The exegesis of Quranic Verse 2:117, focusing on the phrase "Badee'u As-Samawat wal-Ard" (Originator of the heavens and the earth), opens a window towards understanding the grandeur of Divine creation and the exalted position of Quranic knowledge in elucidating the characteristics of the earth (Ard) and the heavens (Samawat). This treatise, adopting a scientific and epistemological approach, examines various dimensions of this verse and endeavours to demonstrate how the Holy Quran, as the book of guidance and criterion (Furqan), offers comprehensive knowledge surpassing human science concerning the earth.
The structure of this work is arranged in an elevated, systematic language appropriate to the academic sphere, suitable for researchers and erudite audiences, especially in the domain of Quranic sciences. The Quranic verses are presented with full diacritical marks and precise translations to preserve textual authenticity and accuracy. The objective is to answer the fundamental question of whether the Holy Quran, as a Divine source, possesses the capacity to provide knowledge beyond human understanding regarding the earth.
Badee'u As-Samawat wal-ArdBadee' and the Position of Samawat and Ard in the Holy QuranBadee'u As-Samawat wal-Ard (Originator of the heavens and the earth) refers to the unparalleled Divine creativity in the creation of the heavens and the earth. The term Badee' signifies creation without precedent or model, indicating God's innovative and unmatched act of creation, as if an unprecedented design has been drawn upon the canvas of existence, which no human hand can emulate.
The Holy Quran mentions Samawat and Ard in 771 instances, of which 310 pertain specifically to Ard. This multiplicity, akin to a recurrent motif in the symphony of creation, manifests the greatness of these two concepts within the Quranic epistemological system.
In Quranic culture, repetition of a concept functions like a lamp illuminating the path towards delving into the depths of meanings. Just as the name Allah, due to its frequency, reveals unparalleled grandeur, Samawat and Ard, by their repeated mentions, establish their pivotal role in elucidating the system of creation.
Within the Quranic nomenclature system, the frequency or rarity of a title acts as a key opening doors of knowledge. The name Samad, mentioned once in Surah Al-Ikhlas, stands as a firm pinnacle signifying God's unparalleled grandeur, whereas the multiplicity of Allah reflects its comprehensiveness and centrality. Similarly, Samawat and Ard, cited 771 times, are among the titles that, owing to their frequency, possess special importance in the Quranic epistemological framework. This principle roots in exegetical methodology, which regards abundance or scarcity as indicative of the epistemic weight of a concept.
In the sequence of Quranic verses, Ard is usually mentioned after Samawat, as if the heavens, like a lofty sky, precede the earthly soil. However, this precedence and succession allude to the existential proximity of humans to Ard and the proximity of the heavens to higher realms. Humans, like travellers commencing from the earth, journey from Ard towards the heavens. Ard, due to its closeness to human lived experience, constitutes the starting point of epistemic contemplation, whereas the heavens, owing to their transcendent nature, necessitate deeper reflection.
This arrangement functions like a map guiding from the tangible to the intangible. The proximity of Ard to humans refers to their direct access to the earth and concrete experiences, whereas the heavens, like a distant horizon, direct the mind towards transcendent contemplations.
Ard in the Holy Quran is consistently mentioned in the singular form and never as a plural (Ardain). This singularity signifies the ontological unity of the earth, though the existence of layers within Ard points to its various strata, from the crust to the core. These layers resemble the existential ranks of the earth, united as a single entity.
In natural sciences, the earth is composed of multiple layers, which may correspond with the Quranic concept of strata. This perspective allows for a scientific exegesis of Quranic verses without implying an explicit plural form for Ard. It is as if the Holy Quran, through the language of revelation, alludes to the multilayered structure of the earth.
The first section, concentrating on the phrase Badee'u As-Samawat wal-Ard, demonstrated that the Holy Quran introduces the heavens and the earth as two fundamental pillars of creation. The frequent mention of these two concepts is an invitation to ponder their magnitude and complexity. The precedence and succession of Ard and Samawat indicate an epistemic progression from the tangible to the intangible, and the singularity of Ard reflects its ontological unity alongside its layered structure.
The Holy Quran, with 310 instances of mentioning Ard, poses a fundamental question: how do these verses introduce Ard? What is Ard? What kind of entity is it? What attributes, effects, and characteristics does it possess? This question functions as a mirror inviting us to re-examine Quranic verses through a scientific and philosophical lens.
In early Islam, sciences and arts were not as
