The Holy Quran, as a divine source of revelation, is a treasury of profound and multilayered knowledge, the understanding of which necessitates a deep and interdisciplinary perspective. Verse 117 of Surah Al-Baqarah, emphasising the phrase بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ (Originator of the heavens and the earth), refers to the creation of the heavens and the earth and addresses scientific and epistemological complexities that transcend both past and present human knowledge. This treatise, adopting a scientific and systematic approach, elucidates the concept of the heavens and the earth in this verse and, through critical analysis of traditional exegeses, underscores the necessity for revisiting interpretative methodologies and utilising modern sciences. The structure of this work, organised thematically, is designed to be enlightening and instructive for Quranic scholars and academic audiences alike. The objective is not merely to explain the Quranic meanings, but to invite a re-reading of these concepts with a novel and scientific outlook, thereby unveiling the grandeur of divine revelation in the contemporary world.
The concept of the heavens and the earth in the Holy Quran constitutes a prominent example whose new dimensions become apparent to humanity through current and future scientific advancements. These concepts, far beyond simplistic interpretations, possess profound layers that demand scientific and epistemological exploration. The Holy Quran, as a transcendent book beyond time, opens a gateway to the knowledge of existence, some aspects of which were unknown in the past, some have become clear in the present, and others await future discoveries.
In earlier eras, due to the absence of advanced scientific instruments, human understanding of the heavens and the earth was extremely limited. Scholars and commentators, equipped with minimal tools, lacked the capacity to grasp the profundity of these Quranic concepts. This limitation was not only due to scientific tools but also to an excessive focus on peripheral and trivial matters in traditional exegeses. This point highlights the urgent need to reconsider interpretative methods and to benefit from modern sciences.
The Holy Quran mentions the word ارض (earth) 461 times, and the words سماء (heaven, singular) and سماوات (heavens, plural) 310 times (120 times singular and 190 times plural). This abundance indicates the central importance of these concepts within the Quranic epistemological system. Nevertheless, traditional exegeses have paid relatively little attention to these pivotal topics, instead focusing on simpler and less essential matters. This situation emphasises the necessity for Quranic research to focus more intensively on these concepts.
Despite the frequent Quranic references to the heavens and the earth, traditional exegeses have generally failed to provide profound analyses on the matter. These sources often addressed trivial issues and neglected scientific and epistemological inquiries. For instance, while the Quran mentions these concepts 771 times, traditional commentaries have resorted to narrations and unnecessary stories instead of scientific explanations. This critique stresses the urgent need to reassess interpretative priorities and focus on fundamental issues.
The word سماء in the Holy Quran appears in the singular and feminine form, and its plural is سماوات, which remains feminine. Contrary to some views considering سماء as a generic noun, this term literally means height or elevation; however, its referential meaning transcends this concept. In rare instances, masculine pronouns refer to سماء, yet such cases require contextual analysis within the verses.
The word سماء encompasses various meanings, including cloud, rain, the celestial kingdom (Malakut), and other instances. This semantic richness demands multifaceted analysis according to the Quranic contexts. For example, سماء may refer to the earths atmosphere, the cosmic order, or metaphysical realities. This diversity stresses the need for meticulous contextual examination.
بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ ۖ وَإِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ
Translation:
The Originator of the heavens and the earth; and when He decrees a matter, He only says to it, Be, and it is.
This verse points to the unparalleled creation of the heavens and the earth by God and emphasises divine omnipotence in creation. The term بَدِيع (Originator) denotes a unique and unprecedented creation that follows no prior pattern. The verse introduces the heavens and the earth as symbols of the grandeur of divine creation and invites humanity to deeply contemplate these concepts.
Some traditional exegeses have limited the heavens to the layers of the earths atmosphere, dividing them into five or seven layers with varying densities. This view restricts the heavens to an expanse of approximately one thousand kilometres above the earths surface. Such interpretation is incompatible with the Quranic grandeur of the heavens, which encompass realms beyond the earths atmosphere and cosmic system. Modern science divides the earths atmosphere into five layers, but the Quran speaks of seven heavens, the full understanding of which remains incomplete within human science.
Mystical traditional views divide the heavens into metaphysical realms such as the inanimate, the vegetative, human, intermediary (Barzakh), intellects, celestial kingdom (Malakut), and divine power (Jabarut). This classification lacks scientific and Quranic foundation and resembles speculative imagination. Such interpretations obscure rather than clarify, undermining the scientific credibility of Quranic exegesis. This critique calls for abandoning unsubstantiated analyses and focusing on scientific inquiry.
Some traditional sources consider the word عالمون as a semi-plural and argue that the world is limited to two domains: this world (dunya) and the hereafter (akhirah). This view conflicts with the vast Quranic worlds that include the heavens, the two earths, and immaterial realms. The Quran speaks of countless worlds beyond limited human imagination. This point highlights the necessity of a broader understanding of the concept of world in the Quran.
The heavens and the earth constitute only a part of the extensive divine worlds. Quranic worlds encompass the material (nasut), the hereafter (akhirah), and immaterial (tajarrudi) realms. Some divine beings, referred to in the Quran as عالین (the Exalted), are unaware of the creation of the heavens and the earth, as if God created these realms secretly. This notion points to the complexity of divine creation and the limited perception of certain beings.
وَاسْتَكْبَرَ وَكَانَ مِنَ الْعَالِينَ
Translation:
And he (Iblis) was arrogant and became one of the exalted ones.
This verse refers to the status of Iblis as one of the exalted beings, who was exempted from the command to prostrate to Adam due to his belonging to this group. The عالین are beings unaware of the material creation and only astonished by divine perfection and beauty. This concept reveals the depth of divine creation and the hidden nature of some worlds for superior beings.
وَإِنَّا لَمُوسِعُونَ
Translation:
Indeed, We are the expander.
This verse refers to the expansion and enlargement of the heavens and the earth, accompanied by the multiplication of stars and the development of the earth. This concept aligns with modern cosmological theories, such as the expansion of the universe, and demonstrates the Qurans potential to scientifically guide humanity. Contrary to traditional beliefs that considered stars fixed, the Quran speaks of their multiplication and expansion, consistent with contemporary scientific discoveries.
Traditional philosophers and theologians have regarded the world as finite and based their arguments on the impossibility of infinite regress (tasalsul). These arguments, often relying on mechanical limitations such as a rope or ladder, lack scientific and logical validity. The Holy Quran presents a different perspective by alluding to the infinity of the universe. Even a single particle in the universe, due to infinite determinations, is infinite, a notion comparable with modern quantum theories.
Arguments based on infinite regress, which assume the finiteness of the world, face logical difficulties. These arguments, premised on mechanical limitations, fail to explain the universes vastness. For instance, the assumption of removing a meter from an infinite rope is itself based on finiteness and cannot disprove the infinity of the world. This critique emphasises the necessity of revising Islamic philosophy in light of Quranic verses.
The comprehensive understanding of the heavens and the earth, due to their complexity and hidden realities, requires the guidance of the infallible saints (Ahl al-Bayt). These esteemed personalities, owing to their transcendent nature beyond time, are capable of explicating the profound Quranic knowledge. While human knowledge is limited by tools and time, the infallibles surpass these constraints and have access to the Quranic unseen.
An excessive focus on simple and non-essential issues, such as daily jurisprudential rulings, has hindered attention to profound Quranic knowledge. These issues, which others can address, are of lesser importance. In contrast, the concepts of the heavens and the earth, which require scientific and epistemological exploration, should be prioritised.
Superstitions within religious sciences constitute one of the primary factors behind humanitys epistemological backwardness. Rooted in traditions and classical exegeses, these superstitions have obstructed scientific and spiritual growth. Purifying religious sciences from these superstitions and adopting a scientific and modern approach is an indispensable necessity.
In the face of complex Quranic matters, admitting ignorance is preferable to presenting baseless
