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imitates a model (Q 59, 24), nor from His essence emanates all things, necessarily and naturally. “God originates creation, then repeats it continuously,” and “then unto Him” humans are restored (Q 30, 2). “It is Allah’s creation by the Word that prevails,” says Arangdezi, “a creation for the good of the creature, and done out of pure generosity, goodness, and munificence” (Q 55, 27, 28).76
Although Genesis creation narratives sing, too, of God’s goodness in creation, it suggests creation out of chaos, which can be interpreted, possibly, as creation from pre-existing disorderly matter, or creation “after” chaos, in Aquinas’ sense.77 Nonetheless, though Averroes believed that the primeval throne and waters, and time before creation, existed when reading, “And it is He who created the Heavens and the earth in six days, and his throne was upon the waters,” the Qur’an is emphatic: nothing existed before the throne and the water.
To this riddling controversy the Prophet replied, “God was, and there was nothing else with Him; His throne was on water. Then, He created the heavens and the earth” (Q 11,7), says Arangdezi. When the Prophet was asked God’s whereabouts before creation, he said, “He was in a mist; there was no atmosphere either above or below Him, and He created His throne on the water, that is, there was nothing with Him” (Q
76 Arangdezi. Brill’s Encyclopedia of Islam. “Creation.” 982. 77 Aquinas. Summa Theologica. Question 45. Article 1.
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