should sustain his existence without relying on anything that transcends life, such as God or the soul; he should destroy the dominant, entrenched values of society (anarchism); and he should fill moral values with his own content. It is clearly evident what kind of a world of meaning such a perspective—and the mindset that declares “God is dead”—is capable of creating.
Schopenhauer argues that human nature is marked by never-satisfied desires, and that the endless continuation of these desires leads to suffering. A person desires wealth, fame, and status, and tries to find satisfaction by pursuing these things; however, in the end, they find themselves in a state of emptiness. What one constantly chases after is not exactly what one is truly seeking, and it fails to bring satisfaction. The more a person desires, the greater the emptiness they fall into, and the more intensely they suffer. If he can free himself from this state—that is, if he can transition from a negative and pessimistic condition to a positive one—he may progress along the path of wisdom. As can be seen, Schopenhauer claims that the emotional world of the human being swings like a pendulum between desire and dissatisfaction. However, in the end, he did not offer any solution as to how the void of meaning could be filled.
Atheist existentialists, on the other hand, argue that meaning is not given by God and that it must be found by each individual. They advocate the idea that there is no preordained essence or reality, and therefore, no inherent meaning. One of the existentialists, A. Camus, believes that “life is meaningless but still worth living.” To express this view, Camus referred to a mythological story. King Sisyphus, for angering the gods, was condemned by Zeus to roll a large, round boulder up a high hill. Each time Sisyphus neared the top, he would be defeated by the weight of the boulder and it would roll back down—thus the process would repeat endlessly. According to Camus, the human condition appears just as helpless and meaningless. Defining this condition as “absurd,” Camus, in terms of the meaning of life, offered nothing beyond this notion of absurdity.
Some atheists attempt to explain the problem of meaning through the concepts of contributing value to the world and leading a virtuous life based on the Stoic understanding of existence. According to this view, efforts such as respecting people, animals, and the environment, acting in accordance with certain moral principles, and being productive constitute the meaning of life. It is already expected that every psychologically healthy person, whether religious or not, would naturally desire to live a virtuous, kind, justice-oriented, and morally sound life. When evaluated in this context, it might seem as though theistic and atheistic lifestyles converge on a common ground. However, when the broader picture is examined from a distance, the difference between the two becomes clearly apparent. Theistic thought builds a unified sense of meaning by grounding itself in a supreme reference beyond the individual, and as a consequence, adopts the aforementioned lifestyle. In contrast, atheistic thought takes the individual himself as the point of reference; structurally, it has a circular nature. In the atheistic approach, the person himself is the primary source in the construction of meaning. Viewed in this way, meaning loses its permanent character; that is, once the atheist dies, whether they lived a good or bad life holds no meaning for them. In a situation where there is no life after death, and therefore no consciousness capable of evaluating what occurred in this world, being good or bad in this life becomes meaningless. If this sense of meaninglessness is understood to apply not only to the atheist themselves but to all people and across all times, it becomes clear that a great philosophical void is inevitably formed.
According to ancient Greek thought, while the universe was eternal and immortal, human beings were considered mortal and finite. Therefore, the philosophical ideas developed were based on the premise that humans would somehow come into the world and then cease to exist. However, the idea that the universe is finite and that human beings possess an eternal existence in the afterlife has made it possible to establish a lasting sense of meaning. When one considers that the human being is ultimately immortal, it becomes a natural expectation for them to orient themselves throughout life toward things that are permanent rather than temporary.
Since the atheist confines life and existence solely to this world, the meaning they attribute to life will also be limited to this world. It is an expected outcome that compressing a person—who has been promised eternal life—into a framework of meaning confined only to the world would lead to psychological emptiness and a sense of nausea.
Finally, the atheist argument that “although everything will lose its meaning when I die, the fact that I did good things during my lifetime and can therefore say ‘I’m glad I existed’ has value and meaning” can be considered. This argument is problematic due to its inherent subjectivity. Anyone can say “I’m glad I existed” for this or that reason. However, this statement does not necessarily carry value or positive meaning. Many individuals who have harmed humanity—such as Hitler—could easily say “I’m glad I existed” without hesitation.
The Meaning of Life and Existence in Islam
One can speak of both short-term and long-term goals regarding life and existence. Although these are not entirely independent of each other, short-term goals are related to daily matters of worldly life, whereas long-term aims are deeper and have a metaphysical dimension.
At this point, it is important to note that the explanations concerning the meaning of life and the mystery of existence will be significantly different for a person who firmly believes that the universe and human beings were created by God, and for someone who does not believe in God and assumes that they somehow found themselves on earth. As is well known, the word ‘âlem’ in Arabic refers both to the universe and to a sign. Therefore, a believer who contemplates the world of existence constructs a world of meaning rooted in faith in God. A person of faith is aware that God does not act absurdly or contrary to wisdom, and that certain signs and information will be provided to point toward the truth that unveils the mystery of life and existence. The God who created life and death will undoubtedly reveal the meaning of existence. In this way, the believer will be able to clearly define the relationships between human and human, human and nature, and human and God; thus, the discomfort caused by existential emptiness will be resolved, making it possible to lead a life of confidence and contentment.
In general, it is possible to speak of three aspects of worldly life. First, the world of existence is a manifestation of God’s names, attributes, and actions, and from this perspective, everything acquires meaning. There is no room for coincidence or absurdity; everything occurs according to order and wisdom. Thus, by recognizing their place within this order and understanding what they must do, a person can lead a meaningful life.
Secondly, as stated in a hadith, “This worldly life is the farmland of the Hereafter,” meaning that the fruits of all choices and actions made during this life will be reaped in the afterlife. A person who is aware of this will strive to ensure that every one of their actions is beneficial, righteous, and aligned with justice. Therefore, for someone who perceives life in this way, a world of meaning will naturally unfold before them, and everything will fall into place.
Thirdly, what gives life, existence, and being their value is not matter itself, but God who created them. What makes a painting in a museum priceless is the signature of Picasso or Van Gogh on it; if an exact replica of the same painting were made, its value would be almost zero. The value of a work is related to its connection and attribution to the artist. If a large number is written on a piece of paper, it carries no monetary value in the market; but if the same process is done by the state, it is worth as much as the number on it. What gives it value is not the paper itself, but the signature of the state on the money. Everyone who uses that currency knows that the state stands behind that piece of paper and conducts transactions accordingly. Likewise, for a person who realizes that what gives value to existence and life is Allah—who stands in the background and whose signature is on everything—there exists a vast world of meaning and a deep understanding.
In line with the thoughts expressed above, several approaches to the problem of existence and meaning are presented below, supported by references to Qur’anic verses:
- “[He] who created death and life to test you [as to] which of you is best in deed.” (Surah al-Mulk, 2).
It is clearly understood from this verse that one of the most important reasons for existence is to do good deeds and to compete in acts of righteousness. A person who is aware that worldly life is a process of testing does not lose themselves in the face of any event, does not become arrogant, does not lose direction, and makes their life meaningful by constantly engaging in virtuous deeds. Thus, they never fall into existential emptiness or despair. - “I created the jinn and mankind only that they might worship Me.” (Surah al-Dhāriyāt, 56).
This verse states that another purpose of creation is to worship Allah. No human being can repay Allah, who created them from nothing and bestowed countless blessings upon them. A person who realizes this develops a deep sense of gratitude and submission to Allah. Worship of Allah is important for the individual’s own growth; whether or not one worships Allah does not benefit or harm Him. When a patient consults a doctor, it is the patient—not the doctor—who benefits from the prescribed medication. Therefore, asking “Why does the doctor want me to take this medicine, what benefit is it to him?” would be meaningless. Similarly, the verse emphasizes that in terms of existence, absolute submission should be to none other than Allah, and that ultimate obedience belongs solely to Him. One who embraces this perspective gains the ability to guide their life in a correct and meaningful way. In order to worship and recognize Allah as the supreme authority, one must first come to know Him properly. For this reason, many verses encourage reflecting upon nature and the created world in order to know Allah. Therefore, studying nature and conducting scientific research to know God can be considered among the elements that make life meaningful. - “O David! Indeed, We have made you a successor upon the earth, so judge between the people in truth and do not follow [your own] desire.” (Surah Sād, 26).
This verse demonstrates that one of the purposes of creation—and hence of living a meaningful life—is to pursue truth at all times and to establish justice. It can easily be said that a person who spends their life advocating for truth and striving for justice lives a meaningful life. - “Know that the life of this world is but amusement and diversion and adornment and boasting among you and competition in increase of wealth and children.” (Surah al-Hadīd, 20).
This verse clearly illustrates the nature and content of worldly life, calling people to avoid what is temporary and meaningless, and pointing them toward what is lasting and true—toward a meaningful life. - “Rather, We dash the truth upon falsehood, and it destroys it.” (Surah al-Anbiyā’, 18).
With this verse, Allah wants people to realize the never-ending struggle between truth and falsehood on earth. Taking the side of truth in this struggle is the greatest purpose that gives life meaning. Ultimately, knowing that the entire universe—including oneself—was created by a perfect being, Allah, and that everything is under His control, and being aware that even a difficult life will ultimately lead to eternal existence, allows one to attain a happy, satisfying, and meaningful understanding of life.
What constitutes meaning is the awareness that the journey of life does not end with death. In this context, it does not seem possible to construct a lasting and coherent world of meaning without belief in the afterlife and without accepting the existence of a creator. This is precisely where the true function of religion emerges—namely, in creating meaning and purpose.
To avoid any misunderstanding or misrepresentation, it must also be stated that the argument asserting that meaning is ultimately created by the individual is valid and accurate. The role of a person’s perception, cultural environment, emotions, and abilities in meaning-making cannot be denied. For example, even within the framework of Islamic thought, it cannot be said that Yunus Emre and Ibn Taymiyyah, or Mevlânâ and Fakhr al-Dīn al-Rāzī, or al-Ghazālī and Avicenna shared the same world of meaning.