Belief & Creed (Aqeedah)

The Structure of the Universe

The Structure of the Universe in Islamic Perspective

The Structure of the Universe: A Miraculous Reflection of Allah's Majesty

Look up into the night sky—what do you see? Countless stars, galaxies, and wonders stretching endlessly into space. This breathtaking universe is not just a marvel of nature; it’s a living miracle from Allah Himself. Every star we see, every planet we study, and every discovery we make serves as a humble reminder of Allah’s infinite power and wisdom. Imagine how vast and expansive the universe is, far beyond our comprehension. What we see is only the smallest fraction, and yet it amazes us profoundly. But beyond even our wildest imagination lies the unseen—a cosmos of multiple heavens and earths, majestic layers created by Allah, topped by His magnificent Throne (`Arsh), beneath which are Paradise (Jannah) and Hellfire (Jahannam).

Islam teaches us that this universe is far grander and more purposeful than we can ever grasp. The Qur’an and authentic Hadith vividly describe how it was carefully crafted, perfectly balanced, and constantly sustained by Allah. These teachings beautifully align with modern discoveries like the Big Bang theory and cosmic expansion, while also foretelling the universe’s eventual collapse and recreation, reminding us that all creation is temporary, destined to return to its Creator.

In this article, we’ll explore the profound structure of the universe from an Islamic perspective, guided by Qur’anic verses, authentic Hadith, and the wisdom of classical and contemporary scholars like Ibn Kathīr, Al-Qurṭubī, Ibn ʿUthaymīn, and Mufti Taqi Usmani. We’ll also reflect on why Islam's view of the cosmos provides greater clarity, depth, and logical coherence than alternative worldviews, including atheism, secular science, and Christianity. Join us as we journey through these awe-inspiring realities—learning not just about the universe itself, but about our purpose within it, and ultimately drawing closer to the One who fashioned this miraculous creation.

The Quranic Vision of a Layered Universe

Islamic scripture speaks in detail about the structured layers of the universe. The “seven heavens” (Arabic: sabʿa samāwāt) are repeatedly mentioned in the Qur’an, often alongside the concept of seven earths. This indicates that Allah created multiple strata or realms above us and perhaps below us:

“It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them, that you may know that Allah is over all things competent and that Allah has encompassed all things in knowledge.”
— Qur’an, 65:12*

“He created seven heavens in layers, one above the other. You do not see in the creation of the Most Merciful any inconsistency. So look again: do you see any breaks?”
— Qur’an, 67:3-4*

The exact nature of the seven heavens is part of the unseen (ghayb), but Islamic tradition holds them to be real, expansive realms of the cosmos stacked above one another. Classical commentators like Imam al-Qurṭubī note that the majority of scholars viewed the seven earths as seven layers “one above another, with a distance between each similar to that between heaven and earth” . The Qur’an states that the lowest heaven (the sky we see) is adorned with stars and acts as a barrier against devils:

“We have certainly beautified the nearest heaven with stars and made them missiles for stoning the devils…”
— Qur’an, 67:5

Each heaven is thus a distinct layer of creation. According to a narration from Ibn Masʿūd (a Companion of the Prophet), “the distance between the lowest heaven and the next heaven is 500 years’ travel, and the distance between each of the heavens is likewise 500 years” . While the exact measure (500 years) is from early Islamic tradition and not an observable scientific fact, it conveys the immense scale separating these cosmic layers.

The Throne of Allah (al-‘Arsh) and the Kursī

Above all the heavens, Islam describes the Throne of Allah – al-‘Arsh – the greatest expanse of creation. The Qur’an frequently mentions that Allah “rose above” or is established upon the Throne after creating the heavens and earth, in a manner befitting His majesty (Muslim scholars note this istiwa’ (establishing) is true in meaning, without likening Allah to His creation):

“Indeed, your Lord is Allah, who created the heavens and earth in six Days, then established Himself above the Throne. He covers the day with the night, chasing it rapidly…”
— Qur’an, 7:54

While Allah is not contained by any physical place, the ‘Arsh (Throne) is understood as a real entity – an enormous throne above the seventh heaven, carried by mighty angels. It signifies Allah’s absolute sovereignty over the universe. The Qur’an’s greatest verse, Āyat al-Kursī, states:

“His Kursī (Footstool) extends over the heavens and the earth, and their preservation tires Him not, for He is the Most High, the Supreme.”
— Qur’an, 2:255

According to Ibn ʿAbbās (Allah be pleased with him), the Kursī (often translated as “Footstool”) is an immense platform before or beneath the Throne, upon which Allah’s Feet are placed (in a manner befitting Him) . The Throne (`Arsh) itself is far greater than the Kursī – in fact, a famous Prophetic hadith illustrates the difference in scale:

The Messenger of Allah (ﷺ) said: “The seven heavens in comparison to the Kursī are like a ring thrown in a desert, and the Throne (`Arsh) compared to the Kursī is like that desert compared to the ring.”
— (Hadith narrated by Abu Dharr al-Ghifāri; authenticated by Shaykh al-Albānī )

In other words, the entire observable universe (within the first heaven) and the six heavens above it are minuscule compared to Allah’s Kursī, which itself is extraordinarily small compared to the Throne. This breathtaking narration drives home the vastness of Allah’s creation and, by extension, the infinite greatness of the Creator.

Islamic texts further describe that Allah’s Throne was atop water before the creation of the heavens and earth, as a means to demonstrate His power over all things. The Qur’an says, “And He it is who created the heavens and earth in six Days and His Throne had been upon water…” (11:7). A hadith in Sahih Muslim similarly states:

The Prophet (ﷺ) said: “Allah wrote the decrees of His creation 50,000 years before He created the heavens and the earth, and His Throne was upon the water.”

Thus, the Throne (`Arsh) is a pivotal part of Islamic cosmology – the highest part of creation, existing even before the rest of the universe was formed. Allah is completely above and beyond the Throne (and not in need of it), yet the Throne is the greatest creation that reflects His majesty and glory. It is carried by angels, and on the Day of Judgment eight mighty angels will bear it forth .

Paradise (Jannah) and Hell (Jahannam) in the Cosmic Order

Islam not only speaks of physical heavens and earths, but also of spiritual realms that are linked with this cosmic structure. Paradise (Al-Jannah) is described in the Qur’an as being as vast as the universe itself – indicating its reality and enormity:

“Race to forgiveness from your Lord and a Paradise as wide as the heavens and earth, prepared for the righteous.”
— Qur’an, 3:133

Muslim scholars infer that Paradise exists above the seven heavens, near the Throne of Allah. During the miraculous Ascension (Mi‘rāj) of the Prophet Muhammad (ﷺ), he traversed the seven heavens and then saw Sidrat al-Muntahā (the Lote-Tree of the Utmost Boundary) at the edge of the seventh heaven, and it is near this Sidrah that the Garden of Refuge (Jannah al-Ma’wa) is located in the celestial order (Qur’an 53:14-15). A well-known hadith in Sahih Bukhari further confirms that the highest level of Jannah, called Al-Firdaus, is directly under the Throne:

The Prophet (ﷺ) said: “Paradise has one hundred levels which Allah has prepared for those who strive in His cause; the distance between each two levels is like the distance between the heaven and the earth. So when you ask Allah (for Paradise), ask for Al-Firdaus – for it is the best and highest part of Paradise. Above it is the Throne of the Most Merciful, and from it originate the rivers of Paradise.”
— (Sahih al-Bukhari, Hadith 2790)

This narration highlights that Paradise is a lofty realm, with tremendous dimensions (each level separated by a cosmic distance). The highest Paradise actually touches the Throne. Many Islamic theologians therefore say Jannah is located above the seventh heaven, just under the Throne.

If Paradise is in the highest heights, Hell (Jahannam) is at the lowest depths. The Qur’an speaks of “seven gates” of Hell (Qur’an 15:44), implying it has levels or layers plunging down for the wicked. Some classical reports place Jahannam beneath even the lowest earth. While the Qur’an and authentic hadiths do not pinpoint an exact current “location” for Hell, they describe it as a pit that on the Day of Resurrection will be brought forth. The Prophet (ﷺ) once told his Companions, “Do you hear what I hear?” He explained that it was the groaning sound of a stone thrown into Hell, which had been falling for seventy years yet had not reached its bottom – illustrating the abyssal depth of Hell (hadith in Sahih Muslim). Another narration describes Hell on Judgment Day being dragged forth with 70,000 chains, each pulled by 70,000 angels (Muslim). Such descriptions underscore that Jahannam is a real, vast domain prepared to punish those who rejected truth. Just as Paradise is “above” the universe as we know it, Hell is often depicted as “below” or underneath.

In summary, Islam teaches that beyond the physical universe of galaxies and stars lie greater realities: the seven metaphysical heavens, and beyond them the Throne of Allah with Paradise near it; and conversely, beneath our world lie layers leading to the horrors of Hell. All of these realms – seen and unseen – are part of Allah’s creation. As the Prophet Muhammad (ﷺ) said in an authentic narration: “O Allah, Lord of the seven heavens and Lord of the Great Throne…” acknowledging Allah as Master of this entire layered cosmos (Sunan al-Tirmidhi).

Creation of the Universe: From Qur’anic “Big Bang” to Expanding Space

How did this all begin? The Qur’an addresses the origin of the universe in a manner that remarkably parallels certain modern scientific concepts, while maintaining a theological message. One oft-cited verse is:

“Have those who disbelieved not considered that the heavens and the earth were joined together as one mass, then We split them apart, and We made from water every living thing? Will they not then believe?”
— Qur’an, 21:30

Many Muslims see in this verse a reference to the Big Bang – the idea that the cosmos started as a singular, united entity (a primeval mass or “singularity”) that was then explosively separated. Classical Islamic commentators had various interpretations of this verse. The Companions Ibn ʿAbbās and Ibn Masʿūd explained “joined together” as meaning no rain fell from the sky and no plants grew on earth until Allah caused the explosion of life (i.e. sending down rain to earth, which then sprouted vegetation) . This is a valid, earthy interpretation focusing on life’s origin. However, the Qur’anic phrasing is broad and wondrous. Modern scholars like Mufti Muhammad Taqi Usmani note that the words ratq (closed up) and fatq (opened apart) can also imply that the heavens and earth were originally a single fused entity before Allah separated them. He writes: “The contemporary research about the Big Bang is close to this description. But it should always be kept in mind that the Qur’anic descriptions are independent of any scientific theory and the Qur’an should not be made subject to ever-changing theories.” . In other words, the Big Bang theory aligns loosely with the Qur’anic statement, but the verse stands on its own miraculous merit and is not dependent on scientific validation.

Another intriguing verse related to creation is:

“Then He directed Himself to the heaven while it was smoke and said to it and to the earth, ‘Come [into being], willingly or unwillingly.’ They said, ‘We come willingly.’
And He completed them as seven heavens within two days and inspired in each heaven its command.”
— Qur’an, 41:11-12

Here the early universe is described as “smoke” (dukhan in Arabic) – a hot, gaseous vapor. This corresponds strikingly with the scientific understanding that after the Big Bang, the universe was a cloud of hot gas and subatomic particles. From this stage, according to the Qur’an, Allah formed the seven heavens. Classical Tafsir Ibn Kathīr cites a hadith where the Prophet ﷺ was asked about creation and he replied, “Everything was created from water.” , which echoes 21:30 (“We made from water every living thing”). Thus, water (or a primordial fluid) is central in the origin of life.

Moreover, the Qur’an hints at the expansion of the universe. In Surah Adh-Dhāriyāt, after mentioning the sky’s construction, Allah says:

“And the heaven We built with might, and indeed We are [its] expander.”
— Qur’an, 51:47

The phrase “We are expanding it” (translated from wa innā la-mūsiʿūn) is often highlighted as remarkably consonant with modern observations that the universe has been expanding since the Big Bang. Historically, commentators sometimes understood it as referring to Allah’s vastness in creating the sky. Today, Muslims see in it a subtle miraculous reference to the continuous expansion of space – a fact only confirmed by science in the last century.

It is worth noting that the Qur’an revealed its messages in 7th-century Arabia, yet avoids any of the cosmological myths or errors prevalent at that time. For example, many ancient cultures believed the sky was a solid dome held up by pillars or a giant. The Qur’an, in contrast, explicitly says “Allah created the heavens without pillars that you [can] see” (31:10 and 13:2) , negating the notion of any physical supports. It speaks of celestial bodies in orbit (“each floating in its orbit”, 21:33) and never claims the earth is flat or the center of the universe. Maurice Bucaille, a French physician who studied scripture and science, wrote: “The Qur’an does not provide an account of the theories prevalent at the time of its revelation regarding the organization of the celestial world – theories that modern science later showed were inaccurate.” . This absence of ancient errors, coupled with statements seemingly ahead of their time, is seen by Muslims as proof that the Qur’an’s knowledge comes from the Creator of the universe. It speaks in terms that resonate with all generations – describing observable phenomena (like the joined heavens and earth, or the smoke-like nebula) in concise words that carry layers of meaning.

In Islamic doctrine, Allah created the entire universe in six “days” (Qur’an 7:54, 10:3, 11:7, etc.). Importantly, the Arabic word yawm (day) in these verses is understood by many scholars not as a 24-hour earthly day, but as six periods or epochs of time. The Qur’an itself uses yawm to denote very long spans – e.g. “a Day with your Lord is like 1,000 years of what you count” (32:5) and “50,000 years” (70:4) in other contexts. Thus, Muslims are not bound to a young 6,000-year-old universe concept; the “six days” can easily represent billions of years of cosmic development. Unlike the Biblical account in Genesis, the Qur’an does not detail a specific order of creation that conflicts with scientific evidence, nor does it say God rested on the seventh day. In fact, the Qur’an insists “no fatigue touches Him” (50:38) – a subtle refutation of the idea of a resting deity. Scholars like Bucaille have pointed out that the Quranic concept of six creative periods is theologically and scientifically more palatable than the literal biblical “six days + Sabbath rest” . This flexibility and freedom from error highlight the logical superiority of the Qur’anic account.

To summarize, Islamic teachings on the universe’s origin state that: Allah created the universe deliberately and in stages. It began as a united entity, then was parted asunder (reminiscent of the Big Bang). The early cosmos was like smoke, from which the structured seven heavens were formed. Allah populated the lowest heaven with stars and set everything into measured orbits. He did all this in “six periods” – and only He knows the true length and nature of these epochs. Humanity’s knowledge, while impressive, only uncovers what Allah allows. As the Qur’an says: “I do not make them witness to the creation of the heavens and the earth…” (18:51), meaning we must rely on divine revelation for the full picture of creation’s beginning.

The Ultimate Fate of the Universe: Qur’anic “Big Crunch” and Beyond

Just as the Qur’an describes the beginning of the universe, it also emphatically prophesies its end. The Islamic vision of the end of the world involves a cataclysmic collapse and transformation of the cosmos, not unlike what cosmologists dub a “Big Crunch” or heat death – except that in Islam this is a purposeful event orchestrated by Allah for Judgment Day. The Quranic term for this is al-Qiyāmah (the Resurrection) and as-Sāʿah (the Hour). At the appointed Hour, by Allah’s command, the angel Isrāfīl will blow the Trumpet, and the entire universe will be shaken to its core:

These descriptions convey that Allah will end the universe as we know it, folding up the heavens and earth. Everything will be destroyed when the Trumpet is blown, except whomever Allah wills to spare. Then, after a period known only to Him, the Trumpet will be blown a second time – and all of creation will be resurrected anew on a transformed plane of existence (the Mahshar, gathering place). The Qur’an says:

“On that Day, the earth will be replaced by another earth, and the heavens [will be replaced as well], and all creatures will come forth before Allah, the One, the Supreme.”
— Qur’an, 14:48

Muslim exegetes explain that God will bring forth a new earth and new heavens for the realm of the Hereafter. The new earth will be flat and white, like bread, as some hadiths describe (Ahmad). The Bridge of Sirāt to Paradise and the levels of Hellfire will be unveiled. In short, the universe undergoes a total death and rebirth.

This concept might be likened loosely to a Big Crunch followed by a new creation, but again, in Islam it is not a mindless cyclical event – it is a one-time decree by the Almighty to allow for the final judgment and the start of an eternal order (with Paradise and Hell as the final abodes). As Allah promises in the Qur’an: “As We began the first creation, We will repeat it” . The Prophet Muhammad (ﷺ) has informed us through numerous sahih hadiths of the signs leading up to this Last Hour and the events of the Resurrection Day in vivid detail – from the blowing of the Trumpet, to the terror and resurrection of souls, to the weighing of deeds on the scales.

For instance, the Prophet (ﷺ) said “The sun will come down so close [on Day of Judgment] that it will be as if it is only a mile away from the people, and people will be submerged in sweat according to their deeds…” (Muslim). He also described the Scrolls of deeds flying into people’s hands, the Bridge over Hellfire that everyone must cross, and many other occurrences that lie beyond the end of this universe.

What’s crucial to note is that in Islam, the fate of the universe is tied intimately to moral and spiritual realities. The cosmos is not going to end due to random entropy alone, but rather at a divinely appointed time when this world’s purpose is complete. At that point, the material universe will have served its role and will be unmade and remade with a new configuration suitable for eternal recompense. This teleological (purpose-driven) view sets Islam apart: creation had a definite beginning (when Allah willed it into existence), and it will have a definite end and rebirth, all according to divine wisdom.

Superiority of Islam’s Cosmology: Theological, Logical, and Philosophical Insights

Islam’s view of the universe is not just a collection of religious myths – it is a coherent worldview that addresses existential questions in a way that believers find theologically superior, logically satisfying, and philosophically profound compared to other perspectives. Let us compare Islamic cosmology with three alternative outlooks: atheism, secular scientific materialism, and the traditional Christian (Biblical) view.

Islam vs. Atheistic Worldview (No Creator, No Purpose)

An atheist or materialist worldview asserts that the universe has no intentional origin or ultimate purpose – it is a product of random, blind forces. Life is an accident, and consciousness a quirk of evolution. From the Islamic perspective, this view is deeply flawed on logical and emotional levels:

In short, Islam’s view is that faith and reason go hand in hand in understanding the cosmos. The logical mind points to a necessary being behind contingent existence , and the heart finds comfort that this necessary being (Allah) is Wise, Just, and Caring – not an impersonal force. Many have argued that this worldview is existentially superior: it successfully answers the big questions (Where did we come from? Why are we here? Where are we going?) whereas atheism fails to provide satisfying answers or morals derived from a purposeless cosmos.

Islam and Secular Science (Completeness vs. Incompleteness)

What about a secular scientific perspective – one that perhaps is agnostic about God, focusing only on empirical facts? Modern science certainly provides an incredibly detailed understanding of the universe’s mechanics. As Muslims, we embrace scientific discovery; the Qur’an encourages seeking knowledge and reflecting on how the universe works. But a purely secular approach has its limits, and Islam’s perspective complements and transcends it:

In summary, while secular science gives us powerful tools and models to understand the cosmos’s workings, Islam provides the context and ultimate truth that make that knowledge meaningful. The two are not enemies; rather, as many Muslim scientists have said, science is like understanding the divine art, and the Qur’an is the explanation from the Artist Himself. This comprehensive approach is intellectually satisfying – one can appreciate the Big Bang and evolution of the universe, and simultaneously believe “Allah is the Best of creators” (23:14) who designed and initiated these processes. There is, therefore, a harmonious relationship where faith complements reason, fulfilling both the mind and the soul.

Islam vs. Christian Cosmology (Biblical Narrative)

Both Islam and Christianity affirm a created universe ruled by God, with a beginning and an end. However, there are notable differences in the cosmological details and theological emphases that, from an Islamic viewpoint, make the Qur’anic perspective more consistent and pure:

In conclusion, from an Islamic perspective, the Qur’an corrected certain aspects of previous scriptures’ cosmologies, stripping away human alterations and conveying the pure truth. It affirms what was always true (that Allah is Creator of heavens and earth) but without any of the distortions (like God resting or regretting, etc.). Islam considers this restoration of pure monotheism and accurate cosmology as one of its advantages. It stands as a criterion (furqān) over previous narratives. The logical consistency of believing in a non-incarnate, all-powerful God who made an expansive, orderly universe and will resurrect us, appeals to both the heart and rational mind in a way many Muslims and even converts from Christianity have found compelling.

Insights from Hadith and Islamic Scholarship

The Qur’anic worldview is further elucidated by the Hadith (sayings of Prophet Muhammad ﷺ) and the explanations of learned scholars over the centuries. Sahih (authentic) hadiths in particular give fascinating details that complement the Qur’an’s picture of the universe:

Given these hadiths and teachings, classical scholars have written at length on cosmological matters in their commentaries and other works. Imam Ibn Kathīr, in his Tafsīr, frequently cites the hadiths mentioned above to explain verses. For instance, on 65:12 (seven heavens and earths), he reaffirms Allah’s perfect power in creating them . On 21:30 (joined then parted), he recorded both the Ibn ‘Abbās interpretation (rain/vegetation) and the possibility of it meaning actual separation of a unified mass . In his historical compendium al-Bidāya wan-Nihāya (“The Beginning and the End”), Ibn Kathīr gathered numerous reports about the creation of the Throne, Footstool, Pen, etc., giving a full picture from an Islamic perspective. While he sometimes quotes Israelite traditions (Isrā’īliyyāt) about the details of each heaven or the order of creation, he usually also notes what is authentic from the Prophet.

Imam al-Ṭabarī (3rd century Hijri) in his Tafsir also addresses these verses and often prefers early transmitted explanations. For example, on “heaven was smoke” (41:11) he simply affirms it meant literally smoke (vapor) before the seven heavens took shape. On the Throne verses, he narrates the consensus that Allah’s Throne is above the waters and that istiwa’ (rising over the Throne) means an actual rising consistent with His majesty (the Salaf’s approach).

Imam al-Qurṭubī (7th century Hijri) being Ashʿari-leaning, sometimes delves into theological discussions. On 2:255 (Kursī verse), he mentions the opinions: one that Kursī is the Footstool, an actual created entity, versus another that said Kursī means Allah’s “Knowledge” extending over heavens and earth. He, and the majority, reject the “knowledge” interpretation as a weak narration , affirming it as a part of Allah’s creation (albeit one beyond our perception). On 67:3 and 67:5, he discusses how the “lamps” (stars) adorning the lowest heaven are also used to stone devils – he takes this as literal meteorites chasing devils that try to eavesdrop on heaven’s secrets, as described in hadith (a direct reference to Qur’an 37:6-10). So, classical scholars very much saw the Qur’anic cosmology as tangible: seven physical skies with gates, stars in the nearest one, etc. They did not allegorize these away. They would say, “Allāhu aʿlam (Allah knows best how it is).” This shows a unified creed across scholarship – whether one was Hanafi, Shafi‘i, Maliki, or Hanbali in law, they agreed on the basic structure of the cosmos as the Qur’an outlines. Any subtle differences were in interpretation of ambiguous attributes, not in number of heavens or such. For example, how Allah is “above the Throne” – early scholars like Imam Mālik famously said, “The fact that He is above the Throne is known; the howness is not known; believing in it is obligatory; asking about it (beyond what’s revealed) is an innovation.” This quote, often cited by scholars , encapsulates the stance: accept what Allah and His Prophet said about the universe and about Himself without distorting, denying, or anthropomorphizing.

In modern times, scholars like Shaykh Ibn ʿUthaymīn (d. 2001 CE) continued this tradition. In his lessons on creed, he emphasized that the seven heavens and earths are real and one should not try to reinterpret them as something metaphorical just because current science hasn’t “discovered” seven layers. He cautioned against limiting belief to only what is empirically verified, reminding Muslims that “…the affairs of the unseen are known by the Qur’an and Sunnah, not experimentation.” . He also tackled questions on the expanding universe theory, stating that if the Qur’an says the heaven is “expanding” (51:47), then that is true – and if science confirms it, that only increases our iman. But if theories change, our iman is not based on those; it’s based on divine text.

Mufti Taqi Usmani, a leading contemporary scholar, in his writings (and his respected Urdu/English Tafsīr) often bridges classical interpretation with modern findings. On 21:30, as we saw, he notes the parallel with the Big Bang but warns not to overstretch Quran to fit science . On 67:3, he explains seven heavens as a reality known to God and that samāwāt in Arabic definitely means “heavens/sky-worlds” not just “layers of atmosphere” as some have tried to rationalize. He, like many others, points out that only the lowest heaven is visible to us (full of stars), and the other six are part of the unseen realm – possibly other dimensions or realms beyond our instruments. This allows a Muslim to believe in the Qur’anic cosmology without clashing with scientific observation (since science simply cannot observe beyond the observable universe anyway).

Imam Ibn Taymiyyah and his student Ibn al-Qayyim also wrote on these topics. Ibn al-Qayyim in “Hadi al-Arwah” (a book on Paradise) describes how the soul ascends after death through the heavens, referencing hadith. Ibn Taymiyyah in “Majmoo’ al-Fatawa” emphasizes Allah’s Highness (ʿuluw) literally and refutes philosophers who say God is not above or that heaven and hell are mere spiritual states. He insists, based on texts, that Jannah and Jahannam are real created places, currently existing (citing hadith about the Prophet seeing them in Mi‘rāj, and “I saw my future palace in Paradise”, etc.). Thus, orthodox scholarship uniformly affirms the objective reality of the structure described by Quran and Sunnah. Differences among schools (Hanafi, Shafi‘i, Maliki, Hanbali) on these cosmological points are virtually nonexistent in terms of creed. All four schools, being part of Ahl al-Sunnah, agree on fundamental beliefs: 7 heavens, 7 earths, angels, Throne, etc. Minor differences, if any, might come from later theological affiliations (Ash‘ari or Maturidi vs Athari) in how to interpret Allah’s attributes related to the Throne (e.g. the Ash‘ari school often avoids saying Allah is “above” in a physical sense to prevent anthropomorphism, whereas Athari/Salafi scholars state it plainly as per the zahir (apparent meaning) of texts). But both sides still believe in the Throne’s existence and loftiness – it’s a nuance of language and modality, not a denial of the reality. On the issue of the Kursī for example, nearly all scholars accept the narration of Ibn ‘Abbās that “the Kursī is the Footstool and it is the place of the two Feet of Allah” , although scholars like Ibn ʿUthaymīn note we affirm it without imagining how that is. Meanwhile, a few classical scholars gave alternative interpretations (like “Kursī = dominion”), but as Shaykh al-Albānī commented after authenticating the hadith of the ring and desert, the correct view is that Kursī is a tangible creation, not merely Allah’s power or knowledge .

Finally, Muslim scholars ancient and modern have always tied this knowledge back to spiritual benefit. Knowing the grandeur of the heavens and earth should make a believer more humble and obedient to Allah. As Imam al-Shāfiʿī reportedly said, “The more I learn about the stars and the heavens, the more I bow down in awe to the Creator of the stars and heavens.” The goal is not just to marvel at creation, but to realize the Creator’s greatness. Verses about cosmology almost always conclude by drawing attention to Allah’s names and attributes (e.g. “so that you may know Allah is Able to do all things and His knowledge encompasses all” – 65:12). Thus, every discussion by scholars ends with “fa subḥān Allāh!” – So Glory be to Allah, who made this tremendous universe.

Impact on Muslim Life and Worldview

Understanding the structure of the universe in light of Islamic teachings has profound impacts on a Muslim’s mindset:

In essence, the Islamic perspective on the universe cultivates a balanced outlook: fear of Allah’s might, hope in His mercy, and love for His blessings. It prevents both despair (since we know there’s a wise plan) and arrogance (since we know our place). As the Qur’an beautifully states:

“And among His signs is the creation of the heavens and the earth, and whatever living creatures He has dispersed in them. And He, over gathering them (for Judgment) when He wills, is All-Powerful.” (42:29)

This verse reminds us that Allah populated the heavens and earth with creatures (maybe indicating we are not the only beings in the vast cosmos – angels and perhaps others inhabit it), and ultimately He can gather all creation effortlessly. For a Muslim, living with this awareness means every night sky, every sunset, every star twinkling is a reminder of Allah’s glory and the eventual return to Him. It nurtures a constant state of dhikr (remembrance of God) and a profound respect for the magnificence of His creation.

Recommended Works on Creation & Cosmology

For those interested in learning more, both classical and contemporary scholars have written on these topics. Below is a list of mainstream, highly-regarded books and commentaries (classical and modern) that delve into the creation, structure of the universe, and related creed: