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Muslims in outer space, islam case study - technology | 2018.

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New technologies present both opportunities and challenges to religious communities. Throughout history, many religious people have created and used new technologies on behalf of their religious traditions. At times, religious needs have driven technological innovation. Yet many religious people have also tried to limit the use of certain technologies that they felt violated principles of their tradition. The relationship between religion and technology is complex and highly dependent on context. As you read these case studies, pay attention to that context: Who are the groups involved? What else is happening in their context? Who benefits from new technologies? Who gets to decide if they are legitimate or not?

As always, when thinking about religion and technology, maintain a focus on how religion is internally diverse, always evolving and changing, and always embedded in specific cultures.  

In the last century, advances in science, engineering, and technology have allowed humans to travel to space.

Over five hundred people have gone to space since 1961, and at least nine of them have been Muslim. Though Muslims make up approximately one quarter of the global population, they make up less than 2% of astronauts to date, in part because of the hiring practices of the historically dominant US and USSR space programs. The US initially only recruited white, Christian males, and the USSR initially only hired ethnic Russians and Slavs, who were also more likely to be Christian.  However, as these space programs have diversified to reflect their populations, and as other countries have developed their own space programs, Muslim astronauts have become more common.

Space travel can create several interesting challenges for Muslims, because some common Islamic practices are tied to geography on Earth or the orbits of celestial bodies. For example, many Muslims pray by facing Mecca, but when orbiting Earth at 17,400 miles per hour, Mecca moves rapidly below the spacecraft. In addition, many Muslims pray five times a day, but astronauts experience sunrise and sunset every ninety minutes while they orbit Earth. These quick sunrises and sunsets can cause confusion about when to pray, as well as when to fast during the holy month of Ramadan when many Muslims fast during the day. Many Muslims also prostrate during prayer, but this is nearly impossible in space due to the lack of gravity.  

The first Muslim to encounter these challenges in space was Sultan bin Salman bin Abdulaziz Al-Saud, a fighter pilot and a prince of Saudi Arabia.  In 1985, he was a Payload Specialist for the US’s National Aeronautics and Space Administration (NASA) mission STS-51G, using space shuttle Discovery to launch three satellites. Sultan chose not to fast for Ramadan while he was training and in space, but he brought a small Qur’an into space with him, along with a prayer from his mother asking God to protect travelers. He also told reporters that he tied his feet to the shuttle floor to allow himself to perform the motions of prostration to the best of his ability. 

Later Muslims in space were cosmonauts from the Soviet Union, and there is no evidence that their religious practices impacted their travel in space. It is likely that these Muslims found their scientific mission to be more pressing than their religious practice, particularly in the officially atheist USSR. Similarly, Anousheh Ansari, the first Muslim woman in space, made few public statements about whether her religious tradition affected her flight on Russia’s Soyuz rocket to the International Space Station (ISS) in 2006. Ansari, a multimillionaire, paid an undisclosed sum—some sources say $20 million—to go to the ISS. While the Iranian-American pointed out that she views faith and science as “very complementary,” she did not note any particular religious plans for her space travel, instead focusing on her scientific goals. 

Other Muslim astronauts have been more outspoken about their religious obligations. In 2007, Malaysia sent its first astronaut to the ISS as part of a $900 million deal to buy fighter jets from Russia. The astronaut was Sheikh Muszaphar Shukor, a Muslim doctor who launched aboard Russia’s Soyuz TMA-11. Before liftoff, Dr. Shukor said that while his “main priority is more of conducting experiments,” he was concerned about maintaining his Islamic practices in space. In response, the Malaysian government called a gathering of 150 Islamic legal scholars, scientists, and astronauts to create guidelines for Dr. Shukor. The scholars produced a fatwa, or non-binding Islamic legal opinion, intended to help future Muslim astronauts, which they translated into both Arabic and English. They wrote that in order to pray, Muslims in space should face Mecca if possible; but if not, they could face the Earth generally, or just face “wherever.” To decide when to pray and fast during Ramadan, the scholars wrote, Muslims should follow the time zone of the place they left on Earth, which in Dr. Shukor’s case was Kazakhstan. To prostrate during prayer in zero gravity, the scholars stated that the astronaut could make appropriate motions with their head, or simply imagine the common earthly motions. 

Despite issuing guidelines, the scholars agreed with Dr. Shukor that his priority was conducting experiments. A minister of religious affairs in Malaysia noted the fatwa was created, “to ensure our astronaut could fully concentrate on his mission, without having to worry about… his religious obligations in space.”  Along with the guidelines for religious practice, the conference approved space travel generally: “according to Islam, traveling to space is encouraged.”  Other Muslims have pointed to a Qur’anic verse to back up this claim: “O assembly of Jinn and men! If you can pass beyond the zones of the heavens and the earth, then pass!” (Q. 55:33). 

However, some Muslims see religious limitations to space travel. In 2014, after thousands of Muslims applied for a one-way trip to Mars through the Mars One organization, a fatwa council in the United Arab Emirates issued a ruling that condemned promoting or being involved with Mars One. These Islamic legal scholars argued that the risks of the trip were tantamount to suicide. Citing verse 4:29 of the Qur’an which states: “do not kill yourselves or one another,” they asserted that a Mars mission would pose a “real risk to life.” Mars One disagreed, noting that the crew would only liftoff after a livable Martian habitat was completed, and asked that the fatwa be rescinded. Some Islamic legal scholars also decried the fatwa. Khaleel Mohammad, an expert in Islamic Law in the US, called it “extremist nonsense.”  Regardless, Muslim communities will continue to grapple with celestial questions as more Muslims travel to space.  Islam Case Study – Technology  2018

Additional Resources

Primary sources.

•    Malaysian fatwa “A Guideline of Performing Ibadah at the International Space Station (ISS)” (2007): https://bit.ly/2MTgrvp  •    NPR interview with Prince Sultan on his space travel (2011): https://n.pr/2vRqoTq  •    Video of Dr. Shukor praying in the ISS in 2007: https://bit.ly/2KXjTn1  •    Speech by Dr. Shukor on his mission, in the US in 2008: https://bit.ly/2Mm5MNw •    Muslim author Farah Rishi writes about the importance of outer space in Islamic science fiction (2016): https://bit.ly/2MV8Kol 

Secondary Sources:

•    Article from Wired magazine exploring the intersection of Islam and space travel (2007): https://bit.ly/2w8G7wY  •    Documentary from Journeyman Pictures about Dr. Shukor: https://bit.ly/2MzcwqD  •    Article from Christian Science Monitor on the Mars One fatwa (2014): https://bit.ly/2PoHJv5

Discussion Questions

•    What prevented Muslims from going to space in the early decades of space travel? What has changed that allows or restricts Muslims’ space travel today? •    Why might some Muslims feel it is important for religious scholars to address space travel? Why might others feel it is unimportant? •    How do the different responses of Prince Sultan, Soviet cosmonauts, Ansari, and Dr. Shukor to their religious tradition in a new context show how Islam is internally diverse? Why might they hold these different positions? •    Read the Malaysian fatwa in the primary source list. What is something that surprised you? Why? How do you think this fatwa’s rulings might change if it was written in a different country? •    Read Rishi’s piece about Muslims in space in science fiction in the primary sources. What does her perspective on Muslims in space add to our understanding of Islam? •    The fatwas mentioned in this case study are written by those in power in Malaysia and in the United Arab Emirates. How do you think this influences what the texts say?  

This case study was created by Kristofer Rhude, MDiv ’18, under the editorial direction of Dr. Diane L. Moore, faculty director of Religion and Public Life.

• 1. Cathleen S. Lewis, “Muslims in Space: Observing Religious Rites in a New Environment,” Astropolitics 11, no. 1-2 (2013): 109-10.
• 2. Bettina Gartner, “How Does an Islamic Astronaut Face Mecca in Orbit?” Christian Science Monitor, Oct. 10, 2007. https://bit.ly/2L8hRAm
• 3. Lewis, “Muslims in Space,” 110; Sultan Bin Salman Bin Abdulaziz Al Saud, “Praying Toward Mecca… In Outer Space,” interview by Michel Martin, Tell Me More, NPR, July 12, 2011, audio, 4:30. https://n.pr/2vRqoTq
• 4. Lewis, “Muslims in Space,” 110-113.
• 5. Department of Islamic Development Malaysia, “A Guideline for Performing Ibadah at the ISS,” (2006): 5-6. https://bit.ly/2MTgrvp .
• 6. Lewis, “Muslims in Space,” 114.
• 7. Department of Islamic Development Malaysia, “A Guideline,” 7.
• 8. Farah Rishi, “Why Sci-Fi Gives Me Hope for the Future as a Muslim,” Vice, Nov. 15, 2016. https://bit.ly/2MV8Kol .
• 9. Ahmed Shaaban, “One-way Trip to Mars Prohibited in Islam,” Khaleej Times, Feb. 20, 2014. https://bit.ly/2L6D91r ; Sudeshna Chowdhury, “Can A Muslim Take a One-way Trip to Mars?” Christian Science Monitor, Feb. 21, 2014. https://bit.ly/2PoHJv5. 
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The Final Frontier for the Faithful: Islamic Rulings on Space

The Muslim world’s fascination with space exploration has sparked discussions on its religious legitimacy, prompting debates on the permissibility of such endeavours. Muslim countries, such as Malaysia, Saudi Arabia, Iran, the UAE, Pakistan, and Turkey, have developed their own space programmes, launched satellites, and are planning to send Muslim astronauts into space, in consultation with Islamic scholars.  Islamic rulings on space activities for Muslim countries are not uniform or authoritative but rather a dynamic process that depends on the opinions of various scholars and organizations. Some scholars argue that space exploration is permissible as long as it does not harm God’s creation or violate Islamic principles. The issue of space tourism has emerged, with non-binding legal opinions or fatwas being issued to assist Muslim astronauts in observing their faith in space.

Some scholars believe that certain space activities are prohibited (haram), and they cite the Quranic verse “Don’t kill yourself with your own hands” (Quran 2:195) considering space-related activities, especially space tourism, as equivalent to self-harm. They argue that partaking in space tourism involves risk and violates the self-preservation principle, or the duty to protect oneself from damage. Sheikh Abdul Aziz Al-Sheikh, the Grand Mufti of Saudi Arabia, has stated that space tourism is not permissible as it involves unnecessary risk and extravagance. Another Saudi Arabian Islamic scholar, Sheikh Al-Habib Ali Al-Jifri, has expressed the opinion that space tourism violates the sanctity of life and wastes resources that could be better used for the benefit of humanity.

In 2014, a fatwa council in the United Arab Emirates issued a ruling denouncing participation in the Mars One project, after the thousands of applications from Muslims desiring a one-way trip to the Red Planet. The endeavour, according to the council, would be suicidal and go against Islamic values because it would imperil human life and ruin God’s creation by leaving space debris. Despite this fatwa, the “Hope” spacecraft was successfully launched to Mars by the United Arab Emirates Space Agency on July 19, 2020. As part of the Mars 2117 project to construct a human settlement on the Red Planet, the orbiter successfully arrived at Mars on February 9, 2021, after completing a Mars orbit insertion maneuver that lasted for around 27 minutes. The UAE is the only Muslim-Arab nation to achieve this, and the sixth nation worldwide (after the US, Russia, China, and India).

The alternative school of thought holds that space travel is permissible if it does not conflict with one’s ability to engage in religious practises like fasting, prayer, or the right position of the Qibla. Experts have agreed that Muslims should continue to pray and fast even while they are in space. They have developed a few methods, such as utilising a digital compass or aligning the spacecraft with the position of the Earth, for detecting the direction of the Qibla, the direction Muslims face while praying.

In 2007, Sheikh Muszaphar Shukor, a Malaysian astronaut , was able to perform Islamic rituals such as prayer and fasting during his time in space. Sheikh Saleh Al Fawzan a Saudi Arabian scholar, has also affirmed the permissibility of prayer and fasting in space, provided that space travel does not violate Islamic principles. Interestingly, the first Arab astronaut, Saudi Prince Sultan bin Salman, also performed Islamic rituals such as reading the Quran, praying, and fasting during his space mission in 1985. He described this experience as enhancing his closeness with the Almighty.

Islam encourages individuals to research new things, explore the world, and increase their knowledge. There are numerous verses and hadiths in the Quran and the Sunna (the teachings and customs of the Prophet Muhammad) that exhort Muslims to seek knowledge and wisdom, and use their intellect and reason to explore the signs of Allah in the cosmos. For example, Allah says in the Quran: “O company of jinn and mankind, if you are able to pass beyond the regions of the heavens and the earth, then pass. You will not pass except by authority [from Allah]” (Quran 55:33).

The human race is encouraged by this verse from the Quran to explore the cosmos beyond the spheres of the heavens and the earth. The verse implies that if we are capable of going beyond these realms, we should do so. It emphasises the necessity of acting within the confines of what is allowed according to Islamic beliefs while simultaneously embracing the quest for scientific and technical development. Allah has given humans the ability and permission to explore and travel to outer space. In another verse, “And He has subjected for you the night and day and the sun and moon, and the stars are subjected by His command. Indeed, in that are signs for people who reason” (Quran 16:12).

This verse from Surah An-Nahl highlights Allah’s creation and control of the entire universe, including all of its elements, such as the stars, sun, and moon. It emphasises the vastness and intricacy of the universe, urging humans to explore and appreciate its wonders. The verse also underlines the significance of using our reasoning and reflective abilities to obtain a better knowledge of the universe and its signs. Space exploration allows us to observe and comprehend these signs in greater depth.

Islamic scholars consider various factors when issuing a ruling on space exploration. The intent of the journey comes first, followed by a consideration of the advantages and disadvantages for the individual. The third is to follow Islamic practises in outer space, and the fourth is to respect Allah’s creation and his manifestations.

With certain challenges, space exploration can provide significant advantages for Islamic nations, which have a long history of astronomical contributions. One advantage of space exploration for Muslim countries is that it can boost their scientific and technological skills. Many Muslim countries have developed space programmes to launch satellites, rockets, or astronauts into orbit. These programmes can assist Islamic countries in developing their infrastructure, education, innovation, and economies. Egypt’s satellites, for instance, are anticipated to support the expansion of the Suez Canal axis and keep an eye on Egypt’s water security. Investments in space technology and research can benefit Muslim nations in many ways, including economic diversification and job creation as demonstrated by Saudi Arabia’s plan to boost its space programmes by $2 billion by 2030.

The ability to foster global cooperation and dialogue amongst different nations and religions is another advantage of space exploration. Islamic nations can promote mutual understanding, respect, and trust by working together with other nations on space initiatives. Sheikh Muszaphar Shukor, a Malaysian astronaut who visited the International Space Station in 2007 with Russian assistance, also carried out experiments on board with astronauts from the United States, Japan, and Germany.  The first Muslim nation to deploy a lunar rover, Turkey, also revealed plans to work with SpaceX to launch its first moon mission in 2023 .  NASA believes that international cooperation in space can lower expenses, boost productivity, and improve safety.

However, Muslim nations also have several difficulties, the most fundamental of which relates to Islamic practises and laws. For instance, many Muslims face Mecca when they pray, yet while a spacecraft is orbiting Earth at 17,400 miles per hour , Mecca passes rapidly below the spaceship. Similarly, Muslims fast during Ramadan from dawn until dark; however, there are 16 sunrises and 16 sunsets per day in space. Therefore, Muslim countries need to consult with Islamic scholars and authorities to find solutions and guidelines for these issues. For instance, some Islamic scholars have suggested performing prayers facing Earth or in the last known direction of Mecca and fasting according to the local time at the launch site.

Geopolitical and security concerns also exist, as other countries may perceive their actions as dangerous or confrontational. The US has denounced Iran’ s satellite launches, calling them a breach of UN resolutions and a cover for ballistic missile development. Israel has also accused Egypt’s space programme of being a spy operation. Security threats from hostile actors could potentially come from their ability to interfere with or sabotage space assets. Furthermore, scientific and technological barriers because many countries lack the necessary resources, expertise, and infrastructure. Technical issues and financial limitations have caused delays and setbacks in Pakistan’s space programme.

To address these complex issues, it is crucial for Muslim countries to consult with Islamic scholars, legal experts, and international partners. The development of a robust and sustainable space programme can offer numerous benefits to Muslim countries, and Islamic rulings must be considered a source of motivation to explore the cosmos. By witnessing the wonders and mysteries of Allah’s creation in space, Muslims can increase their faith and gratitude to Him. Space exploration can also inspire spiritual enlightenment among Muslims.

Further Reading on E-International Relations

• What’s Wrong with Outer Space Colonialism?
• Space Stations and International Politics
• Opinion – Getting Diversity ‘Right’ In Australia’s Nascent Space Industry Matters
• Buddhists Do Not Want Space Junk to Fall on Your Head
• Opinion – Breaking Boundaries to Reimagine Space is Crucial
• Visual Culture and Outer Space Futures

Amna Kalhoro is an independent Astropolitics researcher with a background in International Relations and American studies, with a major in space politics and security.

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Islamic view of space exploration

Publication : 28-04-1998

Views : 48818

Praise be to Allah.

• We should weigh the time, effort and money spent on this purpose against the benefits which we expect to gain from it.
• Man should first learn how to walk and behave on earth before he tries to go into space.

May Allaah bless our Prophet Muhammad.

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Source: Sheikh Muhammed Salih Al-Munajjid

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DHUL-QARNAYN'S SPACE TRAVEL

[1] es-Suyûtî, ed-Dürrü’l-Mensûr, V.5, p.450

[2] Ibn Kathir, a.g.e., V.2, p.103

[3] Saheeh Ibn Maajah, 3298

[4] Transmitted by Wahb b.Munabbih

[5] Fathul-Bari

In every age, there have been certain verses of the Quran that could not be fathomed. Surah al-Kahf is one of the most interesting Surahs of the Quran. This surah is very ambiguous, in the sense that every story in this Surah contains subtle and profound meanings. The story of Moses and Khidr (pbut) is placed right before the story of Dhul-Qarnayn, and it recounts the patience of Moses who couldn’t make any sense of – even perceived as evil- the actions of Khidr, and it tells his learning of the true nature of those actions when his patience was exhausted. The main message of that story is: Even if you don’t comprehend the insights of certain things that came from God, keep holding on tenaciously to God and His religion. In order to test whether we have internalized this message or not, God narrates a very ambiguous story, story of Dhul-Qarnayn right after the story of Moses and Khidr (pbut). Since it is sprinkled with many weird phrases and expressions, some people have claimed that this story contradicts science and logic. Now, I am going to try to explain this story under the light of science. The framework of this study is taken from the Turkish theologian İskender Türe’s book which unfortunately has not been translated into English: “Zülkarneyn: Kur’an’da Uzaya Seyahati Anlatılan İnsan (Dhul-Qarnayn: The Man Whose Space Travel is Narrated in the Quran)”

Every piece of information I am going to give is underlain by a long and deep process of investigation, and not a superficial allegation. We are not the first people who claim that Dhul-Qarnayn’s journeys actually took place in the heavens. Kâ`b al-Ahbâr (r.a.) had claimed that Dhul-Qarnayn tied his horse to a star, and he was warned by Muawiya for saying so.[1] Also, Ali ibn Abi Talib(r.a.) has stated that God the Almighty subjugated for Dhul-Qarnayn the clouds to carry him wherever he wished.[2] The story begins with these verses:

83- And they ask you about Dhul-Qarnayn. Say, "I will recite to you about him a report."

84- Indeed We established him upon the earth, and We gave him to everything a way (SABAB).

85- So he followed (ATBAA) a way (SABAB).

Dhul-Qarnayn is granted SABAB by God. Although it is merely translated as “a way”, the word SABAB is crucial for understanding this story because of its versatile meaning and its repetition throughout the story. According to Tacu’l-Arus, the original meaning of SABAB is “a rope that is used to climb to a palm tree”. Namely, it is a means to reach something high and above. “Zayd bin Aslam” has explained the meaning of this word in the Quran as “a way to heaven.” The word SABAB is mentioned 5 times in the Quran and in 4 of them, it is used in the meaning of “a means to reach the heavens”.

Or is theirs the dominion of the heavens and the earth and what is between them? Then let them ASCEND through any ways of Access (SABAB). (Surah Sad, 10)

And Pharaoh said, "O Haman, construct for me a tower that I might reach the ways (SABAB), The ways (SABAB) into the heavens, so that I may look at the deity of Moses;  (Surah Ghafir,  36-37)

Whoever has ever surmised that God will never give him victory in the present life and the Hereafter, then let him extend forth a means (SABAB) to the heaven, thereafter let him cut it off… (Surah Al-Haj, 15)

The usage of this word in this fashion throughout the Quran suggests that the SABAB that is followed by Dhul-Qarnayn led him to the heavens. Also, the word ATBAA that is used in the verse means “to obey, to be subject to”. This word implies that Dhul-Qarnayn had no control over this journey, rather, he was merely a passenger.

Before looking into the details about Dhul-Qarnayn’s journeys, we should have a look at the Milky Way Galaxy to envision the journeys more easily. This image depicts for us the Milky Way according to the latest scientific data and it is taken from a completely secular source:

86- Until, when he reached the setting-place of the sun (SHAMS), he found it setting in a spring of dark mud (AAYNIN HAMIAH), and he found near it a people…  

The sun does not set on the earth. It is actually in space when we see it setting, so it is impossible to define anywhere where the sun sets on the face of the earth. In order to understand where the sun literally sets, we need to know where it bounds for. The Quran gives us the answer in Surah Yasin: “And the sun runs [on course] toward its stopping point. That is the determination of the Exalted in Might, the Knowing. (Surah Yasin 38)” According to this verse, the Sun is moving towards its stopping point which Surah Al-Kahf refers to as the “setting point”. This course is called the Solar Apex in astronomy and we can assume than Dhul Qarnayn went towards the Solar Apex until he reached its end. What he witnessed at its end is even more intriguing. He witnessed “Shams”(a word which can refer to any star although the translations usually use “the Sun”) setting in “AAYNIN HAMIAH”, which is usually translated as ‘a spring of dark mud’ but can correspond to the black hole in contemporary terms. Considering that there wasn’t any Arabic word for the black hole 1400 years ago, “AAYNIN HAMIAH” is a great expression to describe it. The word “AAYN” means “eye” in Arabic. Eyes and black holes are very similar in the sense that they both are holes that absorb light. We can think of the Solar Apex as a train that ends up in a black hole, and our Sun is in the middle of this train. The black hole that is mentioned in the verse most likely refers to the supermassive black hole that is located at the center of the Milky Way.

86- “…and he found near it a people. God said, "O Dhul-Qarnayn, either you torment [them] or else adopt among them [a way of] goodness."

The bizarre point in the second part of the verse is the word “adhaab” which is translated as “torment”. Why would God allow Dhul-Qarnayn to torment these people? The answer is simple. These people were approaching the black hole along with their star. They would’ve ended up in the black hole If Dhul-Qarnayn hadn’t saved them, and this surely would be a torment.

87- 88 He said, "As for one who wrongs, we will torment him. Then he will be returned to his Lord, and He will torment him with a terrible torment. But as for one who believes and does righteousness, he will have a reward of Paradise, and we will speak to him from our command with ease.”

89-90-91 Then he followed (ATBAA) a way (SABAB). Until, when he came to the rising-place of the Sun (Shams), he found it rising on a people for whom We had not made against it any shield. Thus. And We had encompassed [all] that he had in knowledge.

This verse talks about the second journey of Dhul-Qarnayn, and this time the journey is towards the opposite direction, towards the Solar Antapex. The expression of “having no shield against the Sun (star)” gives the impression that the planet of these people lacked an atmosphere, for atmosphere is a shield between creatures and the Sun. The atmosphere reflects back the harmful radiations emitted from the Sun, and therefore it is a shield between us and the Sun. Dhul-Qarnayn came to the birthplace of the Sun, and he probably visited a newly formed planet that doesn’t have an atmosphere yet. Another possible interpretation is that since God likens the night to a cover surrounding us in a couple of verses, having no shield against the star would mean living in a planet where it never gets dark. This is scientifically possible if there is a binary Star that revolves in a particular period. Most stars in the universe (approximately 85%) are in binary star systems. One thing that is certain is that he went to the star-forming region in our galaxy.

92-93 Then he followed(ATBAA) a way(SABAB). Until, when he reached between the two barriers (SUDDEYN), he found close to them a people who almost did not comprehend speech.

This is the third journey of Dhul-Qarnayn. If we probe into this verse, we can see that the word “SUDDAYN”, which is translated as “barrier” causes some controversy. Despite the fact that many translators assume this word to denote mountains, this is only a hypothesis. Since the Arabic language does not incorporate vowels, there is also controversy in how this word should be read. The qira’at scholars except Aasim have read this word as “SUDDAYN”, and it means the invisible barrier, cloud, fog etc. according to ancient dictionaries; and Aasim has read this word as “SADDEYN”, which means the concrete and visible barrier according to ancient dictionaries. In order to grip a more accurate insight, we can have a look at another verse from Surah Yasin that contains the same word.

 “And We have put before them a barrier(SUDDE/SADDE) and behind them a barrier and covered them, so they do not see. (Surah Yasin 9)”

This verse also should be read as “SUDDE” because the barrier that God depicts here is an invisible barrier that obscures the vision of disbelievers’ hearts, we all know that disbelievers are not enclosed by concrete barriers. Since these two verses are subject to the same controversy, they should be read the same way and have the same meaning. Considering the above-mentioned meanings of “SUDDEYN”, we can now see that there is a term that corresponds exactly to “SUDDEYN” in astronomy: Nebula. Dhul-Qarnayn must have reached a planet between two Nebulas in space during his third journey. This two-sided Nebula may be the Double Helix Nebula that is located near the center of our galaxy.

94- They said, "O Dhul-Qarnayn, indeed Gog and Magog are [great] corrupters in the land. So may we assign for you an expenditure that you might make between us and them a barrier (SUDDE)?"

We come across the word “SUDDE” again in this verse. The people whom Dhul-Qarnayn spoke to in this planet asks him to make an invisible barrier (SUDDE) against Gog and Magog. The concept of invisible barriers may be represented by missile defense shields or anti-virus programs in contemporary terms. The word “Al-Ard” that is translated as “land” doesn’t have to refer to the Earth, it can refer to any place on which it is said. This is the opinion of the scholars of Islam.

95- He said, "That in which my Lord has established (MAKKANE) me is better, but assist me with strength; I will make between you and them a barrier (RADM).

The word “MAKKANE” is derived from “makaan” which means “place”. So this verse has a meaning “where God put me in is better” embedded in it. It alludes to the first verse of this story:

84- Indeed We established (MAKKANE) him upon the earth, and We gave him to everything a way (SABAB).

So by looking at these two verses, we can deduce that Dhul-Qarnayn thinks the Earth is better than their planet and he wants to return to the Earth after his job is over. Although people ask him to make SUDDE, Dhul-Qarnayn tells them that he is going to make RADM. RADM means multiple layers of barrier. One of the meanings of it mentioned in old dictionaries such as Lisan al-Arab is “a cloud with multiple layers”.

96- Bring me sheets of iron" - until, when he had leveled [them] between the two cliffs, he said, "Blow [with bellows]," until when he had made it [like] fire, he said, "Bring me, that I may pour over it molten copper."

This verse is supposed to describe how this barrier is built, however, it doesn’t resemble any of the walls on the earth. A number of scholars have stated that this wall is impossible to be built especially with the poor technology of those times, therefore this should be regarded as a miracle of Dhul-Qarnayn. Some scholars including Muhammed Hamdi Yazır have told that this barrier is probably figurative rather than a substantial one. We know that Gog and Magog will surmount their barrier in the End Times and attack whole mankind, as stated in the subsequent verses:

97- And (Gog and Magog) were not able to surmount, nor could they pierce (it).

98- He said, "This is a mercy from my Lord. Then when the promise of my Lord comes, He will make it pounded (into dust); and the promise of my Lord has (always) been true."

Also in Surah Al-Anbya, God says:

“Until the Gog and Magog are let through (their barrier), and they swiftly swarm from every elevated place (Al-Anbya 96).”

However, we know that there is no barrier on the earth that confines a huge number of people. Even if there were, it would have been surmounted by planes and technological equipment. According to a prophetic tradition, Gog and Magog outnumber the rest of the world population. So those who believe that this barrier is located on the earth have to accept that today there are billions of people on the earth who are confined in walls and are unknown to the rest of mankind. They also must believe that these people who don’t have any trace nor any technology will overpower the whole mankind during a war. One doesn’t have to be a genius to realize that the barrier of Gog and Magog is nowhere on the earth since we know every inch of the earth in this century.

The process being mentioned here is actually a chemical process. The hot iron is a great catalyst and its reaction with molten copper gives out methane and hydrogen gas as long as one blows oxygen to it. The verb in this verse also implies “blowing”, therefore we can infer that this process creates hydrogen and methane, two very flammable gases. Since these gases are very light, they immediately fly up and usually escape to other planets with bigger masses because of their force of attraction. This is called “atmospheric escape” in astronomy and this is the main reason why the Moon doesn’t have an atmosphere. The gases on the Moon can easily fly over to the Earth, that’s why the Earth’s atmosphere is partially imported from the moon. The gases that Dhul-Qarnayn created might have passed over to the planet of Gog and Magog and might have formed multiple layers of gases (methane and hydrogen) in this planet, just like the word “RADM” implies. We cannot know what kind of protection this atmospheric barrier would provide unless we acquire more knowledge about the planet of Gog and Magog, it is possible that this barrier obscures the vision of Gog and Magog by preventing the sunlight (starlight) from penetrating into their planet. Let’s have a look at a prophetic narration describing the barrier of Gog and Magog.

“ …Gog and Magog are digging every day until they can almost see sunlight, then the one who is in charge of them says, “Go back, we will dig again tomorrow.” Then God restores (the barrier) and makes it stronger than it was. (This will continue) until the appointed time…[3]”

This narration favors the opinion that this barrier is made of gas. A concrete wall wouldn’t prevent sunlight from coming in because it wouldn’t engulf Gog and Magog completely. However, the narration suggests that Gog and Magog are deprived of sunlight. Moreover, restoring a concrete barrier every day would be impossible; on the other hand, a barrier that is made of gas would restore itself spontaneously since gases can flow and fill up every hole that is made in them.

Now, our planet might be approaching the planet of Gog and Magog; and their next target is going to be our planet when these two planets come close to each other and when God lets them penetrate through their barrier. You may think that this interpretation is overdependent upon interpretation rather than the Scripture; however, the conventional interpretation depends substantially on interpretation rather than the Scripture as well. Dhul-Qarnayn is conventionally regarded as a powerful king with huge armies although the Scripture doesn’t mention any of these. Now let’s mention some narrations that support our view in regards to Gog and Magog.

“Gog and Magog are people who have half the height of an average man; on their hands they have claws instead of nails; they have molars and canines like predators, large ears, one of which serves them as bed, the other as cover; there is no man or woman among them whose death is not known in advance. A woman does not die before having given birth to a thousand children; the same goes for men.[4]”

They are from the unusual children of Adam. That is Adam had a wet dream, the semen intermingled with the earth and they were created from that earth.[5]"

These narrations illustrate that Gog and Magog have non-human features. The narrations that state they have only one parent (Adam (pbuh)) and they reproduce rapidly might allude to asexual reproduction. It is very likely that Gog and Magog are extraterrestrials as far as the descriptions of their physical appearances are concerned.

Describing space travel with the vocabulary that belongs to 1400 years ago, at the times when even the phenomenon of space wasn’t known is very difficult.  On top of that this description must be so implicit that it shouldn’t bother nor confuse anyone who is reading it at those times. We should keep these facts in mind while evaluating the story of Dhul-Qarnayn. This perspective I tried to articulate here is one of the perceptions that cast light on the story of Dhul-Qarnayn. One can also argue that these journeys were not only space travels, but also time travels. I strived to present to you what I found most convincing among these opinions. I believe that Quranic verses contain infinitely many layers of meanings that cannot be understood by everyone reading them, and multiple different interpretations can be valid at the same time for a single verse. I do not claim that this is the only true interpretation of the verses describing Dhul-Qarnayn’s journeys, but at least it should upon up new perspectives in your mind. And God knows best...

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Space-time in the Quran

The universe is largely empty space; planets, stars and galaxies occupy relatively small regions of space. Our planet is surrounded by space, too, but it is filled with atmospheric gases, micro-organisms and dust particles. Far beyond the atmosphere there are vast tracks of eternal darkness commonly referred to as space. Is such space empty? (Photo SHUTTERSTOCK)

For centuries, space was considered to be a cold vacuum of emptiness, a fixed permanent entity in which the cosmic drama is playing itself out, writes DR YUSUF NOOR.

THE universe is largely empty space; planets, stars and galaxies occupy relatively small regions of space. Our planet is surrounded by space, too, but it is filled with atmospheric gases, micro-organisms and dust particles. Far beyond the atmosphere there are vast tracks of eternal darkness commonly referred to as space. Is such space empty?

For centuries, space was considered to be a cold vacuum of emptiness, a fixed permanent entity in which the cosmic drama is playing itself out. The introduction of quantum mechanics and the theory of relativity transformed this long-held view. Scientists today describe space as an elastic medium which can stretch, shrink and curve. The universe is in a state of expansion. This is not due to the flying-apart of galaxies through existing space but the result of space expanding between the galaxies and pushing them apart.

Space, although invisible and imperceptible to us, has a mathematically precise structure. The point may be appreciated if we remind ourselves of the countless electromagnetic waves that daily traverse the space arena. Space not only assist in their transmission but ensures that their correct frequency arrive at the receiving instrument. Television and radio broadcasting will not be possible without this feature of space.

We live in three-dimensional space corresponding to the directions backward-forward, left-right and up-down. However, there is another dimension, not a space dimension but a time dimension. Travelling through three-dimensional space also means travelling through one-dimensional time. Motion in space is inextricably linked to time. Scientists for this reason refer to the universe in terms of a four-dimensional space-time structure.

Even on a microscopic scale (from a quantum perspective) space is alive. There is a continuous creation and destruction of virtual particles, wild energy fluctuations and field changes. Gravity, too, is everywhere. In fact, as we shall see later, gravity is described as the manifestation of curved space. Space therefore is a dynamic concept; it can stretch, change shape, has mathematical features and there is a continuous creation and destruction of particles. Armed with this information, we can now proceed on to how the Quran views space-time.

The Quran captures the essence of the modern understanding of space: ‘He (it is) who made heavenly space a structure’ [1] (Quran 2:22). Space is not mere emptiness as accepted for centuries but is referred to as a structure, a piece of work consisting of parts joined together in some definite manner. Many physicists today do not consider space and time to be fundamental concepts. Like everything else, it is composed of ultra-microscopic constituents arranged in an orderly fashion. Space may therefore be defined as a kind of atomised structure, as the verse indicates. The concept is further developed in the following two verses :

• ‘By the heavenly space, the nature of which is a network or like a fabric’ (Quran 51:7). If the reader could imagine space to be constructed of countless thin wires running in different directions, like a three-dimensional grid, this is one of the Quranic ideas of space, which is precisely how it is described in modern terms. Another analogy forthcoming from the verse is to compare space-time with threads interwoven like the threads of a pliant fabric.

Scientists often speak about the fabric of space-time. This description suggests that space (actually space-time which is also how the Quran views it – see below) emerges as a result of tiny threads stitched together. Quran 10:5 states: ‘He it is who made the sun a source of light and the moon (a body) that reflects light and ordained that it (the moon) moves in space and measured out phases for her that you may know how to compute the number of years and how to measure (time).’

The verse illustrates an important principle; when a celestial body, like the moon for instance, moves in space, it does so within a specified time. Motion is space and time is therefore interlinked. Quran 21:30 2 (discussed under the birth of the universe), which describes the origin of the universe, refers to the beginning of space and time. In Quran 2:117 3 there is an allusion to the primal origin of the universe (which includes space and time). Why primal?

The Quran is providing a clue of something more fundamental than space and time. Space and time are not ultimate concepts but consist of smaller parts, a kind of atomised structure. Since space and time are structural entities and are connected as pointed out, we may infer that the Quran views space-time in terms of a combined space-time structure.

• ‘By the heavenly space which is expanding and curving back (on itself) to return to its original state’ (Quran 86:11). The verse relates the elastic and curved nature of space, (and the destiny of the universe which will be reviewed in another article). This interpretation is supported by Quran 51:47 4 quoted before, which alludes to the expansion of space, and Quran 21:104 5 which looks at the fate of the universe. The latter states that space will be ‘rolled-up’ i.e. curved around on itself. This will happen in the far distant future, when the expansion will grind to a halt and the universe will start to contract.

This will be brought about by the overwhelming gravitational forces suggested by the following three verses quoted under article, galaxies and planetary systems: Quran 13:2 6 which states that the lifespan of celestial bodies and hence of the universe is determined by gravitational forces; Quran 77:25 7 which refers to the attractive nature of gravity – gravity will ‘pull’ the universe inwards, and Quran 15:16 8 which speaks about the powerful gravitational force of a black hole.

As space continues to shrink, its curvature will steadily escalate towards the beginning of existence. The curvature will become infinite, creating a boundary, in other words a singularity (which resides at the heart of a black hole) through which space and time cannot have continued.

The singularity concept referred to earlier in Quran 21:30 2 , describes the initial state of the universe as a ‘single unit of creation, closed-up and devoid of space’. Another verse, Quran 15:27 9 refers to the violent temperatures in the beginning. These terms are key features of a singularity. The very idea of a ‘closed’ universe implied by Quran 86:11 and the other passages, points to the curved nature of space. A closed universe is one which after billions of years of expansion will curve around on itself, contract and revert to its former state, the singularity. Such a universe is finite but has no boundary, rather like the curved surface of a sphere except that it is four-dimensional.

Quantum view of space

The quantum perspective of space is expressed in the Quran as follows : ‘Do they (the sceptics) not look at heavenly space above, how We constructed it and adorned it and it has no gaps?’ (Quran 50:6). Firstly, the passage refers to the building of space. Space is a framework that requires construction. Quran 2:22 above, complements this understanding. Secondly, the verse appeals to the non-believer to reflect on the properties of space:

• How it was designed;
• its decoration (with countless space objects running their courses according to precise mathematical laws (Quran 55:7) 10 and
• the absence of ‘gaps’.

Quantum physics teaches us the impossibility of finding a volume of space devoid of everything. On the contrary, as discussed before, it is filled with ceaseless microscopic activity and ever-present force fields. The absence of gaps in space, according to a distinguished quantum physicist, is the most profound observation in this field. Space according to the Quran is therefore an ever-changing concept and is ultimately the handy work of God.

Note that the Quran often combines scientific verses with others of a moral and metaphysical nature. This is to emphasis its unified approach – all aspects of life are part of the same deal. The idea of using concrete physical phenomena as a vehicle for expressing metaphysical ideas is an illustration of the Book’s rational approach to matters pertaining to faith. For instance, just as real as space-time is, so is the reality after death. The nature of space is a 20 th century concept. Could a mortal 1 400 years ago, when the Quran appeared, have made such predictions?

Featured image: The universe is largely empty space; planets, stars and galaxies occupy relatively small regions of space. Our planet is surrounded by space, too, but it is filled with atmospheric gases, micro-organisms and dust particles. Far beyond the atmosphere there are vast tracks of eternal darkness commonly referred to as space. Is such space empty? (Photo SHUTTERSTOCK)

• Binaa – derived from the root banaa, which means structure, framework.
• Do not those who deny the existence of God see that the heavens and the Earth were [once] a closed-up single unit of creation devoid of space, which We then parted creating space [and time]? And We made from water every living thing. Will they not then believe? (Quran 21:30).
• To Him belongs the primal origin of the universe (Quran 2:117).
• With power, skill and energy did We lay the foundation of the universe according to specified conditions and certainly We are steadily expanding it (Quran 51:47).
• A long period from now, We shall roll up space-time as written scrolls are rolled up. And as We brought into being the first creation so We shall bring forth a new creation (Quran 21:104).
• Your Lord is He who raises the celestial bodies with an invisible pillar and is firmly established on the throne of authority. He has subjected the sun and the moon (and all other celestial bodies) to His (gravitational laws) each pursuing a course for a term appointed (in accordance with those laws). He governs everything that exists (Quran 13:2).
• Have We not made the Earth draw to itself the living and the non-living? (Quran 77:25).
• We have set up (unseen) structures in space, (derived from) large stars which become manifest through their great (gravitational) force, and are gateways (Quran 15:16).
• The hidden forces [of nature] were created [in the beginning long] before [the creation of man] out of intense heat (Quran 15:28,29).
• The sun and the moon follow prescribed pathways according to calculations (Quran 55:5).

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Exploration Of Space In Quran

Posted on November 4, 2021 November 4, 2021 Author Mohamad Mostafa Nassar

The exploration of space is one of the prediction in Quran. The following Quranic verses reveals and stress that man will go beyong the Earth and it zones and will pass through it. The following verse is

Muhsin Khan “O assembly of jinns and men! If you have power to pass beyond the zones of the heavens and the earth, then pass (them)! But you will never be able to pass them, except with authority (from Allah)!”

In 1942 The Nazi Germany V-2 Program was the first vehicle to cross the surface of the earth that is to cross the Karman line and going outer-space. Since then the development and advacement keep on happening in exploration of space until 20 July 1969 when the American astronaut Neil Armstrong became the first human being ever to set foot on the Moon. The Arabic word used for “A clear authority” is “Sultan” which also means strength, authority, force, power, permission, etc

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The Quran Speaks about Galaxy Wonders

In the 37th surah of ar-Rahman, our Lord states the following;

{When the sky is rent asunder, and becomes a crimson rose like melted oil.} (Quran 55: 37 )

The word addihan in the verse is used for two meanings. The first one is hot oil and the other is saffian (a kind of tanned and dyed leather).

After this explanation, let us translate the verse again. If the sky is rent asunder , you shall see it like dyed leather or a crimson rose which seems like hot oil.

Many interpreters of the Quran interpreted this verse as the situation of the sky at the moment of apocalypse. Because, the renting asunder of the sky reminded them the Doomsday. However, while we can understand the notion of renting asunder of the sky as going to space by passing over the atmosphere, we can also understand that as renting asunder the sky by eyes via telescopes and watching beyond. So from this aspect, the meaning of the verse is as follows:

If you could afford to go to space by renting asunder the sky or manage to cleave it with the equipments that you invent and watch its beyond, you will see a saffian in the color of a rose or hot oil.

" title="Advertise and Market to Muslims" target="_blank">Ads by Muslim Ad Network

Then, what does {a crimson rose like melted oil}  mean? If you wish, let us see the explanations of scientists and space researchers.

Nebula is the name given to nebular structures which are composed of gases, dust, hydrogen, helium and other ionized gases that exist in space and spread in wide areas. These eruptions of gases are very large and fast. Afterwards, these gases come closer and form a cloud of gas. The temperature of this cloud of gas is more than 15.000 degrees centigrade.

In fact, as a result of space researches of nowadays, scientists have come across with a Nebula which is in the color of a crimson rose looking like melted oil just as it is described in the verse.

Yes, this Nebula was named as “Rosette Nebula” , which means a cloud of gas that resembles the shape of a rose, by scientists because it just looks like a rose. Rosette Nebula is a vast mass of dust and gas away from the earth approximately 5200 light years and has a diameter of about 130 light years.

How can it be explained that something that has just been revealed thanks to today’s technological equipment of observation was informed by a person who did not know how to read and write in an age when there was no science and technology?

Yes, is it possible for a person who lived at that age and who did not know how to read and write to give such news?

Definitely not.

Then the Quran is the pre-eternal word of Allah and the person who brought this news to us is His messenger.

We believed in it!

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THE CONQUEST OF SPACE

Dr. maurice bucaille.

    From this point of view, three verses of the Qur'an should command our full attention. One expresses, without any trace of ambiguity, what man should and will achieve in this field. In the other two, God refers for the sake of the unbelievers in Makka to the surprise they would have if they were able to raise themselves up to the Heavens; He alludes to a hypothesis which will not be realized for the latter.

1) The first of these verses is sura 55, verse 33: "O assembly of Jinns and Men, if you can penetrate regions of the heavens and the earth, then penetrate them! You will not penetrate them save with a Power."

The translation given here needs some explanatory comment: a) The word 'if' expresses in English a condition that is dependent upon a possibility and either an achievable or an unachievable hypothesis. Arabic is a language which is able to introduce a nuance into the condition which is much more explicit. There is one word to express the possibility ( ida ), another for the achievable hypothesis ( in ) and a third for the unachievable hypothesis expressed by the word ( lau ). The verse in question has it as an achievable hypothesis expressed by the word ( in ). The Qur'an therefore suggests the material possibility of a concrete realization. This subtle linguistic distinction formally rules out the purely mystic interpretation that some people have (quite wrongly) put on this verse.

b) God is addressing the spirits ( jinn ) and human beings ( ins ), and not essentially allegorical figures.

c) 'To penetrate' is the translation of the verb nafada followed by the preposition min . According to Kazimirski's dictionary, the phrase means 'to pass right through and come out on the other side of a body' (e.g. an arrow that comes out on the other side). It therefore suggests a deep penetration and emergence at the other end into the regions in question.

d) The Power ( sultan ) these men will have to achieve this enterprise would seem to come from the All-Mighty.' There can be no doubt that this verse indicates the possibility men will one day achieve what we today call (perhaps rather improperly) 'the conquest of space'. One must note that the text of the Qur'an predicts not only penetration through the regions of the Heavens, but also the Earth, i.e. the exploration of its depths. 2) The other two verses are taken from sura 15, (verses 14 and 15). God is speaking of the unbelievers in Makka, as the context of this passage in the sura shows: "Even if We opened unto them a gate to Heaven and they were to continue ascending therein, they would say: our sight is confused as in drunkenness. Nay, we are people bewitched." The above expresses astonishment at a remarkable spectacle, different from anything man could imagine. The conditional sentence is introduced here by the word lau which expresses a hypothesis that could never be realized as far as it concerned the people mentioned in these verses. When talking of the conquest of space therefore, we have two passages in the text of the Qur'an: one of them refers to what will one day become a reality thanks to the powers of intelligence and ingenuity God will give to man, and the other describes an event that the unbelievers in Makka will never witness, hence its character of a condition never to be realized. The event will however be seen by others, as intimated in the first verse quoted above. It describes the human reactions to the unexpected spectacle that travelers in space will see: their confused sight, as in drunkenness, the feeling of being bewitched... This is exactly how astronauts have experienced this remarkable adventure since the first human space flight around the world in 1961. It is known in actual fact how once one is above the Earth's atmosphere, the Heavens no longer have the azure appearance we see from Earth, which results from phenomena of absorption of the Sun's light into the layers of the atmosphere. The human observer in space above the Earth's atmosphere sees a black sky and the Earth seems to be surrounded by a halo of bluish color due to the same phenomena of absorption of light by the Earth's atmosphere. The Moon has no atmosphere, however, and therefore appears in its true colors against the black background of the sky. It is a completely new spectacle therefore that presents itself to men in space, and the photographs of this spectacle are well known to present-day man. Here again, it is difficult not to be impressed, when comparing the text of the Qur'an to the data of modern science, by statements that simply cannot be ascribed to the thought of a man who lived more than fourteen centuries ago.

biblequran.org

The Quran foretold about Space Travel

📖Quran 15:14-17 And [even] if We opened to them a gate from the heaven and they continued therein to ascend, They would say, “Our eyes have only been dazzled. Rather, we are a people affected by magic. And We have placed within the heaven great stars and have beautified it for the observers, And We protected them from every evil spirit accursed.

📖 Quran 29:22 And you will not cause failure [to Allah ] upon the earth or in the Sky. And you have not other than Allah any protector or any helper.

📖Quran 55:33 O company of jinn and mankind, if you are able to pass beyond the regions of the heavens and the earth, then pass. You will not pass except by authority [from Allah ].

Related:  The death of the Sun And Stars Mentioned in Quran

• 1400 Years ago The Quran predicted that man would someday reach the Space.

Additional Information 

The Quran is considered to be a book of miracles due to its perceived ability to provide guidance, wisdom, and predict future events. Its eloquence and literary beauty are also considered to be miracles by many. Additionally, Muslims believe that the Quran contains scientific information that was not known at the time it was revealed and that this is evidence of its divine origin. This includes information on embryology, astronomy, and other fields of science, Muslims believe that the Quran’s preservation and the fact that it has remained unchanged for over 1400 years also constitutes a miracle.

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Space and Islam – What You Didn’t Know

WRITTEN BY FAISAL NAZIR | AKA THE SMILING AKH  |  Updated On Wednesday, November 3, 2021 ; 9 Minutes Reading Time

Space and Islam, the mystery of a topic that is rarely mentioned and spoken about yet holds such prevalence within the religion and the world we live in.

There is so much focus on this world of ours, the beloved earth, full of gracious greens and blossoming blues but what about the world beyond?

What about what stretches beyond the beaming blue sky and serenading stars?

There is an entire universe beyond us. Billions of galaxies like ours. Stars and Planets.

Everything and so much more, more than our human minds could ever imagine.

Our Earth is the lowest of the heavens, we are at the bottom of it all, all the beauty and majesty of our world is nothing compared to what’s out there, much like all that is out there is nothing in comparison to the Heavens.

In a world where everything is changing so rapidly that we forget to ponder about that which is beyond our eyes.

I unravel the mysteries of space within Islam, bringing to light what it tells us and a brief history of its study by Muslim academics, depicting the might and beauty of God’s creation.

This could be reflected in the Quranic verse:

Allah is the one who created seven heavens and from Earth like them (of the corresponding type); [Allah’s] command descends among them (heavens and earth) so that you may know that Allah is capable of anything and that Allah knows everything’. {Quran 65:12}

Introduction

As humans living on this Earth we barely have any idea about what lies in the rest of the world, or more so how much of the rest of the world is there?

We are one planet of many, one of many solar systems, one of many milky ways, one of many galaxies, all held in one world.

We can barely start to imagine the capacity of all this world holds until we become overwhelmed by its mere complexity, it truly is extraordinary, there is so much our minds cannot gather, such is the beauty of this world.

One website I would recommend would be The Beauty of Space , it truly depicts the beauty of space, the alignment of stars and planets and how everything is so beautifully and perfectly formed, truly a testament to the one true God.

“There is perhaps no better a demonstration of the folly of human conceits than this distant image of our tiny world.”- Carl Sagan (American astronomer), Time magazine, 09/01/1995.

The study of space within Islam

The study of astronomy has a rich history within the Islamic tradition, particularly within the so-called ‘Islamic Golden Age’ from the 10 th to the 12 th century through figures such as Al-Khwarizmi, Al-Farghani, Ibn Al Haytham and Nasir al-Din al-Tulsi to name a few.

Muslims made huge astronomical achievements within this period, adding to the works of Greek and Latin astronomers, also translating their words into Arabic and vice versa. These works ranged from North Africa, to Andalusia, Egypt and the vast Mediterranean and Arab world.

“ Astronomers like Ibn Yunus from Egypt found faults in Ptolemy’s calculations about the movements of the planets and their eccentricities.

Ptolemy was trying to find an explanation for how these bodies orbited in the sky, including how the Earth moved within these parameters.

Ptolemy calculated that the wobble of the Earth, or precession as we now know it, varied 1 degree every 100 years.

Later, astronomer Ibn Yunus found that Ptolemy was quite wrong and that in fact it was 1 degree every 70 years.

However, they didn’t know that it was the Earth’s wobble causing this change because in the 10th century it was still believed that Earth was at the center of the universe.

This discovery by Ibn Yunus and others like Ibn al-Shatir changed the landscape of astronomy forever.

“The heliocentric model eventually proposed by Copernicus in the 16th century was built on this body of work.’ – Shannon Stirone. 

Life outside the Earth

Let’s talk about life outside the Earth, in other words…Aliens. A thing of myths, often depicted in sci-fi movies and fictional genre, many accused of either being conspiracy theorists with the countless stories and theories of just crazy, let’s have a look to see what the position of aliens in Islam is.

• Note: Aliens are not the same as angels, who are mentioned in the Qur’an and who Muslims believe in, nor single-celled organisms such as bacteria, when referring to angels it means extra-terrestrial life outside our Earth or even solar system.

Yes, there is life outside of earth:

Ibn Taymiyyah, an Islamic Scholar, has said that God is the one who continues to create, therefore implying that God in his majesty, has created other creatures other than humans , much like the animals and Jinn (spirits).

Therefore, despite no concrete Quranic verse or Hadith (teachings of Prophet Muhammad) explicitly saying that there is life outside of Earth or that aliens exist, however, we can draw from Quran and Hadith that there are possible conclusions for this and many other forms of life.

Within the Quran this could be evidenced from:

‘And among His Signs is the creation of the heavens and the earth, and the living creatures that He has scattered through them: and He has power to gather them together when He wills’ . {Quran 42:29}

‘And We have certainly honoured the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference’. {Quran 17:70}

Abdullah Yusuf Ali, whose translation of the Quran from Arabic to English is very famous said regarding the first verse, ‘it is reasonable to suppose that life in some form or another is scattered through some of the millions of heavenly bodies scattered through space’ .

This was mentioned in The Quran: Text, Translation and Commentary, Ad-Dar Al- ‘Arabiah, Beirut, 1938, 1314.

Moreover, the phrase so often used to describe God, ‘Rabbul aalameen’ ; mentioned in Surah Fatiha, the first surah in the Quran, recited at the beginning of each five-time daily prayer, means the Lord of the Worlds.

The plurality of worlds could indicate that there is a possibility of existence being in many worlds, therefore, supporting the idea of life outside of Earth.

In addition, in support of the second verse, humans are preferred to the other creatures which have been created, therefore suggesting there are other creatures out there.  

No, there isn’t life outside of earth:

On the other hand, there are also evidence that denounces the theory of life outside of Earth within Islam.

‘Dabbah’ is the word used to describe living creatures and the famous Quran translator Muhammad Asad said, ‘ the word dabbah denotes any sentient, corporeal being capable of spontaneous movement; it is contrasted here with the non-corporeal, spiritual beings designated as angels’ .

This was in the book, The Message of the Quran, 2003, page 449.

Therefore, this suggests that the meaning of ‘living creatures’ applies to the non-corporeal beings which are intangible beings with no bodies, consequently resulting in bodily life forms such as aliens not being included in the verse.

Furthermore, other explanations could be a result of cultural and mythical obsessions.

Aliens appeal as an economic and commercial commodity, through the use of media, clothing, toys and many other products, therefore their existence is exaggerated and pursued to follow those very means .

People who have an interest in science & technology may follow ideologies of Aliens and Mars in Islam. As we are all aware, descriptions of supreme beings are often distorted or exaggerated within the media and cultural worlds such as movies and tv shows.

The Sun, the Moon and the Stars

These three elements are so deeply embedded within the arts, so richly defined within poetry and prose and often symbols of hope and love.

The Qur’an speaks fondly of the sun, the moon and the stars through an abundance of verses, with various verses also reflecting night and day, which we’ll discuss further.

The Sun and the Moon

Examples in the Quran:

‘Blessed is the one who places the constellations in heaven and placed therein a lamp and a moon giving light’. {Quran 25:61}

‘Did you see how God created seven heavens one above another and made the moon a light therein and made the sun a lamp’. {Quran 71:15-16}

‘They ask you about the waxing and waning phases of the crescent moons, say they are to mark fixed times for mankind and Hajj’. {Quran 2:189}

The sun is described as a lamp and the moon as a light, with the sun being even more so, providing greater heat and light during the day, the moon is seen as calmer, providing tranquillity in the night.

Both are described so eloquently within poetry such as Rumi and Hafez, however, no words could capture what the Quran says.

The Qur’an also described their celestial movements of orbiting, with the moon orbiting the earth and the earth orbiting the sun, way before modern astronomy picked up on it.

‘(God) is the One who has set out for you the stars, that you may guide yourselves by them through the darkness of the land and of the sea. We have detailed the signs for people who know.’ {Quran 6:97}

The stars are mentioned thirteen times in the Holy Quran, likened to the role of the sun as a light , due to their illuminating nature in the night sky and often associated with the moon, as a symbol of the Ottoman Empire and then Islam. The stars are seen as guides. stars are seen as guides .

This blog has captured aspects of space within Islam as taught by the Quran, with specific examples drawn and explained briefly.

We have focused on life outside of Earth, drawing on both aspects of whether life exists, or life doesn’t exist, dwelling a little into cultural and economic aspects.

Furthermore, we have covered the main topics of space such as the sun, the moon and the stars, fitting as much as I could without going on too much.

This is only a brief introduction to the abundance of knowledge, for we could speak about the idea of space exploration within Islam, the planets and so much more.

What do you think of space? Are you for aliens or against them? What else do you think we’ll find in the world unknown? Share your thoughts below and let’s see what everyone else is thinking.

Written by Faisal Nazir, AKA The Smiling Akh

3 Responses to Space and Islam – What You Didn’t Know

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Miracles Of The Quran: The Speed Of Light

Muslims believe that angels are low-density creatures and that God created them originally from light. They move at any speed from zero up to the speed of light.

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Muslims believe that angels are low-density creatures and that God created them originally from light. They move at any speed from zero up to the speed of light. It is the angels who carry out God’s orders. Those angels take their orders from a Preserved Tablet somewhere in outer space and not from God’s Throne. They commute to and from this Preserved Tablet to get their orders from God.

In the following verse, the Quran describes how angels travel when they commute to and from this Tablet. The speed at which they commute turned out to be known as the speed of light:

(Allah) Rules the cosmic affair from the heavens to the Earth. Then this affair travels to Him a distance in one day, at a measure of one thousand years of what you count.

The Holy Quran [32:5]

It is the angels who carry out these orders. Those people back then measured the distances neither in kilometers nor in miles but rather by how much time they needed to walk. For example, a village two days away meant a distance equivalent to walking for two days; ten days away meant a distance equivalent to walking for ten days.

However, in this verse, the Quran specifies 1,000 years of what they counted (not what they walked).

Those people back then followed the lunar calendar and counted 12 lunar months each year. These months are related to the moon and not related to the sun. Hence in one day, the angels will travel a distance of 1,000 years of what they counted (the moon).

Since this verse is referring to distance, then God is saying that angels travel in one day the same distance that the moon travels in 12,000 lunar orbits.

We discovered that in an inertial geocentric frame  12000 Lunar Orbits/Earth Day  is equivalent to the Speed of Light.  See the physics.

To read the original article, click here.

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• General Islamic Discussion

Quran And Space Travel

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By Q.A August 6, 2015 in General Islamic Discussion

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I was reading pickthall translation of surah al khaf. The verses on dhul qarnay was very interesting. I sounded to me like it was talking about space for travel, worm holes and aliens. Any one kniw if any shia scholars have ever spoken about quran and space travel

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Gaius I. Caesar

I noticed the same thing in Al Kahf, except that I was reading Yusuf Ali's translation. I don't know of any Shia scholars that have touched on the subject but it would be interesting to find out.

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The Green Knight

The well known, top of the cream kind of scholars avoid expanding upon such things for understandable reasons. But there are others, especially those who have written books on the history of prophets who have written a lot. It becomes quite obvious though they don't mention space or inter dimensional travel. There is the most interesting story of Khizer (as) and Zul Qernayn (as) who set out to seek the water of lasting life. According to it, they travel for months in total darkness but that place is underground. They also reach a tower where Israfeel the angel is sitting with the instrument, and also meet strange creatures. Zul Qernayn (as) also encounters the yegog megog and traps them by blocking their valley of passage to the world with a very thick wall of lead.

If we accept the modern theory that Dhul-Qarnain was Cyrus, then it's not so far fetched to see everything those verses are talking about as real historical events. But also if we're trying to be too literalistic, then there would be problems. This verse for instance:

until when he reached the place where the sun set, he found it going down into a black sea, and found by it a people. we said: o zulqarnain! either give them a chastisement or do them a benefit

The literalistic approach tells us there's a place where sun literally sets and goes down in a black sea. This approach leaves no room for corresponding these verses to any historical event. But if we take the less literalistic approach then it could simply mean he went west.

So no links with space thats dissapointing, the idea of it being a lead wall is underwhelming, i hope one day a scholar will look into it, the road that dhulqarnayn took sounds like a worm hole.

it seems we only discover science in the quran by hindsight rather then looking proactively, imagine one day light space travel is discovered by non muslims then years later muslims start saying oh yeah that was inthe quran, how wasteful would that be by us.

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You'll Be Able to See Jupiter and Uranus Tomorrow Night — What to Know

Here’s how to spot the Jupiter-Uranus hangout on Saturday, plus tips for snagging the best planet view.

Stephanie Vermillion is a travel journalist and photographer covering culture and adventure for Travel + Leisure Outside, and more.

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On the night of April 20, two of Earth’s interstellar neighbors will hang out in the evening sky — and you can admire them with your own two eyes, or better yet, a pair of binoculars .

The two will appear only half a degree apart, according to the Society for Popular Astronomy ; that’s around the same diameter as the moon. This proximity means Jupiter and Uranus will both fit in the same binocular view. A dim new moon will only enhance the viewing.

Here’s how to spot the Jupiter-Uranus hangout on the evening of April 20, plus tips for snagging the best planet view.

When to See Jupiter ‘Meet’ Uranus

Jupiter and Uranus have been hovering near each other throughout the month — to the point they even appeared together near the moon during the total solar eclipse . They will reach their closest point the night of April 20, according to stargazing app Starwalk . For the best observation, head out just after sunset. The two will slide beneath the horizon around 10 p.m. EDT. 

They may appear to touch in the sky this evening, but Jupiter and Uranus actually have over 1 billion miles of distance between them, according to ThePlanets.org.

Where to Look for Jupiter and Uranus on Saturday Night

The planet duo will travel from the western sky toward the northwest horizon as the evening wears on. Look for Jupiter and Uranus after sunset just below the Pleiades star cluster, and near the constellation Aries. Try a stargazing app, such as Starwalk or SkySafari , to aid your night-sky navigation.

How to See Jupiter and Uranus

Given Jupiter and Uranus are only half a degree from each other in the night sky, you’ll be able to see both simultaneously in a pair of stargazing binoculars . Stargazers rarely need visual aids to observe bright Jupiter, but binoculars can enhance the view —and make tougher-to-spot Uranus more visible. To further improve your stargazing, watch for the duo from a dark-sky destination with minimal light pollution, such as a stargazing-focused hotel — or, even better, a hotel with in-room telescopes and guided stargazing . 

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Mount Ruang Erupts in Indonesia, Spewing Lava Thousands of Feet Into the Sky

Hundreds of earthquakes were detected in the weeks preceding the eruption of the volcano in North Sulawesi province. Hundreds of people were evacuated.

By Christine Hauser

Mount Ruang, a volcano in Indonesia, erupted on Tuesday, spewing fiery lava and ash thousands of feet into the night sky and forcing the evacuation of hundreds of people in the North Sulawesi province, according to the authorities and local news reports.

The volcano erupted at about 7:19 p.m. local time, Antara, the national news agency, reported. The country’s National Disaster Mitigation Agency said on Wednesday that more than 800 people in nearby villages were displaced by the eruption, many using ferries and taking shelter in churches and community centers.

The authorities said supplies such as mats, blankets, cleaning materials, and tents were needed, and that more shelters might be opening for people fleeing the volcano.

Indonesia is the world’s largest archipelago nation. It is spread across what is known as the Ring of Fire, where tectonic plates clash under the surface of the Pacific Ocean and spawn earthquakes and eruptions from volcanoes.

Mount Ruang is a stratovolcano , or a steep, conical volcano that has built up over years in layers from explosive eruptions of lava, rock fragments, ash and other properties.

“It is in a part of the world where there are a lot of active volcanoes,” said Dr. Tracy K.P. Gregg , who chairs the geology department at the University at Buffalo.

Its last major eruption was in 2002, when the column of lava and ash that it spewed reached up to 17 miles, Dr. Gregg said.

She said the volcano in 2002 measured 4, a “large” volcano on the Volcanic Explosivity Index, a scale used to measure the strength of an eruption by looking at several factors, such as duration, ash volume and plume height. Mount Pinatubo in the Philippines in 1991 measured 6 on the index. Mount St. Helens in the United States in 1980 measured 5.

“So it is a little bit smaller than that,” she said of Mount Ruang. Right now, it is not as violent as the previous eruption, she added, but the volcano cannot be fully assessed while it is in progress.

More than 300 volcanic earthquakes were detected over a period of at least two weeks preceding the eruption of Mount Ruang.

It is not immediately clear why the volcano erupted when it did. “Every volcano has its own personality,” she said.

In the past few years, several volcanoes in Indonesia have erupted. In December, 2023, the bodies of 11 hikers were found on the slopes of Mount Marapi on the island of Sumatra, after an eruption that spewed an ash column of nearly 3,000 meters — about 10,000 feet high.

In December 2022, more than 1,900 people were evacuated from the area surrounding Mount Semeru as it erupted. In an eruption there the previous December , more than 50 people were killed and hundreds more were injured.

Christine Hauser is a reporter, covering national and foreign news. Her previous jobs in the newsroom include stints in Business covering financial markets and on the Metro desk in the police bureau. More about Christine Hauser