■ The Sufi and the Cosmos: Islamic Cosmology Between Revelation, Mystery,
and Speculation
Since the earliest days of humanity, the heavens have stirred wonder within the human heart. Across civilizations, people have sought to understand the structure of the universe, the origin of creation, forgotten civilizations, hidden realms, and the unseen realities that lie beyond ordinary perception.
In the modern age, these questions have taken new forms through discussions of mudfloods, alternative cosmologies, the shape of the earth, the firmament, hidden lands, secret underground cities, ancient giants, and the trustworthiness of scientific institutions.
For the Muslim and particularly for the seeker upon the spiritual path (sālik) such questions must be approached with both intellectual honesty and spiritual humility.
Islam neither condemns sincere inquiry nor encourages speculation without evidence. Rather, it teaches a disciplined balance between reason, revelation, and humility before the limitless knowledge of Allāh Almighty.
▪︎ Allāh Almighty declares:
“With Him are the keys of the unseen; none knows them except Him.” (Qur’ān 6:59)
▪︎ Likewise He says:
“Do not pursue that of which you have no knowledge.” (Qur’ān 17:36)
These two verses establish the foundation of Islamic epistemology: believers affirm what Allāh Almighty has revealed, investigate His creation responsibly, and refrain from claiming certainty where revelation and sound evidence are absent.
■ The Purpose of Islamic Cosmology
The Qur’ān was not revealed as a manual of astronomy or geology. Rather, it was revealed as guidance (hudā), calling humanity to recognize the signs (āyāt) of Allāh Almighty
in creation.
The heavens, the earth, the alternation of night and day, the mountains, the seas, and the stars are presented as signs that direct the heart toward their Creator. Their primary purpose in the Qur’ān is theological and spiritual, not merely scientific.
▪︎ Imām Al-Junāyd, may Allah Almighty sanctify his secret, summarized the methodology of the spiritual path:
“Our path is bound by the Qur’ān and the Sunnāh.”
This principle also governs the Muslim’s approach to cosmological questions.
■ The Three Categories of Knowledge
Classical Muslim scholars generally distinguished between three broad categories:
▪︎ Matters established by revelation and accepted with certainty.
▪︎ Matters open to observation, investigation, and reasoned inquiry.
▪︎ Matters of the unseen (ghayb) that remain beyond human certainty unless revealed by Allāh Almighty.
Confusion often arises when these categories are mixed. Speculative theories become treated as religious doctrine, or scientific models are mistaken for articles of faith.
Islam requires neither error.
■ The Heavens, the Earth, and the Firmament
The Qur’ān repeatedly affirms the existence
of seven heavens, describing the sky as a protected canopy and the sun and moon as signs operating by Allāh Almighty’s command.
However, the Qur’ān does not explain every physical mechanism of the cosmos. It leaves many details open while directing attention toward Divine wisdom rather than satisfying every scientific curiosity.
Some Muslims understand Qur’ānic references to the sky literally as indicating a firmament, while others interpret them differently.
Classical exegetes themselves differed in
how certain verses should be understood. Consequently, belief in a particular physical model of the heavens is not an article of Islamic creed.
■ The Shape of the Earth
The question of whether the Earth is flat or spherical has become a source of considerable debate in recent years. Yet this debate should not be confused with the essentials of faith.
The Qur’ān describes the Earth as spread out, extended, and made suitable for habitation. Many classical scholars understood these descriptions phenomenologically that is, according to human experience while also accepting a spherical Earth based on observation and inherited scientific knowledge. Other early interpretations differed.
What unites the tradition is that salvation does not depend upon adopting a particular geometric model. The Qur’ān does not make the Earth’s shape a criterion of belief.
■ Science, and Human Institutions
Some Muslims express skepticism toward modern scientific institutions or governmental agencies. Islam neither commands unquestioning trust in human institutions nor encourages accusations without evidence.
Scientific knowledge, like all human knowledge, is subject to revision. Institutions can err, and governments have sometimes concealed information throughout history. Yet the existence of human error does not justify accepting every alternative theory.
The believer therefore exercises discernment: revelation remains the ultimate criterion in matters of faith, while empirical claims should be evaluated according to sound evidence.
■ Mudfloods and Lost Civilizations
The Qur’ān recounts numerous ancient civilizations destroyed by Divine decree: the people of Nūḥ, ʿĀd, Thamūd, and others. Archaeology likewise demonstrates that floods, earthquakes, volcanic eruptions, and changing landscapes have buried cities throughout history.
The modern “mudflood” theory, however, extends these observations into a comprehensive explanation of world history. Such a theory is neither affirmed nor denied by Islamic revelation. Accordingly, it remains a historical hypothesis rather than an Islamic doctrine.
■ Hidden Lands and Unknown Peoples
The Qur’ān teaches that Allāh Almighty created nations unknown to us and recounts the journey of Dhū al-Qarnayn, who encountered peoples at the limits of his travels. It also affirms the existence of Gog and Magog (Ya’jūj and Ma’jūj), whose barrier remains among the realities known fully only to Allāh Almighty.
Whether there exist undiscovered continents, civilizations beyond polar regions, or lands hidden behind an “ice wall” cannot be established from the Qur’ān or authentic Sunnāh. Such claims therefore remain speculative.
■ Giants, Titans, and the Nephilim
Islam acknowledges that certain ancient peoples possessed extraordinary physical strength and stature. The people of ʿĀd are described as mighty, and authentic narrations indicate that humanity was originally created with greater stature than exists today.
The Greek Titans belong to mythology, while the Biblical Nephilim arise from another scriptural tradition. Neither concept is explicitly affirmed within the Qur’ān or authentic Sunnāh. Muslims therefore distinguish between what revelation confirms and what remains legendary.
■ Stargates and Extraordinary Portals
The Qur’ān speaks of gates in the heavens and recounts miraculous ascents such as the Night Journey (al-Isrā’) and Ascension (al-Miʿrāj) of the Prophet Muhammad ﷺ.
These events were miracles granted solely by Allāh Almighty. They should not be conflated with modern theories regarding technological “stargates” or interdimensional portals, for which there is no established evidence in the Islamic sources.
■ Underground Cities and Hidden Networks
History records extensive underground cities and tunnel systems built by many civilizations. Modern states likewise maintain secure subterranean facilities for defence and infrastructure.
Claims concerning vast hidden networks controlling world affairs require evidence before they may be accepted. Islam teaches fairness even when evaluating extraordinary claims.
■ Why the Great Scholars Remained Silent
Many ask why the great scholars and Awliyā’ did not address such questions. The answer lies in understanding their priorities.
Imam Mālik, may Allāh have mercy upon him, preferred to say, “I do not know,” rather than speak without knowledge.
Imam al-Ghazālī, may Allāh have mercy upon him, devoted his efforts to purifying the heart rather than satisfying endless curiosity about hidden phenomena.
Shaykh ʿAbd al-Qādir al-Jīlānī, may Allāh Almighty sanctify his secret, continually called believers to repentance, sincerity, trust, and remembrance of Allāh Almighty.
Their silence concerning many speculative matters reflects scholarly discipline rather than ignorance.
■ The Sufi Perspective: The Greatest Mystery
The masters of spiritual purification distinguish carefully between authentic unveiling (kashf) and imagination (wahm). True unveiling never contradicts revelation. True knowledge begins with knowing one’s poverty before Allāh Almighty.
Certainty arises through purification of the heart rather than fascination with extraordinary experiences. The greatest hidden world is not beneath the earth or beyond the stars. It is the human heart.
One may spend a lifetime searching for secret civilizations while neglecting the kingdom within. One may seek hidden portals yet remain unable to enter the presence of Allah Almighty through sincere remembrance.
▪︎ The Qur’ān continually redirects the believer from mere curiosity to contemplation:
“We shall show them Our signs on the horizons and within themselves until it becomes clear to them that it is the Truth.” (Qur’ān 41:53)
The signs upon the horizons invite investigation.The signs within the soul invite transformation. Both belong to Allāh Almighty.
Islam neither fears honest investigation nor embraces speculation without proof. It calls the believer to affirm what has been revealed, to study creation responsibly, and to remain humble concerning matters that Allāh Almighty has chosen not to disclose.
The seeker upon the Sufi path understands
that every created thing from the stars to the mountains, from ancient ruins to the depths of the oceans is ultimately an āyah pointing beyond itself.
The true purpose of cosmology is therefore not merely to satisfy curiosity about the universe, but to awaken certainty in the Creator of the universe.
Whether humanity uncovers forgotten civilizations, discovers new realms of creation, or solves longstanding mysteries, the central truth remains unchanged: the greatest unveiling is not finding another world, but finding Allāh Almighty through sincerity, remembrance, steadfastness, and adherence to the Qur’ān and the Sunnāh.
Every path that departs from the Qur’ān and the Sunnah is a path that ultimately loses its way. The Sufi therefore investigates with an open mind, worships with a humble heart, and entrusts the unseen to the One whose knowledge encompasses all things.
And only with Almighty Allāh is true success.
Aal-e-Qutub Aal-e-Syed Abdullah Shah Ghazi 