Where did the universe come from?

And why did it begin?

Philosophers and scientists have worked hard and devoted their lives in pondering and observing the universe all around them to find answers to the following fundamental questions: [Knowledge and Religious Experience-Dr.Allama Muhammad Iqbal]

• Character and general structure of the universe in which we live;

• Is there a permanent element in the constitution of this universe?

• How are we related to it? What place do we occupy in it?

• What is the kind of conduct that befits the place we occupy?

The history of pursuit for finding answers to these questions may be read in the remarkable work of learned Stephen Hawking "A brief history of time". His classic work helps non-scientists to understand fundamental questions of physics and our existence from the point of view of physicists: Where did the universe come from? How and why did it begin? Will it come to an end, and if so, how?

We will in this paper study the answer given in the Divine Discourse, Grand Qur'aan about the question: Where did the universe come from and a part of the second question "why did it begin". This question is natural to basic instinct of mind shared by humanity that says everything needs an explanation why it is. 

The question of physicists "why it is" should more rationally be interpreted as to what is the purpose and objective of the Creator Who created the universe and rendered it as it is today. Firstly, let us listen the answer as to Who is the Creator of Universe:

• Allah the Exalted is the Primal Originator and Accomplisher of the Skies and the Earth.

• Be informed, Provided He the Exalted has finalized-decided-completed any matter-thing, individual event, thereat:

• He the Exalted merely expresses verbally for that thing-matter-affair-person, saying; "You become in evident-tangibly existing state".

• Resultantly, that [abstract but effected] thing-matter-affair-person gets physical execution-appearance-tangibly existing state which can be known-cognizable by others.  [2:117]

: This sentence is repeated in 6:101.

It is a Possessive Phrase and is the predicate of nominal sentence with subject elided as it is manifest from the previous sentence. And the second noun: the Earth is conjunct to First noun: which is: الصفة المشبهة: Adjective resembling active participle on  فَعِيْلٌ  measure [إِبْدَاعٌ]: Definite; singular; masculine; nominative. It stems from Root: ب د ع. Ibn Faris [died-1005] stated:

 ابتداء الشيء وصنعُه لا عَنْ مِثال

That its meanings is originating and figuring out a thing that has no precedence.

It thus denotes initiation of a process and includes its accomplishment for the first time with no earlier precedence.

• The Infinite Glory and Praise stands specified eternally and exclusively for Allah the Exalted.

• He is the Primal Originator of the Skies and the Earth. [Refer 35:01]

: Active Participle: definite by construct; masculine; Singular; genitive. It stems from Root: ف ط ر. Ibn Faris [died-1005] stated:

فطر (مقاييس اللغة)

الفاء والطاء والراء أصلٌ صحيحٌ يدلُّ على فَتْح شيء وإبرازهِ.

That it leads to the perception of opening, uncovering, unwrapping of a thing with the result that it becomes highlighted, noticeable.

Lane's Lexicon describes the basic meanings as:

inf. n. فَطْرٌ, He (God) created it, namely, the creation: he caused it to exist, produced it, or brought it into existence, newly, for the first time, it not having existed before; originated it; commenced, or began it;

All creations in the physical realm - our universe owe their origin and existence to Allah the Exalted:

• The Infinite Glory and Praise stands specified eternally and exclusively for Allah the Exalted—

• He Who innovatively created the Skies and the Earth;

• And He the Exalted rendered the layers of dark matter/darkness; and the Visible Light.

• Despite acknowledging it they who refused to accept ascribe equals with their Sustainer Lord. [6:01]

With regard to the skies and the Earth the word choice is: a verbal sentence comprising of a perfect verb, third person singular masculine and hidden subject pronoun referent to Allah the Exalted, "He the exalted created----". The verb stems from Root: خ ل ق. bn Faris [died-1005] stated:

(مقاييس اللغة)

الخاء واللام والقاف أصلان: أحدهما تقدير الشيء، والآخر مَلاسَة الشيء

That it signifies the act of determining the measures and proportionality of a thing to other things, and then smoothness of the object.

The basic perception is that of the idea and intention of giving existence to the intended object. Thus the thing is created and exists firstly in Abstract Realm before it takes existence in the Physical Realm.  

This is one of just 33 out of 1646 Roots used in the Divine Discourse that has more than 260 occurrences. Its general perception and meanings as creation are well known to everyone who knows Arabic. Words emanating from this Root are cognates in Arabic and Urdu. "Cognate" means the words that are the same or very similar in both languages.

The words that stem from this Root are result oriented. The irreducible semantic features of this Root are:

(1) A living Who is the creator of the object;

(2) The will - decision taken by the living to create;

(3) The purpose the Creator has in mind to create the object;

(4) For what or for whom it is meant;

(5) Idea - blue print - determination of measures and proportionality of the thing to other things that creates interrelationships before the object takes existence;

(6) The span of time it will continue to exist or live.

(7) Assigning a name to the object for its cognition.

Grand Qur'aan is par excellence in inner-referencing and concatenation. Before creation of anything, the consideration takes precedence as for what and for whom it is to be created. Man was the entity for whom the universe was created. This word is used first time for the creation of human being:

• O you the Mankind, listen attentively;

• You demonstrate subservience and allegiance to your Sustainer Lord. He the Exalted has created you people and those who existed in times before you.

• Your Sustainer Lord is He Who had rendered the Earth for you people as a floor/flat open space—

• And the Sky as an overarching canopy.  [Refer 2:21]

In previous clauses of Ayah 6:01 and Ayah 2:21 the linkage verb is: "He created the Skies and the Earth/He created you people" and in next sentence the linkage clause is: a doubly transitive verb, "He rendered/He inserted". Thus the first Root which has relationship with creation is: ج ع ل. It denotes rendering an already created thing to assign it a different characteristic or state, or inserting something  inside something; added part. The verb is used for inserting: dark layers (plural) and: (singular) visible/white light. Whatever is created and whatever is inserted in something in the universe is all but matter, contr. of life:

• The Omnipresent, the Perpetual, the Absolute is the One Who created the matter and the life—

Using the word denoting "inserting" instead of "creating" for matter described as "dark layers" and "visible/white light" in the universe, comprising of skies and the Earth, hints as if it were the matter of some domain beyond the frontiers of our universe from where it was imported/descended and inserted in it. Similarly, water is also matter but its creation is not mentioned, instead its descent in measured and known quantity into the universe is mentioned. This hints that the water is also a foreign-to-universe matter:

• Moreover, He the Exalted is the One Who created the Skies and the Earth in a time duration of six days [time reckoned in outside this/your universe].

• And His Throne, the Seat of Supreme Sovereignty, is ever located above the Water. [Refer 11:07]

It is matter of common sense, though some physicists strangely lack common sense, that every creation is for a predetermined purpose and for a determined duration of existence - life for accomplishing the objective of its creation. This is the built-in semantic feature-component of Root: خ ل ق creation. It is explicitly mentioned:

• Have you not yet observed the apparent fact that Allah the Exalted has created the Skies and the Earth conditioning them scientifically: infallible governing rules for a determined purpose and time. [Refer 14:19]

• Allah the Exalted has created the Skies and the Earth; conditioning them scientifically: infallible governing rules for a determined purpose and time.

• Indeed a guiding sign for the true believers manifesting providence is inherent in this scientifically established universe. [29:44]

• He the Exalted has created the Skies and the Earth; conditioning them scientifically: infallible governing rules for a determined purpose and time. [Refer 39:05]

• And Allah the Exalted has created the Skies and the Earth; conditioning them scientifically: infallible governing rules for a determined purpose and time.

• So that upon expiry of time every paid back - dealt with - adjudged according to what that person had earned in worldly life;

• While dispensing justice they will not be subjected to even an iota of disproportion. [45:22]

• He the Exalted has created the Skies and the Earth; conditioning them scientifically: infallible governing rules for a determined purpose and time;  [Refer 64:03]

The fact stated in these six ayahs is emphasized by using --- negation and exception construction:

• Realize it, Our Majesty has not created the Skies and the Earth and all that which exists between these two randomly but by conditioning them scientifically: infallible governing rules for a determined purpose and time; [Refer 15:85]

• Have they not yet indulged in deep thinking - reflected objectively about their own selves?

• Had they reflected they would have realized that Allah the Exalted has not created the Skies and the Earth and all that which exists between these two but in the manner of conditioning them by infallible governing rules for a determined purpose—

• And for a duration with a determined-named moment of its expiry.

• However, it is a fact that most of the people are certainly the deniers of accountability by their Sustainer Lord. [30:08]

All these ayahs share a prepositional phrase: which is circumstantial clause. Prepositional phrase: بـِ Inseparable preposition, Its function is [لِلظَّرفِيَّةِ] for an adverbial meaning describing the manner in which an action took place. Ita object Noun is: definite; singular; masculine; genitive. This phrase is about the elided circumstantial clause [متعلقان بمحذوف حال] of the sentence. A circumstantial clause describes the manner, circumstances, or conditions under which the main clause occurs.  Circumstantial adverb (حال)– that detail of the verb which describes the circumstances of the subject and/or the object under which the verb was enacted. Circumstantial expression often express nuances of purpose or finality.

The Root of the object noun of preposition: is "ح ق ق". Ibn Faris [died 1005] mentioned its basic perception as under:

حق (مقاييس اللغة)

الحاء والقاف أصلٌ واحد، وهو يدل على إحكام الشيء وصحّته. فالحقُّ نقيضُ الباطل، َ

That it leads to the perception of validity and authenticity of a permanent nature; thereby, it is the opposite of:   الباطلscum, conjecture, filmy layer of extraneous matter or impurities that rises up on the surface of a liquid; dross or refuse from molten metal which becomes visible on surface.

Lane's Lexicon quoting Er-Rághib states:

Primary meaning of  حَقٌّ is  contr. of  بَاطِلٌ, [as an act. part. n., and a simple epithet,], on the authority of Er-Rághib, It was, or became, suitable to the requirements of wisdom, justice, right or rightness, truth, or reality or fact; or to the exigencies of the case]: it was, or became, just, proper, right, correct, or true; authentic, genuine, sound, valid, substantial, or real; established, or confirmed, as a truth or fact: and necessitated, necessary, requisite, or unavoidable; binding, obligatory, incumbent, or due: syn. وَجَبَ; and ثَبَتَ:  it was, or became, a manifest and an indubitable fact or event.

The creation of universe is well designed for a determined purpose: contr. of  بَاطِلٌ : 

• And Our Majesty have created the Sky and the Earth and that which exists in between both not randomly and purposelessly.

• Such is the unproved theorem of those who disavowed (the first cause/Creator).

• Thereby, woe-regret is the catchword in the scorching temperature of Hell-Prison for those who disavowed. [38:27]

The "why" aspect of creation is disclosed:

• Moreover, He the Exalted is the One Who created the Skies and the Earth in a time duration of six days [time reckoned in outside this/your universe].

• And His Throne, the Seat of Supreme Sovereignty, is located above the Water.

• The purpose and consideration on the back of this creative activity was that He the Exalted might expose, by subjecting to a test, as to who amongst you people is more appropriate-balanced-beautiful-moderate with regard to conduct, behaviour and actions.

• And would you the Messenger [Sal'lallaa'hoalaih'wa'salam] tell them: "It is a fact that you people will be resurrected after the death":

• Those who have refused to accept would certainly say: "This proposition is not but evidently illusory perception." [11:07]

• The Omnipresent, the Perpetual, the Absolute is the One Who created the matter and the life—

• The purpose and consideration on the back of this creative activity was that He the Exalted might expose by subjecting to a test as to who amongst you people is more appropriate-balanced-beautiful-moderate with regard to conduct, behaviour and actions.

• And He the Exalted is the All Pervasive Dominant, the Oft-Forgiving. [67:02]

Matter and life is what the whole of universe is. We have noticed in ayahs mentioned earlier that the creation is for: . It is an adjectival phrase meaning a duration with a determined-named moment of its expiry. It denotes reverse calendar: a calendar that starts with the deadline and thus by passing moment it comes nearer and nearer. All was created for subjecting human beings, who was yet to come into existence, to a test as to who of them are balanced and moderate in attitude and conduct. For this purpose they were given freedom of freewill and choice, which otherwise is never given to any created object by its creator.

The "why" aspect of creation is explained in detail to make us realize that we are not a segment of finite Universe: enclave of a sky and earth. We are not meant for the universe. Universe is meant for us. It owes its existence to us. It is visible to naked eye and to logical understanding of "the wise men" that the Universe is coherently structured to relate and serve us. This reflects what place do we occupy in it. We are not infinite; but are not that sort of finite as the universe is:

• Have you people [despite living in 21st century] not yet seen-given a thought to the fact that Allah the Exalted has subjected-subjugated all which is located in the Skies and in the Earth solely for you people to a set discipline-relativity? [Ref 31:20]

• And He the Exalted has subjected-subjugated all which is located in the Skies and in the Earth solely for you people to a set discipline-relativity; harmoniously-collectively, a blessing of Him?

• Indeed evidently tangible pointers-signs are embedded in this disciplined universe for such people who logically and objectively reflect-analyze to arrive at the purpose of creation. [45:13]

All the universe is subjected to a set discipline for the service of human beings and it is indicator of greater reality for recognizing the Creator for the people who objectively reflect to arrive at the purpose and intent of creation. The Men of Wisdom are portrayed:

• And the men of wisdom objectively reflect and honestly ponder about the creation of the Skies and the Earth.

• They find the eternal fact and say: "Our Sustainer Lord; You have not created it purposelessly".

We will next study to find the answer from the Divine Discourse, Grand Qur'aan to the question "How did the universe begin?"

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