The holy Quran chronicles Why and how was Our universe created
ABSTRACT
This is rather a long ayah deliberating on different topics highlighting a distinct attribute of the Quranic style of conversation viz. one ayah mentioning or discussing several themes v/s several ayahs debating the same theme.
To start with, the index ayah declares that the universe was created in في سِتَّةِ أَيّامٍ ie in six days expressing the all-encompassing knowledge and perfect power of Allah Ta’aala. These are the days of Allah; the Quran has explicitly stated about these that they are equivalent to a thousand years by our calculation or even fifty thousand years. This translates into six aeons or period of times which could run into thousands of years as we conceive on our plane, suggesting that the this Creation is not casual and unplanned “but rather it has come into existence according to the will of God, in accordance with His plan and with a specific order and wisdom. Therefore, it cannot be purposeless; there must be an ultimate goal behind it, which will be revealed soon or in the distant future.”
It is noteworthy that this statement is specifying the real purpose of Creation of the world. Herein, mankind has been awarded free will and the capability to separate out good from evil. He knows that he is being closely watched by his Creator. He has been warned of the day when the outcome of his choice will be disclosed. This day, he will be duly compensated for his performance.
The ayah then goes on to state a profound concept viz. وَكانَ عَرشُهُ عَلَى الماءِ ie. “and His Throne was over the Waters”. This is a parenthetical statement explaining what was there before the creation of heavens and earth. It is scientifically correct to say that all life was evolved out of the waters.
To start with, the index ayah declares that the universe was created in في سِتَّةِ أَيّامٍ ie in six days expressing the all-encompassing knowledge and perfect power of Allah Ta’aala. Elsewhere, the Quran elaborates the process of creation of heavens and earth: the earth was created in two days; mountains, river streams, trees and means for the sustenance and survival of living creatures in two days; lastly the seven heavens in two days. According to Tafsir Mazhari, heavens mean everything high and above and the earth means down and below.
These are the days of Allah; the Quran has explicitly stated about these that they are equivalent to a thousand years by our calculation or even fifty thousand years. It translates into six aeons or period of times which could run into thousands of years as we conceive on our planet. This suggests that this Creation is not casual and unplanned “but rather it has come into existence according to the will of God, in accordance with His plan and with a specific order and wisdom”; it cannot be purposeless.
Herein, mankind has been awarded free will and the capability to separate out good from evil. He knows that he is being closely watched by his Creator. He has been warned of the day when the outcome of his choice will be disclosed. This day, he will be duly compensated for his performance.
The ayah then goes on to state a profound concept viz. وَكانَ عَرشُهُ عَلَى الماءِ ie. “and His Throne was over the Waters”. This is a parenthetical statement stating the scientifically proven fact that all life has evolved out of the waters.
The ayah then tries to answer a very common and persistent question in human mind. Why have we been created; what is the purpose of our Creation? God Almighty suggests an answer here: لِيَبلُوَكُم أَيُّكُم أَحسَنُ عَمَلًا ie “that He might try you, which of you is best in conduct.” Thus HE has designed mankind to Try and Test him. Allah does this by delegating to humans the “powers of vicegerency”. He can use this authority or misuse it as he desires and will be morally accountable for them. Thus, it seems the sole purpose of creating mankind is to assess and analyse the conduct of humans and reward them or punish them for the use or abuse of these designated powers.
However the disbelievers were convinced that this Creation was merely a pastime. Hence they scoffed at this new message as nothing but an act of sorcery. Allow me to add here a highly exaggerated and controversial statement as a result of excessive and distorted emotional attachment to our Dear and Holy Prophet; it even goes contrary to the Prophet’s teachings. It is stated “And it goes without saying that, among the progeny of Sayyidna Adam the best in deeds is our Rasul, on him the blessing of Allah, and peace. Therefore, it is correct to say that the real purpose of creating the entire universe is to bless it with the generous presence of the Holy Prophet (serving as a model right through the Last Day). (Mazhari)”.
In a nutshell, we can say that a little done with total sincerity and according to Sunnah is better than a lot more done with none or less of the two.
Read ONLY, IF AND WHEN you have time and mood for:
“An Ayah of the Quran for 30 Days” — July 2023
Choose the section you have time in the next 30 days to read this ayah:-
Prelude: Recurrent Primary Message 1st. Page
Starting Dua, a note & The Ayah 2nd. Page
A Short Version: For the Busy Bee (None) Page
The Main Story: Recommended One Page
Footnotes: For the Perfectionist One Page
PRELUDE
From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning…………..and clearly and comprehensively ALLAH knows best.
In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Admonitions will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran.
It should sound unbelievable but factually appears to be true: Many of our prevalent, widespreadand important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would bevery educative and helpful to discuss an Ayah once a month to see if it supports or rejects ourviews and actions in our daily life. I wish and hope this generates a fruitful interactive discussion.
DUAA’بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ
“He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message (or remember or receive admonition) but men of understanding (or intellect)”
resort to blind following — taqleed, doctrine of classical Sunni Islamic Fiqh.
THE AYAH
Surah Hud (The Prophet Hud); No.11; Ayah 7
وَهُوَ الَّذي خَلَقَ السَّماواتِ وَالأَرضَ في سِتَّةِ أَيّامٍ وَكانَ عَرشُهُ عَلَى الماءِ لِيَبلُوَكُم أَيُّكُم أَحسَنُ عَمَلًا ۗ وَلَئِن قُلتَ إِنَّكُم مَبعوثونَ مِن بَعدِ المَوتِ لَيَقولَنَّ الَّذينَ كَفَروا إِن هٰذا إِلّا سِحرٌ مُبينٌ
“He it is Who created the heavens and the earth in six Days – and His Throne was over the Waters -that He might try you, which of you is best in conduct. But if thou wert to say to them, “Ye shall indeed be raised up after death”, the Unbelievers would be sure to say, “This is nothing but obvious sorcery!”
A SHORT VERSION
“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i
This is rather a long ayah deliberating on different topics highlighting a distinct attribute of the Quranic style of conversation viz. one ayah mentioning or discussing several themes v/s several ayahs debating the same theme. A second feature of Quranic address is several ayahs stretched out in different parts of the Quran referring to the same issue. As a matter of fact this is the direct result of general style of Quranic discourse. Let me quote two ayahs that covey the same or part of the same theme as the index ayah: …..(Please see the Main Story)
To start with, the index ayah declares that the universe was created in في سِتَّةِ أَيّامٍ ie in six days expressing the all-encompassing knowledge and perfect power of Allah Ta’aala. Elsewhere, the Quran…..(Please see the Main Story)
These are the days of Allah; the Quran has explicitly stated about these that they are equivalent to a thousand years by our calculation or even fifty thousand years. That is, the “day” here does not refer to our solar day and night. In the context of the universe as a unit, it translates into six aeons or period of times which could run into thousands of years as we conceive on our planet. This suggests that the this Creation is not casual and unplanned “but rather it has come into existence according to the will of God, in accordance with His plan and with a specific order and wisdom. Therefore, it cannot be purposeless; there must be an ultimate goal behind it, which will be revealed soon or in the distant future.” It is noteworthy that this statement is specifying the real purpose of Creation of the world. Herein, mankind has been awarded free will and the capability to separate out good from evil. He knows that he is being closely watched by his Creator. He has been warned of the day when the outcome of his choice will be disclosed. This day, he will be duly compensated for his performance.
The ayah then goes on to state a profound concept viz. وَكانَ عَرشُهُ عَلَى الماءِ ie. “and His Throne was over the Waters”. Elsewhere in the Quran, this fact is explicitly stated as:
أَوَلَم يَرَ الَّذينَ كَفَروا أَنَّ السَّماواتِ وَالأَرضَ كانَتا رَتقًا فَفَتَقناهُما ۖ وَجَعَلنا مِنَ الماءِ كُلَّ شَيءٍ حَيٍّ ۖ أَفَلا يُؤمِنونَ
“Are then, they who are bent on denying the truth not aware that the heavens and the earth were [once] one single entity, which We then parted asunder? – and [that] We made out of water every living thing? Will they not, then, [begin to] believe?”
This is a parenthetical statement explaining what was there before the creation of heavens and earth. During those days folks must have been dazed and bewildered at this proposal but modern research endorses this view expressed by the Quran centuries ago. It is scientifically correct to say that all life was evolved out of the waters. This endorses the generally accepted view in human thinking that all life has begun in water.……… (Please see the Main Story)
To start with, the index ayah declares that the universe was created in في سِتَّةِ أَيّامٍ ie in six days expressing the all-encompassing knowledge and perfect power of Allah Ta’aala. Elsewhere, the Quran elaborates the process of creation of heavens and earth: the earth was created in two days; mountains, river streams, trees and means for the sustenance and survival of living creatures in two days; lastly the seven heavens in two days. According to Tafsir Mazhari, heavens mean everything high and above and the earth means down and below.
These are the days of Allah; the Quran has explicitly stated about these that they are equivalent to a thousand years by our calculation or even fifty thousand years. That is, the “day” here does not refer to our solar day and night. In the context of the universe as a unit, it translates into six aeons or period of times which could run into thousands of years as we conceive on our planet. This suggests that this Creation is not casual and unplanned “but rather it has come into existence according to the will of God, in accordance with His plan and with a specific order and wisdom. Therefore, it cannot be purposeless; there must be an ultimate goal behind it, which will be revealed soon or in the distant future.” It is noteworthy that this statement is specifying the real purpose of Creation of the world. Herein, mankind has been awarded free will and the capability to separate out good from evil. He knows that he is being closely watched by his Creator. He has been warned of the day when the outcome of his choice will be disclosed. This day, he will be duly compensated for his performance.
The ayah then goes on to state a profound concept viz. وَكانَ عَرشُهُ عَلَى الماءِ ie. “and His Throne was over the Waters”. Elsewhere in the Quran, this fact is explicitly stated as: …..(Please see the Main Story)
This is a parenthetical statement explaining what was there before the creation of heavens and earth. During those days folks must have been dazed and bewildered at this proposal but modern research endorses this view expressed by the Quran centuries ago. It is scientifically correct to say that all life was evolved out of the waters. This endorses the generally accepted view in human thinking that all life has begun in water. …..(Please see the Main Story)
The ayah then tries to answer a very common and persistent question in human mind. Why have we been created; what is the purpose of our Creation? God Almighty suggests an answer here: لِيَبلُوَكُم أَيُّكُم أَحسَنُ عَمَلًا ie “that He might try you, which of you is best in conduct.” Thus HE has designed mankind to Try and Test him. Allah does this by delegating to humans the “powers of vicegerency”. He can use this authority or misuse it as he desires and will be morally accountable for them. Thus, it seems the sole purpose of creating mankind is to assess and analyse the conduct of humans and reward them or punish them for the use or abuse of these designated powers. Were it not for this basic purpose, the whole Creation would have been futile. However the disbelievers were convinced that this Creation was merely a pastime. Hence they scoffed at this new message as nothing but an act of sorcery. Allow me to add here a highly exaggerated and controversial statement as a result of immoderate emotions for our Dear and Holy Prophet; as a matter of fact it goes contrary to the Prophet’s teachings. “And it goes without saying that, among the progeny of Sayyidna Adam the best in deeds is our Rasul, on him the blessing of Allah, and peace. Therefore, it is correct to say that the real purpose of creating the entire universe is to bless it with the generous presence of the Holy Prophet (serving as a model right through the Last Day). (Mazhari)”.
The Quran expresses on many occasions that people are being tested …..(Please see the Main Story)
This leads one to believe that such trials are an integral part of our Creator’s program. These assessments are not biased or wrongful; they are well within the capacity of the individual and a necessary step in one’s lifetime. These are “….. rather a necessary part of one’s journey in this life; when met with the correct response, they can only help strengthen one spiritually, improve one’s character, and increase one’s love for God and trust in Him. From this perspective, trials are a Blessing and a Mercy from God.”
The ayah preceding the index ayah states …..(Please see the Main Story)
In a nutshell, we can say that a little done with total sincerity and according to Sunnah is better than a lot more done with none, or less of the two.
Sayyid Qutb has a long commentary on this ayah under the heading “Matching Science with the Qur’ān”…………3…….. Among other things, he states: …..(Please see the Main Story)
……..and Allah knows best.
May Allah Ta’aala bless us with true understanding–“fahm”–of our Deen, Aameen.
Dr. Khalid Mitha
THE MAIN STORY
This is rather a long ayah deliberating on different topics highlighting a distinct attribute of the Quranic style of conversation viz. one ayah mentioning or discussing several themes v/s several ayahs debating the same theme. A second feature of Quranic address is several ayahs stretched out in different parts of the Quran referring to the same issue. As a matter of fact this is the direct result of general style of Quranic discourse. Let me quote two ayahs that covey the same or part of the same theme as the index ayah:
وَهُوَ الَّذي جَعَلَكُم خَلائِفَ الأَرضِ وَرَفَعَ بَعضَكُم فَوقَ بَعضٍ دَرَجاتٍ لِيَبلُوَكُم في ما آتاكُم ۗ إِنَّ رَبَّكَ سَريعُ العِقابِ وَإِنَّهُ لَغَفورٌ رَحيمٌ
“It is He Who hath made you (His) agents, inheritors of the earth: He hath raised you in ranks, some above others: that He may try you in the gifts He hath given you”; for thy Lord is quick in punishment: yet He is indeed Oft-forgiving, Most Merciful.(6/165)
2) الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا وَهُوَ الْعَزِيزُ الْغَفُورُ
“He who has created death as well as life, so that He might put you to a test [and thus show] which of you is best in conduct, and [make you realize that] He alone is almighty, truly forgiving.” (67/2)
To start with, the index ayah declares that the universe was created in في سِتَّةِ أَيّامٍ ie in six days expressing the all-encompassing knowledge and perfect power of Allah Ta’aala. Elsewhere, the Quran elaborates the process of creation of heavens and earth: the earth was created in two days; mountains, river streams, trees and means for the sustenance and survival of living creatures in two days; lastly the seven heavens in two days. According to Tafsir Mazhari, heavens mean everything high and above and the earth means down and below.
These are the days of Allah; the Quran has explicitly stated about these that they are equivalent to a thousand years by our calculation or even fifty thousand years. That is, the “day” here does not refer to our solar day and night. In the context of the universe as a unit, it translates into six aeons or period of times which could run into thousands of years as we conceive on our planet. This suggests that this Creation is not casual and unplanned “but rather it has come into existence according to the will of God, in accordance with His plan and with a specific order and wisdom. Therefore, it cannot be purposeless; there must be an ultimate goal behind it, which will be revealed soon or in the distant future.” It is noteworthy that this statement is specifying the real purpose of Creation of the world. Herein, mankind has been awarded free will and the capability to separate out good from evil. He knows that he is being closely watched by his Creator. He has been warned of the day when the outcome of his choice will be disclosed. This day, he will be duly compensated for his performance.
The ayah then goes on to state a profound concept viz. وَكانَ عَرشُهُ عَلَى الماءِ ie. “and His Throne was over the Waters”. Elsewhere in the Quran (surah 21/30), this fact is explicitly stated as:
أَوَلَم يَرَ الَّذينَ كَفَروا أَنَّ السَّماواتِ وَالأَرضَ كانَتا رَتقًا فَفَتَقناهُما ۖ وَجَعَلنا مِنَ الماءِ كُلَّ شَيءٍ حَيٍّ ۖ أَفَلا يُؤمِنونَ
“Are then, they who are bent on denying the truth not aware that the heavens and the earth were [once] one single entity, which We then parted asunder? – and [that] We made out of water every living thing? Will they not, then, [begin to] believe?”
This is a parenthetical statement explaining what was there before the creation of heavens and earth. During those days folks must have been dazed and bewildered at this proposal but modern research endorses this view expressed by the Quran centuries ago. It is scientifically correct to say that all life was evolved out of the waters. This endorses the generally accepted view in human thinking that all life has begun in water. “The symbolic reference to “the throne of His almightiness resting upon water” would seem to point to the God-willed evolution of all life out of water – a fact clearly brought out by the Qur’an (see 21:30) and in modern times confirmed by biological research” asserts Dr. Mohammed Asad in his popular tafseer “The Message of the Quran”. Or perhaps, the word water has been used as a symbol for the fluid state of the matter before it was changed to its present form. As regards to “His Throne was upon the water” I am of the opinion that it means: “His Kingdom was over water”, says Maulana Maudoodi in his famous tafseer “Tafheem-ul-Quran”. What was the nature of this water?
Nasr et al suggest in their modern tafseer “The Study Quran” a possible meaning for the phrase “His Throne was upon the water”. This perhaps, according to them indicates “the manner in which the heavens came about without any physical support below them”. Something similar is stated in the Quran elsewhere (surah 13/2) part of an ayah:
اللَّهُ الَّذي رَفَعَ السَّماواتِ بِغَيرِ عَمَدٍ تَرَونَها ۖ
“It is God who has raised the heavens without any supports that you could see………..”
The term “sehr” mentioned towards the end in the index ayah is usually translated as sorcery or magic. In effect it indicates “the turning of something from its proper (i.e., natural) condition of being into another condition” (Taj al-‘Arus); Thus it alludes to a situation where something which is false or unreal is given an appearance of reality. Thus this word is clearly used here in the sense of deceit or falsehood, says Maulana Mohammad Ali.
The cosmos around us is not idle sport or Lila in Hindi on the part of God. This is our testing ground. Our conduct and performance here on this earth will determine the path of our spiritual life: where will we end up: successfully in Jannah or doomed for the fire of hell. What is the nature of this Water? It could be the water as we know and use. Or perhaps the word water has been used to explain the fluid state of matter prior to its change in its present form.
The ayah then tries to answer a very common and persistent question in human mind. Why have we been created; what is the purpose of our Creation? God Almighty suggests an answer here: لِيَبلُوَكُم أَيُّكُم أَحسَنُ عَمَلًا ie “that He might try you, which of you is best in conduct.” Thus HE has designed mankind to Try and Test him. Allah does this by delegating to humans the “powers of vicegerency”. He can use this authority or misuse it as he desires and will be morally accountable for them. Thus, it seems the sole purpose of creating mankind is to assess and analyse the conduct of humans and reward them or punish them for the use or abuse of these designated powers. Were it not for this basic purpose, the whole Creation would have been futile. However the disbelievers were convinced that this Creation was merely a pastime. Hence they scoffed at this new message as nothing but an act of sorcery. Allow me to add here a highly exaggerated and controversial statement as a result of immoderate emotions for our Dear and Holy Prophet; as a matter of fact it goes contrary to the Prophet’s teachings. “And it goes without saying that, among the progeny of Sayyidna Adam the best in deeds is our Rasul, on him the blessing of Allah, and peace. Therefore, it is correct to say that the real purpose of creating the entire universe is to bless it with the generous presence of the Holy Prophet (serving as a model right through the Last Day). (Mazhari)”.
The Quran expresses on many occasions that people are being tested to discover the virtuous among them. One such ayah reads (surah 67/2):
الَّذي خَلَقَ المَوتَ وَالحَياةَ لِيَبلُوَكُم أَيُّكُم أَحسَنُ عَمَلًا ۚ وَهُوَ العَزيزُ الغَفورُ
“He Who created Death and Life, that He may try which of you is best in deed: and He is the Exalted in Might, Oft-Forgiving”
This leads one to believe that such trials are an integral part of our Creator’s program. These assessments are not biased or wrongful; they are well within the capacity of the individual and a necessary step in one’s lifetime. These are “….. rather a necessary part of one’s journey in this life; when met with the correct response, they can only help strengthen one spiritually, improve one’s character, and increase one’s love for God and trust in Him. From this perspective, trials are a Blessing and a Mercy from God.”
The ayah preceding the index ayah states كُلٌّ في كِتابٍ مُبينٍ ie “Everything is recorded in the glorious Book” to console the the Holy Prophet. “This “glorious book” refers to the Preserved Tablet (al-lawhal-mahfuz) which has a universal coverage with full details of the sustenance, age, deed and things like that and which are entrusted with concerned angels as and when needed.”
In a nutshell, we can say that a little done with total sincerity and according to Sunnah is better than a lot more done with none, or less of the two.
Sayyid Qutb has a long commentary on this ayah under the heading “Matching Science with the Qur’ān” [3] Among other things, he states:
“The sūrah moves ahead by giving people a clearer idea of their true Lord, drawing their attention to the fact that HE has created the heavens and the earth according to certain system, with well-defined stages, to serve a definite purpose…………….. The verse speaks of the creation of the heavens and the earth in six days,……….. This creation is mentioned here in order to establish that there is a definite link between the system which holds the universe together and the system that regulates human life:………….What is new in this reference to God’s creation is the addition of a parenthetical clause: “His throne has rested upon water.” This signifies that when God created the heavens and the earth, that is, when He brought them into existence in their final shape and form, water was there and God’s throne rested on water………….Where, how and in what condition was this water? How did God’s throne rest on it? These are questions which are not answered in the Quranic text. It is not for any commentator who knows his limits to add anything to what the Quranic statement signifies. In such matters, what God has chosen not to reveal to us we cannot know from any other source……….. Nor is it for us to try to find some endorsement of any Quranic statement by what we call scientific’ theories, even if the Quranic statement, at its face value, fits well with any particular theory. “Scientific” theories are always liable to be turned upside down whenever scientists, having tested a new assumption, discover that it provides a more credible explanation of natural and universal phenomena than the earlier theory……….. Every Quranic statement is true regardless of whether or not science discovers the fact it states………….On the other hand, a scientific theory is based on an assumption which aims to explain a certain natural phenomenon or phenomena. It admits changes and amendments. It may even be proved wrong. Hence, it cannot be used to explain any Quranic statement, nor can it be supported by the Quran. Its scope is different from that of the divine book………. A faith which depends on the findings of ever-changing human knowledge and human science in order to be more firmly established is one which needs to be reviewed. The Quran comes first. What it states is always true. It is immaterial whether scientific theories are in agreement or disagreement with the Quran…………..The Quran only rarely mentions scientific facts, such as that water is the source of life and the element common to all living creatures…………HE leaves people to do whatever they want, so that He can test them and see who is the best in conduct. ……….. This is a perfectly accurate picture of man as he is: hasty, shortsighted, living only for the present, influenced only by present circumstances, forgetful of what has passed and heedless of what may follow.”
……..and Allah knows best.
May Allah Ta’aala bless us with true understanding–“fahm”–of our Deen, Aameen.
Dr. Khalid Mitha
July 31, 2023
FOOTNOTES
[3]Sayyid Qutb
Matching Science with the Qur’ān
The sūrah moves ahead by giving people a clearer idea of their true Lord, drawing their attention to the fact that He Thas created the heavens and the earth according to certain system, with well-defined stages, to serve a definite purpose. It points out certain manifestations of God’s power and wisdom which fit well with the theme of resurrection and reckoning, action and reward: ‘He it is who has created the heavens and the earth in six days, whereas His throne has rested upon water, so that He may test you [to make manifest] which of you is best in conduct. Yet if you say to them: ‘You shall be raised again after death,’ those who disbelieve are sure to say: ‘This is nothing but plain sorcery.’” (Verse 7)
The verse speaks of the creation of the heavens and the earth in six days, which we discussed when commenting on Verse 3 of Sūrah 10, Jonah, page 40 in this volume. This creation is mentioned here in order to establish that there is a definite link between the system which holds the universe together and the system that regulates human life: “So that He may test you [to make manifest] which of you is best in conduct.” (Verse 7)
What is new in this reference to God’s creation is the addition of a parenthetical clause: “His throne has rested upon water.” This signifies that when God created the heavens and the earth, that is, when He brought them into existence in their final shape and form, water was there and God’s throne rested on water.
Where, how and in what condition was this water? How did God’s throne rest on it? These are questions which are not answered in the Qur’ānic text. It is not for any commentator who knows his limits to add anything to what the Qur’ānic statement signifies. In such matters, what God has chosen not to reveal to us we cannot know from any other source.
Nor is it for us to try to find some endorsement of any Qur’ānic statement by what we call ‘scientific’ theories, even if the Qur’ānic statement, at its face value, fits well with any particular theory. ‘Scientific’ theories are always liable to be turned upside down whenever scientists, having tested a new assumption, discover that it provides a more credible explanation of natural and universal phenomena than the earlier theory. Every Qur’ānic statement is true regardless of whether or not science discovers the fact it states. There is a difference between what we consider to be a scientific fact and what is a scientific theory. A scientific fact is subject to experiment, but it remains always within the realm of probability. It is never taken as absolute. On the other hand, a scientific theory is based on an assumption which aims to explain a certain natural phenomenon or phenomena. It admits changes and amendments. It may even be proved wrong. Hence, it cannot be used to explain any Qur’ānic statement, nor can it be supported by the Qur’ān. Its scope is different from that of the divine book.
To seek compatibility between Qur’ānic statements and scientific theories betrays a lack of seriousness in one’s faith in the Qur’ān and one’s acceptance of it as true and as revealed by God who is well aware of all things. It betrays an overall fascination with science, giving it a far greater role than its natural one. Those who think that by attempting to establish compatibility between the Qur’ān and science do the Qur’ān and faith a service should be careful. Defeat has crept into their hearts. A faith which depends on the findings of ever-changing human knowledge and human science in order to be more firmly established is one which needs to be reviewed. The Qur’ān comes first. What it states is always true. It is immaterial whether scientific theories are in agreement or disagreement with the Qur’ān. Experimental scientific facts operate within a different area to that of the Qur’ān. The Qur’ān has left such facts to us to work with them freely, and make whatever conclusions our experiments establish. On the other hand, the Qur’ān takes upon itself the task of establishing in the human mind the values of righteousness and sound reasoning and liberating it from delusion, superstition and myth. It also seeks to establish a way of life which ensures that the human mind remains sound, free and active. It gives it the freedom to operate within its scope and establish by its own experiments whatever practical facts it concludes. The Qur’ān only rarely mentions scientific facts, such as that water is the source of life and the element common to all living creatures, and that all living creatures have been created in pairs, even self- fertilizing plants which contain both male and female cells.
Let us now reflect on this verse from the proper point of view, that is, faith and life: “He it is who has created the heavens and the earth in six days, whereas His throne has rested upon water, so that He may test you [to make manifest] which of you is best in conduct.” (Verse 7)
He has created the heavens and the earth in six days. There are several points not expressly stated here, but referred to later in the sūrah. He has created them in this span of time to make them suitable for the emergence of human life. He has also created man and made the earth and part of the heavens subject to His will. He Himself exercises His power over the whole universe: “so that He may test you [to determine] which of you is best in conduct.” Here, the text seems to make the creation of the heavens and the earth in six days, coupled with the fact that God has power over the whole universe, a test for man. This adds to the seriousness of the test and makes people feel their own importance.
As God, the Creator, has endowed the earth and the heavens with what makes the emergence of the human race possible, He has equipped man with certain abilities and made his nature responsive to the law which governs the universe. He has also left him an area of free choice. Man is, therefore, capable of choosing the path of right guidance, whereupon he is helped by God. Or he can choose the path which leads him astray, and which God lets him follow. He leaves people to do whatever they want, so that He can test them and see who is the best in conduct. He does not, however, test them to find anything out. Indeed He knows, and there is no limit to His knowledge. Instead He tests them to make their secret actions appear on the surface. They then receive their reward or punishment according to God’s will and justice.Denial of the resurrection and the reckoning and the handing out of rewards sounds very strange in this context. When it is stated that testing people is linked with the creation of the heavens and the earth and is essential to this universal system and the laws of existence, those who deny it sound both absurd and totally unaware of the major facts of the creation of this universe. For this reason they are surprised and stunned by these facts: “Yet if you say to them: ‘You shall be raised again after death,’ those who disbelieve are sure to say: ‘This is nothing but plain sorcery.’” (Verse 7)
What a strange claim. How false it sounds in the light of the preceding Qur’ānic statement!
Man in Different Moods:
In their denial of the Day of Judgement, the unbelievers are seen to be totally unaware of its close relation to the law that governs the whole universe. They demonstrate the same ignorance concerning punishment in this life. They question the fact that they have not already been overtaken by suffering and punishment. They wonder at the delay: “If We defer their suffering for a definite term, they are sure to say: ‘What is holding it back?’ On the day when it befalls them there will be nothing to avert it from them; and they shall be overwhelmed by that which they used to deride.” (Verse 8)
Where earlier prophets had produced miracles, it was to no avail for their communities which continued to reject their messages. Immediate punishment was thus their lot. This was due to the fact that the messages delivered by those prophets were addressed to a specific community, or generation. And the miracles they produced were witnessed only by that generation.
The Prophet Muĥammad, however, was given the task of delivering the final message, addressed to all generations and all communities. The miracle supporting his message was not a material one. It could, therefore, be preserved so that it could be contemplated and accepted by generation after generation. It is divine wisdom, then, that has ruled out the infliction on his community of an exterminating punishment. However, such punishment may be visited on groups or individuals of this community at particular times. The same applies to the Jews and Christians, who received earlier Scriptures, and who also have never been subjected to the sort ofcatastrophe that had eliminated earlier communities.
In their ignorance the unbelievers here question why their punishment, if any, is delayed. They do not realize that it is delayed only to an appointed time. Nor do they recognize that behind this delay lies God’s wisdom and compassion. When the suffering overwhelms them, as it will surely do, they will have no means of averting it. It will encompass them all for their derision, evidenced by their questioning: “On the day when it befalls them there will be nothing to avert it from them; and they shall be overwhelmed by that which they used to deride.” (Verse 8)
A believer, indeed anyone who takes a serious view of things, does not ask for God’s punishment to be hastened. Such people know that if punishment is deferred, such deferment is as a result of God’s compassion and wisdom, so that those who are more responsive to faith may eventually accept it. Indeed in the period during which God chose not to inflict overwhelming punishment on the Quraysh unbelievers many of them adopted Islam and served it well afterwards. Of their offspring many were good servants of Islam. These are only partial manifestations of God’s purpose and wisdom. He alone knows it in full. Man, with his finite reason and hasty view, cannot know it all.
The rest of the passage describes aspects of the psychology of man, a remarkable creature who, without faith, remains short-sighted, inconsistent and vacillating: “And thus it is: if We let man taste some of Our grace, and then take it away from him, he becomes utterly in despair, totally ungrateful. And if We let him taste ease and plenty after hardship has visited him, he is sure to say: ‘Gone is all affliction from me,’ and he grows jubilant and boastful. Not so are the ones who are patient in adversity and do righteous deeds. They shall have forgiveness and a great reward.” (Verses 9-11)
This is a perfectly accurate picture of man as he is: hasty, shortsighted, living only for the present, influenced only by present circumstances, forgetful of what has passed and heedless of what may follow. He is either in despair once God’s grace is removed from him, ungrateful for what he has enjoyed, or overly jubilant, boastful and arrogant when ease and plenty are his lot. He does not persevere when he tastes hardship, hoping and praying that God will have mercy on him and lighten his hardship. Nor does he moderate his jubilation when he enjoys God’s abundant bounty, or consider that it may be withdrawn.
“Not so are the ones who are patient in adversity.” (Verse 11) Such people remain steadfast when they enjoy ease and plenty and when they endure adversity. Many people may be too proud to show weakness when they suffer any hardship. But few indeed are those who do not give themselves airs when they enjoy bliss and affluence. “And do righteous deeds,” in both situations. “They shall have forgiveness and a great reward,” for their commendable attitude in both situations. A serious view of faith, manifested in righteous deeds, is the only thing that protects man from despair during hardship and from arrogance during times of ease and plenty. It is the only factor which helps many adopt a consistent attitude in both situations. With faith man feels his link with God. He is thus not overwhelmed by adversity. Nor is he proud and insolent when he enjoys abundance. To a believer both situations are beneficial. As the Prophet says, only a believer derives benefit from both situations.
Dr. Khalid Mitha
July 31, 2023