57:14-22

57:14-22

57:14

(Those without) will call out, “Were we not with you?” (The others) will reply, “True! but ye led

yourselves into temptation; ye looked forward (to our ruin); ye doubted (Allah’s Promise); and (your

false) desires deceived you; until there issued the Command of Allah. And the Deceiver deceived you

in respect of Allah.

57:15

“This Day shall no ransom be accepted of you, nor of those who rejected Allah.” Your abode is the Fire:

that is the proper place to claim you: and an evil refuge it is!”

57:16

Has not the Time arrived for the Believers that their hearts in all humility should engage in

the remembrance of Allah and of the Truth which has been revealed (to them), and that they should not

become like those to whom was given Revelation aforetime, but long ages passed over them and their

hearts grew hard? For many among them are rebellious transgressors.

57:17

Know ye (all) that Allah giveth life to the earth after its death! already have We shown the Signs

plainly to you, that ye may learn wisdom.

57:18

For those who give in Charity, men and women, and loan to Allah a Beautiful Loan, it shall be

increased manifold (to their credit), and they shall have (besides) a liberal reward

57:19

And those who believe in Allah and His messengers- they are the Sincere (lovers of Truth), and the

witnesses (who testify), in the eyes of their Lord: They shall have their Reward and their

Light. But those who reject Allah and deny Our Signs,- they are the Companions of Hell-Fire.

57:20

Know ye (all), that the life of this world is but play and amusement, pomp and mutual boasting and

multiplying, (in rivalry) among yourselves, riches and children. Here is a similitude: How rain and the

growth which it brings forth, delight (the hearts of) the tillers; soon it withers;

thou wilt see it grow yellow; then it becomes dry and crumbles away. But in the Hereafter

is a Penalty severe (for the devotees of wrong). And Forgiveness from Allah and (His) Good Pleasure

(for the devotees of Allah). And what is the life of this world, but goods and chattels of deception?

57:21

Be ye foremost (in seeking) Forgiveness from your Lord, and a Garden (of Bliss), the width whereof is as the width of heaven and earth, prepared for those who believe in Allah and His messengers: that is the Grace of Allah, which He bestows on whom he pleases: and Allah is the Lord of Grace abounding.

57:22

No misfortune can happen on earth or in your souls but is recorded in a decree before Webring it into

existence: That is truly easy for Allah:

A well-known prophetic tradition narrated by ʿAbdullāh ibn ʿAmr states that God determined the destinies of all creation long before the formation of the heavens and the earth, and that at that time the Divine Throne was upon water (Maariful Hadith, n.d., pp. 162–164). Classical commentators emphasize that references to “writing” the decrees should not be understood in a literal anthropomorphic sense. Rather, such language reflects the limitations of human vocabulary when describing divine attributes and actions, which are considered fundamentally different from human activities.

Within Arabic linguistic usage, the term translated as “written” (kataba) can also signify determination or prescription. This broader semantic range is illustrated in Qur’anic expressions such as the prescription of fasting and legal retribution, where “writing” indicates obligation or decree rather than physical inscription (Qur’an 2:178). Some narrations of the same tradition employ the verb qaddara (“to determine” or “to decree”), reinforcing the interpretation that the hadith refers to divine predestination rather than literal writing.

Commentators also note that expressions such as “pen” or “tablet,” which appear in certain non-canonical reports, are not central to authentic prophetic traditions and should be approached cautiously. The reference to “fifty thousand years” is often interpreted figuratively, representing an immeasurably long duration rather than a precise chronological measurement. In theological discussions, this phrasing emphasizes the transcendence of divine knowledge and the pre-temporal nature of God’s decree.

Some scholars, including Shah Waliullah, have offered philosophical interpretations of the tradition. He suggested that the “writing” of destiny may symbolize a metaphysical realm in which all events, actions, and conditions of creation are preserved in divine knowledge, comparable—only metaphorically—to the way human memory retains images and information. From this perspective, the hadith underscores the comprehensive scope of divine awareness and predestination rather than describing a physical process (Maariful Hadith).

The Holy Qur’an, Genetics, and the Concept of Destiny

Qur’an 57:22 states that no event occurs in the earth or within human beings except that it has been recorded before coming into existence, a verse frequently cited in Islamic theological discussions of divine decree and predestination. Some contemporary writers interpret this concept metaphorically alongside modern biological understandings of genetics, suggesting parallels between the notion of pre-existing divine knowledge and the informational structure contained within DNA.

In biological science, DNA functions as the fundamental carrier of genetic information necessary for cellular development and physiological regulation. Epigenetic mechanisms—including DNA methylation and histone modification—play an important role in regulating gene expression. Methyl groups can activate or suppress genes, while histone proteins influence how tightly DNA is wound, thereby affecting the degree to which specific genes are expressed. From this perspective, the genome may be described as the biological “hardware,” whereas the epigenome operates as a regulatory system that modulates genetic activity in response to environmental and behavioral factors.

Research in epigenetics has demonstrated that individuals with identical genetic sequences, such as identical twins, can exhibit different gene expression patterns depending on lifestyle choices and environmental influences. These variations illustrate how external conditions and personal behaviors may alter biological outcomes without changing the underlying DNA sequence. Some authors draw philosophical parallels between these findings and Islamic discussions of destiny, proposing that while certain potentials may exist within human biological structures, human agency and ethical decision-making still play a significant role in shaping life outcomes.

Islamic tradition also addresses themes of destiny through prophetic narrations. A well-known hadith narrated by ʿAbdullāh ibn Masʿūd describes stages of embryonic development and mentions that an angel records aspects of a person’s provision, lifespan, and ultimate spiritual condition before the soul is breathed into the body (Ṣaḥīḥ al-Bukhārī, n.d.). Classical scholars interpret such narrations as emphasizing divine knowledge and decree while simultaneously affirming human moral responsibility. Within theological discourse, these texts are understood to highlight the complex relationship between predestination (qadar) and free will rather than presenting a purely deterministic worldview.

Narrated Anas bin Malik: The Prophet (pbuh) said, “Allah has appointed an angel in the womb, and the

angel says, ’O Lord! A drop of discharge (i.e. of semen), O Lord! a clot, O Lord! a piece of flesh.’ And

then, if Allah wishes to complete the child’s creation, the angel will say. ’O Lord! A male or a female?

O Lord! wretched or blessed (in religion)? What will his livelihood be?

What will his age be?’ The angel writes all this while the child is in the womb of its mother.”(Sahih

al-Bukhari; Hadith 3333, Book of the Prophets)

ʿAlaq, Revelation, and Interpretations Related to Biology and Knowledge

Islamic tradition recounts that the first Qur’anic revelation was received by the Prophet Muhammad at the age of forty during meditation in the Cave of Ḥirāʾ, when the angel Gabriel commanded him to “read” (iqraʾ). The opening verses of Sūrat al-ʿAlaq (Qur’an 96:1–5) instruct humanity to read in the name of the Creator, who created humankind from ʿalaq. Classical exegetical works, including Tafsīr Ibn Kathīr and commentaries by Sayyid Abul Aʿla Mawdudi, primarily discuss the historical context of revelation (asbāb al-nuzūl), while modern translators have offered varied interpretations of the term ʿalaq, including “clot,” “embryonic substance,” or “something that clings.”

Arabic linguistic analysis traces the noun ʿalaq to the triliteral root ʿ-l-q, which conveys meanings such as attachment, suspension, adherence, or clinging. Lexical sources note that Arabic morphology allows words derived from a shared root to convey related semantic fields. Within this framework, some contemporary interpreters emphasize the broader conceptual meaning of temporary attachment or intertwining rather than restricting the term to a single biological description.

The thematic context of Sūrat al-ʿAlaq also emphasizes knowledge acquisition. Four of the first five verses focus on reading, writing, learning, and the use of the pen as a means of transmitting knowledge. Linguists and cognitive theorists have observed that human beings possess a natural capacity for spoken language, while literacy and written communication require structured learning and provide greater permanence in preserving information. The emphasis on reading and writing in these verses is therefore frequently interpreted as highlighting the intellectual and educational dimensions of human development.

Some modern discussions propose analogies between the Qur’anic term ʿalaq and contemporary biological concepts, particularly DNA. DNA functions as the molecular basis of life, consisting of two intertwined strands forming a double helix structure. During processes such as gene expression and cellular replication, DNA temporarily separates and recombines, allowing genetic information to be copied and translated into proteins. Proponents of this interpretive approach argue that DNA shares certain conceptual features with the linguistic meaning of ʿalaq, including attachment, temporary binding, and encoded information that can be “read.” The Human Genome Project, completed in 2003, demonstrated that human DNA is overwhelmingly similar across individuals while still containing variations that account for biological diversity.

Within Islamic discourse, such comparisons are typically presented as speculative or metaphorical rather than definitive scientific interpretations of the Qur’anic text. Classical scholars generally understood ʿalaq in embryological terms consistent with the linguistic and cultural context of early Arabic usage. Contemporary proposals that associate the term with DNA reflect ongoing efforts to explore perceived relationships between scriptural language and modern scientific knowledge, while acknowledging that these interpretations remain interpretive frameworks rather than established scientific conclusions.

References:

Abd-Allah, Muhamed. 323 Verses on Science in the Quran . Kindle Edition.

Noomani, Maulana Manzur. (2012). Maariful Hadith – Meaning and messages of the traditions/hadith.

(pg. 162-164).