Is not God wills it if everything will come true? Did not God say when kun (be) fayakun (then be)? So why the heavens and the earth were created in six or seven days? Is not this contrary to Kudrat and power of God? Power is not limited and defined what about Kudrat and power of God means that if he wants to do something then he will do it and if it is reluctant to do something, he would not do it. There is no single one that comes out and is outside the territory of Allah in the universe. As for that the universe was created in six days or more precise expression levels in six essentially unopposed with power and Kudrat Allah; because with the passing of six levels for the creation of the universe does not mean that Allah has no power to create it in one time; means the instantaneous creation of the universe by God is not an impossible thing. Given that the existing mechanisms in the universe is the causal mechanism and is under the rule of the law of causality and God does not want to do anything except with the causes, then, for some reason we do not know for sure, the universe was created in six days . But certainly the gradual creation of wholly owned due to the typology of the universe were not for the power and Kudrat Allah. Huwalladzi khalaqa al-samawat wa al-ard fi Sittati ayyamin. He created the heavens and the earth in six days. (Surat Hud [11]: 7) First of all is the day is not a twenty-hour time unit that we pass everyday. Because at that time not to mention the earth and the sun so that the earth was created around himself in the presence of sunlight so we refer to it as a daily rotation. Day in the paragraph in question is an expression of the past and future levels and snippets of age. What explained the verses of the Quran and history that the earth was created in six levels and related matters at every level of detail and how the process of nothing can be understood from the words of Allah. Most the maximum that can be learned from the verses of the Koran is the first that penciptan heavens and the earth and not shaped like a condition that we are witnessing today. Its existence is not sudden and come from nothing, but were created from something else which has previously been there and it is a similar material and parts reams each other then Allah divide the solid material, and the parts are separated from the others. From one part, the two fragments created when the earth and then created the heavens at that time was in the form of smoke (dukhan), [1] the parts are also broken apart and the two fragments of time and then shaped Petala seven heavens. Others that all living entities and beings that we see is created from water, therefore water content (of course water is not the water that we consume daily) is the material life of every living thing. With the above explanation becomes clear verse that became the object of discussion, by then, the Quran states, al-samawat khalaqa Huwalladzi wa al-ard fi Sittati ayyamin (He created the heavens and the earth in six days) is by creating the heavens and the earth in this paragraph is to collect the parts and then separate them with other materials that are similar to one another and then compress it to one another. [2] Until now, creating the universe that occurred during the six days to clear. Now it was his turn we dissect the meaning of kun (be) fayakun (so be it) that is essentially what is the meaning of this letter? The Quran states, Innama amruhu idza syaian Aradas yaqula fayakun lahu kun. (Behold his affairs if he wants something just said to him, Be! So be it, Qs. Yasin [36]: 82 ). This noble verse is one of the verses of the Koran superior sentence describing the procurement and penjadian and declared, Allah made and entered in everything that happened desired, no need for anything else except to the substance of his own, not that the reason independently make something also not assist God in penjadiannya, or remove the barriers terealisirnya Gods will. What is meant by the editorial amr in verse which became the subject of discussion is syan (affairs, position) would like to emphasize that verse means, Affairs (position) when God willed the creation of a creature of the whole thing is so, is not intended to amr (command) as opposed to nahi (prohibition). When God wanted to create a single entity (creature) then he uses the phrase ringtones. Therefore, the meaning of the phrase idzâ Arada is that when all things are in Gods will object, then syan (position or affairs) God is said to the thing to be (kun) and then be his (fayakun). However, the point here is not lafaz press kun but the will (will of god) Lord. Similarly, in this condition the object is also talk of God is not an object that has the sense of hearing and listening with two ears later fetched, because if the object is already manifest talk (before) then no longer be realized. Therefore, the clause is the object of discussion is a word that contains a substance analogy and because Allah if his form everything into being without a pause and then the difference will be manifest. [3] From one side of the well, what is bestowed from Allah SWT, do not take time and pause, also do not accept the change and turnover, as well as not gradual. Whatever we are witnessing a gradual, requiring time and pause to all entities and beings actually sourced from the entity itself and not from the side of Allah. Safwan ibn Yahya said, I said to Hadhrat Hasan Abi al-As: Please you explain about the will of God and His creation. He said, The will of the creatures on our inner desires and meaningful as its associated intrinsic comes from our actions. But the will of Allah and the provision of meaningful acts of becoming not much more, because Allah does not need to think and reflect before. He does not like us that need a decision before any work is done and then figure out how to make it happen. Such properties are not present in Allah and is one of the creatures typology. Thus, Gods will is the act itself rather than the other. He said to the act, Be (Kun) then the action will be (fayakun). As we say, Say to him (an yaqula) expression and not the words of the language, nor the decision and the product of mind, as he does not have the qualities, His actions also do not have the quality. [4] Therefore, when we say that Allah created the universe in six days then first of all it does not mean that the gradual creation occurs from the side of Allah and His deed is gradual, and as a conclusion because Allah is not able to create it in one time the power is limited and requires him to create the time of passing. The gradual nature of the creature that comes true in the universe and this is not from Allah. Because as mentioned whenever something Allah wants his form then he will soon manifest (fayakun). What do you claim that it comes from the Lord, not at all problematic. True that God is able to create the universe in time, but given the nature of the material to follow the causal mechanisms and subject to the laws of causality and Allah reluctant to do anything except with the underlying causes [5] on the grounds that by kemasalahatan-kemasalahatan that we also do not exactly know the universe was created in six levels, may be at any level depends on previous levels or other arguments ... but what is important here is the almighty God to create everything that has existential possibility to materialize. [6] [iQuest]
Posted on: Mon, 14 Jul 2014 01:04:51 +0000