Qur'an, Hadith and Scholars:Creation: Difference between revisions

==Sira==

{{Quote||Then He lifted Himself to heaven when it was smoke ... (Sura 41:11): The meaning is: Then, '''after he created the earth and what was on it, his wisdom led him to the creation of heaven''' without there being anything that could have dissuaded him from it. Some say that God’s Throne (‘arshuhu) was on the water before the creation of heaven and earth, and that God then caused a (pillar of) smoke to rise up out of the water, which arose over the water and remained (suspended) over it. Then God caused the water to dry up and made from it (the various) regions of the earth (aradun); and finally God created heaven out of the smoke which had risen up ...<BR><BR>One may now ask: Why does God mention the earth together with heaven and place them together in the command to come into being? '''Was the earth not already created in two days before heaven (was created)? To this I answer: God had created the material earth only after the creation of heaven, for God says: ‘And after that (that is, after the creation of heaven)''' He spread out the earth’ (Sura 79:30). Thus the meaning is: ‘Come forth in the form and condition in which you are to be made. Earth, come forth spread out as the resting-place and dwelling-place for your inhabitants! Heaven, come forth arched as a roof for her!’ By coming forth is meant that something originates and appears, as when one says: ‘His work had come forth in a satisfactory and welcome manner.’<ref>Helmut Gätje, The Qur'an and its Exegesis, Oneworld Publications, Oxford 1996, pp. 150-151</ref>}}

{{Quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=2&tAyahNo=29&tDisplay=yes&UserProfile=0 Surah 2 Ayah 29]<BR>Tafsir al-Jalalayn|2=He it is Who created for you all that is in the earth, that is, the earth and all that is in it, so that you may benefit from and learn lessons from it; then, '''after creating the earth, He turned to, that is, He made His object, heaven''' and levelled them (fa-sawwāhunna: the pronoun [-hunna] refers to ‘heaven’, since, it [heaven] is implicit in the import of the sentence attributed to it [the pronoun]), that is to say, He made them thus, as [He says] in another verse, [fa-qadāhunna] so He determined them [Q. 41:12]) seven heavens and He has knowledge of all things, in their totality and in their individual detail, so do you not then think that the One who has the power to create this to begin with, which is much greater than what you are, also has the power to bring you back [after death]?}}

{{Quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=41&tAyahNo=9&tDisplay=yes&UserProfile=0 Surah 41 Ayah 9]<BR>Tafsir al-Jalalayn|2=Say: ‘Do you [really] (read a-innakum, pronouncing both hamzas, or by not pronouncing the second one but inserting an alif between the two in both cases) disbelieve in Him Who '''created the earth in two days, Sunday and Monday''', and ascribe to Him associates? That is the Lord, in other words, the Possesser, of [all] the Worlds (al-‘ālamīn, the plural of ‘ālam, which denotes everything apart from God. On account of the variety [of beings] that it subsumes, it has been expressed in the plural form ending with –īn, as a way of giving prevalence [in the address] to rational beings).}}

{{Quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=41&tAyahNo=10&tDisplay=yes&UserProfile=0 Surah 41 Ayah 10]<BR>Tafsir al-Jalalayn|2=And He set (wa-ja‘ala, the beginning of a new [independent] sentence and cannot be a supplement to [the preceding] relative clause containing alladhī, ‘Who’, because of the intervening clause that is [syntactically] unrelated) therein firm mountains [rising] above it, and blessed it, with an abundance of water, crops and stock, and ordained, divided, therein its [various means of] sustenance, for human beings and beasts, in four, complete, days — in other words, '''the ‘setting therein [of mountains]’ together with what has been mentioned in addition [all] took place on Tuesday and Wednesday''' — evenly (sawā’an, in the accusative because it is a verbal noun) in other words, the four days were exactly four, neither less nor more, for [all] enquirers, about the creation of the earth and all that is in it.}}

{{Quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=41&tAyahNo=11&tDisplay=yes&UserProfile=0 Surah 41 Ayah 11]<BR>Tafsir al-Jalalayn|2='''Then He turned to the heaven''' when it was smoke, [consisting of] rising vapours, and He said to it and to the earth, “Come both of you, to what I desire from you, willingly, or unwillingly!” (taw‘an aw karhan, their [syntactical] locus is that of a circumstantial qualifier, in other words, ‘[Come] being obedient or coerced’). They said, “We come, together with all those inhabiting us, willingly!” (tā’i‘īna mainly indicates masculine rational beings; it may also be that they are referred to in this way because they are being addressed thus).}}

{{Quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=41&tAyahNo=12&tDisplay=yes&UserProfile=0 Surah 41 Ayah 12]<BR>Tafsir al-Jalalayn|2=Then He ordained them (the [suffixed] pronoun refers back to al-samā’, ‘the heaven’, because it [al-samā’] actually denotes that plural [sense] to which it will lead [in the following clause), in other words, '''He made them to be, seven heavens in two days — Thursday and Friday. He completed them in the last hour thereof, in which He created Adam''' — which is why He does not say sawā’an, ‘evenly’ here [as He did earlier]; what is said here concords with those verse in which it is stated that the heavens and the earth were created in six days; and in each heaven He revealed its commandment’, that to which He commanded those in it [to follow], in the way of obedience and worship. And We adorned the lowest heaven with lamps, with stars, and [this was also] to guard them (hifzan is in the accusative because of its implicit verbal sense, in other words, ‘We guarded it against the devils lest they try to listen therein [to the angels] by stealth with meteors’). That is the ordaining of the Mighty, in His kingdom, the Knower, of His creatures.}}

{{Quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=3&tAyahNo=59&tDisplay=yes&UserProfile=0 Surah 3 Ayah 59]<BR>Tafsir al-Jalalayn|2=Truly, the likeness of Jesus, his remarkable case, in God’s sight, is as Adam’s likeness, as the case of '''Adam, whom God created without father or mother''': this is a comparison of one remarkable thing with another more remarkable, so that it convinces the disputer and establishes itself in one’s mind more effectively. '''He created him, Adam, that is, his form, of dust, then said He to him, ‘Be,’, a human being, and he was'''; similarly, He said to Jesus, ‘Be’ — without a father — and he was.}}

{{Quote|1=[http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=4&tAyahNo=1&tDisplay=yes&UserProfile=0 Surah 4 Ayah 1]<BR>Tafsir al-Jalalayn|2=O people, of Mecca, fear your Lord, that is, His punishment by being obedient to Him, Who '''created you of a single soul, Adam, and from it created its mate, Eve (Hawwā’), from one of his left ribs, and from the pair of them, Adam and Eve, scattered, separated and spread, many men and, many, women'''; and fear God by whom you claim [your rights] from one another (tassā’alūna: the original tā’ [of tatasā’alūna] has been assimilated with the sīn; a variant reading has tasā’alūna), so that one of you says to the other, ‘I ask you, by God…’, or ‘For God’s sake…’; and, fear, kinship ties, lest you sever them (a variant reading [of wa’l-arhāma, ‘and kinship ties’] is wa’l-arhāmi, as a supplement to the pronoun contained in bihi [sc. God]). They used to implore one another by ties of kinship. Surely God has been watchful over you, heedful of your deeds, for which He will requite you, that is to say, He is ever possessed of such an attribute.}}

* [[Creation]] ''- A hub page that leads to other articles related to Creation''