of , (Session 1793)
Srah Fir, one of the Meccan chapters of the Holy Quran, with profound insight into divine authority and the position of humanity within the cosmic order, delineates a complex and meaningful relationship among man, the universe, and divine will. This Srah, emphasising the order and wisdom governing creation, introduces man as a being endowed with boundless capacities who, under the shadow of divine will and piety, can attain perfection. In this treatise, with a scientific and systematic approach, the deep concepts of this Srah are elucidated, focusing especially on the key verses 6 and 16, striving to provide a comprehensive and coherent analysis. The structure of this work is designed to employ a refined Persian literary style along with philosophical and Quranic reasoning to present the concepts of Srah Fir in a clear and dignified manner to the readers.
The system of creation, with its astonishing diversity, is a manifestation of divine authority and wisdom. Phenomena which may appear unpleasant to human perception, such as earthquakes, floods, illness, failure, or sorrow, inherently carry causes and wisdoms that contribute to the refinement and perfection of the universe. This variety is like a painting, wherein each colour and motif harmonises with others to create an unparalleled work. Due to limitations in cognition, man is unable to fully comprehend these causes and perceives only the apparent outcomes (effects) without awareness of their deep origins and causes.
From a philosophical viewpoint, this diversity in creation indicates the best system (nim al-asan) of God, in which every phenomenoneven if seemingly destructive or unpleasant at first glanceserves the balance and renewal of the cosmos. For example, an earthquake shaking the earth aids in the natural restoration and balance of the land. This perspective accords with the Quranic verses where God states:
لَيْسَ بِظَلَّامٍ لِلْعَبِيدِلَيْسَ بِظَلَّامٍ لِلْعَبِيدِHe does not wrong the servants. (l Imrn: 182)
This verse emphasises divine justice and wisdom in the system of creation and demonstrates that no phenomenon in existence is devoid of wisdom.
Man, due to limitations in knowledge and awareness, remains unaware of the deep causes and origins of phenomena and perceives only their apparent consequences. This incapacity hinders justification of unpleasant events and may lead to dissatisfaction and confusion. For instance, man does not understand why one attains success while another fails, or why calamities such as illness or misfortune befall him. This epistemic limitation invites man to trust in God and to perform righteous deeds, thereby relying on divine wisdom amid the unknown.
In Islamic philosophy, particularly in the works of adr al-Mutaallihn, it is emphasised that man perceives only part of the causal chain. This view aligns with the Quranic verses calling man to submit to divine will and accept His wisdom.
Phenomena in the universe are neither entirely deterministic nor completely voluntary. Man, in the face of the grandeur of the cosmic order, is a humble being with limited volition; however, this limitation does not imply absolute determinism. This concept aligns with the Islamic theological notion of the command between two commands (amr bayna al-amrayn), which posits that man possesses relative free will while simultaneously being subject to the network of divine causes and effects.
وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُوَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُYou do not will except that Allah wills. (Takwr: 29)
This verse highlights the harmony between human will and divine will, urging mankind to strive in righteous deeds and to rely on God.
The universe and its manifestations unfold gradually and relatively, not instantaneously. Even the divine grace, which is perpetual, descends moment by moment in a gradual manner. This gradualness resembles a flow that breathes life drop by drop into the body of the cosmos. This viewpoint corresponds with Mulla adrs philosophy of substantial motion and the concept of succession of moments (tatl al-ant) in the definition of time.
إِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍإِنَّا كُلَّ شَيْءٍ خَلَقْنَاهُ بِقَدَرٍIndeed, We created everything according to measure. (Qamar: 49)
This verse emphasises order and gradualness in creation. Even in divine miracles, such as the revelation of the Quran or the creation of the universe, gradation and sequence are preserved.
The Quranic expression Kun Fayakn (Be, and it is) does not signify instantaneous creation but rather a literary elaboration. Kun corresponds to the level of divine grace and Fayakn to the level of the receiver, and these two levels are distinct. This distinction resembles the two wings of a bird, one indicating divine will and the other the realisation in the world.
In the exegesis of Islamic philosophers, such as adr al-Mutaallihn, emphasis is placed on distinguishing between the levels of the giver and the receiver of grace. This interpretation prevents simplistic understanding of instantaneous creation and underlines the systematisation of creation.
The results of human actions in the world are collective and shared. Man alone cannot harvest the outcomes of his deeds; this communal nature points to Gods best system. Just as fruits in a shared garden are divided among gardeners, the consequences of actions are computed collectively within a network of causes and effects.
وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَاوَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَاAnd for every person is a direction to which he turns. (Baqarah: 148)
This verse and the Quranic concept of resurrection emphasise collectivism in accounting for deeds, inviting man to social responsibility.
The existence of the Hereafter is essential for the actual
