Christian missionaries and anti-Islamic critics have often pointed to an alleged contradiction in an authentic Hadith, claiming it conflicts with modern scientific understanding. They argue that the Hadith suggests the universe was created in seven 24-hour days, while the Quran explicitly mentions that the heavens and the Earth were created in six days. The Hadith they typically reference is as follows:
أخذ رسول الله صلى الله عليه وسلم بيدي فقال خلق الله التربة يوم السبت وخلق فيها الجبال يوم الأحد وخلق الشجر يوم الإثنين وخلق المكروه يوم الثلاثاء وخلق النور يوم الأربعاء وبث فيها الدواب يوم الخميس وخلق آدم عليه السلام بعد العصر من يوم الجمعة في آخر الخلق في آخر ساعة من ساعات الجمعة فيما بين العصر إلى الليل قال إبراهيم حدثنا البسطامي وهو الحسين بن عيسى وسهل بن عمار وإبراهيم بن بنت حفص وغيرهم عن حجاج بهذا الحديث
"Abu Haraira reported that Allah's Messenger (may peace be upon him) took hold of my hands and said: Allah, the Exalted and Glorious, created the clay on Saturday and He created the mountains on Sunday and He created the trees on Monday and He created the things entailing labour on Tuesday and created light on Wednesday and He caused the animals to spread on Thursday and created Adam (peace be upon him) after 'Asr on Friday;the last creation at the last hour of the hours of Friday, i.e. between afternoon and night."
Skeptics often argue that a certain Hadith suggests the universe was created in seven 24-hour days, which contradicts modern science. Their reasoning is that since a 24-hour day is based on Earth’s rotation, the universe could not have been created in this way before the Earth existed. However, scholars have pointed out that this Hadith is considered ma’lul (defective) according to the sciences of Hadith. Additionally, it is believed that Abu Hurairah narrated this from Ka’b al-Ahbar, a well-known transmitter of Isra’iliyat narrations (stories from Judeo-Christian traditions) mentioned here.
Because of this, the authenticity of the text is questionable. Prominent scholars, such as Al-Bukhari, Ibn Kathir, Ibn Taymiyyah, Ibn al-Qayyim, Yahya Ibn Maeen, Al-Bayhaqi, Al-Tabari, and even Ibn Baz, have deemed this Hadith weak. Furthermore, according to the principles of Hadith sciences, Isra’iliyat narrations are only considered valid if they align with confirmed and authentic Islamic texts. Therefore, this Hadith should not be taken as reliable evidence in discussions about the creation of the universe.
There are three categories of Isra’iliyat Hadiths in Islamic tradition:
- True: Those that are confirmed by the revelation to Prophet Muhammad (peace be upon him).
- False: Those that are rejected by the revelation to Prophet Muhammad (peace be upon him).
- Uncertain: Those that are neither confirmed nor rejected, and thus, we remain neutral, neither accepting nor rejecting them.
Regarding the specific Hadith in question, since its content falls under the third category of uncertainty, the standard approach would be neutrality. However, for the sake of discussion, let’s assume a different stance and address the criticisms skeptics present against it.
The Arabic word “yawm” in the hadith, often translated as “day,” can also mean a period or an aeon, as confirmed by classical Arabic references such as Lane’s Lexicon (Volume 8, Page 318). This understanding clarifies the misconception that the hadith refers to the creation of the universe in seven 24-hour days. Instead, yawm denotes phases or stages of time.
Commentary on the Hadith
According to Abdul Hamid Siddiqi’s commentary on Sahih Muslim (Book 23, Hadith 6707), the term yawm indicates that the creation of the universe occurred in phases. This aligns with the Quranic concept that creation happened over extended periods, not constrained by our earthly 24-hour day cycle.
Furthermore, Surah 22:47 states that “a day in the sight of Allah is like a thousand years of your reckoning,” implying that Allah’s concept of time transcends human understanding. This supports the idea that the “days” mentioned in the hadith represent long periods rather than literal 24-hour days.
Variant Hadith Explanation
A variant of the hadith found in Tafsir At-Tabari emphasizes this concept further, stating:
“Of the six days, each one is 1000 years of your reckoning.”
This suggests that Allah’s creation occurred over vast periods, with each “day” symbolizing an epoch lasting thousands of years, rather than literal earthly days.
Addressing the Days of the Week
Some critics might argue that the names like Monday and Tuesday didn’t exist during the time of creation, implying a contradiction. However, these names do not refer to the time periods themselves but serve as symbolic references that people could understand. Allah may have assigned these labels for the sake of communication during the Prophet’s time, not implying that the days as we know them predated creation.
In summary, the hadith does not conflict with modern science or the Quran. It speaks of creation in stages or epochs, and the reference to days is symbolic rather than literal, aligning with both Islamic teachings and scientific understanding.
We can further support the interpretation that “days” in Islamic scripture do not always refer to literal 24-hour periods by citing Sahih Muslim, Hadith No. 7560. This hadith describes the appearance of the Dajjal (Antichrist), where it mentions that one day will be like a year, another like a month, another like a week, and the rest like normal days. This demonstrates that a “day” in the Islamic tradition is not bound to a fixed time of 24 hours, but can represent varying lengths of time. The Prophet (peace be upon him) even instructs his followers to estimate their prayer times during these elongated “days,” reinforcing the idea that the term “day” can represent much longer periods.
"He would appear on the way between Syria and Iraq and would spread mischief right and left. O servant of Allah! adhere (to the path of Truth). We said: Allah's Messenger, how long would he stay on the earth? He said.. For forty days, one day like a year and one day like a month and one day like a week and the rest of the days would be like your days. We said: Allah's Messenger, would one day's prayer suffice for the prayers of day equal to one year? Thereupon he said: No, but you must make an estimate of time (and then observe prayer)."
Quranic Reconciliation
Now, turning to the Quran, it further clarifies that creation was carried out in distinct phases, not confined to human measurements of time. Let’s examine Surah Fussilat (41:9-12), which describes the creation of the Earth and heavens:
- Verse 9: Allah created the Earth in two days.
- Verse 10: He set mountains, blessed the Earth, and apportioned its sustenance in four days.
- Verse 11: The heavens were then formed from smoke, and Allah commanded the Earth and heavens to come together.
- Verse 12: Allah completed the creation of the heavens in two days, making seven firmaments and adorning the lowest heaven with lights.
The key term here is “ayam” (from “yawm”), which can mean a period or epoch rather than a literal day. This aligns with the broader Islamic understanding that divine “days” could span vast periods, as seen in Surah 22:47, which states, “A day in the sight of Allah is like a thousand years of your reckoning.”