JOURNEY OF THE UNIVERSE
  AS EXPOUNDED IN THE QUR`AN
  (Excerpts Only)

By: Shaykh Fadhlalla Haeri

Chapter 1
Creation Begins

The entire model of creation can be found in the Qur`an. In order to see the whole model, one has to look at all the âyât (Qur`anic verses, signs) referring to the event of creation, for each one of them reflects a certain angle. Only then will there be an interlinked picture one can visualize.

We try to be as faithful as possible to the interpretation of each âyah (verse, sign; singular of âyât) as it arises and build upon these verses layer by layer, until we have the full picture. Imagine it as an impressionist painting in which each different brush stroke has a certain independent meaning, but if we were to look at them all together we would see that they reinforce each other – a unified picture would emerge. Each brush stroke is therefore independent and yet dependent.

The same applies to the Qur`an. To understand a certain âyah one must hear its resonance or see its confirmation in another âyah – al-Qur'ân bil-Qur'ân; "the understanding of the Qur`an is by means of the Qur`an" – and the Qur`an contains its own system of checks and balances. As one of the Imams says: Al Qur'ân yufassir ba'duhu ba'dan; "the Qur`an explains part of itself in other parts". If there is an âyah that is vague or is a little hazy in its limits or application, another âyah will clarify or delineate it. Grasp the whole and one will then get the picture. That picture must be inherently and deeply rooted in our imagination, for otherwise we would not understand the mechanics of even part of it. However, we are its product, we are part of the picture, so how can we take a complete, objective overview of it? This must be borne in mind. It is not a simple matter of isolation where there is an observer and an observed. According to the Qur`an, the observer is the observed. At best, the Qur`an gives us a picture through which, by reflecting upon it, we will gain inner comprehension about the nature of creation.

Surely your Lord is Allah, Who created the heavens and the earth in six periods, and is firmly established on the throne (of authority), regulating every affair; there is no intercessor except after His permission. This is Allah, your Lord, therefore serve Him: Will you not then remember? (Yûnus:3)

Rabb (Lord) is related to tarbiyah (education, upbringing). It is the Lord who brings up everything to its full potential. Your Lord, you Sustainer, is Allah. He created the heavens and earh. Samâ' (sky, heavens; singular of samâwât) is what is high – high in actuality or in value. Yawm is a day; a day is a sequence in time that has a beginning and an end and has its own particular characteristics. A day from the Qur`anic point of view is a period of different states. The morning is different from the afternoon, and the beginning is different from its end.

God created the heavens and earth in six different phases and then established Himself upon the throne; meaning: He took complete control over them. 'Arah (throne or foundation) is what manifested reality rests upon. A house is not held fast unless it has a foundation. The foundation holds this creation together in its movement. Yudabbîru-l-amr means regulating every affair; every matter will be regulated by the one Lord who is firm in His power and has control over all things.

"There is no intercessor except after His permission." The word shafî' (intercessor) implies solace, compassionate intercession, additional aid. Nothing will give that support unless it is in accordance with the law, according to idhn. Idhn is permission, and its root is adhina, to listen, allow, hear. If God does not hear one, how can He aid him? But this is not the right way of putting it; Allah is All-Hearing. It is not that Allah does not hear it, it is man who has not been real in his calling. He has not generated the right "song".

And they have not honored God with the honor that is due to Him; and the whole earth shall be in His grip on the day of resurrection and the heavens rolled up in His right hand; glory be to Him and may He be exalted above what they associate (with Him). (az-Zumar: 67)

Man, being the highest of creation, contains the echo and the meaning of creation. He was elevated above the angels who are restricted in their channels of action, that is, angels are commanded to act only in specific directions in which they have no choice. Man, to whom angels were made to prostrate, is given that choice so that he may learn to choose the right path of action. If he chooses wrongly, he will be afflicted, resisted, and given the opportunity to recognize his wrong action both inwardly and outwardly. That recognition comes about through suffering and punishment. If he chooses rightly, he will be in a dynamic state of peace and contentment, and will realize that he is acting correctly. The tests that man is given by having choice are a preparation for the next experience which is beyond time; and the next experience will either be hellish or paradisiacal, dominated by incessant turmoil and turbulence or infinite peace, bliss, and joy.

Man in this world is given the choice. If he transgresses the laws of the Creator he will inevitably act unjustly, and eventually bring about mass injustice and disturbance. It may appear that God's will is not prevalent and that matters are out of the Merciful's grip, but it is He Who has given man the choice in the first place. We are the children in nature's playpen. The question we must ask ourselves is: are we able to grow beyond the toys or do we continue to fight over them?

When this life ends and the universe collapses, it will be clear that everything is totally and directly in the grip of God. There will be no possibility of doubting that there is anything other than His justice, whereas in this life, it may appear that God's mercy does not encompass all. Apparent injustice is caused by man's choices and wrong actions. This is the meaning of the heavens being rolled up in His hand, where everything falls directly and completely under His command and mercy.

The phrase "will you not them remember" is repeatedly used in the Qur`an. The meaning of all that has gone beforehand is in one's inner memory bank, not in one's outer memory bank. It is an inner subgenetic remembrance that gives man the meaning of what is already within him. It is asking: "Can you not remember the big bang, the explosion, the meaning of which is already in your heart?" There was the order, kun fa-yakûn, "be and it is", and creation instantly occurred from the void.

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