The Holy Quran, the celestial scripture and the source of divine guidance, addresses fundamental issues of creation and the cosmic order with profound and multilayered expression. This treatise, adopting a scientific and academic approach, examines the cosmic system and the key concepts of Rataq and Fataq within Quranic verses. Its objective is to establish an interdisciplinary connection between Quranic sciences, Islamic cosmology, and the philosophy of creation, thereby providing a coherent framework for researchers and expert audiences. Relying on divine verses and meticulous analyses, this work endeavours to elucidate the grandeur of the universe and the unique position of humanity therein, while transcending traditional and insufficient philosophical and mystical notions.
The discourse of creation in the Holy Quran, especially in verses concerning the heavens and the earth, possesses unparalleled complexity and depth. These verses, transcending mere abstract and mental discussions, are intricately linked to empirical sciences and cosmology, necessitating an interdisciplinary approach. The Quran addresses the subject of the heavens and the earth in over seven hundred instances, scattered throughout its verses. This extensive distribution underscores the significance of the cosmic system within the framework of Quranic guidance.
The analysis of these verses must be aligned with modern sciences to avert global scepticism. Such alignment not only facilitates the dialogue between science and religion but also affirms the Qurans pioneering role in articulating scientific truths.
In ancient philosophy, the universe was conceived as a composite amalgam of stitched-together parts, akin to yogurt mixed with syrup. However, this viewpoint is incompatible with scientific realities. The universe is not a mere composite but rather a harmonious coexistence and arrangement of particles, comparable to chickpeas and beans placed side by side without stitching. This arrangement reflects the magnificence of the cosmic system, wherein celestial bodies move in orderly orbits without physical connection.
Concepts such as minimally connected and minimally disconnected in ancient philosophy, which depicted the universe as a composite, amount to philosophical superstitions. This critique highlights the imperative for revisiting traditional concepts in light of modern sciences and Quranic verses.
كُلٌّ فِي فَلَكٍ يَسْبَحُونَ
(Srah Y Sn, Verse 40)
Translation: Each one is floating in an orbit.
This verse refers to the floating and dynamic motion of celestial bodies within specific orbits. The term يَسْبَحُونَ (yasban) implies buoyancy and variable movement, akin to capital flowing in a dynamic and fluid economy. This Quranic expression possesses a scientific kingdom-like essence consistent with modern cosmological knowledge, indicating the Qurans forefront position in explicating the cosmic order.
The Ptolemaic model, which imagined the heavens as layers of an onion, is incompatible with scientific and Quranic realities. The Holy Quran describes the cosmic system as an infinite sea of particles and harmonious arrangements rather than a conglomerate of interconnected layers. This perspective presents celestial bodies as independent entities moving in their specific orbits without stitching.
The cosmic system in the Holy Quran, with astonishing expression, describes a harmonious and dynamic arrangement wherein celestial bodies, like harmonious seeds, float in their orbits. The critique of traditional concepts and emphasis on alignment with modern sciences reveals the necessity for reinterpreting ancient exegeses. This section lays the foundation for advanced research in Islamic cosmology and Quranic exegesis.
أَوَلَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا
(Srah Al-Anbiy, Verse 30)
Translation: Have those who disbelieved not considered that the heavens and the earth were a joined entity, and We separated them?
This verse refers to the process of Rataq (sealing or closure) and Fataq (splitting or opening) in creation. Rataq indicates the primordial state of the universe as a molten and compressed matter, whereas Fataq signifies the unfolding and formation of celestial bodies and the cosmic system. This process, spanning millions of years and evolutionary phases, has shaped the universe into its present form.
The term Fataq differs from Fath. Fataq denotes opening without an opposing counterpart, whereas Fath signifies an opening with an opponent or counterpart. This linguistic distinction illustrates the Qurans precision in describing the stages of creation and calls upon researchers to consider this nuance in linguistic and scientific analyses.
وَجَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ
(Srah Al-Anbiy, Verse 30)
Translation: And We made from water every living thing.
This verse highlights the fundamental role of water in life, consistent with modern biological discoveries. Contrary to mystical interpretations that regard m as spiritual life, the context of the verse emphasises its material and scientific meaning.
The universe possesses a dual structure: the initial molten state (Rataq) and the final formation (Fataq). This duality alludes to evolutionary stages of creation that occurred over extended periods (yawmn). The term yawm in the Quran denotes expansive temporal phases rather than a 24-hour day.
Ancient philosophers regarded the universe as eternal due to the eternal divine emanation, whereas theologians perceived it as created and mutable. Both perspectives are insufficient as they disregard the multiple processes of Rataq and Fataq. The universe is neither strictly eternal nor purely created; rather, it has undergone repeated cycles of sealing and splitting, culminating in its current form through evolution.
The concept of Rataq and Fataq in the Holy Quran refers to the evolutionary stages of creation that converted the universe from molten matter into the present cosmic system. The related verses speak with precision and scientific clarity about the dynamism and order of creation, underscoring the necessity of revisiting traditional exegeses.
Among celestial bodies, the Earth occupies a special position due to its comprehensiveness and capacity to nurture all entitiesfrom stones and petroleum to humans and metaphysical beings such as angels and jinn. This integrative feature distinguishes the Earth from other celestial bodies. Although it is neither the largest nor the warmest celestial body, it is regarded as the axis of creation because of the presence of humanity and its unparalleled capabilities.
إِنَّا أَنْزَلْنَاهُ فِي لَيْلَةِ الْقَدْرِ
(Surah Al-Qadr, Verse 1)
Translation: We have sent it down on the Night of Decree.
This verse refers to the divine descent on earth and emphasises the special status of the earth within the cosmic order. The earth is the locus for the revelation of divine verses and the manifestation of the Lords wisdom.
To date, no scientific evidence has been found of any civilisation more advanced than humanity existing on other celestial bodies. This fact highlights the grandeur of humankind within the cosmic order, although immaterial entities such as jinn and angels exist in other realms, none possess the complexity and civilisation of humans.
Traditional exegeses, such as those found in Al-Mizan, regard the marriage of the children of Adam as being with jinn or siblings, but this perspective is erroneous. The children of Adam intermarried with pre-existing beings, such as the Nasnas. These entities existed prior to Adam, and humanity is the result of a complex evolution originating from these beings.
The earth, due to its comprehensiveness and the presence of humankind, holds a pivotal position in the cosmic system. Humans are the product of a complex evolution derived from earlier beings, and no more civilised entity has been discovered on other celestial bodies. This section emphasises the grandeur of humans and the earth within creation and demonstrates the necessity of re-evaluating traditional interpretations.
The knowledge of the Lord begins with His active attributes (creation) and progresses towards His descriptive, inherent attributes, ultimately reaching the Divine Essence itself. This epistemic journey resembles a voyage from earth to the heavens, guiding humans towards transcendent truths. The understanding of creation commences with the earth and extends to the heavens, the intermediary realm (Barzakh), and higher worlds.
عَلَى الْعَرْشِ اسْتَوَى
(Surah Al-A'raf, Verse 54)
Translation: He established Himself upon the Throne.
The Throne, the Preserved Tablet (Lawh), and the Pen (Qalam) are actual levels within the cosmos, not metaphorical or allegorical concepts. These hierarchies constitute a portion of the cosmic system and the divine realms and demand precise scientific investigation.
Metaphorical interpretations, such as allegory and metaphor applied to the Throne and the Tablet, are incompatible with the real nature of these concepts. The Holy Quran presents these hierarchies as concrete cosmic realities rather than literary devices for poets.
Religious science must investigate concepts such as the Throne, the Tablet, and the Pen as cosmic realities rather than deferring these topics to Western sciences. This responsibility rests with religious scholars, who should elucidate Quranic truths through a scientific approach.
Divine epistemology and the knowledge of creation guide humans from material attachments towards transcendent realities. The Throne and cosmic hierarchies are realities that require scientific examination. Religious science plays a central role in explaining these truths and must move beyond ancient and metaphorical interpretations.
The Holy Quran, through verses such as Kullun f falakin yasbahn and Awalam yaral-ladhna kafar anna as-samwti wal-ara knat ratqan fa fataqnhum, elucidates the cosmic system with scientific precision and divine wisdom. The universe is a dynamic and harmonious arrangement shaped through processes of fusion and separation over millions of years of evolution. The earth, due to its comprehensiveness and the presence of humanity, occupies a central position, while the heavens refer to other celestial bodies. Religious science must investigate concepts such as the Throne and the Tablet with a scientific approach and transcend outdated and insufficient interpretations. This writing provides a framework for advanced research in Islamic cosmology, the philosophy of creation, and the scientific exegesis of the Holy Quran, emphasising the leading role of this celestial scripture in understanding the cosmic order.
Supervised by Sadegh Khademi
