In other words...

In other words, cosmology is in the service of religious anthropology and theology. Consequently, the general method of the Qur’an is to introduce natural phenomena according to their connection and relation with God and humanity. However, understanding phenomena and the laws governing them is the final purpose in the natural sciences. If there is any other purpose in natural sciences, it is nothing but human domination and exploitation of nature.

This difference is the basis for various additional differences. For example, because the purpose of natural sciences is understanding the world, scientists regard themselves obligated to research all phenomena in connection with their field of study.[^2] However, since the Qur’an’s ultimate purpose is guiding humanity towards salvation and bliss, it is selective of natural phenomena and only stresses phenomena that are related to the telos of the Qur’an.

Accordingly, it has only presented cosmological issues that are effective in attaining this purpose. This distinction has an important consequence; the expectation that the Qur’an should answer all conceivable questions regarding all the diverse natural sciences (such as physics, chemistry, biology, cosmogony, etc.) is completely irrelevant.[^3] Doubtless, presenting a somewhat comprehensive discussion on Islamic cosmology would require the composition of many books and articles.

Here, we shall suffice with several general trends in religious cosmology. Afterwards, we shall present a short account of Islam’s view regarding several natural and metaphysical phenomena. The Invisible [ghayb] and the Manifest [shahādat] An important principle in Islamic cosmology is differentiating between the Invisible world [‘ālam al-ghayb] and the Manifest world [‘ālam al-shahādat]. The words “ghayb” and “shahādat” respectively mean “invisible” and “manifest”.

The definition of “ghayb” is that which is outside the sphere of our perception and awareness; as opposed to “shahādat” which is that which is perceivable. According to these definitions, it is clear that “ghayb” and “shahādat” are relative.