Questions/Comments on the Quran

It was my pleasure. You're most welcome. I think this is a really interesting thread, by the way. You've written thoughtful posts and asked some excellent questions here.

Salamu Alaykum, thanks for reading and thanks for replies, alhamduillah. Since posting this topic I have found another example from the Quran. In chapter 37 there is the scene with Abraham and his son. We remember from previously that Abraham had sacrificed a calf for the two visitors who approached him regarding Lot. That makes Abraham guilty of the bloodshed of the innocent. We know that restitution is made by shedding the blood of who shed the blood of the innocent. Because Ishmael is Abrahams son, Ishmael is flesh-of-his-flesh, and blood-of-his-blood. Therefore, Abraham offers Ishmael to atone for the animal sacrifices. 037:107 And We ransomed him with a great animal sacrifice. Wafadaynahu bithibhin AAatheemin So I propose an alternate reading, where this is understood to be "We ransomed him [Abraham] with a great animal sacrifice [because he was "with" animal sacrifice bloodguilt until ransomed.]" I didn't see any indication Ishmael survived, and according to my understanding of Allah and justice, Ishmael must have been killed by his father in this scene -- However, that would be a sufficient atonement for the killing of the animal, so that Abraham can go on uncursed. In the next passage, he has Isaac with him for his son instead. Hamduillah, slamu alaykum

I came across this video offering an interpretation of verse 86:7 and thought it might be worth sharing: https://youtu.be/4BPcKly4JPw?si=35XhuFgwYQZPdieG

Wrote an article on it: https://www.academia.edu/165798145/Internal_Distinguishing_Mechanisms_in_Quran

Peace all! I wanted to inform you that the article in the OP has been edited and is now finalized, so it’s no longer in draft form. Thank you for your patience while I finalized the article. Feel free to read or reread it (if you’ve already seen the earlier version of it). I'd be grateful if you could take a moment to do so. As always, your feedback is welcome.

I'd like to share some more information that I believe is relevant to this thread and further expands on the topic of traditional Islamic slaughter and dietary laws. Traditional Islamic Slaughter and Dietary Laws The following are some of the Hadiths which outline the traditional Islamic method of slaughter, show prohibitions on certain meats, and restrict the consumption of blood, among other laws: "Do not eat anything that contains blood." - Sahih Muslim, Book 22, Hadith 4733 "The blood and the flesh of an animal slaughtered according to the Islamic method is lawful for you." - Sahih Muslim, Book 22, Hadith 4731 "Some people bring us meat, and we do not know whether they have mentioned Allah's Name or not on slaughtering the animal." He said, Mention Allah’s Name on it and eat. - Sahih al-Bukhari 5506, Book 72, Hadith 5 "Two dead animals and two types of blood have been made lawful for us: the two dead animals are fish and locusts, and the two types of blood are the liver and the spleen." - Sahih al-Bukhari, Hadith 5510 “If the killing tool causes the blood to gush out, and if Allah's Name is mentioned, eat (of the slaughtered animal)." - Sahih al-Bukhari, Book 67, Hadith 417 "Ibn 'Abbas said: The Messenger of Allah prohibited the eating of every beast of prey with fang, and every bird with a talon." - Sunan of Abu Dawud, Book 28, Hadith 3803 "Narrated Abu Tha'laba: Allah's Messenger forbade the eating of the meat of beasts having fangs." - Sahih al-Bukhari 5530, Book 72, Hadith 55 "On the Day of the battle of Khaibar, Allah’s Apostle made donkey’s meat unlawful and allowed the eating of horse flesh." - Sahih al-Bukhari, Volume 7, Book 67, Number 429 Biblical Prohibitions on Consuming Blood The following Bible verses show the prohibition of blood consumption and mark its sacredness, along with the prohibition of eating flesh with blood: "But you shall not eat flesh with the lifeblood still in it." - Genesis 9:4 (Old Testament) "Any Israelite or any foreigner residing among them who eats blood—I will set my face against that person who eats blood and will cut them off from their people… Because the life of a creature is in the blood." - Leviticus 17:10–14 (Old Testament) "But be sure you do not eat the blood, because the blood is the life, and you must not eat the life with the meat… Do not eat it; pour it out on the ground like water." - Deuteronomy 12:23–25 (Old Testament) Quranic Prohibition on Blood and Forbidden Meats The Quran prohibits the consumption of dead meat, blood, pork, animals not slaughtered in the name of God, and those killed by strangulation, violent blows, or falls (Quran 2:173, 5:3, 6:145, and 16:115).

Peace TellMeTheTruth, Thank you for your reply and for your excellent analysis. There is no doubt that exploring the original meanings of Qur'anic terms is crucial. My aim with the article in the OP wasn't to write a comprehensive treatment of the topic from all its angles, but rather to offer a narrow focus based on the works of Toshiko Izutsu, Muhammad Asad, Abd al-Rahman al-Kawakibi, and Ghulam Ahmad Parwez. I don't believe there is a contradiction between the semantic shift described in my article and the root-level restoration of core functions you mention. To the best of my knowledge (based on my study of the Qur'anic text over the years), these two understandings (views) are complementary, not contradictory. The Qur'an both introduces a semantic shift and restores the root-level meanings of its terms. In other words, it restores the original meanings of its terms and enhances them, which is why it provides a completely rational, realistic, and universal system. So, both perspectives can and do coexist. The Qur'an didn't just introduce new ideas, it transformed some of its existing vocabulary, redefined some key terms like Allah, Rabb, zakat, shura, adl, and jinn, and aligned them with a broader, rational, realistic, and universal worldview. These shifts were not just semantic, but moral and theological, and created a new social and spiritual order that went far beyond pre-Islamic society. Ultimately, these shifts contributed to create the golden age of Islam. Once again, thank you for your reply, brother. I really appreciate your response and feedback. I look forward to read more of your work.

@centi50 Brother you have MQD. Use it. Verify it. Do not depend upon others. Engage with the text directly. Peace

Reading Q. 5:38–39 as a System of Consequence and Return The Verses "As for the thief, both male and female: cut off their hands as a consequence for what they have earned, as a deterrent from God. And God is Mighty, Wise." — Qur'an 5:38 "But whoever repents after his wrongdoing and reforms, indeed, God will turn to him in forgiveness. Indeed, God is Forgiving and Merciful." — Qur'an 5:39 For centuries, the first verse has been read literally: amputate the hand of anyone who steals. The second verse has been treated as a separate, general statement about repentance. But these two verses are better understood as describing a functional system of consequence and restoration, rather than a fixed physical act. They are not separate. They are one system. Part 1: The Traditional Reading of 5:38 Assumption Result "Hand" means physical hand Amputation "Cut off" means literal severing Physical punishment Same for all theft Fixed punishment Purpose is punishment Revenge This reading has produced horrific consequences. It also creates an internal problem: if the hand is amputated, how does the thief "reform" as the very next verse commands? If the "hand" were strictly physical, the command for restoration in the next verse would be structurally incompatible. The traditional reading has no answer to this question. That is because the reading itself is limited. Part 2: Restoring the Words of 5:38 Let us define each term by what it does, not by what we have been told it means. Term Root Traditional Meaning Functional Meaning Thief (sāriq) S-R-Q One who steals One who takes what is not accessible Hand (yad) Y-D Physical hand Operational interface through which acquisition or control is executed Cut off (qaṭʿ) Q-Ṭ-ʿ To sever physically To sever continuity or disable functional capacity within a system Consequence (jazāʾ) J-Z-ʾ Punishment Proportional outcome of action Earned (kasab) K-S-B Acquired guilt What one has brought upon oneself Deterrent (nakāl) N-K-L Warning Signal that alters future behavior by increasing the cost of repetition Part 3: 5:38 Restored "As for the one who takes what is not rightfully accessible — disable their operational interface of acquisition as a proportional consequence of what they have brought upon themselves, as a deterrent signal from the governing order. While the governing order is powerful and precise." Part 4: Restoring the Words of 5:39 Term Root Traditional Meaning Functional Meaning Repents (tāba) T-W-B Feels sorry Reverses course, changes trajectory Reforms (aṣlaḥa) Ṣ-L-Ḥ Stops doing wrong Restores what was damaged, repairs function Forgiveness (ghafara) Gh-F-R Divine pardon Protection, covering, restoration after error Mercy (raḥima) R-Ḥ-M Divine compassion Enabling conditions for restoration Part 5: 5:39 Restored "But whoever reverses course after their wrongdoing and restores what was damaged — indeed, the governing order (Allah as functionally described in Quranic system) will protect them and enable their restoration. Indeed, the governing order is protective and enabling." Part 6: The Complete System When read together, the two verses form a single coherent process: Step Verse Action 1 5:38 Wrongdoing occurs — taking what is not accessible 2 5:38 The operational interface of acquisition is disabled 3 5:38 Proportional consequence is applied 4 5:38 A deterrent signal is sent 5 5:39 The wrongdoer reverses course 6 5:39 The wrongdoer restores what was damaged 7 5:39 The governing order protects and enables restoration 5:38 provides the consequence. 5:39 provides the return path. Neither is complete without the other. Part 7: Real-Life Applications Scenario 1: Petty Theft (Need-based) Step Action 1 A needy person steals something for his/her survival 2 The "hand" here is the means used to access the unauthorized taking. Disabling it means addressing the need-condition and access pathway that led to the act. 3 Proportional consequence: restitution through community service 4 Deterrent: warning, education 5 The person reverses course 6 The person connects to food assistance, pays back 7 The governing order forgives — no permanent record The goal is not to punish. The goal is to stop the taking and restore the person by understanding why he/she did it. Scenario 2: Theft with Malice (Intentional Harm) Situation A person steals not from need, not from habit, but with deliberate intent to damage the victim financially or emotionally. The "hand" here is not deprivation or compulsion — it is the capacity to inflict harm combined with a malicious orientation. Step Action 1 A person steals with deliberate intent to harm the victim 2 The "hand" is the capacity to inflict harm. Disabling it means removing that capacity: legal restrictions, monitoring, loss of certain privileges or rights 3 Proportional consequence: full restitution plus additional penalty — the scale reflects the malice, not just the material loss 4 Deterrent: public accountability, visible legal consequences 5 The person reverses course — this requires genuine acknowledgment of the malicious intent, not just the act 6 The person restores all damage and undergoes intervention addressing the underlying orientation 7 The governing order allows restoration — but the threshold is higher; trust must be rebuilt over time, and the path is longer The goal is not revenge. It is to remove the capacity for harm while keeping the door open for genuine transformation — which is harder, but not impossible. Scenario 3: Embezzlement Step Action 1 An accountant steals company funds 2 The "hand" is access to accounts. Disable it: remove access, suspend privileges 3 Proportional consequence: restitution, fines, loss of position 4 Deterrent: public case, professional disqualification 5 The accountant reverses course 6 The accountant returns funds, cooperates with investigation 7 The governing order allows restoration after conditions are met — perhaps reduced penalty, eventual reinstatement The door is not closed forever. It opens when the conditions are met. Scenario 4: Corporate Fraud Step Action 1 A corporation defrauds customers 2 The "hand" is the license to operate. Disable it: revoke permits, suspend operations 3 Proportional consequence: fines, restitution, leadership replacement 4 Deterrent: public disclosure, industry warning 5 New leadership reverses course 6 The corporation restores customers, reforms practices 7 The governing order restores the license with conditions and oversight The system is not vengeful. It is restorative — but only after the wrong is addressed. Part 8: The Principle Extracted "Disable the means of taking — but keep the door open for those who truly reverse course and restore what was damaged." Feature Why It Matters Consequence Actions have outcomes Disablement The means of taking is removed Proportionality The consequence fits the action Deterrence Others learn and are warned Repentance Reversing course is possible Reform Repairing damage is required Forgiveness Restoration is available Mercy Enabling conditions for return Justice without mercy is cruelty. Mercy without justice is enabling. These verses do both. Part 9: Where Traditional Readings Become Limited Traditional Reading Functional Reading Amputation of the hand Disablement of the operational interface of acquisition Physical punishment Proportional consequence Revenge Deterrence Fixed for all thefts Proportional to the crime 5:38 and 5:39 are separate They are one complete system No answer to "how does a handless person reform?" The "hand" can be restored because it is functional, not physical The functional reading preserves both verses. The literal reading cannot explain how 5:39 applies to a person whose hand has been amputated. Part 10: Test for the Reader Apply this lens to a situation you face: Question Your Answer What is being taken? Who or what is taking it? What is their "hand" (operational interface of acquisition)? What would proportional disablement look like? What would reversal and restoration look like? How would you design a system that does both — consequence and return? The lens works in any context — because the principle is universal. Closing These two verses are better understood as describing a functional system of consequence and restoration, rather than a fixed physical act. "Disable the operational interface of acquisition for those who take what is not accessible — proportionally, as a deterrent, to restore system equilibrium. And for those who reverse course and restore what was damaged, the door remains open." That is not a medieval punishment. That is justice (عدل). Appendix: The Five Categories Applied Element Category Why Thief State One who has taken what is not accessible Cut off / Disable Transition Severance or disablement affecting a state by disabling its function Hand State Operational interface for acquisition Consequence Output Proportional outcome of action Deterrent Output Signal that alters future behavior Repentance Transition Reversal of trajectory Reform Process Restoration of damaged function Forgiveness Output Protection and restoration Mercy Constraint Enabling condition for return Every word fits one of the five categories. No mystery. No theology. Only function. Peace to all those who may reflect

Nice read.

If I may continue this reflection, I find the opening verses of Ch: 2:3–20 very relevant here. In 2:3 it says: “Those who believe in the unseen, establish prayer, and spend out of what We have provided for them.” Belief in the unseen is placed at the foundation. But when I reflect on this, the unseen does not necessarily mean blind belief in something irrational. It can mean realities that are not immediately visible but become comprehensible through reflection on revelation and history. Then in 2:4 it says: “And who believe in what has been revealed to you and what was revealed before you, and of the Hereafter they are certain.” This verse raises an important rational question. If earlier revelations were altered over time, how can one believe in what was revealed before? One way to understand this is that belief is not in the altered historical forms, but in the continuity of divine guidance i.e. the underlying message that whenever God’s plan was followed, constructive social order emerged. In that sense, belief is grounded not in blind tradition, but in historical pattern and moral law. Verse 2:5 then says: “Those are upon guidance from their Lord, and it is they who are successful.” Guidance here seems tied to alignment with a structured moral system. It is not arbitrary favoritism. Later in 2:20 we read: “If Allah had willed, He could have taken away their hearing and their sight. Indeed, Allah is over all things competent.” This is significant. It affirms divine power to override human faculties, yet He does not arbitrarily remove them. Human perception, reasoning, and choice remain operative. That suggests that while God is fully capable of compulsion, He allows responsibility to function within the framework He has established. (I think this is what Emre pointed in his last reply) When read together, these verses reinforce a picture of a law-governed universe. Belief in the unseen includes trust in a moral structure that may not be fully visible at the moment. Belief in prior revelation includes recognition of a consistent divine pattern across history. And divine omnipotence does not cancel human discretion; it frames it. In that light, divine knowledge need not imply micromanaged determinism. It can mean complete authorship of a coherent system in which freedom operates meaningfully within boundaries. Accountability corresponds to capacity, and consequences unfold according to established law rather than arbitrary intervention. (ref: Emre post) These reflections help me see belief in the unseen not as blind acceptance, but as confidence in a structured moral reality that transcends immediate perception.

Peace Fusion. There are so many things, beyond our realm,that our knowledge and reality cannot grasp. Some of these can be simply because we do not have the knowledge to look into other realms, we only have certain comparisons to our life/reality. GOD has chosen ,for our test , to give us limits with our existing body,place and brain. After this life , a tweak in our "brain" after resurrection will create another better equipped being that understand,sees and remembers with further knowledge.: You used to be oblivious to this. We now remove your veil; today, your vision is (as strong as) steel. لَقَد كُنتَ فى غَفلَةٍ مِن هٰذا فَكَشَفنا عَنكَ غِطاءَكَ فَبَصَرُكَ اليَومَ حَديدٌ So let me delay my answers to your questions about paradise to go back to something basic, similar and very important, like these two questions: Do we even know who GOD is? How can we be certain of our belief then? GOD gives us so many facts about Himself, yet we cannot comprehend nor imagine what He is or looks like why? He says: Laisa Kamithlihi Chaian"-There is none like HIM- we can never imagine what omniscient and omnipresent really mean. We know His traits and we see His signs but we cannot physically be able to even imagine what He looks like or anything physical about Him. GOD explains that He will not show up until earth is annexed to His realm/kingdom. We are vanished in this human life to earth - in an open prison,- waiting for our return to Him. When GOD summoned Moses to the mountain, Moses could not stand GOD s presence/manifestation and fainted. So, we cannot stand GOD s presence and be with Him until we prepare for it here by following His message and instructions to grow our soul enough to be able to survive GODs light and His presence. So, we trust Him ,if we believe His message that He sees us, knows everything about us but we do not see or know everything about Him. We believe with our faith mostly. Coming back to your questions: Same with Paradise and hell, we have an idea one feels like living the best life here on earth and tons better and the other feels like living the worst life here and even tons worse. GOD always start with "Mathalu Al Jannati..." which is a description of what it feels like not what it looks like. So we can never know what the place really look like . Wevhave eyes ,ears and a brain that can only measure the reality in our life/universe, beyind that we need more capacity/knowledge from our Creator. Note: Sometimes we translate "Zawj" as spouse in paradise verses, more likely it means coupling . We reproduce here ,after resurrections we return all of us for accountability. There is no need for reproduction or living in this body. We will be a different being coupled with what GOD decides to give us from His choices and knowledge of us: Wa Zawwajnahum Bi Hoorin Ain" We coupled them with...best chosen companion for them... Remember in this life we are coupled with our companion and that has nothing to do with the wife or husband. GOD bless you. Peace.

@Layth Thanks for your thoughts. You are right. The book is written in an abstract way and geared toward academics, which makes it hard to follow. This isn't just an academic problem. Many authors share content without focusing on their delivery, often because it's faster and easier, which can make their content unclear, inaccessible, disengaging, and hard to understand. Still, despite the dense style of the book, I think it contains some valuable insights. Perhaps Ayman might find it useful and interesting, given that his research appears to be similar to Salama.

In the Quran, an event is not described in a single surah. Different aspects of the same event are spread across many surahs. For example, the story of Noah is mentioned briefly in Surah Noah. But if you look at all the surahs—that is, if you read the whole book—you can see the full picture regarding Prophet Noah and the Flood. In the same way, all the details of other events are found throughout the Quran. Each surah gives some of the details, but if you read the whole book, you will understand the event completely. Not only the stories, but also, for example, how to perform Salah (prayer) and how to perform ablution are explained in different surahs and sections. You have to read the whole book to learn how to worship properly. The distorted gospels and the Bible are books written by men; therefore, they are written in the style of history books. They distract you from the truth by containing false information. The only true holy book we have at the moment is the Quran. The entire Quran is a guide to goodness, virtue, and above all, love. Even the verses that tell us to fight evil are a form of positive moral guidance. The entire Quran tells of this divine love and mercy. Here, let us provide just a few examples: The Message of Love, Mercy, and Goodness 30:21 "And among His signs is that He created for you mates from among yourselves that you may find tranquility in them; and He placed between you love and mercy. Indeed in that are signs for a people who give thought." 3:134 "Those who spend in prosperity and hardship, and who repress anger, and who pardon the people; God loves the good doers." 5:54 "O you who believe! Whoever among you turns back from his religion, God will bring forth a people whom He loves and who love Him—humble toward the believers, powerful against the disbelievers..." 2:195 "And spend in the way of God and do not throw yourselves with your own hands into destruction. And do good; indeed, God loves the good doers." 5:13 "...But pardon them and overlook. Indeed, God loves the good doers." 9:108 "...Within it are men who love to purify themselves; and God loves those who purify themselves." 60:8 "God does not forbid you from those who do not fight you because of religion which did not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, God loves those who act justly." 4:147 "What would God do with your punishment if you are grateful and believe? And ever is God Appreciative and Knowing." 16:18 "And if you should count the favors of God, you could not enumerate them. Indeed, God is Forgiving and Merciful." 28:77 "...And do good as God has done good to you. And desire not corruption in the land. Indeed, God does not love corrupters." The Blessings of a Merciful Creator 16:5-8 "And the grazing livestock He has created for you; in them is warmth and numerous benefits, and from them you eat... And He creates that which you do not know. Indeed, your Lord is Kind and Merciful." 14:32-34 "It is God who created the heavens and the earth and sent down rain from the sky and produced thereby some fruits as provision for you... And He gave you from all you asked of Him. And if you should count the favor of God, you could not enumerate them." 55:1-13 (Surah Rahman) "The Most Merciful. Taught the Quran. Created man. Taught him eloquence... The sun and the moon move by precise calculation... And the earth He laid out for the creatures... So which of the favors of your Lord would you deny?" 99:7 "So whoever does an atom's weight of good will see it." Emre Karaköse (Emre_1974tr)

Brother Fusion. I agree with what you say. By the definition of GOD, The knower, the First and the Last... means that GOD is in the past, the present and the future. No events unfolds without His plan and knowledge. Therefore GOD knows the outcome of all humans . He has the video tape of each life . Predestination means from GOD perspective everything He does is already decided. From our perspective we have choices and make our own decisions. Those who make the decision to submit are tried through their intentions and convictions, then GOD helps them out through Their own efforts and good deeds /morals. Those who are in opposition and ignore/rebel/break their covenants/ break GOD s laws are left in their own confusion and demise and consequences unless they correct and repent while alive and able. Wa La Yadhlimu Rabbuka Ahada.- No one will be dealt with unjustly. GOD bless you. Peace.

I decided I might as well have a speculative go at the Quran initials. It's based on the understanding that al kitab is different to al quran: https://www.quranvshadith.com/Book-Wisdom.html https://mypercept.co.uk/articles/Quran-initials.html

I agree with what you wrote. Thanks for the added input.

Teghabun 3: He created the heavens and the earth with truth/reality; He shaped you and made your appearances beautiful. To Him alone is the return. Talaq 12: God is He who created seven heavens, and of the earth the like/similar of them. The command/matter and formation descends continuously between them so that you may know that God is capable of all things and that God encompasses all things in knowledge. In my previous writings, I demonstrated that the Quran mentions more than one (but a limited number of) heavens/universes created by our Lord, and that among these, the Afterlife Universe, which contains the abode of eternity/immortality, is named the "Lord's Floor": https://www.reddit.com/r/Monotheist_Muslims/comments/1pspdmm/timetimelessness_and_the_lords_floor/ https://www.reddit.com/r/Monotheist_Muslims/comments/1psprkh/the_afterlife_universe_the_lords_floor_and/ I also explained that a portion of people who are very advanced in goodness, such as martyrs or messengers, are re-created in this universe possessing different physical laws right now—without waiting for the resurrection (Kıyamet)—and have started their lives full of blessings. https://www.reddit.com/r/Monotheist_Muslims/comments/1pefwym/nobody_has_got_ghost_according_to_quran/ In this study, I will present other information given in the verses about the created universes, and I will also share different new evidences showing that these multiple but limited number of universes (since all numbers are limited) exist. Firstly, I must state that I have seen that the afterlife universe/place named "Lord's Floor" might be a structure containing more than one universe within it. In other words, the paradises and hell might be separate universes within themselves, or they might be inside a few universes as groups. And if so, the Lord's Floor becomes the place/floor that houses these sub-universes within its structure. Truly, a day at your Lord's Floor is like a thousand years of those you count. (Taken from Surah Hajj, 47) The angels and the Spirit ascend to Him in a day the measure of which is fifty thousand years. (Maarij 4) While our universe and the afterlife universe/universes (Lord's Floor) are described with many details in the verses, general expressions are used regarding the other universes. By the way, it must be reminded that in Arabic, the expression 7 (seven) also indicates multiplicity. So, when "7 heavens" is mentioned in the verses, it might be referring to seven universes numerically, or it might be implying a large number/many/more than one heaven/universe. Talaq 12: God is He who created seven heavens, and of the earth the like/similar of them. The command/matter and formation descends continuously between them so that you may know that God is capable of all things and that God encompasses all things in knowledge. In this verse, when we handle the word "seven" as an expression indicating multiplicity, we see that the information "many universes and the like of them in earths/planets have been created" is indeed being given ("created seven heavens, and of the earth the like/similar of them"). And in this context, it is naturally emphasized that the earth is also one of the planets in the heaven. But even if it is so—meaning even if the verses are not talking about seven universes by number but many universes—what is described here is never "infinite parallel universes" as some scientists try to believe today. They are limited in number, and likewise, the celestial bodies within them, which are similar in number, are also of a certain count. In reality, nothing can be infinite in number. In the abode of eternity, our age will never reach infinity, but our life process (increasing by one age every year) will last endlessly. Meaning, the process can continue endlessly, but a number that has a beginning or is within time and space never reaches infinity. (There are those who interpret this and related verses differently; as describing the 7 layers of the earth and the 7 layers of the atmosphere surrounding our globe, or the 7 layers of atoms, or galaxies. To me, these interpretations can only be the secondary or tertiary, meaning side meanings of the verse). It is clear in the verses that the word "heaven" is used to mean both the sky surrounding a planet or celestial body, and the universe. But especially/mostly, "universes" are intended with this expression... Meaning, while there is a meaning covering "planets and their heavens" when "heavens" are mentioned, more often "universes" are described in the Quran... Also, with the expression "in the heaven," things outside of our universe are sometimes described. Because "direction-wise," those outside our cosmos correspond to the heaven for us... Surah Al-Muminun 17: I swear, we created above you seven paths! And we are not heedless of creation/the created. While some commentators view the phrase "created above you seven paths" as paths in our body (e.g., veins, nerves, acupuncture energy paths, etc.), others claim it describes the seven chakras in our body. But of course, the verse is actually talking about seven heavens or "a large number" of universes/heavens. Other views can be considered as secondary-tertiary meanings... Nebe 12: We built above you seven strong/firm ones. 13: And We placed a brightly blazing lamp. IN THE LIGHT OF VERSES, 2 DIFFERENT MODELS COME TO MIND: "UNIVERSES ARE SEPARATE FROM EACH OTHER" AND "THEY ARE NESTED" In the beginning, we see that these universes/heavens were created together and in integrity, and were separated later: Nuh 15: "Did you not see how God created seven heavens as a harmonious whole? The deniers, do they not see that the heavens and the earth were adjacent/joined, then We separated them?" (Enbiya 30). Creation from nothingness via the Big Bang and the expansion of the heaven described in the Quran does not cover only our universe. At the same time, other universes are created from nothing and they expand as well. Surah Baqarah 117: He is the One who brings the heavens and the earth into existence from nothing. When He decrees a thing, He only says to it, "Be!" and it becomes. Enam 101: He is the One who brings the heavens and the earth into existence from nothing. How can He have a child when He has no spouse? He created everything and He is the Knower of all things. Zariyat 47: We constructed the heaven with power and We are expanding it. Rahman 7: He raised the heaven and set the balance/measure. Rad 2: It is GOD who raised the heavens without any pillars that you can see, then dominated over all management, and subjected the sun and the moon. All of them run for a specified term. He controls all affairs and explains the verses/signs in detail so that you may be certain of the meeting with your Lord. The expression of raising the heavens/universes also means their expansion. Also, this moving away might be happening between universes as well. If this is so, with the Big Bang, not only galaxies and stars appeared, but universes also appeared and are moving away from each other, and later with the Big Crunch, not only the universe we are in, but all universes (except the afterlife universe/universes) will close/collapse into the same singularity. But of course, each of the universes might experience the singularity of closing inward separately at the same time, and then integrate with each other to pass to the phase of non-existence at a single point. Of course, all these universes, including the Afterlife Universe/Universes, are material. All created things are like this, and fallacies such as "meta-material realm, realm of spirits" are assumptions completely outside of Islam, placed in minds by spiritualist doctrine. And all these realms created from nothing are real: ANKEBUT 44: God created the heavens and the earth with truth/reality. Undoubtedly, there is an absolute miracle in this for the believers. https://www.reddit.com/r/Monotheist_Muslims/comments/1pg48r0/matter_is_also_real/ Another view that can be put forward regarding the seven layers of heaven would be the thought that the universes form a single whole structure nested within each other. Meaning, our universe is the innermost first layer, the second universe is the second layer of a larger dimension surrounding it, and the others are likewise a structure always containing the previous universe (and the ones before it)... But if all universes are nested like this, forming a single mega, hyper universe in total, we can think that as a pair to this structure, there is another structure separate from it. In this model too, the universes are expanding and their end is, of course, in a black hole singularity. UNIVERSES WERE IN LIQUID FORM IN THE BEGINNING It is understood that the universes created from nothing existed primarily in a liquid phase like water or water-like, and later reached other forms: Hud 7: He is the One who created the heavens and the earth in six days. And His throne was upon the water. He did this to test you to identify which of you is better in deed and conduct. If you say, "Undoubtedly, you will be resurrected after death!" those who sink into disbelief will immediately and definitely say: "This is nothing but clear magic." Did those who deviate into disbelief not see that the heavens and the earth were joined, and We separated them. We made every living thing from water. Will they still not believe? (Enbiya 30). Indeed, recent scientific findings also show that the initial state of our universe was in liquid form. Surah Fussilet 11 Then He turned to the heaven while it was in the state of vapor/smoke and called out to it and the earth: "Come willingly or unwillingly!" They said: "We come willingly!" 12 Thus He decreed them as seven heavens in two days and revealed to each heaven its own affair and formation. And We adorned the heaven nearest to the earth with lamps and with a protection. These affairs are the decree of the Aziz (Almighty) and Alim (All-Knowing). Every universe has a different function and features. Also, as a result of the creation/arrangement of the universes, we see here that the heaven nearest to the world, that is our universe, is adorned with stars. This information is given in other verses as well: Saffat 6: We adorned that nearest heaven with an ornament, with stars. Mulk 5: I swear that We adorned the nearest heaven with lamps and made them fire projectiles for the devils. And We prepared for those devils the punishment of blazing fire. And, containing stars seems like a situation specific to the universe we live in... In other universes (at least in some of them), a completely different structure must be in question. Indeed, we can think that in the Afterlife Universe, especially in paradise, the Sun, that is stars, are not used for light and heat, in line with the following verse: Surah Insan 13: They sit there reclining on couches. They see neither a sun there nor a freezing cold... (Of course, it might be meant here that only scorching heat will not be seen. On the other hand, there is emphasis in some verses that the fire environment on the stars resembles hell). In the Afterlife Universe named Lord's Floor, the laws of physics are also slightly different from our universe, as described in the verses... (I touched upon this subject in my writings linked above). CREATION BEING IN PAIRS ALSO POINTS TO THE UNIVERSE NOT BEING SINGLE As it is known, it is described in the Quran that everything is created in pairs, meaning more than one in number: Yasin 36: Glory be to that God who created all the pairs from what the earth grows, from their own selves, and from many things they do not know. Zariyat 49: And We created everything in pairs so that you may take advice. In this context; since the universe is a created servant, it should not be single and unique anyway. All created beings are paired. After the Resurrection (Kıyamet), only the "Lord's Floor", that is the Afterlife Universes, will remain, but again, more than one universe will be living with those inside them (it is emphasized in the verses that the "afterlife heavens" and "earths" will exist forever). In short; these verses present another description, albeit indirect, that more than one universe was created. The only One without a partner or like is the supreme God. As for the servants He created, their having partners (identical or opposite), meaning their being more than one in number, is in question. UNIVERSES WILL END WITH THE "GREAT CRUNCH/BIG CRUNCH" The ending of our universe and other universes (except the Afterlife Universe/Universes, because that will exist forever) will happen at the same time, that is, together. As we stated before, according to what is specified in our Holy Book, this situation will occur by collapsing inward, with a "Big Crunch": Enbiya 104: On that day, We roll up the Universe like rolling up the pages of a book. And We return it to the state in which We began the first creation. This is a promise upon Us. Certainly, We will fulfill it. Zumer 67: They could not recognize God in a manner fitting to His value/glory. However, on the day of resurrection, the earth is entirely in His palm; and the heavens are rolled up in His right hand/power. Glory be to Him; He is exalted above what they associate with Him. Surah Qasas 88: Do not serve another god beside God. There is no deity but Him. Everything will perish except His face. The judgment belongs only to Him and you will be returned to Him. While the collapse/pressing of our universe is described in Enbiya verse 104, in Zumer verse 67, it is stated that other heavens/universes will experience the same fate. In contrast, in Surah Qasas verse 88, it is emphasized that everything in our universe (along with the universe itself) will definitely perish. Hajj 65: Did you not see, God subjected those on the earth and the ships that sail through the sea by His command to your service. He holds the heaven so it does not fall onto the earth without His permission. God is certainly Rauf (Compassionate), Rahim (Merciful) towards people. Fatir 41: God holds the heavens and the earth lest they vanish. I swear, if they were to collapse, no one other than Him could hold them. He is Halim (Forbearing), Gafur (Forgiving). While it is stated in Hajj verse 65 that our universe, and in Fatir verse 41 that all universes, are protected by God against the Big Crunch, that is, perishing by collapsing inward, it is also reminded that He can actualize this closing inward whenever He wishes. Zumer 68: The horn has been blown; whoever is in the heavens and whoever is on the earth has been struck down and fallen to the ground, except those whom God wills. Then the horn has been blown once more. Behold, they are all standing up and looking. The "exceptional persons" mentioned in this 68th verse, meaning the list of people who will not die at that moment or will not experience this horror, includes the servants who are already living in paradise. The universe they are in will exist forever, as we stated. Neml 87: On the day the Horn is blown, everyone, those in the heavens and those on the earth, will be in terror, except those whom God wills. All of them come into His presence with their necks humbled. THE "ARGUMENT FROM DESIRE" ALSO POINTS TO THE AFTERLIFE UNIVERSE HAVING ALREADY BEEN CREATED Also, I think the famous "Argument from Desire," which shows the existence of God and the reality of eternal life, constitutes proof that the Afterlife Universe and life exist right now. Because people want their lives to continue immediately/uninterruptedly. This desire seems coded in their genes, in their programs. No one wants to wait for thousands or millions of years to be resurrected again. In this context, according to the argument from desire, it is more rational to accept that there are servants, even if a portion, who attain paradise life immediately after their death. For what the Argument from Desire is and its details, Caner Taslaman's related book can be read for free here: https://www.canertaslaman.com/wp-content/uploads/2012/08/arzudelili.pdf As I said, in my opinion, the Argument from Desire shows that the afterlife life exists right now. Let's itemize this as follows: 1- We see that people's natural and healthy desires generally have a counterpart (for example, the existence of water as a counterpart to the desire to drink water, etc...). 2- Almost no one wants to stay/wait in a perished state for thousands or millions of years; even if there is a break, they want to continue their life as soon as possible, especially they want to attain paradise life immediately. 3- In this context, at least some servants who deserve it have been created in paradise right now without being made to wait at all and have started their eternal lives. (And consequently, a place/places where this happens exist). Besides this, according to the argument from desire, the blessings people desire are mostly created beforehand, meaning they are in a ready state. From this perspective too, according to the argument from desire, it is more logical to think that paradise exists not in the future but right now. Also, this perspective/inquiry presents another proof that similarities of the blessings on earth exist in paradise as well. Enbiya 19: Whoever is in the heavens and on the earth belongs to Him. And those at His Floor do not refrain from worshipping Him nor do they get tired. Rahman 29: Whoever is in the heavens and on the earth asks from Him. He is in a new affair/formation at every moment. Nahl 49: The living things in the heavens and on the earth and the angels prostrate only to God and they do not act with arrogance at all. Isra 55: Your Lord knows better those who are in the heavens and on the earth. I swear, we have made some of the prophets superior to others. And We gave the Psalms (Zebur) to David. As we see again and again in these and similar other verses, there are living persons in other universes as well. (Of course, these verses might also be describing that there are living beings in areas of our universe other than our world). While angels constitute a portion of these, special people/servants like martyrs and prophets who have already been created in paradise and started living constitute another portion (other persons outside of these also appear to be in question). Isra 44: The seven heavens, the earth, and those within them glorify Him. There is nothing that does not glorify Him by praising Him; but you cannot perceive their glorification. He is Halim, Gafur. Shura 5: The heavens are trembling as if they will crack from above. The angels also glorify with the praise of their Lord and ask for forgiveness for those on the earth. Open your eyes and come to your senses! God is indeed the One who always forgives, always has mercy. Meryem 90: Because of this word, the heavens are almost about to crack, the earth to split asunder, and the mountains to collapse and fall. Rahman 33: O communities of jinn and humans! If you have the power to pass through the diameters/corners of the heavens and the earth, come on, pass through. You cannot pass through without knowledge and power! Whether it is the expressions in the verses mentioning the heavens trembling as if to crack from above, or the mention of diameters/corners of the universes and the world in Surah Rahman verse 33, or the statement "God is He who created seven heavens, and of the earth the like/similar of them" in Surah Talaq verse 12; all emphasize that universes and planets have a spherical, meaning structurally similar form. Also, it is described that one needs to possess a special power or technology, knowledge or capability to pass these boundaries, that is, the borders of planets and universes. In other words, information is given that inter-planetary and even inter-universal travel is actually possible, but this is not easy at all for humans and jinns. Inshiqaq 19: That, you will definitely mount/pass from layer to layer! The expression passing from layer to layer describes both inter-planetary and inter-universal travel (starting to live in the Afterlife Universe is also a transition to the other universe). Mumin 57: The creation of the heavens and the earth is a greater thing than the creation of the human. However, most of the public does not know. (The creation of universes and planets is a more magnificent thing than the creation of humans). Taha 4: We sent it down as a revelation from the Creator of the earth and those high, sublime heavens. (And the creation of Universes is more magnificent than the creation of the earth/planets). Hadid 21: Race fast toward a forgiveness from your Lord and a paradise whose width is like the width of the earth and the heaven, prepared for those who believe in God and His messenger. This is a grace of God; He gives it to whom He wills. God is the owner of that great grace. Ali Imran 133: Race as if competing toward a forgiveness from your Lord and toward a paradise whose width is as the heavens and the earth. It has been prepared for the owners of taqwa (mindfulness/god-consciousness). We understand from Surah Hadid verse 21 that Paradise is at least as big/wide as our universe. In other words, that the abode of eternity itself is a universe... Indeed, the place that will likely host trillions and perhaps even more servants (and is already hosting a portion of them) and at the same time will be conducive to them (the humans and other living things inside it) living in various blessings and happiness forever without getting bored, must be in the size/width of a universe. In contrast, in Ali Imran verse 133, the expression "whose width is as the heavens and the earth" is used. As is known, it is described in the Quran that there is more than one paradise and even some of their different features are briefly touched upon. But at the same time, the totality of these paradises is also called paradise. Here, I think this verse refers to all paradises/their total as a single whole entity. Muzzammil 12: We have shackles with Us, and a hell! Qalam 34: For the owners of taqwa, there are paradises full of blessings at the Lord's Floor. We understand again and again from verses containing these and similar expressions that Hell and paradise are already in a created state. In the afterlife universes, pleasure and suffering, the good ones and the bad ones are completely separated from each other. In contrast, in our universe, pleasure and suffering are intertwined. Indeed, due to the goals of the test world, our cosmos has a structure that is a mixture of paradise and hell and it is finite. However, the afterlife realm is immortal and paradise and hell are far from each other... While the forms of living things are fixed in both our world and the afterlife abode, since there is no aging and death in paradise, the living forms there are fixed in this respect as well, and forever. And again, we learn from the verses that time flows differently in the Afterlife Universe than in our universe: Truly, a day at your Lord's Floor is like a thousand years of those you count. (Taken from Surah Hajj, 47). Surah Mulk 5: I swear that We adorned the nearest heaven with lamps and made them fire projectiles for the devils. And We prepared for those devils the punishment of blazing fire. We had stated that the verses describe that our universe is adorned with stars and that there is a fire environment resembling hell on these stars: https://www.reddit.com/r/Monotheist_Muslims/comments/1q5n6i3/miracles_continued/ Here, attention should be paid to this; it is explained that this fire and rays on the stars are tormenting and hindering to the devils even within the test world we are in. Meaning, as some people claim, stars are not likened to stones or such, or meteors are not being discussed; the fire, heat, and light on the stars are being discussed. Also, there is an emphasis that this fire environment on the stars resembles Hell. Indeed, the event is clarified in other verses connected to the subject: SURAH JINN 8: "We really touched the heaven and found it filled with strict and strong guards and rays/flames sliding away." 9: "We used to sit in places there to listen. But right now, whoever attempts to listen finds a flame/light watching him." Surah Saffat 6: We adorned that nearest heaven with an ornament, with stars. 7: And We protected it from every type of stubborn-rebellious devil. 8: No matter how much they struggle, they cannot listen to that supreme council. And they are bombarded from every side; 9: They are expelled. And for them, there is a punishment that does not leave them be. 10: If one snatches a word, a piercing ray follows him. As can be seen, what is meant by bombardment is light/flame. Surah Tekvir 11: When the cover of the heaven is peeled and taken down, 12: When Hell is fueled/intensified, 13: When Paradise is brought near, In the period of Resurrection (Kıyamet), transition gates between Our Universe and the Afterlife Universe have been opened, and thanks to this, paradise and hell have become visible, because they have been brought near. At this stage, our universe is experiencing the phase of perishing, the Big Crunch. "GATES OF THE HEAVEN" PROVIDING TRANSITION BETWEEN UNIVERSES/HEAVENS) Nebe 19: The heaven has been opened, it has become gate by gate. The day of Account is the time for people, other than the exceptional servants who have been living in paradise for a long time, to meet paradise or hell. And again, in these descriptions too, we see and understand again and again that paradise and hell are not created on the day of resurrection, because they already exist (were created beforehand). We also see that the "gates of the heaven" providing transition between universes are on duty here again. Araf 40: Those who deny Our verses and act with arrogance against them, for them the gates of the heaven will not be opened and they will not be able to enter paradise until a camel passes through the eye of a needle. Thus We punish the criminals. The necessity of the gates of that universe (gates of the heaven) being opened to be able to enter Paradise... Surah Hicr 14: Even if We opened a gate from the heaven onto them and they were ascending through it. 15: They would definitely say: "Our eyes have been dazzled, our sights have been intoxicated. Perhaps we are a community that has been bewitched." Probably it is said here that, even if the transition of the deniers to the other universe or universes where Paradise and Hell exist today were provided through the gates of the heaven and these people witnessed it with their eyes, they would not believe in the afterlife. Ibrahim 48: On that day, the earth is transformed into another earth. The heavens as well. All of them stand in the presence of God, the Vahid (One) and Kahhar (Subduer). In the period of Resurrection, the world and many universes have started to be destroyed. First, the disaster scenes described in the verses occur, and this picture is the labor pains of the collapse period in the earth and universes. Therefore, what is experienced is a rapid change. But after their trials, the servants will continue to live in the afterlife universes which are immortal (which will not experience the Big Crunch) and on another earth inside them. Meaning, they are now on another earth and in another universe (or in universes...). The transfer has taken place. But of course, the exceptional servants who did not wait for the resurrection to enter paradise, those leading in goodness, were already living in this abode of immortality for a long time. Hud 107: They are abiding there as long as the heavens and the earth endure; except what your Lord wills. Your Lord is the Doer of what He wills. 108: As for those who deserve happiness, they are abiding in paradise as long as the heavens and the earth remain. Except what your Lord wills. This is an uninterrupted reward. Here again, the heavens are the "afterlife universes," and the earth is the new earths upon which the peoples of paradise and hell live. Meaning, it is not talking about a recreated or evolved state of our world at the resurrection, but about the afterlife universes and the planets within them that already exist right now. We see another proof of this in the following verse: Zumer 74: They say: "Praise be to that God who fulfilled His promise to us and made us heirs to the earth. Here we settle wherever we wish in paradise. How excellent is the reward of those who work and produce value!" While those in paradise praise God, they say He made us heirs "to the earth/ground," because they are on a new earth in paradise (or they can settle on whichever planet they wish in paradise). Zariyat 22: And in the heaven is your provision and what you are promised/threatened with. (It is described again that both paradise and hell are in a ready state and outside the world/in the heaven). Let us share here a few of the verses showing that those leading the race, like martyrs and prophets, have already attained the life of paradise: Do not think of those killed in the way of God as dead! On the contrary, they are alive, they are provided for at their Lord's Floor. They rejoice with the happiness God gave them from His grace and give good news about the mujahideen who have not yet joined them behind them as martyrs: "There is no fear for them and they will not grieve." (Surah Ali Imran 169-170) Meryem 56: Mention Idris in the Book as well. Because he was a person whose essence and word fully matched, he was a prophet. 57: We raised him to a high place. Surah Ali Imran 55: God had said this: "O Jesus, I will take your life (can), I will raise you to Myself; I will purify/distance you from those who deny. And I will keep those who follow you above those who deny until the day of resurrection. Then your return is to Me; I will judge between you regarding the things about which you have been arguing." THOSE WHO HAVE BEEN LIVING IN PARADISE FOR A LONG TIME ARE ALSO CALLED TO THE GATHERING PLACE ON JUDGMENT DAY Prophets currently living in paradise will be called to the court area as witnesses on the day of resurrection: Murselat 11: When the prophets are brought to their waiting places. Nahl 89: On the day We send a witness from every community against themselves, and bring you as a witness against these... We sent down to you this book as an explainer of everything, a guide, a mercy, and good news to the Muslims. Surah Zumer 68: The horn has been blown; whoever is in the heavens and whoever is on the earth has been struck down and fallen to the ground, except those whom God wills. Then the horn has been blown once more. Behold, they are all standing up and looking. 69: The earth shone with the light of its Lord, the Book was put forth, the prophets and witnesses were brought, and judgment was passed between them with truth. They are never subjected to injustice. After it is stated in verse 68 that exceptional people will not be affected by the destruction process, it is clearly described in verse 69 that the messengers from among these servants being protected in paradise will be called as witnesses. Surah Inshiqaq 7: Then, he whose book is given from the right, 8: Will be called to account with an easy accounting, 9: And he will return to his family joyfully. The verse seems to talk about the good servant, whose trial is over, returning to his family and relatives who are already in paradise. The person called to an easy account here might be someone living in paradise who is called on the day of resurrection for a representative (meaning the result is certain), short, and easy trial. Just like the prophets coming out of paradise, even for a short time, as witnesses to the gathering place... (this family/relatives may include people met later in paradise, or may even consist entirely of them). Also, there is a possibility that the following verses describe the last prophet's visit to the Afterlife Universes while he was still living in the world: Surah Necm 13: I swear he saw him in another descent too. 14: Next to the final boundary tree, Sidrat al-Muntaha. 15: Next to that tree is the garden of refuge. 16: At that time, what covers was covering the Sidra, 17: The eye neither slipped nor transgressed/exceeded the limit. 18: I swear that he saw some of the greatest signs of his Lord. Those who object to this determination claim that the expression "saw him in another descent too" in verse 13 indicates the first meeting with the angel of revelation, but in reality, such a meaning of a first meeting does not emerge from the expression here (only a mental gymnastic like "it could be this way too" can be done). By the way, it is interesting that while some sectarians think paradise and hell do not exist now and will be created after the resurrection, they also accept that Prophet Muhammad visited the Afterlife Universes, that is, paradise and hell (the belief of Miraj). According to the Quran, however, the abode of eternity has already been created, as seen. In other words, if people left aside rumors and other sources and viewed only the Quran as the true source of religion, contradictory acceptances would have disappeared long ago. THE PEOPLE OF ARAF ARE ALSO AMONG THOSE LIVING IN PARADISE I think the "people of Araf" mentioned in our Holy Book are people who are already living in paradise and come to the border to welcome those who will enter this abode of eternity later, that is, those who will join them: Surah Araf 46: Between the two sides is a veil, and on A'raf there are men who recognize all of them (both the people of paradise and the people of hell) by their marks. They called out to the people of paradise, who have not yet entered it but are waiting to enter: "Peace be upon you!" 47: When their eyes are turned toward the people of fire, they said: "Our Lord, do not place us with this wrong-doing community!" 48: The people of A'raf called out to certain men they recognized by their marks and said: "Neither your community nor your acting with arrogance provided you any benefit." 49: Are these the ones you swore God would not extend any mercy to? (Turning to the people of paradise): "Enter paradise, there is no fear for you anymore, nor will you grieve!" (If you remember, in Ali Imran verse 170, those living in paradise were speaking in a similar way for those who would join them later, saying "There is no fear for them and they will not grieve"). In Surah Vakıa, it is said that we will be 3 classes in the afterlife: Surah Vakıa 7: And you have become three pairs/classes. 8: Here are the companions of luck and happiness. What are the companions of luck and happiness? 9: Here are the companions of gloom and distress. What are the companions of gloom and distress? 10: And those leading in formation, those leading in the race... While verse 8 mentions the servants who will enter the abode of blessings after resurrection, and verse 9 mentions the servants who will enter hell, verse 10 mentions the pioneer class already living in paradise. Thus, the 3 classes mentioned in verse 7 are completed. I gave other verses/proofs regarding the subject in my writings linked above. Also, as I stated in this study of mine, there may even be servants created directly in paradise without ever living in the world: http://emre1974tr.blogspot.com.tr/2013/11/kotuluk-problemine-cevap.html Surah Shura, verse 29: And of His signs is the creation of the heavens and the earth and what He has scattered/spread throughout them of various creatures. He is able to gather them when He wills. If noticed, it is mentioned that creatures are spread in the heavens as well as in our world. That is, it is clearly seen again that there is life in other universes right now. And consequently, it is emphasized again that there are earths/planets inside every universe. Meryem 93: Everyone in the heavens and on the earth will come to the Rahman (Most Gracious) as a servant. Maide 17: I swear that those who say, "God is the Messiah, son of Mary," have sunk into disbelief. Say: "If God wanted to destroy the Messiah, son of Mary, his mother, and everyone on the earth, who has any power against God!" To God belongs the dominion and management of both the heavens and the earth and what is between them. He creates what He wills. God is Kadir (Capable) of all things. We have seen repeatedly with proofs that servants who are very advanced in goodness and earning rewards are currently living in the abode of blessings. Therefore, Prophet Jesus is also alive just like other messengers. Here, in Surah Maide verse 17, there is a re-emphasis on this situation in a different way. It is said here: It is God who continues to keep alive Prophet Jesus who is living in the heavens, that is in the afterlife universe, his mother, and apart from that, you who exist on the earth right now; if He wishes, He can end this, and for this reason, do not associate any created servant as a partner, do not deify them... Of course, this expression was used because Jesus and his mother Mary are living right now. Surah Rad 15: Whoever is in the heavens and on the earth prostrates to God, willingly or unwillingly, together with their shadows in the mornings and evenings. Nahl 49: The living things in the heavens and on the earth and the angels prostrate only to God and they do not act with arrogance at all. Since the living things in other universes (and in our world) and the angels are mentioned separately, we continue to possess another verification, another proof of the information that there are other living beings besides angels in those places. Let me give the link again to my article where I shared my determination regarding the kingdom/inner face (Malakut) of the heavens and the earth, since it is relevant: https://www.reddit.com/r/Monotheist_Muslims/comments/1q3bddf/the_kingdom_of_the_heavens_and_the_earth_and/ Finally; the word "alem" also means "world, cosmos, universe." And the expressions "alem, alems" (world, worlds/universes) appear in many verses in the Quran. For example: Surah Mumin 64: God is He who made the earth a stable place for you to stand, and the heaven a structure/building; He created and equipped you and made your appearance beautiful, and provided you with clean and beautiful blessings. This is God, your Lord! How exalted is God, the Lord of the Alems (Universes)! 65: He is Hayy (Ever-Living)! There is no god but Him. Pray to Him by devoting the religion to Him. Praise be to the Lord of the Alems (Universes)! 66: Say: "I have been forbidden to serve those you call upon beside God, once clear proofs have come to me from my Lord. I have been commanded to submit to the Lord of the Alems (Universes)." Indeed, there are those who translate this expression "alems" in the verses as "universes." Yes, the word "alem" truly possesses a broad meaning that also covers the universe/cosmos we know. Greetings and love. Emre Karaköse (Emre_1974tr)

https://www.academia.edu/145810284/AI_analysis_of_Quran_11_87_reveals_insights_and_flaws Summary: chatGPT interpreted 11:87 one way, but when presented with an alternative understanding, it said this other view was also possible and on balance seems the more likely. Bottom line (summarised) When you line 11:87 up against: clear sarcasm (e.g. 44:49), clear insult/mockery (e.g. 68:2, 52:33), and clear cognitive dissonance cases (e.g. 10:16, 6:33), Shuʿayb’s case aligns most strongly with cognitive dissonance / incredulity, not outright mockery. The decisive factors are: the positive epithets (ḥalīm, rashīd), absence of insults, and Shuʿayb’s measured, explanatory reply (11:88), which fits confusion and disbelief better than ridicule.

New note added to: https://mypercept.co.uk/articles/meaning-masjid-al-haram-Quran.html After discussing chapter 17. New note 1/1/26: Many explanations of Chapter 53 of Quran think it is describing a mystic/unique experience, with possible links to chapter 17:1. A tentative translation of 53:10-17 is shown below: So He revealed to His servant* what He revealed. The heart did not invent what it saw**. Do you doubt him in what he saw**? And certainly he saw it/him other/another descent/lodging/phase. In the presence of (or near) the ultimate/utmost/farthest boundary/lote-tree***. In the presence of it (or near it) the garden/paradise (of) abode. When covered the boundary/lote-tree*** what covers. Not swerved the sight, nor did it stray. *"His servant" same wording as 17:1. **same root used in 17:1 and 17:60. Implies the heart saw, suggesting a different kind of "seeing". ***lote-tree, Asad: "owing to the abundance of its leafy shade... perhaps symbolic of the "shade", i.e. spiritual peace and fulfillment of paradise." Note the use of utmost/farthest, similar to "aqsa" in 17:1. This is very interesting based on how I have understood the vision alluded to in chapter 17 as discussed above. Essentially a vision of the future was shown to the prophet, that coincides with him completing the mission and the end of his life. Food for thought.