The Qur’an and the Origin of Man

By T.O. Shanavas, New Age Islam 25 November 2024 The Qur’an is a book of guidance that encourages believers to investigate and understand the natural world. Rather than providing explicit scientific details, it invites its followers to observe, reflect, and draw lessons from nature. This teaching approach is exemplified in the following verses: “Truly in the creation of the heavens and the earth, and in the alternation of the night and day are signs for those who have acumen, who remember God standing, sitting, and lying on their sides, and reflect on the creation of the heavens and the earth, saying, ‘Our Lord, You have not created all this without purpose. Glory be to You! Protect us from the torment of the Fire.’” (Qur’an 3:190–191) “On the earth are signs for those who have sure faith, as also in your own selves: will you not then observe?” (Qur’an 51:20–21) These verses urge believers to contemplate the natural world and recognize the signs of God’s creative power. Observing the heavens, the earth, and human anatomy fosters a sense of awe and true worship, leading to remembrance of God. The Qur’an thus encourages Muslims to approach the universe with curiosity, akin to a scientist, seeking to understand both the process and purpose of creation. Seyyed Hussein Nasr, Islamic scholar summarizes it elegantly. “The Qur’an depicts nature as being ultimately a theophany which both veils and reveals God. The forms of nature are so many “mosques” which hide various Divine Qualities while also revealing these same Qualities for those whose inner eye has not become blinded by the concupiscent ego and centripetal tendencies of the passionate soul. (Nasr, Seyyed Hossein. Islam and the Environmental Crisis, “MASS Journal of Islamic Science. P 35) The Qur’an also contains verses scattered across its chapters that touch on the origins of life and humanity. When studied collectively, these verses provide a coherent and enriched understanding of creation. While superficial reading may suggest contradictions, deeper reflection on the interconnected meanings of these verses resolves any apparent inconsistencies. This integrative approach aligns with the Qur’anic principle of internal consistency, a hallmark of its divine origin: “Do they not reflect on the Qur’an? If it had been from anyone other than God, they would have found within it much discrepancy.” (Qur’an 4:82) By emphasizing observation, reflection, and coherence, the Qur’an inspires both spiritual growth and scientific exploration, deepening our understanding of the universe as technological advancements unfold. The Qur’an offers a unique perspective on the creation of human beings, differing from the Genesis account in Jewish and Christian scriptures. It does not mention Eve being created from Adam’s rib explicitly, as in the Bible. Instead, the Qur’an emphasizes the creation of humanity as a deliberate act of God and provides various descriptions of the process. The Qur’an emphasizes that all creation is a manifestation of God’s grand design. Through His creations, God reveals Himself, and His attributes serve as a means for humans to understand the Divine. Among the ninety-nine attributes of God mentioned in the Qur’an, four offer profound insights into His creative process: 1. Rabb (The Sustainer) 2. Al-Khaliq (The Creator) 3. Al-Baari (The Evolver) 4. Al-Musawwir (The Bestower of forms) The Attribute of Rabb The first revelation to the Prophet Muhammad highlights the attribute of Rabb: “Read in the name of your Sustainer (Rabb), who has created—created man out of a germ-cell.” (Qur’an 96:1–2) The term Rabb in the above verse is often translated as “Sustainer,” but this translation does not fully encompass its meaning. Derived from the Arabic concept of Rububiyat, it implies a nurturing and developmental process directed by an external force. Prominent scholars have elaborated on this concept. According to Abul Kalam Azad, a Muslim Qur’anic scholar, interprets Rububiyat as “To develop a thing, stage by stage, in accordance with its inherent aptitude and needs, its different aspects of existence and also in the manner affording the requisite freedom for it to attain its full stature.” (Azad, Maulana Abdul Kalam. Tarjuman al-Qur’an, Trans. Syed Abdul Latif, Vol. I. p. 19.) So, the concept of Rububiyat encompasses three key elements: 1. Development by an External Agent: The process is initiated and guided by a force external to the creation itself—namely, God. 2. Step-by-Step Process: The development unfolds gradually through successive stages rather than instantaneously. 3. Freedom to Reach Full Potential: Within the framework of natural laws, creations are given the freedom to evolve and achieve their full potential. Likewise, Imam Abu’l-Qasim al-Raghib defines Rabb Likewise, (11th century), in his book Al-Mufradat fi Gharib al-Qur’an (The Vocabulary of The Qur’an), defines the meaning of the word Rabb as follows: “Rabb signifies the fostering of a thing in such a manner as to make it attain one condition after another until it reaches its goal of perfection.” (Ali, Maulana Muhammad. The Religion of Islam, p. 135.) The attribute of Rabb suggests that God’s creative process is dynamic and ongoing. It reflects a profound understanding of development, where organisms are nurtured and allowed to evolve toward their ultimate perfection. This concept highlights divine wisdom and points to a universe governed by laws that enable growth, adaptation, and fulfilment of inherent potential. Through the lens of Rububiyat, the Qur’an presents a vision of creation that is both purposeful and progressive, rooted in the balance of divine guidance and natural freedom. The Attribute of al-Khaliq The Arabic-English Lexicon by Edward William Lane, compiled in 1883 after extensive study of classical Arabic, provides valuable insight into the term. Lane’s work is regarded as an authoritative resource, as it traces the meanings of Arabic words back to the language used during the time of the Prophet Muhammad.( Lane, Edward William. Arabic-English Lexicon, part 1. p. 7) Lane based his interpretations on earlier Islamic lexicographers and grammarians, such as al-Baydawee, Al-Feiyoomee, al-Firuzabeedi, and Seyyid Murtada al-Zabeedi. (Ibid. Part 2, p. 799.) Another attribute of God is al-Khaliq derived from the verb, Khalaqa. According to Lane, the verb Khalaqa encompasses the following meanings: 1. “Proportioning a Thing into Another thing” and “to bring a thing into existence according to a certain measure, or proportion, and so as to make it equal to (another thing).” ( Ibid. Part 2, p. 799.) In “proportioning a thing into” an original and previously non-existing thing, it also signifies “the originating, or to bring a thing into existence after it had not been, or the bringing a thing into existence from a state of non-existence.” (Ibid. Part 2, p 800.) Thus, Khalaqa involves three key components: a. Transforming an original substance into a new entity, distinct from its source (e.g., ape into human). b. Ensuring the new creation has unique characteristics, identifying as separate and independent. c. Bringing into being something entirely new from a state of non-existence. Therefore, the classical meaning of the Arabic word Khalaqa can be summarized as follows: To bring a thing into existence according to a certain measure, or proportion to make it equal to another thing that is not pre-existing. ( Ibid. Part 2, p. 799-800) The term Khalaqa, with its classical meaning, aligns with the Qur’an’s portrayal of the creation process as methodical, measured, and stage-based rather than instantaneous. This understanding implies that al-Khaliq—one of God’s attributes—signifies that God is the ultimate source of power guiding the evolution of His creations. By understanding Khalaqa in its original context, we see how it harmonizes with our observations in nature and the Qur’an’s broader teachings. This nuanced interpretation underscores that creation is not an instant act but a purposeful progression, guided by divine wisdom. The Qur’an frequently describes creation as occurring in stages, reflecting a dynamic and progressive process that unfolds according to divine wisdom. Readers of English translations of the Qur’an can enrich their understanding of verses on creation by applying the deeper meanings of khalaqa. Instead of merely reading “to create” or “to fashion,” substituting these meanings reveals a more profound and consistent depiction of God’s creative process, grounded in the classical Arabic language of the Qur’an’s time. This approach also helps reconcile the Qur’an’s descriptions of creation with the observable processes in the natural world, emphasizing both divine artistry and the complexity of existence. By doing so, we gain a clearer picture of how the Qur’an communicates the majesty and precision of God’s creative power. The Attribute of Al-Baari The Qur’an describes God as “the Evolver” (al-Baari) and “the Bestower of Forms” (al-Musawwir), emphasizing creation as a stage-by-stage process. This idea is encapsulated in the verse: “He is God, the Creator [al-Khaliq], the Evolver [al-Baari], and the Bestower of Forms [al-Musawwir].” (Qur’an 59:24) The term al-Baari, another attribute of God, derives from the Arabic root verb baara, which carries the meaning of “a thing becoming distinct or clear from another, either by separation or by development from a previously existing state or matter.” ( Lane. An Arabic-English Lexicon. Part , p. 178; Ali, Yusuf. The Qur’an. p.1529). This interpretation highlights the evolutionary aspect of creation, where God shapes and develops new forms from existing elements through a deliberate and guided process. Thus, God, as the executor of this process, is referred to as al-Baari—the One who evolves and perfects creation in stages. This name reinforces the Qur’anic view of creation as a dynamic and progressive act, rather than an instantaneous event. The Attribute of Al-Musawwir The attribute al-Musawwir is derived from the verb Sawwa, which means to sculpt a thing and give definite form or colour to make things exactly suitable for a certain end or object. ( Ali, Yusuf. The Qur’an. p.1529) Hence God is called al-Musawwir, or the “sculptor, of all existing things, who has established them, given to every one of them a special form and a particular manner of being whereby it is distinguished, with their variety and multitude.”(Lane, Edward William. An Arabic-English Lexicon, part 4, p. 1745. ) The attribute al-Musawwir refers to an entity that gives definite form, structure, or even colour to something, making it perfectly suited for a specific purpose or function. So, al-Musawwir emphasizes God’s role in bestowing distinct forms and features upon His creations. This attribute reflects the precision and artistry of creation, where each form is uniquely designed and adapted to its purpose. As al-Musawwir, God is described as the “Sculptor of all existing things,” establishing every creation with a unique form and distinct characteristics. Each being is crafted with intentionality, endowed with a special form and a particular manner of existence that distinguishes it from others, no matter how vast and diverse the variety. This attribute underscores God’s unparalleled ability to create with precision, purpose, and beauty, reinforcing the Qur’anic view of creation as both a physical and functional masterpiece, where every detail serves a meaningful end. The Qur’anic attributes of Al-Khaliq (The Creator), Al-Baari (The Evolver), and Al-Musawwir (The Fashioner) highlight God’s role as the originator and designer of life’s complexity and diversity. These attributes suggest that creation is an ongoing, dynamic process conducted in stages on earthly time frame. This perspective aligns with the view that evolution and creation can coexist as complementary concepts. Qur’an and Gradual Progressive Creation The verse from the Qur’an, “So it shall be. Your Lord said, ‘Easy it is for Me, as I created you before you were nothing’” (Qur’an 19:9), underscores God’s absolute power to create from nothingness. However, this does not necessarily suggest that humans were created ex nihilo without any connection to other life forms or material processes. The Qur’an often describes human creation from elements such as water, clay, soil, and germ cells, emphasizing a process of successive stages. This points to a harmonious relationship between divine creation and natural processes. If Muslims interpret this verse as implying ex nihilo creation, they must reconcile it with other verses that describe a gradual and interconnected process of creation. This invites reflection on how divine will and natural phenomena work together in the Qur’anic narrative of creation. The Qur’an contains verses that suggest the creation of humans was not an instantaneous event but rather a time-lapsed, stage-by-stage process. According to the Qur’an, humans were created from various components: “Who created (Khalaqa) you, then proportioned you into whatever form He willed. He made you out of components [Rakkabaka].” (Qur’an 82:7-8). The root word for Rakkabaka in this verse is Rakaba, and the verb Rakkaba in Arabic means “to create something from components; to put or set one part upon another” (Edward William Lane, Arabic-English Lexicon, part 3, p. 1142). This implies that human creation involved the assembly of initial components, with each part serving as a prerequisite for human formation. Additionally, verse 32:7 states, “[God] began the creation of man from clay,” suggesting the prior existence of clay as a starting material. The Arabic word “batha” (began) in the verse implies a sequence of subsequent actions and their outcomes. This suggests that before humans emerged in their Homo sapiens form, they underwent a series of stages or transformations, starting with clay. Similarly, “We fashioned man from quintessence of clay” (Qur’an 23:12) reinforces this idea. The term Sulalah in Arabic means “an extract of a thing; the clear, or pure, part or choice, or best, or most excellent part of a thing” (Arabic-English Lexicon, part 4, p. 1397). This supports the concept of creative evolution by indicating that human creation involved a series of processes and selections, challenging the notion of instant creation. Clay and the Origin of Life Clay, as a class, is composed of various minerals, including kaolinite, montmorillonite, illite, chlorites, and vermiculite. Could the Qur’anic references to clay imply that these minerals played a catalytic role in the evolution of life from inorganic to organic stages? Scientific studies suggest that clay minerals, particularly those in the smectite group—such as montmorillonite and nontronite—may have facilitated the emergence of life. These clays exhibit unique properties, such as cation-exchange capacity and ability to increase in volume or size when it absorbs moisture or other substances, which can catalyze the formation and polymerization of organic molecules like amino acids and nucleotides on early Earth. Such processes are fundamental to the development of primitive metabolic systems ( “Clays and the Origin of Life: The Experiments” by Keith Cowing, PubMed Central, January 21, 2023). Therefore, the idea of being “created from clay” could metaphorically signify the role of clay minerals as catalysts in the earliest stages of life’s formation. Stages of Human Formation The idea of gradual human species development is further supported by the verse: “He fashioned you and perfected your shapes” (Qur’an 64:3). This highlights a deliberate and incremental process of human formation, countering the belief in ex nihilo creation. Another verse, “He fashioned (Khalaqa) you from sounding clay, like unto pottery” (Qur’an 55:14), uses the term Fakha’ar (baked pottery or a baked vessel of clay ( Arabic-English Lexicon, part 6, p. 2350). When interpreted metaphorically, this verse aligns with evolutionary processes, suggesting progression through successive stages of development. Just as clay is moulded into pottery in stages, the creation of humans unfolded gradually over time, making this concept accessible to a sixth-century audience while resonating with modern understandings of evolution. Organic Growth and Evolution The verse “God has caused you to grow as a plant (Nabata) from the earth” (Qur’an 71:17) further emphasizes the concept of time-lapsed, organic development. The Arabic term Nabata means “to grow or germinate a plant” (Arabic-English Lexicon, part 8, p. 2753), drawing a parallel between the gradual growth of plants and the evolutionary progression of humans. This reinforces the Qur’an’s acknowledgment of successive stages in creation, highlighting the intricate design underlying human development. The following verse describes key stages of human embryological development: “The living germ, then, was turned into a shapeless lump of flesh from which bones were formed. The bones, then, were covered with flesh. At this stage, We caused it to become another creature. All blessings belong to God, the best Creator.” (23:14) This verse highlights the initial germ cell (zygote) after fertilization and its subsequent development into a human baby as a divinely guided process. Modern science has further revealed intermediary stages in embryological development that align with and complement the descriptions in the Qur’an. In a similar way, scientific observations of the origin of life—from the assembly of minerals into DNA to the evolution of the vast diversity of life, including plants, animals, and humans—can be understood as a harmonious interplay between creation and evolution. Just as we embrace the complex stages of human embryology unveiled by science, we can appreciate the unity between creation and evolution in the broader journey of life’s development. Based on the verse, logic, and science, it can be understood that God transfigures one entity to the next stage in His creation process, which science observes as evolution. This idea aligns with the statement, “We may transfigure you and make you what you know not” (Qur’an 56:61). With our current knowledge—unavailable to medieval interpreters of the Qur‘an—we can conclude that the divine method of transfiguration may involve changes at the genetic level, specifically through alterations in the genotype. Conclusion The Qur’an’s descriptions of human creation, when examined in the light of modern science, suggest a nuanced understanding of life’s origins. The emphasis on stages, the assembly of components, and the role of clay in the creative process aligns with contemporary theories of evolution and the origin of life. This perspective bridges the Qur’anic narrative with modern scientific insights, emphasizing a deliberate, progressive creation process that underscores the complexity and purposefulness of humanity’s development. All biologists agree that life originated in water, a concept also reflected in the Qur’an: “Do not the unbelievers see that heaven and earth were joined together (as one unit of creation), before We clove them asunder? We made from water every living thing. Will they not then believe?” (Qur’an 21:30) This verse points to the universe’s initial condensed state, which modern science refers to as singularity. Singularity describes the moment when time and space were unified. The term Big Bang describes the defining moment of the universe’s creation. Following this, the verse reveals that God created life from water: “Every living thing (minal-maa-’i kulla shay-’in hayy).” This phrase includes humankind, indicating that the early stages of human evolution also began in water. Furthermore, Qur’anic verse 24:45 emphasizes humanity’s connection to the animal kingdom: “And God has created (Khalaqa) every living animal from water: Of them some creep on their bellies, some walk on two legs, and some walk on four. God creates (Khalaqa) what He wills, for verily God has power over all things.” The phrase “every living thing (minal-maa-’i kulla shay-’in hayy)” in verse 21:30 is clarified in verse 24:45 with “every animal (Kulla Daaabatim-Mim-Maaa),” specifying that animals were created from water and detailing their categories. Humans, along with some apes, are the only creatures that always walk on two legs, although birds can walk on two legs as well. Thus, the two-legged creatures mentioned in the verse could refer to humans, birds, or apes. The grammatical structure of the verse, particularly the phrase “fa min hum, is significant. If the noun Dabbah (animals) applied only to rational or irrational creatures separately, Arabic grammar would use “fa min-hunna or fa min-ha.” Instead, the use of “fa min hum” indicates that Dabbah refers to both rational and irrational creatures.(Lane, Edward William. An Arabic-English Lexicon. part 3. p. 842.) This suggests that a rational, two-legged animal—distinctly human—is included among those created from water. Humans, as the only creatures that walk upright consistently and possess advanced rationality, are thus included in the animal kingdom. Notably, over 500 years before Darwin, the Muslim scholar Ibn Khaldun wrote: “Man belongs to the genus of animals” and further explained that “God distinguished [man] from them by the ability to think, which He gave man and through which man is able to arrange his actions in an orderly manner.” (Ibn Khaldun, The Muqaddimah, Vol. 2, p. 424). This insight aligns with both the Qur’anic account and modern biological understanding. “Who created thee, then fashioned, then proportioned thee? In whatever form He willed, He put you together.” (82:7-8) This verse highlights God’s deliberate and purposeful creation of humans. If humans were created without any connection to pre-human species, including other hominids, the Quran would not have emphasized both creation (khalaqa) and subsequent fashioning ( (س و ي). These verbs imply a process that involves stages and refinement. Furthermore, if humans had not evolved in stages but instead appeared in a perfect, completed state, the use of the verb sawa (س و ي) to proportion or fashion) would seem redundant, as there would be no need to perfect what is already flawless. However, God’s perfection ensures that every word in the Quran has significance, suggesting that human creation involved deliberate stages leading to their ultimate form. Most commentators translate the verb ghadata (ع د ل) in the verse as “shaped you in perfection.” However, Edward William Lane’s Arabic-English Lexicon provides another interpretation: “to rate a thing as equal to a thing of another kind so as to make it like the latter” (Lane, An Arabic-English Lexicon, Part 5, p. 1973). This definition suggests a transformation process, where one entity is changed into another, distinctly identifiable form. Lane supports this meaning by referencing the Quranic verse: “[All] praise is [due] to Allah, who created the heavens and the earth and made the darkness and the light. Then those who disbelieve equate [ع د ل—ghadata] others with their Lord” (6:1). Here, Ghadata implies assigning equivalence. Based on Lane’s Lexicon, verses 82:6-7 can be reinterpreted as follows: “O man, what has deluded you concerning your Munificent Lord, who created you from a pre-existing form (Khalaqa), sculpted you (س و ي) and transformed you into a distinctly identifiable perfect human shape (Homo sapiens sapiens) (ع د ل—ghadata).” This interpretation highlights a transformative process, emphasizing both human uniqueness and their evolutionary journey to the perfect form we recognize today. The Quran addresses humanity in the following verse, declaring that God created humankind and “those who came before” them: “O mankind! Worship your Lord, who created you and those before you, so that you may ward off evil. (2:21) This verse suggests the existence of other beings before the emergence of modern humans (Homo sapiens species). These beings could correspond to ancient human ancestors or species, such as Homo erectus, Homo ergaster, Neanderthals, and Cro-Magnon man. Remarkably, six centuries before Darwin, the renowned Muslim mystic Ibn Arabi referred to these beings as “the animal men,” acknowledging their existence as precursors to modern humans. However, most Muslims interpret this verse in a more limited context. They believe “mankind” refers to people living at the time of the Prophet Muhammad (pbuh), and “those before you” refers to the ancestors of the Prophet’s (pbuh) contemporaries, not pre-human species. This distinction illustrates the diversity of interpretations within Islamic thought, with some readers focusing on a historical view while others embrace a broader, evolutionary understanding of human origins. The best explanation of a verse in the Quran often comes from another verse. Earlier, we explored how the divine epithet al-Musawwir (the Sculptor) could, in contemporary scientific terms, refer to one who creates distinct species. Therefore, al-Musawwir created perfect human beings, sculpted from a previously existing hominid species. Verse 6:133 provides explicit evidence that modern humans evolved from earlier hominids and offers an interpretation of Quranic verse 2:21, as explained above: “Thy Lord is All-sufficient, Merciful. If He will, He can put you away, and leave after you, to succeed you, what He will, as He produced you (ن ش أ) from the seed of another people.” (6:133) The context in verse 130 of the same chapter clarifies that this is addressed to humankind. Most translators render the Arabic word na-sha-ah (ن ش أ) as “raised,” but Lane translates it as: “originated it; brought it into being or existence; made it, or produced it for the first time, it not having been before” (Lane, An Arabic-English Lexicon, Part 8, p. 2791). Verse 6:133 suggests that God may replace modern humans with another species (“whomever He pleases to succeed you”). This process of creating a new species (Khalifah) from human seed is likened to the original creation of humanity—produced for the first time (ن ش أ) from the “seed of another people.” The verse implies that modern humans evolved from earlier species. Therefore, verse 6:133 could be rephrased as: “Thy Lord is All-Sufficient, Merciful. If He wills, He can remove you and leave after you what He pleases, as He originally created you (ن ش أ) [as a species] from the seed of another people.” This understanding links the creation of humanity to the idea of evolutionary change, further aligning the Quranic text with modern scientific perspectives on human origins. A respected 12th-century Quranic exegete, Imam Fakhr al-Din al-Razi (1149-1209), offers an interpretation of the verse that aligns with the idea of evolution. He writes: ”[God] said: ‘As We created you from the seeds of a different people.’ For a wise person, were he to contemplate this statement, he would understand that the Almighty created humankind from a sperm; a sperm that did not contain his picture in any form or way.” (Razi, Fakr al-Din. Al Tafsir al-Kabir. Lebanon: Dar al Fikar. Vol 7. p 212.) If we substitute the term “picture” with the modern scientific term “genotype,” Razi’s explanation becomes even clearer, supporting the notion of human evolution from earlier species: [God] said: ‘As We created you from the seeds of a different people.’ For a wise person, were he to contemplate this statement, he would understand that the Almighty created humankind from a sperm; a sperm that did not contain his genotype in any form or way. This interpretation by Razi, when viewed through the lens of modern science, aligns with the idea that humanity evolved over time, with each generation evolving from predecessors in a gradual, natural process. Most Muslim commentators of the Quran translate the noun Khalifah in the Qur’an, as vicegerent. Human as vicegerent means that the entire human species is the deputy appointed to act on the authority of a God, especially in administrative duties. This word, Khalifah, is derived from the verb Khalafah, which means "one entity that succeeds another or remains after another that has perished or died." (Lane, Edward William. An Arabic-English Lexicon, part 2, p 792). Therefore, the literal translation of the noun Khalifah is "someone remains after another that has perished or died." But term vicegerent is also correct, because human supremacy over the earth was established by divine revelation of all knowledge to human beings through the first Prophet Adam. According to biology, modern humans, as a species, “succeeded” or “remained after” the earlier hominid inhabitants of the Earth, who “perished or died.” Therefore, the term Khalifah (successor or representative) can logically be applied to the biological concept of species, as modern humans have succeeded earlier hominid species in both evolutionary and ecological terms. This understanding aligns with the view that humans, as the current representatives of the hominid lineage, emerged after earlier species like Homo erectus or Neanderthals, who once inhabited Earth but are now extinct. The Quranic term Khalifah can, therefore, be interpreted to refer to the succession of species over time, reinforcing the idea of a continuous and evolving process of creation. Paleontological evidence confirms that pre-modern human species existed and eventually perished before the emergence of modern humans. These early hominids were recognized by Ibn Arabi (1165-1240) and other early Muslim scholars as “animal-like men.” In contrast, modern biologists classify these species under names such as Homo erectus, Cro-Magnon, and others. These early hominids were predecessors to the species we now identify as Homo sapiens, marking a key chapter in the evolution of modern humankind. The following verses connect the earlier themes by illustrating how God binds all life forms together as part of a unified whole: “Extol the limitless glory of thy Rabb (Lord), the glory of the All-Highest, who creates everything and shapes it according to its purpose. He determines the nature of all that exists and guides it towards its fulfilment.” (Qur‘an 87:1-3) These verses emphasize the divine role in creating, shaping, and guiding all forms of life, ensuring that everything fulfils its intended purpose in the grand design of creation. This verse clarifies the connection between the verses and emphasizes the unity of life forms in the context of divine guidance. To bring together all the Qur’anic verses on the creation of humanity, the Qur’an emphasizes the gradual process of human creation in the verse: “He created you in successive stages” (Qur’an 71:14). This indicates that the creation of humankind was not instantaneous but unfolded through transformation over time. While the Qur’an affirms that God created humans in successive stages, it does not detail every step of their evolution from clay to Homo sapiens (modern humans). For example, sperm and ova are not yet human; the 46 chromosomes in a fertilized egg hold the encoded blueprint of a future human being is called zygote; others stages of the embryo development are called with different terms; but we do not refer to them as a man or woman. At this stage, they are merely a bundle of amino acids, phosphate, and sugar. A being is only named when it attains its complete form and distinct characteristics. So, the stages through which humanity emerged—water, clay, soil, microorganisms, marine animals, mammal-like reptiles, common ancestor apes and hominids, Australopithecus, Homo erectus, Neanderthals, and Cro-Magnons—are landmarks in the journey of human creation. These stages occurred long ago and are not stored in human memory. Instead, they are preserved in vestigial structures, fossils, chemistry, and immunology. The unremembered stages of evolution may be alluded to in the following verse: “Has there come on man a while of time when he was a thing unremembered?” (Qur’an 76:1) This verse suggests that humanity existed in forms that were not yet recognizable as humans. Jalaluddin Rumi (1207–1273), the renowned Muslim sage describes humanity’s evolution stage by stage, noting that we do not remember our earlier forms. His poetic reflection harmonizes with the Qur’anic acknowledgment of humanity’s gradual emergence. The Qur’an reveals that the human species was created through a stage-by-stage process but does not detail all the steps involved, leaving it to humanity to explore and understand: “Say [O Muhammad to the people]: Travel through the land and see how He originated creation, then Allah brings forth the later growth. Indeed, Allah is capable of all things” (Qur’an 29:20). When God instructs Muslims to “travel through the land and see how [He] originated creation,” it suggests that the process of creation is accessible and comprehensible through observation and earthly experiences. This verse implies harmony between the Qur’anic account of creation and scientific exploration of humanity’s origins. If God had revealed one thing while evidence pointed to another, it could create grounds for doubt. Instead, the verse underscores that God has endowed humanity with the tools, evidence, and intellect to investigate and understand the mechanisms and outcomes of His creation. It encourages us to bridge the gaps in our understanding of human creation through exploration and discovery. Science is accomplishing what God decreed verse 29:20. So, we Muslims must be cheering science instead of ignoring it. ------ T.O. Shanavas is a native of Kerala, 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/quran-origin-man-khalaqa/d/133810 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