For centuries, Muslim scholars have held a deep fascination with the origin of the universe and have sought to explain it through the lens of the Quran and scientific observation. Since the advent of Islam, the study of cosmology has been a subject of great interest among Muslims. Cosmology, encompassing both physics and metaphysics, delves into the nature of our universe, exploring theories concerning its origins, dynamics, evolution, and ultimate fate.
The enduring interest of the medieval Arab world in cosmology is evident in the Arabic names that are still associated with numerous stars and constellations. Arab scholars of the time conducted extensive research in fields like algebra and trigonometry, which significantly influenced the field of astronomy.
Prominent figures such as Ibn Sina, Ibn al-Haytham, and al-Qazwini represent just a few examples of the multitude of scholars from that era who left indelible marks on the science of cosmology. Even in the our age their contributions can still be seen. The cosmological beliefs within Islamic societies draw primarily from sources such as the Quran, Sunnah, Hadith, and subsequent Islamic writings.
Temporal Universe
During the Islamic world’s remarkable golden age from the 7th to the 13th centuries, significant developments took place in the field of cosmology. In this context, there are many things that you should know.
One prevailing theory embraced by Islamic philosophers and theologians of the medieval period focused on the temporal nature of the universe. According to this perspective, the universe had a finite duration, marked by a definite beginning and end. Drawing inspiration from the Christian philosopher John Philoponus, the renowned Abbasid theologian al-Ghazali argued against the possibility of infinity, using it to support the notion of a finite universe.
Al-Ghazali’s theory rested on the premise that since infinity cannot exist and an infinite regression of time is a concept of the infinite, going back in time infinitely is implausible. Therefore, he concluded that the universe must have originated from a starting point. The Quran also describes the creation of the universe occurring over six days, with each day equivalent to fifty thousand years on Earth, as stated in Islamic teachings.
Islamic scholars of the early Middle Ages interpreted these six days of creation as distinct phases in the history of our universe. However, the specific nature and events within each phase were undefined. Some believed that the process of creation would span approximately six or seven thousand years, with only around 500 years remaining until its completion.
Nevertheless, not all scholars accepted these interpretations. For instance, the 11th-century Fatimid thinker al-Shirazi questioned how the measurement of time could apply to creation when it had not yet come into existence. He also pondered the limitation of time upon Allah, considering it to be a component of His own creation, despite His unlimited power.
Cosmography
Cosmography, a fundamental aspect of cosmology, is the field of physics that endeavors to map out the universe. According to the Quran, Islamic teachings describe the existence of Jannah (Islamic heaven) as comprising seven layers, each with its own distinct natural order. However, the specific characteristics of these layers are not explicitly defined.
In the seventh heaven, there is a significant feature known as the Sidrat al-Muntaha, which is believed to be the physical boundary marking the furthest extent for all of Allah’s creations. Mortals are unable to surpass this point. The prophets are believed to reside in each heavenly layer, alongside specific named angels. The Prophet Muhammad himself experienced this during his Night Journey, ascending to Heaven and greeting each of these prophets before meeting Allah at Sidrat al-Muntaha, guided by the angel Gabriel.
Afterlife
In the afterlife, those rewarded by Allah will reside in a specific layer corresponding to the good deeds they performed during their earthly lives. Scholars throughout the Middle Ages proposed various names for each of these layers and speculated on their respective contents.
Below the first heaven are seven parallel earths, with humans inhabiting the uppermost level while Iblis (Satan) resides at the lowest. Islamic teachings describe Hell, referred to as “Jahannam,” as a pit composed of seven gates. The uppermost gate, also called Jahannam, serves as a purgatory for Muslim sinners, and the bridge known as As-Sirat is suspended over it, which all resurrected souls must cross.
All seven gates of Jahannam are described as immense, with depths such that stones thrown down them would fall for 70 years, and widths requiring 40 years to traverse from end to end. The medieval polymath Imam al-Qurtubi even suggested that it would take 500 years to travel between one gate and another.
Multiple Worlds
Inspired by a verse from the Quran proclaiming “all praise belongs to God, Lord of the worlds,” the esteemed physician, philosopher, and alchemist al-Razi (born in 864 CE) dared to question the prevailing notion that Earth held a central position in the universe.
Contemplating the use of the term “worlds” in this verse, al-Razi questioned whether it implied the existence of multiple worlds within our universe or even the possibility of a multiverse. As an advocate of atomism, a philosophical concept positing that the universe consists of indivisible components called atoms, al-Razi sought to explore the nature of the cosmos and its potential vastness beyond Earth.
Al-Razi, a follower of the Ash’arite school of Islamic theology, embraced a particular branch of atomism that influenced his cosmological views. According to this perspective, al-Razi believed in the presence of empty spaces between atoms, which allowed for their movement, combination, and separation.
Expanding upon this theory, al-Razi applied it to the concept of space itself, including the gaps between stars and constellations. Consequently, he proposed the existence of an infinite outer space beyond our visible universe. In al-Razi’s cosmological framework, he argued that Allah, the Divine, had the capability to fill this vast vacuum with an infinite number of other universes. This notion allowed for a contemplation of the potential vastness of the cosmos and the limitless possibilities within it.