In the philosophy of art, this issue is raised: Can beautiful natural phenomena be considered works of art or not? If the answer is positive, can the creator of these amazing works be called an artist, either God Almighty, according to the religious approach, or nature, according to the atheistic approach, or not? Based on the approach of religious belief, this researcher addresses the above question based on the definition of art in four famous theories in the philosophy of art.
No article or book has been written in Persian about this topic and the issues surrounding it. Only one book with the title "Theological Perspectives on God and Beauty" contains three articles in the form of three parts and has been translated into Persian. The first article titled Beauty and self was written by John Milbank. The second article titled The Beauty of God is written by Graham Ward and the third article titled "The Art of Depicting God" is written by Edith Wyschogrod. The first article of this book is epistemological and has nothing to do with aesthetics. The second article of this book deals with the problem of "the relationship between the rational self and the perceptible thing" and examines this issue in the philosophy of Aristotle and Merleau-Ponty. Therefore, it is actually an epistemological article and not an aesthetic one. The third article deals with the sublime, but from two different perspectives. This article is based on the anthropomorphic view of God in Christianity, which considers Jesus Christ as God.
The first goal of this article is to introduce the aesthetics of God to the field of philosophy of art in the Persian speaking world. The second goal of this article is to deepen and expand the topics related to the philosophy of art that go beyond the limited framework of the definition of art and its origin and some other topics. The method of this article is critical analysis, and reference to library documents was used to write it.
 According to the findings of this research, based on the theory of imitation, it is impossible to consider natural phenomena as works of art and the Supreme Being as an artist. Because God Almighty does not use any model in creating creations. Rather, His creation is original and innovative.. . But according to the developed definition of the theory of imitation in Islamic philosophy, this is possible. With the explanation that the creatures created in this world, especially the beautiful and amazing phenomena, are all a copy of the facts in the higher worlds, such as the world of divine knowledge or something similar to the world of Platonic ideas. According to the initial definition of expressionism theory, natural phenomena are not works of art .But according to the revised definition of this theory of art by Benedetto Croce and Collingwood, in which the phrase "the experience of the feelings expressed in the work of art by the artist" is removed, God is the absolute artist and his beautiful creations are original works of art. According to all interpretations of the theory of formalism, beautiful natural verses can be considered works of art. According to the primary definition of this theory of art, art is the creation of a signifying form, beautiful natural phenomena all have a signifying face, form and structure, and because of this signification, they are called signs in the holy books. Because they indicate a very wise, powerful and beautiful creator. Therefore, according to the definition of this theory of art, all these natural phenomena are considered works of art. And their creator is a great artist. But according to the modified definition of art in this theory, which means that it implies the beautiful, not the absolute implication, still beautiful and amazing natural works are works of art. Because from the starry sky to colorful flowers, from dense forests to amazing oceans, from peacocks to nightingales, etc., they all indicate something beautiful, admirable, and enjoyable. And finally, according to most definitions of the aesthetic theory of art, especially according to the modified definition of art proposed in this article, God is the creator of art. In order to observe caution in the names of God, it is also appropriate to observe politeness and respect, instead of the title of artist, we should use the holy name "Ahsan al-Khalaqeen" for the artist of God Almighty, which is used numerously in the Holy Qur'an and hadiths. That is, indicative signs.