In one verse of the Quran, it is said that the earth was created first and then the sky; but in another verse, it is said that the sky was created first and then the earth. How should we understand it?

In one verse of the Quran, it is said that the earth was created first and then the sky; but in another verse, it is said that the sky was created first and then the earth. How should we understand it? What do you think of the claim that the universe was created in eight days, not six?

Dear Brother / Sister,

As it is stated in the chapter of al-Baqara, the earth was created first and then the skies. As it is also stated in the chapter of an-Naziat, the arrangement of plants, waters, and mountains, that is, making them suitable for habitation, occurred after the skies. The chapter of an-Naziat does not speak of creation itself, but rather of the arrangement of what was created. (See Razi, Abussuud, Madarik, the interpretation of the verses in question)

It is stated in 7 verses of the Quran that the universe was created in six days. Those six days are explained in detail in the chapter of Fussilat. Two days are for the earth and two for its contents; in short, four days are mentioned for the earth itself. That is, two days for the creation of the earth and two for its contents. The remaining two days are for the creation of the skies. Altogether, it makes six days.

Qurtubi, the tafsir scholar explains the verse in question as follows:  

When someone says, “I went from Basra to Baghdad in 10 days, and to Kufa in 15 days,” it does not mean the journey between Baghdad and Kufa took 15 days. Instead, it means 15 - 10 = 5 days. If one says the journey from Basra to Baghdad took 10 days and from Baghdad to Kufa took 15 days, the total is 25 days, which would be incorrect because the journey between Basra and Baghdad took 10 days, and the journey between Baghdad and Kufa took 5 days. (See al-Jami’u li Ahkamil-Quran, the interpretation of the verse in question)

The situation is exactly the same in the verse. The earth was created in two days, the food supplies in two days, totaling four days, and these four days are mentioned in the verse. The skies were also created in two days.

Baydawi, the tafsir scholar, makes a similar explanation: The four days here are four days together with the previous two days. This is similar to saying: “I walked from Basra to Baghdad in ten days. I walked to Kufa in fifteen days.” Instead of saying “in two days” when describing this stage, saying “in four days” is to convey that it is connected to the previous two days. (Anwarut -Tanzil, the interpretation of the verses in question)

After this brief explanation, we can move on to the details of the issue:

The wording of various verses in the Quran allows for different interpretations of the order in which the skies and the earth were created. Therefore, tafsir scholars have long examined this issue, particularly within the framework of the interpretation of verse 29 of al-Baqara.

Tabari (Tabari Tafsir, I/192-195) presents different opinions without explicitly stating his own but Qurtubi, while mentioning various viewpoints, also mentions his own view by saying, “As Qatada said, Allah first created the skies as smoke (gases) and then the earth. Then, He arranged the skies, and after that the earth.” (Qurtubi Tafsir, I/256). It should be noted that this explanation indicates, in one aspect, that the earth was created first, and in another aspect, that the skies were created first.  

Badiuzzaman Said Nursi also addresses the same issue in the tafsir of verse 29 of al-Baqara. According to him:

“It is He Who hath created for you all things that are on earth; Moreover, His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge.”

Verse 29 of al-Baqara states that the earth was created first, and verse 30 of an-Naziat, “And the earth, moreover, hath He extended (to a wide expanse)” indicates that the earth was created first.

Verse 30 of al-Anbiya indicates that the heavens and the earth were created simultaneously:

“Do not the Unbelievers see that the heavens and the earth were joined together (as one unit of creation), before we clove them asunder? We made from water every living thing. Will they not then believe?

The view of Nursi, who addresses the issue from the perspective of positive science, can be summarized as follows:

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.?

In light of these explanations, a consensus can be reached between the interpretations of commentators explaining the Quranic verses and the interpretations of positive scientists. Thus, as it is understood from the verse, “the heavens and the earth were joined together (as one unit of creation), before we clove them asunder” the solar system, including the Earth, was formed by Divine power from a mixture of ether. Ether is a substance more fluid than other substances, penetrating all things like water.

In the verse, “The Throne of Allah was over the waters” (Hud, 11/7), water refers to ether. Therefore, the Throne of God Almighty was upon this ether, which is like water; after the ether was created, it became the center for the manifestation of the Creator’s first creations. That is, after the Glorious Creator created the ether, He transformed it into elements; then He condensed some of them into solid substances. From them, He created seven globes, each as a habitable place. The Earth is one of them. Thus, the creation and formation of the earth—which, by first condensing and solidifying and rapidly forming a crust, has been the source of life for a long time—precedes that of the heavens.

However, the earth’s perfection, its becoming suitable for human life, occurred after the heavens were leveled and arranged/given their final form. In this respect, its creation begins after the heavens.

Nevertheless, as it is stated above, the solar system, consisting of the sun, the earth connected to the sun, and the other star clusters, is the same essence; that is, the heavens and the earth are one and the same. As it is understood from these explanations, what initially appears as a contradiction between the verses in question, whose meanings are given above, is in fact not a contradiction at all, but rather a reflection of a miraculous style used to point to the different stages of creation. (See Nursi, İşârâtu’l-İ’caz, 286-287).

Ebû’s-Suud Efendi also addressed the same subject with similar expressions (See İrşâdu’l-Akli’s-Selîm ila Mezâye’l-Kur’ani’l-Kerîm, IX/102-103).

To sum up: While interpreting those verses, Nursi addressed the subject in light of new discoveries in positive sciences. He stated that the earth and the heavens were created from the same substance, but the cooling and formation of the earth’s crust occurred before the sky, while its formation into a state suitable for human life, its arrangement as a bed, and its final form came after the heavens had assumed their final order.

Accordingly, the verses related to this subject explain each of those distinct stages separately. In a sense, the formation and creation of the heavens occurred earlier. The separation and detachment of the earth from them took place later. Subsequently, the earth was made suitable for life, and the leveling of the heavens occurred in the fourth stage. In other words, the process began with the heavens, proceeded as if tracing an arc, and ultimately concluded with the heavens once again

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