CHAPTER II
LANGUAGE, TASBĪĤ (GLORIFICATION),
AND ‘ĀLAM (UNIVERSE)
A.
LANGUAGE
1. Definition of language
A
language is a system for encoding and decoding information. In its most common
use, the term refers to “natural languages”. The forms of communication considered
peculiar to humankind. Language as the
organized system of speech is used by human being as a means of communication
among themselves.[1]
In linguistics[2]
the term is extended to refer to the human cognitive facility of creating and
using language. Essential to both meanings are the systematic creation and
usage of systems of symbols – each is referring to linguistic concepts with
semantic, logical or otherwise expressive meanings.
Some
other definitions of language are;
a.
Language as a tool
-
Language is communication and interaction tool
-
Language is the tool to deliver the idea, concept,
opinion and feeling to the other.
b.
Language as a part of linguistic
-
Language is the code used by linguist to
differentiate between the shape and meaning
-
Language is parole that fulfill grammatical which
was decided (for example: word, sentence, etc)
c.
Language as a system
-
Language is representative system of thing,
action, idea and condition
-
Language is unity of the meaning system
-
Language is an information system
-
Language is the system of communication in
speaking and writing used by people of a particular country
-
Language is the system of sounds and words to
communicate
-
Language is particular style of speaking or
writing
-
Language is the way of expressing ideas and
feelings through movements, symbols and sounds: body – sign[4]
The
most obvious manifestations are spoken language or verbal communication, commonly
used by human. Human languages are usually referred to natural languages and the science of studying
those falls under the preview of linguistics. A common progression for natural
languages begins at the consideration of being
spoken, written and then an understanding and explanation of their
grammar attempted.[5]
However
there are also written languages and other systems of visual symbols such as
sign languages or gestures.
A
gesture is a form of non-verbal communication in which visible bodily actions
are used to communicate particular messages either in place of speech or
together and in parallel with spoken words. Gestures include movement of the
hands, face or other part of the body. Gestures differ from physical non-verbal
communication that does uncommunicative specific messages, such as purely
expressive displays and displays of joint attention. The language of gesture
allows individuals to express a variety of feelings and thoughts, from contempt
and hostility to approval and affection. Most people use gestures and body
language in addition to words when they are speaking.[6]
Many
animals including humans use gestures to initiate a mating ritual. This may
include elaborate dances and other movements. Gestures play a major role in
many aspects of human life. Gesturing is probably a universal. There has been
no report of a community without gesture.[7]
Different
types of gestures are distinguished. Well known gestures are called emblems or
quotable gestures. These are culture – specific gestures that can be used as
replacement for words. Communities have repertoires of such gestures. A single
emblematic gesture has a very different significance in different cultural
context, ranging from complimentary to highly offensive.[8]
Other
types of gestures are the ones used when human is speaking. They are closely
coordinated with speech. Gestures and co-occurring speech express the same
meaning.[9]
Others are
called beat gestures used in conjunction with speech and keep time with the
rhythm of speech to emphasize certain words or phrases. These types of gestures
are integrally connected to speech and thought processes.[10]
A set
of commonly accepted signs or gestures (indices, icons or symbols) is only one
feature of language. All language must
define;[11]
1. The
structural relationships between these signs in a system of grammar,
2. The
context where in the signs are used (pragmatics) and
3. Dependent
on their context the content specificity, its meaning (semantics).
Beside
human language, there is animal language that often used for non-human system
of communication. Linguists do not consider these to be “language” but describe
them as animal communication because the interaction between animals in such
communication is fundamentally different in its underlying principles from
human language.[12]
Although
some other animals make use of quite sophisticated communicative systems and
these are sometimes casually referred to as animal language, none of these are
known to make use of all of the properties that linguists use to define
language in the strict sense.[13]
While
proponents of animal communication systems have debated levels of semantics,
these systems have not been found to have anything approaching human language
syntax.
Rule of
grammar are one of the characteristics sometimes said to distinguish language
from other forms of communication. They allow a finite set of signs to be
manipulated to create a potentially infinite number of grammatical utterances.
However this definition is self – circular. The structural relationships make
sense only within language; the structure of language exists only in language.
It is impossible to have a logically correct definition of a noun or verb and
logic itself concerns itself with propositions which are closely linked with
content specificity (semantics).[14]
Nevertheless,
all the creatures either inanimate creatures, plants or animals have the
consciousness and perception effort as the tool to know their creator and help
them to glorify Allah.[15] They
also have their own language and human commonly can not understand the reality
of their language. [16]
2. The Origin of
Language
A current
assumption in linguistics which may have implications to both the future of
language and the teaching of language is that all language share basic common
features. The earlier assumption is that languages differed from each other in
innumerable and unpredictable ways. The present assumption is based partly on
the belief that a child has an inherent capacity for learning any of the
world’s languages with equal facility. This seems to indicate that the
differences between languages are only in their surface structures. Linguists
are trying to isolate and classify the basic similarities or universals, partly
by observing closely how children learn a language.[17]
There are
three well known theories on the origin of language; theologian, naturalism and
conventionalism.[18]
The first
theory says that human can speak because a gift from God and in the beginning
God taught Adam. This opinion is based
on the Bible and al-Qur’an about Adam’s life in heaven and his dialogue with
God. Even al-Qur’an says that God teaches Adam all the names of things.
Second
theory says that the capability of human to speak is natural, like capability
to see, heard and walk. Naturalism theory is introduced by Max Muller
(1883-1900) and then this theory is called ding-dong theory. According to
this theory, language appears naturally and spontaneously when human interacts
with his environment especially when he heard voices of nature. It is called ding-dong theory because
voice vibrations that caught by ear sense like belting on bell until produce
the sound which it then continued by mouth. Johan Gottfried Von Herder in his
book “On the Origin of Language” (1722) strengthens naturalist theory with
exemplifies encouragement of speaking for human being like embryo in mother
pregnancy which is always has natural born.
Third theory
is conventionalism. According to this theory; language is the expression of
social agreement. One of the famous convention forms is yo-he-ho-theory.
This theory is based on argument and empirical observations that clarify about
convention language appears from social even when primitive society worked
communally, for example, when they work together to draw the big tree or when
they attack enemy, at that time, the expression of expressive language appears
and its function is to make the same action. According to this theory, every
society or nation has its own language; even it can create new language because
language is the result of convention.
Language is
an expression of voice, symbol, motion and letter.[19] Thus,
it is not easy to interpret the meaning of expression as is understood by the
speaker or the author, because as quoted by Komarudin Hidayat in his book from
Heidegger said that the distance between language and idea be closely when
someone meditative, think and speak without any words and letters, because when
active silent is language thought. The
essence of language however is mind, if thought is not externalized in words or
talking, language will lose its based function as medium of communication with
other. If someone prays to God, he must
express in words whereas God has known what in our mind and hearth. The
conclusion from that explanation is language not just a parole which has the
meaning that based on society agreement; moreover, language is essence
manifestation and human existence.[20]
Language is
not just parole but it contains feeling, emotion, the way of thinking and local
custom. According to Heidegger’s term, “Language is the house of beings”. In
language, legacy and treasure of human value are saved.[21]
Language as the
medium of communication appears when voice and idea come in speaking. However, speaking is just one element of
language. Speaking is not only visible in a dialogue but also in monologue.
Therefore, the object of speaking in dialogue is the other as listener while in
monologue, the object of speaking is that called “his self” or to abstract
figure, like God or imagination such the human pray and glory to Allah. There
are some aspects in speaking i.e. psychological variable, idea, physical motion,
even the value system in place of language growth. For example a dumb person
uses his body movement or gesture as the medium of language, not his voice. [22]
On the other
hand, animals also have their own language that commonly can be understood by
human. Actually Allah was given His magnificence to special person to
understand animal’s language, like to prophet Suleiman. [23]
The
scientists try to know the medium of communication between them, either with
the experiment, observation and hypothesis, or with use high technology. Even
the communication language that used by every animal and plant was became one
of the science branch.[24]
3. Function
of language
Allah
decides the isolation limit between human’s speech and the other creatures that
glorify to Allah, it is as the God’s mercy for human, if human can hear the
voice of everything in this universe, so there are voices continually in this
life. However there are only few people that can hear and understand the
universe’s language. While the function of language for universe is to
recognize and understand their Creator.
In linguistics, language has the main function as
medium of communication with others,[25] besides
language has some functions, they are:
1.
Information function, it is to deliver reciprocal
information inter-society member
2.
Expression function, it is to express feeling,
attitude, idea, emotion or speakers feeling pressures.
3.
Adaptation and integration function, it is to adapt and
join forces with society member
4.
Social control function, it is to influence somebody’s
attitude and opinion.
5.
Besides, the content of language meaning can bright;
this case was looked manifestly in Islamic history, there are many people’s
live was brighten by al-Qur’an.[26]
B. TASBĪĤ
(GLORIFICATION)
1.
Definition of Tasbīĥ (Glorification)
Etymologically, the word tasbīĥ (glorification) is the derivation of the word as-sabĥ:
afloat, and as-sibāĥah: swim, which means a matter that rushes through or
on the thing, which has mass density less than that matter, like water or air. Sabaĥa
– yasbaĥu – sabĥan and sibāĥatan, it is said as ‘aama – ya’ūmu –
‘auman: swim. As-sabĥ can means al-farāgh: inanity, empty.
As-sabĥ can also mean at-taşarruf fi ma’āshih: act in life.[27] The
word as-sabh used metaphorically to show the meaning of stars
circulation in the heaven,[28] as
Allah is saying;
Means: “and all float on in a sphere”[30]
The word”sabbaĥa” with its all derivative words
was mentioned in Al-Qur’an Al-Karīm 87 times.[31] The
word tasbīĥ in infinitive
noun is only written twice in al-Qur’an, they are in Q.S. Al-Isrā’ [17]:
44 and Q.S. An-Nūr [24]: 41. In past tense (fi'il māđī) written 4
times, they are in Q.S. Al-Hadīd [57]: 1, Q.S. Al-Ĥasyr [59]: 1,
Q.S. Ash-Şaff [61]: 1, Q.S. As-Sajadah [32]: 15. In present tense
(fi‘il muđāri‘) written 20 times, some of them are Q.S. Al-Baqarah
[2]: 30, Q.S. Ar-Ra‘d [13]: 13, Q.S. Al-Isrā’ [17]: 44 (twice),
Q.S. Al-Anbiyā’ [21]: 20 and 79, Q.S. An-Nūr [24]: 36 and 41,
etc. In imperative sentence (fi‘il amr) written 18 times, some of them
are Q.S. Ali ‘Imrān [3]: 4, Q.S. Al-Hijr [15]: 98, Q.S. Maryam
[19]: 11, Q.S. Ţāha [20]: 130 (twice), Q.S. Al-Furqan [25]:
58, Q.S. Al-Ahzab [33]: 42, etc. In word Subĥāna, it was iđāfah
or not, written 41 times, some of them
are in Q.S. Yusūf [12]: 108, Q.S. Al-Isrā’ [17]: 1, 93, and 108,
Q.S. Al-Anbiyā’ [21]: 22, Q.S. Al-Mu’minūn [23]: 91, Q.S. An-Naml
[27]: 8, Q.S. Al-Qaşaş [28]: 68, and etc. In word musabbiĥūn, musabbiĥīn
written twice, they are in Q.S. Ash-Şaffāt [37]: 143 and 166.
Terminologically, the meaning of tasbīĥ (glorification) in general is
including all of religious service, either oral, action, or intention;[32]
specifically, tasbīĥ (glorification)
is to remember Allah (dzikir) with mentioning the Allah’s good names (Asmāul
ĥusnā) and His high attributes revealed in al-Qur’an, so a prayer
knows the meaning of purifying the Creator clearly, because tasbīĥ (glorification) is tanzīh (purification).
Zahglul an-Najjar writes in his book about the tale of
Thalhah bin ‘Ubaidah: He said, “I ever ask Rasulullah about the interpretation
of “Subhanallah”, he answer, “That means purifying Allah from all evil.”[33]
The
word “subĥāna” from Subĥānallah as the religious service
expression with maşdar position (verbal noun) has the same position as
the word ghufrāna. In al-Qur’an it was called mufrad and also mudhaf
(leaned to other words). So that, the meaning of Subĥānallah is tanzīh
lillah (purifying Allah)
Subuĥātu
wajhillah ta’āla; it is jalalātuhu (His Majesty). The word As-Subbūĥ
means who assemble the character of absolute perfect; it includes Allah’s good
names (Asmāul Ĥusnā).
Actually
the expression of “alĥamdulillah” said by someone is assumed as tasbīĥ (glorification), and also
dzikir that purify Allah and all expressions that praise Allah are called tasbīĥ (glorification). Even Asmāul
Ĥusnā was called tasbīĥ (glorification) which is most liked by
Allah.[34]
Actually, sometimes tasbīĥ also be intended as “şalawāt” (pray) to Allah.
Allah said about prophet Yunus AS after he was swallowed by a big fish;
فَالْتَقَمَهُ الْحُوتُ وَهُوَ مُلِيمٌ (214) فَلَوْلا أَنَّهُ كَانَ
مِنَ الْمُسَبِّحِينَ (143) لَلَبِثَ فِي بَطْنِهِ إِلَى يَوْمِ يُبْعَثُونَ (144) فَنَبَذْنَاهُ بِالْعَرَاءِ وَهُوَ سَقِيم ٌ[35](145)
Means:
“So the fish swallowed him while he did that for which he blamed himself. But
had it not been that he was of those who glorify (Us), he would certainly have
tarried in its belly to the day when they are raised. Then we cast him on to
the vacant surface of the earth while he was sick”[36]
Concerning the meaning of sentences ”kāna min al-musabbiĥīna”
in that verse, Ibnu Abbas and Abdullah bin Mas’ud say, ”actually prophet Yunus
AS reads ”şalawāt” (pray) to Allah repeatedly when he was in the fish’s
stomach.”
Nisywah al-Ulwani quotes Sa’id bin Jubair as declaring,”actually
when prophet Yunus bin Mata in fish’s stomach, he always glorifies Allah, and
this tasbīĥ (glorification)
which has saved him from destroying. Had he not glorified God excessively, the
fish’s stomach would have been prophet Yunus’s cemetery until the end of world”[37] When prophet Yunus
still in the fish’s stomach, he always glorifies God with this statement:
يا رب لاإله إلا أنت وسبحانك اغفرلي وارحمني يا أرحم الراحمين إني كنت من الظالمين
Means: “Oh my God, nothing god besides You and all
praise to You, forgive me, and I hope Your mercy, Oh the substance that most
merciful between merciful people! Actually I am a person who has made dzalim
(ill treatment)”
Some interpreters say ”actually prophet Yunus is someone who
always glorifies Allah excessively, therefore, Allah granted his praying when
he was in difficulty. And that case also applies for all people.
Tasbīĥ (glorification)
is only for Allah, therefore fiqh scholar says, “tasbīĥ (glorification) is the
highest form of worship to Allah. No one deserves the glorification but Him. This
sacred thing is the same way as prayer, as expressions of gratitude and
compliment to all innumerable mercies given by Allah.[38]
Beside that, the meaning of tasbīĥ (glorification) is keeping Allah from all weakness and
lacking. Automatically tasbīĥ is
to purify Allah from all characteristic of newness (ĥādiś) in his
creation.
2.
Method of Tasbīĥ (Glorification)
There
are two methods of tasbīĥ (glorification);
first is tasbīĥ Irādi
Ikhtiari, it is tasbīĥ
(glorification) done consciously and in the potential of desirability and
choices. It can be called manually tasbīĥ
(glorification). [39]
Second
is Tasbīĥ Fiţri Taskhiri,
it is tasbīĥ (glorification)
that is done naturally, it was decided by Allah on them without any potential
of choices. It can be called automatically act of tasbīĥ (glorification).[40]
The
expression of glorification must not with loudly (jahr), because Allah
detects what in heart is, and he also detects secret and latent thing.
Actually, Moslem’s tasbīĥ
(glorification) is tasbīĥ (glorification)
which is only himself and Allah that know it, and then he will get the bigger
reward from Allah. Because, that way shows the honesty of his faithfulness to
Allah’s power and oneness, moreover, this expression of tasbīĥ (glorification) shows that
his glorification is far from ostentatious character.[41]
Actually,
tasbīĥ (glorification)
without loud voice can be done in the day and night, meaning to remember Allah
(dzikir) can be done do either in the day or in the night. There are
opinions that declare that Allah gives priority to those two times to glory
Him, because at that time Moslem’s mind and heart does not have ambition to
look for the livelihood.[42]
C.
‘ĀLAM (UNIVERSE)
1. Definition of ‘Ālam (Universe)
The word ‘ālam
(عالم) comes from ع.ل.م that means
knowledge (علم) and
it also means symbol or sign ( علامة ).
In
al-Qur’an the word ’ālam was mentioned 73 times in 30 surahs, and
this word is always used in plural, it is al-’ālamīn ( العالمين).[43]
Etymologically,
according to al-Farra’ the word ’ālam ( عالم ) means sign (‘alāmah), because of this universe is the
evidence or sign of Allah’s existence as The Creator.[44]
Terminologically,
there are various signs (’alāmah) that show Allah’s mercy, so, there are
also various universes. Therefore, all of worlds can be said as part of the
universe, like the world of angel, human, Genie, plant, and animal, and also
everything that shows Allah as the Creator. Then there are many other terms,
like astronomical and elemental world, like the world of fire, water, etc. In
consequence, the plural form of ’ālam in al-Qur’an has some meanings and
signs, those meanings and signs are appropriate with the context of the verses.
In
al-Qur’an, the plural form of ’ālam or ‘ālamīn was mentioned 73 times, 41 times of them are
connected with the word Rabb, al-Qur’an said رب العالمين (Rab al-‘ālamīn)
means Rabb of all universe. The word Rabb is infinitive noun of
the word Rabba that means educative, education, and correct.[45] The
word Rabb also has similar meanings as: al-Mālik (Who has), al-Muşlih
(Corrector), al-Ma’bud (Who is worshipped), and al-Sayyid al-Muţa’ (The
God Who is obeyed). So, the word Rabb that is connected with the word al-‘ālamīn
show about the God as Creator of this universe, including seas, rivers, mountains, trees, plants,
fruits, and the other His creations. As His saying in al-Qur’an:
قَالَ
فِرْعَوْنُ وَمَا رَبُّ
الْعَالَمِينَ(23) قَالَ رَبُّ
السَّمَاوَاتِ وَالأرْضِ وَمَا
بَيْنَهُمَا إِنْ كُنْتُمْ مُوقِنِينَ(24)[46]
Means:
“Firon said: And what is the Lord of the worlds? He said: The Lord of the heavens and the
earth and what is between them, if you would be sure”[47]
So, we can understand that the word ‘ālamīn in al-Qur’an
means “knowable things”. Therefore, this word ‘ālamīn not only show one
world, but also the world of thought, in other word, the word ‘ālamīn refers
to all creation that is dominated by Allah.
While the specific term in al-Qur’an that show about universe
is “al-samawat wa al-ardh wa ma bainahuma”. Al-Qur’an mentioned this
term in 13 surah: Al-Māidah, Shād, Al-Dukhan, Al-Hijr, Maryam, Thāhā,
Al-Furqān, Al-Syu’ara, Al-Rūm, Al-Zukhruf, Al-A’rāf, Qāf, and Al-Nahl.[48] One of them is;
Means: “His is what is in the heavens and what is in the earth and what
is between them two and what is beneath the ground”[50]
In that verse, the word al-samāwāt,
al-arđ, and wa mā bainahumā is used to refer to cosmic space that
contain everything in the heaven and earth with their phenomenon as the
limitation of material universe that can be observed. That verse also shows Allah’s
mercy on this universe. Allah says in Al-Qur’an;
قُلِ
انْظُرُوا مَاذَا فِي
السَّمَاوَاتِ وَالأرْضِ وَمَا
تُغْنِي الآيَاتُ وَالنُّذُرُ عَنْ قَوْمٍ لا يُؤْمِنُونَ[51]
Means: “Say: Consider what is it that is in the heavens and the earth;
and signs and Warner do not avail a people who would not believe”[52]
Etymologically, universe is
everything that exists in space, including all the stars and planets.[53]
Terminologically, according to Moslem
scholar; universe is everything except Allah, while according to Moslem
philosopher; universe is association of embryo that is arranged from material (madah)
and form (shurah) that exist either in the heaven or earth.
The universe is defined as everything
that physically exists: the entirety of space and time, all forms of matter,
energy and momentum, and the physical laws that constantly govern them.
However, the term “universe” may be used in slightly different contextual
senses, denoting to such concepts as the cosmos, the world or nature.[54]
We can conclude that in al-Qur’an is found two key
words for universe’s term, they are; al-‘ālamīn and al-samāwāt,
al-arđ, and wa mā bainahumā. The first term refers to common definition
of universe that concludes all realities; the one that can be seen or can’t,
while the second term is specifically for the material of universe that can be
observed.
2.
Creation of ‘Ālam (Universe)
a.
Theory of Revelation
Islam is science – inclining
religion, perhaps the sole one, in its scripture Qur’an, God repeatedly appeals
to people to travel the earth and observe. Because He wants them to journey
into the outer space too, He encourages them to look into nature and examine
the life forms and their activities. He commands them to contemplate upon these
matters.
Al-Qur’an said about kauniyah
verses; this case can be found in some verses that are concerning about the
creation of universe, but that information is just as basic principles, because
al-Qur’an is not scientific book that explain creation of universe
specifically.[55]
In al-Qur’an, there are verses that concern
about origin and processes of universe creation. But, in this paper will came
up only with some verses as the representation, they are:[56]
1.
Heaven and earth as the cohesion and expansion,
al-Qur’an declares;
أَوَلَمْ
يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالأرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا وَجَعَلْنَا مِنَ
الْمَاءِ كُلَّ شَيْءٍ حَيٍّ أَفَلا يُؤْمِنُونَ[57]
Means:
“Do not those who disbelieve see that the heavens and the earth were closed up,
but We have opened them; and We have made of water everything living, will they
not then believe?”[58]
In this verse Allah gives the information about theory of
universe expansion globally. In this verse also is explained that in the first
time the heaven (al-samāwāt) and material nature or earth (al-arđ)
are as the cohesion (ratq) and then they are expanded. Musthafa
al-Maraghi interprets the word al-ratq as cohesiveness in its creation,
while the word al-fatq as expansion of two cohesion cases.[59] While
Abd al-Karim al-Khatib said that this verse explains about Allah’s majesty in
this universe, which in the first time the creation of al-samā’ and al-arđ
is cohesion in one material and at close quarters. And then this universe is
formed by Allah’s majesty.[60] The
conclusion of those opinions is that the word ratq shows the first
creation of universe and the word fatq also shows the further
process of universe creation.
Ahmad Baiquni gives scientific explanation about this
verse; he said that cohesiveness (ratq) shows the condition where the
two of them on the one point; physical singularity as a part of volume that
contain of all matters, while expansion (fatq) occurred from big density
that throws matters to all over the universe that developed very fast, and then
it becomes expansive of universum.[61] This
theory is called by “Big Bang Theory”.
Furthermore, in this verse is mentioned about al-mā’
that means water. Textually, the water in this verse is evidence of its central
function as the most important element on the earth. Al-Thaba Thaba’i in his
work “al-Mizan” explains that this earth is created from compound of air and
water element then water becomes the foam, and then the earth crust emerges on
the foam.[62]
Likewise with the heaven, Allah creates it from compound of fire and water
element, then the water that is heated become fume, and al-samā’ is
created from that fume.[63]
Al-Qur’an also declares;
“And the heaven, We raised
it high with power, and most surely We are the makers of things ample”[65]
This verse describes the creation process of nature space;
it is the expansion of the heaven (al-samā’). The characteristic of this
heaven is going on since Allah separates the heaven (al-samā’) and the
earth (al-arđ); it is occurred after the big density that emerges atoms,
stars, and galaxies that come from splinter. And because of the nature space
expansion, those galaxies be far from others and will always move in respect of
natural law that said “the attractive force of matter particles becoming more
reduced if those matters more go away (Therefore, the distance between them is
wider in the observable forms).
Generally, these verses explore globally the explanation
about the first materiality step of universe’s creation. This verse also explains that the process of
universe creation was made and controlled by Allah directly with going on the
process.[66]
2.
The creation of the heaven, earth, and everything in
them in a certain period of time. Al-Qur’an declares;
وَهُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالأرْضَ فِي
سِتَّةِ أَيَّامٍ وَكَانَ عَرْشُهُ عَلَى
الْمَاءِ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلا وَلَئِنْ قُلْتَ إِنَّكُمْ مَبْعُوثُونَ مِنْ بَعْدِ الْمَوْتِ لَيَقُولَنَّ الَّذِينَ كَفَرُوا إِنْ هَذَا
إِلا سِحْرٌ مُبِينٌ[67]
Means: “And He it is Who
created the heavens and the earth in six periods -and His dominion (extends) on
the water - that He might manifest to you, which of you is best in action, and
if you say, surely you shall be raised up after death, those who disbelieve
would certainly say: This is nothing but clear magic”[68]
This verse declares about universe creation was made by
Allah based on basic system. Then, this verse explains that universe creation
going on six periods or stages (fī sittati ayyām),[69] with
the center of creation center on “Arashy” that is rounded by water as
something that caused the living in this universe.
Etymologically, the word ayyām comes from yaum
that means day, period, and stage. In this verse, the using of the sentence sittati
ayyām (six periods) shows the periodic time of creation (madar al-khalqi).
Substantially, no one knows the meaning of sittati ayyām as the periodic
time of creation except Allah, because the word ayyām in this verse
means as the period stretching that is in sequences of phenomenon. Al-qur’an
also declares;
اللَّهُ
الَّذِي خَلَقَ السَّمَاوَاتِ وَالأرْضَ وَمَا
بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ ثُمَّ
اسْتَوَى عَلَى الْعَرْشِ مَا لَكُمْ مِنْ دُونِهِ مِنْ وَلِيٍّ وَلا شَفِيعٍ أَفَلا تَتَذَكَّرُونَ[70]
“Allah
is He Who created the heavens and the earth and what is between them in six
periods, and He mounted the throne (of authority); you have not besides Him any
guardian or any intercessor, will you not then mind?”[71]
This verse explains about the creation of universe in six
periods, Allah do istiwā, it is arranging this universe’s trip based on ”Arashy”,
with observing universe’s substance and the law of universe singularity that
was decided by Him.[72]
So, the creation of universe in this verse was correlated
by Allah’s majesty on universe and everything in universe.[73]
3.
The creation of the heaven and earth in a certain
period of time and the first of that creation is from smoke and then it become
seven heavens. Allah said in al-Qur’an;
قُلْ أَئِنَّكُمْ لَتَكْفُرُونَ بِالَّذِي خَلَقَ الأرْضَ فِي يَوْمَيْنِ وَتَجْعَلُونَ لَهُ
أَنْدَادًا ذَلِكَ رَبُّ
الْعَالَمِينَ (9) وَجَعَلَ فِيهَا رَوَاسِيَ مِنْ فَوْقِهَا وَبَارَكَ فِيهَا وَقَدَّرَ فِيهَا أَقْوَاتَهَا فِي
أَرْبَعَةِ أَيَّامٍ سَوَاءً لِلسَّائِلِينَ (10) ثُمَّ
اسْتَوَى إِلَى السَّمَاءِ وَهِيَ دُخَانٌ فَقَالَ لَهَا
وَلِلأرْضِ اِئْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَا أَتَيْنَا طَائِعِينَ (11) فَقَضَاهُنَّ سَبْعَ سَمَاوَاتٍ فِي يَوْمَيْنِ وَأَوْحَى فِي
كُلِّ سَمَاءٍ أَمْرَهَا وَزَيَّنَّا السَّمَاءَ الدُّنْيَا بِمَصَابِيحَ وَحِفْظًا ذَلِكَ تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ[74](12)
“Say:
What! do you indeed disbelieve in Him Who created the earth in two periods, and
do you set up equals with Him? That is the Lord of the Worlds (9) And He made
in it mountains above its surface, and He blessed therein and made therein its
foods, in four periods: alike for the seekers (10) Then He directed Himself to
the heaven and it is a vapor, so He said to it and to the earth: Come both,
willingly or unwillingly. They both said: We
come willingly (11) So He ordained them seven heavens in two periods,
and revealed in every heaven its affair; and We adorned the lower heaven with
brilliant stars and (made it) to guard; that is the decree of the Mighty, the
Knowing (12)[75]
There is the important information in these verses; it is
about gas form as the first form of celestial ingredient and these verses also
informs specifically about the order of creation period and the limitation symbolically
about the number of heaven, in these verses was mentioned seven heavens. While
the order of universe creation in this verse are; two periods (yaumaini)
for earth creation, four periods (arba’ah ayyām) for dividing provisions
to its inhabitant, and two periods (yaumaini) for heaven creation. So,
explicitly there are eight periods or phases of creation. The number of eight
periods appears naş contradiction about periodic time of creation that
was explained before. However, actually the text content of these verses is the
allurement to think about Allah’s majesty on this earth until can be think
about heaven. The texts of these verses are two parts that separated with the
word “śumma” that means: beside that (else), the using of the word śumma
in these verses for showing consecutively.[76]
In these verses Allah also informs that earth was created
in two periods / phases. Then, after creation of this earth perfectly, there
are many things that hefty (rawāsiya),[77] they are energy,
both that exist in the earth and that exist on the earth, they are earth
gravitation energy, weak nuclear energy, heavy nuclear and electromagnetic
energy. And Allah also said in al-Qur’an;
اللَّهُ
الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ وَمِنَ الأرْضِ مِثْلَهُنَّ يَتَنَزَّلُ الأمْرُ بَيْنَهُنَّ لِتَعْلَمُوا أَنَّ اللَّهَ عَلَى كُلِّ
شَيْءٍ قَدِيرٌ وَأَنَّ اللَّهَ قَدْ
أَحَاطَ بِكُلِّ شَيْءٍ عِلْمًا[78]
“Allah
is He Who created seven heavens, and of the earth the like of them; the decree
continues to descend among them, that you may know that Allah has power over all things and that Allah
indeed encompasses all things in (His) knowledge”[79]
Whereas, in this verse can be known that Allah clarifies
that the number of heaven and earth are same. Then Allah decides the law for
those seven heavens and seven earths. This case shows that Allah is Lord over
everything and nothing that deviates from His law therefore was declared that
His Knowledge includes everything. And this verse strengthens the information
in surah al-Fuşilat / 41:12.
There are some words of
al-Qur’an[80] that shows the
creation of universe are khalq,[81]
bad’,[82]
dan faţr.[83]
Beside that, according Moslem theologian, there are two
big groups that have the different opinion about the origin of universe, they
are Ash’ariyah and Mu’tazilah that was supporter by other Moslem
theologians. The first group said that universe was created from nowhere immediately
(creation ex nihilo), while the second group said that universe was made from
the first material things (Hayula).[84]
b. Theory
of Cosmology
Cosmology is the science of origin, formation and
structure of Universe. It has as its bases the findings of astronomy, space
sciences, quantum physics, and theory of relativity and so on.
In cosmology, the concepts of universe creation are
inconstant, that inconstant concepts depend on sophisticated tool that used for
observing and also depend on the development of physics. Those concepts mention
that before 20 century, physicists conclude that universe is eternal (qadim)
and direct, it never created.
Those opinions come from Newton, than it is
strengthened by Lavoisier with the mass immunity and than Einstein add it to be
mass and energy immunity or briefly it called matter immunity.
On 20 century, physicists conclude that universe is
created from nowhere. This concept coming from Hubble on 1929 with his massive
telescope, he saw that the galaxies around us is appeared restraining from our
galaxies with the proportional speed of its distance from earth, and the
farthest galaxy is fastest to leave us. This observation motivates the
scientist to conclude that this universe is expansion; every time, the volume
of the space of this universe is bigger.[85]
From the calculation between gap ratio and movement
speed of each observed galaxies, the scientists conclude that initially all
galaxies in this universe is inherence with the Milky Way approximately on 15
billions years ago.[86]
It comes into being all on a sudden 15 billions years
ago. Before this discovery it was believed that it always existed - or its
birth was never suspected or given a thought to. It was not originated with all
the stars, planets and satellites present now. It made its presence all on a
sudden from nowhere, with unimaginably high density and temperature, of the
size of a pin tip. It contained all the matter and energy.
Then the point entity blew itself off in what is now
termed Big Bang. It expanded with a speed, unimaginable again; even thousands
and thousands of times that of life. The expansion is still going on, though at
a comparatively much diminished speed.
Big-Bang happened when all of cosmos material out
with big density and high temperature from very little volume. Universe birth
is from a singularity with extremely condition, so the reality from this
explanation is originally universe is nowhere.[87] Separation of them
(this universe consist of material and space) happened in this Big-Bang to the
entire universe space corner that developed quickly, until was created universe
expansion.
While at the moment of beginning of expansion are:[88]
·
Gravitational force came into being.
·
Space was born, and most notably.
·
Time came into existence.
Finally, scientists confess that initially this
universe is nowhere, and then about 15 billions years ago, it created from
nowhere.
B.
Part of ‘Ālam (Universe)
In this chapter, ‘ālam
(universe) is divided into two part; they are animate and inanimate creature.
First part is animate creature, it is
all of creature that grows and develops. The animate creatures are including
human being, angel, genie, animal, and plants. First is human being, human
being is one of the creatures that glorifies to Allah with tasbīĥ fitri taskhīri when he
was still intrauterine, it is based on the human existence in the reality of
gene that can be understood truly, it does not as metaphorically, Allah says in
al-Qur’an;
وَإِذْ
أَخَذَ رَبُّكَ مِنْ
بَنِي آدَمَ مِنْ
ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَى أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ قَالُوا بَلَى
شَهِدْنَا أَنْ تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَذَا
غَافِلِينَ[89]
Means: “And
when your Lord brought forth from the children of Adam, from their backs, their
descendants, and made them bear witness against their own souls: Am I not your
Lord? They said: Yes! We bear witness. Lest you should say on the day of
resurrection: Surely we were heedless of this”[90]
But, human glorifies to Allah with tasbīĥ ikhtiari when he was born.[91] While
all of the part of his body still glorifies to Allah with tasbīĥ fitri taskhīri.
Second is angels, the creature that
submitted by Allah, and they glorify to Allah with tasbīĥ fitri taskhīri, because there is no potential
choices for them. They glorify to Allah continually during their entity still
there. Nevertheless, there are some scholars argue that angels glorify to Allah
with tasbīĥ Ikhtiari, their
opinion is based on qur’anic verse that commend the angels;
Means:
“And they say: The Beneficent God has taken to Himself a son. Glory be to Him.
Nay! They are honored servants”[93]
The reason of those scholars is that if
their tasbīĥ (glorification)
automatically, so that Allah will not commend them.[94]
Third is Genie, Genie is the creature
that has mind, mukallaf (burdensome), and has potential to worship,
glorify, and remember (dzikir) to Allah as he has potential to do sin.
Allah says in al-Qur’an;
Means:”And I have not created the jinn and the men except
that they should serve Me”[96]
Tasbīĥ
(glorification) that done by obedient genie can be reached and understood by
human’s mind. It is caused of the explanation of al-Qur’an that declares about
genie as the mukallaf creature that is burdened by heaven’s laws,
although some his taklīf responsibilities are different with human.[97]
Fourth is animal. There are many verses
in al-Qur’an that mentions about animal’s tasbīĥ (glorification), especially about bird’s tasbīĥ (glorification).
Birds glorify toward Allah through the
inspiration and guidance from Allah.[98]
Al-Qur’an explains that birds are the creature that submitted their character
of the air. As Allah’s saying;
أَلَمْ يَرَوْا إِلَى
الطَّيْرِ مُسَخَّرَاتٍ فِي
جَوِّ السَّمَاءِ مَا
يُمْسِكُهُنَّ إِلا اللَّهُ إِنَّ فِي
ذَلِكَ لآيَاتٍ لِقَوْمٍ يُؤْمِنُونَ[99]
Means:
“Do they not see the birds, constrained in the middle of the sky? None
withholds them but Allah; most surely there are signs in this for a people who
believe”[100]
Al-Qur’an also explains that each of
the animal class, like bird, ant, bee, and others are categorized as human
being. Each of them has their own language as the tool of communication between
their communities. Allah says in al-Qur’an;
وَمَا
مِنْ دَابَّةٍ فِي
الأرْضِ وَلا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلا أُمَمٌ أَمْثَالُكُمْ مَا
فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ ثُمَّ إِلَى
رَبِّهِمْ يُحْشَرُونَ[101]
Means: “And there is no animal that walks upon the earth
nor a bird that flies with its two wings but (they are) genera like yourselves;
We have not neglected anything in the Book, then to their Lord shall they be
gathered”[102]
Fifth is a plant, plant has the
consciousness and ability for hearing and understanding; it also has emotion,
sensitivity, and can communicate with others. Plant glorifies to Allah with tasbīĥ fitri taskhīri that was
decided by Allah to it as its character.
Second part of ālam (universe)
is inanimate creature, it is the creature that does not grow and develop. There
are many things that is including inanimate creature. Some of them are heaven,
earth, thunder, mountain, and etc.
In the beginning of surah al-Hadīd,
Allah says;
Means: “Whatever is in the heavens and the earth declares
the glory of Allah, and He is the Mighty, the Wise”[104]
There are
many statements of interpreter about this verse, Nisywah al-Ulwani writes in
her book about Muqatil’s statement that actually everything in this universe,
either animate or inanimate creature, they glorify to Allah. If the human as
the sensible body glorifies to God with word, conviction, lafadz, and
also the meaning, while for the witless creature like animal and inanimate
creature, their tasbīĥ
(glorification) is cosmologist evidences that show the God’s oneness or in
phenomenon which declares that Allah does not like His creation, and also His
creation does not like Him, and Allah regarding those cases as their tasbīĥ (glorification) to God.[105] Allah also says;
تُسَبِّحُ لَهُ السَّمَاوَاتُ السَّبْعُ وَالأرْضُ وَمَنْ فِيهِنَّ وَإِنْ مِنْ
شَيْءٍ إِلا يُسَبِّحُ بِحَمْدِهِ وَلَكِنْ لا تَفْقَهُونَ تَسْبِيحَهُمْ إِنَّهُ كَانَ حَلِيمًا غَفُورًا[106]
Means:
“The seven heavens declare His glory and the earth (too), and those who are in
them; and there is not a single thing but glorifies Him with His praise, but
you do not understand their glorification; surely He is Forbearing, Forgiving”[107]
Most of interpreters argue that
actually the meaning of tasbīĥ
(glorification) in this verse is clear indication toward unity of God and
Allah’s justice.
Tasbīĥ (glorification) that done by angel and the creature
that has mind and mukallaf, like human and genie more have the
possibility to be known and understood by human, although genie and angel are
mysterious creature. So, some of previous scholars called those tasbīĥ (glorification) as tasbīĥ (glorification) with word (lisānul maqāl). While
they call tasbīĥ
(glorification) that done by animate creature that does not mukallaf and
inanimate creature as tasbīĥ
(glorification) with condition (lisānul hāl).
[1] New
Webster’s Dictionary and Thesaurus of the English Language (New York:
Lexicon Publications, Inc, 1991) p. 554
[2]
Linguistics is the scientific study of language and languages. Fred West, The
Way of Language an Introduction (New York: Harcourt Brace Jovanovich, Inc,
1975) p. 222
[3] New
Webster’s Dictionary and Thesaurus of the English Language, Loc. Cit
[4] Oxford
Learner’s Pocket Dictionary, New Edition (New York: Oxford University
Press, 2003) p. 240
[7] Ibid.,
[8] Ibid.,
[9] Ibid.,
[10] Ibid.,
[11] Ibid.,
[13] Ibid.,
[14] Ibid.,
[15] Dr.
Zaghlul An-Najjar, Shuarun min tasbih al-kaa’inat lillah (Egypt: Nahdet
Misr, 2003) translated to Indonesia by Faisal Saleh, Ketika Alam Bertasbih
(Jakarta: Pustaka Al-Kautsar, 2008) p. 23
[16] Ibid.,
p. 46
[17] Fred West, West, Fred, The Way of Language an
Introduction (New York: Harcourt Brace Jovanovich, Inc, 1975) p. 222
[18] Komaruddin Hidayat, Memahami Bahasa Agama,
Sebuah Kajian Hermeneutik (Jakarta: Paramadina, 1996) p. 29
[19] Ibid.,
p.53
[20] Ibid.,
p. 43
[21] Ibid., p. 73
[22] Ibid.,
p. 34
[23] In Q.S. An-Naml / 27: 16, its means: “And
Sulaiman was Dawood's heir, and he said: O men! We have been taught the
language of birds, and we have been given all things; most surely this is
manifest grace.”
[24] Zaghlul an-Najjar, Op. Cit., p. 90
[26] Ibid.,
p.53
[27] Louis Ma’luf, Al-Munjid Fi
al-Lughah wa al-‘Alam (Beirut: Dar al-Musyriq, 1973) p. 317
[28] Raghib al-Ashfiyani, Mu’jam Mufrodati
Alfadzi al-Qur’an (Beirut: Darul Fikr, no year) p. 226
[29] Q.S.
Yāsīn / 36 : 40
[30]
Software qur’an in word by Muhsin khan
[31] Nisywah
al-Ulwani, Ath-Tahriq Ilal Jannah Al-Istighfar wa At-Tasbih (Beirut: Dar
Al-Basyair Al-Islamiyyah, 2002) translated to Indonesia by Faisal Hadi
el-Sutha, Rahasia Istighfar dan Tasbih Amalan Mulia untuk Meniti jalan
Akhirat (Jakarta: Pustaka al-Mawardi, 2008) p. 126
[32]
Raghib al-Ashfiyani, Loc.Cit., p. 226
[33] Zaghlul an-Najjar, Op. Cit., p. 3
[34] Nisywah Al-Ulwani, Op.Cit., p. 129
[35] Q.S. Ash-Shaaffat / 37: 142-145
[36]
Software qur’an in word by Muhsin khan
[37] Nisywah Al-Ulwani, Op.Cit., p 131
[38] M. Ishom El-Saha, Saiful Hadi, Sketsa
Al-Qur’an Tempat, Tokoh, Nama, dan Istilah dalam Al-Qur’an (Jakarta: Lista
Fariska Putra, 2005) p. 726
[39] Zaghlul
an-Najjar, Op. Cit., p. 49
[40] Ibid.,
p. 51
[41] Nisywah Al-Ulwani, Op.Cit., p. 142
[42] In Q.S. Al-Anbiyā / 21: 19-20, Means:”And
whoever is in the heavens and the earth is His; and those who are with Him are
not proud to serve Him, nor do they grow weary, they glorify (Him) by night and
day; they are never languid.”
[43] The
word ‘ālamīn was written in al-Syu’ara 12 times, al-‘Araf
7 times, Al-Imran 5 times and al-‘An’am 5 times, al-Baqarah
4 times, al-‘Ankabūt 4 times, each of surah al-Māidah, al-Anbiyā’,
al-Şaffāt, al-Ghafir 3 times, each of surah Yunus, al-Naml, al-Jasyiyah,
and al-Taktsir 2 times, each of surah al-Fātihah, Yusuf, Hijr,
al-Furqān, al-Dukhān, al-Wāqi’ah, al-hasyr, al-Qalam, al-Hāqqah, al-Qaşşas,
al-Sajadah, al-Zumar, Fuşilat, al-Zukhrūf, Şad, al-Muţaffifīn 1 time.
[44]
Muhammad ‘Ali al-Shabuni, Shafwah al-Tafasir (Beirut: Dar al-Fikr, no
year) first edition, p. 25
[45] Louis
Ma’luf, Op.Cit., p. 243
[46] Q.S.
Asy-Syu’ara’ / 26: 23-24
[47] Software
qur’an in word by Muhsin khan
[48] Hakim
Muda Harahap, Rahasia Al-Qur’an, Menguak Alam Semesta, Manusia, Malaikat,
dan Keruntuhan Alam (Yogyakarta: Darul Hikmah, 2007) p. 42
[49] Q.S.
Thaha / 20 : 6
[50]
Software qur’an in word by Muhsin khan
[51] Q.S.
Yunus / 10: 101
[52]
Software qur’an in word by Muhsin khan
[53] Oxford
Learner’s Pocket Dictionary, op. cit., p. 472
[54]
http://en.wikipedia.org/wiki/ Universe, accessed on 11 November 2009
[55] Hakim
Muda Harahap, op.cit., p.77
[56]Andi Rosadisastra, Metode Tafsir
Ayat-Ayat Sains & Sosial (Jakarta: Amzah, 2007) p. 201
[57] Surah Al-’Anbiya’ / 21:
30
[58] Software
qur’an in word by Muhsin khan
[59] Ahmad Musthafa al-Maraghi, Tafsir
al-Maraghi (Beirut: Dar al-Fikr, no year) Vol. VI, p. 24
[60] Abd al-Karim al-Khatib, al-Tafsir
al-Qur’ani li al-Qur’ani (Beirut: Dar al-Fikr al-‘Arabi, no years) Vol. IX,
p. 867 - 868
[61] Achmad Baiquni, Al-Qur’an, Ilmu
Pengetahuan dan teknologi (Yogyakarta: Dana Bhakti Wakaf, 1994) p. 15
[62] Muhammad Husein al-Thaba Thaba’i, Al-Mizan
fi al-Tafsir al-Qur’an (Beirut: al-A’lamy, 1974) vol. XVII, p. 373
[63] Ibid.,
[64] Q.S.
Adz-Dzariyat/51: 47
[65]
Software qur’an in word by Muhsin khan
[66] Andi
Rosadisastra, Op. Cit., p. 208
[67] Q.S. Hud/11:
7
[68]
Software qur’an in word by Muhsin khan
[69] There
are two meanings of the word: ayyām in Al-Qur’an, they are: first,
“day”, second, “time trip”, the first meaning more concern with ibadah mahđah
case, therefore, the author choose the second meaning, it is time trip or
period or stage. See: QS. Al-Baqarah /2: 184-185, 196, 203, Ali Imrān
/ 3: 41 and 140, Al-Māidah /5: 89, Al-A’rāf/7: 54, yūnus/10:
3, 103, Hūd/11: 65, Ibrāhim/14: 5, Al-Hajj/22: 28, etc.
[70] Q.S. As-Sajdah
/32: 4
[71]
Software qur’an in word by Muhsin khan
[73] Hakim Muda Harahap, Op. Cit., p.
79
[74] Fuşşilat /41: 9-12
[75]
Software qur’an in word by Muhsin khan
[76] Maurice
Bucaille, Bibel, Qur’an dan Sains Modern, translated by H.M. Rasjidi
(Jakarta: Bulan Bintang, 1978) p. 153
[77] The
word rawāsiya in this verse oftentimes was correlated by former with the
meaning “mountain” that exists in this earth, or related with mountain as bolt.
According author, there are many other words that relevant with mountain. For
example: surah Al-Baqarah /2: 260, Ar-Ra’d/13: 3, Al-Hijr/15:
19, An-Nahl/16: 15, An-Naml /27: 61 and 88, Luqman/31:10, Faţir/35:
27, Qāf /50: 7, Al-Mursalat/77:27, An-Naba’/78: 7, An-Nāzi’at/79:32,
Al-Ghāsiyah/88: 19, and etc.
[78] Ath-Thalaq
/65: 12
[79]
Software qur’an in word by Muhsin khan
[80] For
example Sirajudin Zar, he arrange the process of universe creation from
Qur’anic verses, they are: The first
process of universe creation is based on analytic of Qur’anic verses that
content the word khalaqa, bada’a,
or faţara, then surah Al-’Anbiyā’/21: 31, Fuşilat
/41: 9-12, Adz-Dzāriyāt / 51: 47, Hūd /11:7, As-Sajdah
/32:4 successively.
[81] Word
khalq is one of words that has the meaning” creation”, all of the form and
conjunction from this word written in Al-Qur’an 261 times in 75 surahs.
They are, surah Al-A’rāf and Al-Nahl (each of them 11 times); Al-Mu’minūn,
Ar-Rūm, Yāsīn, Al- Zumar (8 times); surah Ali Imran, Al-An’am (each
of them 7 times); Al-Baqarah, Yūnus, Al-Hijr, Al-Furqān, Al-şaffāt, şād,
Al-Zukhruf (each of them 6 times); surah Al-Ra’d, Al-Ankabūt, Luqmān,
Faţīr (each of them 5 them); Al-Taubat, Al-Kahfi, Al-Anbiya’, Al-Hajj,
Al-Syu’ara, Al-Sajdah, Al-Mu’min, Fşşilat, Qāf, Al-Mulk (each of them 4
times); Al-Māidah, Ibrāhīm, Ţāhā, Al-Thūr, Al-Rahmān, Al-Wāqi’ah (each
of them 3 times); Hud, Maryam, Al-Nūr, Al-Naml, Al-Dukhān, Al-Dzāriyāt,
Al-Taghābun, Nuh, Al-Insan,’Abasa, Al-ţariq, Al-’Alaq (each of them 2
times); Al-Qashash, Saba’, Al-Hujurat, and Al-Qamar.
[82]
According Abu Luwis, the meaning of word bad’ is creating or making some
action without any samples before it. So, that action is new action, first
thing and originally.
[83] Word
faţr that means “creation” written in Al-Qur’an 14 times from 20 kali times
of the word faţr: Hūd/11: 51, Al-An’ām/6:14, Yūsuf/12:
101, Al-Anbiyā’/21: 56, Ibrāhīm/14: 10, Al-Isrā’/17:51, Ţāhā
/ 20: 72, Al-Rūm/30: 30, Faţir/35:1, yāsīn/36: 22, and Al-Zumar/39:46
[84] Andi
Rosadisastra, Op. Cit., p. 196
[85] Achmad
Baiquni, Op. Cit., p. 12
[86] Ibid.,
p. 14
[87]
Argument about statement of” singularity” and “universe was created from
nowhere” are based on the research of physicist; he is Edward Tryon (1973) from
New York university which said that before happen big-bang, originally universe
is coming from nowhere. Then based on quantum mechanical principle that: vacuum
can make a system.
[88] http://www.islamicvoice.com/june.99/science.htm,
acceded on 8 September 2009
[89] Q.S. Al-A’rāf / 7 : 172
[90]
Software qur’an in word by Muhsin khan
[92] Q.S. Al-Anbiyā’/ 21 : 26
[93]
Software qur’an in word by Muhsin khan
[95] Q.S. Adz-Dzāriyāt / 51 : 56
[96]
Software qur’an in word by Muhsin khan
[97] Zaghlul
an-Najjar, Op. Cit., p. 71
[98] Ibid.,,
p. 89
[99] Q. S. An-Nahl / 16 : 79
[100]
Software qur’an in word by Muhsin khan
[101] Q.S.
Al-An’ām / 6 : 38
[102]
Software qur’an in word by Muhsin khan
[103] Q.S. Al-Hadīd
/ 57 : 1
[104]
Software qur’an in word by Muhsin khan
[106] Q.S. Al-Isrā’ / 17 : 44
[107]
Software qur’an in word by Muhsin khan
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