The Qur’an and the Creation of the Universe
The Qur’an does not have a chapter on the genesis of our universe as do the Jewish and Christian scriptures. Many Christians and Jews believe that God created the universe in six days. Most contemporary contemporary Muslims also believe in the creation of the universe in “six days.” The Qur’anic concept of the universe differs from that claimed by Herman Bondi, Thomas Gold, and Fred Hoyle, who claim that ours is a
steady-state universe that never had a beginning and will continue to exist in a condition similar to its present. On the other hand, the universe, according to the Qur’an, has a beginning and an end, as we shall presently discuss. Knowledge of the external world is reflected in the sophistication of the language that people use. We invent new words to convey new knowledge. When the Qur’an came to Arabia, the
people of that time and place used “the heavens and the earth” to describe the universe. The Qur’an describes the heavens and the earth (the universe) as a single entity that God split into the heavens (galaxies) and the earth.
Do not these unbelievers see that the heavens and the earth were an integrated mass, and then We split them
and made every living thing from water? (Qur’an 21:30)
The Qur’an further hints at our recent scientific discovery of the universe evolving from a gaseous state that is described as smoke. And He turned to the heavens and it was a smoke.
So He said to it and the earth: ‘Come with willing obedience or perforce.’ They said: ‘We come willingly.’
According to modern cosmology, after its cosmic explosion, the
universe began an expansion that has never ceased. The Qur’an also describes the universe as one that is expanding:
And it is We who have built the universe with [our
creative] power; and it is We who are steadily expanding it.” (Qur’an 51:47)
In spite of this convergence of the scientific perception of the origin of the universe and the literal Qur’anic concept of Creation, many Muslims of our time are afraid that the big bang theory could be replaced by another paradigm and that if that happened, their faith might be weakened. A modern Islamic scholar, Muhammad Asad, argues: It is, as
a rule, futile to make an explanation of the Qur’an dependent on scientific findings, which may appear true today but may equally be disproved tomorrow by new findings.
Whether or not the Qur’anic verses agree with modern science, these verses
describe an explosive beginning of the universe from an integrated mass or singularity, its evolution through a gaseous state, and its continuing expansion. A well-respected Muslim scholar, Al-Biruni (973–1048), agreed with the possibility of what I have described here in his book, The Determination of the Coordinates of Positions for
Correction of Distances between Cities: For it is quite possible that these [celestial] bodies were scattered . . . when the Creator designed and created them. If you then ask the mathematician as to the length of time, after which they would meet each other in a certain point, or before which they had met each other in that identical point, no blame attaches to him, if he speaks of billions of years. The Bible and the Qur’an agree that God created the Universe in six days. The six days of creation is not six
earthly days, but eons.
Al Biruni asks: “How is it possible to imagine that these days are
like the days of our reckoning!” Then he rejects the reading of six days of creation as six solar days with a verse from Qur’an:
“A day in the sight of thy Lord is like a
thousand years of your reckoning.”
Wynn Sr., Charles M.. And God said, “Let there be evolution!” (p. 132). All Things That
Matter Press. Kindle Edition.