52:35
Were they created of nothing, or were they themselves the creators?
The Qur’an presents several passages that Muslim scholars interpret as supporting a rational argument for the existence of God through reflection on creation and causality. For example, Qur’an 30:8 encourages contemplation of the heavens and the earth as purposeful creations with a defined term, implying intentional design rather than randomness. Similarly, Qur’an 52:35–36 poses rhetorical questions regarding human origin and the creation of the universe, prompting reflection on whether existence could arise without a creator or whether creation necessitates a higher cause (Hacınebioğlu, n.d.).
These verses have been interpreted within Islamic theological discourse as forming the basis of what is commonly referred to as the cosmological argument. The argument proceeds from the observation that events and entities within the universe appear to operate through cause-and-effect relationships. From this perspective, if the universe itself began to exist, it logically requires a cause beyond itself. Scholars describe this cause as an “uncaused cause” or “first cause,” identified with God (Hacınebioğlu, n.d.).
İsmail Latif Hacınebioğlu outlines the logical structure of this argument as follows: (a) everything that begins to exist has a cause, (b) the universe began to exist, and (c) therefore, the universe must have a cause beyond itself. Within Islamic philosophical theology, this conclusion is interpreted as affirming the existence of a transcendent creator. Critics of the cosmological argument often challenge the premise that the universe had a definite beginning, suggesting instead the possibility of an infinite regress of causes. However, proponents argue that both intuitive human experience and modern cosmological theories support the idea of a temporal beginning to the universe.
Contemporary cosmology, particularly the Big Bang model, proposes that the universe originated from an initial singularity approximately 12–14 billion years ago. While scientific models do not make metaphysical claims about divine agency, some Muslim scholars interpret these findings as compatible with the philosophical reasoning presented in the Qur’anic passages cited above (The Case for Allah’s Existence in the Quran and Sunnah).
References:
Parott, Justin. The Case for Allah’s Existence in the Quran and Sunnah. (p. 14-16, 18)