Are Quranic messages Earth-bound, or do they hint at something wider?
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I have been reflecting on something after watching space documentaries and looking into human evolution and space science. For example Voyager probes launched in the 1970s are still sending signals from deep space using radioisotope generators. Then there is the MOXIE experiment on Mars which successfully turned carbon dioxide into oxygen. These are not concepts anymore. They are real. Space travel is happening. It may be slow now but one day humans could settle on Mars or other planets.
That made me think about the Quran. In many verses especially in the story of Adam God says go down to Earth. This command is repeated. Go down from where. What place were Adam and his pair in before this. Because Earth was clearly already there long before. It had oceans and mountains and animals. It probably had even human like species. We already know about Neanderthals Homo sapiens and other fossils that show human shaped structures going back hundreds of thousands of years. But actual human development in the sense of thought tool making civilization religion agriculture all of that is recent. Maybe only ten thousand years or so. Iron age bronze age steam age and so on.
So something clearly happened. Was there a moment when God chose a pair from among early humans or human like species and gave them enlightenment and free will and the role of being human in the Quranic sense. Maybe that is what the story of Adam really points to. The Quran does not deny what we now find in excavations and fossils. It simply begins the human story when responsibility and moral choice begin. So when God says go down to Earth it may not be about geography only. It might be about entering a new stage of life on this same Earth with consciousness law and purpose.
Now look at the future. If humans live on Mars or other planets and children are born there how will they read the Quran. Will they feel the message speaks to them. The Quran talks about rain trees cattle soil rivers and Earth based signs. Someone born on Mars may never see any of those things. Would they relate to these verses or feel left out.
The Quran says in Surah Rahman
O company of jinn and humans if you can pass beyond the regions of the heavens and the earth then do so you cannot pass except with authority
That verse does not reject the idea of space travel. It just reminds us that power and permission is needed. Maybe what we are doing now is already within that allowance.Moreover, This verse does not seem to be talking about just the physical Earth or sky but about the entire created system the full universe. It is not about escaping the clouds or atmosphere. It is a challenge to leave the full framework of creation which no one can do without Gods will
Also we know that jinn are already able to travel across Earth and skies. The Quran says they used to try to eavesdrop near the heavens. So if they are already crossing regions of space this verse must be talking about something much deeper. A metaphysical boundary that even jinn cannot cross unless God allows it. (This leads to another question if Jinns are elevated angels in ranks then how do we reconcile the verse 728-10)In Surah Talaq it says
God created seven heavens and of the Earth the like of them
Some scholars understood this as multiple Earths or earth like worlds. Maybe this is more real than we thought.And above all God is described as Rabb al Aalameen Lord of all worlds. Not Lord of Earth only.
So my reflection is this. When the Quran says go down to Earth and when it describes Earth specific events and signs does that mean the message is only for Earth based humans. Or is it pointing to a larger reality. Would a human born on Mars still be included in the message. Or would the language need to be re understood in a broader way.
Would love to hear what others think. These thoughts came to me as honest questions while reflecting on science and scripture together.
Note I used my voice to record my thoughts into an AI which then create the above writing to make it better aligned with my queries.
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I usually share directly on Free-Minds with the exception of two individuals I occasionally exchange thoughts with offline;Arman and JKhan (via WhatsApp). With Jkhan I seem to lost the contact.
Arman who used to be a member here long ago but is no longer active shared the following thoughts with me in response to the first part of my post. I am pasting his reply as-is without adding any comments or interpretations of my own.
I would appreciate it if others could also share what they personally believe might have been the case not to debate but to explore possibilities. After all no one knows for sure really happened hundreds of thousands of years ago except what God shared in Quran which is again subject to interpretations.
Here is Arman’s response
Salam brother. Today I'll try to address the first part of your query where you wondered about God ordering Adam to "go down" to earth. You are wondering whether this going down meaning coming from another planet etc. Well, to address the issue scientifically, there is no concept of up or down in space - it is all realive to the object with the highest gravitational force nearby. Taking that into consideration, if Adam was sent to earth from outside of earth (from Mars for example) it would not make sense to say go down. Because relative to Mars (or any other planet of the universe for that matter) earth would be an object up in the sky, not down.
Hence to me, "go down" or "descend" - however way you translate the arabic word ahbitu - it implies a demotuon of status rather than a physical act of going down.
In this context we have earlier discussed that the consensus scientific view about humans evolving on earth fits perfectly with Qur'an narrative unless we take the veraes too literally. However, from your message it seems to me you hvae somewhat moved away from that understanding. Hence, I'll try to elaborate my understanding of the creation story of Qur’an - which, God willing, will set a nice context for me to answer the second part of your question as well.
I have spent a large part of my life believing in the Islamic traditionalist view about creation of Adam as the first human. However, as the horizon of my understanding and rational query broadened it started to become more and more obvious to me that God creating Adam in heaven and then “expelling” him to earth cannot be seriously taken as a rational explanation of how humans came upon earth. There are too many plot holes. How did this transition from heaven to earth take place? In a spaceship? Through a portal? Through a time machine? Furthermore, this version of the story is also not compatible with the SCSR view of God that I hold. In this view God does not “physically” interact with His creation. He communicates with them through inspiration (Wahee) as He is within all of us. The myth of implying God created the physical body of a human being (Adam) with His own hands places him as a character within a universe. God cannot be any character in any universe – He is the Creator of all universes.
On the other hand, humans evolving naturally on earth through the continuous process of evolution – has such overwhelming evidence that it cannot be ruled out. Some cynics argue that the theory of evolution is not perfect and there are disputes among the scientists on the details. While that may be true, there is almost universal agreement among the scientists about humans evolving on earth. Disputes are in minor details only.
While in the initial part of my life I tried to silence my rational mind to put blind faith on my religious dogma – in my later life with my refined understanding of God that was no longer an option. I pledge myself as slave to the one who has created me – the God who has given me my intellect and conscience – not to the god of any book or religion. If that be the case, I can never sacrifice rationality or morality in favour of any dogma. Sincere application of my rational and moral faculties is my primary and inviolable obligation to my Creator.
With this understanding when I approached the study of Qur’an – I was surprised again. In my reading I found the narration of the Qur'an is perfectly relatable with the scientific view of human evolution. In fact, when I carefully examined it, I found that almost every sign (ayat) fits better to a scientific narrative rather than a mythical story.
The first elaboration of the creation story is in verse no 230 to 239. I’d now like to juxtapose the traditional interpretation and my understanding of each verse. I am using my own translation – but you are most welcome to cross check with any other translation – or even better the original Arabic verses.
230 "And as your Master said to the angels 'Indeed, I (am going to) assign a representative in the land', they said 'Will You assign on it who would spread corruption on it and would shed blood; while we exalt with Your praise and sanctify for You?' He said, 'Indeed, I know what you don’t know.'"
Traditional Interpretation Traditionally, this verse is understood as God announcing His intention to create Adam, the first human, as His representative (Khalifa) on Earth. The angels question this decision, foreseeing the potential for humans to cause corruption and bloodshed. Points to ponder On what basis did the angles question God’s intention? What made them think that humans would be violent? If God’s intention is to create a representative in the land (i.e. earth) why would He create him in heaven and stage the elaborate incident of expulsion?
My view The setting is Earth, not heaven, suggesting that this narrative is about the emergence of humans on Earth. The angels' concern about bloodshed may reflect the violence among pre-human species, highlighting the transformative role of early humans in bringing order and civilization. Furthermore, both God and angels remain in a realm unobservable to humans – just like they are today.
231 And He taught Adam the names of each of them; (and) later He put them forward to the Angels, then He said, “Inform me of the names of these, if you happen to be sincere.”
Traditional Interpretation This verse is traditionally seen as God teaching Adam the names of all things, like a teacher teaching a student. It again depicts God as a character within a universe. Points to ponder How did God teach Adam? Where were the angels at that time?
My view Adam is not a specific individual in history. Rather Adam is a representative personification of early Homo Sapiens. In all languages (including Arabic) the word Adam is a synonym to humans, especially to refer to the natural physical human being. My perspective interprets the act of teaching as the development of language among early humans. Teaching "names" symbolizes the invention of language, a pivotal moment in human evolution that enabled communication, culture, and civilization.
232 They said, “Exalted be You! Indeed, we have no knowledge except what You have taught us! Indeed, You are You - the Knowledgeable, the Wise.”
Traditional Interpretation In the traditional view, the angels acknowledge their limitations in knowledge compared to what God has bestowed upon Adam. Points to ponder If God secretly imparts Adam some exclusive knowledge and not the Angels, then is it fair for God to challenge angels with such secret knowledge?
My view Here, the emphasis is on the unique human capacity for language and knowledge. Unlike angels, humans are endowed with the ability to develop language, which is a fundamental aspect of human intelligence and societal development. While God has taught this to Adam – from angels’ point of view Adam has been given the unique ability to name things – an ability which they don’t have. This is what God has highlighted in His challenge.
233 He said 'O Adam - inform them of their names.' Then as he informed them of their names, He said “Did I not tell you (that) indeed, I know the unobservable of the heavens and the land, and I know what you make apparent and what you happen to conceal.”
Traditional Interpretation Traditionally, this verse is seen as Adam demonstrating his knowledge to the angels, affirming God's wisdom in choosing humans as His representatives. Point to ponder When God is reaffirming that He knows what we reveal and what we conceal, what is He alluding? Does it mean Angels were concealing something?
My view God is not directly speaking to Adam but inspiring early humans to develop language. The verse highlights the latent abilities within humans that were not immediately apparent, emphasizing the evolutionary leap that language represented for Homo Sapiens. It underscores the idea that God knows the hidden potential within humans. God is implying to the angels that He knows humans conceal hidden talent to take the creation forward should they be made His representatives on earth.
234 And as We said to the angels, “Prostrate to Adam!” then they prostrated except Iblis. He refused and was arrogant and had been among ones who repress (faith).
Traditional Interpretation Iblis was a high-ranking Angel/Jinn who disobeyed God.
My view The "angels" symbolize the unobservable consciousness behind the forces of nature that assist in human evolution and development for the greater good. Iblis, representing the instinct of temptation, was an essential force of nature for survival of most species. But when humans were given the gift of language and rationality and superiority over their natural instincts; the instinct of temptation (i.e. iblis) refused to be bound by human mind, rather it challenged to lead them astray from their path of growth and righteousness.
235 And We said, “O Adam - you and your mate (should) dwell in the garden and eat from it abundantly wherever you (both) will – but, do not approach this tree - then you (two) would be among the wrongdoers."
Traditional Interpretation God forbade Adam to eat from a specific tree in heaven.
My view The Arabic word for tree (shazaratun) can mean anything which grows. The "tree" can be seen as a metaphor for pride and the sense of superiority and inferiority, akin to the traits that led to Iblis's downfall. The prohibition on approaching this tree is a warning against the dangers of arrogance and the moral pitfalls it can lead to – which is built into human conscience through inspiration. In my view, the “mate” mentionedin the verse is human consciousness – but an understanding with this mate as Adam’s female counterpart also fits my narrative.
One would ask, what is the garden (Jannat) here? I do not believe it is referring to any heaven in the afterlife or another universe. In my view this garden exists on earth only. It may refer to forests in which early humans physically lived. But more aptly – as I understand it – the garden is a state of existence in peaceful coexistence with nature and fellow beings – striving collectively for peace and growth. The term “Eating from wherever you will implies exercising free will within the paradigm of this peaceful coexistence.
236 Then the devil made (both of) them slip from it so got (both of) them out from that which they (both) happened to be in. And We said “Descend - some of you as enemy to the rest - and for you in the land (there will be) settlement and amenities for some time.”
Traditional Interpretation Iblis lures Adam to eat from the forbidden tree. God punishes Adam, Eve and Iblis and expels them from heaven. Points to ponder based on other verses in Qur’an we understand that Iblis was expelled from heaven immediately after refusing to prostrate Adam. What was he still doing in Heaven? He came with a snake disguisee you say? God wasn’t aware? Furthermore – what’s with the phrase “some of you as enemy to the rest”? Does that phrase seem to imply only three entities?
My view This verse hints at the transition of early humans from a state of natural harmony to one of societal conflict and division. It reflects the emergence of language and the resulting feelings of superiority, leading to animosity among human tribes and between different human species like sapiens and neanderthals. The resulting conflicts led to a part of the early humans permanently leaving their traditional forest-based abode and settling in the plains (thus fulfilling God’s command of descending from the garden – both literally and metaphorically).
237 Then Adam came across - from his Master – words - so He relented to him. Indeed, it is He – The Relenting, the Merciful.
Traditional Interpretation Adam saw the Islamic kalima “La Ilaha Illa Allahu, Muhammadur Rasulullah” written over A’rsh. He seeks God’s forgiveness by mentioning this verse. Point to ponder doesn’t this interpretation come across as a desperate bid to over glorify Prophet Muhammad – whereas the Qur’an doesn’t even mention him remotely in this context?
My view This verse highlights the continued divine support and mercy, as evidenced by the further development of human linguistic skills. It underscores the idea that language and communication are gifts that facilitate human progress and understanding. With enhanced cognitive ability humans were able to conceptualize the idea of divine creator and relent to Him.
238 We said, “Descend from it (you) altogether, and when guidance from Me is brought to you, then whoever follows My guidance so no fear upon them and nor will they grieve.” But those who (would) repress (faith) and deny our signs – they are the ones – the society of the fire; they will be in there permanently.
Traditional Interpretation Adam, Eve and Iblis gets expelled from heaven God promises them guidance and warns against repression of faith. Point to ponder Weren’t they already expelled in 236, why again?
My view The use of "altogether" suggests a collective departure of humanity from a state of natural existence to a more structured societal life. It emphasizes the promise of divine guidance for all of humanity, not just for Adam and Eve, indicating a universal message. The second verse serves as a warning about the consequences of rejecting divine guidance. It underscores the promise of continued guidance through prophets and messengers and highlights the fate of those who choose to deviate from the path of righteousness.
Overall, unlike a mythical story narrated by the traditionalists. My personal reading frames these verses as an allegory for human evolution, emphasizing the development of language, societal structures, and the moral and ethical challenges faced by humanity triggered by arrogance and temptation. It highlights the importance of divine guidance in navigating these challenges and the consequences of straying from this path.
Let me recount the entire story from my understanding, so that my view of the story is clear. The story begins several hundred thousand years ago when modern humans had not yet emerged in the world, but pre-human species were prevalent. God informed the angels (specially designated jinns, or hidden beings, who control natural forces by virtue of God’s will) that He is going to nominate one of the species as His representative. The angels are surprised because the early species seemed wild and violent. God assures them that He knows what they didn’t know. Then God creates the human (i.e. Adam) in the process of evolution and endows him with the ability of naming the objects. Seeing this the angels realized that these humans are not merely another species. They have hidden potential to become something greater. God commands angels to support humans in their quest of growth. But iblis – the jinn controlling the instinct of temptation refuses and becomes forsaken. God inspires humans to live in a state of existence in peaceful coexistence with nature and fellow beings – striving collectively for peace and growth, while exercising free will within the paradigm of this peaceful coexistence. But, iblis manages to tempt the humans to eat from the tree of arrogance and thus earn the wrath of God. God expels the humans from the state of peaceful coexistence with nature – and they begin to be in constant conflict with nature and within themselves. But as humans did repent after wrongdoing, God eventually forgives them and gives them the gift of sophisticated language, with which guided individuals (i.e. messengers) are able to call mankind towards righteousness.
While I am calling the alternative interpretation as “my view”, I, by no means, claim to be the pioneer in this line of thinking. Many Islamic thinkers from the time of Islam’s Golden Age have expressed views in favor of human life evolving on earth. Starting from Ibn Khaldun (who lived some 500 years before Charles Darwin), till modern Islamic thinkers like Shabir Ally have expressed views in favor of human evolution in the natural process. But these views never got a chance to become the mainstream view because the so called ulama of Islam have managed to scare their followers away from any of progressive reinterpretation of Qur’an by calling the proponents heretic. “How did Prophet Muhammad (pbuh) understand these verses?” – they would ask. Isn’t the Prophet the best interpreter of the Qur’an?
I would give two answers to this challenge. Firstly – we do not know, for sure, what the Prophet understood by these verses. There is always the possibility that the Prophet's companion’s views got misquoted as the prophet's own view by later generations and got documented as such. Even, for argument’s sake, if we assume that the Prophet explained these verses in the traditional way – does that necessarily bind us to such views? On many verses relating to scientific matters we are seeking modern interpretation and calling them scientific miracles of Qur’an – without questioning what the Prophet understood with those verses. Why then, when it comes to this topic, our Ulama become so protective?
Given the best available information and understanding at the Prophet's time – it was natural for the Prophet to relate the Qur’an story to what is there in the Bible. But given the best available information and understanding available at our time it is more logical to read these verses in the context of current scientific understanding of the evolution process. Allowing such reinterpretation places the Qur’an as a timeless source of guidance which is agnostic to the reader’s era and understanding level. On the contrary, not allowing this reinterpretation locks the Qur’an into the context and understanding of a certain era. Which approach does more justice to the book – if we truly believe it to be the word of God – I would like to ask.
As far as my worldview (deen) is concerned, my rationality is my direct and primary obligation to my Creator. I cannot allow myself to reject what I understand as the rational explanation in favor of a logically incoherent mythology – no matter the source.
Let me take a break here to allow you absorb up to this. I will come back to the second part of your query on how Qur'an could suffice as a guidence in a future where humans create an interplanetary civilisation.
to be contd..
