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God and the Universe
By: Muhammad Sa‘idi-Mihr Amir Divani
As we have stated at the outset of this section, one of the qualities of Islamic cosmology is that world phenomena are not regarded separate from their Creator. Islam always considers the relation of the world with regard to its originating agent and recognizes all beings in light of their connection with God. All schools that believe in some manner in God as the First Cause depict the connection between God and the world.
Sometimes He is regarded by other schools as the Prime Mover, who gave the caravan of existence its initial momentum in the eternal past. At other times, the relationship of God and the universe is reduced to the relationship of a watchmaker and a watch—a watchmaker who created and refined the world in the eternal past, after which the inner workings of the watch automatically caused the continuation of existence!21
However, according to the Islamic perspective, the connection of God and His creation is much more profound. Not only is God the Creator and Originator of all creatures, He is their Contriver and Preserver. To state matters differently, in every moment of existence, the entire universe and its constituents are dependent upon and sustained by God such that if divine grace were to be interrupted for even a moment, their existence would instantaneously become void. In philosophical terms, the world not only needs God for its inception, it also needs Him for its perpetuation. Therefore, Islam teaches that God does not sit by and merely watch the events and incidents occurring in the world; rather, the Divine Essence, despite being exalted and magnificent, accompanies even the lowliest elements of existence: “And He is with you wherever you may be.”22
Obviously, this is not spatial accompaniment because God transcends space. This accompaniment signifies that God is the absolute preserver and upholder of all of existence.23 Therefore, God is the closest being to His creations—while this proximity does not cause His limitation or incarnation in mundane objects—and also He is the apogee of sublimity and ascendancy—while this culmination does not result in His neglect of or remoteness from His creations. In our religious texts, there are profound interpretations of the relationship of God and His creations. Imam ‘Alī (‘a) has elucidated this connection in various erudite sermons using varied terms: “[God] is with all things without being their partner and is apart from all things without being distant from them.”24
“[God] is close in His sublimity, and is Sublime in His closeness.”25
Thus, in Islamic cosmology, the transcendence and immanence of God coexist in an appropriate manner, whereas most other creeds only emphasize one of these two issues and have refrained from converging them.26
Unity in Action
One of the tenets of Islam, which facilitates understanding the relationship between God and the world, is the principle of unity in action [Tawhīd al-af‘ālī]. Correct understanding of unity in action can help us understand the depth of God’s link with creation and the critical presence of the Divine Will on the stage of existence.
Unity in action means, the only independent agent—whose agency does not rely on any other entity—is God. Consequently, the agency of all other entities is a token of His agency and cannot be realized without His explicit permission and providence. Thus, all occurrences in existence are acts of God and under His influence and will.
Belief in unity in action opens new portals to understanding the world. A person who believes in unity in action perceives the Divine Will in all places and discerns the effects of His agency in all phenomena and incidents. The world, in all its vastness and immensity, and with all its colorfulness and diversity, is the manifestation of a united will. Moreover, all alterations and transformations originate from a changeless and exclusive fountainhead: “There is no force or power but Allah.”
Heeding the cosmological tenets of Islam assists us in sketching the general lines of Islamic cosmology. Additionally, in light of these precepts, we may better understand the theological and anthropological teachings of Islam. Here, it is appropriate that we explain, in short, various religious standpoints about world phenomena. As we have already stated, Islamic cosmology is not restricted to deciphering natural and material phenomena—it also includes supernatural creatures. Accordingly, we shall divide our discussion into two chief parts: Natural phenomena (the natural world) and paranormal entities (the supernatural world).
The Natural World
The Qur’an speaks of natural phenomena in many verses. The variety of natural phenomena, the multitude of Qur’anic verses on this issue, and the limitation of this treatise all compel us to condense the material and shorten our discussion.
Creation of the Natural World
Various Qur’anic verses state that the world was created in six days.
“Surely your Lord is Allah, who created the heavens and earth in six days, then established Himself atop the Throne.”27
Keeping in mind the fact that in the Qur’an, the term ﴿ÇáÓøãÇæÇÊ æ ÇáÃóÑÖ﴾ (the heavens and earth) usually indicates the entire natural world,28 this verse signifies that the process of the natural world’s creation took six days. However, what does day signify here? Due to the two following facts, we can state that in this verse, “day” [yaūm] indicates a specific time interval whose exact span is unknown to us. First, before the formation of our solar system in its current form, there was no such thing as day and night (according to the common usage of these words). Second, the Qur’an also uses the word “day” [yaūm] to indicate a specific time span.29 Therefore, we can only accurately state that the creation of the natural world occurred during six time spans or eras. Other verses indicate that the skies were created in two eras;30 the earth was created in two eras,31 and finally, the reserves and provisions of the earth were also created in two eras.32
1. The Heavens and the Earth
Many verses speak of the seven heavens: “It is Allah who created the seven heavens.”33
Additionally, various verses state that in the beginning, there was a homogeneous universe consisted of a smoky or vaporous substance or aerosol [dukhān], which God later formed into seven skies: “Next, He proceeded with the sky, which was as aerosol. Then He said to the sky and the earth, ‘Come thou in obedience or by force!’ They said, ‘We come in obedience!’ He subsequently ordained them as seven skies in two days.”34
In truth, we know very little of the seven skies. What we do know has been extracted from the Qur’an.
These skies are arranged above one another: “[Allah is] who created the seven heavens in layers.”35
Additionally, the stars that shine at night exist in the lowest of the seven skies: “Surely, We have adorned the sky of the world with the ornamentation of stars.”36
In contrast to sky, the Qur’an speaks of the earth as a singular noun.37 In describing the earth, the Qur’an mostly emphasizes qualities that illustrate the benefits of this telluric haven for humanity and naturally, it reminds of God’s characteristic of Creativity in all places.38
According to the Qur’an, God has ordained the world for humans as an expansive bed,39 a docile mount,40 a place of lodging41 and tranquility,42 and a reserve for sustenance.43 Moreover, in various verses, after indicating that God brought new life to the earth by sending down rain, the Qur’an states that this phenomenon is an example of resurrection: “And of His signs is that you see the earth lifeless, and then when We send down water upon it, it quivers and flourishes. Surely, He who revives it is also reviver of the dead.”44
2. Celestial Bodies
The Qur’an regards celestial bodies submissive to God. It stresses that the movements and effects of these bodies are according to a plan that the Creator of the World has set for them: “And [He created] the sun and moon and stars, subservient to His command.”45
Of the benefits of stars, other than that they are the adornments of the sky and make it beautiful,46 is that we can use them to find our way on land and sea.47 Furthermore, various Qur’anic verses reveal the fact that celestial bodies move in determined orbits such that they do not collide in normal circumstances. In Sūrah Yāsīn, after speaking of the movements of the earth and moon, it is stated that these two celestial bodies never collide, because they float in set orbits: “And each drifts in an orbit.”48
The sun and moon attain their places at your command; So also, return to me my pale-faced sweetheart.
3. Terrestrial Phenomena
Many Qur’anic verses speak of natural earthly phenomena. Mountains have been identified as anchorages [rawāsī] or nails [aūtād] that cause the steadiness and solidification of the earth and prevent earthquakes49 and they are also convenient refuges for humans.50 Various verses also indicate that even though mountains seem tenacious and immobile, they move like clouds.51 Moreover, various verses indicate the effect of rain in generating stationary waters (seas),52 free-flowing springs,53 and plant growth.54
Additionally, the Qur’an states that God has made the seas obedient to humanity, so that they may both sail upon it55 and utilize its food reserves and hidden jewels56—such as pearls. Other verses illuminate the functions of wind and clouds and their advantages to humans.57
4. Plants and Animals
The Qur’an indicates the gendered system (the state of being female or male) of plants and emphasizes their balance and beauty.58 According to the Qur’an, God causes the germination of seeds and fruiting of trees by sending down rain and thus provides the sustenance of humans, and wild and domestic animals.59 Furthermore, the diversity and range of plants are considered signs of God.60
The Qur’an regards the soaring of birds an act of God and thus enumerates this phenomenon as one of His signs.61 Additionally, several uses of domestic animals are specified in various verses, including transportation of loads, source of food and clothing, etc.62 The Qur’an also declares that the milk-making process in animal bodies is a lesson.63
The Qur’an especially favors various specific animals such as the honeybee and regards the structure of their hives and their honey making industry a sign for the thoughtful.64
Again, we must stress the fact that due to their function of guidance our religious texts regard phenomena of the natural world from a specific point of view and pursue explicit objectives by presenting cosmological issues. Some of these objectives are: Laying the foundation for human contemplation of the order of the world Familiarity with divine attributes; such as knowledge, wisdom, and power Presentation of evidence for divine unity, especially unity in action and its various branches such as unity in lordship and world administration [tadbīr al-‘ālam]
Preparing humans so they may rise above the appearances of the world and realize the truths that lay beyond worldly veneers and perceive God’s hand above all natural causes Cultivation of love, passion, and affection towards God Arousing the feeling of gratitude through enumeration of divine blessings
Notes:
21. - In divine philosophy and theosophy, the relationship of God and the world is rendered in unique manners. Philosophers mostly explain it in the form of a causal relationship, whereas mystics mostly emphasize theophany [tajallī] and manifestation [ẓuhūr], and regard the universe a manifestation and symbol of divine names and attributes.
22. - Sūrah Ḥadīd 57:4.
23. - Islamic philosophers term this accompaniment, “sustainment simultaneity” [ma‘iyat-e qayyūmī]; that is, the togetherness of a sustainer entity and beings whose preservation depend on that entity.
24. - Nahj ul-Balāghah, sermon 1.
25. - ‘Allāmah Majlisī, Baḥār al-Anwār, vol. 9, p. 189.
26. - For instance, in Hinduism, God’s transcendency is emphasized to such degree that His existence is totally severed from the world. In contemporary Christianity, even though the principle of Jesus (‘a) as the incarnation of God depicts a close relationship between God and the World, God’s purity and transcendence is thoroughly impaired.
27. - Sūrah A‘rāf 7:54.
28. - Sometimes, in the Qur’an, the word ﴿ÓãÇÁ﴾ [samā’] is used with another meaning disparate from material skies; it seems rather that it means the metaphysical planes. For examples, see: Sūrah Mā’idah 5:112, 5:114.
29. - Sūrah Ḥajj 22:47; and Sūrah Ma‘ārij 70:4.
30. - Sūrah Fuṣṣilat 41:12.
31. - Ibid 41:9.
32. - Ibid 41:10.
33. - Sūrah Ṭalāq 65:12. Some scholars believe that the literal meaning of the number “seven” is not intended in this verse. They believe it signifies the copiousness of its noun (heavens). However, this belief is not compatible with the semblance of such verses, especially verses that employ the number seven without a noun:
﴿  æ ÈäíäÇ ÝæÞßã ÓÈÚÇð ÔÏÇÏÇð  ﴾
“And We have built above you seven robust [heavens].” Sūrah Naba’ 78:12.
34. - Sūrah Fuṣṣilat 41:11-12.
35. - Sūrah Mulk 67:3. Also, see: Sūrah Nūḥ 71:15.
36. - Sūrah Ṣāffāt 37:6. Also, see: Sūrah Fuṣṣilat 41:12.
37. - The term “Seven Terras” is used in a small number of Hadith. This may be an indication of the large pieces of land on the earth. This is because the word terra or earth [arḍ] is also used to mean pieces of land.
38. - These verses are interesting examples of the synthesis of cosmology, theology, and anthropology in the Qur’an.
39. - Sūrah Baqarah 2:22.
40. - Sūrah Mulk 67:15.
41. - Sūrah Ghāfir 40:64.
42. - Sūrah Zukhruf 43:10; and Sūrah Naba’ 78:6.
43. - Sūrah A‘rāf 7:10.
44. - Sūrah Fuṣṣilat 41:39.
45. - Sūrah A‘rāf 7:54.
46. - Sūrah Ṣāffāt 37:6.
47. - Sūrah An‘ām 6:97.
48. - Sūrah Yāsīn 36:40. This verse shows that at the time that the Ptolemaic system was prevalent in scientific circles, the Qur’an rejected this theory. This is because this verse states that celestial bodies drift in space; whereas, according to the Ptolemaic system, the skies cannot be lacerated and mended and that heavenly bodies move with the skies not within them.
49. - Sūrah Ra‘d 13:3; Sūrah Anbiyā’ 21:31; and Sūrah Naba’ 78:7.
50. - Sūrah Naḥl 16:81.
51. - Sūrah Naml 27:88. This may be an indication of the axial spin or the orbital revolution of the earth.
52. - Sūrah Mu’minūn 23:18.
53. - Sūrah Zumar 39:21.
54. - Sūrah ‘Abas 80:25-32; and Sūrah A‘rāf 7:57.
55. - Sūrah Jāthīyah 45:12.
56. - Sūrah Naḥl 16:14.
57. - Sūrah A‘rāf 7:57; Sūrah Rūm 30:48; and Sūrah Fāṭir 35:9.
58. - Sūrah Ra‘d 13:3; Sūrah Qāf 50:7; Sūrah Shu‘arā’ 26:7; and Sūrah Ḥijr 15:19.
59. - Sūrah ‘Abas 80:25-32.
60. - Sūrah An‘ām 6:99.
61. - Sūrah Naḥl 16:79; and Sūrah Mulk 67:19.
62. - Sūrah Naḥl 16:5-8.
63. - Sūrah Naḥl 16:66.
64. - Sūrah Naḥl 16:68-69.
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