Verse 164 of Surah Al-Baqarah, one of the pivotal verses of the Holy Qur'an, articulates with profound and contemplative language the divine signs manifest in the creation of the heavens and the earth, the alternation of night and day, and the regulation of winds. This verse, by inviting the rational community to ponder the cosmic order, presents a deep perspective on the philosophy of creation and the role of practical intellect in its comprehension. In this treatise, adopting a scientific, theological, and philosophical approach, the verse is analysed in detail, with special attention to the concepts of continuous creation, the harmonious order of existence, and the function of practical reason in perceiving divine signs. The structure of this work has been systematically designed to preserve all details of the original lecture while conveying the concepts in an elevated language befitting an academic audience.
Verse 164 of Surah Al-Baqarah addresses a particular group endowed with the faculty of reason, employing the phrase لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ (signs for a people who reason). Unlike general addresses such as يَا أَيُّهَا النَّاسُ (O mankind) or يَا أَيُّهَا الْمُؤْمِنُونَ (O believers), this specific mode of address indicates a deliberate focus of the Qur'an on those who analyse the cosmic order through practical reason.
إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنْفَعُ النَّاسَ وَمَا أَنْزَلَ اللَّهُ مِنَ السَّمَاءِ مِنْ مَاءٍ فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِنْ كُلِّ دَابَّةٍ وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَاءِ وَالْأَرْضِ لَآيَاتٍ لِقَوْمٍ يَعْقِلُونَ
Indeed, in the creation of the heavens and the earth, and in the alternation of night and day, and in the ships that sail through the sea for the benefit of mankind, and in what Allah has sent down from the sky of water by which He revived the earth after its death and scattered therein every kind of moving creature, and in the regulation of the winds and the clouds subjected between the sky and the earth, there are signs for a people who reason.
From a theological perspective, the address to the people who reason underscores the importance of intellect as a divine gift in apprehending the signs of Lordship. Philosophically, this address highlights the role of practical reason in analysing the existential order, leading not only to theoretical knowledge but to dynamic and structured action.
The first element, خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ, points to the origin of creation. Philosophically, this refers to the principle of existence and ontology of the creation system. Scientifically, this concept corresponds to cosmological theories such as the Big Bang and cosmic evolution.
The second element, اخْتِلَافِ اللَّيْلِ وَالنَّهَارِ, indicates the dynamic order of existence. Scientifically, this alternation relates to temporal cycles and the Earth's rotation on its axis, while theologically, it is a sign of divine wisdom in the regulation of the cosmos.
The third element, تَصْرِيفِ الرِّيَاحِ, pertains to the flow of energy in nature. Scientifically, it corresponds to atmospheric dynamics and climatic cycles; philosophically, it denotes the dynamism and continuity of creation.
The conception of creation as a one-time incident, likened to an arrow released from a bow, is philosophically and theologically flawed. This perspective, prevalent among some theologians, confines creation to a discrete event and contradicts the verse يَدَاهُ مَبْسُوطَتَانِ (al-Ma'idah: 64), which emphasises the continuity of creation.
Continuous creation signifies the ongoing act of bringing into existence identity, difference, and regulation in entities. Every particle is created anew at every moment; philosophically, this aligns with the theory of the renewal of essences and the unity of existence. Scientifically, this concept can be examined in light of quantum theories and the dynamism of the cosmic system.
In the verse, difference denotes harmonious continuity in creation, such as the orderly movement of night and day. Philosophically, this refers to the existential order within being, and scientifically, it accords with the laws of thermodynamics and natural order.
Disruption, meaning rupture and disorder, has no place in the system of creation. For instance, wheat always produces wheat and barley produces barley; this order signifies divine wisdom in creation.
The universe is likened to a handful of flour whose particles, without physical connection, move in a harmonious and orderly manner. Philosophically, this analogy points to the unity of existence and the concealed order in creation, and scientifically, it accords with quantum field theories.
A complete understanding of creation is beyond human mental capacity, as each particle and every breath encompasses billions of acts of creation. Epistemologically, this limitation denotes human cognitive incapacity, and theologically, it highlights divine grandeur.
Human beings are also creators and can create using tools and knowledge, though their creation is mediated and instrumental, unlike direct divine creation. Theologically, this capability signifies human dignity; scientifically, it corresponds with advances in innovative technologies.
All Divine Names, including As-Samad, can descend upon creations; none is barren or limited. Philosophically, this aligns with the theory of the unity of existence, and theologically, with divine mercy manifesting through attributes.
In the Holy Qur'an, reason signifies practical knowledge that has movement, structure, and defined channels. Epistemologically, this refers to the role of reason in generating rational action; theologically, it indicates divine guidance through intellect.
Faith in the Qur'an is coupled with righteous deeds, as stated in the verse الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ (Al-Baqarah: 277): Those who believe and perform righteous deeds. This conjunction signifies the comprehensiveness of faith and, from a psychological perspective, the harmony between belief and behaviour.
Contemplation on the signs of creation was so profound for the Infallibles that it would overwhelm them, as they perceived a single cell within the infinite cosmos. Theologically, this experience signifies the grandeur of divine signs, and psychologically, it relates to deep mystical experiences.
The mystical overwhelm experienced by the Infallibles and mystics is not fainting but a sublime experience of understanding creation. Psychologically, this distinction differentiates mystical experience from physical illness.
The verbal religious system, which relies solely on speech and admonition, lacks practical efficacy and cannot govern society. Sociologically, this critique points to the necessity of practical structures for social governance.
Contemporary religious sciences lack scientific and practical frameworks for societal governance. Epistemologically, this deficiency underscores the need for reconstruction of intellectual systems, and politically, it highlights the importance of systematisation in governance.
The book Tawhid Mofazzal, compiling verses of creation and the debate of Imam al-Sadiq (peace be upon him) with Ibn Abi al-Ouja, serves as a valuable source for scientific understanding of creation. Theologically, this text manifests the comprehensiveness of Ahl al-Bayt's knowledge, and epistemologically, it exemplifies scientific dialogue between religion and disbelief.
Verse 164 of Surah Al-Baqarah, emphasising continuous creation and practical reason, is an invitation to reflect on divine signs and comprehend the harmonious order of existence. Creation is neither episodic nor incidental but dynamic and continuous, perpetually renewing the identity, difference, and regulation of entities. Practical reason, as the principal instrument for understanding these verses, guides humanity towards perceiving existential order and the manifestation of Divine Names. The critique of the verbal religious system and emphasis on scientific systematisation indicate the necessity to reconstruct intellectual and practical frameworks in the Islamic world. Tawhid Mofazzal and the mystical experiences of the predecessors provide exemplary models for profound understanding of creation that remain relevant in the modern world. This verse, like a handful of flour moving in harmonious order, calls humanity to reason, reflection, and action in pursuit of divine truth.
Under the supervision of Sadegh Khademi
