By Ansar Al ‘Adl.
The allegation is as follows:
How many days did Allah need to destroy the people of Aad? One day [54:19] or several days [41:16; 69:6,7]
Verses in question:
54:19 For We sent against them a furious wind, on a Day of violent Disaster
41:16 So We sent against them a furious Wind through days of disaster, that We might give them a taste of a Penalty of humiliation in this life; but the Penalty of a Hereafter will be more humiliating still: and they will find no help.
69:6 And the ‘Ad, they were destroyed by a furious Wind, exceedingly violent;
69:7 He made it rage against them seven nights and eight days in succession: so that thou couldst see the (whole) people lying prostrate in its (path), as they had been roots of hollow palm-trees tumbled down!
A number of points can be said in this regard:
- One can very easily see that the day in the first verse has been understood to describe the day on which the violent storms were initiated, and not necessarily indicating the duration of the punishment.
The example of this is that of one who says, “I will be going away on the last day of this month.” And later on, they mention, “I will be going away for three months.” Is this a contradiction? Of course not. The first statement describes the day of initiation, while the second specifies the duration.
- The wordyawm, which has been translated as day can also mean period. It has been explained thoroghly by Moiz Amjad in his article entitledThe Length of God’s Days. Therefore, the first verse can be taken to mean simply a period of Calamity.3. The first verse can also be taken to describe the duration of punishment for each citizen of the nation of Aad, while the other verses refer to the time taken for the complete destruction of the Aad as a nation. This interpretation of the first verse is strengthened by examining the following verse:
54:20 Plucking out men as if they were roots of palm-trees torn up (from the ground).
Hence, we understand from the first verse that individuals were killed within the time span of one day. If we understand the verses according to their context, there is no contradiction.
Which was created first: the Heavens or Earth?
The allegation is as follows:
Heavens or Earth? Which was created first? First earth and then heaven [2:29], heaven and after that earth [79:27-30].
Verses in question:
2:29 It is He Who hath created for you all things that are on earth; Thumma (Then/Moreover) His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge.
79:27-30. What! Are ye the more difficult to create or the heaven (above)? ((Allah)) hath constructed it: On high hath He raised its canopy, and He hath equally ordered it. Its night doth He endow with darkness, and its splendour doth He bring out (with light). And the earth, moreover, hath He extended (to a wide expanse)
- At first sight, it may seem as though these verses contradict because 2:29 mentions the earth before the heavens, while in 79:27-21, the situation is reversed. However, on closer inspection, we discover some significant differences:
- A) 2:29 mentions the development of the heavens into seven layers, not their initial creation which is described in 79:27-31.
B) 2:29 describes the creation of the earth and its features while 79:27-31 only describes the spreading of the earth
Thus, based on the two verses we know two things:
- The creation of the earth preceded the formation of the heavens into seven layers
2. The creation of the heavens preceded the ‘spreading’ of the earth.
And a third point is logically concluded from the above:
- The creation of the heavens preceded their formation into seven layers.
However, it is not know from the verses whether the creation of the heavens preceded the creation of the earth or vice versa, or whether they occurred simultaneously. Some Qur’anic commentators took one view while others took another. What we do know is that the heavens and the earth were created and then subsequently the earth was spread and the heavens formed into seven layers. This interpretation is supported by the classical commentaries of the Qur’an. As Imaam Abu Abdullah Al-Qurtubi (d. 1273CE) states in his monumental Al-Jaami` le Ahkaam al-Qur’an when giving his opinion on the Qur’anic description:
I believe that what Qatada said is sound Allah willing: that Allah first created the smoke of heaven and then created the earth and directed Himself to heaven, which was smoke and [He] arranged it and then He smoothed out the earth. (Tafsir Al-Qurtubi Classical Commentary of the Holy Qur’an, Dar Al-Taqwa Ltd. 2003, vol. 1, p.200, emphasis added)
Imaam Ibn Kathir Ad-Damishqi (d. 1372CE) also distinguishes between the different stages in his renowned Tafsir Al-Qur’an Al-Azim, while presenting a slightly different view:
It already has been mentioned previously in [the Tafsir of] Surat Ha Mim As-Sajdah that the earth was created before the heaven was created, but it was only spread out after the creation of the heaven. This means that He brought out what was in it with a forceful action. This is the meaning of what was said by Ibn Abbas and others, and it was the explanation preferred by Ibn Jarir [At-Tabari (d. 923CE)] (fn. At-Tabari 24:208). (Tafsir Ibn Kathir, Abridged, Darussalam Publishers & Distributors, 2000, vol. 10, p. 350, emphasis added)
Thus, the commentators are agreed that the difference in verse 2:29 and verses 79:27-31 relates to the different stages in the creation of the heavens and the earth, with the earth’s ‘spreading’ occurring after the creation of the heavens and the development of the heavens occurring after the creation of the earth. The commentators only differ regarding the creation of the earth preceding the creation of the heavens, or vice versa, or if they were both created simultaneously.
Scientific research describes the creation and formation of the earth in the following stages:
Differentiation in the first few 100’s of millions of years led to the formation of the core and the mantle and a crust, and initiated the escape of gases from the moving interior that eventually led to the formation of the atmosphere and oceans.
The earliest Earth was probably an unsorted conglomeration, mostly of silicon compounds, iron and magnesium oxides, and smaller amounts of all the natural elements. It became increasingly hotter as the protoplanet grew.
…After loss of the hydrogen, helium and other hydrogen-containing gases from early Earth due to the Sun’s radiation, primitive Earth was devoid of an atmosphere. The first atmosphere was formed by outgassing of gases trapped in the interior of the early Earth, which still goes on today in volcanoes.
For the Early Earth, extreme volcanism occurred during differentiation, when massive heating and fluid-like motion in the mantle occurred. It is likely that the bulk of the atmosphere was derived from degassing early in the Earth’s history.
…Lava flowing from the partially molten interior spread over the surface and solidified to form a thin crust. This crust would have melted and solidified repeatedly, with the lighter compounds moving to the surface. This is called differentiation. Weathering by rainfall broke up and altered the rocks. The end result of these processes was a continental land mass, which would have grown over time. The most popular theory limits the growth of continents to the first two billion years of the Earth. (SOURCE)
The above description informs us that the earth was initially one mass and through differentiation and volcanic out-gassing, the early atmosphere formed. Then, cooling of the earth resulted in the formation of land mass.
These descriptions concur with the Qur’anic description that the earth (2:29) and the heaven (79:27) were created and were originally one mass and then separated (verse 21:30), the heavens were then developed into seven layers (verse 2:29) and the earth’s crust was later spread out (79:30). The last description may be a reference to the cooling of the earth’s crust, or it may be a reference to continental drift.
Thus, we find that the Qur’an does not contradict itself here, but instead contains accurate details regarding the formation of the earth in the stages.
2. According to an alternative interpretation, verse 2:29 is rendered as follows:
He is the One who created for you all that’s inside earth (Matter), then turned to the sky and perfected seven universes therein, and He is fully aware of all things.
Therefore, verse 2:29 is taken to refer to the creation of the universe and it is not the creation of the earth being described here, but rather what is in the earth, or matter. And verse 79:30 is referring to the spreading of the earth, which has been defined before.
3. A third explanation argues on the understanding of thumma, which does not always indicate sequential order. The meaning of Thumma is explained very well by Moiz Amjad in his article entitled The Meaning of “Thumma” & “Yawm”. Therefore, when verse 2:29 says that Allah created the earth and thumma He turned to the heavens, this could also be read as “Furthermore He turned to the heavens” which does not necessarily imply that the creation of the heavens is after the creation of earth. Critics argue that when it says God turned towards the heaven, this implies a sequential act. But this is not entirely true, as God could have turned to the heaven at any point in the past, not necessarily after the creation of the heavens. This point is emphasized in the classical tafsirs as well. Imaam Qurtubi writes:
In His words “then directed”, the word “then” is simply a narrative aid and does not imply any time sequence in the matetrs referred to. (Tafsir Al-Qurtubi Classical Commentary of the Holy Qur’an, Dar Al-Taqwa Ltd. 2003, vol. 1, p.199)
Similarly, Imaam Ibn Kathir writes:
It is said that “Then” in the Ayah (2:29) relates only to the order of reciting the information being given, it does not relate to the order that the events being mentioned took place, this was reported from Ibn ‘Abbas by ‘Ali bin Abi Talhah. (fn. At-Tabari 1:437). (Tafsir Ibn Kathir, Abridged, Darussalam Publishers & Distributors, 2000, vol. 1, p. 180)
Thus, this explanation is not in conflict with the traditional understanding of the earlier Muslims.
From the above points, it should be clear that these verses do not in any way constitute a contradiction.