The Quran Answers False Assessments of the Quran: The Subject of Creation in Six Days
Contents
- Introduction
- Prejudice, Ulterior Motives and Lack of Sincerity
- Confusing Intricate (Mutashabih) Verses With Perspicuous (Muhkam) Ones
- Lack of Expertise in Qur'anic Interpretation Techniques
- Insufficient Knowledge of Arabic
- The Absence of God-Given Wisdom and Understanding
- Lack of Thinking
- Arrogance and Superiority
- Trying to Interpret the Qur'an with Old Traditions
- Inability to Understand the Scientific Qur'anic Verses
- Trying to Interpret the Qur'an According to the Flawed Values of the Established Order
- Wine-drinking in Heaven
- Another Incorrect Interpretation on the Subject of Wine
- The Claim that "Pork Produced Under the Strict Hygienic Surroundings of Today May Be Consumed"
- Seeing the Anecdotes in the Qur'an as Fables
- The Assumption That the Qur'an is a Copy or Imitation of Other Holy Books
- Incompatibilities and Differences
- The Misinterpretation of the Term "We," Which God Uses in Reference to Himself
- Failing to Understand the Examples Given in the Qur'an
- Failing to Understand the Repetitions in the Qur'an
- Failing to Understand the Style of the Qur'an
- The Subject of Creation in Six Days
- The Speculation About Noah's Flood
- Conclusion

It is stated in various parts of the Qur'an that the universe was created in six days. Particular attention is often drawn to one section however, where the number of days in the separate verses mentioning the different stages of creation adds up to 8. Those who are unable to grasp the evident logic behind these verses assume them to conflict with all the other Qur'anic verses, which state the creation to have occurred in six days. These verses are as follows: Say: 'Do you reject Him Who created the earth in two days, and make others equal to Him? That is the Lord of all the worlds.' He placed firmly embedded mountains on it, towering over it, and blessed it and measured out its nourishment in it, laid out for those who seek it – all in four days. Then He turned to heaven when it was smoke and said to it and to the earth, 'Come willingly or unwillingly.' They both said, 'We come willingly.' In two days He determined them as seven heavens and revealed, in every heaven, its own mandate. We adorned the lowest heaven with lamps and guarded it. That is the decree of the Almighty, the All-Knowing. (Surah Fussilat: 9-12)
If the days mentioned in the above verses are calculated, they add up to 8. Whereas it is stated in verse 3 of Surah Yunus and others that the Earth, the skies and everything in between were created in 6 days. This situation could appear incomprehensible to a superficial reader who refuses to use his mind and logic or to pay close attention. Those who approach the Qur'an to try to discover faults and contradictions frequently cite the above verse. Yet, if a person concentrates and uses wisdom he can readily see that there is absolutely no paradox at all. If we pay attention to the periods of time stated in the verses we can reach the following calculations:
- It took four days from the time the universe was started until the sustenance had been made ready, or rather the necessary environment for living things was suitable, along with the creation of plants and animals.
- The beginning of this period, namely the shaping of the Earth along with the universe, or in short the creation of the world, took the initial two of these four days. So, these two days are not a separate time frame from those first four days. They are, to be more precise, the first two days of the four days mentioned in the next verse. - In the 11th and 12th verses state that the sky was formed in 2 days. In conclusion, they add up to 6 days.
In short, the verses explain the separate time frames for each of the events that take place within the six days of creation. It is imperative to clarify the point that the term "day" mentioned in these verses is not used to refer to a 24 hour-day but instead to indicate the different periods and phases.
The Speculation About the Name "Haman"
Those who keep themselves occupied by looking for inconsistencies in the Qur'an refer to a man named "Haman" who is mentioned in the Qur'anic verses as one of Pharaoh's men. In the Torah, the name Haman is not used when the life of the Prophet Moses is quoted. On the other hand, it is mentioned in the Gospel to refer to a helper of the Babylonian king who lived 1,100 years after the Prophet Moses and persecuted the Jews.
Those who claim that the Prophet Muhammad wrote the Qur'an in the light of the Torah and the Gospel also put forth the sophistry that he copied some of the subjects in the Qur'an wrongly.
The ridiculousness of this claim became obvious 200 years ago when the Egyptian hieroglyphs were deciphered and the name "Haman" was discovered.
Until then it had not been possible to read any of the writings or tablets written in ancient Egyptian. The ancient Egyptian language and hieroglyphs had been present for many thousands of years. However, with the spread of Christianity and its cultural influences during the second and third centuries AD the ancient Egyptians forgot their religion as well as the language, and the use of hieroglyphs came to a gradual stop. The year 394 AD is the last known time when a hieroglyph was used. Afterwards this language was forgotten, leaving nobody who could read and understand it. Until some 200 years ago.
The ancient Egyptian language was deciphered in 1799 with the discovery of a tablet dated to 196 BC called the "Rosetta Stone". The unique nature of this tablet came from the fact that it was written in three different forms of writing; hieroglyphics, demotic (a simplified form of ancient Egyptian hieratic writing) and Greek.
The ancient Egyptian dialect was decoded with the help of the Greek version. A Frenchman named Jean-Françoise Champollion completed the deciphering of the whole tablet. In this way, a forgotten language and the history that it contained came back to life. This discovery made it possible to research ancient Egyptian civilization, their beliefs and social life.
It also made it possible to acquire the vital piece of information we are now discussing. The name "Haman" was in fact mentioned in old Egyptian tablets. It was mentioned on a monument which now stands in the Hof Museum in Vienna, and in which the closeness of Haman to the Pharaoh was emphasized. (Walter Wreszinski, Ägyptische Inschriften aus dem K.K. Hof Museum in Wien, 1906, J. C. Hinrichs' sche Buchhandlung)
The dictionary "The People in the New Kingdom" refers to Haman as "the head of the quarry workers". (Hermanne Ranke, Die Ägyptischen Personennamen, Verzeichnis der Namen, Verlag Von J J Augustin in Glückstadt, Band I, 1935. Band II, 1952)
This discovery brought to light a truly astonishing fact. Haman was, contrary to what those who opposed the Qur'an claimed, really a man who had lived in Egypt during the Prophet Moses' time and furthermore, just as stated in the Qur'an, he was close to the Pharaoh and dealt with construction of sorts.
As a matter of fact, the Qur'anic verse that conveys how the Pharaoh requested Haman to build a tower is in perfect unison with this archaeological finding:
Pharaoh said, 'Council, I do not know of any other god for you apart from me. Haman, kindle a fire for me over the clay and build me a lofty tower so that perhaps I may be able to climb up to Moses' god! I consider him a blatant liar.'
In conclusion, the discovery of the name Haman on ancient Egyptian tablets discredited another claim made by those who strive to find inconsistencies in the Qur'anic verses. Furthermore, the undeniable truth that the Qur'an is revealed by God is once again proven without any doubt as the Qur'an miraculously conveyed historical information that could not have been found and deciphered in the Prophet's time.