Posted by Mustafa Abbas on October 06, 2026 | Views: 3 | Ratings: 0
The Quranic verse in Surah Al-Anbiya, 21:30, reads:
“Do not those who disbelieve see that the heavens and the earth were joined together before We clove them asunder, and We made from water every living thing? Will they not then believe?” (Quran 21:30).
This verse presents two major signs of Allah's creative power: the initial joining and subsequent separation of the heavens and the earth, and the fundamental role of water in sustaining all life. When examined through the lens of modern scientific discovery, these statements reveal remarkable alignment with contemporary understanding of cosmology and biology—knowledge that was entirely unavailable at the time of the Quran's revelation in the 7th century CE.
The first part of the verse concerns the heavens and the earth being "joined together" (ratq) and then "separated" (fatq). The source presents several interpretations, each offering profound insights.
The cosmological-origin interpretation reads the verse as describing the universe's beginning from a single, undifferentiated mass that was then separated, producing the heavens, the earth, and the celestial bodies. In this reading, ratq ("joined together") means the heavens and the earth were initially a single, fused, or undifferentiated mass. Fatq ("then We clove them asunder") means that this mass was opened, split, or separated, giving rise to distinct celestial bodies such as stars and planets.
This perspective resonates with modern scientific theories about the origin of the universe, potentially referencing the Big Bang theory, which postulates an initial explosion. It also says the universe continues to expand.
Modern cosmology holds that approximately 13.8 billion years ago, the entire universe was concentrated in an extremely hot, dense state—a singularity—before expanding rapidly. This initial expansion, commonly known as the Big Bang, led to the formation of subatomic particles, then atoms, and eventually stars, galaxies, and planets. The Quranic description of the heavens and earth being "joined together" before being "cloven asunder" aligns remarkably with this scientific model of cosmic origins.
Several Quranic verses and traditions are used to support this interpretation:
Quran 41:11. The Quran describes the heaven as "smoke" at an early stage. Since the earth and the heavens above were formed from this same "smoke," they were initially one connected entity. This supports the idea of a primordial unified mass that later separated. Modern astrophysics confirms that the early universe consisted of a hot, opaque plasma—effectively a cosmic "smoke"—from which all matter eventually condensed.
Quran 79:29–30. The process of forming the earth and then raising the sky after the initial creation of primary elements. This is presented as a detailed explanation of the "joining" and "separation" at a fundamental level.
The account of Abu Ja'far. Abu Ja'far provides an elaborate account of initial creation: Allah first created water, from which He created things; from water He created the wind, which caused foam to swirl; from the foam, the "pure white land" was created. Subsequently, Allah created fire from water, leading to smoke, from which the "clear and pure sky" was formed. This sequence implies an initial state of fundamental elements—water, wind, fire/smoke—from which the earth and sky were then shaped and established as distinct entities.
Muhammad, from Ahmad Bin Muhammad, from Ibn Mahboub, from Al-A’ala Bin Razeyn, from Muhammad Bin Muslim and Al-Hajjaal, from Al-A’ala, from Muhammad Bin Muslim who said: Abu Ja’far (asws) said to me: ‘Everything used to be water, and His (azwj) Throne used to be on the water. So Allah (azwj) Mighty is His (azwj) Mention Commanded the water, so a fire was ignited. Then He (azwj) Commanded the fire, so it was extinguished and smoke arose from its subsidence. So Allah (azwj) Created the Heavens from that smoke, and Created the earth from the ash. Then the water, and the fire, and the wind quarrelled. So the water said, ‘I am the greatest army of Allah (azwj)’, and the wind said, ‘I am the greatest army of Allah (azwj), and the fire said, ‘I am the greatest army of Allah (azwj). So Allah (azwj) Mighty and Majestic Revealed unto the wind: “You are My (azwj) greatest army’.
— Al-Kafi (Vol. 8) by Shaykh Muhammad b. Yaqub al-Kulayni, Book 1, Chapter 68, Hadith #1
This sequence implies an initial state of fundamental elements—water, wind, fire/smoke—from which the earth and sky were then shaped and established as distinct entities.
Creation in "six periods" and the expanding heavens. Allah created the heavens and the earth in "six periods," and that the heavens are built with might and are expanding. The expansion motif is consistent with the cosmological interpretation: after the initial separation, the universe continues to expand. This aligns with the scientific discovery of cosmic expansion, first observed by Edwin Hubble in 1929, which showed that galaxies are moving away from each other, indicating an expanding universe.
Expanding Heavens and Cosmological Interpretation
The Quran also describes the nature of the heavens as being built with might by Allah's hand, and that He is the one who expands it. This concept of "expanding heavens" is consistent with modern cosmological interpretations.
Thus, Islamic tradition and Quranic verses present a detailed account of creation, emphasizing its sequential and gradual nature, the vastness of the time involved, and the dynamic state of the universe, including the expansion of the heavens.
Another view holds that earthly and heavenly substances were initially uniform and later diversified into various compounds, resulting in the rich variety of life forms and natural elements. In this view, ratq refers to the primordial uniformity of substances, and fatq refers to their later differentiation into the rich variety of plants, animals, and natural elements. This differentiation allowed for the appearance of a wide array of plants, animals, and other created beings, each with its own special system, effects, and properties, and that these distinct systems are powerful signs of Allah’s infinite knowledge, glory, and might.
Several Quranic verses reinforce this theme of unity followed by differentiation:
The creation of man from tin (mud) is also noted. Since mud is a mixture of water and dust, this implies a combination or differentiation of substances in the creation of human beings.
The Creation of Man from Dust, Water, and Clay:
The Quranic descriptions of human creation from dust, water, and clay elucidate a multi-staged process, emphasizing both the material origins and the divine power and purpose behind human existence. These terms are not contradictory but rather complementary, describing different phases or aspects of creation.
Quranic Descriptions of Human Origin
The Quran uses several interrelated terms to describe the origin of humanity:
Dust (Turab): This term emphasizes the earthly material origin, particularly for Adam. The creation of Adam from dust highlights that humanity is intrinsically a part of the earth and originates from its basic material.
Clay or Mud (Tin, Hama, Salsal): This signifies dust that has been combined with water. Mud is formed through the combination of dust and water, indicating a material mixture in the creation of the human being. The Quran mentions the creation of man from sounding clay from mud moulded into shape and from wet earth. "And certainly did We create man from an extract of clay." (Quran 23:12) "And We did certainly create man out of clay from an altered black mud." (Quran 15:26). Narrations also describe Adam's creation from dust and water, where various kinds of earth and water were combined and kneaded to prepare a lump of clay, which was then molded into a figure.
"Salsaal" (sounding clay) is also mentioned as the material from which Allah created human beings.
Water (Ma): Water's essential role is highlighted in the creation of living beings and in the continuation of human life. The Quran states, "And We made every living thing out of water." (Quran 21:30). It describes the creation of man from "water pouring forth" (Quran 86:6) and states, "And it is He who has created from water a human being and made him [a relative by] lineage and marriage. And ever is your Lord competent [concerning creation]." (Quran 25:54). This emphasizes the importance of water in the creation of life and Allah's omnipotence.
Prophet Muhammad (peace be upon him and his family) said: ‘Everything has been created from water.’
— Kanz al-’Ummal, no. 15119
These descriptions are seen as complementary. For instance, Adam's creation began from clay, while his progeny proceeded from "Then We placed him as a sperm-drop in a firm lodging." (Quran 23:13). This sequence signifies a movement from a basic earthly material (dust combined with water) to the biological stages of human reproduction.
Stages of Creation
The Quran outlines a detailed process of human creation, particularly regarding the development of progeny:
o A clot (congealed blood).
o A little lump of flesh.
o Bones are formed within the lump.
o The bones are clothed with flesh.
It is emphasized that Adam's creation was distinct from his descendants, as he was not born through the coupling of a man and woman. Allah fashioned him and "breathed into him of My spirit" (Quran 15:29).
Significance of the Creation
The Quranic descriptions of human creation from dust, water, and clay hold profound significance:
Earthly Origin and Humility: Creation from dust and clay highlights humanity's earthly material origin, reminding individuals of their "lowly origins." This underscores that Allah is the sole creator and manager of human affairs and that human existence is limited to a specific term decreed by Allah.
Divine Power and Wisdom: The transformation of simple materials like dust and water into a complex human being, culminating in "the best stature" (Quran 95:4), demonstrates Allah's absolute power and wisdom. It shows His ability to create from nothing and to perfect His creation. The Quran mentions that Allah created humanity in the best of forms from humble beginnings.
Spiritual Dimension: After the physical form is fashioned, Allah breathes His spirit into man. This "Divine Grace" is inherent in every human being and is considered the cause of human dignity and honor, distinguishing humanity from other creatures. This spiritual aspect enables humans to proceed on the path of perfection.
Purpose and Accountability: Humanity was created with a purpose and with an inherent recognition of Allah as the Creator. Humans are granted the blessing of freedom to choose between good and evil and are accountable to Allah.
Connection to Resurrection: The creation of humans from dust and water demonstrates Allah's power to bring forth life from non-living matter, serving as a powerful reminder of His capability to resurrect the dead. "O People, if you should be in doubt about the Resurrection, then [consider that] indeed, We created you from dust, then from a sperm-drop, then from a clinging clot, and then from a lump of flesh, formed and unformed - that We may show you. And We settle in the wombs whom We will for a specified term, then We bring you out as a child, and then [We develop you] that you may reach your [time of] maturity. And among you is he who is taken in [early] death, and among you is he who is returned to the most decrepit [old] age so that he knows, after [once having] knowledge, nothing. And you see the earth barren, but when We send down upon it rain, it quivers and swells and grows [something] of every beautiful kind." (Quran 22:5)
Obedience and Submission: The clay from which man is created is described as soft and adaptable, symbolizing obedience and submission to Allah's will, which is the essence of Islam and the spiritual destiny of humans.
Shared Origin and Bonds: Narrations indicate that Adam was created from water and clay, linking the ambition of his descendants to these elements. The concept of shared clay also explains bonds, such as a freed slave (mawla)
Muhammad ibn Ali ibn Al-Hussein said: It was said to Al-Sadiq (peace be upon him): Why do you say a man's mawla is from him? He said: Because he was created from his clay, then they were separated, then captivity returned him to him, so he showed him kindness due to what was in him from him, and freed him; therefore he is from him.
— Wasa'il al-Shia Vol. 23, Section 1, Chapter 35, Hadith 29111
Special Creation of Prophets and Believers: Islamic tradition states that prophets are created from the most sacred clay, and believers from a "stickier kind of clay," suggesting a special connection and a relationship of roots and branches.
Ali ibn Ibrahim has narrated from his father from ibn Mahbub from Salih ibn Sahl who has said that I asked abu Abu ‘Abdillah (peace be upon him) the following: “May Allah keep my soul of service to you, from what kind of material has Allah, the Majestic, the Glorious, created the clay of the believers? He then replied, ‘He has created them with the clay from which the prophets were made. Thus, they never become unclean.’”
— Al-Kafi (Vol. 2) by Shaykh MuHammad b. Yaqub al-Kulayni, Book 1, Chapter 1, Hadith #3
In essence, the Quranic accounts of human creation from dust, water, and clay provide a holistic view of human origins, encompassing physical development, divine intervention, spiritual endowment, and ultimate purpose, all within the framework of Allah's omnipotence.
Origin of the First Human (Adam)
The creation of Adam is described using several terms for different forms or states of clay and earth, emphasizing a miraculous and direct act of creation distinct from subsequent human reproduction.
Primary Substances
Dust (turab) and Earth (al-ard): The initial material for human creation is often mentioned as al-ard (earth) or turab (dust). The process begins with Allah sending water upon the clay, molding it, and creating Adam from it. Islamic tradition further elaborates that four clays were brought by the angel Jibra'il from the crust of the earth and mixed with four types of water (fresh, salty, bitter, stinky).
Water (ma): Water is integral to the formation of clay. It is stated that Allah collected clay from various types of earth (hard, soft, sweet, sour), which He then mixed with water until it became pure and gluey. Imam al-Baqir (peace be upon him) stated,
Imam Mohammad al-Baqir (peace be upon him) said, ‘The first thing that He created from His creation was the substance that all things come from, and that is water.’
— al-Tawhid, p. 68, no. 20
Clay (Tin): The combination of dust and water results in Tin (clay). The Quran states, "He it is Who created you from clay." (Quran 6:2). The significance of clay is highlighted as a soft and adaptable substance, symbolizing obedience and submission.
Stages of Clay Transformation
Dark, Foul-Smelling Clay (Hama): The initial mixture of dust and water forms Hama, described as a dark, foul-smelling clay.
Refined and Sticky Clay (Tin lazib): This Hama is then refined, strained, kneaded, and dried, becoming Tin lazib, which is sticky clay ready to be fashioned.
Resounding Clay (salsal): The final stage mentioned for Adam's creation is salsal, described as dry, raw clay that gives forth a sound when blown into or tapped, similar to pottery or ceramic. The Quran states, "And certainly We created man of clay that gives forth sound, of black mud fashioned in shape." (Quran 15:26). This refers to salsal min Hama masnun (raw clay, of black mud moulded).
Fashioning and the Divine Spirit
After the clay was molded into a figure and dried until it became salsal, Allah "fashioned him (in due proportion unto him) and breathed into him of My spirit." (Quran 15:29), (Quran 38:72) This infusion of the divine spirit (Ruh) gave Adam life and signifies humanity's unique dignity and honor.
The creation of Adam was unique in that he was not born through the coupling of a man and woman.
Origin of Human Progeny (Subsequent Generations)
The Quran describes the creation of Adam's descendants as a process of biological development, beginning with an extract of clay and evolving through specific stages within the womb.
Initial Substance (from an Extract of Clay/Water)
Extract of Clay: Humans were created from an "extract of clay" (Quran 23:12), also referred to as a quintessence of clay. This implies a refined essence derived from the original clay.
Water / Semen / Seed: The progeny is described as being created from an extract of water, a drop of fluid, a seed, sperm seminal fluid, or gushing fluid. It is also mentioned as a mixture of male and female sexual discharge. These phrases highlight the role of bodily fluids, ultimately derived from food and water, in human reproduction. It is stated that humanity originated from dust, and then was transformed into semen, and God created man from dust and then made his progeny from an extract of water.
Stages of Embryonic Development
Drop (nuTfah): The journey begins with a drop (of seed) placed in a receptacle secure.
Clinging Clot (alaqah): This drop is then "fashioned... a clot," referring to a clinging clot or congealed blood.
Lump of Flesh (mudghah): The clot is then fashioned into a lump of flesh or bitesize tissue, which may be formed or unformed.
Bones (i?am): From the lump of flesh, "bones" are formed.
Clothed with Flesh (laHm): The bones are then "clothed with flesh."
Another Creation: Finally, Allah "produced it as another creation." This final stage involves the breathing of the soul, culminating in a complete human being with distinct faculties. The Quran states: "Verily we created man from a product of wet earth; then placed him as a drop (of seed) in a safe lodging; then fashioned we the drop a clot, then fashioned we the little lump bones, then clothed the bones with flesh, and then produced it as another creation. So blessed be God. the fairest of creators!" (23:12-14)
Reconciling Different Descriptions
The various Quranic descriptions of human origin and substances (dust, clay, mud, water, semen, clot, etc.) are not contradictory. Instead, they illustrate different stages, aspects, or origins in the comprehensive process of human creation:
Sequential Stages: The creation of human beings progresses through a series of stages, each material or state representing a particular phase.
Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad and Ali ibn Ibrahim has narrated from his father from ibn Mahbub from ibn Ri’ab from Zurarah ibn ’ A‘yan who has said the following: “I once heard abu Ja‘far (peace be upon him), saying, ‘When the seed falls in the womb it settles there for forty days, remains as a clot for forty days and as an embryo for another forty days. Allah then sends two creative angels with instruction to create him, as Allah wants it to be. It can be a male or a female. They shape him and write down the duration of his life, the time of his death, that he is a fortunate or unfortunate. The two must write down between his eyes the covenant of Allah, which He has taken from him in the condition of being particles. When the time for his coming out from the belly of his mother draws near; Allah sends an angel called admonisher who admonishes him that sends him into shock. He forgets the covenant and falls on the ground weeping because of the admonition of the angel?”
— Al-Kafi (Vol. 6) by Shaykh Muhammad b. Yaq?b al-Kulayni, Book 1, Chapter 6, Hadith #7
Initial vs. Progeny Creation: The initial creation of Adam from clay was a direct, miraculous act. The subsequent creation of his progeny involves a biological process that begins with an "extract of clay" (linking back to Adam) and develops through seminal fluid (originating from water and food) into a fully formed human.
Confirmation by Modern Science: These stages comply with modern science and are confirmed in embryology, suggesting a harmony between divine revelation and scientific observation regarding human development.
Practical Lessons
The descriptions of human origin convey profound lessons about humanity's relationship with Allah:
Humility and Purpose: Starting from humble substances like dust and clay, humans are reminded of their physical origins, fostering humility. Yet, the elaborate process and the breathing of Allah's Spirit emphasize the purposeful and dignified nature of human existence.
Allah's Omnipotence and Wisdom: The intricate and sequential stages of creation demonstrate Allah's ultimate power, design, and wisdom in bringing forth complex life from seemingly simple elements.
The Special Status of Humanity: The divine act of breathing the Spirit into Adam and the detailed, careful development of human beings underscore humanity's unique status and responsibility among creation. Allah is described as the "Best of creators" due to the special care given to human creation.
Hadith Narrations on Human Creation
Narration from Al-Kafi on the Prohibition of Eating Clay
A number of our people have narrated from Ahmad ibn Muhammad from al-Hassan ibn Ali from Hisham ibn Salim who has said the following: “Abu ‘Abd Allah (peace be upon him), has said that Allah, most Majestic, most Glorious, created Adam from clay and has made it unlawful for his offspring to eat clay.’”
— Al-Kafi (Vol. 6) by Shaykh Muhammad b. Yaqub al-Kulayni, Book 5, Chapter 18, Hadith #4
Narration from Al-Kafi on the Creation of Adam and Eve
Aban has narrated from al-Wasitiy who has said the following: “Abu ‘Abd Allah (peace be upon him), has said, ‘Allah created Adam from water and clay so the ambition of the sons of Adam is in water and clay. He created Eve from Adam so the ambition of women is for men and their fortress is in the houses.’”
— Al-Kafi (Vol. 5) by Shaykh Muhammad b. Yaq?b al-Kulayni, Book 3, Chapter 19, Hadith #4
Narration from Man La YaHduruh al-Faqih on the Mawla
It was said to Imam Jafar ibn Muhammad Al-Sadiq (peace be upon him): Why do you say that a man's mawla (freed slave) is considered to be from him?
Imam (peace be upon him) said: Because he was created from his clay, then they were separated, and captivity brought him back to him. So, he showed compassion for what was in him (the shared origin) and freed him. Therefore, he is considered to be from him.
— Man La Yahduruh al-Faqih (Vol. 3) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 49, Hadith #2
The Quranic accounts of human creation from dust, water, and clay provide a comprehensive view of human origins, encompassing physical development, divine intervention, spiritual endowment, and ultimate purpose, all within the framework of Allah's omnipotence. These descriptions are not contradictory but rather complementary, illustrating different stages and aspects of the creative process. They emphasize humanity's earthly origins, the divine power and wisdom behind creation, the spiritual dimension bestowed upon humanity, and the purpose and accountability inherent in human existence.
Heaven, Earth, Rain, and Sustenance
From Al-Hussein bin Alwan, from Ja'far, from his father who said: The Messenger of Allah (peace be upon him and his family) said: Indeed, provision descends from the sky to the earth equal to the number of raindrops, to each soul according to what is decreed for it, but Allah has excess, so ask Allah from His bounty. Shaykh Hurr Amili: What indicates this has preceded in persistence and other matters, and what indicates it will come, and the transmitted supplications for seeking provision are very numerous.
— Wasa'il al-Shia Vol. 7, Section 2, Chapter 48, Hadith 8904
Muhammad ibn al-Qasim al-Astarabadi said: Yusuf ibn Muhammad ibn Ziyad and `ali ibn Muhammad ibn Sayyar both said, on the authority of their father, on the authority of al-Hasan ibn `Ali, on the authority of his father `Ali ibn Muhammad, on the authority of his father Muhammad ibn `Ali, on the authority of his father, `Ali ibn Musa al-Rida, on the authority of his father Musa ibn Ja`far, on the authority of his father Ja`far ibn Muhammad, on the authority of his father Muhammad ibn `Ali that His father, `Ali ibn al-Husayn, was asked to interpret the Word of Allah, the Mighty and High: Who made the Earth a resting place for you. He said He made it suitable for your nature and in harmony with your bodies. He did not make it severely hot and warm so it may burn you, nor severely cold so it may freeze you. Neither did He make it severely perfumed to give you headaches, nor did He make it terribly foul-smelling so it may sicken you. He neither made it severely soft like water so it may drown you, nor did He make it severely hard so it may obstruct you from making houses, buildings, and graves for your deceased. However, Allah, the Mighty and High, made it with firmness so that you could benefit form it, enabling your bodies to walk upon it and your houses to hold together. He placed in it soft soil so that you could build your homes upon it, dig graves, and so that you could find other benefits. This is why He made the earth a resting place for you. Then the Mighty and high said: Heaven a canopy, i.e. a protecting roof over you, where its sun, moon and stars rotate for your benefit. The Mighty and High then said: And (Who sends down water from heaven, i.e. the rain which He sends down form a height so that I may reach the highest points of the mountains, the hills, the elevations, and the low-lying land. Then He separated the rain into drizzle, shower, heavy downpour, and sprinkles so that he earth could better absorb it. He did not sent the rain down in one shot, as that would have destroyed our lands, trees, field and fruits. Then the Mighty and High said: Then brings forth with it subsistence for you of the fruits; therefore, do not set up rivals to Allah, i.e. Images or idols, which cannot think, hear, see, and do not have power over anything. While you know, that they do not have power over the magnificent bounties which your Lord, the Blessed and Exalted, ha blessed you with.
— Al-Tawhid by Shaykh Muhammad b. Ali al-Saduq, Book 2, Chapter 62, Hadith #11
A more observable interpretation is that "joining" meant the absence of rain from the heavens and the inability of the earth to produce vegetation. Allah then caused the heavens to "separate" by sending down rain and the earth to "separate" by bringing forth plants.
Traditions from the Ahl al-Bayt (peace be upon him) support this meaning, connecting it to direct observation of how rain facilitates growth. When the heavens and the earth were "opened," it allowed for rain to fall from the sky and for grain to grow from the earth, providing sustenance. Imam Abu Ja'far (peace be upon him) clarified that "closed up" meant the sky was not sending down rain, and the earth was not growing any vegetation. When Allah "opened them," it signified that He opened up the sky by sending down rain and the earth by allowing seeds to grow.
This interpretation is directly observable and aligns with the verse's rhetorical challenge "Do not those who disbelieve see..." as it refers to processes visible to the naked eye—how rain falls and how lands cleave asunder to bring forth life.
A less common but distinct interpretation applies the concept of joining and separation to the end of the world. Some commentators explain the "splitting open" of the heavens as their separating after having been joined as a temporary measure in this world. This union ensured that the universe operated in a way conducive to human existence. However, when the Day of Resurrection sets in, this temporary state of being joined is no longer considered necessary for the well-being of the universe.
The verse prompts believers to "see," which can imply both literal observation and intellectual knowledge, encompassing scientific discoveries that reveal the universe's origins and intricate design. It is also noted for providing evidence, such as the roundness of the earth, a concept not empirically proven until many years later, thereby highlighting the Quran's scientific understanding. The creation of the heavens and the earth is not random but with truth and for an appointed term, serving as signs for those who reflect and possess intellect.
A tradition in Al-TawHid by Shaykh MuHammad b. Ali al-Saduq, Book 2, Chapter 62, Hadith #11, explains the earth as a resting place: He made it suitable for human nature and in harmony with bodies. He did not make it severely hot or cold, nor severely perfumed or foul-smelling, nor severely soft like water so it may drown, nor severely hard so it may obstruct building houses, buildings, and graves. Allah made it with firmness so that bodies could walk upon it and houses hold together. He placed in it soft soil so that homes could be built, graves dug, and other benefits found. The heaven is a canopy, a protecting roof, where sun, moon, and stars rotate for benefit. Rain is sent from a height to reach mountains, hills, elevations, and low-lying land. Then He separated the rain into drizzle, shower, heavy downpour, and sprinkles so that the earth could better absorb it. He did not send the rain down in one shot, as that would have destroyed lands, trees, fields, and fruits. Then He brings forth with it subsistence of fruits, so do not set up rivals to Allah—images or idols which cannot think, hear, see, and do not have power over anything.
The second part of Quran 21:30 emphatically states: "And We have made of water everything living." This highlights the indispensable role of water in sustaining all forms of life presents two primary explanations.
The life of all living beings, including plants and animals, is fundamentally dependent on water, especially the water brought by rain. Water is the source of life for every living thing, and the growth and existence of vegetation and animals are directly tied to it.
Modern scientific understanding, confirms that all life forms require water for their cellular functions, and many theories suggest that life itself originated in aquatic environments. Furthermore, a significant portion—approximately seventy percent—of the human body and many animals consists of water.
Quran 24:45: “Allah has created every [living] creature from water. And of them are those that move on their bellies, and of them are those that walk on two legs, and of them are those that walk on four. Allah creates what He wills. Indeed, Allah is over all things competent.” This verse is understood to mean that animals originate from water and that Allah’s creative power produces diverse life forms from that origin.
In light of these Quranic statements, several points of alignment with modern scientific understanding:
These are signs that point to Allah’s power, wisdom, and mercy.
Ahmad ibn Muhammad al-Kufiy has narrated from Ali ibn al-Hassan al-Mithamiy from Ali ibn Asbat from ‘Abd al-Samad ibn Bandar from al-Husayn ibn ‘Ulwan who has said the following: “Once, a man asked abu ‘Abd Allah (peace be upon him), about the taste of water. He (the Imam) said, ‘Ask to understand not to harass. The taste of water is the taste of life.’”
— Al-Kafi (Vol. 6) by Shaykh MuHammad b. Yaqub al-Kulayni, Book 6, Chapter 1, Hadith #7
Imam Jafar al-Sadiq (peace be upon him) said, ‘The flavour of water is life.’
— Tuhaf al-’Uqul, no. 370
Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad from Ya‘qub ibn Yazid from ibn Faddal from those who narrated to him who has said the following: “Abu ‘Abd Allah (peace be upon him), has said, ‘If one enjoys and appreciates the taste of water in this world Allah, most Majestic, most Glorious, will give him water in paradise.’”
— Al-Kafi (Vol. 6) by Shaykh MuHammad b. Yaqub al-Kulayni, Book 6, Chapter 1, Hadith #6
Allah, Be He Glorified, has said: ‘And We made from water every living thing’.
The Arabic word for water, ma, can also refer to the reproductive fluid from which living creatures are typically produced. This meaning is further elaborated in Quran 24:45, which states that Allah created every animal from water, describing creatures that move on their bellies, on two legs, or on four legs, affirming Allah's power to create as He wills.
In this reading, the verse’s declaration—“And We made from water every living thing”—includes the idea that living beings are brought into existence from a water-like reproductive fluid. This meaning is further elaborated in Quran 24:45, which states: “Allah has created every [living] creature from water. And of them are those that move on their bellies, and of them are those that walk on two legs, and of them are those that walk on four. Allah creates what He wills. Indeed, Allah is over all things competent.” (Quran 24:45). This verse is understood to mean that animals originate from water, and it then describes the diversity of their forms—creatures that move on their bellies.
This verse is understood to mean that animals originate from water, and it then describes the diversity of their forms—creatures that move on their bellies, on two legs, or on four legs. So the reproductive-fluid reading does not narrow Quran 21:30; it extends its meaning to include the very genesis of individual creatures, not only their continued dependence on water for survival.
The animal kingdom is conceived from sperm, which is a substance composed of water and is a cause of creation. This suggests water's role not just in sustaining existing life, but in initiating it. The same theme appears in the Quranic statement: “And it is He who has created from water a human being and made him [a relative by] lineage and marriage. And ever is your Lord competent [concerning creation].” (Quran 25:54).
Primarily addresses the visible, tangible living creatures known to human beings, particularly plants and animals. The verse therefore describes the physical basis of ordinary terrestrial life, while not necessarily applying in the same material sense to beings such as angels and jinn. This is relevant to the reproductive-fluid interpretation, because it indicates that the verse's "water" refers to the physical generative fluid of creatures that are observable and tangible.
In light of these Quranic verses, the reproductive-fluid interpretation reinforces the verse's concluding challenge: "Will they not then believe?" The fact that living creatures are generated from a water-like fluid, and that Allah creates from it diverse forms of life, is presented as a sign of His power to create as He wills. It complements the biological-dependence interpretation: water sustains life, and water also initiates life. Both meanings point to the same theological conclusion—that Allah is the sole Creator and Sustainer, and that these signs call humanity to faith.
Several other Quranic verses underscore the pivotal role of water in creation and sustenance:
The virtuous scholar, jurist Abu Ja'far Muhammad ibn Ali ibn al-Hussain ibn Musa ibn Babawayh al-Qummi, the author of this book, may God have mercy on him, said: Indeed, Allah (swt), Blessed and Exalted, says:
'And We sent down from the sky pure water' (Surah Al Furqan Quran 25:48).
And He, Mighty and Majestic, says:
'And We sent down from the sky water in due measure, and We settled it in the earth, and indeed We are able to take it away' (Surah Al Mu'minun Quran 23:18).
'And He sent down upon you water from the sky to purify you with it' (Surah Al-Anfal Quran 8:11).
Therefore, all water originates from the sky, and all of it is purifying. Sea water is pure, and well water is pure.
— Man La Yahduruh al-Faqih (Vol. 1) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 2, Hadith #0
From Abu Abdullah (peace be upon him) who said: Ali (peace be upon him) said: Water purifies and is not purified. Translator: Forms I and II of the verb "tahara" are used here with different meanings.
— Wasa'il al-Shia Vol. 1, Section 3, Chapter 1, Hadith 328
Hafs ibn al-Bakhtari narrated from Him (peace be upon him) that He said: When Allah (swt), Blessed and Exalted, wishes to bring benefit through rain, He commands the clouds to take water from beneath the Throne. But when He does not intend for vegetation to grow, He commands the clouds to take water from the sea.
It was said: But sea water is salty.
Imam (peace be upon him) said: The clouds purify it.
— Man La Yahduruh al-Faqih (Vol. 1) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 80, Hadith #1491
Water is an essential means of purification in Islam, used for ablution (Wudu) and ritual baths (Ghusl) before prayers. The Quran describes Allah sending down “And it is He who sends the winds as good tidings before His mercy, and We send down from the sky pure water” (Quran 25:48) and “[Remember] when He overwhelmed you with drowsiness [giving] security from Him and sent down upon you from the sky, rain by which to purify you and remove from you the evil [suggestions] of Satan and to make steadfast your hearts and plant firmly thereby your feet.” (Quran 8:11). All water originating from the sky is considered purifying, including sea and well water. Imam Ali (peace be upon him) taught that Allah created water to be a purifier, and nothing can make it impure except that which changes its color, taste, or smell.
Imam Ali (peace be upon him) said: ‘Allah has created water to be a purifier where nothing can make it impure, except for that water whose colour, taste or smell has changed.’
— Wasa’il al-Shi’ah, v. 1, p. 101, no. 9
Water also carries symbolic significance. In Islamic tradition, water is often likened to knowledge. Just as water is necessary for the life of the body, knowledge is essential for the life of the soul. The flowing rivers in Paradise are interpreted as symbols of divine knowledge and cognition that flow through the souls of believers.
From Mas'ada bin Sadaqa: From Abu Abdullah (peace be upon him) who said: Ali (peace be upon him) used to stand in the rain when it first started falling until his head, beard, and clothes would get wet. It was said to him: O Commander of the Faithful, take shelter, take shelter. He would say: This water is close to the Throne. Then he began to narrate and said: Beneath the Throne is a sea containing water that grows the sustenance of living creatures. When Allah wants to grow what He wills as a mercy for them, Allah reveals to it to rain as He wills from heaven to heaven until it reaches the lowest heaven (as I think), then it casts it to the clouds.
— Wasa'il al-Shia Vol. 8, Section 1, Chapter 8, Hadith 10009
Al-Husayn ibn Muhammad has narrated from Mu’alla’ ibn Muhammad from al-Washsha’ from Aban from al-Harith ibn al-Mughirah who has said the following: “Abu ‘Abd Allah (peace be upon him), has said, ‘If you need something, take Wudu’, perform two Rak‘at Salah (prayer) and then praise Allah, speak of His greatness and read of verses (of Quran), then ask for your needs, your prayer will be answered.’”
— Al-Kafi (Vol. 3) by Shaykh Muhammad b. Yaqub al-Kulayni, Book 4, Chapter 95, Hadith #9
From Abu Ja'far (peace be upon him) who said: Shall I not tell you about the ablution (wudu) of the Messenger of Allah (peace be upon him and his family)? He took a handful of water with his right palm and washed his face with it, then he took a handful with his left hand and washed his right hand with it, then he took a handful of water with his right hand and washed his left hand with it, then he wiped his head and feet with the remaining moisture from his hands.
— Wasa'il al-Shia Vol. 1, Section 8, Chapter 15, Hadith 1023
From Ibn al-Qaddah from Abu Abdullah (peace be upon him) who said: The Messenger of Allah (peace be upon him and his family) said: The commencement of prayer is ablution, its sanctification is the takbir, and its completion is the tasleem. Its Obligation, How To Perform It, And What Suffices For A Mute Person
— Wasa'il al-Shia Vol. 6, Section 2, Chapter 1, Hadith 7214
Beyond its scientific and biological meanings, Quran 21:30 carries profound spiritual significance. Just as Allah grants physical life through water, He bestows spiritual life upon the heart, inspires acts of obedience, and fosters reflection through His divine mercy. Water, therefore, is not merely a material means of existence but also a potent symbol of divine mercy and purification.
The supplication of the Commander of the Faithful (peace be upon him) during ablution (wudu) beautifully illustrates this spiritual dimension:
It is narrated that Commander of the Faithful (peace be upon him), when performing wudu, would say:
Bismillahi wa billahi wa khayru al-asma’i lillah, wa akbaru al-asma’i lillah, wa qahirun liman fi as-sama’, wa qahirun liman fi al-ard. Alhamdulillahi alladhi ja‘ala mina al-ma’i kulla shay’in hayyin wa ahya qalbi bil-iman. Allahumma tub ‘alayya wa tahhirni, wa iqdi li bil-husna, wa arini kulla alladhi uhibbu wa iftah li bil-khayrati min ‘indika ya Sami‘ ad-du‘a’ In the name of Allah (swt) and by Allah (swt), and the best names for Allah (swt) and the greatest names for Allah (swt), who is the Dominant over those in the heavens and the Dominant over those on the earth. All praise is due to Allah (swt), who has made from water every living thing and has revived my heart with faith. O’ Allah (swt), accept my repentance and purify me. Grant me goodness and show me all I love, and open for me the avenues of good from You, O’ Hearer of Supplication.
— Man La Yahduruh al-Faqih (Vol. 1) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 10, Hadith #87
Ablution is far more than a physical preparation; it is a profound spiritual discipline. It is considered a noble creation and a practice loved by Allah. Proceeding to water for purification and wudu is likened to proceeding to the Mercy of Allah. It is viewed as a key to drawing closer to Allah and extending in His service. Water used for performing wudu is considered blessed and acquires a different reality. It transforms into “drops of light” that are applied to the relevant parts of the body during ablution. This spiritual light, “light upon light” when wudu is performed repeatedly, signifies its profound inner effect.
The spiritual benefits of wudu include the falling away of sins.
The Messenger of Allah, peace be upon him and his family, said: When a servant performs ablution and washes his face, the sins of his face fall away. When he washes his hands up to the elbows, the sins of his hands fall away. When he wipes his head, the sins of his head fall away. And when he wipes his feet, or washes them out of taqiyya (precautionary dissimulation), the sins of his feet fall away. And if he says at the beginning of his ablution 'Bismillah ar-Rahman ar-Rahim (In the name of Allah, the Most Gracious, the Most Merciful)', all his limbs are purified from sins. And if he says at the end of his ablution or his bath from major impurity (ghusl janaba): 'Subhanaka Allahumma wa bihamdika, ash-hadu an la ilaha illa ant, astaghfiruka wa atubu ilayk, wa ash-hadu anna Muhammadan abduka wa rasuluk, wa ash-hadu anna Alian waliyuka wa khalifatuka ba'da nabiyyika, wa anna awliya'ahu khulafa'uka wa awsiya'uhu' (*), his sins fall away as leaves fall from a tree, Method Of Ablution And A Collection Of Its Rulings And Allah creates for every drop of his ablution or ritual washing an angel that glorifies Allah, sanctifies Him, proclaims His oneness, exalts Him, and sends blessings upon Muhammad and his pure family. The reward for this is for the one performing ablution. Then Allah commands that his ablution and ritual washing be sealed with a seal from the seals of the Lord of Might. [This is part of] a long hadith that includes immense rewards. Translator: * "Glory be to You, O Allah, and all praise is Yours. I bear witness that there is no deity but You. I seek Your forgiveness and turn to You in repentance. And I bear witness that Muhammad is Your servant and Your messenger. And I bear witness that Ali is Your wali (guardian) and Your successor after Your prophet, and that his awliya (guardians) are Your successors and Your appointed ones."
— Wasa'il al-Shia Vol. 1, Section 8, Chapter 15, Hadith 1040
It was narrated that whoever performs ablution and mentions Allah's name, their entire body becomes purified, and ablution after ablution becomes an expiation for sins committed between them. Whoever does not mention His name, only the parts touched by water become pure.
— Wasa'il al-Shia Vol. 1, Section 8, Chapter 26, Hadith 1111
It is narrated: 'Whoever performs ablution and mentions the name of Allah (swt), all of his body becomes pure, and the ablution performed between two ablutions serves as atonement for the sins committed between them. And whoever does not mention [the name of Allah (swt)] will not purify his body except for what the water touches.'
— Man La Yahduruh al-Faqih (Vol. 1) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 11, Hadith #102
The concluding question of the verse, “Will they not then believe?”, transforms these observed and understood signs of creation into a direct argument for reflection and belief in Allah. By presenting the majestic origin and ordering of the cosmos, alongside the undeniable dependence of all life on water, the Quran invites humanity to observe the world around them and recognize the clear manifestations of divine power, wisdom, and benevolence. The intricate design of the heavens and the earth, their initial joining and subsequent separation, serve as compelling evidence of Allah’s creative might. The cyclical provision of rain from the heavens, leading to lush vegetation from the earth, visibly demonstrates the connection between divine provision and earthly life. And the universal truth that water is fundamental to the existence and continuation of all living things unequivocally points to a singular, all-powerful Creator. These are not merely natural phenomena but signs of Allah in the system of the world of existence and its regular order, emphasizing the reasons for Monotheism. The verse calls upon observers to move from mere contemplation of creation to a profound faith in Allah, the ultimate source of all existence. It is meant to take man out of his negligence, obliterate his pride, and invite him towards worship and submissiveness to the Creator.
The Quran consistently invites contemplation of the natural world.
More than 750 verses encourage mankind to contemplate and investigate natural phenomena as divine signs within the context of the order of existence.
Surah Al-Jathiyah (Quran 45:3-5):"Most surely in the heavens and the earth there are signs for the believers. And in your (own) creation and in what He spreads abroad of animals there are signs for a people that are sure, and (in) the variation of the night and the day, and (in) what Allah sends down of sustenance from the cloud, then gives life thereby to the earth after its death, and (in) the changing of the winds, there are signs for a people who understand."
Surah Ar-Rum (Quran 30:8):"Do they not contemplate within themselves? Allah has not created the heavens and the earth and what is between them except in truth and for a specified term. And indeed, many of the people, in [the matter of] the meeting with their Lord, are disbelievers."
Surah Fussilat (Quran 41:53):"We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth. But is it not sufficient concerning your Lord that He is, over all things, a Witness?"
Surah Muhammad (Quran 47:24):"Do they not then reflect on the Quran? Nay, on the hearts there are locks."
Imam Ali (peace be upon him) said: ‘How I wonder at the one who entertains doubts about Allah whilst beholding the very creation of Allah.’
— Nahjul Balaghah, Saying 126
Imam Ali (peace be upon him):
Be aware! Knowledge without thinking has no profit!
Be aware! Recitation of the Quran without reflection is of little use!
Be aware! Worship lacking reflection has no effect!
— 1. Al-Kafi, Volume One, Page 36 and Tuhaful Uqul, Maani Al-Akhbar, page 226; Bihar Al-Anwar Volume 2, page 48-49, Aalamu Addeen, page 100, Mishkat Al-Anwar 137-138, Muniat Almureed 162.
From Talhah bin Zaid from Abu Abdullah (peace be upon him) who said: Indeed this Quran contains beacons of guidance and lamps for darkness, so let one who seeks polish his vision and open his sight to the light, for contemplation/reflection is life to the heart of the insightful one, just as one seeking light walks in darkness with illumination.
— Wasa'il al-Shia Vol. 6, Section 4, Chapter 3, Hadith 7655
Imam Zain-ul-Abideen (peace be upon him): (Oh people) contemplate, meditate, and practice for the (place, thing) that you have been created for, Allah did not at all create you in vain and useless
— Tuhaf al-Uqul, P 274
And with the same chain of transmission, on the authority of al-Hasan ibn Mahbub, on the authority of al-`Ala’ ibn Razin, on the authority of Muhammad ibn Muslim, that Abu Ja`far al-Baqir (peace be upon him) was asked about the Word of Allah, the Mighty and High: And whoever is blind in this, he shall (also) be blind in the hereafter; and more erring from the way. He (peace be upon him) said: He who is guided by the creation of the heavens and the earth, and the alteration of the night and the day, and the sailing of the ships, and the sun and the moon, and all the other amazing signs of Allah, should know that there is something Greater behind them all. He shall be blind in the Hereafter, and the fartheset from the straight path. He (peace be upon him) added, “In other words, he is blind and led astray, form what he does not see.”
— Al-Tawhid by Shaykh Muhammad b. Ali al-Saduq, Book 2, Chapter 67, Hadith #6
Imam Mohammad al-Baqir (peace be upon him) said with regards to the following verse of Allah – most High– “But whoever has been blind in this [world], will be blind in the Hereafter”, (Quran 17:72) said, ‘Whoever does not see that there is a great creator behind the creation of the heavens and the earth, the alternating night and day, the orbits of the sun and the moon and all the other wondrous signs “will be blind in the Hereafter.”’ He (peace be upon him) then said, ‘This means he is blind to what he did not witness and (even) more astray from the (right) way.’
— Bihar al-Anwar, v. 3, p. 28, no. 2
In essence, Quran 21:30 is a comprehensive statement that combines scientific foresight with spiritual wisdom, presenting the creation of the universe and the fundamental role of water as irrefutable proofs of Allah’s omnipotence and a direct call for humanity to embrace faith.
Quran 21:30 presents two profound scientific truths that were entirely unknown at the time of revelation: the cosmic origin of the universe from a unified state followed by separation and expansion, and the fundamental role of water as the basis of all life. The verse's alignment with modern cosmology's Big Bang theory and biology's understanding of water's indispensable role in life constitutes a remarkable scientific miracle. Yet beyond these scientific dimensions, the verse serves as a powerful invitation to faith, calling humanity to recognize the Creator through contemplation of His signs in creation. The command to "see" encompasses both physical observation and intellectual understanding, encouraging scientific inquiry as a pathway to recognizing divine truth. Faith is not blind acceptance but the reasonable conclusion drawn from careful observation and reflection upon the signs in creation.
• Quran 21:30 — primary verse: “And We made from water every living thing.”
• Quran 6:2
• Quran 6:38
• Quran 6:99
• Quran 8:11
• Quran 15:26
• Quran 15:29
• Quran 16:10
• Quran 17:72
• Quran 22:5
• Quran 23:12
• Quran 23:12–14
• Quran 23:13
• Quran 23:14
• Quran 23:18
• Quran 24:45
• Quran 25:48
• Quran 25:54
• Quran 30:8
• Quran 38:72
• Quran 41:11
• Quran 41:39
• Quran 41:53
• Quran 45:3–5
• Quran 47:24
• Quran 57:17
• Quran 79:29–30
• Quran 80:25
• Quran 86:6
• Quran 95:4
Hadith and Other Sources
• Al-Kafi (Vol. 8) by Shaykh Muhammad b. Yaqub al-Kulayni, Book 1, Chapter 68, Hadith #1.
• Al-Kafi (Vol. 2) by Shaykh Muhammad b. Yaqub al-Kulayni, Book 1, Chapter 1, Hadith #3.
• Al-Kafi (Vol. 6) by Shaykh Muhammad b. Yaqub al-Kulayni, Book 1, Chapter 6, Hadith #7.
• Al-Kafi (Vol. 6) by Shaykh Muhammad b. Yaqub al-Kulayni, Book 5, Chapter 18, Hadith #4.
• Al-Kafi (Vol. 5) by Shaykh Muhammad b. Yaqub al-Kulayni, Book 3, Chapter 19, Hadith #4.
• Al-Kafi (Vol. 6) by Shaykh Muhammad b. Yaqub al-Kulayni, Book 6, Chapter 1, Hadith #7.
• Al-Kafi (Vol. 6) by Shaykh Muhammad b. Yaqub al-Kulayni, Book 6, Chapter 1, Hadith #6.
• Al-Kafi (Vol. 3) by Shaykh Muhammad b. Yaqub al-Kulayni, Book 4, Chapter 95, Hadith #9.
• Al-Kafi, Volume One, Page 36.
• Kanz al-’Ummal, no. 15119.
• Wasa'il al-Shia Vol. 23, Section 1, Chapter 35, Hadith 29111.
• Wasa'il al-Shia Vol. 7, Section 2, Chapter 48, Hadith 8904.
• Wasa'il al-Shia Vol. 1, Section 3, Chapter 1, Hadith 328.
• Wasa'il al-Shia Vol. 1, Section 8, Chapter 15, Hadith 1023.
• Wasa'il al-Shia Vol. 6, Section 2, Chapter 1, Hadith 7214.
• Wasa'il al-Shia Vol. 1, Section 8, Chapter 15, Hadith 1040.
• Wasa'il al-Shia Vol. 1, Section 8, Chapter 26, Hadith 1111.
• Wasa'il al-Shia Vol. 8, Section 1, Chapter 8, Hadith 10009.
• Wasa'il al-Shia Vol. 6, Section 4, Chapter 3, Hadith 7655.
• Wasa’il al-Shi’ah, v. 1, p. 101, no. 9.
• Man La Yahduruh al-Faqih (Vol. 3) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 49, Hadith #2.
• Man La Yahduruh al-Faqih (Vol. 1) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 2, Hadith #0.
• Man La Yahduruh al-Faqih (Vol. 1) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 80, Hadith #1491.
• Man La Yahduruh al-Faqih (Vol. 1) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 10, Hadith #87.
• Man La Yahduruh al-Faqih (Vol. 1) by Shaykh Muhammad b. Ali al-Saduq, Book 1, Chapter 11, Hadith #102.
• Al-Tawhid, p. 68, no. 20.
• Al-Tawhid by Shaykh Muhammad b. Ali al-Saduq, Book 2, Chapter 62, Hadith #11.
• Al-Tawhid by Shaykh Muhammad b. Ali al-Saduq, Book 2, Chapter 67, Hadith #6.
• Tuhaf al-’Uqul, no. 370.
• Tuhaf al-Uqul, P 274.
• Tuhaful Uqul, Maani Al-Akhbar, page 226.
• Nahjul Balaghah, Saying 126.
• Bihar Al-Anwar, Volume 2, page 48–49.
• Bihar al-Anwar, v. 3, p. 28, no. 2.
• Aalamu Addeen, page 100.
• Mishkat Al-Anwar, 137–138.
• Muniat Almureed, 162.
Quranic verses and hadiths of Ahl al-Bayt (peace be upon them) and sayings in Arabic, Persian and English.
https://eitaa.com/noorunalanoor
https://www.youtube.com/@110Inspire
https://youtube.com/@mustafaabbas4668?si=EnSIkaIECMiOmarE
https://youtube.com/@mustafaabbas8978?si=EMJylUW9_zruJx95