A JOURNEY TO SPIRIT OF QURAN - CHAPTER 6

MY FAITH (MY IMAN)
A JOURNEY TO SPIRIT OF QURAN (RUH-UL-QURAN)
BY - ENGINEER NEYAZ AHMAD

CHAPTER 6: THE OPENING QURAN 1:1-7

بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ

[6.1] Let's review what we've covered so far, summarizing the key lessons from the initial chapters. We've explored the seven verses of Surah Al-Fatiha, the Opening Chapter. These seven verses of Surah Al-Fatiha are so central to the daily prayers of Muslims that it is recited frequently and reflexively during the daily prayers, at least 25 to 50 times. It's essential for every Muslim to conclude the recitation or listening of these verses by saying "Amen." Now, let's go over these verses together to refresh our understanding of the topics discussed and solidify our memory of them.

1. Verse 1:1 - Alhamdulillahi Rabbil ‘alamin (All praise is due to Allah, Lord of all the worlds).
   This verse introduces Allah as the Lord of everything that exists, setting the tone of gratitude and recognition of His sovereignty.
2. Verse 1:2 - Ar-Rahmanir-Rahim (The Most Beneficent, the Most Merciful).
   This emphasizes Allah's attributes of mercy and compassion, which are essential to understanding His relationship with creation.
3. Verse 1:3 - Maliki yawmid-Din (The Master of the Day of Judgment).
   It acknowledges Allah’s role as the ultimate judge, emphasizing accountability and the eternal consequences of human actions.
4. Verse 1:4 - Iyyaka na’budu wa iyyaka nasta’in (You alone we worship, and You alone we ask for help).
   Here, the verse declares devotion and reliance exclusively on Allah, affirming monotheism and dependence on divine support.
5. Verse 1:5 - Ihdinas-siratal-mustaqim (Guide us to the Straight Path).
   This is a supplication for guidance along the right path, seeking to remain steadfast in righteousness and truth.
6. Verse 1:6 - Siratal-ladheena an’amta ‘alaihim (The path of those upon whom You have bestowed favor).
   The verse asks for the path followed by those who have found favor in the eyes of Allah, those who have prospered in faith and piety.
7. Verse 1:7 - Ghairil-maghdubi ‘alaihim walad-dalleen (Not the path of those who have earned Your anger, nor of those who have gone astray).
   This final verse seeks protection from following the ways of those who have deviated from truth and righteousness, who have incurred divine wrath or gone astray.

Amen!

[6.2] Here are some informative videos discussing the virtues of the seven verses mentioned earlier.

[6.3] Let's explore the next set of selected verses from the Tenakh/OT.

Genesis 1:6 (Tenakh/OT)

וַיֹּאמֶר אֱלֹהִים יְהִי רָקִיעַ בְּתוֹךְ הַמָּיִם וִיהִי מַבְדִּיל בֵּין מַיִם לָמָיִם

"And God said, 'Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.'"

[6.4] We previously discussed how, in the very first verse of Genesis (Genesis 1:1), God, whose name and attributes were not introduced, created the heavens and the earth. In Genesis 1:2, it is described that the earth was formless and submerged in deep waters, with a spirit hovering over the waters. Subsequently, God created the sun and moon, which illuminate the earth. The period during which the earth's surface is exposed to sunlight was named "day," and those times when it is exposed to darkness or moonlight was named "night." All these acts of creation occurred on the first day according to this verse, which encompasses 24 hours from an unknown attributes less name less generic term God.

[6.5] In Genesis 1:6, God commands the creation of an expanse to divide the waters, thus separating water from water. This verse doesn't specify the types of water being divided, such as fresh and saltwater, which are familiar distinctions today. The text simply indicates that an expanse, referred to as the sky, was created to separate waters that were above this expanse from those that were below it. This separation resulted in the formation of the sky as a barrier between these two bodies of water.

Genesis 1:7 (Tenakh/OT)

וַיַּעַשׂ אֱלֹהִים אֶת הָרָקִיעַ וַיַּבְדֵּל בֵּין הַמַּיִם אֲשֶׁר מִתַּחַת לָרָקִיעַ וּבֵין הַמַּיִם אֲשֶׁר מֵעַל לָרָקִיעַ וַיְהִי כֵן

"And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so."

[6.6] Genesis 1:7 indeed describes the process where God solidifies the separation of the waters by the expanse created on the second day of creation, effectively placing some waters above this expanse (often interpreted as the sky or firmament) and leaving the rest below on the Earth. This conceptual division of waters without detailed explanations leaves room for various interpretations.

[6.7] In contrast, the Qur'an provides further details about water, notably in Surah Hud 11:7, where it mentions that Allah's throne was above the water. This reference offers a broader cosmological perspective in Islamic scripture, linking divine authority and creation directly with the element of water.

[6.8] Further exploration in the Qur'an could involve verses that discuss the creation of the heavens and the earth and the role of water within that framework, providing a more detailed account compared to the brief mentions in the Old Testament. Let's revisit the translation of the verse and then explore additional Quranic verses that reinforce the concept of two sets of waters, one above the heavens and the other on earth.

Quran 11:7

وَهُوَ ٱلَّذِى خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍۢ وَكَانَ عَرْشُهُۥ عَلَى ٱلْمَآءِ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًۭا ۗ وَلَئِن قُلْتَ إِنَّكُم مَّبْعُوثُونَ مِنۢ بَعْدِ ٱلْمَوْتِ لَيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ هَـٰذَآ إِلَّا سِحْرٌۭ مُّبِينٌۭ ٧

"It is He who created the heavens and the earth in six days, with His Throne established over the water, testing humanity to see who performs the best deeds. But if you were to tell the disbelievers that they will indeed be resurrected after death, they would surely say, "This is nothing but evident sorcery.""

[6.9] This verse describes how God created the heavens and the earth over six periods (six stages), establishing His Throne upon water, to test humanity on who among them excels in deeds. Yet, when informed about resurrection after death, the disbelievers dismiss it as mere magic.

Genesis 1:8 (Tenakh/OT)

וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם וַיְהִי עֶרֶב וַיְהִי בֹקֶר יוֹם שֵׁנִי

"And God called the firmament Heaven. And there was evening and there was morning, the second day."

Genesis 1:9 (Tenakh/OT)

וַיֹּאמֶר אֱלֹהִים יִקָּווּ הַמַּיִם מִתַּחַת הַשָּׁמַיִם אֶל מָקוֹם אֶחָד וְתֵרָאֶה הַיַּבָּשָׁה וַיְהִי כֵן

"And God said, 'Let the water that is beneath the heavens gather into one place, and let the dry land appear,' and it was so."

Genesis 1:10 (Tenakh/OT)

וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי טוֹב

"And God called the dry land earth, and the gathering of the waters He called seas, and God saw that it was good."

[6.10] Genesis 1:8 to Genesis 1:10 details the naming of the firmament as 'Heaven' by God on the second day, followed by the gathering of the waters under the heaven into one place on the third day, which God named 'Seas.' The emergence of dry land, subsequently called 'Earth,' marks a significant phase in the creation narrative. This passage underscores the establishment of distinct celestial and terrestrial realms, inviting diverse interpretations on the structuring of the cosmos.

[6.11] Quran verse 11:7 also elaborates on the creation of the heavens and the earth, clarifying that the Throne of Allah was set upon water. It specifies the time frame of creation as six periods and discusses the purpose of human existence, emphasizing the trial of deeds and the promise of resurrection after death. It also anticipates the skepticism of disbelievers who dismiss these teachings as mere magic. In contrast, biblical texts do not attribute these acts of creation to Jesus, whom Christians worship as divine, nor is there mention of Jesus in the context of creation within these texts. Instead, for Jews, it is YHVH, introduced in Exodus 6:3 noted below, credited with creation, highlighting the distinct theological perspectives in these religious traditions.

Exodus 6:3 (Tenakh/OT)

וָאֵרָא אֶל-אַבְרָהָם אֶל-יִצְחָק וְאֶל-יַעֲקֹב בְּאֵל שַׁדָּי וּשְׁמִי יְהוָה לֹא נוֹדַעְתִּי לָהֶם

"And I appeared to Abraham, to Isaac, and to Jacob as God Almighty, but by My name Yahweh I was not known to them."

[6.12] This verse reveals that God manifested Himself to Abraham, Isaac, and Jacob, identifying as God Almighty and disclosing His name as YHVH. However, some Christian interpretations have obscured this by substituting the divine name YHVH with the generic term "LORD," allowing for a more flexible application of Jesus as divine. Unable to substantiate Jesus as God from this verse alone, they attribute the role of Creator to God the Father. As established previously, Jesus cannot be deified without support from the Old Testament. Here, they designate God the Father as one member of the Trinity, while Genesis 1:2 serves to identify the Holy Spirit as the second member.

[6.13] Jewish interpretation holds that God appeared as a Spirit, while Christians assert a human form, supporting their belief that Jesus became God by appearing to Abraham in human form and subsequently being born as a man to atone for thier sins, as evidenced by his statement in John 8:58, "Before Abraham was, I AM." Another basis for designating Jesus as God is the phrase "I AM," which God YHVH used when speaking to Moses, as indicated in Exodus 3:14, establishing a parallel between the two verses.

John 8:58

εἶπεν αὐτοῖς Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί.

εἶπεν - said, αὐτοῖς - to them, Ἰησοῦς - Jesus, Ἀμὴν - Truly, ἀμὴν - truly, λέγω - I say, ὑμῖν - to you, πρὶν - before, Ἀβραὰμ - Abraham, γενέσθαι - to become, ἐγὼ - I, εἰμί - am

"Jesus said to them, 'Most assuredly, I say to you, before Abraham was, I AM.”'"

Exodus 3:14

וַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־משֶׁ֔ה אֶֽהְיֶ֖ה אֲשֶׁ֣ר אֶֽהְיֶ֑ה וַיֹּ֗אמֶר כֹּ֤ה תֹאמַר֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל אֶֽהְיֶ֖ה שְׁלָחַ֥נִי אֲלֵיכֶֽם

"And God said to Moses, 'I AM WHO I AM.' And He said, 'Thus you shall say to the children of Israel, 'I AM has sent me to you.'"

This same incident of Allah s.w.t speaking to Musa a.s. (Moses pbuh) has been recorded in Surah Taha 20:14 as follow.

Quran 20:14

اِنَّنِیْۤ اَنَا اللّٰهُ لَاۤ اِلٰهَ اِلَّاۤ اَنَا فَاعْبُدْنِیْ١ۙ وَ اَقِمِ الصَّلٰوةَ لِذِكْرِیْ

"Indeed, I AM Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance."

[6.14] Essentially, the communication between YHVH and Moses in the Tenakh/OT Exodus 3:14, where YHVH declares 'I AM Who I AM', aligns with the communication between Allah and Musa (Moses) in the Quran, where Allah affirms, 'Indeed I AM Allah'. Christians often interpret the phrase 'I AM' as a defining characteristic of God, as seen in their New Testament fabrication John 8:58, where Jesus purportedly declares, "Before Abraham was, I AM," thereby attributing to him a divine status as the third entity in the Trinity.

[6.15] In Genesis 1:8, God names the expanse "Heaven" and designates the time frame for its creation as one day, marking it as the second day of creation. This is significant because in Genesis 1:1, God declares the creation of the heavens and the earth from the outset. Therefore, it's reasonable to infer that the heavens were already established and named as such in the beginning, in a plural sense. So, what is this new expanse created by God on Day 2 and named "Heaven"? It seems that Day 1 involved the creation of the earth, waters, sun, and moon, while Day 2 likely saw the creation of the heavens in a plural sense, rather than a singular heaven.

[6.16] In Quran 20:14, The true purpose of Salah is to serve as a reminder for people not to lose sight of their connection with Allah s.w.t amidst worldly distractions. It underscores the concept that humans are not autonomous beings, but rather servants of Allah s.w.t. Salah, performed five times daily, serves as a continual reminder of Allah's omnipresence in our lives.

[6.17] Some individuals interpret the verse as a directive to establish Salah so that Allah s.w.t may remember them. According to this understanding, if someone forgets to perform a prayer at its designated time, they should offer it as soon as they remember. This interpretation is supported by a tradition narrated by Anas (may Allah be pleased with him), which states that there is no other expiation for missing a prayer at its appointed time except to offer it when remembered. Similarly, Abu Hurairah (may Allah be pleased with him) relayed a tradition in which the Prophet Muhammad (peace be upon him) was asked about missing prayers due to sleep. The Prophet (s.a.w) responded that there is no sin in oversleeping, but neglecting prayer intentionally while awake is sinful. Therefore, if one forgets or oversleeps and misses a prayer, they should make it up as soon as they remember or upon waking up.

[6.18] Let's explore additional Quranic verses concerning the universe's inception.

Quran 21:30

اَوَ لَمْ یَرَ الَّذِیْنَ كَفَرُوْۤا اَنَّ السَّمٰوٰتِ وَ الْاَرْضَ كَانَتَا رَتْقًا فَفَتَقْنٰهُمَا١ؕ وَ جَعَلْنَا مِنَ الْمَآءِ كُلَّ شَیْءٍ حَیٍّ١ؕ اَفَلَا یُؤْمِنُوْنَ

"Have not those who disbelieve known that the heavens and the earth were joined together as one united piece, then We parted them And We have made from water every living thing. Will they not then believe?"

[6.19] From the language used in the text, it suggests that initially, the entire universe existed as a single mass of matter, which later underwent division to form the earth and other celestial bodies. Moreover, the text implies that Allah, in His wisdom, made water the source and origin of life, as mentioned in Surah An-Nur, 24:45. While some attempt to draw parallels between the Quranic and Biblical language, particularly regarding the use of "We" by Allah and "Elohim" in the Bible, it's important to note the distinction. "Elohim" denotes gods, implying physical multiple beings with distinct minds, whereas when Allah uses "We" in the Quran, it signifies royal speech, a common practice among kings addressing their nations. This usage does not denote multiple beings or minds as kings, but rather emphasizes Allah's sovereignty and authority. Additionally, when Allah includes angels in the "We," it underscores His absolute ownership and control over all creation.

Quran 24:45

وَ اللّٰهُ خَلَقَ كُلَّ دَآبَّةٍ مِّنْ مَّآءٍ١ۚ فَمِنْهُمْ مَّنْ یَّمْشِیْ عَلٰى بَطْنِهٖ١ۚ وَ مِنْهُمْ مَّنْ یَّمْشِیْ عَلٰى رِجْلَیْنِ١ۚ وَ مِنْهُمْ مَّنْ یَّمْشِیْ عَلٰۤى اَرْبَعٍ١ؕ یَخْلُقُ اللّٰهُ مَا یَشَآءُ١ؕ اِنَّ اللّٰهَ عَلٰى كُلِّ شَیْءٍ قَدِیْرٌ

"Allah has created every living creature from water. And of them are those that move on their bellies, and of them are those that walk on two legs, and of them are those that walk on four. Allah creates what He wills. Indeed, Allah is over all things competent."

[6.20] Throughout the Quran, numerous verses discuss the creation of the universe and everything within it. While it's not practical to analyze each verse individually and compare them with the account of creation in the Book of Genesis from the Old Testament, here's a concise overview of what the Quran presents on this topic.

1. "Are you a more difficult creation or is the heaven? Allah constructed it. He raised its ceiling and proportioned it. And He darkened its night and extracted its brightness. And after that He spread the earth." (Quran 79:27-30)
2. "It is Allah who created the heavens and the earth and whatever is between them in six days; then He established Himself above the Throne." (Quran 25:59)
3. "It is He who created the heavens and the earth in six days and then established Himself above the Throne." (Quran 57:4)

[6.21] Passages related to creation can be found throughout the Qur'an, such as in Surah Al-Jathiyah (45:3-5): "Verily, in the heavens and the earth are signs for those who believe. And in the creation of yourselves and what He disperses of moving creatures are signs for people who are certain in faith. And in the alternation of night and day and in what Allah sends down from the sky of provision and gives life thereby to the earth after its lifelessness and in His directing of the winds are signs for a people who reason."

Quran 45:3

اِنَّ فِی السَّمٰوٰتِ وَ الْاَرْضِ لَاٰیٰتٍ لِّلْمُؤْمِنِیْنَؕ

"Indeed, within the heavens and earth are signs for the believers."

[6.22] Regarding the statement "The signs are for those who believe," it implies that while these signs are intended for all humanity, only those who possess a disposition towards belief can truly comprehend their significance through observation. For those who are heedless and live akin to animals, or those who obstinately refuse to believe, the presence or absence of signs holds no distinction. Just as the splendor and beauty of a garden are appreciated by those with sight, a blind individual cannot perceive such beauty; to them, the existence of the garden holds no meaning.

Quran 45:4

وَ فِیْ خَلْقِكُمْ وَ مَا یَبُثُّ مِنْ دَآبَّةٍ اٰیٰتٌ لِّقَوْمٍ یُّوْقِنُوْنَۙ

"And in the creation of yourselves and what He disperses of moving creatures are signs for people who are certain in faith."

[6.23] Indeed, for those who have firmly decided not to believe or have chosen to remain engulfed in the dark corridors of doubt, their situation differs. However, those who have kept their hearts open to belief and conviction, upon contemplating their own creation, the intricate design of their bodies, and the diversity of animals on Earth, will witness numerous signs that leave no room for doubt. They will realize that such complexity and orderliness could not have come into existence without a Creator, nor could it have required multiple gods for its creation. For further elucidation, refer to the explanations provided in various Quranic verses, including:

• Surah Al-Anaam (6:37-38):
  • "And they say, 'Why has a sign not been sent down to him from his Lord?' Say, 'Indeed, Allah is Able to send down a sign, but most of them do not know.' And there is no creature on [or within] the earth or bird that flies with its wings except [that they are] communities like you. We have not neglected in the Register a thing. Then unto their Lord they will be gathered."
• Surah An-Nahl (16:5, 8):
  • "And the grazing livestock He has created for you; in them is warmth and [numerous] benefits, and from them you eat. And they carry your loads to a land you could not have reached except with difficulty to yourselves. Indeed, your Lord is Kind and Merciful."
• Surah Al-Hajj (22:57):
  • "And those who disbelieved and rejected Our signs – for them will be a humiliating punishment."
• Surah Al-Muminun (23:12-14):
  • "And certainly did We create man from an extract of clay. Then We placed him as a sperm-drop in a firm lodging. Then We made the sperm-drop into a clinging clot, and We made the clot into a lump [of flesh], and We made [from] the lump, bones, and We covered the bones with flesh; then We developed him into another creation. So blessed is Allah, the best of creators."
• Surah Al-Furqan (25:54):
  • "And it is He who has created from water a human being and made him [a relative by] lineage and marriage. And your Lord is competent [concerning creation]."
• Surah Ash-Shuara (26:78-81):
  • "Who created me, and He [it is who] guides me. And it is He who feeds me and gives me drink. And when I am ill, it is He who cures me. And who will cause me to die and then bring me to life."
• Surah An-Naml (27:64):
  • "Is He [not best] who begins creation and then repeats it and who provides for you from the heaven and earth? Is there a deity with Allah? Say, 'Produce your proof, if you should be truthful.'"
• Surah Ar-Rum (30:20-21, 54):
  • "And of His signs is that He created you from dust; then suddenly you were human beings dispersing [throughout the earth]. And of His signs is that He created for you from yourselves mates that you may find tranquillity in them; and He placed between you affection and mercy. Indeed, in that are signs for a people who give thought... Allah is the one who created you from weakness, then made after weakness strength, then made after strength weakness and white hair. He creates what He wills, and He is the Knowing, the Competent."
• Surah As-Sajdah (32:14-18):
  • "So taste (punishment) for what you forgot of the meeting of this, your Day; indeed, We have (accordingly) forgotten you. And taste the punishment of eternity for what you used to do."
• Surah YaSeen (36:71-73):
  • "Do they not see that We have created for them from what Our hands have made, grazing livestock, and [then] they are their owners? And We have tamed them for them, so some of them they ride, and some of them they eat. And for them therein are [other] benefits and drinks, so will they not be grateful?"
• Surah Az-Zumar (39:6):
  • "He created you from one soul. Then He made from it its mate. And He produced for you from the grazing livestock eight mates. He creates you in the wombs of your mothers, creation after creation, within three darknesses. That is Allah, your Lord; to Him belongs dominion. There is no deity except Him, so how are you averted?"
• Surah Al-Mu’min (40:97-98, 110):
  • "Our Lord, remove us from it, and if we were to return [to evil], we would indeed be wrongdoers.' He will say, 'Remain despised therein and do not speak to Me.'"

These verses collectively highlight the signs of Allah's creation, underscoring His singular divinity and the intricate design of the universe, which cannot be attributed to chance or multiple deities.

Big Bang!

[6.24] The Qur'an describes that initially, "the heavens and the earth were joined together as one unit, before We clove them asunder" (21:30). Subsequently, after this significant event, Allah s.w.t observed the sky, which appeared as smoke. Addressing both the sky and the earth, He commanded, "'Come together, willingly or unwillingly.' They said: 'We come (together) in willing obedience'" (41:11). Consequently, the cosmic elements, including what would later form into planets and stars, began to cool, amalgamate, and take shape, all in accordance with the natural laws established by Allah s.w.t in the universe.

Quran 41:11

ثُمَّ اسْتَوٰۤى اِلَى السَّمَآءِ وَ هِیَ دُخَانٌ فَقَالَ لَهَا وَ لِلْاَرْضِ ائْتِیَا طَوْعًا اَوْ كَرْهًا١ؕ قَالَتَاۤ اَتَیْنَا طَآئِعِیْنَ

"Then He directed Himself to the heaven while it was smoke and said to it and to the earth, 'Come [into being], willingly or by compulsion.' They said, 'We have come willingly.'"

[6.25] Here, three aspects require clarification:

[6.26] Initially, when referring to "heaven," it encompasses the entirety of the universe, as becomes evident from subsequent statements. In essence, turning to the heaven signifies Allah's attention towards the creation of the universe.

[6.27] The term "smoke" denotes the initial and fundamental state of matter, existing in a shapeless, dust-like condition diffused in space before the universe's formation. Modern scientists refer to this as nebulae, sharing a similar perspective on the universe's origin: prior to creation, matter existed in a nebulous form akin to smoke.

[6.28] It's incorrect to interpret "then He turned to the heaven" as suggesting that Earth was created first, followed by the establishment of mountains and provisions, and finally, the focus shifted to the creation of the universe. This misconception is dispelled by the subsequent statement: "He said to it and the earth: Come both of you, willingly or by compulsion. They said: We have come willingly." This clarifies that in these verses, the mention is of a time when neither the earth nor the heaven existed, but the creation of the universe was beginning. The use of the word ثُمَّ (then) alone cannot support the argument that Earth was created before the heavens. The Quran employs ثُمَّ not solely to indicate chronological order but also the order of presentation, as evident in various instances.

[6.30] The debate among early commentators regarding whether the earth or the heavens were created first according to the Quran has persisted for ages. One group argues, based on verses like Surah Al-Baqarah (2:29), that the earth was created first. This verse states: "It is He who created for you all of that which is on the earth. Then He directed Himself to the heaven, [His being above all creation], and made them seven heavens, and He is Knowing of all things."

[6.31] On the other hand, another group refers to verses like those in Surah An-Naziat (79:27-33), which state that the heavens were created first: "Are you a more difficult creation or is the heaven? Allah constructed it. He raised its ceiling and proportioned it. And He darkened its night and extracted its brightness. And after that He spread the earth. He extracted from it its water and its pasture, and the mountains He set firmly."

[6.32] However, it's important to note that the Quran does not aim to teach physics or astronomy through its mention of the creation of the universe. Rather, it presents the creation of the heavens and the earth to invite belief in the doctrines of Tauhid (the oneness of Allah) and the Hereafter, prompting reflection and contemplation. The Quran uses these descriptions as signs for people to recognize the greatness of Allah's creation and to inspire faith in Him.

[6.33] Therefore, it was not necessary for the Quran to specify the chronological order of the creation of the heavens and the earth. Regardless of which was created first, both serve as evidence of Allah Almighty's singular divinity and testify that the Creator did not fashion this entire universe as mere entertainment for a carefree individual. Hence, the Quran sometimes mentions the creation of the earth first, especially when highlighting the blessings bestowed upon humanity, as it is closer to human experience. Conversely, when emphasizing the magnitude of God's greatness and omnipotence, the Quran often references the creation of the heavens first, as the spectacle of the celestial bodies has always evoked awe in human beings.

[6.34] In these words, Allah (s.w.t.) has described His method of creation in a way that highlights the difference between divine creation and human workmanship. When a human wants to create something, they first conceive a plan in their mind, gather the necessary materials, and then work persistently to shape the material according to their plan. This process often involves resistance from the material, which can sometimes prevent the creation from taking the desired shape, or, through effort, the human might overcome the resistance and succeed in shaping the material as intended.

[6.35] For example, when a tailor wants to make a shirt, they first envision the shirt's design, then cut and sew the cloth according to this mental plan. The cloth, however, does not easily yield to the tailor's concept and can resist being shaped. Sometimes the cloth's resistance prevails, resulting in a shirt that does not match the envisioned design, and other times, the tailor's efforts prevail, producing the desired shirt.

[6.36] Now, consider Allah’s mode of creation. Initially, the matter of the universe was scattered and diffused like smoke. Allah (s.w.t.) willed it to form the universe as it is now. Unlike human artisans, He did not need to physically mold the earth, moon, sun, stars, and planets. Instead, He commanded the smoke-like diffused matter to take the form of galaxies, stars, and planets as He intended. This matter did not resist Allah’s command. No effort was required from Allah to shape the universe; His mere command initiated the matter to contract, condense, and take shape obediently according to His plan, resulting in the universe, including the earth, becoming as He willed.

[6.37] This same scheme of Allah’s method of creation is described in several other places in the Quran as follows: When Allah decides to do something, He only commands it to be, and it is done. Here are some relevant verses:

1. Surah Al-Baqarah (2:117):
   • "Originator of the heavens and the earth. When He decrees a matter, He only says to it, 'Be,' and it is."
2. Surah Aal-Imran (3:47):
   • "She said, 'My Lord, how will I have a child when no man has touched me?' [The angel] said, 'Such is Allah; He creates what He wills. When He decrees a matter, He only says to it, "Be," and it is.'"
3. Surah Aal-Imran (3:59):
   • "Indeed, the example of Jesus to Allah is like that of Adam. He created Him from dust; then He said to him, 'Be,' and he was."
4. Surah An-Nahl (16:40):
   • "Indeed, Our word to a thing when We intend it is but that We say to it, 'Be,' and it is."
5. Surah Maryam (19:35):
   • "It is not [befitting] for Allah to take a son; exalted is He! When He decrees an affair, He only says to it, 'Be,' and it is."
6. Surah Ya-Sin (36:82):
   • "His command is only when He intends a thing that He says to it, 'Be,' and it is."
7. Surah Al-Mu’min (40:68):
   • "He is the one who gives life and causes death. When He decrees a matter, He only says to it, 'Be,' and it is."

[6.38] These verses collectively illustrate the concept that Allah’s will and command are sufficient to bring anything into existence instantly, without the need for physical effort or resistance, unlike human creation which often encounters obstacles and requires labor.

[6.39] The Qur'an further states that Allah (s.w.t.) created the sun, the moon, and the planets, each with their own individual courses or orbits. As stated in Surah Al-Anbiya (21:33):

Al-Quran - Surah 21 - Al-Anbiyaa - Ayah 33

وَ هُوَ الَّذِیْ خَلَقَ الَّیْلَ وَ النَّهَارَ وَ الشَّمْسَ وَ الْقَمَرَ١ؕ كُلٌّ فِیْ فَلَكٍ یَّسْبَحُوْنَ

Quran 21:33
"It is He who created the night and the day, and the sun and the moon; all [the celestial bodies] swim along, each in its rounded course."

[6.40] This verse emphasizes the precise and orderly nature of the cosmos, reflecting the grandeur and meticulous design of Allah's creation. The sun, moon, and planets, each following their respective orbits, serve as signs for believers to contemplate and recognize the existence and omnipotence of Allah.

[6.41] The concept of celestial bodies moving in their orbits is also mentioned in other parts of the Qur'an:

• Surah Yasin (36:38-40):
  • "And the sun runs on its fixed course for a term [appointed]; that is the decree of the Almighty, the All-Knowing. And the moon, We have measured for it mansions [to traverse] till it returns like the old dried date stalk. It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit."
• Surah Ar-Rahman (55:5):
  • "The sun and the moon [move] by precise calculation."

[6.42] These verses collectively highlight the intricate order and harmony within the universe, reinforcing the belief in a single, all-powerful Creator. The consistent and predictable movement of celestial bodies serves as a reminder of Allah's wisdom and control over the entire creation, encouraging reflection and faith among believers.

[6.43] The use of the words "kullun" (all) and "yasbahun" (float) in the plural form in the Qur'an indicates that not only the sun and the moon but all the heavenly bodies are floating in their own separate orbits and none of them is fixed or stationary. These verses can be interpreted in modern scientific terms in accordance with present-day conceptions of Physics, Biology, and Astronomy.

The relevant verses, particularly Surah Al-Anbiya (21:33), state:

"It is He who created the night and the day, and the sun and the moon; all [the celestial bodies] swim along, each in its rounded course."

[6.44] This implies a dynamic universe where celestial bodies are in constant motion. The word "yasbahun" (float) suggests a state of fluid movement, which aligns with our understanding of celestial mechanics where planets, stars, and other heavenly bodies follow specific paths or orbits.

[6.45] These verses suggest a scientific understanding of celestial bodies, highlighting their motion and the precise nature of their paths. The Quran's description of these phenomena can be seen as compatible with modern scientific concepts such as the heliocentric model, orbital mechanics, and the laws governing planetary motion.

[6.46] The Qur'an's descriptions encourage contemplation and reflection on the natural world, urging believers to see the signs of Allah's creation in the orderly and harmonious universe. The compatibility of these descriptions with modern science can strengthen the faith of believers and invite others to recognize the wisdom in these ancient texts.

[6.47] It's crucial to acknowledge that verses 52:19-23 focus on refuting the practice of shirk, whereas verses 52:30-33 affirm the concept of Tauhid. These verses indicate that the intricate structure and harmonious operation of the universe undeniably indicate the presence of a singular, all-powerful Creator. To propose that the universe exists solely for entertainment is illogical. Given the unmistakable signs of Tauhid apparent in the cosmos—both in the heavens and on earth—why do you reject the Prophet's message and demand additional proof?

[6.48] In verses 52:19-23, the Quran addresses the rejection of shirk, which is the association of partners with Allah or the belief in multiple gods. These verses emphasize the folly of attributing divine qualities to anything or anyone other than the one true Creator. They highlight the consequences of such beliefs and remind believers of the importance of maintaining the purity of monotheism.

[6.49] On the other hand, verses 52:30-33 affirm the concept of Tauhid, which is the fundamental principle of Islamic monotheism, asserting the oneness of Allah. These verses draw attention to the intricate design and orderly functioning of the universe as clear evidence of the existence of a single, all-powerful Creator. They invite reflection on the signs present in the natural world, such as the heavens and the earth, which point unmistakably to the existence of Allah.

[6.50] The passage emphasizes that the universe cannot be the result of random chance or mere amusement. Instead, its complexity and harmony indicate deliberate design by a wise and omnipotent Creator. Therefore, rejecting the message of the Prophet (peace be upon him) in light of such clear evidence is portrayed as irrational and unjustified.

[6.51] The question posed at the end of the passage challenges those who demand further signs despite the abundance of evidence around them. It questions why anyone would refuse to acknowledge the truth of Tauhid when it is so evidently manifested in the world. The implication is that such rejection is not due to a lack of evidence but rather stems from stubbornness or a refusal to accept the truth.

Overall, these verses serve to reinforce the importance of monotheism in Islam and urge believers to reflect on the signs of Allah's existence present in the world around them.

Six Days or Six Epoch!

[6.52] The Quran affirms in verse 7:54 that "Allah created the heavens and the earth and whatever is between them in six days." While this statement might appear similar to the creation account in the Tenakh/Old Testament, there are significant distinctions to consider.

[6.53] Firstly, the Quranic narrative emphasizes the concept of Allah's sovereignty and omnipotence. It portrays Allah as the sole Creator of the universe, highlighting His power to bring about creation in a deliberate and structured manner over a period of six days.

[6.54] Secondly, the Quranic account doesn't necessarily equate these "days" with a 24-hour period as understood in human terms. The Arabic word used for "day" in this context, "yawm," can also signify a period or epoch, allowing for a more metaphorical interpretation of the creation timeline.

[6.55] Additionally, the Quranic narrative often focuses on spiritual and moral lessons rather than detailed chronological events. Therefore, while it acknowledges the act of creation taking place over six "days," its primary emphasis lies on the significance of Allah's creative power and the purpose behind His creation.

[6.56] Overall, while there may be parallels between the Quranic and Tenakh/Old Testament accounts of creation, the Quran introduces distinct theological and narrative elements that distinguish its perspective on the origin of the heavens and the earth.

[6.57] Indeed, the Quranic verses that mention "six days" utilize the Arabic word "Youm" (day). This term is employed in various contexts throughout the Quran, each time denoting a different measure of time. For instance, in one instance, a day is equated with 50,000 years (Quran 70:4), while in another verse, it is stated that "a day in the sight of your Lord is like 1,000 years of your reckoning" (Quran 22:47). Consequently, within the Quran itself, "Youm" is understood to represent a significant span of time, akin to an era or eon.

[6.58] In light of this understanding, Muslims interpret the description of a "six-day" creation as referring to six distinct periods or eons. The length of these periods is not precisely defined in the Quran, nor are the specific developments that occurred during each period elaborated upon.

[6.59] This interpretation underscores the Quran's emphasis on the vastness of Allah's creative power and the concept of time from a divine perspective. It allows for a flexible understanding of the creation narrative, accommodating scientific discoveries and theological insights while affirming the fundamental belief in Allah's role as the Creator of the heavens and the earth.

[6.60] After completing the Creation, the Qur'an describes that Allah s.w.t "settled Himself upon the Throne" (57:4) to oversee His work. A distinct point is made to counter the Biblical idea of a day of rest: "We created the heavens and the earth and all that is between them in six days, nor did any sense of weariness touch Us" (50:38).

[6.61] Allah s.w.t is never "done" with His work, because the process of creation is ongoing. Each new child who is born, every seed that sprouts into a sapling, every new species that appears on earth, is part of the ongoing process of Allah's creation. "He it is Who created the heavens and the earth in six days, then established Himself on the Throne. He knows what enters within the heart of the earth, and what comes forth out of it, what comes down from heaven, and what mounts up to it. And He is with you wherever you may be. And Allah s.w.t sees well all that you do" (57:4).

[6.62] The Qur'anic account of creation is in line with modern scientific thought about the development of the universe and life on earth. Muslims acknowledge that life developed over a long period of time, but see Allah's power behind it all. Descriptions of creation in the Qur'an are set in context to remind the readers of Allah's majesty and wisdom. "What is the matter with you, that you are not conscious of Allah's majesty, seeing that it is He Who has created you in diverse stages? See you not how Allah s.w.t has created the seven heavens one above another, and made the moon a light in their midst, and made the sun as a (glorious) lamp? And Allah s.w.t has produced you from the earth, growing (gradually)" (71:13-17).

Life Came From Water!

[6.63] Indeed, the Quran contains verses that affirm the role of water in the creation and sustenance of life. One such verse states that "Allah made from water every living thing" (Quran 21:30). Another verse elaborates on this concept, mentioning that "Allah has created every animal from water. Of them are some that creep on their bellies, some that walk on two legs, and some that walk on four. Allah creates what He wills, for truly Allah has power over all things" (Quran 24:45).

[6.64] These verses resonate with scientific theories regarding the origin of life, particularly the hypothesis that life began in Earth's oceans. Water is indeed essential for the existence of life as we know it, serving as a medium for biochemical reactions and providing a habitat for diverse forms of life. The Quranic emphasis on water as a fundamental element in the creation of living beings aligns with scientific understanding and highlights the inter-connected of the natural world.

[6.65] Furthermore, these verses underscore the Quran's compatibility with scientific inquiry and its encouragement of reflection on the natural world as a means of gaining insight into Allah's wisdom and power. They serve as a reminder of the Quran's holistic approach to knowledge, which encompasses both spiritual truths and empirical observations.

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