بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
Many Heavens and Earths: Cosmic Plurality and Order
The Qur'an presents a cosmos defined by divine order, purpose, and profound plurality, challenging believers to reflect on the "signs" (āyāt) in the heavens and the earth. From an Islamic perspective, the universe is not chaotic or self-existent but is a meticulously structured, layered, and expanding creation that constantly testifies to the power and knowledge of a single Creator.
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
The Plurality of Heavens and Earths;
The Qur'an frequently uses plural and symbolic language to describe the cosmos:
Seven Heavens (2.29) (67.3) (71.15)
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
هُوَ ٱلَّذِى خَلَقَ لَكُم مَّا فِى ٱلْأَرْضِ جَمِيعًۭا ثُمَّ ٱسْتَوَىٰٓ إِلَى ٱلسَّمَآءِ فَسَوَّىٰهُنَّ سَبْعَ سَمَـٰوَٰتٍۢ ۚ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌۭ ٢٩
"He is the One Who created everything in the earth for you. Then He turned towards the heaven, forming it into seven heavens. And He has ˹perfect˺ knowledge of all things."
[Surah Al Baqarah : Ayat 29]
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
ٱلَّذِى خَلَقَ سَبْعَ سَمَـٰوَٰتٍۢ طِبَاقًۭا ۖ مَّا تَرَىٰ فِى خَلْقِ ٱلرَّحْمَـٰنِ مِن تَفَـٰوُتٍۢ ۖ فَٱرْجِعِ ٱلْبَصَرَ هَلْ تَرَىٰ مِن فُطُورٍۢ ٣
"He is the One˺ Who created seven heavens, one above the other. You will never see any imperfection in the creation of the Most Compassionate.1 So look again: do you see any flaws?"
[Surah Al Mulk: Ayat 3]
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
أَلَمْ تَرَوْا۟ كَيْفَ خَلَقَ ٱللَّهُ سَبْعَ سَمَـٰوَٰتٍۢ طِبَاقًۭا ١٥
"Do you not see how Allah created seven heavens, one above the other?"
[Surah Nuh ; Ayat 15 ]
The Quran explicitly mentions "seven heavens" in layers, suggesting a multi-layered or multi-dimensional structure. While often interpreted as the seven layers of the atmosphere or seven distinct celestial realms/universes, the number "seven" in classical Arabic also symbolizes abundance, complexity, and vastness.
The Seven Earths (
): [Surah At Talaq; Ayat 12] states: "It is Allah who has created seven heavens and of the earth, the like of them." This indicates a parallel structure where there are multiple earths, which some scholars interpret as concentric layers within our own planet (e.g., crust, mantle, core). Others interpret this as the existence of other habitable, planet-like worlds in the universe.
Lord of the Worlds (
): The opening of the Qur'an establishes God as the Sustainer of "the worlds" (plural), which is understood by scholars to encompass all realms of existence, including the material cosmos, the jinn, and unseen dimensions.
Cosmic Order and Balance
The Qur'an emphasizes that this plurality is not chaotic, but meticulously ordered:
"Between Them"
): The heavens and earths are not isolated; the Divine Command descends through them, indicating a unified, regulated system.
The "Balanced Canopy": The sky is described as a "protected roof" or "raised building."
This signifies that the cosmos has a strong, balanced structure, with celestial bodies following precise, assigned orbits and paths.
An Appointed Term
: Heavenly bodies like the sun and moon are described as "running" or orbiting for an appointed time, implying that the cosmos has a finite, intended life cycle rather than being eternal.
Celestial Signs: A Confluence of Faith and Science
The Qur'an urges believers to use their intellect to contemplate these signs (e.g., in [Surah 3:190-191].
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
إِنَّ فِى خَلْقِ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَـٰفِ ٱلَّيْلِ وَٱلنَّهَارِ لَـَٔايَـٰتٍۢ لِّأُو۟لِى ٱلْأَلْبَـٰبِ ١٩٠ٱلَّذِينَ يَذْكُرُونَ ٱللَّهَ قِيَـٰمًۭا وَقُعُودًۭا وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِى خَلْقِ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَـٰذَا بَـٰطِلًۭا سُبْحَـٰنَكَ فَقِنَا عَذَابَ ٱلنَّارِ ١٩١
"Indeed, in the creation of the heavens and the earth and the alternation of the day and night there are signs for people of reason.˹They are˺ those who remember Allah while standing, sitting, and lying on their sides, and reflect on the creation of the heavens and the earth ˹and pray˺, “Our Lord! You have not created ˹all of˺ this without purpose. Glory be to You! Protect us from the torment of the Fire."
[Surah Al Imran: Ayat 190-191]
Modern interpretations often connect these verses with scientific discoveries:
Expansion of the Universe:
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
وَٱلسَّمَآءَ بَنَيْنَـٰهَا بِأَيْي۟دٍۢ وَإِنَّا لَمُوسِعُونَ ٤٧
"We built the universe with ˹great˺ might, and We are certainly expanding ˹it˺"
[Surah Adh Dhariyat: Ayat 47]
("And the heaven We built with might, and indeed, We are its expander") is frequently cited as a reference to the modern scientific finding that the universe is constantly expanding.
The "Smoke" Stage: The Quran describes the early universe as "smoke" (
) before forming into heavens and earth (41:11-12), which many scholars align with the scientific understanding of the early, gaseous, hot state of the cosmos.
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
ثُمَّ ٱسْتَوَىٰٓ إِلَى ٱلسَّمَآءِ وَهِىَ دُخَانٌۭ فَقَالَ لَهَا وَلِلْأَرْضِ ٱئْتِيَا طَوْعًا أَوْ كَرْهًۭا قَالَتَآ أَتَيْنَا طَآئِعِينَ ١١فَقَضَىٰهُنَّ سَبْعَ سَمَـٰوَاتٍۢ فِى يَوْمَيْنِ وَأَوْحَىٰ فِى كُلِّ سَمَآءٍ أَمْرَهَا ۚ وَزَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا بِمَصَـٰبِيحَ وَحِفْظًۭا ۚ ذَٰلِكَ تَقْدِيرُ ٱلْعَزِيزِ ٱلْعَلِيمِ ١٢
"Then He turned towards the heaven when it was ˹still like˺ smoke, saying to it and to the earth, ‘Submit, willingly or unwillingly.’ They both responded, ‘We submit willingly.’So He formed the heaven into seven heavens in two Days, assigning to each its mandate. And We adorned the lowest heaven with ˹stars like˺ lamps ˹for beauty˺ and for protection. That is the design of the Almighty, All-Knowing.”1
[Surah Fussilat: Ayat 11-12)
Cosmic Beauty: The lowest heaven is adorned with "lamps" (stars/constellations) for the observers;
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
وَلَقَدْ زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا بِمَصَـٰبِيحَ وَجَعَلْنَـٰهَا رُجُومًۭا لِّلشَّيَـٰطِينِ ۖ وَأَعْتَدْنَا لَهُمْ عَذَابَ ٱلسَّعِيرِ ٥
"And indeed, We adorned the lowest heaven with ˹stars like˺ lamps, and made them ˹as missiles˺ for stoning ˹eavesdropping˺ devils, for whom We have also prepared the torment of the Blaze.1 "
(Surah Al Mulk: Ayat 5)
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
وَلَقَدْ جَعَلْنَا فِى ٱلسَّمَآءِ بُرُوجًۭا وَزَيَّنَّـٰهَا لِلنَّـٰظِرِينَ ١٦
"Indeed, We have placed constellations in the sky and adorned it for all to see."
[Surah Al Hijr: Ayat 16]
making the night sky not only functional but also beautiful, acting as a reflection of divine art.
The Seven Heavens (Sab'a Samawat)
The Qur'an explicitly mentions the seven heavens multiple times. [ Surah Al-Mulk 67:3]
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
ٱلَّذِى خَلَقَ سَبْعَ سَمَـٰوَٰتٍۢ طِبَاقًۭا ۖ مَّا تَرَىٰ فِى خَلْقِ ٱلرَّحْمَـٰنِ مِن تَفَـٰوُتٍۢ ۖ فَٱرْجِعِ ٱلْبَصَرَ هَلْ تَرَىٰ مِن فُطُورٍۢ ٣
"He is the One˺ Who created seven heavens, one above the other. You will never see any imperfection in the creation of the Most Compassionate.1 So look again: do you see any flaws?"
[Surah Al Mulk: Ayat 3]
[Surah Al-Baqarah 2:29]
Layered Structure: They are described as being created in "layers" (tibaqan), implying a precise, non-chaotic order.
The Lowest Heaven: The Qur'an specifies that the "lowest heaven" is adorned with stars or "lamps" (41:12),
which leads many modern scholars to interpret our entire observable universe—with its billions of galaxies—as merely the first and lowest layer.
Multiverse Parallel: Contemporary thinkers often link this to multiverse theory, suggesting the seven heavens represent distinct universes or dimensions, each with its own "commands" or physical laws.
The Seven Earths (Sab'a Aradin)
The primary Quranic reference for multiple earths is {Surah At-Talaq 65:12] stating God created "seven heavens and of the earth, the like thereof".
internal layers of our planet (inner core, outer core, mantle, crust, etc.).
Exoplanet Interpretation: Another perspective suggests it refers to other Earth-like planets scattered throughout the cosmos.
Esoteric View: Some early narrations attributed to Ibn Abbas suggest seven parallel earths, each inhabited by its own prophets (an Adam like our Adam, etc.), although the authenticity of these reports is debated.
Plurality of Worlds (Rabb al-Alamin)
The very first chapter of the Qur'an, Al-Fatiha, addresses God as the "Lord of the Worlds" (Rabb al-Alamin).
Biological Life: Use of the term dabbah (living/moving creatures) in verses describing both heavens and earth (Refer above 42:29) suggests that biological life may be dispersed throughout the universe.
Divine Purpose: This plurality is not seen as random; rather, it is a sign (father) of God's limitless creativity and absolute sovereignty over all possible realms of existence.
Cosmic Order and Stability
Islamic cosmology posits that the universe is governed by consistent laws—referred to as "commands" (amr)—which maintain balance.
Stability: The heavens are described as being "raised without pillars that you can see" (13:2), which many interpret as a reference to the invisible force of gravity.
The "Term": Everything in the cosmos is created for an "appointed term," meaning the universe has a finite duration and is heading towards a final, divinely ordained destiny.
Would you like to explore how classical Islamic scholars historically debated the possibility of extraterrestrial life?
Geological Interpretation: A widely held view is that this refers to the seven
Translation: “Allah
is He who created seven heavens and of the earth the like of
them. The command descends among them so that you may know that Allah
is over all things Competent and that Allah has encompassed all things in
knowledge.” (Surah At Talaq /65: Ayat 12)
Reflection: This verse
speaks of multiple layers of heaven and earth – “seven heavens” is a
phrase often used in the Qur’an to denote the fullness of the skies (the number
seven in Arabic can imply abundance or completion). Here it intriguingly adds
“and of the earth the like thereof,” suggesting that just as there are seven
heavens, there are perhaps seven earths or earth-like realms. Classical
commentators have varied in interpretation: some say it means seven zones of
Earth or seven continents; others allow it could mean seven distinct worlds or
planets (though they often admitted only Allah knows the details of those other
earths). In any case, the verse clearly implies our world is not the only
one in God’s creation – He has fashioned multiple “earths” under multiple
“heavens.” It emphasizes God’s sovereignty over the entire cosmos: His
“command” (His divine decrees, laws, and management) flows through all these
layers and worlds. The purpose stated is for us to realize Allah’s omnipotence
and omniscience: that He is able to create countless worlds and sustain them
all with His power, and that His knowledge encompasses everything happening in
the heavens above and earths below.
Spiritually, this humbles
human beings – we are not the center of the universe; we are one part of a
vast, layered creation. Yet, it also ennobles us, because we are addressed by
the One whose reach spans all realities. The verse invites a sense of wonder at
God’s dominion: if even the farthest heaven and furthest earth are governed by
His command, surely our own lives are within His caring oversight too. It
combats any thought that something could be beyond God’s knowledge or ability.
In the Prophet’s time, people could hardly conceive of what those “seven
earths” might be, but they would grasp the message: Don’t limit God in
your mind; His creation and control are far more expansive than you imagine.
Today, as we talk about
exoplanets and the enormity of space, this verse resonates anew – it’s as if
telling us, “Yes, there are other Earth-like worlds out there; that’s
all part of God’s plan and doesn’t diminish His attention to you in the least,
for His command and knowledge connect everything.” It encourages an
attitude of cosmic modesty (we’re not alone in existence) and cosmic
confidence (God’s law and order extend everywhere, so the universe is not
random). The number seven might literally mean seven or could symbolize
completeness; either way, “the like thereof” for Earth certainly leaves room
for the existence of other planets or realms. The descending of the command can
also hint at revelation and sustenance coming down through the heavens to
earth(s) – bridging physical and spiritual governance.
Scientific Insight: While not explicit, Qur’an 65:12 intriguingly suggests the existence of multiple “earths”. In modern terms, this aligns with the idea of exoplanets – planets beyond our solar system. For most of history, the only known planets were the ones in our solar system (Mercury through Saturn were known in antiquity; Uranus, Neptune discovered by the 19th century; Pluto in 1930, though later reclassified as dwarf planet). The idea that stars could have their own planets (other “earths”) was long speculated (for example, some medieval scholars like Fakhr al-Din al-Razi mused that “the like of them” could mean other worlds, and Giordano Bruno in the 16th century famously asserted infinite worlds around other stars, for which he was persecuted).
But it wasn’t until the 1990s that astronomers confirmed the first exoplanet around another sun-like star. As of 2025, over 5,500 exoplanets have been discovered, and it’s believed that the Milky Way alone may host billions. Among these, a subset are Earth-sized or in the habitable zone of their stars, raising the possibility of Earth-like conditions (water, atmosphere). So literally, we now know there are many “earths” – at least in the sense of terrestrial planets. Science has validated that our Earth is not unique; the processes that formed it (accretion disk around a star) are common. This is a huge shift from a geocentric or even heliocentric-without-others worldview. The Qur’an’s casual mention of plural earths is notable – if taken literally, it was a remarkable insight beyond its time.
If taken as metaphorical layering,
it’s still intriguing because now we see physically that there are layered
structures in Earth (crust, mantle, core – sometimes listed as seven layers in
literature) and layered atmospheres (troposphere, stratosphere, etc., also
often enumerated as seven). However, “the like of them (earths)” strongly
implies distinct entities parallel to Earth, not just layers of one Earth.
Some recent Muslim thinkers see in this verse a tacit openness to extraterrestrial life. If there are multiple earths, could some have life and even beings? The Qur’an doesn’t explicitly say, but interestingly,;
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ
وَمِنْ ءَايَـٰتِهِۦ خَلْقُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ وَمَا بَثَّ فِيهِمَا مِن دَآبَّةٍۢ ۚ وَهُوَ عَلَىٰ جَمْعِهِمْ إِذَا يَشَآءُ قَدِيرٌۭ ٢٩
[And among His signs is the creation of the heavens and the earth, and all living beings He dispersed throughout both. And He is Most Capable of bringing all together whenever He wills.]
[Surah Ash Shuraa: Ayat29]
mentions Allah “scattered creatures (dabbā)
throughout the heavens and earth” – which could hint at life beyond Earth.
Scientifically, we haven’t yet found confirmed life elsewhere, but we’re
actively looking (Mars probes, moons of Jupiter/Saturn, SETI for signals,
etc.). The Quranic worldview certainly allows for it; in fact, verses like this
might even prepare the faithful for such a discovery by emphasizing God’s
mastery over all worlds. It would not rattle Islamic theology
to find life on another planet; those would just be among the “nations” of
God’s creation (Surah Ash Shuraa/42:29) ends with “He can gather them when He
wills,” which some interpret as possibly uniting creatures of different worlds
– a fanciful but intriguing notion. Contrast this with how earth-centric many
pre-modern cosmologies were. The Qur’an’s language is subtle but expansive.
The phrase “seven heavens” is more ambiguous scientifically. Historically, some Muslims equated the seven heavens with the 7 observable astronomical levels: the Moon’s orbit as 1st heaven, Mercury’s as 2nd, up to Saturn’s as 7th (since they could see 7 moving objects: Moon, Mercury, Venus, Sun, Mars, Jupiter, Saturn). The stars were thought by Ptolemaic astronomy to be on an 8th sphere. The Qur’an doesn’t detail this scheme, though some hadiths and commentators used Ptolemaic ideas to visualize the seven heavens as concentric celestial spheres.
Modern
astronomy has done away with the notion of solid concentric shells; we see
space as continuous and filled with billions of galaxies. Some contemporary
Muslims see “seven heavens” as seven layers of the universe (perhaps
dimensions or multiverse levels). Others say it’s metaphorical for the fullness
of the cosmos. One could also see parallels in science: the sky is layered (troposphere,
stratosphere, mesosphere, thermosphere, exosphere, then interplanetary space,
then interstellar space… one can count layers differently, but often the atmosphere
is counted as 5 layers up to exosphere, then magnetosphere is another, and the
heliosphere another – you could get 7 in some models). But it’s speculative to
match seven heavens to scientific layers one-to-one.
What is clear and
scientifically concordant is the notion that the scale of creation is
multi-tiered. We see scales from subatomic to human to planetary to galactic to
cosmic web. The “heavens” can mean all higher levels above Earth. “Seven” could
imply the many scales or just completeness; interestingly, some
astrophysicists talk of a “hierarchy of structure” in the universe (stars ->
galaxies -> clusters -> superclusters -> filaments…), though not
exactly seven, it’s multiple levels.
The verse says God’s “command descends among them.” In Islamic understanding, this can refer to divine decrees/orders (both natural laws and revelation) that span all realms. Scientifically, one might liken this to the universality of physical laws: the same gravitational force that makes an apple fall on Earth governs the motion of stars in distant galaxies. Physics has discovered that the laws are remarkably uniform across space and time (as far as we can tell). That is essentially a “command” that pervades all the heavens and earths. We send spacecraft to other planets confident that our physics will work there too – and it does.
This uniformity reflects the concept of “the command of
Allah” being active throughout creation (which the verse uses to
illustrate God’s knowledge and power). Had laws been local or different in each
domain, the cosmos would be erratic. Instead, as the verse suggests, a
consistent command (or set of laws) runs through the whole fabric of the
cosmos. In fact, finding that the same 92 natural elements we know on Earth are
found via spectra in distant stars, or that distant galaxies follow the same
gravity – all this shows a unity of design. The Quranic phrase “so
you may know Allah is capable of all things and His knowledge encompasses all” can
be seen reflected in how science has revealed one coherent universe governed by
knowable laws, suggesting one Knower behind it.
Summary
In essence, the Islamic perspective on the cosmos is that of a complex, layered ("seven"), and ordered structure created in "six days" (epochs). It is a universe where everything—from the macroscopic galaxies to the microscopic particles—is in a state of submission to the Divine, providing a "sign" for "people of understanding" to recognize the power, purpose, and unity of the Creator.
In Islamic theology, the cosmos is viewed as an ordered, purposeful creation that reflects the infinite power and knowledge of the Creator. The Qur'an frequently emphasizes cosmic plurality, notably through the concept of "seven heavens and seven earths," suggesting a universe far more vast and complex than what is visible to the human eye.
[Surah AtTalaq: Ayat12] subtly anticipated a plurality of worlds and reinforces a unified
law across them. Science today confirms the plurality (exoplanets,
possibly innumerable habitable zones) and the unity (uniform physical laws).
This broadens our perspective: humanity is not a fluke in a small corner, but
part of a vast, possibly teeming cosmos, yet that entire cosmos is under one
sovereign law – an insight that encourages both humility (we’re small) and
dignity (we can comprehend universal laws). It’s a profound alignment that the
more we learn about astronomy, the more we stand in awe much as the verse
intends – marveling at God’s competence over all things and knowledge of all,
whether in the seventh heaven or the seventh earth or anywhere in between.
