Speech

The Process of Creation
A Qur'anic Perspective

by Dr Israr Ahmad

 

It is a matter of consensus among the noted theologians that the “speech” is an attribute of the “speaker”. It is on this basis that Allama Iqbal has referred to the Qur'an as being “like God” --- a Divine similitude. And regarding the attributes of Allah it is also a matter of consensus and an accepted axiomatic truth that like the Being of Allah, His attributes also possess an absolute degree. As regards the relationship between the “Being” of Allah and His “attributes”, the only acceptable solution to this seemingly intractable problem is that the attributes are “neither identical nor apart from” the Divine Being. This is the only possible resolution of the issue that must be accepted, irrespective of how contradictory it may appear. Consequently, the Divine Word (or the verbal imperative of) “Be!” that was pronounced by Allah and that became the starting point of the process of creation, was in the beginning also necessarily “absolute” and “infinite”. By extension, this Divine Imperative was also beyond all the categories of quantity, quality, time and space. This word “Be!” began to devolve through stages, as a result of which the passage from “Necessity” to “possibility” and from “Eternity” to “contingency” began, all designed Intelligently sans any possibility or probability of accident or coincidence.

It logically follows that the attribution of the process of devolution and descent is not to the Being of Allah but to the Divine Word “Be!” It is for this reason that Shaikh Ahmad Sirhindi has identified the sum total of all the realms of existence and all temporal creatures as being the “shadows” of the Names and Attributes of Allah.

At this stage in the discussion, reference to the opening verses of the Gospel of John is quite pertinent and interesting even though it is plainly clear that these verses are more the reflection of a sharpened theological intellect than the revealed words of Divine Speech.

“In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made.” [John, 1:1-3(KJV)]

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Just as the term kalimah is a significant and fundamental term of the Qur'an, the term amr is also a profound and oft-used Qur'anic locution. The term amr is sometimes used in the sense of “concern” or “affair”, sometimes in the sense of “command” or “judgment”, sometimes in the sense of “control” or “authority”, while at other times in the sense of any “talk” or “matter” (particularly in the Urdu language). In addition to this variety of meanings, the word amr carries a specific and special meaning in the Qur'an where it is used in contrariety to the word khalq, or at least in contrast to it. In Surah Al-A'raf [7:54], the conjunctive “and” is placed between khalq and amr and both are collectively identified as being under the dominion and control of Allah. But, surely, at the same time it establishes and puts in bold relief distinct separation and contrariety between the two terms.

“…..behold! The khalq and amr (belong) to Him. Hallowed is Allah, the Lord of all the worlds.” [Al-A'raf, 7:54]

Two points of great significance need to be understood regarding the term amr:

a)   Without any exception, all the Qur'anic ayaat that refer to the process initiated by the Divine Kalimah “Be!” whereby “it becomes instantaneously” use the term amr --- the term khalq is not used in any of these ayaat. In other words, nowhere in the Qur'an does it say anything to the equivalent of “…..and when He wills a thing (khalq) to be, He but says unto it, “Be!” --- and it is.” It is beyond the resplendence of the Qur'an that this exclusive use of the term amr in conjunction with the Divine Word “Be”--- to the exclusion of the term khalq --- is a mere accident without a real and significant reason.

b)   The term amr is intimately related to the term rooh. In the words of the Qur'an:

i.                    “And they ask you about the rooh. Tell them that the rooh is from the amr of my Lord…..” [Al-Isra, 17:85]

ii.                  “He causes the angels to descend with the rooh that is from His amr upon whomever He wills of His servants.” [Al-Nahl, 16:2]

iii.                “He bestows the rooh that is from His amr upon whomever He wills of His servants. [Al-Momin, 40:15]

iv.                “And thus We have revealed unto you (O, Muhammad a) a rooh that is from Our amr.” [Al-Shura, 42:52]

Concerning the first ayah quoted above [Al-Isra, 17:85], some interpreters are of the opinion that the term rooh refers to Divine Revelation, but the majority opinion is that it refers to the human spiritual soul. In the second [Al-Nahl, 16:2] and third [Al-Momin, 40:15] ayaat quoted above, the term rooh definitely refers to Divine Revelation that came to the prophets. In the fourth ayah [Al-Shura, 42:52], the term rooh refers specifically to the Divine Revelation (the Qur'an) that was sent to Prophet Muhammad (pbuh). But, generally speaking, according to the majority school of thought it refers to the human spiritual soul. Whatever the case may be regarding the specific meaning of the term rooh, the point to note is that it has a close and intrinsic relationship with the term amr.

Source:  The Process of Creation

 to be continued  . . . .

2. The First Stage in The Process of Descent and the Relevant Qur'anic Terminology

The Process of Creation
A Qur'anic Perspective

by Dr Israr Ahmad

The Qur'an identifies the verbal imperative of Allah i.e. “Kun” or “Be!” --- The kalimah of Allah --- as being the basis and catalyst through which initiated the process of Genesis or the Event of Creation. In the Words of the Qur'an:

“…..and when He wills a thing (amr) to be, He but says unto it, “Be” --- and it is.”

[Al-Baqarah, 2:117]

“…..when He wills a thing (amr) to be, He but says unto it, “Be” --- and it is.”

[Aal-e-Imran, 3:47]

“…..Glory be to Him; when He wills a thing (amr) to be, He but says unto it, “Be” --- and it is.”

[Maryam, 19:35]

“…..and when He wills a thing (amr) to be, He but says unto it, “Be” --- and it is.”

[Al-Momin, 40:68]

These four ayaat and numerous others addressing the same theme practically manifest an identical meaning, and the conclusion to be derived from them is that, whenever Allah decides on a matter, it is sufficient for Him to utter the verbal imperative “Kun” (i.e. Be!) and the matter is done --- the “Word of Allah” is all that is needed in order to bring a thing or event into being. But there are two more ayaat that discuss this matter in somewhat greater detail:

“Whenever We Will anything to be, We but (have to) say unto it “Be” --- and it is.”

[Al-Nahl, 16:40]

“The (nature) of His amr is such that when He wills a thing to be, He but says unto it, “Be” --- and it is.”

[Yaseen, 36:82]

The relationship between the “kalimah of Allah” and bringing of a thing or event into being has a direct bearing on the issue of interpreting the meaning of “kalimah”. The Qur'an repeatedly refers to the legal injunctions, individual and social moral decrees, juridical decisions, and ordained laws set by Allah as the kalimaat or “Words” of Allah, as all of these matters are indeed the outcome of the “Word of Allah”. However, it is entirely possible that the reference to the “Words of my Lord” and the “Words of Allah” as being “limitless” in the following two ayaat refers to things and matters in the created order. Just as the Knowledge and Wisdom of Allah is limitless, it is entirely possible that this “inexhaustibility” is partially reflected in the domain of created order. If this interpretation is accepted then every single created being would represent the manifestation of a Divine Imperative “Be”! The two ayaat are as follows:

“Say: If all the sea were ink for my Lord’s words, the sea would indeed be exhausted before the words of my Lord are exhausted! And (thus it would be) if we were to add to it sea upon sea.”

[Al-Kahf, 17:109]

“And if all the trees on earth were pens, and the sea (were) ink, with seven (more) seas yet added to it, the words of Allah would not be exhausted, for verily Allah is Mighty, Wise.”

[Luqman, 31:27]

Not withstanding the general rule outlined in the above two ayaat, out of the innumerable and limitless creations that Allah has brought into being, the Qur'an explicitly refers to only Prophet Isa (pbuh) (Jesus Christ) as being the “Word of Allah”. In Surah Aal-e-Imran [3:39], the Qur'an describes Prophet Yahya (pbuh) (John the Baptist) as being one who would “…..confirm the truth of a Word from Allah”. And a little later in the same Surah [3:45], the Qur'an uses the following words to describe Prophet Isa (pbuh) in the context of the glad tidings that the angel came to give to Maryam regarding the virgin birth of a noble child: “O Maryam! Allah sends you glad tidings of a Word from Him.” And Surah Al-Nisa [4:171] offers even greater details regarding the relation of the “Word” of Allah and Prophet Isa (pbuh):

“…..Verily, the Messiah --- Isa the son of Maryam (Mary) - -- is the messenger of Allah and His word that He bestowed upon Maryam…..”

The reason for this appears to be the fact that along with the “creation” and “fashioning” of everything, Allah also has an established procedure regarding the “apportioning” and “guiding” of everything:

“Extol the limitless glory of the Lord’s name, the glory of the All-Highest who creates (everything), and thereupon forms and fashions it in accordance with what it is meant to be, and who determines (and apportions) the nature (of all that exists), and thereupon guides it (towards its fulfillment).” 

[Al-Aala, 87:1-3]

It is this very “apportioning” and “guiding” that manifests in the realm of inanimate matter in the form of the “laws of nature” or “physical laws”. Beyond the realm of inanimate matter, in the realm of plants “biological laws” are added to the “physical laws” to “determine” and “guide” this realm of Allah’s creation. Further still, in the animal world, the element of “natural instincts” is added to the aforementioned physical and biological laws to govern the growth and development of the animal kingdom and similar species. Further yet in the human realm, the dimension of ratiocination or the “rules of logic” is added to the aforementioned three elements to “determine” and “guide” the human being --- and beyond the domain of ratiocination or rationality there is nothing but “Divine Revelation”. The functioning of the entirety of creation depends on these laws and the specific realm to which a specific portion of creation belongs --- this normal functioning of the created order does not require any additional Divine Word “Be!”

But wherever there is a need to alter the normal functioning of the created order --- to alter the normal chain of “cause and effect” in order that a special Divine Decree be enacted --- then there is the need for a new Divine Word “Be”. In common parlance, in the case of the breakage of the normal chain of cause and effect (usually called a non-natural or miraculous happening), a new Divine Word “Be!” is inserted, so to say, at the point where one of the links in the normal chain of causation is missing. 

 

The virgin birth of Isa d (Jesus) is an illustration of this very process where the Divine Word replaced a missing link in the chain of causation by virtue of which a woman would get pregnant under normal circumstances. According to the normal physical and biological laws the birth of an individual requires both the male and female contribution towards a fertilized ovum which then develops into a human child. But in case of the birth of Isa (pbuh) (Jesus), the contribution of the father is completely missing --- meaning that one of the links in the normal chain of the causal factors of human birth is not there --- and it is this missing link which is replaced by the Divine Word “Be!” Consequently, it is for this very reason that Isa (pbuh) (the son of Maryam) is referred to in the Qur'an as “…..a Word from Allah”, “…..a Word from Him”, “His Word”.

Source:  The Process of Creation

 to be continued  . . . .

1. Passage from “Necessary Being” to the Contingent

 The Process of Creation
A Qur'anic Perspective

by Dr Israr Ahmad

1. Passage from “Necessary Being” To the Contingent

According to Islamic theistic belief, only Allah is the “Necessary Being” and the “Eternal Being”. In stark contrast, the vast expanse of space and time and the sum total of creation and existence (including human beings) are only “potentialities”, “possibilities” and “contingencies”. While there can be no dispute regarding these two beliefs the process by which “probability” emerged from “Necessity” and “contingency” from “Eternity” remains a topic of debate and contestation among the theologians. What stages did this process pass through? Is there only descent and devolution from the Necessity/Eternity to the probability/contingency? Or has there been a process of ascent and evolution involved in all this too? 

Classical philosophy and Neo-Platonism offer one possible set of answers to these exceedingly difficult issues. These answers are centered around the hypothesis that “ten intellects” (culminating in the active intellect) and “nine spheres” bridge the gap between the Necessity/ Eternity and probability/contingency. In the final analysis, however, any set of answers centering around this hypothesis must be discarded because the hypothesis is neither supported by any evidence from the sources of acquired knowledge (the domain of empirical science and logic) nor by any evidence from the sources of revealed knowledge (the domain of revealed scriptures). In the same vein, some of the mystic sages have hypothesized that six stages of emanation separate the primordial state of Divine Inclusive-Oneness and Exclusive-Unity from the present observable reality of the ephemeral multiplicity of existence. But as is the case with the hypothesis of the philosophers, this position of the sages is neither supported by any evidence from the sources of acquired knowledge nor any evidence from the sources of revealed and traditional knowledge.

This particular issue of great philosophical and academic import (being among the most intractable of such issues) does not receive any direct or detailed treatment in the Qur'an. As with other such questions that are of pressing concern to only a specific (and tiny) portion of humanity, the Qur'an relies on subtle pointers in its treatment of this particular issue. The reason for the indirect and allegorical treatment of this and other such issues is the fact that the primary function and intent of the Revealed Word is the detailed discussion of practical matters related to Guidance and the Straight Path. These matters are of immediate and common concern for every human being so that he or she may attain salvation on the Day of Judgment. Consequently, the Qur'an keeps the needs of ordinary populace in focus and takes into account their intellectual capacities. As a result, the Qur'an relies upon only general pointers to address issues related to specialized philosophical or academic interest, higher gnosis, and subtle spiritual realities. For those with sharpened intellects and heightened spiritual sensibilities these “general pointers” should be sufficient to shed light on such matters --- as the saying in Persian goes: “For the intelligent, pointers suffice”.

At the present stage in the human intellectual odyssey, however, human knowledge has reached a point where it has become capable of going beyond merely investigating matters related to the organization of the Created Order and Intelligent Design; it has now begun to investigate issues related to the event of creation itself. That knowledge which was given to Adam (pbuh) at the very beginning in the form of “Knowledge of the Names” symbolized a latent potentiality or capacity in the human entity. After having passed through numerous stages of manifestation and exfoliation, the “knowledge of the Names” now stands at the threshold of gaining mastery over the very forces of nature that once threatened the existence of this fragile creature.

It is not without reason that, in the words of the poet philosopher Allama Iqbal, “even the stars are apprehensive at the ascent (i.e. progress in scientific knowledge and technology) of man”.

Having gained mastery over the earthly forces of nature through the progressive development of knowledge given to him potentially at the primordial stage of his existence, man’s gaze has turned towards the heavens and the stars --- the “final frontier” --- and the explanation of the event of creation.

In this booklet, we will try to unravel the cosmogenesis unfolded by a deeper reflection on the highly subtle and profoundly significant Qur'anic verses and its convergence with certain points of modern cosmological, astrophysical and biological thought.

Source:  The Process of Creation

 to be continued  . . . .