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Be, and it is
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The phrase at the end of the verse 2:117

"Be, and it is" (Arabic: كُن فَيَكُونُ; kun fa-yakūn) is a Quranic phrase referring to the creation by God′s command.[1][2] In Arabic, the phrase consists of two words; the first word is kun for the imperative verb "be" and is spelled with the letters kāf and nūn. The second word fa-yakun means "it is [done]".[3]

Kun fa-yakūn has its reference in the Quran cited as a symbol or sign of God's supreme creative power. There are eight references to the phrase in the Quran:[1]

Verse numbers

[edit]
  • 2:117 – He is the One Who has originated the heavens and the earth, and when He wills to (originate) a thing, He only says to it: 'Be', and it becomes.
  • 3:47 – Mary submitted: 'O my Lord, how shall I have a son when no man has ever touched me?' He said: 'Just as Allah creates what He pleases.' When He decides (to do) some work, He just gives it the command 'Be', and it becomes.
  • 3:59 – Surely, the example of ‘Isa (Jesus) in the sight of Allah is the same as that of Adam whom He formed from clay, then said (to him): 'Be'. And he became.
  • 6:73 – And He is the One (Allah) Who has created the heavens and the earth (in accordance with His decreed celestial order based) on truth. And the Day when He will say: 'Be', then that (Day of Judgment) will come into being. His Word is the truth. And His will be the sovereignty on the Day when the Trumpet will be blown. He (is the One Who) has the knowledge of the unseen and the seen, and He is All-Wise, All-Aware.
  • 16:40 – Our command for a thing is but only this much that when We intend (to bring) it (into existence), We say to it: 'Be', and it becomes.
  • 19:35 – It is not Allah's Glory that He should take (to Himself anyone as) a son. Holy and Glorified is He (above this)! When He decrees any matter, He only says to it: 'Be', and it becomes.
  • 36:77-83 – Do people not see that We have created them from a sperm-drop, then—behold!—they openly challenge ˹Us˺? And they argue with Us—forgetting they were created—saying, “Who will give life to decayed bones?” Say, ˹O Prophet,˺ “They will be revived by the One Who produced them the first time, for He has ˹perfect˺ knowledge of every created being. ˹He is the One˺ Who gives you fire from green trees, and—behold!—you kindle ˹fire˺ from them. Can the One Who created the heavens and the earth not ˹easily˺ resurrect these ˹deniers˺?” Yes ˹He can˺! For He is the Master Creator, All-Knowing. All it takes, when He wills something ˹to be˺, is simply to say to it: “Be!” And it is! So glory be to the One in Whose Hands is the authority over all things, and to Whom ˹alone˺ you will ˹all˺ be returned.
  • 40:68 – He is the One Who gives life and causes death. Then when He decides upon a thing, He says to it only: 'Be', so it becomes.
[edit]

The phrase Kun fa-yakūn was used in an Urdu poem by the South Asian Islamic philosopher and poet Muhammad Iqbal in his works, Bal-e-Jibril.[4]

The soundtrack of the Indian Hindi film Rockstar (2011) has a qawwali ghazal by the title "Kun Faya Kun", composed by A. R. Rahman and picturised at the mausoleum of the 13th-century Sufi saint, Nizamuddin Auliya in Delhi.[5]

See also

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Wikimedia Commons has media related to Be, and it is.

References

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Be, and it is

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"Be, and it is" (: كُنْ فَيَكُونُ, romanized: kun fa-yakūn) is a central Quranic phrase denoting 's supreme creative , whereby He commands into being with a single decree, manifesting His will instantaneously without need for means or process. This expression underscores the of () in Islamic , illustrating that creation—whether the , human life, or —occurs solely at His behest. The phrase recurs eight times across the , appearing in seven surahs to emphasize divine sovereignty in diverse contexts, including the origination of the heavens and earth (Surah Al-Baqarah 2:117), the miraculous conception of (Surah Ali 'Imran 3:47 and Surah Maryam 19:35), (Surah Ali 'Imran 3:59), the general process of human creation and (Surah 40:68), and God's command over all affairs (Surah Al-An'am 6:73, Surah An-Nahl 16:40, and Surah Ya-Sin 36:82). In each instance, it highlights that God's intent translates directly into reality, reinforcing monotheistic principles against or anthropomorphic interpretations of divinity. Exegetes interpret kun fa-yakūn not as literal speech but as an analogical representation of God's eternal, unmediated will, avoiding notions of temporal or physical . This concept permeates Islamic thought, influencing discussions on (the oneness of ), miracles, and eschatology, and it serves as a reminder of human dependence on divine . In Sufi , it symbolizes the soul's alignment with divine command to achieve spiritual realization, while in , it affirms 's transcendence beyond created limitations. The phrase's repetition strategically counters objections to divine power, such as denials of or prophetic miracles, by affirming that all is subject to 's effortless fiat.

Linguistic Aspects

Arabic Phrase and Pronunciation

The Quranic phrase "Be, and it is" is rendered in Arabic as كُنْ فَيَكُونُ (kun fa-yakūn), a concise expression encapsulating divine command. This phrase breaks down into two primary components: "kun" (كُنْ), the imperative form of the verb kāna (to be), directly commanding "Be"; and "fa-yakūn" (فَيَكُونُ), where fa serves as a syndetic conjunction meaning "then" or "so," followed by yakūn, the third-person masculine singular present tense (or jussive mood) indicating "it becomes" or "it is." In , the phrase is transcribed as /kun fa jaˈkuːn/, featuring short vowels in "kun" (/kun/) and an elongated ū sound in "yakūn" (/jaˈkuːn/), with the ya pronounced as a palatal (/ja/). The initial k is a , articulated with a distinct, emphatic closure typical of Quranic in the tajwīd tradition, emphasizing rhythmic flow and clarity. Grammatically, "kun fa-yakūn" functions as a divine imperative in , structured to convey instantaneous enactment without need for intermediaries or processes, highlighting the immediacy of the command through the juxtaposition of imperative and consequential present forms. This construction recurs across multiple verses in the , underscoring its stylistic consistency.

Translations and Interpretations

The phrase "Kun fa yakun" from the has been rendered in English translations with slight variations that reflect debates over conveying immediacy versus a subtle process of realization. The translation opts for "Be, and it is," emphasizing the instantaneous effect of the divine command. Similarly, Pickthall's rendering is "Be! and it is," underscoring the directness of creation without intermediary steps. However, some translations, such as those appearing in contextual analyses of verses like 3:47, use "Be, and it becomes" to highlight a nuanced transition from command to existence, sparking scholarly discussion on whether the phrasing prioritizes absolute fiat or a dynamic unfolding. Linguists and classical exegetes interpret "kun" as an imperative form functioning as a creative —an absolute, unqualified command that invokes existence without precondition. The particle "fa" in "fa yakun" serves as a connector denoting causal immediacy, linking the utterance to its instant fulfillment and amplifying the rhetorical elegance of the expression. In his describes this construction as one of the most concise and potent in , where the simplicity of "kun" mirrors the effortless authority of the divine will, drawing on narrations from early scholars like Qatadah to illustrate its unparalleled brevity in conveying cosmic origination. Non-English translations often adapt the phrase to capture its existential essence while aligning with idiomatic structures. In French, a common rendering is "Sois, et cela est," which stresses the declarative act of being brought into . This variation preserves the focus on immediate instantiation, akin to the English forms, but employs "sois" (an imperative of "to be") to evoke a philosophical undertone of pure .

Quranic Occurrences

List of Verses

The phrase "كُنْ فَيَكُونُ" (kun fayakūn), rendered in English as "Be, and it is," appears in eight verses of the Quran, underscoring the immediacy of divine will in bringing things into existence. The following table enumerates these occurrences by surah and ayah, with the full Arabic text of each verse for reference:
Surah and AyahArabic Text
Al-Baqarah (2:117)بَدِيعُ السَّمَاوَاتِ وَالْأَرْضِ ۖ وَإِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ
Al-Imran (3:47)قَالَتْ رَبِّ أَنَّىٰ يَكُونُ لِي وَلَدٌ وَلَمْ يَمْسَسْنِي بَشَرٌ ۖ قَالَ كَذَٰلِكِ اللَّهُ يَخْلُقُ مَا يَشَاءُ ۚ إِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ
Al-Imran (3:59)إِنَّ مَثَلَ عِيسَىٰ عِنْدَ اللَّهِ كَمَثَلِ آدَمَ ۖ خَلَقَهُ مِنْ تُرَابٍ ثُمَّ قَالَ لَهُ كُنْ فَيَكُونُ
Al-An'am (6:73)وَهُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ ۖ وَيَوْمَ يَقُولُ كُنْ فَيَكُونُ ۚ قَوْلُهُ الْحَقُّ ۚ وَلَهُ الْمُلْكُ يَوْمَ يُنْفَخُ فِي الصُّورِ ۚ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ
Al-Nahl (16:40)إِنَّمَا قَوْلُنَا لِشَيْءٍ إِذَا أَرَدْنَاهُ أَنْ نَقُولَ لَهُ كُنْ فَيَكُونُ
Maryam (19:35)مَا كَانَ لِلَّهِ أَنْ يَتَّخِذَ مِنْ وَلَدٍ ۖ سُبْحَانَهُ ۚ إِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ
Ya-Sin (36:82)إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ
Ghafir (40:68)هُوَ الَّذِي يُحْيِي وَيُمِيتُ ۖ فَإِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ
These verses are distributed across both Meccan surahs (Al-An'am, Al-Nahl, Maryam, Ya-Sin, and Ghafir) and Medinan surahs (Al-Baqarah and Al-Imran), spanning the early revelations in Mecca to the later ones in Medina during the period of approximately 610–632 CE.

Contextual Analysis

The phrase "Be, and it is" appears in various narrative contexts within the Quran, often embedded in discussions of divine creative authority amid human doubt or prophetic dialogues. In Surah Al-Baqarah (2:117), it follows a refutation of attributing offspring to God, emphasizing the origination of the heavens and earth in a passage addressing polytheistic claims and the unity of the divine essence. Similarly, in Surah Ali 'Imran (3:47), the phrase occurs in the angelic response to Mary's inquiry about conceiving a child without a male partner, set within the announcement of Jesus's birth as a sign to humanity. This verse links directly to the broader narrative of Mary's purity and prophetic lineage in verses 3:45-48. In the same surah, 3:59 parallels the creation of Jesus with that of Adam, arising from a discourse on clear signs and proofs presented to the people, underscoring direct divine decree without intermediaries. Other instances integrate the phrase into themes of universal creation and eschatological events. Surah Al-An'am (6:73) places it at the conclusion of a description of the heavens and earth's formation with truth, culminating in the inevitability of the Judgment Day's command, within a that recounts signs for reflective minds. In (16:40), it affirms the simplicity of divine intent for any willed, following assurances of truthfulness in oaths sworn by creation and preceding accounts of provision and trials for humanity. Surah Maryam (19:35) employs it to deny any notion of divine progeny, immediately after Jesus's own words affirming , in a chapter narrating stories of prophets including Zachariah, John, and Mary. Surah Ya-Sin (36:82) uses the phrase to illustrate the ease of divine will, embedded in a passage questioning disbelief in by drawing analogies to initial creation from nothing. Finally, (40:68) connects it to the cycles of , stating that upon decreeing a , the command suffices, within reflections on aging and the afterlife's certainty. Thematically, the phrase recurrently follows assertions of divine volition or counters perceptions of natural constraints, appearing in direct exchanges with figures like Mary (3:47) or Abraham's lineage inquiries implied in , and serving to pivot from descriptive exposition to emphatic resolution. As detailed in the preceding subsection, these eight instances span multiple surahs, forming a consistent motif of unmediated enactment. In terms of historical revelation, the earliest use is in Surah Ya-Sin (36:82), a from the middle Meccan period, while the latest occurrences are in Surah Al-Imran (3:47 and 3:59), Medinan surahs from the early period after the migration to .

Theological Implications

Divine Omnipotence

In Islamic , the phrase "Kun fa-yakun" ("Be, and it is") represents the fundamental mechanism of divine , through which manifests His will instantaneously and without intermediary causes. This command exemplifies , the doctrine of God's absolute oneness, by affirming that creation emanates solely from His singular, unshared , eliminating any notion of partners or agents in the act of bringing existence into being. It also illustrates qadr, the Islamic concept of , as all events and entities are actualized precisely according to Allah's eternal , underscoring His complete over the . Ibn Kathir, in his renowned , interprets "Kun fa-yakun" as irrefutable proof of 's transcendence (tanzih), emphasizing that His command requires no repetition, effort, or delay—unlike human directives that often fail or demand enforcement—thereby highlighting God's exalted status above the frailties and limitations of the created order. The phrase serves as evidence of divine that transcends and suspends laws when deems fit, allowing Him to originate or alter realities beyond the habitual patterns He has ordained for the cosmos. These interpretations carry profound doctrinal implications, rejecting anthropomorphic conceptions of divine creation that imply physical labor or temporal processes, and instead linking "Kun fa-yakun" directly to Allah's essential attributes, such as Al-Khaliq (The Creator), who fashions all things from nothingness through His effortless word alone.

Relation to Creation and Miracles

The phrase "Be, and it is" (kun fa-yakūn) in the illustrates 's direct involvement in , emphasizing the immediacy of divine will in bringing into being. In Surah Al-An'am (6:73), it is stated that created the heavens and the in truth, and whenever He decrees a matter, He says "Be," and it is, underscoring the phrase as the mechanism of cosmic origination. This command signifies not merely an initiation but the fulfillment of divine intent without intermediary processes in the . The phrase extends to eschatological creation, particularly resurrection. Surah An-Nahl (16:40) declares that when God intends something, His command is simply "Be," and it is, applied here to affirm the reality and ease of raising the dead on the Day of Judgment, countering doubts about divine power over life and death. Tafsirs explain this as demonstrating that resurrection, like all acts of renewal, aligns with the same creative fiat, requiring no effort beyond God's word. In prophetic miracles, "Be, and it is" manifests through specific narratives, notably the virgin birth of Jesus (Isa). Surah Al Imran (3:47) recounts the angel's response to Mary's query about bearing a son without a father: God says, "It is easy for Me," and when He decrees a matter, He says "Be," and it is, portraying the conception as a direct divine intervention. Similarly, Surah Al Imran (3:59) compares Jesus' creation to Adam's, stating that God said to him "Be," and he was, highlighting analogous miraculous origination from non-existent or minimal matter. Surah Maryam (19:35) further employs the phrase to refute claims of divine sonship for Jesus, asserting that God begets no offspring but creates by saying "Be," and it is, thereby affirming the miracle as an expression of unbegotten creative authority. Philosophically, the phrase raises questions about the tension between apparent instantaneity and extended processes in creation. While "Be, and it is" suggests immediacy from a divine viewpoint, the describes the creation of the heavens and earth in six days ( Al-A'raf 7:54), interpreted by scholars as stages or eons rather than literal solar days, reconciling the command's with a graduated unfolding observable in the created order. This perspective holds that the divine decree operates instantaneously in intent but manifests through ordered phases, as elaborated in classical tafsirs addressing why an omnipotent would employ duration.

Comparative Religion

Parallels in Judaism and Christianity

The concept of divine creation through a spoken command, akin to the Quranic phrase "Be, and it is" (kun fa-yakūn), finds notable parallels in the Hebrew Bible and New Testament, reflecting shared motifs of God's omnipotent word bringing reality into existence. In Genesis 1:3, the narrative describes God saying, "Let there be light," and immediately light appears, illustrating a fiat act of creation where divine utterance alone suffices to manifest the material world. Similarly, Psalm 33:9 states, "For he spoke, and it came to be; he commanded, and it stood firm," emphasizing the instantaneous efficacy of God's verbal decree in establishing the cosmos and its order. These passages underscore a theology of effortless divine sovereignty, where speech enacts being without intermediary processes or materials. In the , :1-3 portrays the (Word) as the eternal agent of creation: "In was the Word, and the Word was with , and the Word was . He was with in . Through him all things were made; without him nothing was made that has been made." This depiction of the as the creative principle echoes the notion of a divine word that commands existence, paralleling the Quranic emphasis on God's speech as the mechanism of origination. Jewish theology elaborates on this fiat creation through midrashic interpretations. In Christian thought, the concept extends this further, integrating the divine word into the person of Christ as the incarnate means of cosmic and redemptive creation, thereby linking verbal command to ongoing theological agency. These shared elements highlight a common Abrahamic heritage in portraying God's word as performative and self-fulfilling.

Differences from Other Traditions

In contrast to the Christian doctrine of the —the eternal, personified Word as the second person of the , incarnate in Christ—"kun fa-yakūn" lacks any such hypostatic or incarnational implications, serving instead as an impersonal that underscores divine transcendence over creation. Jewish theology, meanwhile, interprets the creative word in Genesis as part of a broader scriptural framework, differing from the Quran's emphasis on an immediate decree. Unlike the Hindu concept of vac, the personified goddess of speech and cosmic vibration who embodies creative power as a divine feminine entity, the Quranic "kun" remains an abstract, non-anthropomorphic command, reinforcing the impersonal nature of God's volition without deification of the word itself.

Cultural Representations

In Literature and Music

In Sufi poetry, the phrase "Kun fa yakun" serves as a profound for divine manifestation and the soul's alignment with the eternal reality. Muhyi al-Din (1165–1240), in his mystical writings, interprets the command as God's bestowal of (kawn) upon all things, emphasizing how the divine word brings forth being from non-existence, reflecting the unity of wujud () where creation mirrors the Creator's attributes. This concept underscores the spiritual journey toward realizing theophanies, where the seeker's inner transformation echoes the creative fiat. The phrase also appears in medieval as an illustration of divine speech and power. In the works of (d. 869), particularly in discussions of the Qur'an's eloquence and God's communicative attributes, "kun" exemplifies the instantaneous efficacy of the divine utterance, paralleling the structure of where command precedes realization. Such references highlight the phrase's role in theological , portraying it as the origin of cosmic order without intermediary processes. In musical traditions, the phrase continues to inspire Sufi devotional forms. For instance, a 2025 live performance of "Kun Faya Kun" by the Nizami Brothers blends traditional elements with contemporary appeal, evoking divine sovereignty in ecstatic settings. These examples illustrate the phrase's enduring adaptation in artistic expressions of , bridging literary depth with auditory devotion. The phrase "Kun fa yakun" ("Be, and it is") from 36:82 has resonated in contemporary , particularly in Indian cinema and music, where it symbolizes divine will and personal transformation. In the 2011 Bollywood film Rockstar, directed by Imtiaz Ali and starring , the song "Kun Faya Kun," composed by and sung by and , integrates the phrase into its chorus. Blending Sufi elements with rock instrumentation, the track portrays the protagonist's spiritual awakening amid emotional turmoil, directly quoting the verse to evoke God's effortless creative power. The song's release as part of the film's soundtrack propelled the phrase into mainstream awareness, earning critical acclaim for its fusion of and modernity. Beyond music, the phrase appears in visual media exploring Islamic themes, such as documentaries on Quranic . For instance, lectures and series by Nouman Ali Khan, including his "Quran and Science" discussions, reference "Be, and it is" to highlight the verse's implications for divine command over natural laws, often featured in educational TV programs and online series produced by platforms like Muslim Central. In science fiction films, it has been invoked to draw parallels with cosmic phenomena; a 2022 academic analysis notes its thematic parallels in Christopher Nolan's Interstellar (2014), where the wormhole's instantaneous bridging of time and space mirrors the verse's theme of God's decree ("Be, and it is") enabling the impossible. In motivational contexts, the phrase has been adapted in post-2000s trends within Islamic discourse to empower audiences facing adversity. Prominent speakers like Ismail Menk frequently cite it in global lectures and videos, emphasizing that just as says "Be, and it is," believers can trust in divine intervention to manifest positive change, aligning with themes of resilience and faith-based mindset shifts. This usage extends to self-improvement content on platforms like , where the verse inspires affirmations of possibility and surrender to . The phrase's influence reaches non-Muslim contexts through interfaith dialogues and creative works, underscoring universal ideas of authoritative speech. In comparative religious studies, it is discussed alongside Christian and Jewish notions of divine fiat, such as God's command in Genesis, as explored in the 2010 edited volume Power, Divine and Human: Christian and Muslim Perspectives, which highlights "kun fa-yakun" as a model for effortless creation in cross-faith conversations. Similarly, its concept of verbal creation echoes in fantasy literature's magical incantations, with some etymological analyses linking it to "," derived from roots meaning "I create as I speak," symbolizing spoken reality in non-Islamic storytelling traditions.

References

  1. https://al-islam.org/enlightening-commentary-light-holy-quran-vol-1/section-14
  2. https://en.wikishia.net/view/Kun_Fayakun
  3. https://doi.org/10.31973/aj.v1i148.4301
  4. https://quran.com/36/82
  5. https://www.islamawakened.com/quran/3/47/
  6. https://quran.com/36:82/tafsirs/ar-tafsir-al-tabari
  7. https://www.quranmualim.com/kun-faya-kun/
  8. https://quran.com/2/117
  9. https://quran.com/3/47
  10. https://quran.com/3/59
  11. https://quran.com/6/73
  12. https://quran.com/16/40
  13. https://quran.com/19/35
  14. https://quran.com/40/68
  15. https://iqraonline.net/al-itqan-meccan-and-medinan-chapters/
  16. https://tanzil.net/docs/revelation_order
  17. https://qurano.com/en/36-ya-seen/verse-82/
  18. https://islamicstudies.info/quran/ishraq.php?sura=7&verse=54
  19. https://byustudies.byu.edu/article/the-language-of-god-understanding-the-quran
  20. https://www.uu.edu/societies/inklings/books/scienceandfaith/Chapter5.pdf
  21. https://www.researchgate.net/publication/345180752_The_Qur%27anic_Dialogue_with_The_Mystical_Theology_of_Logos_in_John%27s_Gospel
  22. https://www.thetorah.com/article/making-kiddush-mysticism-in-the-age-of-science
  23. https://www.mdpi.com/2077-1444/12/11/1023
  24. https://www.britannica.com/biography/Vac-Hindu-deity
  25. https://www.jstor.org/stable/23076114
  26. https://www.jstor.org/stable/1595448
  27. https://www.youtube.com/watch?v=G3mJpqkGy3I
  28. https://muslimcentral.com/nouman-ali-khan-quran-and-science/
  29. https://www.researchgate.net/publication/364497646_Islam_and_Science_Fiction_Film_The_Portrayal_of_Kauniyah_Verses_in_Interstellar_2014
  30. https://www.youtube.com/watch?v=3q1r8zV7K8c
  31. https://www.academia.edu/79241045/Power_Divine_and_Human_Christian_and_Muslim_Perspectives
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