Intellectual Discourse

Volume 25 Number 2 2017

Editor Book Review Editor
Ishtiaq Hossain Mohd Helmi
Associate Editors
Saodah Wok
Khairil Izamin bin Ahmad
Anke Iman Bouzenita

Editorial Board
Alparsalan Acikgenc, Turkey Zafar Afaq Ansari, United States
Daniel J. Christie, United States Kamada Shigeru, Japan
Mohamed E. El-Meswai, Malaysia Hazizan Md. Noon, Malaysia
Aimillia Mohd Ramli, Malaysia Hussin Mutalib, Singapore
Serdar Demirel, Turkey Kenneth Christie, Canada
Abdul Kabir Hussain Solihu, Nigeria James D. Frankel, China
Thameem Ushama, Malaysia Serdar Demirel, Turkey
Ibrahim M. Zein, Qatar Badri Najib Zubir, Malaysia

International Advisory Board

Jonathan A. C. Brown, United States Redzuan Othman, Malaysia
Muhammad K. Khalifa, Qatar Anis Malik Thoha, Indonesia
Chandra Muzaffar, Malaysia John O. Voll, United States
M. Zakyi Ibrahim, United States Muhammad al-Ghazali, Pakistan

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INTELLECTUAL DISCOURSE, 25:2 (2017) 381–408
Copyright © IIUM Press
ISSN 0128-4878 (Print); ISSN 2289-5639 (Online)

Creatio Ex Nihilo and the Literal Qur’ān

Abdulla Galadari*

Abstract: In the modern age, the conflict between science and religion
manifests itself in the debate between evolution and creation. If we adopt a
creationist’s reading of the Qur’ān, we discover an interesting anomaly. Reading
the Qur’ān literally does not necessarily provide the foundation of creationism.
Creationists usually have in mind the concept of creatio ex nihilo, or ‘creation
out of nothing’. However, in the Qur’ān, one of the words used for creation,
khalaqnā, has the root khlq, which means ‘to split’ or ‘to divide’. This root
word may even apply to the biological process of cell division. Therefore, from
a scientific perspective, using the word khlq to describe this physical process
is not problematic. In addition, with close textual analysis of the Qur’ān, we
realize that the word for creation ‘be’ (kun) does not truly describe the moment
of creation, but rather that of ‘being’. The Qur’ān separates the notion of
creation from being, which poses the question as to what the text constitutes as
the ontological nature of the human being and the universe. Therefore, even if
we do adopt a literal reading of the Qur’ān, we find that it does not necessarily
support a worldview that endorses creatio ex nihilo.

Keywords: creationism, exegesis, evolution, Islam, Qur’ān, science and

religion

Abstrak: Dalam era moden kini, konflik antara sains dan manifesto agama
berlaku dalam perdebatan antara evolusi and penciptaan. Jika sekiranya kita
mengambil penciptaan dalam pembacaan al-Qur’an, kita akan menemui anomali
yang menarik. Dengan membaca Qur’an secara literali, ia tidak semestinya
memberikan asas tentang penciptaan. Pencipta selalunya mempunyai pemikiran
bahawa terdapat konsep creatio ex nihilo atau ‘penciptaan daripada tiada apa-
apa’. Walau bagaimanapun, terdapat di dalam Al-Qur’an bahawa satu daripada

* Dr Galadari is Assistant Professor of Engineering Systems and Management

at Masdar Institute, UAE. He holds a PhD in Civil Engineering as well as a
PhD in Arabic and Islamic Studies (Al-Maktoum College of Higher Educa-
tion). E-mail: [email protected]
382 INTELLECTUAL DISCOURSE, VOL 25, NO 2, 2017

perkataan yang digunakan untuk penciptaan adalah khalaqnā, yang mempunyai

kata akar khlq yang bermaksud ‘untuk dipecahkan’ atau ‘untuk dibahagikan’.
Kata akar ini dapat digunakan dalam proses biologi bagi pembahagian sel.
Oleh itu, daripada perspektif sains, dengan menggunakan perkataan khlq untuk
menerangkan proses fizikal, ia tidak mempunyai masalah langsung. Tambahan
pula, dengan analisis teks yang terperinci terhadap Al-Qur’an, kita dapati
bahawa perkataan untuk pembetukan (kun) tidak menerangkan pembentukan
yang sebenarnya, tetapi perkataan ‘menjadi’. Al-Qur’an memisahkan tanggapan
penciptaan daripada ‘menjadi’; oleh itu, ia menimbulkan persoalan mengenai
apa yang ditulis sebagai sifat ontologi manusia dan alam semesta. Oleh itu,
walaupun kita menerima pakai pembacaan Al-Qur’an secara literal, kita dapati
bahawa ia tidak semestinya menyokong pandangan dunia yang mengamalkan
creatio ex nihilo.

Kata kunci: Penciptaan, eksegesis, evolusi, Islam, Al-Qur’an, sains dan agama

Introduction
Sometimes the clash between religion and science is thought to be a clash
between the spiritual world and the material world. Science attempts to
understand the material world, while religion tries to connect human
consciousness with a spiritual world. Can science explain the spiritual
world, or does it deny its existence and claim the spiritual world is only
an illusion? Similarly, does religion attempt to explain the material
world, or does it equally claim its existence is an illusion (as some
Eastern religious philosophies do explicitly state)?1
What is the purpose of religion? Some would argue that religion’s
purpose is to control human minds. Karl Marx called religion the opiate
of the masses (Marx, 1982, p. 131).
Religion can be politically abused by many of its followers in order
to control people. Though religion might have been introduced by
humanity in their attempt to search for truth, religion has also been used
in the search for power.
According to the New Testament Gospels, Jesus Christ condemned
teachers of the law and the established religious order. Buddha, Moses,
Muḥammad, and many founders of religions condemned the established
religious and social orders of their time. It seems that the purpose of
CREATIO EX NIHILO AND THE LITERAL QUR’ĀN / ABDULLA 383

the many founders of the great religions of the world is to counter the
existing opiate of the masses. People believe in things due to tradition, the
inherited knowledge from parents to children. Thus, they become close-
minded and blinded, unable to seek the truth. Nonetheless, the founders
of the great religions tried to open people’s minds by questioning their
existing faiths and traditions.
What is the purpose of science? It is a method for humanity to
understand the physical environment. Science starts with an observation.
Then, it attempts to make a hypothesis of the phenomenon that is being
observed. The hypothesis is thereafter tested with controlled experiments
to ensure the circumstances in which it is valid. Science is a method of
explaining the truth or the facts of natural physical phenomena through
experimentation and evidence (Kuhn, 1962; Popper, 1983).
May we assume that the very core of the philosophy of religion
and science is to seek the truth (Farnham and Kellert, 2002)? The
difference between them is primarily in the methods used. Religion
is based on belief in supernatural or spiritual powers, while science is
based on evidence. Nonetheless, the goal of both is to allow humanity
to understand its place in this universe. Curiosity is humanity’s fuel. It
is the reason humanity developed both science and religion. The main
problem that exists between science and religion is the dispute in the
method used by each in its journey to seek the truth (Galadari, 2011).
The foundation of science and religion are different, but the process
of thought is sometimes similar. Robert Geraci has shown how the
rituals of science labs are social phenomena that are understood in light
of the relationship between science and other cultural phenomena, such
as religion (Geraci, 2002). For example, in scientific labs or surgical
rooms, people wear a specific type of outfit and need to perform certain
cleansing procedures to ensure that they are sterilized. The process
is important, even if it is known that it is not always necessary, but
those who enter must abide by the rules. How is this ritual, as a social
phenomenon, any different than those rituals performed in churches,
synagogues, mosques, or temples? Scientists need to follow the
ceremonies of the ritual of entering a lab or a surgical room, and they
need to do it religiously. Geraci (2002) states:
Although religion and science differ in their information
content, they share the significant characteristics of
384 INTELLECTUAL DISCOURSE, VOL 25, NO 2, 2017

particulates embedded in mediated networks. Moreover,

there are similarities of form between the scientific and
religious enterprises. Ritual action and interpretation is
key to knowledge-making ventures of scientific as well as
religious nature. ( p. 901)

There might be scientists who are theorists, having no rituals. However,

they may also be compared to theologians, who perhaps philosophize
on the nature of divinity without adhering to any particular ritualistic
tradition. One of the major debates between science and religion is the
theory of evolution. Teaching evolution in schools has been hotly debated
for decades with many legal battles, especially in the United States, where
creationism or intelligent design have been argued as alternative theories
to be taught alongside evolution (Nelkin, 2000). In the United States,
while evolution has been taught for years in public schools, this does not
seem to have significantly shifted public opinion about creationism due
to a literal interpretation of the Bible in many households (Baker, 2013).
In some countries, especially in the Middle East, evolution is not widely
accepted, even if it is taught in schools (Hameed, 2008; BouJaoude, et al.,
2011). In secular Turkey, the majority of biology and science educators
do not even accept evolution (Peker, Comert, and Kence, 2010). On the
other hand, in Islamic Iran, the science curriculum in schools includes
evolution and excludes any religious indoctrination from the Qur’ānic
account of creation (Burton, 2010).
What is the debate really all about? For the purposes of this article,
I define Muslim creationism as a belief in God creating things out of
nothing (creatio ex nihilo); this belief is held by those who have a
literal understanding of the Qur’ān. The concept of creatio ex nihilo
was debated by early Muslim theologians and philosophers with a
wide array of views (Fackenheim, 1947; Ālūsī, 1968). Many Orthodox
Muslims today have been influenced by one of the most influential
Islamic philosophical schools, the Ash‘arī school, which has long
debated the concept of creatio ex nihilo. However, even their rival, the
Mu‘tazilī theological school of thought, equally accepts the concept of
creatio ex nihilo, and some of its philosophical stances still exist within
some Shī‘ī schools. These theological (kalām) schools of thought were
influenced by Greek philosophy, and the concept of creatio ex nihilo
may have come from Greek philosophy, and not from what the Qur’ān
had initially intended.
CREATIO EX NIHILO AND THE LITERAL QUR’ĀN / ABDULLA 385

The debate between evolutionists and creationists stems from the

same debate between science and religion: Which is the best method to
understand the world? Science uses evidence collected by observation,
DNA mapping, and fossil-dating. The physical evidence is used to prove
that some sort of evolution occurred within living organisms. This is
a fact that cannot be denied, given the available evidence. However,
many faithful Muslims, especially those who espouse an Ash‘arī creed
and who favor the interpretation of creation out of nothing, hold a
completely different point of view. They are not as interested in the
physical evidence as they are in the literal evidence from the Qur’ān.
The concept of creatio ex nihilo apparently existed in the biblical
milieu that pre-dated the Qur’ān (O’Neill, 2002; Niehoff, 2006). As
such, it would not be surprising for the Qur’ān to explicitly adopt such
a concept. I examined the literal evidence from the Qur’ān to see if it
does, in fact, present God creating the world ex nihilo. The methodology
I use is philological, that is, to search if the meanings of the terms used
in the Qur’ān, at least at the time the Qur’ān was written, provide us
with a definitive and explicit understanding of creatio ex nihilo.
I need to be very clear about what this article is arguing and what it
is not arguing. The purpose of this article is not to necessarily harmonize
Islam with science. As such, I am neither debating Taner Edis’ (2009)
stance about the pitfalls of Muslim attempts to harmonize science
and religion by downplaying the tensions between science and Islam
nor am I epistemically analyzing how Muslims attempt to harmonize
their faith with science, as Leif Stenberg (1996) does. I may not even
fundamentally fit Stefano Bigliardi’s definition of a ‘new generation’ of
those who attempt to harmonize Islam with science (Bigliardi, 2014).
The purpose of this article is definitely not to state that the Qur’ān
speaks of evolution, nor am I using the Qur’ān as evidence for evolution.
The purpose of this article is also definitely not to state that evolution
proves the inimitability of the Qur’ān by talking of this scientific theory
centuries before the theory emerged. Many Muslims, who reject the
notion of creatio ex nihilo and adopt the scientific theory of evolution,
shy away from a literal reading of the Qur’ān. They try to debate and
convince other Muslims and Muslim theologians to read the Qur’ān
more spiritually. However, many Muslims and Muslim theologians may
find it difficult to accept a non-literal reading of the Qur’ān. As such, the
386 INTELLECTUAL DISCOURSE, VOL 25, NO 2, 2017

debate between those two groups may appear to be unending, perpetually

reaching a stumbling block. This article shows that even if we adopt
a literal reading of the Qur’ān, we find that a literal reading has no
basis for the concept of creatio ex nihilo. Therefore, accepting evolution
would not contradict the faith of Muslims or Muslim theologians who
remain faithful to a literal reading of the Qur’ān. Hence, university
professors, who teach evolution to their Muslim students, could show
that evolution need not conflict with their faith, even if they accept a
literal reading of the Qur’ān.
Religious Views of Evolution
There is a wide range of views from various religious perspectives on
the issue of evolution. The Catholic Church, for example, holds no
official position on evolution. It gives the idea that it is possible for the
human body to have evolved biologically from various other organisms,
but insists that the human soul is a special creation by God. The papal
encyclical, Humani generis, by Pope Pius XII in 1950, says:
For these reasons the Teaching Authority of the Church does
not forbid that, in conformity with the present state of human
sciences and sacred theology, research and discussions, on
the part of men experienced in both fields, take place with
regard to the doctrine of evolution, in as far as it inquires into
the origin of the human body as coming from pre-existent
and living matter - for the Catholic faith obliges us to hold
that souls are immediately created by God (Humani generis,
36).

The Orthodox Church, similar to the Catholic Church, is flexible in not

always interpreting the Bible literally (Breck, 2001). This flexibility in
biblical interpretation allows adherents to the Orthodox Church to have
multiple views of the nature of creation without necessarily rejecting
scientific theories of evolution, while maintaining that the human soul
is directly from God. At the same time, adherents still have the freedom
not to reject creation of the human out of nothing (Bulgakov, 2002, pp.
168-182).
Many creationists within conservative Protestant Christian churches
are divided into different camps. Young earth creationists believe that
creation of the universe occurred a few thousand years ago (Numbers,
1993, p. 19; Scott, 1997). Old earth creationists believe that the earth
CREATIO EX NIHILO AND THE LITERAL QUR’ĀN / ABDULLA 387

is ancient, and not confined to few thousands of years (Numbers, 1993,

p. 19). There are those who argue for intelligent design, in which the
universe appears to have been conceived by a conscious creator, but
intelligent design advocates do not directly identify this intelligent agent
as God (Numbers, 1993, p. 19). On the other hand, Judaism generally
accepts evolutionary biology, but rejects principles of natural selection
(Cherry, 2001), as Jewish thought does not typically remove God from
the process, and thus promotes a theist evolutionary view.
The Baha’i faith believes in the total unity and harmony between
science and religion. Abdul-Baha’ (d. 1921), the son of the founder and
the promulgator of the faith, has explained this concept:
Any religious belief which is not conformable with scientific
proof and investigation is superstition, for true science is
reason and reality, and religion is essentially reality and
pure reason; therefore the two must correspond. Religious
teaching which is at variance with science and reason is
human invention and imagination unworthy of acceptance,
for the antithesis and opposite of knowledge is superstition
born of the ignorance of man. If we say religion is opposed
to science we either lack knowledge of true science or
true religion, for both are founded upon the premises and
conclusions of reason and both must bear its test. (Abdul-
Baha’, 1922, p.103)

Since Abdul-Baha’ knew of the Darwinian theory of evolution, he

did not generally reject evolution but believed that God had a direct
command in it. Nonetheless, he invariably insisted in the special creation
of the human being as mirroring the attributes of God. Accordingly, the
Baha’i faith looks favourably into what could be known as a theistic
evolutionary theory, with a special recognition of the creation of the
human soul (Brown, 2001).
In Islam, one of the earliest reactions to Darwin’s theory was in the
late nineteenth century by Jamāluddīn al-Afghānī, a famous Muslim
reformer. Although he was strongly pro-science, and saw science
education as the prerequisite for Muslim empowerment and autonomy
of the Muslim community against colonial powers, he initially rejected
the theory of evolution and considered it very materialistic, a notion
shared by many contemporary Turkish creationists (Riexenger, 2008).
However, al-Afghānī later recanted, stating that he had not understood
388 INTELLECTUAL DISCOURSE, VOL 25, NO 2, 2017

evolution at first. When he did, he said that Islam does not argue against
evolution, while he maintained the special creation of the human soul
to be directly from God (Bezirgan, 1988, pp. 379-386). This is not
dissimilar to the Catholic stance today. Al-Afghānī also stated that the
theory had been known by Muslims in the past. Perhaps al-Afghānī
was pointing to al-Jāḥiẓ (d. 255/869), who proposed some sort of
animal evolution in Kitāb al-Ḥayawān (Book of Animals), or to human
evolution from animals, as presented by Ibn Khaldūn (d. 808/1406) in
his al-Muqaddimah (The Introduction). Otherwise, al-Afghānī might
have had in mind Naṣīr al-Dīn al-Ṭūsī (d. 672/1274), whose theories in
Akhlāq Nāṣrī (Nasirean Ethics) distinguished living things by separate
categories or stations (Alakbarli, 2001; Shoja and Tubbs, 2007). Ibn
Khaldūn appears to have been influenced by al-Ṭūsī, whom he referred
to in his al-Muqaddimah as one of the best non-Arab scholars, which
might suggest that al-Ṭūsī had some influence on Ibn Khaldūn where
biological evolution was concerned. Al-Ṭūsī proposed some sort of
evolution of species, including humans, by adaptation in order to reach
perfection of faculties:
Beyond this station are animals in whom irascible faculty
manifests itself, so that they may be on their guard against
the repugnant: this faculty likewise varies in them, the organ
of each being constructed and adapted in accordance with
the faculty’s dimension. Those which reach this stage of
perfection in this respect are distinguished by fully developed
weapons. (Al-Ṭūsī, 2011, p. 2: 45)

Nonetheless, al-Ṭūsī attributed to a creator god the ability of species to

adapt and reach the status of perfection in their station. However, he did
provide some agency to willpower and reason, especially when it comes
to human beings:
Up to this limit, every gradation and discrepancy occurs in
conformity with nature, but henceforth ranks of perfection
or deficiency are determined according to will and reason.
Thus all men in whom these faculties are complete, and who
are able (by use of organs and deduction of premisses [sic])
to bring them from deficiency to better perfection, enjoy a
greater virtue and nobility than those in whom such notions
are less developed. (Al-Ṭūsī, 2011, p. 2: 45)
CREATIO EX NIHILO AND THE LITERAL QUR’ĀN / ABDULLA 389

When discussing animals, al-Ṭūsī considered their biological adaptation,

but this is not necessarily the case with humans; he considered perfection
for humans as more of a mental exercise or as the result of revelation
and inspiration (Al-Ṭūsī, 2011, p. 2: 45). This further exemplifies that
al-Ṭūsī considered nature to be governed by a creator god.
The Aḥmadiyya movement in Islam, which also started in the
nineteenth century, is a promulgator of evolutionary creation. In Ismā‘īlī
cosmology (excluding the Bohra), the Spiritual Adam incarnates
into Earthly Adams (prophets), in which the first Adam was the first
incarnation of the Spiritual Adam and started the Adamic Cycle, but he
was not necessarily the first human (Corbin, 2010).
Nonetheless, mainstream Muslims, from within Sunnī and Shī‘ī
schools of thought, argue against evolution, primarily due to the notion
of the origin of the human being. According to perceived Islamic
thought, the first human was Adam, who had been created by the hands
of God. However, many Muslims would find difficulty agreeing with a
theory that states Adam was not created by the hands of God and had
descended from a common ancestor with apes, who themselves might
have evolved at some point in time from single-cell organisms. Are
Muslims emotional in their belief against evolution, or does the Qur’ān
truly state a creationist worldview when taken literally?
David Jalajel (2000) has comprehensively reviewed evolution
from the perspective of Islamic orthodoxy. In his review, he gives
the same credence to prophetic tradition (ḥadīth) as he does to the
Qur’ān. Most of the prophetic tradition was reported in written form,
more than a century after the Qur’ān was codified. Nonetheless, Jalajel
concludes that Islamic orthodoxy implies a creationist worldview, when
taking scriptures literally. However, Ḥusām Ālūsī suggests that when
accepting the Qur’ān literally, one would resort to anthropomorphic
view of God in the Qur’ān (Ālūsī, 1968, p.111). In this article, I will
not delve into the sayings of prophetic tradition (ḥadīth), as our earliest
written accounts of such were written decades and even centuries after
the death of Muḥammad. Different Muslims assign these prophetic
traditions (ḥadīth) varying levels of reliability. Instead, it is the literal
understanding of the Qur’an, the main scripture accepted by all Muslims
without dispute, in the story of creation that will be placed under the
microscope in this article.
390 INTELLECTUAL DISCOURSE, VOL 25, NO 2, 2017

Typically, religious scholars such as Ṭanṭāwī Jawharī (d. 1940) who

try to bridge the gap between science and religion by accepting the truth
of evolutionary creation or theistic evolution, primarily use a spiritual
interpretation of scriptures instead of a literal one (Khir, 2000; Ayoub,
2005, pp. 173-190). Ṭanṭāwī Jawharī interprets the evolutionary stages
of a fetus in the Qur’ān as a basis for evolution in his commentary al-
Jawāhir (The Gems) (Jawharī, 1932). Similarly, some Muslim scientists
today consider the Qur’ān mainly a spiritual book that guides its
adherents and that it even requires them to pursue the sciences, but they
do not think that it is necessarily to be taken literally when attempting
to scientifically explain natural phenomena. In Nidhal Guessoum’s
Islam’s Quantum Question, he argues that the theory of evolution is not
contrary to Islam’s core principles and suggests that the more literal
an interpretation is, the more problems there will be in harmonizing
science with Islam (Guessoum, 2011). In my own opinion, I fully agree
that the Qur’ān is not a science textbook and that Muḥammad did not
intend it that way. Muḥammad seemed to be more interested in focusing
his followers towards God, who created the world, and not focusing
on scientifically explaining natural phenomena. As such, I agree with
many Muslim scientists, like Mehdi Golshani (1986), Nidhal Guessoum
(2011), and Rana Dajani (2012; 2015) that we should not seek evidence
from the Qur’ān to prove scientific theories, and we should not seek
scientific theories to prove that the Qur’ān is factual, which some
Muslim scientists, such as Zaghloul el-Naggar (2003; 2006; 2007), do.
Taner Edis (2007) finds attempts to harmonize science with religion
futile and thinks that Muslim societies need to desist from trying to use
scientific discoveries as ways to prove the Qur’aān contains scientific
facts. Although I disagree that harmonizing science with religion (or
philosophy) is pointless, I agree that the Qur’ān does not appear to have
been intended as a scientific textbook.
This article does not argue that the Qur’ān speaks of evolution, but
that a literal reading of the Qur’ān does not espouse a concept of creatio
ex nihilo, and therefore, does not reject evolution outright. Therefore,
Muslim theologians and scientists who accept the concept of creatio ex
nihilo will find that the Qur’ān cannot be a basis for their arguments.
Science might be understood as the human interpretation of the world.
To some faithful Christians and Muslims, the world may be viewed as a
revelation from God, as inferred from both the Bible (i.e., Romans 1:20)
CREATIO EX NIHILO AND THE LITERAL QUR’ĀN / ABDULLA 391

and the Qur’ān (i.e., Qur’ān. 3:191). However, our interpretation of the
world around us might be fallible. I think any scientist would agree
that our understanding of science evolves as we learn and discover new
things. If we say that scriptures and the world are both revelations and
that our interpretation of the world, which is science, can be fallible,
then can we not infer that our interpretation of scriptures can also be
fallible? Thus, if we undertake a literal understanding of the Qur’ān
regarding creation, do we find the Qur’ān literally espousing the concept
of creatio ex nihilo?
Analyzing the Literal Meaning of Creation in the Qur’ān
The literal term for creation used by the Qur’ān is the Arabic root
khlq. The root has various meanings, including ‘creation’, ‘invention’,
‘generation’, ‘fate’, ‘behavior’, and ‘morality’ (Gesenius, 1979; Ibn
Manẓūr, 1994; Brown, Driver, and Briggs, 1996; Hebrew Union
College). It also means ‘to split’, ‘to divide’, ‘to apportion’, and ‘to
distribute’, and the Hebrew Bible uses the same root primarily in that
definition. Another term used by the Qur’ān that is also understood as
‘creation’ is fuṭūr, which, among other definitions, also means ‘to split’
or ‘to divide’ (Gesenius, 1979; Ibn Manẓūr, 1994; Brown, Driver, and
Briggs, 1996; Hebrew Union College). Nonetheless, the Qur’ān has
also used the term khalaqa to mean splitting and dividing, as will be
seen in some examples later.
The Hebrew Bible more often uses another root for creation, which
is bra’. The same term is used in the Qur’ān for ‘creation’ (e.g., Qur’ān,
2:54, 59:24). The term means ‘to split’ or ‘to divide’, but also means
‘creation’, ‘invention’, ‘generation’, ‘fate’, ‘stranger’, ‘foreigner’,
‘profane’, ‘pagan’, ‘to be strong’, ‘to be healthy’, or ‘to be free from
guilt’ (Gesenius, 1979; Ibn Manẓūr, 1994; Brown, Driver, and Briggs,
1996; Hebrew Union College). While the root bra’ means ‘to split’ or ‘to
divide’ (Gesenius, 1979; Ibn Manẓūr, 1994; Brown, Driver, and Briggs,
1996; Hebrew Union College), it is also used to mean ‘foreigner’, which
can be seen as a division between us and them. Similarly, it would mean
‘pagan’ because it differentiates between believers and non-believers.
Also, it would mean ‘to be healthy’ because it separates the healthy
from the diseased, as well as ‘to be free of guilt’ as it separates a person
from sin.
392 INTELLECTUAL DISCOURSE, VOL 25, NO 2, 2017

Linguistically, if the literal terms for creation, khlq or bra’ in the

Qur’ān and the Hebrew Bible, mean ‘to split’ and ‘to divide’, then it
is quite fitting scientifically, because every living organism reproduces
and grows through a process of cell division, whether through sexual
fertilization or mitosis. Therefore, we can literally call the process of
cell division as khlq or bra’, which is understood as creation.
The following verses, which describe fetal evolution in the womb,
make better sense if the term ‘creation’ (khlq) is understood as the
process of cell division rather than creation out of nothing (creatio ex
nihilo) in its proper sense. The text shows that the fetal clot divided
to become a fetal lump, which then divided to become bones, and so
forth. The second verse below even describes part of the fetus that is
formed and unformed by using the term mukhallaqa, which shares the
root khlq. This verse does not describe creation in the strict sense, but
more precisely describes division.
Then of the drop We divided [created; khalaqnā] a blood
clot, then of the blood clot We divided [created;khalaqnā]
a lump of flesh, then of the lump of flesh We divided
[created;khalaqnā] bones and We clothed the bones with
flesh; then We brought him into being as another division
[creature; khalq] creation. Blessed is God, the best of dividers
[creators; al-khāliqīn]! (23:14)2
O humankind! If you are in doubt concerning the Resurrection,
[remember] We divided [created; khalaqnākum] you from
dust, then from a drop, then from a blood clot, then from a
lump of flesh, partly divided [formed; mukhallaqa] and partly
undivided [unformed; mukhallaqa], that We may make clear
for you. And We cause what We will to remain in the wombs
for a term appointed. Then We bring you forth as an infant,
then that you may reach maturity. And some are taken in
death, and some are consigned to the most abject life, so that
after having known they may know nothing. And thou seest
the earth desiccated, but when We send down water upon it,
it stirs and swells and produces every delightful kind. (22:5)3
Many Muslims understand creation (khlq) in the Qur’ān as creation out
of nothing (creatio ex nihilo). However, as portrayed above, it does not
literally mean that. It literally means ‘to split’ or ‘to divide’. Therefore,
the literal definition of the term used in the Qur’ān does not contradict
science, but agrees to it physically and biologically. If something is being
CREATIO EX NIHILO AND THE LITERAL QUR’ĀN / ABDULLA 393

split or separated, then it must be dividing from something that already

exists, and not out of nothing (ex nihilo). When describing creation,
the Qur’ān refers to creation from something and not out of nothing
(ex nihilo), such as the human is created from dust, clay, sperm, and so
forth. In other words, if something is being created from something else,
it is being split or separated from that thing. For example, the Qur’ān
states that the human was khlq from clay, which could mean that some
of the clay was separated (divided), apportioned, and measured to form
the human.
He separated [created; khalaqa] the human from dried clay,
like earthen vessels. (55:14)4
Truly We divided [created; khalaqnā] the human from a drop
of mixed fluid that We may test him, and We endowed him
with hearing and seeing. (76:2)5
Divided [separated, created; khalaqa] the human from a
clinging (‘alaq). (96:2)6

If the literal meaning of creation in the Qur’ān is ‘to split’ or ‘to divide’,
which parallels physical science and biology, then where in the Qur’ān
do creationists find the concept of creation out of nothing (creatio ex
nihilo)?
The Concept of ‘Out of Nothing’ in the Qur’ān
The Qur’ān has three significant verses that appear to prove the case
of creation out of nothing (creatio ex nihilo). The following passage
clearly states that God created the human and the human was created out
of something (‘a drop of mixed fluid’), not out of nothing. It shows that
there had been a long time when the human was nothing remembered,
although it is vague on who is the one not remembering, the human,
another being, or God.
1
Has there come upon the human a span of time in which
he was (yakun) a thing unremembered (madhkūrā)? 2 Truly
We divided [created] (khalaqnā) the human from a drop of
mixed fluid that We may test him, and We endowed him with
hearing and seeing. (76:1–2)7

This passage brings up a question whether the human was something

(existing), but not anything remembered or was not anything in the strict
sense (non-existent). However, there is also another way to understand
394 INTELLECTUAL DISCOURSE, VOL 25, NO 2, 2017

the term madhkūrā (‘remembered’) in the Qur’ān. The Arabic madhkūrā

is from the root dhakar, which means ‘remember’, but also means
‘male’ or the ‘male organ’. Therefore, this verse could be referring to
the period before birth, because if the sperm is passing through the male
organ (dhakar), then, according to Arabic grammar, the sperm would
also be called something madhkūr (having passed through the dhakar)
as a past participle. Therefore, before the sperm passes through the male
organ, although it does exist, it is not yet madhkūr, as it has not yet
passed through the male organ (dhakar). Actually, the second verse in
the passage does state that the human was created out of something,
which is the sperm, and since the term for creation (khlq) means ‘to split’
or ‘to divide’, then the above verses could be describing the process of
splitting and dividing that occurs once a sperm fertilizes an ovum after
having passed through the male organ (madhkūr) and that is how the
human is created.
Another verse in the Qur’ān seems to state that the human had been
created before and had been nothing.
Does the human not remember (yadhkur) that We divided
[created] him (khalaqnāhu) before, when he had been (yaku)
nothing? (19:67)8
Interestingly, both this verse and the previous passage are posing a
question, albeit rhetorical: Was the human nothing remembered, or
does the human remember he had been nothing? In addition, this verse
uses the word ‘remember’ (yadhkur), which shares the same root with
madhkūrā. However, the word here appears to mean that the human
was nothing in a strict sense, and not necessarily that the human was not
anything remembered (madhkūrā). Conversely, that is not necessarily
the case. It depends on who is remembering and who is not remembering.
Do I remember when I was nothing (as stated by the above verse)? No,
I do not remember. Therefore, has there not come a time when I was
nothing remembered by myself (as stated by the earlier passage)? Yes,
there has come a time when I was nothing remembered by myself. In
that case, are both verses simply saying the human was nothing in the
strict sense (non-existent) or specifically nothing remembered (existing,
but not remembered)? It is ambiguous, and I will let you decide that.
A third verse, in the same chapter as the verse above, is more specific
to Zechariah, the father of John the Baptist, when he was surprised by
the news of him being granted a child.
CREATIO EX NIHILO AND THE LITERAL QUR’ĀN / ABDULLA 395

He said, ‘Thus shall it be. Thy Lord says, “It is easy for Me!
I had divided [created] thee (khalaqtuka) before, when thou
had been (taku) nothing!”’ (19:9)9

This verse also seems to be related with the term ‘remember’ (dhakar).
This verse addresses Zechariah saying that Zechariah was created before
and he had been nothing. The word ‘Zechariah’ consists of zakar and
Yah. In Hebrew, zakar means ‘remember’, ‘male’, or ‘male organ’, and
is a cognate of the Arabic dhakar. The word Yah means ‘God’ (Yahweh).
Hence, ‘Zechariah’ means ‘God has remembered’, ‘the remembrance
of God’, or even ‘God’s phallus’. In addition, chapter 19 of the Qur’ān
begins with the story of Zechariah and uses the word dhikr.
A reminder (dhikr) of the Mercy (raḥmah) of thy Lord unto
His servant, Zechariah. (19:2)

According to the Qur’ān, God granted Zechariah a son. The term dhikr
is related to the male organ. The term for mercy (raḥmah) shares the
same root as womb (raḥm). What is the significance of this? To make
a child, or create the human, the sperm fertilizes the ovum, and then
it splits into a new creation. This means that the male organ (dhakar)
enters the womb (raḥm), just as the story of Zechariah starts in the
above verse. Coming back to the point, Q, 19:9 states that Zechariah
was created before and he had been nothing. So was he nothing in the
strict sense (non-existent), or was he nothing remembered (existing, but
not remembered), while keeping in mind that his name means God has
remembered (so was he not remembered by God)?
Besides using the terminology for remember (dhakar), there
is another key word, which I find even more significant in the
understanding of creation that would cover any sort of ambiguity on
whether the human was created before and had been nothing or nothing
remembered. All those three verses, stated previously, portray that the
human was created, and had been nothing. Each time the term nothing
is used, it explicitly was preceded by the term ‘to be’. Thus, the human
had been nothing. What does this mean? We must look carefully at what
the Qur’ān means when using the term ‘be’.
To Be or Not to Be
Creationists believe that God can create anything at will by simply
saying to it, ‘Be’, and it becomes. As such, the word ‘be’ has become
396 INTELLECTUAL DISCOURSE, VOL 25, NO 2, 2017

known as the word of creation. Starting with Genesis, to represent

creation, God uses the word ‘be’, which in Hebrew is yhy. When
Moses asks God to identify himself in Exodus 3:14, the answer is,
‘ehyeh asher ehyeh’ (‘I am that I am’). As such, God identifies himself
with the word ‘be’. There have been suggestions by some scholars that
the name of God in the Hebrew Bible, Yhwh, might be rooted in the term
‘be’ (Reisel, 1957; Buber, 1958, p. 53; Brownlee, 1977; Parke-Taylor,
1975; Ahlstrom, 1986, pp. 59-60; Mettinger, 1987; de Moor, 1997, pp.
108-136).10 The name Yhwh may be understood as the Being.11
The Qur’ān also portrays God’s ability to make things by simply
saying ‘Be’, and it becomes. The Qur’ān states that Jesus was created in
similitude to Adam, as shown in the following verse:
Truly the likeness of Jesus in the sight of God is that of
Adam; He separated [created] him (khalaqahu) from dust,
then (thumma) said to him, ‘Be!’ and he becomes (kun fa-
yakūn). (3:59)12

Looking carefully, we realize that Adam was not created out of nothing
(ex nihilo), but out of something, which is dust. We can always question
where the dust came from. Adam was created even before God uses
the word ‘Be’. Additionally, God created Adam from dust, and then
said to him ‘Be’. There are two forms of the term ‘then’ in Arabic, fa-
and thumma. The term fa- is usually understood to mean ‘immediately
after’, while the term thumma is usually understood to mean ‘after a
while’.13The above verse uses the term thumma, which implies that God
created Adam from dust, and then (‘after a while’) said to him ‘Be’.
Immediately after (fa-) saying ‘Be’, Adam becomes. Using the term
thumma implies that God’s saying ‘Be’ occurs after a while and that
saying ‘Be’ is not necessarily a direct consequence of creating from
dust. It is the term fa- that implies the ‘becoming’ (yakūn) is a direct
consequence of God saying ‘Be’ (kun). The Qur’ān explicitly shows
that God did not say ‘Be’ in order to create. The Qur’ān distinguishes
between creation and being. They are not the same. God created and then
(after a while) said, ‘Be’. Saying ‘Be’ is not necessarily a consequence
of God’s creation.
This brings us back to our first passage, Qur’ān 76:1–2 in the
previous section, which asks if there was not a long period of time (a
while) when the human had been nothing remembered. Qur’ān 19:67,
CREATIO EX NIHILO AND THE LITERAL QUR’ĀN / ABDULLA 397

from the previous section, also asks if the human remembers that he was
created before, and had been nothing. The same is also seen in the verse
about Zechariah, who was also created before, and had been nothing
(i.e. Qur’ān, 19:9). The Qur’ān could be understood as saying that the
human was created before, but had been nothing. It is not necessarily
saying that the human was created from nothing, but that the human was
created, but was not a being. This brings forth philosophical questioning
of ontological proportions.
If that is the case from the three primary verses that are usually cited
as obvious proof of creation out of nothing (ex nihilo) in the Qur’ān,
then we find them to be gravely lacking. If we take the literal meaning
and understanding of the Qur’ān, it does not seem to support such a
concept. This brings a shadow of doubt on whether the concept of
creatio ex nihilo is based on a literal understanding of the Qur’ān.
Regarding the verse that shows the creation of Jesus is similar to
that of Adam, there is a question that I would like to pose. The Qur’ān
repeatedly describes how Jesus is begotten through the word ‘Be’ (e.g.
Qur’ān, 3:47, 3:59, 19:35), but it does not mean instantaneous creation
or as stated above, not even creation at all, but being. The reason
that it is not even instantaneous creation is because even though the
Qur’ān shows God said ‘Be’ to Jesus, he was not made into an adult
immediately, but still had to undergo the evolution of a fetus in his
mother’s womb, though without a father, and still had to be born and
grown unto adulthood. Therefore, whenever the Qur’ān uses the term
kun f-yakūn (‘be and it becomes’), it should not necessarily be understood
as instantaneous creation or even creatio ex nihilo, as this is clearly not
the case of Jesus. Hence, one should not jump to the conclusion that
whenever the Qur’ān uses this term in regards to the heavens and the
earth that it is to be understood as instantaneous creation or creatio ex
nihilo either (e.g. Qur’ān 2:117, 6:73, 36:82).
In addition, if Jesus’s creation is like that of Adam’s, according
to the Qur’ān, does that imply that Adam also had to undergo fetal
development, birth, and growth unto adulthood? Classical exegetes
argue that the Qur’ān states that Jesus’ creation is like that of Adam’s, in
which both cases were miracles and not a result of a natural, biological
conception and birth (Al-Ṭabarī, 2001, pp. 6: 467-471; al-Rāzī, 2000,
pp. 8: 242-243; al-Qurṭubī, 1964, pp. 4: 102-103; Ibn Kathīr, 1999, pp.
398 INTELLECTUAL DISCOURSE, VOL 25, NO 2, 2017

2: 48-49). They consider the creation of Adam to have been a greater

miracle, having neither father nor mother. Be that as it may, if I take
a very literal understanding of the Qur’ān, then I might understand
Jesus’ creation being the same as Adam’s creation in every literal way.
Since we know how Jesus was born, then that might as well be the case
for Adam, that is, if I take a very literal understanding of the Qur’ān.
Therefore, a literal reading of the Qur’ān cannot be used as evidence for
the concept of creatio ex nihilo.
Creation and Being in Genesis
The Hebrew Bible starts with the story of creation of the universe in the
Book of Genesis, using the term bra’ for creation, which also means ‘to
split’ or ‘to divide’:
1
In the beginning God divided [created; bra’] the heavens
and the earth. 2 Now the earth was (haytah) formless and
empty, darkness was over the surface of the deep, and the
Spirit of God was hovering over the waters. 3 And God said,
‘Let there be (yhy) light,’ and there was (w-yhy) light. 4 God
saw that the light was good, and He separated the light from
the darkness. 5 God called the light ‘day’, and the darkness
He called ‘night’. And there was (w-yhy) evening, and there
was (w-yhy) morning—the first day. (Genesis 1:1–5)

Similar to the term khlq, bra’ also means ‘to split’ or ‘to divide’. These
terms are used to mean creation because they could be stating that
things are created through a process of division, which does not really
contradict modern science. What is interesting in Genesis is that it states
that God created the heavens and the earth, and that the earth ‘had been
(haytah) nothing’. Interestingly, Genesis might here be differentiating
between creation and being. Furthermore, if we understand that bra’
also means ‘to split’ or ‘to divide’, then we can also understand that
Genesis states, ‘In the beginning, God divided the heavens and the
earth’. This very much parallels the following verse from the Qur’ān:
Do not the Unbelievers see that the heavens and the earth
were joined together (ratqan) and We separated them (fa-
fataqnāhumā)? We made from water every living thing. Will
they not believe? (21:30)

If we understand the term for creation, bra’, to mean ‘separation’, then

whenever the Qur’ān or Genesis talks about the creation of the heavens
CREATIO EX NIHILO AND THE LITERAL QUR’ĀN / ABDULLA 399

and the earth, they can be understood as referring to the separation of the
heavens and the earth, and not necessarily creating them from nothing
(ex nihilo). Perhaps the heavens and the earth were created through a
process of separation. However, it is even more complex than that, since
both the Genesis and the Qur’ān portray creation preceding being. This
then poses the question that if something is created, but not yet a being,
then what is it and what is the state of being? That is an ontological
question and beyond the scope of this article.
Genesis relates the creation of the human, but does not necessarily
show the method of creation:
26
Then God said, ‘Let Us make mankind in Our image,
in Our likeness, so that they may rule over the fish in the
sea and the birds in the sky, over the livestock and all the
wild animals, and over all the creatures that move along the
ground’.
27
So God divided [created; yabra’] mankind in His own
image, in the image of God He divided [created; bra’] them;
male and female He divided [created; bra’] them. (Genesis
1:26–27)

What it means to be in the image of God is a very old debate and can
hold various meanings within various traditions. The understanding can
range from anthropomorphic descriptions of God, as it is in the Church
of Latter Day Saints in which God the Father is literally portrayed as a
physical man, to a very spiritual nature as it is in mainstream Judaism
and Christianity in which God is portrayed as a spirit devoid of any
physical being. However, if we consider young earth creationism as an
attempt to take literally the length of time in Genesis, then how could
we understand the concept of ‘in the image of God’, unless we provide
an anthropomorphic description of God?
The above verses do not give a full description of the method of
creation. Nonetheless, if we take the terms ‘to split’ or ‘to separate’ in
place of ‘creation’, we might find that it could make sense when Genesis
states that ‘male and female he divided (separated) them’ (Genesis
1:27). One wonders if humanity was simply divided from the image of
God. The second chapter of Genesis says that the method of creation is
from dust.
400 INTELLECTUAL DISCOURSE, VOL 25, NO 2, 2017

7
Then the LORD God formed a man from the dust of the
ground and breathed into his nostrils the breath of life, and
the man became (yhy) a living soul. (Genesis 2:7)

The formation of the human is different from the becoming of the

human. We realize that the human was first formed from dust, but the
human was not yet a being. The term ‘to be’ (yhy) occurs only after
the formation and not necessarily as the cause of formation. Perhaps
it is for that reason the Catholic Church keeps an open mind about
the creation of the human body from different matter, but the soul is a
distinct creation of God. Besides, even though it seems from this verse
that the human has only become a being after having a living soul, it is
also apparent from both the Genesis and the Qur’ān that the term ‘to
be’ is not only used for living organisms, but also for other objects, as
when God said, ‘Let there be light’. This is somewhat abstract, because
if we consider the soul as the source of being, then does it mean that the
being of non-living organisms actually has a consciousness, or are we
talking about panentheism? Perhaps the first chapter of Genesis might
be talking about being from a spiritual sense as an ontological being and
not a physical sense of formation. If we take a literal understanding of
the Qur’ān, then we discover that there is no indisputable evidence to
the concept of creatio ex nihilo.
Evolutionary Creation
Our knowledge of evolution is imperfect, but the evidence of evolution
cannot be ignored. The Qur’ān, when taken literally, does not necessarily
endorse an understanding of creatio ex nihilo. In addition the following
verse appears to explicitly portray that God does not create things
instantaneously.
Seeing that He that has divided [created] you in diverse
stages (khalaqakum aṭwārā). (71:14)

The above verse brings together the terms of division or creation

(khlq) and stages (or evolution) (taṭwīr). Classical commentators of the
Qur’ān, such as al-Ṭabarī (d. 923), al-Rāzī (d. 1209), Ibn Kathīr (d.
1373), and many others, interpret this verse as referring to the natural
fetal evolutionary stages (Al-Ṭabarī, 2001, pp. 23: 635-636; al-Rāzī,
2000, p. 30: 653; Ibn Kathīr, 1999, p. 8: 233). Al-Qurṭubī (d. 1273)
extends the meaning to include not only the evolutionary stages of
a fetus, but also the birth, growth, and death of a human being (Al-
CREATIO EX NIHILO AND THE LITERAL QUR’ĀN / ABDULLA 401

Qurṭubī, 1964, pp. 18: 303-304). Al-Rāzī, al-Qurṭubī, and al-Ṭabarsī

commented that it could possibly mean different types of people and
personalities (Al-Rāzī, 2000, p. 30: 653; al-Qurṭubī, 1964, pp. 18: 303-
304; Ibn Kathīr, 1999, pp. 2: 48-49; al-Ṭabarsī, n.d., p. 10: 134). These
various possible interpretations from classical commentators show that
these are mostly opinions. The theory of evolution as we know it today
did not exist then. If they had known the scientific theories pertaining
to evolution, they may have interpreted this verse as evolutionary
creation. I am not at all arguing that the Qur’ān is literally and explicitly
supporting evolutionary creation. However, if classical commentators
have influenced modern Muslim societies today, though not explicitly
accepting creatio ex nihilo, but neither rejecting it, then moving along
with their same logical method of reasoning for the knowledge they had
at the time, they might have been open to the concept of evolution.
Many contemporary Muslim scientists who do not take the Qur’ān
literally accept that evolution does not contradict the Qur’ān. However,
I would like to reiterate that they will find that their arguments would
still stand even if they choose to take the Qur’ān literally.
Conclusion
If this world is a revelation from God, then it is infallible. If scriptures
are revelations from God, then they also are infallible. However, if
science is an interpretation of God’s revelation of this world, and we
know how science can sometimes err due to misinterpretation of data,
then there is no doubt that our interpretation of scriptures can equally be
misconstrued. We must remember that first and foremost, the purpose
of religion is to seek the truth; the purpose of science is to seek the truth
as well. If we accept the concept that this world is a revelation from
God that is infallible, though our interpretation (science) may not be,
then we find ourselves in an interesting situation. If our interpretation
of scriptures contradicts our interpretation of this world (science), then
we must go back and re-examine our interpretations through objective
dialogue and not silly arguments, where we call either science or
religion to be materialistic, bizarre, or superstitious. Those who are
ignorant of modern quantum physics will claim that quantum physics is
superstition. However, theologians would also claim that those who are
ignorant of the nature of their belief may also accuse it of superstition.
Societies today have various views about evolution and creation,
as they are influenced by scientific and religious debates. We must
402 INTELLECTUAL DISCOURSE, VOL 25, NO 2, 2017

remember that the point is to seek the truth, whatever it may be. We
are not here to prove if something exists or not. A theologian would
consider the truth as God. A Buddhist or a scientist would define truth
more abstractly, and that is not to say that the concept of God is not
abstract in itself. Hence, we should not allow semantics to be our
obstacle. Al-Ghazālī (d. 1111) said in his Iḥyā’ that when two parties
come together for a debate, it is imperative that each party comes with
the intention to sincerely seek the truth and to be ready to change their
convictions accordingly:
The seeker of truth must be like the one looking for his lost
camel, making no difference whether he finds his own camel
or someone helping him finds it for him. As such, he sees
the one helping him as a companion and not as an opponent,
while thanking him for making him realize his wrong way
and showing him the correct path in finding his lost camel.
Accordingly, he thanks him and not curses him, while
honoring and rejoicing in him. (Al-Ghazālī, 2004, pp.1: 62-
63, my translation)

We are not here to prove one point or another. We are not here to be
defensive. We are here together in a journey to seek the truth and to
understand where we come from and where we are going, not just as
humans or human beings (as those two are not necessarily the same),
but as a whole universe. If this universe is a revelation from God, then
we must try to interpret it, and science provides a method for such
interpretation.
The astounding scientific evidence for evolution cannot be ignored.
To counter the worldview of creationists, who have a concept of
creatio ex nihilo, is not to attack them with facts, if the very basis of
science does not appease them. However, to show creationists that a
literal understanding of their own scriptures disagrees with their own
interpretation thereof provides us with a framework for dialogue.
However, school children would not be able to formulate arguments
such as these, unless a creationist worldview is taught such that its
weaknesses may be exposed. Teaching philosophy and possibly religion
in schools is important to allow children not only to learn, but also to
think and to formulate arguments. It is the free-flow of ideas that brings
forth creativity. We must not place restrictions, but allow for freedom
and objective dialogue. I reject the concept that children cannot think for
CREATIO EX NIHILO AND THE LITERAL QUR’ĀN / ABDULLA 403

themselves. Provide them with the information and let them decide on
the conclusion. Through such an interaction, concepts will mutate and
evolve. Maybe science and religion will no longer become a polarity,
but will be intertwined as a DNA’s double helix that defines the origin
of life.
I am not necessarily a proponent of a literal interpretation of
scriptures. However, if creationists use a literal interpretation as the very
basis of their belief, then we find that the Qur’ān does not provide us
with a creationist worldview. Conflicts occur due to misunderstandings
and misinterpretations of the natural world or even scriptures. We can
come to terms with each other. Whether there is such a thing as creatio
ex nihilo, the Qur’ān neither indubitably states it nor denies it. As such,
the Qur’ān does not literally provide a concept of creation out of nothing
(creatio ex nihilo). If science ever proves that there is no such thing as
creatio ex nihilo or if it ever proves that it is possible, it would not be
at odds with the Qur’ān either way. Whether or not we take scriptures
literally, science and the Qur’ān do not seem to be in conflict on the
topic of evolution. Why then are we in conflict, when there is literally
none?

Endnotes
1. The concept of māyā in Eastern traditions, such as Hinduism and Buddhism
is the concept of illusion of the world, and not that it necessarily does not exist,
but that it is relative as our perceptions of it would distort its true reality.
2. In this article, I use The Study Quran translation with changes noted; Seyyed
Hossein Nasr (ed) The Study Quran: A New Translation and Commentary (San
Francisco, CA: HarperOne, 2015). I use the term ‘divide’ for khlq, while put-
ting mainstream translations [between brackets].
3. I changed the TSQ translation for al-nās to ‘humankind’ instead of ‘man-
kind’, as I find it more faithful to the Arabic.
4. I changed the TSQ translation for al-insān to ‘human’ instead of ‘man’, as I
find it more faithful to the Arabic.
5. I changed the TSQ translation for al-insān to ‘human’ instead of ‘man’, as I
find it more faithful to the Arabic.
6. I am grateful to Ulrika Mårtensson who has made a very interesting and
beautiful observation here. Since the term khalaq means ‘to divide’ and the
term ‘alaq means ‘to cling’, then this Qur’anic verse could be portraying how
404 INTELLECTUAL DISCOURSE, VOL 25, NO 2, 2017

the human, who is clinging onto the womb, is divided and split apart from this
clinging. In here I also changed the TSQ translation for al-insān to ‘human’
instead of ‘man’, as I find it more faithful to the Arabic. I also translate ‘alaq to
clinging.
7. I changed the TSQ translation for al-insān to ‘human’ instead of ‘man’, as I
find it more faithful to the Arabic.
8. I changed the TSQ translation for al-insān to ‘human’ instead of ‘man’, as
I find it more faithful to the Arabic. I also changed the translation of lam yaku
shay’ā to ‘had been nothing’ to be more consistent with similar verses.
9. I changed the TSQ translation for lam taku shay’ā to ‘had been nothing’ to
be more consistent with similar verses.
10. There have been suggestions that the root of yhwh is possibly hwy, which
means ‘to fall’(Knauf, ‘Yahwe’, pp. 467–472), and perhaps in context could
mean tajallī (‘immanence’) as it is used in Qur’an, 7:143 to denote when God
reveals Himself to Moses.
11. If it is so, then the name Zechariah does not only mean ‘God has remem-
bered’, but even more specifically, ‘Yhwh (Being) has remembered’.
12. I changed the TSQ translation for kun f-yakūn to ‘Be and he becomes’, as
I find it more faithful to the Arabic.
13. The term fa- used is grammatically known to have two meanings, ‘con-
joining’ (‘aṭf) and ‘following’ (ittibā‘). This means that the conjoining also
implies sequence (tartīb). See al-Mūṣali, Al-Khaṣā’iṣ, vol. 2, p. 198. Looking
at it from the grammatical understanding, if it says kun wa-yakūn, it would
mean ‘Be and (same time) it is’. This would imply only conjunction without
sequence. On the other hand, if it says kun thumma yakūn, it would mean ‘Be,
then (after a while) it is’. This would imply sequence, but unlike fa-, it does not
assume necessarily an immediate consequence.

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