Does the word “after (then) / thumma” in the verse about the creation of the universe mean happening before and after?

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- In accordance with the views of Badiuzzaman Said Nursi, in the information you give about the creation of the universe, in verse 29 of the chapter of al-Baqara it is stated that the earth was created first but in verse 30 of the chapter of Naziat it is stated that the sky was created first: “And the earth, moreover, hath He extended (to a wide expanse).” You say that it is possible to explain all of them as follows; First the sky and the earth were adjacent; the earth formed a crust and hardened; then, the sky was changed from smoke to an order; after that, the earth was made a livable place. These explanations are also compatible with science.
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1- While explaining the chapter of Fussilat, you say that first the earth was created and made habitable in 4 days, and then the sky was arranged in 2 days. You say something contrary to the interpretation of the verses of al-Baqara 29 and an-Naziat 30. You say in the interpretation of those verses that the earth was made habitable after the arrangement of the sky. Can you explain it? 
2- However, according to scientific data, the earth could not become habitable without the arrangement of the sky because the sky had to be arranged and the sun, moon, etc. had to work properly so that trees and plants could survive. Does the word “after (then) / thumma” in the verse necessarily mean a sequence, happening before and after?
- While explaining that verse in his book, Prof. Maurice Bucaille writes that the word “thumma” means both “then” and “moreover”. He explains that when it is used in the sense of “moreover” in that verse, it means that there is no expression of happening earlier or later and that during the creation of the earth in 4 days, the sky was also being arranged at the same time. Can you explain it?
- Atheists criticize that verse a lot. They confuse us by saying that it is contrary to science to claim that the sky was arranged after the earth was created and then trees and plants emerged.

Dear Brother / Sister,

We will try to answer your questions in a few articles:

a) In the explanation of the verses of al-Baqara 29 and an-Naziat 30, the stages of creation were dealt with based on the whole of the Quran, and the opinion of Badiuzzaman said Nursi was taken as the basis. That explanation, which you deem appropriate, is our main evaluation.

- In the explanation of the chapter of Fussilat, “a translation” was taken as the basis and the main purpose there was to attract attention to the creation of the earth and the sky in accordance with the question: “As it can be seen, it is emphasized in those verses that first ‘the earth was created in two days’, then ‘mountains, food for the needy, plants and trees were created there in exactly four days’, and then ‘the skies were created in two days’.” Thus, the order in the verse based on the translation is given in that explanation. The expressions there are not necessarily related to the order of creation of the earth and sky.

- However, those explanations were inaccurate as they gave rise to misunderstanding. We would like to thank you for warning us.

- The word “thumma” in Arabic expresses an order and process. In other words, it describes a sequence with before and after. (See Ibn Ashur, the interpretation of verse 29 of al-Baqara).

However, it is necessary to understand the order in the verse as follows: “Allah first created the sky in the form of dukhan (gases); then, He created the earth. After that, he arranged the skies and then the earth.” (see Qurtubi, 1/256)

Accordingly, it is necessary to consider verse 29 of the chapter of al-Baqara as follows: The phrase “He directed Himself to the heavens” in the verse “Thummastawa ilassamai” (Then, He directed Himself to the heavens) shows that the sky was first created in the form of dukhan/gases and that after the rough creation of the earth, the divine will turned to it again to arrange the sky. After the complete arrangement of the sky, it was time for the arrangement of the earth.

However, the time/period/process expressed by “thumma” sometimes refers to “order of time” and sometimes “order of rank” (tartib ar-rutab). Especially when it is used to refer to a sentence, not to a word, as in the verse in question, it refers to “tartib ar-rutab” (order of rank). (See Ibn Ashur, the interpretation of the verse in question)

For example, when you say to a man, “ لقد أكرمتك ثم أني أكرمت أباك “ “No doubt I gave you a lot of treats; then (moreover), I gave to your father too.” Although the man’s father was given treats before, there is a rank of order from son to father/from younger to elder in the sentence.

Accordingly, the preposition “thumma” in the verse in question does not express an order of time between the creation of the earth and the heavens, but an order of rank denoting the transition from a small being to a great being.

When it is used in that sense, it may be more appropriate to use the word “moreover” instead of “then” in the translation.

- It will be useful to explain the issue again in detail:

Badiuzzaman Said Nursi deals with the issue in the interpretation of the verse 29 of the chapter of al-Baqara as follows: “It is He who has created for you all that is on earth, and has applied His design to the heavens, and has fashioned them into seven heavens; and of all things He has full knowledge.” The verse above states that the earth was created first while the verse “And after that, the earth: wide has He spread its expanse” (an-Naziat, 79:30) shows that the heavens were created before the earth. Then the verse “the heavens and the earth were once one single entity, which We then parted asunder” (al-Anbiya, 21:30) indicates that they were created together and then split apart as (from) the same matter.

According to the assumptions and theories of modern science, the solar system together with the heavens in which it floats were a simple substance which was transformed into a sort of steam. Out of this, some fiery liquescent matter was formed, part of which cooled down and solidified. Then due to its motion the liquescent matter threw off into space sparks and pieces which broke up. These became compressed and turned into the planets, one of which is our earth. If you have understood this, you may correlate these two explanations:

It is possible that the verse “the heavens and the earth were once one single entity, which We then parted asunder” (21:30) indicates that the earth and the solar system were a sort of dough kneaded by the hand of power out of a simple substance; I mean ether, which compared with beings is a fluid substance that passes through and among them. The verse و كان عرشه علي الماء “and the throne of His almightiness has rested upon water” (11:7) alludes to this matter, which resembles water.

After its creation, the ether received the Maker’s first manifestation giving existence; that is, He created the ether, then He made it into the fundamental atoms (jawahir farda), then some of these He made dense and out of them created the seven globes, of which our earth is inhabited. Then the earth solidified before all the rest, speedily forming a crust, and over a long period of time became the source of life while up to the present most of the heavenly bodies remained in a fiery fluid state. In so far as this was the case its creation and formation was before that of the heavens. And since its uses and benefits and its being “spread out” - that is, arranged and set in order - were completed after the arrangement and ordering of the heavens, the heavens were previous in this respect, although the heavens and earth were together at the beginning. Thus, the three verses look to the three points solving the apparent contradictions. (see İşaratul-İ’caz, pp. 187-188)

Abussuud also made similar statements. (See Irshadul-Aqlis-Salim ila Mazayal-Quranil-Karim, IX/102-103; See also Niyazi Beki, Kur’an’ın yüksek ve parlak bir tefsiri Risele-i Nur, pp.144-146)

- The phrase “WA MA BAYNAHUMA”, expressing “between the earth and the sky” may mean all kinds of beings, living, semi-living and non-living, in the macro and micro realms between the earth and the sky in addition to cosmic entities such as atmosphere.

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