The human search for the origins of the cosmos unfolds into two great narratives: Cosmogony, which, through myths and symbols, explores the deep meaning of existence, and Cosmogenesis, which, through observation and reason, investigates the physical processes of the universe.
Today, we will talk about Islamic Cosmogony. Here, creation is not based on a trinitarian concept or on an intermediary agent, but on the absolute, unique, and sovereign will of Allah (God). Reality exists because He, in His transcendent majesty, simply commands it.
Let us explore the vision of creation presented in the Qur’an, the sacred book of Islam, revealed to the Prophet Muhammad. We will see how Islam emphasizes the total transcendence and unity of God (Tawhid), creation as an act of power and mercy, and the role of the human being as Khalifah (vice-regent) on Earth, responsible before their Creator.
Prepare yourself for a narrative that invites submission (Islam) to the divine cosmic order and reflection upon the “signs” of God spread throughout the universe.
The context of the Qur’an: Tawhid and the clearing of Revelation
To understand Islamic Cosmogony, it is essential to grasp its central principle and the context of its revelation:
- Tawhid, the absolute unity of God: the fundamental concept of Islam is Tawhid: the belief in the absolute, indivisible, and incomparable unity of Allah. He has no partners, no children, and no intermediaries. Any idea of association (shirk) is the supreme sin. This radical emphasis on transcendence shapes the entire cosmic vision: creation is a unilateral and sovereign act of Allah, who does not need an agent like the Christian Logos. He is the Creator (Al-Khaliq), and that is enough;
- The setting of pre-Islamic Arabia: the Qur’an was revealed in a predominantly polytheistic society. Its message about creation was, therefore, a theological clearing, a call to primordial Abrahamic monotheism against the pantheon of idols in Mecca. The denial that goddesses such as Al-Lat, Al-Uzza, and Manat could have any role in creation is a direct theme in the Qur’an;
- The Qur’an as the uncreated word: for Muslims, the Qur’an is the literal and eternal word of Allah, uncreated. This means that the creative command “Kun!” (“Be!”) is an expression of God’s own essence. Creation, therefore, emanates directly from His attribute of the Word.
The narrative of creation in the Qur’an: power, order, and submission
The Qur’an does not present a sequential narrative like Genesis but reveals aspects of creation in various passages (surahs), inviting human beings to reflect.
The primordial state and the act of will
The Qur’an describes a primordial state that precedes creation:
“And do not the disbelievers see that the heavens and the earth were a joined entity, and We separated them?” (Surah 21:30). This verse suggests a primordial unity that Allah divides, creating the heavens and the earth.
Creation is, above all, an act of pure will and power. Unlike the structuring verb of Genesis, the creative speech of Allah in the Qur’an is immediate and irresistible:
“His command, when He intends a thing, is only that He says to it, ‘Be,’ and it is.” (Surah 36:82).
“Kun fa-yakun” (“Be, and it is”) is the ultimate cosmic formula. There is no process, no effort, only the instantaneous manifestation of the divine will.
The structuring of the cosmos in six periods
Allah created the heavens and the earth in six ayyam (periods, eras), a concept similar, but not identical, to the “days” of Genesis (Surah 7:54, 10:3).
“And We created the heavens and the earth and what is between them in six periods, and no fatigue touched Us.” (Surah 50:38).
Creation is described as ordered and perfect:
“He who created seven heavens in layers. You do not see any inconsistency in the creation of the Most Merciful. So return your vision — do you see any breaks?” (Surah 67:3).
The creation of humanity and the primordial covenant
The creation of humanity is an event of great spiritual significance.
- The origin of Adam: Allah created Adam from clay, from molded mud (Surah 15:26, 23:12). Then He commanded the angels to prostrate before Adam, honoring him with knowledge. All obeyed, except Iblis (Satan), who refused out of arrogance, becoming a renegade (kafir);
- The primordial covenant (Mithaq): even before the creation of the world, Allah gathered all future humanity and made a covenant with them: “Am I not your Lord?” And all responded: “Yes, we testify!” (Surah 7:172). This idea establishes that human nature (fitrah) is intrinsically monotheistic and intuitively recognizes its Creator.
The role of humanity: Khalifah on Earth
Allah says in the Qur’an: “And [mention] when your Lord said to the angels, ‘Indeed, I will place upon the earth a vice-regent (khalifah)...’” (Surah 2:30). This is a central concept.
- Vice-regency (Khilafah): the human being is not the owner of the Earth, but its administrator and vice-regent, responsible before Allah for its stewardship. This grants immense dignity but also tremendous responsibility before creation;
- Creation as a sign (Ayah): the entire cosmos is filled with ayat (signs) of Allah. The mountains, the rivers, the alternation of day and night, the very complexity of life — all are signs pointing to the existence, power, and wisdom of the Creator, inviting reflection and submission.
Analysis and meaning: a universe of signs and submission
Islamic Cosmogony offers a coherent worldview centered on divine sovereignty and human responsibility:
- Transcendence versus immanence: Allah is absolutely transcendent (tanzih), completely other in relation to His creation. However, He is also “closer to man than his jugular vein” (Surah 50:16). This closeness is not physical or essential (as in Christian incarnation), but through His knowledge, power, and care (tashbih). Creation is, therefore, an act of mercy, but the Creator remains distinct from the creature;
- An Islamic (submissive) cosmos: the word “Islam” means “submission” to God. The Qur’an repeatedly states that all creation, willingly or not, submits to the laws of Allah: “Do you not see that to Allah prostrates whoever is in the heavens and whoever is on the earth? The sun, the moon, the stars, the mountains, the trees, the animals, and many of mankind?” (Surah 22:18). The universe is, in essence, muslim (submissive). Human salvation lies in consciously and voluntarily adopting this submission.
Contrast with other Abrahamic traditions
- Versus Judaism: while Judaism emphasizes the covenant with a chosen people and the law, Islam emphasizes the universal submission of all humanity, of which Adam was the first prophet;
- Versus Christianity: the most striking difference is the absolute rejection of divine incarnation and the Trinity, seen as a violation of Tawhid. For Islam, Allah does not become man; He reveals Himself through prophets and His book. Creation is an act of will, not an emanation of an intradivine relationship.
Science and reflection
The constant invitation in the Qur’an to observe the “signs” in nature historically encouraged scientific investigation in the medieval Islamic world. Studying the cosmos was a way of understanding the wisdom of God, leading to significant advances in astronomy, mathematics, and medicine.
Conclusion
Islamic Cosmogony presents a universe that is a theophany, that is, a continuous revelation of the will and power of Allah. From the primordial “Kun!” to the smallest law of nature, everything testifies to the unity and sovereignty of the Creator.
The human being, as His vice-regent, occupies a position of honor and deep responsibility, called to govern the Earth with justice and to recognize, in the countless signs around them, the unique reality of the One who created everything.
It is a vision that unites the cosmos in a single prayer of submission, inviting humanity to consciously participate in this universal harmony.
There is much more to explore about the myths of the origin of the Universe, such as the Mayan, Aztec, and Celtic Cosmogonies. Continue your journey!
May the Light of Love be the guide of all paths, at all times, in all circumstances, with all the people. And may Love foster Peace!
Bibliographical references
1. ABDUL-RAHOF, Hashim (Trad.). The Qur’an: A New Translation. Oxford University Press, 2008.
Acclaimed and modern translation of the Qur’an into English, with notes that clarify the context and meaning of cosmogonic verses.
2. NASR, Seyyed Hossein. Islamic Cosmological Doctrines. State University of New York Press, 1993.
A classic and comprehensive work tracing the development of cosmological doctrines in Islam, from the Qur’an to medieval philosophers and mystics.
3. MURATA, Sachiko; CHITTICK, William C. The Vision of Islam. Paragon House, 1994.
An accessible and profound presentation of the principles of Islam, including an excellent exploration of the Islamic view of God, creation, and the role of human beings in the cosmos.
4. AL-ATTAS, Syed Muhammad Naquib. Islam and Secularism. International Institute of Islamic Thought and Civilization (ISTAC), 1993.
Discusses the Islamic worldview in contrast with the secular one, addressing fundamental concepts such as the nature of man as Khalifah and the teleology of creation.