The Holy Quran, as the Divine Word and an unparalleled source of guidance for humanity, addresses fundamental issues of creation and the cosmic order with profound and multilayered expression. This treatise, adopting a scientific and systematic perspective, analyses the verses related to the creation of the heavens and the earth, examining concepts such as ratq and fatq, the stages of creation, and the necessity of a scientific approach in interpreting these verses. The aim of this research is to provide a coherent framework for advanced studies in the fields of Quranic exegesis, Islamic cosmology, and the philosophy of creation, articulated in an exalted style commensurate with an audience of highly specialised doctoral-level scholars. By employing literary metaphors and semantic linkages, this work endeavours to preserve scientific authenticity while enhancing the appeal and depth of content for academic readers.
Discussing creation and the cosmic order, due to their vastness and profundity, is an exceedingly difficult matter requiring deep contemplation and precise methodology. This complexity originates from the multilayered nature of the Quranic verses, which articulate the truths of creation with a remarkable language. Reflection upon these verses not only facilitates a more accurate understanding of the cosmic order but also reveals the necessity of a scientific and profound approach in Quranic exegesis. This subject holds a distinguished position in the philosophy of science and thematic interpretation of the Quran.
Rash or simplistic commentary on creation is unwise and may lead to erroneous interpretations. The Holy Quran, through numerous verses, calls us to contemplate and be precise in understanding creation. This caution against hastiness underscores the importance of a systematic methodology in interpretation, which is extensively applied in the philosophy of science and Quranic hermeneutics.
The Quranic verses pertaining to creation, including those referencing the cosmic order and the stages of creation, must be examined with meticulous care and profound reflection. Such precision highlights the role of these verses in scientifically elucidating creation and holds significant value in thematic exegesis and Islamic cosmology.
Traditional methods in religious science, which sometimes reduce to storytelling or mere reliance on narrations, cannot yield practical and scientific outcomes. This critique points to the imperative reform of educational and research methodologies in religious sciences and is notably relevant in Islamic epistemology and religious education.
The exegesis of the verses on creation must be conducted with a scientific, experimental, comparative, and applied approach to be utilizable in global contexts. Such an approach facilitates constructive dialogue between science and religion and occupies a distinguished status in the philosophy of science and scientific interpretation of the Quran.
Simplistic and unscientific correlations of Quranic verses and expressions are inadmissible and may cause misunderstandings. This criticism stresses the necessity of scientific methods in interpretation and is widely relevant in hermeneutical methodology and scientific exegesis.
Repeated sessions devoid of a scientific approach do not yield effective spiritual or scientific results in society. This inefficacy indicates the need for transformation in the methods of religious sciences and is of great importance in Islamic epistemology and the sociology of religion.
For global influence, religious science must enter international arenas by employing laboratories and scientific methodologies. This position refers to the role of religious science in the production of global knowledge and is pertinent to Islamic epistemology and international relations.
Investment in scientific research is a prerequisite for achieving practical and valid outcomes. This necessity highlights the importance of research infrastructures and holds a special place in scientific management and Islamic epistemology.
Evidence relying solely on ancient sources lacks scientific credibility. This critique calls for the reconsideration of educational systems in religious sciences and is applicable in religious education and Islamic epistemology.
The correlation of creation verses with sciences is the result of decades of scientific work that requires equipped laboratories for validation. This experience emphasises the importance of continuous scientific effort and research infrastructures and is relevant in research methodology and Islamic cosmology.
The creation of the earth occurred in three primary phases: ratq (closure), fatq (opening and expansion), and the creation of beings on earth. This tripartite division represents the evolutionary stages of creation and holds significant importance in Islamic cosmology and Quranic exegesis.
And He created for you all that is on the earth.
This verse (Surah Al-Baqarah, Ayah 29) refers to the third phase of creation, namely the creation of beings (animals, plants, and vegetation) following ratq and fatq and the formation of the earth. It signifies the completion of creation for human benefit and is applicable in Quranic exegesis and the philosophy of creation.
The phases of creation spanned millions or billions of years, not merely a few days. This temporal length aligns with the findings of modern science and is relevant in scientific exegesis and cosmology.
Humanity is unaware of the beginning and end of the current universe, akin to a book whose page numbers have been lost. This metaphor points to the limitations of human knowledge and is important in metaphysics and cosmology.
This poetic line refers only to the current universe, not other realms. This critique underscores the necessity of precision in interpreting literary texts and is applicable in literature and the philosophy of creation.
Historically, books lacked page numbers, which were later introduced. This matter relates to historical developments in writing and is significant in the history of manuscript culture and Islamic civilisation.
He created the earth in two days.
This verse (Surah Fussilat, Ayah 9) refers to the two main phases of earths creation (ratq and fatq) and is relevant in Quranic exegesis and Islamic cosmology.
The term yawm in the Quran signifies a phase or period of time, not a 24-hour day. This meaning, supported by linguistic sources such as Raghibs lexicon and verses like those in Surah Al-Maarij, indicates extended periods (thousands or millions of years) and holds importance in Quranic linguistics and scientific exegesis.
Indeed, a day with your Lord is like a thousand years of what you count.
This verse (Surah Al-Hajj, Ayah 47) refers to the relativity of time in creation and is relevant in the philosophy of time and Quranic interpretation.
Arabs used alf (thousand) to express large numbers due to the absence of greater figures. This limitation refers to the history of Islamic mathematics and is relevant in the history of science and Quranic linguistics.
The term yawm in the context of daily prayers refers to periods of prayer times (day and night), not merely the day. This interpretation highlights precision in juridical terminology and is important in Islamic jurisprudence and Quranic linguistics.
On a day the measure of which is fifty thousand years.
This verse (Surah Al-Maarij, Ayah 4) refers to the vastness of time in creation and is relevant in the philosophy of time and Quranic exegesis.
The creation of the earth and beings is the result of gradual evolution over long periods, not an instantaneous or spontaneous event. This evolution aligns with modern science and holds importance in Quranic biology and Islamic cosmology.
Then He directed Himself to the heaven while it was smoke.
This verse (Surah Fussilat, Ayah 11) refers to the molten and gaseous state of the cosmos in its early stages and is applicable in Islamic cosmology and scientific exegesis.
Nahj al-Balagha describes creation as molten material that gradually transformed into clear, potable water over time. This depiction refers to the process of creation and is important in hadith studies and Islamic cosmology.
The observation of molten copper in mines illustrates the grandeur of molten matter in creation. This observation relates empirical sciences to creation and is relevant in physics and scientific exegesis.
Fatq refers to the process of layering, solidification, and formation of the cosmos from its molten state. This process relates to stages of creation and is significant in Islamic cosmology and Quranic interpretation.
Contemporary scientific consensus acknowledges the evolutionary stages of creation, and denial thereof signifies ignorance. This acceptance highlights the consonance of the Holy Quran with modern science and is important in scientific exegesis and philosophy of science.
Quranic evolution spans billions of years, unlike Darwins theory which is limited and criticised. This critique distinguishes Quranic evolution from Darwinism and is applicable in Quranic biology and philosophy of science.
Muslims, rather than engaging in scientific critique of Darwins theory, labelled him an infidel, which was an irrational approach. This reaction underlines the necessity of scientific dialogue and is important in the history of science and sociology of religion.
Accusing scientists like Galileo and Pasteur of infidelity was an outdated and unscientific method. This critique calls for reform in religious approaches and is relevant in the history of science and philosophy of religion.
Nowadays, the accusation of infidelity against scientists is seen as a sign of modernity and distinction. This change reflects cultural transformations and is important in religious sociology and linguistics.
فَقَالَ لَهَا وَلِلْأَرْضِ ائْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَا أَتَيْنَا طَائِعِينَ
Translation: Then He said to the heavens and the earth, "Come willingly or unwillingly." They both said, "We come obedient."
This verse (Surah Fussilat, verse 11) refers to the cosmic order and the natural system of creation. Tawan (willingness/nature) and Karhan (compulsion/coercion) are both under the natural order of creation, and Taiin indicates acceptance of this order. This interpretation applies in the philosophy of nature and Quranic exegesis.
Traditional interpretations that consider Tawan and Karhan as free will are scientifically weak and incorrect. This critique points to the necessity of a scientific interpretation and holds significance in Quranic exegesis and philosophy of science.
فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ
Translation: Then He completed them as seven heavens.
This verse (Surah Fussilat, verse 12) refers to the cosmic structure and the order of the heavens and is applied in Islamic cosmology and Quranic interpretation.
فَأَوْحَى فِي كُلِّ سَمَاءٍ أَمْرَهَا
Translation: Then He revealed in each heaven its command.
The word Aw in this verse (Surah Fussilat, verse 12) signifies the natural system of each heaven, not prophetic revelation. This meaning refers to the linguistic precision of the Holy Quran and holds importance in Quranic linguistics and cosmology.
Each heaven and layer of earth possesses its own specific natural system, which modern science is in the process of discovering. These layers signify the complexity of creation and are applied in astronomy and Quranic geography.
Scientific instruments for exploring the layers of earth and heaven are limited and require new inventions. This limitation points to scientific advancement and holds importance in technology and cosmology.
The term Sam al-Duny (the heaven of this world) (Surah Fussilat, verse 12) refers to the current cosmic system, while six other heavens remain unknown. This distinction refers to the vastness of the heavens and is applied in Quranic astronomy and cosmology.
Shaykh Ishrqs viewpoint regarding the congregation of souls in the heavens is incorrect due to mental limitations. This critique indicates the necessity of revising Islamic philosophy and is significant in philosophy of science and Islamic mysticism.
Religious scientific texts must be screened and erroneous content eliminated to maintain scientific credibility. This reform points to the necessity of transformation in religious science and applies in Islamic epistemology and religious education.
Every particle in the universe has a dominion, and the dominion of the heavens was shown to Abraham from the earth. This dominion refers to the inner reality of creation and is important in Islamic mysticism and Quranic exegesis.
Abraham saw the dominion from the earth, but the Prophet (PBUH) was taken to the heavens during the Miraj. This difference refers to the ranks of the prophets and is applied in Islamic theology and mysticism.
Nature and compulsion (Taw and Karh) are two aspects of the order of creation with no substitutes. This comprehensiveness points to the order of creation and is applied in philosophy of nature and Quranic interpretation.
إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ
Translation: Indeed, your Lord is Allah, who created the heavens and the earth in six epochs.
This verse (Surah Al-Araf, verse 54) refers to the gradual creation of the heavens and earth and is applied in Quranic exegesis and Islamic cosmology.
ثُمَّ اسْتَوَى عَلَى الْعَرْشِ
Translation: Then He established Himself upon the Throne.
This istiw refers to a rank beyond the heavens and earth. It points to Divine grandeur and is important in metaphysics and Islamic mysticism.
The Throne, the Chair (Kurs), the Tablet (Law), and the Decree (Qa) are levels beyond the heavens and earth, and are real entities, not conceptual. This reality indicates the vastness of the realms and applies in Islamic mysticism and Quranic exegesis.
Conceptual interpretations of the Throne and Tablet are incorrect due to lack of scientific basis. This critique emphasises the necessity of a real interpretation and is important in Quranic exegesis and philosophy of science.
Access to the Throne can solve human problems; otherwise, difficulties continue. This role points to the importance of cosmic research and applies in Islamic cosmology and philosophy of creation.
أَوَلَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا
Translation: Do not those who disbelieve see that the heavens and the earth were joined together, then We separated them?
This verse (Surah Al-Anbiy, verse 30) refers to the scientific process of creation and is applied in Islamic cosmology and Quranic exegesis.
Retq refers to the knot of condensed energy of the universe, which in Fatq is transformed into vastness. This interpretation points to modern physics and holds importance in Quranic physics and cosmology.
Like cotton candy expanding from a few grains of sugar, the universe expanded from retq to fatq. This analogy refers to the process of creation and applies in philosophy of creation and scientific interpretation.
Human problems, like cotton candy, can be solved if their roots are addressed. This viewpoint refers to solving human issues and is important in religious psychology and philosophy of creation.
Nahj al-Balgha describes the process of Fatq as the formation of the universe from a foam-like state. This description refers to the scientific explanation of creation and is applied in Hadith studies and Islamic cosmology.
The Quranic statement of Retq and Fatq, 1,400 years before modern science, demonstrates the scientific miracle of the Holy Quran. This miracle indicates the pioneering nature of the Quran and is important in scientific interpretation and philosophy of science.
There is no recorded history for the current universe, and its future is unknown. This ignorance points to the limitations of human knowledge and is important in metaphysics and cosmology.
The divine realms, with divine names, are eternal and never end. This eternity indicates the vastness of creation and applies in metaphysics and Islamic mysticism.
Religious science must join global scientific communities and distance itself from non-scientific methods. This transformation points to the role of religious science in knowledge production and applies in Islamic epistemology and religious education.
Lengthy education in religious science (60-70 years) should be condensed into 4-5 years. This critique points to the need for educational efficiency and applies in religious education and scientific management.
Non-scientific conceptualisations, such as endless literature, are inefficient. This critique emphasises the necessity of a scientific approach and is important in Islamic epistemology and religious education.
Scholars must participate as scientists in global scientific communities, not merely as clergy. This role points to the global impact of religious science and applies in international relations and Islamic epistemology.
Religious science must operate independently of the state in global scientific fields. This self-sufficiency points to scientific independence and is important in scientific management and Islamic epistemology.
Scholars, relying on Quranic sciences, can conquer the world, unlike political approaches. This conquest points to the power of science and applies in philosophy of science and international relations.
Science, unlike politics, possesses inherent dignity and can strengthen the Islamic system. This dignity points to the value of science in Islam and is important in philosophy of science and religious sociology.
Scholars must strengthen the Islamic system with a scientific approach and avoid dependence on subsidies. This responsibility refers to the role of scholars in society and applies in religious sociology and Islamic epistemology.
The Holy Quran, through verses such as And He created for you all that is on earth, Do not those who disbelieve see that the heavens and the earth were joined together, then We separated them? and Then He said to the heavens and the earth, Come willingly or unwillingly, elucidates the cosmic order with scientific precision and divine wisdom. Creation has evolved over three stages of Retq, Fatq, and the creation of beings, spanning millions of years, transforming from molten matter to an organised structure. Religious science, to impact globally, must interpret these verses with a scientific and experimental approach and participate in global scientific communities. This transformation not only enhances scientific credibility but also strengthens the Islamic system, relying on the inherent dignity of science. This treatise provides a coherent framework for advanced research in Islamic cosmology, scientific interpretation of the Holy Quran, and transformation in the educational system of religious science.
Under the supervision of Sadegh Khademi
