The Holy Quran, the divine heavenly book and guidance, expounds with profound and wise expression the reality of Gods creativity and the process of creation. This writing, focusing on verses related to creativity and creation, examines the attribute of Gods absolute creativity, the gradual process of the creation of the heavens and the earth, and the complexity of human creation. The aim of this work is to present a comprehensive and coherent analysis of the Quranic verses that, with clear and dignified language, elucidate deep divine concepts for researchers and seekers of divine knowledge. By utilising the luminous verses and authentic narrations, this text endeavours to explain, in a systematic and scientific manner, the diverse dimensions of creativity and creation.
The Holy Quran, emphasising the attribute of Gods creativity, introduces Him as the Creator of all things. This attribute not only refers to the creation of beings but also encompasses the creation of creators and their creations. God, in numerous verses, identifies Himself as the absolute Creator and negates any independent creativity on the part of others.
هُوَ الْخَالِقُ الْعَلِيمُ
He is the Creator, the All-Knowing (Y Sn: 81)
This verse, emphasising the attribute of creativity and divine knowledge, introduces God as the origin of creation and the Knower of all affairs. Additionally, another verse asserts decisively that creativity is exclusive to God:
هَلْ مِنْ خَالِقٍ غَيْرِ اللَّهِ
Is there any creator other than God? (Fir: 3)
This question, posed in a tone that dispels any doubt, stresses the exclusivity of creativity to God. However, the Holy Quran elsewhere refers to the attribute of the best of creators:
فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ
So blessed is God, the best of creators (Muminn: 14)
This verse, employing the superlative form, seemingly refers to the existence of other creators. Yet, the apparent contradiction between these verses is resolved by this elucidation: the creativity of creatures is conditional and dependent on Gods absolute creativity. Whatever creatures create originates from the primary materials created by God, and the creators themselves are creations of God. Thus, Gods creativity is the best and superior to any other, as if all creations ultimately return to Him, like a river merging into the boundless divine ocean.
The absolute creativity of God, as one of the prominent attributes of God in the Holy Quran, signifies that all creation, from the smallest particle to the greatest heavens, ultimately returns to God. The related verses, with wise expression, emphasise the exclusivity of creativity to God, while also referring to the conditional creativity of creatures. This explanation not only resolves the apparent contradiction among the verses but also manifests divine wisdom and grandeur in creation.
One of the prominent features of creation in the Holy Quran is its gradual nature. This concept is clearly expressed in a key verse:
إِنَّ رَبَّكُمُ اللَّهُ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ
Indeed, your Lord is God who created the heavens and the earth in six days (Al-Araf: 54)
The phrase six days does not refer to conventional days but rather to gradual stages in creation. This gradualism applies both to the inception and the continuation of creation. The creation of the heavens and the earth is like a flower that blooms moment by moment and continues to open and expand. This concept is confirmed by another verse:
إِنَّا لَمُوسِعُونَ
Indeed, We are the Expander (Adh-Dhriyt: 47)
This verse refers to the continuous expansion of the universe, as if existence is like a balloon that is perpetually inflated and returns. This expansion renders human concerns about resource scarcity futile because divine creation is endless. Another verse confirms this continuity with astonishing expression:
كُلَّ يَوْمٍ هُوَ فِي شَأْنٍ
Every day He is engaged in [some] affair (Ar-Ramn: 29)
This verse indicates the constant novelty and dynamism of creation. The properties of objects, from the sun and earth to simple substances like rice, change over time. For example, freshly harvested rice has a slight aroma, but as moisture decreases over time, it acquires a delightful fragrance and eventually loses its energy. These transformations signify ongoing and dynamic divine creation.
The gradual nature of creation is not a sign of inability but an exhibition of divine wisdom and order. God says:
وَمَا أَمْرُنَا إِلَّا وَاحِدَةٌ
And Our command is but one (Al-Qamar: 50)
This verse indicates that God is capable of instant creation, but gradual creation reveals His order and wisdom. Gradualism is like a melody played softly to soothe the soul rather than ending abruptly.
The creation of the heavens and the earth is a gradual and continuous process, unfolding moment by moment with novelty and freshness. This dynamism not only signifies divine wisdom but also nullifies human concerns about the finite nature of resources. The Quranic verses portray this reality with astonishing eloquence, facilitating scientific and epistemological understanding of creation.
The Holy Quran describes the creation of man with exquisite subtlety and precision:
ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَ ۚ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ
Then We made him a different creation. So blessed is God, the best of creators (Muminn: 14)
This verse refers to the stages of human creation from a sperm-drop, a clot, a morsel, bones, flesh, to the breathing of the soul. God praises this creation by calling Himself the best of creators, as if this masterpiece of creation deserves commendation even from the Creators perspective. This complexity becomes more prominent in comparison to the simpler creation of animals. Empirical sciences also begin with animals, as their creation is simpler, but the ultimate goal is to understand human creation.
The Holy Quran, by describing the stages of human creation, opens the path for scientific research:
مِنْ نُطْفَةٍ أَمْشَاجٍ
From a mixed sperm-drop (Al-Insn: 2)
The phrase mixed sperm-drop refers to the mixture and combination of sperm. This description provides a basis for scientific research in the domain of sperm creation. If religious science enters this field with faith-based and humane criteria, it can reduce social problems such as corruption and adultery. Sperm creation is like gardening, where a seed with noble characteristics is planted to grow a fruitful tree.
The creation of man, with its precise and complex stages, is a divine masterpiece praised in the Holy Quran. This complexity lays the foundation for scientific and epistemological research. Religious science, inspired by Quranic verses, can create sperm with faith-based and humane features and thereby contribute to societal improvement.
The Holy Quran introduces duality as a universal principle in creation:
وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ
And of everything We have created pairs (Adh-Dhriyt: 49)
This verse refers to duality in all entities, from male and female to other objects. Social problems such as a shortage of spouses stem from psychological and social barriers, not from a deficiency in divine duality. Quranic duality transcends the combination of essence and existence in philosophy and denotes the balance and companionship of each entity with its complement, like the two wings of a bird that fly in harmony.
Duality, as a foundational principle in creation, reflects divine wisdom and order. This principle operates not only among living beings but also
