FALSAFEH ĀFARĪNESH ENSĀN DAR QUR’ĀN: MUQĀYESEH TAṬBĪQĪ DĪDGĀH-HĀYEH ALLĀMAH ṬABĀṬABĀ’Ī WA ĀLŪSĪ [THE PHILOSOPHY OF HUMAN CREATION IN THE QUR’ĀN: A COMPARATIVE ANALYSIS OF THE VEIWS OF ALLĀMAH ṬABĀṬABĀ’Ī AND ĀLŪSĪ]. By Tar Gul Ṣaf Ārā. Tehran, Iran: Farzānegān Dāneshgāh, 2023. Pp. 154. Paper, 1,800,000 IRR.
The philosophy surrounding the creation of humanity has long been a focus of significant interest for esteemed scholars and has emerged as one of the pivotal foundations of Islamic philosophy. Numerous works have been written on this topic; however, this particular study distinguishes itself by offering a comparative examination of the philosophy of human creation in the Qur’an through the perspectives of two renowned scholars— Allāmeh Ṭabāṭabā’ī and Ālūsī —representing Shia and Sunni denaminations, respectively.
This work is organized into four chapters. The first chapter addresses the general principles and initial concepts related to human creation. The first section of this chapter delves into the historical background of human creation, exploring the interaction—or sometimes the opposition—between Darwinian theory (evolution) and Islamic thought among Muslim scholars. The author posits that the Qur’an neither explicitly refutes nor confirms the theory of evolution; nonetheless, it does not contradict it. The second section provides definitions of key terms, including philosophy, creation, humanity, and worship. Finally, the third section discusses the philosophy of creation from the perspectives of mysticism, philosophy, and theology. From the viewpoint of mystics, the ultimate purpose of God’s creation is His manifestation and reflection in the realm of possibilities. In contrast, Islamic philosophers, including Abū Naṣr Fārābī, Ibn Sīnā, and Mullā Ṣadrā, suggest that the purpose of human creation is grounded in divine grace, asserting that God is the absolute existence and encompasses all existential perfections. Thus, God’s absolute generosity necessitates the outpouring of His grace, and the creation of this world is a result of this divine existence. Among theologians, two contrasting views arise: Mo‘tazilite theologians argue that the creation of beings is obligatory for God, meaning that creation is a necessity aimed at benefitting existence. In contrast, Ash‘arite theologians contend that the act of creation is not obligatory for God, and that divine actions are devoid of any motive or purpose; instead, they can only be described as inherently wisely.
The second chapter discusses the philosophy of human creation and its purpose according to the Holy Qur’an. The author begins by tracing the historical development of the discourse on human creation among scholars, highlighting that early thinkers often approached human creation—like other phenomena—through a poetic lens. As human thought and rationality evolved, philosophers such as Socrates, Confucius, Mani, Buddha, and Zoroaster began to offer rational justifications for such questions. During this era, we witnessed the emergence of divine prophets who, in sacred texts, sought to address the fundamental question of creation. Foremost among these texts is the Torah, which introduces the subject of creation. Subsequently, the perspectives of Islam and the verses of the Qur’an regarding the creation of the universe and the first human are presented. This significant issue—the creation of humanity and its underlying processes—has remained a subject of inquiry from ancient times to the present day. In the second section of this chapter, the author articulates various theories and philosophies regarding human creation as found within the religious and mythological narratives of diverse cultures. The author notes that virtually all cultures possess myths related to human creation; however, if we were to identify a culture lacking a myth about the origin of the first human, Japan would be at the forefront. Subsequently, the author discusses the notion of human creation from dust, positing it as perhaps the most intuitive justification for humanity’s origin, rooted in early human perceptions of nature. The author then presents the goal of human creation from the sages’ perspective as the attainment of perfection and proximity to God. The discussion follows with an exploration of the Quranic perspective on the purpose of human creation. In this context, three categories of verses regarding creation purposes are identified: the first negates any inherent goals in divine actions; the second substantiates purpose through negation of opposites, such as the non-emptiness of creation; and the third explicitly reveals the intentions behind divine actions. Responses to the first category of verses stress that it is improper to assume anything external to God’s essence compels Him to act, as His essence itself is both the agent and the ultimate cause that’s why the Qur’an states, “لَا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ” (21:23), indicating that questions concerning God’s actions are not permissible but does not suggest that there is no purpose in divine acts. Nonetheless, the Quran emphasizes that the primary philosophy behind creation is humanity itself, as stated, “هُوَ الَّذِي خَلَقَ لَكُمْ مَا فِي الْأَرْضِ جَمِيعًا” (2:29), signifying that God created everything for humanity. The philosophy of human creation according to the Qur’an include God’s vicegerency, testing and trial, divine mercy and compassion, worship and servitude, as well as signs of divine knowledge and power and attaining infinite perfection and moving towards God.
In the third chapter, the views of Allāmeh Ṭabāṭabā’ī and Ālūsī, two prominent Muslim philosophers from Shia and Sunni backgrounds, are explored. Initially, the author introduces both thinkers before outlining various longitudinal objectives that are considered in human creation. In fact each objective serves as a conduit for the subsequent one. However, from Allāmeh Ṭabāṭabā’ī’s perspective, the ultimate objective of human creation is the attainment of true servitude and certainty, with worship functioning as a means towards that certainty, ultimately providing a path to spiritual tranquility. For Ālūsī, the primary purpose of human creation is worship, aiming for a state of servitude; however, this assertion does not imply any need on God’s part for human worship, as God is the absolute benefactor and gains nothing from the worship of human beings, which instead benefits the worshippers themselves. Thus, he outlines four stages of the philosophy of human creation, with the fourth stage representing the ultimate goal. In the first stage, the aim is the acquisition of knowledge of God; in the second, it is the worship of God; the third entails the purification of the soul, and the fourth is the attainment of divine mercy, which fundamentally represents the final objective of human creation.
The concluding chapter discusses the concept of worship from the perspectives of Allāmeh Ṭabāṭabā’ī and Ālūsī. Both commentators offer insights from their respective religious traditions, providing a beneficial ground for understanding the concept of worship. From Allāmeh Ṭabāṭabā’ī’s perspective, worship involves positioning oneself in a state of humility and servitude towards God. It is fundamentally the vital pathway for human connection with God and is essential for both worldly and eternal salvation. Similarly, Ālūsī posits that worship is an expression of profound reverence and humility, acknowledging that only the Creator deserves such honor. He emphasizes that one of life’s supreme values is worship, positing it as the foundation for ongoing connection with God, crucial until death. According to both scholars, worship in the Qur’an embodies the meanings of veneration and obedience, exclusively reserved for God, where the essence of worship lies in sincerity—essentially embodying the awareness of one’s presence before God and the absence of distraction by other concerns.
In summary, this work provides a concise yet meaningful exploration of the reasons behind the creation of the world and human, as articulated in the Qur’an by two esteemed scholars from Shia and Sunni backgrounds. However, this discourse raises an intriguing question for readers: why is the purpose of human creation in the Qur’an defined as worship? Although an attempt has been made to provide a concise explanation regarding this matter, it would have been more appropriate for the author to address this topic in greater depth. Such an in-depth exploration would offer a more comprehensive understanding of this issue.
Gholam Reza Mahmoudi
Tolou International Institute
