The Creation of the Universe In Six Stages

By T.O. Shanavas, New Age Islam 7 October 2024 The Qur’anic Perspective On the Universe Is Intricate and Multifaceted, Encompassing Both Physical and Metaphysical Dimensions. To Address the Perceived Conflicts Between Various Qur’anic Verses—Particularly Those Regarding Human Free Will, Divine Omniscience, And The Evolution of the Cosmos and Life—It Is Crucial to Develop a Comprehensive Understanding of the Universe as Depicted in The Qur’an ------ The Qur’anic perspective on the universe is intricate and multifaceted, encompassing both physical and metaphysical dimensions. To address the perceived conflicts between various Qur’anic verses—particularly those regarding human free will, divine omniscience, and the evolution of the cosmos and life—it is crucial to develop a comprehensive understanding of the universe as depicted in the Qur’an. This holistic approach allows for the reconciliation of divine will with human agency, creating a framework where divine omniscience coexists with the autonomy of creation. Such an approach, without compromising core Islamic beliefs about creation and divine sovereignty, offers a scripturally and internally consistent solution to the often-debated tension between divine omniscience and free will, as well as between divine creation and scientific models of cosmic and biological evolution. The Panpsychic Universe of the Qur’an Panpsychism is the philosophical view that consciousness is a fundamental and universal feature of reality, present not only in humans and animals but also in plants and seemingly inanimate objects. The Qur’anic view of the universe offers a complex and multifaceted perspective that aligns closely with the concept of panpsychism, suggesting that all elements of creation, from natural phenomena to subatomic particles, possess awareness and purpose in their existence within the divine order. This concept is echoed in various verses of the Qur’an, where everything in the heavens and earth is said to exalt and glorify God, even if humans do not understand their form of praise: “The seven heavens and the earth and whatever is in them exalt Him. And there is not a thing except that it exalts [Allah] by His praise, but you do not understand their [way of] exalting. Indeed, He is ever Forbearing and Forgiving.” (Qur’an 17:44) Several other passages also suggest consciousness and responsiveness in natural phenomena and including elementary particles. The thunder and even shadows have self and subjectivity and are described as praising God: "And the thunder extols His praise" (Qur'an 13:13); "To God bow all who are in the heavens and the earth, willingly or unwillingly, as do their shadows also in the mornings and the evenings." (Qur'an 13:15); The wind is shown to follow Solomon's command: "So We subjected the wind to him [Solomon]; it ran softly at his command to wherever he pleased" (Qur'an 38:36). The Qur'an reports that even individual parts of a whole possess independent existence and consciousness, as seen in the description of bodily organs testifying on Judgment Day: "Their ears and their eyes and their skins will testify against them as to what they used to do. And they say unto their skins: Why do you testify against us? They say: God has given us speech, who gives speech to all things, and who created you at first, to whom you are returned" (Qur'an 41:20–21). Additionally, the verse describing the beginning of creation, which according to science is the Big Bang, implies consciousness in elementary particles: "Then He directed Himself to the heaven while it was a vapor, and said to it and to the earth: Come, both willingly or unwillingly. They both said: We come willingly." (Qur'an 41:11). Furthermore, the heavens are said to be assigned specific roles: "He assigned to each heaven its duty and command" (Qur'an 41:12). The Qur'an portrays a universe where free will and consciousness extend beyond humans to all of creation. This is evidenced by God’s offer of *al-Amanah* (trust or moral responsibility) to the heavens, earth, and mountains, which they declined out of fear: “Truly, We did offer *al-Amanah* (the trust or moral responsibility or honesty and all the duties which Allah has ordained) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it. But man bore it. Verily, he was unjust (to himself) and ignorant (of its results)" (Qur'an 33:72). While Allah is described as all-powerful and all-knowing, the verse also presents the concept of God’s voluntary restraint. The divine offer of *al-Amanah* and its cosmic rejection reflect a withholding of divine power, signifying the presence of free will among the cosmos. Humans, on the other hand, accepted the moral responsibility for their actions, which the rest of creation refused. Even in the case of humanity, Allah chooses not to compel belief, as emphasized in the verse: "And had your Lord willed, whoever is on the earth would have believed, all of them entirely. Then, would you compel the people in order that they become believers?" (Qur'an 10:99). This voluntary limitation of divine power allows for the existence of free will in His creations with self identity and consciousness. As these verses suggest, God's creations are perfect for their functions, including the cosmos, which serves as an ideal testing station for humans. This testing station must reflect God's perfection and attributes, aligning with the divine message of the Qur'an. The key features of the Universe are: 1. **Panpsychic Nature**: God created a panpsychic universe, imbuing its micro and macro components with independent self-awareness and subjectivity. 2. **Inherent Autonomy and Free Will**: All creations, from subatomic particles to humans and the four fundamental forces, possess varying levels of free will and perform their designated roles without constant divine oversight. In contrast to the panpsychic view, modern science generally attributes self and subjectivity of inanimate beings to: 1. Chemical properties: Interactions at the molecular level; 2. Physical properties: Fundamental characteristics of matter and energy; and 3. Biological properties: Emergent phenomena from complex organic systems, leading to consciousness in higher organisms. 3. **Self-Regulation**: The universe functions as a seamless, self-regulating machine or organism, operating under complex physical laws and forces. 4. **Interconnectedness**: Every component, regardless of its scale, plays an intentional role within the divinely orchestrated universe, reflecting profound interconnectedness and unity. 5. **Gradation of Consciousness**: Higher beings like humans and jinn are endowed with greater capacity for understanding and interaction, reflecting a spectrum of consciousness and responsibility. 6. This Qur'anic universe is automated, programmed at its inception with all potential situations, environments, and ambiances; feasible actions and their outcomes across countless scenarios; and possible future trajectories for universal evolution. Within this progressively unfolding, pre-programmed universe, all creations shape their actions based on various influencing factors, operating without constant divine intervention or supervision (except in response to prayers). Although all potential contingencies, actions, and outcomes were encoded at the universe’s inception, only one of many divinely programmed possible futures actualizes. This actualization occurs through the wilful actions of the universe’s components and the varying degrees of autonomy possessed by each component. The aggregate effect of all choices, actions, and interactions within the universe, working together to actualize one of the many pre-programmed potential futures. This creates a dynamic interplay between predestination and free will. Figure 1 above illustrates this concept, showing how the components of the universe influence the realization of one specific future from the multitude of possibilities encoded at the beginning of creation. What may appear chaotic to human observers is, in fact, a divinely designed system, resulting in an independently evolving universe where each component freely chooses its actions, leading to one of many divinely programmed potential outcomes. Good and evil are emergent properties of this universe, rather than direct divine interventions. In this view, God has entrusted the universe and its components with the vital role of shaping future situations and circumstances for humans to navigate and resolve ethically and compassionately. In this seemingly chaotic, emergent universe, humans cannot predict the future as it unfolds. This is why the Qur’an instructs Muslims to say "Insha'Allah (God willing)," not because God is actively creating each moment. God intervenes only in response to human prayers. Thus, the universe functions as an automated, flawless system—or a living organism—designed as a testing ground for humanity, where free will and the consequences of individual choices are central. This can be illustrated by examples from embryology and global warming. One cell implanted into a uterus evolves into a human baby with a most complex functioning of metabolism that scientists still not fully comprehended. Similarly, the universe was programmed at the beginning to evolve with actions within. Global warming exemplifies the automated workings of the universe, stemming from human mistreatment of the environment. According to the divine programming established at the universe's inception, human abuses of nature trigger consequences, including global warming. This phenomenon results from the concentration of greenhouse gas in the atmosphere, a direct outcome of human actions. The Qur'an provides guidance on environmental stewardship, stating: "And do not commit abuse on the earth, spreading corruption" (Qur'an 2:60). This divine instruction emphasizes the importance of responsible environmental management. By ignoring such divine guidance, human activities activate pre-programmed universal laws, leading to global warming. This process demonstrates the intricate relationship between human free will and the predetermined consequences encoded in the universe's structure. This framework presents global warming not as a random occurrence, but as a predictable outcome of human choices within a divinely programmed system, highlighting the interconnectedness of human actions and cosmic order. The Qur'an provides guidance on environmental stewardship, stating: "And do not commit abuse on the earth, spreading corruption" (Qur'an 2:60). This divine instruction emphasizes the importance of responsible environmental management. A flawless machine operates independently of its creator’s continual guidance, and only then is the creator considered perfect in the human context. Such autonomy not only highlights the perfection of the product but also underscores the excellence of its designer. The panpsychic universe described in the Qur’an functions as a seamless, self-regulating organism because of its Creator's unmatched “artistry,” as stated in the verse: “[Such is] the artistry of Allah, who disposes all things in perfect order” (Qur’an 27:88). For those unfamiliar with the metaphysics of a self-operating, living universe with consciousness and subjectivity, one might consider the analogy of a computer game. In such a game, the programmer establishes parameters and offers players multiple options at every turn. The players are responsible for the outcomes of their choices, whether they are right or wrong. The programmer, fully aware of the potential results of each choice and the necessary steps to complete the game, may also introduce events beyond the players’ control. In the context of a panpsychic universe, the divine knowledge governing this system is part of Allah’s Qadar (divine decree). This understanding acknowledges that Allah has preordained the functioning of the universe, yet allows its components to operate autonomously. Allah, if He wills, responds to prayers, but His intervention does not typically extend to the universe’s routine operations, which unfold according to the established natural laws. This model of the universe, as presented in the Qur’an, suggests that Allah’s intervention is primarily in response to human supplication, upholding the autonomy of creation while still permitting divine responsiveness. It maintains the balance between the independent operation of the cosmos and the possibility of personal interaction with the divine when necessary, highlighting a nuanced relationship between predestination, free will, and divine agency. So, the Qur’an presents a free-willed, independently acting, perfectly designed, and purposeful panpsychic universe, suggesting that consciousness is fundamental and pervasive throughout creation—every component, from the cosmic to the subatomic—granted a role in a larger divine narrative, reflecting an interactive and evolving creation that operates from within, without constant, moment-to-moment divine intervention. This perspective offers a unique blend of physical and metaphysical elements, emphasizing the interconnectedness of all creation within the divine plan. It serves as an automated testing ground for moral beings before they enter the hereafter. The Theory Of Evolution And Panpsychic Universe This perspective on integrating panpsychism with Qur’anic interpretation provides a compelling framework for understanding the relationship between Allah, creation, and the evolution of life in Islamic thought. The evolutionary process can be viewed as part of Allah’s ongoing creative act, unfolding according to divine preprograming. Within this framework, life’s development reflects the natural laws established by Allah, allowing for an interactive and evolving universe that operates autonomously. This suggests that the theory of evolution, rather than contradicting the Qur’an, aligns with the idea of a divinely preordained process, positioning evolution as a means through which creation continuously reveals itself within the boundaries set by Allah’s will as in the cases mentioned previously about embryology and global warming. In conclusion, the Qur’an presents a vision of a free-willed, independently acting, and purposeful panpsychic universe. This perspective suggests that consciousness is fundamental and pervasive throughout creation, from the cosmic to the subatomic level. Every component of the universe is granted a role in a larger divine narrative, reflecting an interactive and evolving creation that operates from within, without constant divine intervention. This Qur’anic worldview offers a unique blend of physical and metaphysical elements, emphasizing the interconnectedness of all creation within the divine plan. It portrays the universe as an automated testing ground for moral beings before they enter the hereafter. The integration of panpsychism with Qur’anic interpretation provides a compelling framework for understanding the relationship between Allah, creation, and the evolution of life in Islamic thought. This model reconciles divine creation with evolutionary processes through several key concepts: 1. Allah’s pervasive wisdom, encoded into the universe at its inception, guides the evolutionary process and the origin of all animate creations. This aligns with Qur’anic verses that describe Allah as the one who “perfected everything He created” (32:7). 2. The evolutionary process can be seen as part of Allah’s ongoing creative act, unfolding according to His preprograming. This perspective suggests that the theory of evolution does not conflict with the Qur’an. 3. The panpsychic model of the universe resonates with Qur’anic descriptions of all creation praising Allah (17:44), implying that all forms of life and matter are engaged in a conscious relationship with the divine. This framework offers a holistic view of creation that harmonizes scientific understanding with Islamic theology, presenting a universe that is both divinely ordained and naturally evolving. Related Article: Is it Darwin’s or Muslim Theory of Evolution? Let History Answer It Ibn Khaldun And The Creative Evolution Of Life The Creation/Evolution Of Human Species The Quran and the Creation/Evolution of Human Beings ---- T.O. Shanavas is a native of Kerala, but is now based in the USA. He is the author of “Islamic Theory of Evolution The Missing Link Between Darwin and The Origin of Species.” Co-author of the book, And God Said, "Let There Be Evolution!": Reconciling The Book Of Genesis, The Qur'an, And The Theory Of Evolution. Edited by Prof. Charles M. Wynn and Prof. Arthur W. Wiggins. URL: https://www.newageislam.com/debating-islam/panpsychic-universe-quran-theory-evolution/d/133376 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism