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Quranic cosmology is the understanding of the Quranic cosmos, the universe and its creation as described in the Quran.. The Quran provides a description of the physical landscape (cosmography) of the cosmos, including its structures and features, as well as its creation myth describing how the cosmos originated (), often related back to notions of the vastness and orderliness of the cosmos.
Al-Ghazali, in The Incoherence of the Philosophers, defends the Ash'ari doctrine of a created universe that is temporally finite, against the Aristotelian doctrine of an eternal universe. In doing so, he proposed the modal theory of possible worlds , arguing that their actual world is the best of all possible worlds from among all the alternate ...
The expansion of the universe can be understood as resulting from an initial condition in which the contents of the universe are flying apart. The mutual gravitational attraction of the matter and radiation within the universe gradually slows this expansion over time, but their density is too low to prevent continued expansion. [20]
The Big Bang itself is a scientific theory, and as such, stands or falls by its agreement with observations. [2] However, as a theory which addresses the nature of the universe since its earliest discernible existence, the Big Bang carries possible theological implications regarding the concept of creation out of nothing.
King Fahd Complex for the Printing of the Holy Qur'an (Arabic: مجمع الملك فهد لطباعة المصحف الشريف) is a printing plant located in Medina, Saudi Arabia that publishes the Quran in Arabic and other languages. The company produces about 10 million copies a year. It has 1,700 employees.
Man's inability to understand the mysteries of the universe, and his dependence on guidance through divine revelation. [6] The manifestation of Gods' absolute perfection in creation through the fine tuning of the universe. 29 68: Al-Qalam: ٱلْقَلَم al-Q̈alam: The Pen: 52 (2) Makkah: 2: 18: Nun: v. 1 [6] 69: Al-Haaqqa ...
The translation is praised and recommended by Fetullah Gülen in his introduction to the work. [4] In Islam & Science, Waleed Bleyhesh al-Amri wrote that Ünal appeared to be "fully conversant with Qurʾānic scholarship, both classical and recent, and with the norms of writing tafsīr".
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