Explain Islamic philosophers' use of reasoning about creation.

Mark scheme

Marking points from the official mark scheme (May/June 2024). The mark or mark type is shown in brackets.

1. [10] (a) The creation of the world, explanation of it and making sense of the issues, was something which occupied philosophers and theologians. Islamic philosophers sought to prove using evidence and rational deduction that the world was created by a supreme being, God.
2. [10] (a) They said that the Qur'an could be seen both in the book (Qur'an al-Tadwini) and through signs in the natural world (Qur'an al-Takwini). Indeed, the Qur'an itself called Muslims to observe the signs which God had sent, in many verses such as Qur'an 16.11: ‘With it He produces for you corn, olives, date-palms, grapes and every kind of fruit: verily in this is a sign for those who give thought.'
3. [10] (a) Ibn Sina argued that God must have existed before everything else to be the first cause of the universe, from which everything followed. As there was one cause, there was unity in the universe. Everything was dependent on this first cause, the 'necessary existent'. This cause continues to be the ultimate power behind everything which keeps on happening in the world, forever.
4. [10] (a) Al-Biruni saw unity in the world around and felt a sense of freshness, which he interpreted as a sign of God's power. The newness meant the universe was created within time; time existed before the universe.
5. [10] (a) Ibn Rushd read the Classical philosopher Aristotle and accepted his reasoning. He said that Aristotle had proved the universe was eternal, so scholars should accept this. Ibn Arabi said that the universe was a reflection of God's attributes, and God is eternal, so the universe was too, going through various phases of expansion and contraction.
6. [10] (a) Ibn Khaldun described a gradual process of creation. He observed similarities between species and suggested that over time they adapted, rather like the theory of evolution.
7. [10] (a) Other philosophers, such as the traditionalist scholar al-Ghazali got frustrated with the discussions of the philosophers. He argued that there was incoherence in their explanations.
8. [10] (a) Furthermore, some warned that the philosophers were using rationalism and ignoring clearly revealed verses in the Qur'an, which ought to be taken as an authority in their own right, without the need for reasoning.
9. [10] (a) The Qur'an 21.30 states: 'The heavens and the earth were joined together (as one Unit of Creation), before We clove them asunder? We made from water every living thing.' To many, this is similar to the 'Big Bang' modern scientific theory, and evidence without need of Islamic philosophers.
10. [15] (b) Islamic philosophers and theologians described God as the creator of the world; it followed that the world belongs to God and when dealing with the world, Muslims should therefore respect it and care for it because they are dealing with God's creation.
11. [15] (b) Several verses of the Qur'an command Muslims to care for the environment. For example, Qur'an 2:30 states: 'Behold, thy Lord said to the angels: 'I will create a viceregent on earth.'' Viceregent (khalifah) suggests humankind is caring for what God has created, an agent for God in the world, looking after it for him.
12. [15] (b) It could be argued that it is in people's interest to care for their environment for selfish reasons: to improve their own neighbourhood and quality of life. But by reasoning about creation, Muslims see this as a duty to God rather than personal, and a duty on which they may be judged in the afterlife by the creator.
13. [15] (b) The Qur'an mentions that God created in order to provide for humankind's every need, as a mercy, and that humans cannot make trees grow themselves without God's help.
14. [15] (b) The Prophet (pbuh) linked tree planting to rewards: the person who plants a tree will have a tree planted for them in paradise. Following Muhammad (pbuh), Caliph Abu Bakr ordered Muslims to protect trees, even whilst in battle.
15. [15] (b) Actions in this world were linked to rewards in the afterlife because of the role of the creator in providing the environment in this world which Muslims need to look after.
16. [15] (b) It could be argued that creation and care for the environment should be seen as separate. The creator has a distinct role and God's role cannot be mixed with humans. Muslims cannot hope to do even the slightest tasks which only God has the power to.
17. [15] (b) Muslims should also guard against the thinking that they might have the power to change the world that God has made, as this might lead to ideas that the world could be manipulated for the good of people over and above what God has ordained for them.
18. [15] (b) Muslims might distinguish between environmental duty to God, which bring reward, and serving the environment, which might be seen as creating partners beside God (shirk) and be considered un-Islamic.
19. [15] (b) Some might argue that God has made the world for humankind to rightfully exploit within due bounds; as long as Islamic law (shariah) is adhered to, caring for the environment should not be the first concern.