The Holy Quran, the Divine book of guidance, presents profound concepts through a unique structure and sagacious composition in the form of verses addressed to humanity. These verses, like an archipelago of knowledge, each open a gateway towards the comprehension of truth, requiring meticulous and scientific contemplation. This treatise interprets the noble verse هُوَ الَّذِي خَلَقَ لَكُمْ مَا فِي الْأَرْضِ جَمِيعًا ثُمَّ اسْتَوَىٰ إِلَى السَّمَاءِ فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ ۚ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ (Surah Al-Baqarah, Verse 29). This verse, referring to the creation of the earth and the heavens and Gods boundless knowledge, is examined within a scientific framework and an academic lens. Employing Quranic analogies and reasoning, it elucidates humanitys position within the cosmic order. The objective of this work is to provide a coherent and profound analysis for researchers and specialised audiences seeking a more precise understanding of Quranic teachings.
Surah Al-Baqarah, with its extensive thematic variety, resembles an archipelago of verses, each section akin to an independent island bearing unique meanings. This Surah could have been divided into several smaller Surahs; however, Divine wisdom assembled it as a single unit to preserve the coherence and comprehensiveness of its knowledge. This composition not only alludes to the eloquent beauty of the Holy Quran but also indicates a sagacious order in which each verse plays an indispensable role in its proper place.
The arrangement of verses in Surah Al-Baqarah demonstrates Divine wisdom in imparting knowledge. Each segment, like an island in a vast ocean, explores a specific theme yet maintains an unbreakable connection with other sections. This characteristic transforms the structural analysis of the Quran into a powerful tool for deeper understanding and invites scholars to reflect on the order of the verses.
هُوَ الَّذِي خَلَقَ لَكُمْ مَا فِي الْأَرْضِ جَمِيعًا ثُمَّ اسْتَوَىٰ إِلَى السَّمَاءِ فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ ۚ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ
He is the One Who created for you all that is on the earth, then He rose over the heaven and fashioned them into seven heavens; and He has full knowledge of all things.
This verse, following the preceding verse (ثُمَّ إِلَيْهِ تُرْجَعُونَ, "then to Him you shall be returned"), refers to the creation of the earth and the heavens and Gods infinite knowledge. The fundamental questions are: What is the subject matter of this verse? Who is its audience? And why is such reasoning presented?
The noble verse is positioned within the context of the invitation to worship in verse 21 of Surah Al-Baqarah (يَا أَيُّهَا النَّاسُ اعْبُدُوا رَبَّكُمُ, "O mankind, worship your Lord"). This invitation is supported by arguments such as the creation of humanity, Divine lordship, and the creation of the earth and heavens. Unlike the address to believers (يَا أَيُّهَا الَّذِينَ آمَنُوا), which is direct and requires no argumentation, the address to the general populace is accompanied by multiple reasons to clarify the necessity of worship.
Islam, in contrast to authoritarian and commanding regimes, adopts a descriptive method. This approach resembles a physician advising a patient: Sour foods are detrimental to a cold instead of merely ordering, Do not consume sour foods. This analogy highlights the educational wisdom of religion, which accompanies commands with reasoning and justification to foster acceptance and persuasion in the audience.
The Holy Quran displays a modern educational method by providing abundant reasons for each injunction. This approach is applicable not only in the Divine-human relationship but also in human interactions, such as between parents and children. Commands devoid of rationale, rooted in tyrannical systems, are ineffective and fail to produce deep acceptance.
Traditional Arabic literature, including works such as those by Al-Suyuti and Al-Mughni, is inadequate due to its antiquity and failure to meet contemporary needs. This literature, sometimes dating back over a thousand years, cannot respond to todays scientific and linguistic complexities. Religious sciences require reassessment and alignment with modern global literature to contribute effectively to the advancement of other sciences.
Literature acts as a bridge linking various sciences. A reassessment of religious literature, adopting a modern approach and specialised external lessons, can form the foundation for the advancement of all sciences. This reassessment necessitates not only conformity with global literature but also careful examination of its strengths and weaknesses.
The word هُوَ (He) in the verse functions as a conjunctive element, rendering the use of conjunctions such as وَ or ثُمَّ unnecessary. This feature manifests the rhetorical subtlety of the Holy Quran, conveying the greatest meaning with the fewest words.
The phrase لَكُمْ (for you), presented as a prepositional phrase in a fronted position, emphasises the importance of creation for humanity. This structure is not only syntactically remarkable but also rhetorically underscores the exalted status of human beings within the cosmic order.
The noble verse, by emphasising مَا فِي الْأَرْضِ (what is within the earth, the contained), indicates that the contents of the earth were created specifically for humanity. However, the earth itself (the container) was created also for other beings such as animals, jinn, and angels. This distinction points to Divine wisdom in the categorisation of creation.
The phrase ثُمَّ اسْتَوَىٰ إِلَى السَّمَاءِ فَسَوَّاهُنَّ سَبْعَ سَمَاوَاتٍ (then He rose over the heaven and fashioned them into seven heavens) alludes to the establishment and balance in the creation of the heavens. This settlement is a sign of Divine order and wisdom. Likewise, what is in the heavens was created for humanity, though the heavens themselves exist for other beings as well.
The Holy Quran mentions the word أَرْض (earth) 461 times, and سَمَاء and سَمَاوَات (heaven and heavens) 311 times (120 singular and 191 plural). This abundance highlights the importance of the earth as the dwelling place of humanity and the heavens as integral to the cosmic system. The numerical difference emphasises the Quranic focus on the earth as the habitat of humans and other creatures.
The word أَرْض appears both in singular and plural forms (e.g., ارضه, ارض الله), while سَمَاء appears only in singular and plural forms (سَمَاوَات). This diversity indicates the flexibility of the concept of earth, which has been divided by God and humans, whereas the heavens are indivisible.
Contrary to the common belief that angels are solely immaterial, the Holy Quran and traditions reveal that angels include both material and immaterial types. This diversity points to the complexity of the creation system and calls for meticulous research in religious sciences.
The tradition لَتَزَعُ الْمَلَائِكَةُ أَجْنِحَتَهَا لِطَالِبِ الْعِلْمِ (The angels spread their wings for the seeker of knowledge) indicates the presence of material angels on earth. This tradition underscores the profound connection between knowledge acquisition and unseen beings, highlighting the elevated status of knowledge within the creation system.
The earth is divided, whether communally or partitioned, for humans, animals, jinn, angels, and devils. This division illustrates Divine order in creation and requires precise research to identify the position of each being within the cosmic system.
The concluding phrase وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ (and He has full knowledge of all things) appears instead of قَدِيرٌ (All-Powerful). At first glance, this choice seems inconsistent with the creative context of the verse, as one might expect an emphasis on Divine omnipotence.
The choice of عَلِيمٌ (All-Knowing) involves humanity as the primary addressee of the verse. Unlike قَدِيرٌ, which refers solely to the creation of the contained (marf), عَلِيمٌ encompasses the container, the contained, and the human being, emphasising Divine awareness of human actions and states.
