As Father De Wad points out, the books begin with narratives that combine two aspects of creations, the Creation of the World.
We have to look at each of them separately, when we examine them from the point of view of their compatibility with modern scientific content.
The first account of the creation of the world
The first statement covers the first verses of Chapter I and Chapter II. From a scientific point of view, this is a masterpiece of insanity, so it will have to be examined one paragraph at a time. Derived from the standard prescription
And God said, “Separate the day from the night in the firmament, and let them be for signs and times, and days, and years, and let them be lights on the earth, to give light to the earth.” And so God said. He made two great angels, one to rule the day of Akbar and one to rule the night, and He also made the stars, and God placed them in the sky to give light to the earth and to rule the day and the night. And separate the light from the darkness, and God saw that it was good, and there was evening and there was morning, and there was a fourth day.
Here the statement of the author of the Bible is acceptable. The only objection to this text is that the mention as a whole does not give proper place to the earth and the moon as we know them in their original form, i.e., the sun and the moon emerging from the sun. To postulate creation after the creation of the earth is contrary to the fully accepted concepts of the formation of the members of the solar system
And God said, Let the waters multiply, and let the birds fly in the air above the earth, and God created the great river animals, and every kind of living thing that came out of the water in abundance, according to their kind, and of every kind. And created the birds according to their kind, and God saw that it was good, and God blessed them, saying, Be fruitful and multiply, and fill the waters of these seas, and let birds multiply upon the earth, and evening came and It was the fifth day in the morning
Creation of the world
This text contains claims that are unacceptable
According to the book of Genesis, the animal world began with the appearance of sea animals and birds. This information is provided by the biblical statement, as we will see in the following verses, that the earth was not inhabited by animals until a later day.
It is certain that life originated from the sea, but I will tell you about it in detail in a blog or column. Birds evolved from land-dwelling animals, particularly reptiles, which lived on it during the Mesozoic. shows the
However, the earth-dwelling feet are not mentioned in the Book of Genesis until the sixth day, which is the day of the appearance of the birds, so the order of birth that the animals of the earth came into existence after the birds is not acceptable.
And God said, Let the earth bring forth living creatures according to their kinds, the creeping thing and the creeping thing, and the wild beast according to its kind, and it was so, and God created the wild beast and the cattle according to their kind, and the creeping things of the earth. God made the living creatures according to their kind, and God saw that it was good. Then God said, “Let us make man in our own image, after our image, and let them be over the fish of the sea and the birds of the sky and the cattle and over all the earth and every living thing.” Let those who crawl on the earth have authority
So God created man in His own image, in the image of God He created him, male and female He created them
And God blessed them and said: Be fruitful and multiply and fill the earth and subdue it and have dominion over the fish of the sea and the birds of the air and the animals that walk on the earth. I give you every seed-bearing plant and every tree that has seed in it for your food, and for every beast of the earth and for every bird of the air and for every creeping thing that creeps on the earth. I am the breath of life. Tomorrow I will give every herb to eat.
It describes the climax of creation, lists all the living creatures that were not mentioned before and also describes the different types of food for humans and animals.
As we have seen in the creation of the world, the appearance of the feet was shown after the birds, and the appearance of man was rightly placed after the ranks of all living things.
The mention of Khaliq comes to an end in the first three verses of chapter two
So the creation of the heavens and the earth and all their hosts will be finished and God will finish his work as he used to do on the seventh day and all his work that he was doing will be finished on the seventh day and God will bless the seventh day and He made it holy because in it God was satisfied with the whole universe which he had created and made
This is the birth of the heavens and the earth when they were created, the day the Lord God created the earth and the heavens
How expressive is this mention of the seventh day in the creation of the world
The first thing is the meaning of certain words. The text is taken from the Rosette Standard Version of the Bible, which has been mentioned earlier. There is a way of translating the word Shabbat, the Jewish holiday of rest. However, there may be an extension and interpretation of it.
We should bear in mind that the account of the creation of the world presented here is taken from the so-called Murshidana texts, which were written by the priests and scribes of Babylon. The exiled Bani were spiritual successors of Ezekiel and who wrote in the 6th century BC. Revised in style, Father De Wad has written that the Shariah perspective of these texts is absolutely essential, an outline of which has already been given.
While the Jewish text of the creation of the world, which was written many centuries before the Murshidana text, there is no mention of God’s aram, which he performed after he was exhausted due to the week-long labor, the authors of the Murshidana text did not mention it in their writing. Added, they divide the Mukhtar Zikr into two separate and express the days of the week very formally. As a result of this practical necessity, the statement that has been presented is apparently logically of a religious order, but in fact, scientific information does not allow us to do this. We force the action to consider the dhikr as something fabricated
The series of stages of concept creation described by Mersedan writers as a desire to inspire people’s religious beliefs were compressed into a period of one week.
There is a hypothesis which cannot be refuted from a scientific point of view, but we are fully aware that the creation of the universe and the earth went through different phases and it took a long time, if only on the evening of the sixth day. The mention of the seventh day, when according to whom God rested, would have reached the end without mention, or as it is mentioned in the Qur’an, which gives an opportunity to think that instead of actual days, they are periods of unexamined weighing. Even then, the description of the Murshidhana text could not be accepted in any way because the events mentioned in it are completely contrary to the basic knowledge of science.
Therefore, it is understandable that the creation narrative is an imaginative and innovative narrative whose purpose was quite different from that of imparting knowledge of reality.
Another account of the
The second account of the creation of the world in the book of Genesis is immediately after the first account of the creation of the world without any comment or change of text.
We must bear in mind that this statement is about three centuries old and very brief
In it, more space has been given for the creation of man and heaven on earth than the creation of the heavens and the earth. It has also been described very briefly.
This is the birth of the heavens and the earth when they were created, on the day that the Lord God created the earth and the heavens, and there was no plant of the field on the earth until now, and no plant of the field had yet grown, because the Lord God had not watered the earth. It had rained and there was no man till the ground, but anger rose from the ground and all the tears watered the ground, and the Lord God created man from the dust of the ground and breathed into his nostrils the breath of life, then man became a living being.
It is the Jewish text that appears in the present-day biblical text, the Murshidana text, that is added later, but it may be questioned whether this beginning was so short that the creation of the world was so quick and so easy.
And in so short a time, no one can say that the Jewish text has not fallen into disarray in all this; we do not know that the few lines now before us express all that Creation was described in the oldest text of the Bible
The Jewish narrative does not say anything about the actual creation of the earth or the heavens, making it clear that when God created man, there was no vegetation on the earth, and no rain had fallen. The water of the earth covered its surface. This is confirmed by the last statement of the text of the creation of the world.
Therefore, the world of plants appeared on the earth at the same time when the good of man is related to the creation of the world, if it is read from science, then it is not scientifically correct.
Man did not appear on earth until long after plants had grown on it, and we do not know how many millions of years apart these two events are.
The only criticism that can be made of the Jewish text is the fact that it does not limit the creation of man in terms of the creation of the world and the earth in the same way that the Murshidana text does, which limits them to one week. It avoids the strong objections raised against vocal dhikr because of this
