How does Islam interpret the creation of the universe and is it compatible with the Big Bang Theory?

Sources

• ✓ 67:3 · Al-Mulk

  67:3 · Muhammad Marmaduke Pickthall

  ٱلَّذِى خَلَقَ سَبْعَ سَمَٰوَٰتٍۢ طِبَاقًۭا ۖ مَّا تَرَىٰ فِى خَلْقِ ٱلرَّحْمَٰنِ مِن تَفَٰوُتٍۢ ۖ فَٱرْجِعِ ٱلْبَصَرَ هَلْ تَرَىٰ مِن فُطُورٍۢ

  Who hath created seven heavens in harmony. Thou (Muhammad) canst see no fault in the Beneficent One's creation; then look again: Canst thou see any rifts?

• ✓ 43:9 · Az-Zukhruf

  43:9 · Muhammad Marmaduke Pickthall

  وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ لَيَقُولُنَّ خَلَقَهُنَّ ٱلْعَزِيزُ ٱلْعَلِيمُ

  And if thou (Muhammad) ask them: Who created the heavens and the earth, they will surely answer: The Mighty, the Knower created them;

• ✓ Tafsir Ibn Kathir on 43:9

  Sunni

  Tafsir Ibn Kathir · 43:9

  Allah says: If you, O Muhammad, ask those polytheists who worship besides Him, "Who created the heavens and the earth?" they will surely say, "The Mighty, the All-Knowing created them." This means they would admit that Allah alone is the Creator without any partner. Yet, despite this acknowledgment, they worship others alongside Him, such as idols and equals. Then Allah says: "Who made the earth a stable resting place for you," meaning He made it a firm and fixed bed upon which you walk, stand, lie down, and move about. Although the earth is created upon a layer of water, He has stabilized it with mountains so that it does not shake or sway. "And made pathways for you" refers to roads through the mountains and valleys, facilitating your journey from one place to another, across regions and provinces, so that you may find guidance in your travels. Allah continues: "And sent down from the sky water in due measure," meaning sufficient rain to satisfy your crops, fruits, drinking needs, and those of your livestock. "Then We caused to grow thereby a dead land"—that is, barren earth which, when it receives the water, stirs, swells, and brings forth every kind of beautiful pair of vegetation. Next, Allah draws attention to the resurrection by analogy: just as He revives dead earth with rain, so too will He raise bodies on the Day of Resurrection. Hence, He says, "Thus you shall be brought forth." He adds, "And who created all kinds of pairs," referring to all varieties of plants produced by the earth in its various species of vegetation, fruits, flowers, and so forth, and likewise animals differing in kinds and types. "And made for you, of the ships and the cattle, what you ride upon"—Allah has subdued them for you, made them easy to use so you may benefit from their meat and milk, and ride upon their backs. Therefore, He says, "That you may sit firmly on their backs," meaning to have a stable and comfortable position. Then, reminding them to remember the favor of their Lord when riding upon these creatures, "When you have mounted on them, and say, 'Glory to the One Who has subjected this to us, and we could never have managed it ourselves.'" This statement expresses their recognition that without Allah's power, none could tame these beasts. Regarding the term "muqrinin," Ibn Abbas, Qatadah, Al-Suddi, and Ibn Zayd explained it as meaning able or capable. Finally, the verse concludes, "And indeed, to our Lord we will surely return," affirming that after death, all will return to Allah, and that this life is a prelude to the greater journey back to Him. This serves as a reminder to see the worldly life in the light of the hereafter, just as Allah contrasted worldly provisions with the more valuable provisions of piety in other passages. Ibn Kathir then relates several prophetic traditions linked to riding animals: Imam Ahmad narrates from a chain reaching Ali ibn Abi Talib, who when placed his foot into the stirrup of a mount would say, "In the name of Allah," and upon sitting upon it say, "All praise belongs to Allah, glory be to the One who has made this subject to us, and we were not capable of it. And indeed to our Lord we will return." Then he praised and glorified Allah. When asked why he smiled, Ali said he remembered the Prophet Muhammad performing the same and smiling, who said, "The Lord is amazed at His servant when he says, 'My Lord, forgive me,' and says, 'My servant knows that none forgives sins except Me.'" This hadith is reported by Abu Dawud, Tirmidhi, and An-Nasa'i from Abu Ishaq al-Sabii'I from Ali ibn Rabi'ah. Tirmidhi calls it good and authentic. Abd al-Rahman ibn Mahdi narrated from Shu'bah that he asked Abu Ishaq who heard it from Yunus ibn Khabbab, who heard it from a man from Ali ibn Rabi'ah, and others have similar chains confirming this narration. Another narration from Abdullah ibn Abbas relates the Prophet Muhammad dismounted him when he rode with him, and when the Prophet sat upon his mount, he glorified Allah three times, praised Allah three times, and said the declaration of Allah’s oneness once, then reclined and smiled, saying a similar statement about the Lord smiling at those who supplicate to Him. This narration is unique to Ahmad. Abdullah ibn Umar reported the Prophet saying a similar formula when mounting a mount, adding supplications for protection and success during travel, asking Allah to make the journey easy and to be the companion and guardian. Upon return, he said, "We return repentant and worshipful, praising our Lord." These narrations are found in Sahih Muslim, Abu Dawud, An-Nasa'i, and Tirmidhi. Another hadith narrated by Imam Ahmad from Amr ibn al-Hakam states that the Prophet took them on camels from charity for pilgrimage. When the companions expressed concern about the camels, he explained that every camel has a devil on its hump, so they should recite the name of Allah upon mounting and treat the camel gently, for it is Allah who carries. A similar narration was reported from Muhammad ibn Hamzah from his father, who heard the Prophet say, "On the back of every camel is a devil, so when you mount it, say the name of Allah and do not neglect your duties toward it." This entire commentary explains the meaning of the ayah, discusses the acknowledgment of Allah’s sole creative power contrasted with shirk, illustrates Allah’s provision and control over nature and transportation, and connects it to the believer’s remembrance and reliance upon Allah, especially when traveling.