Praise be to Allah, the One and Only. Peace and blessings of Allah be upon the Last of the Prophets, upon his family and Companions:
The question about what the astronauts claim of ascending to the Moon and their attempt to reach other cosmic planets has been frequently repeated. Due to the frequent questions and becoming engaged in this subject, I found it necessary to write something about it, illuminating the way and guiding to the truth in this matter In sha'aAllah (if Allah wills) . I start my speech by saying: Indeed, Allah (Glorified and Exalted be He) prohibited His slaves from saying anything about which they have no knowledge and He warned them against that in His manifest Book. He (Glorified and Exalted be He) says: Say (O Muhammad ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ): "(But) the things that my Lord has indeed forbidden are AlFawâhish (great evil sins and every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allâh for which He has given no authority, and saying things about Allâh of which you have no knowledge." Allah (Glorified and Exalted be He) also says: And follow not (O man i.e., say not, or do not or witness not) that of which you have no knowledge. Verily! The hearing, and the sight, and the heart, of each of those one will be questioned (by Allâh).
Moreover, He (Glorified and Exalted be He) stated that Satan incites people to talk without having knowledge, and thus, He (Glorified and Exalted be He) says: O mankind! Eat of that which is lawful and good on the earth, and follow not the footsteps of Shaitan (Satan). Verily, he is to you an open enemy. He [Shaitân (Satan)] commands you only what is evil and Fahshâ (sinful), and that you should say against Allâh what you know not.
He (Glorified and Exalted be He) also commanded His believing slaves to verify the news they receive from the evil people. He (Glorified and Exalted be He) says: O you who believe! If a Fâsiq (liar evil person) comes to you with any news, verify it, lest you should harm people in ignorance, and afterwards you become regretful for what you have done.
Therefore, it is incumbent upon Muslims in general and upon the seekers of knowledge in particular, to be cautious
of saying anything about Allah without having knowledge about what they say. It is not allowed for the one who believes in Allah and the Last Day to say: This is lawful, this is unlawful, this is permissible or this is prohibited unless one has strong evidence to rely on with regard to these rulings; otherwise, he should follow in the same tracks of the people of knowledge who preceded him; namely, to stop talking about things which he does not have knowledge about and should say: Allah knows best or I do not know. How beautiful was the saying of the Angels (peace be upon all of them) who said to their Lord (Glorified and Exalted be He): "Glory be to You, we have no knowledge except what you have taught us. Verily, it is You, the AllKnower, the All Wise."
Moreover, whenever the Messenger of Allah (peace and blessings of Allah be upon him) asked his companions (may Allah be pleased with all of them) about anything and they did not have knowledge about, they used to say: (Allah and His Messenger know best). This was practiced by the companions due to their perfect knowledge and faith, their glorification of Allah (Glorified and Exalted be He) and their avoidance of burdening themselves with what they could not do. By the same token, it is an obligation to verify what the nonbelievers and the evil ones say about the planets and their features, about the possibility of ascending to them and other related issues. Therefore, it is incumbent upon Muslims to test the accuracy of the news in this subject like any other subject and not to hasten in believing or denying these news except after getting sufficient information upon which a Muslim can rely and feel assured about for believing or denying such issues. This is the meaning of His (Glorified and Exalted be He) saying in the abovementioned verse fromSurah (Qur'anic chapter) AlHujurat: O you who believe! If a Fâsiq (liar — evil person) comes to you with any news, verify it until the end of the verse. Verification in the verse means to determine or test the truth so that information or evidences testifying to the news of the evil person and the like become available, and thus, one will believe it or reject it. He (Glorified and Exalted be He) did not say: If an evil person comes to you with any news, reject it, rather, He says, verify it, because the evil person, whether a disbeliever, a Muslim or a disobedient might be believed in his news; and therefore, it is an obligation to verify his news.
Furthermore, Allah (Glorified and Exalted be He) denies the nonbelievers their belying the Qur'an without having sufficient knowledge. He (Glorified and Exalted be He) says: Nay, they have belied the knowledge whereof they could not comprehend and what has not yet been fulfilled (i.e. their punishment). Thus those before them did belie. Then see what was the end of the Zâlimûn (polytheists and wrongdoers)! How beautiful is the statement of the erudite scholar Ibn AlQayyim (may Allah be merciful to him)
in his poem: "AlKafiyah AshShafiyah":
More serious and dangerous than this is to practice Takfir (judging one as a disbeliever) or Tafsiq (judging one as an evil person) with no evidence from the Book of Allah or the Sunnah of His Messenger (peace be upon him) to rely on. Undoubtedly, this behavior is boldness against Allah and His religion, saying about Him without knowledge and is in contradiction with the way of the people of knowledge and faith from the righteous predecessors (may Allah be pleased with all of them) and may He make us from those who follow them in piety and righteousness.
When a person calls their brother or sister (in Islam) a disbeliever, one of them (the caller or the called) will certainly deserve the title.
If somebody accuses another of disbelief or calls them the enemy of Allah, such an accusation will revert to them (the accuser) if the accused is innocent.
Now, let us go back to the subject of this research. We have considered what is mentioned in the Noble Qur'an of verses talking about the Sun, the Moon and other planets, and we have not found in these verses what indicates the impossibility of ascending to the Moon or to other planets.
And indeed, We have put the big stars in the heaven and We beautified it for the beholders. And We have guarded it (near heaven) from every outcast Shaitân (devil). Except him (devil) who steals the hearing then he is pursued by a clear flaming fire.
Blessed be He Who has placed in the heaven big stars, and has placed therein a great lamp (sun), and a moon giving light.
Verily We have adorned the near heaven with the stars (for beauty). And to guard against every rebellious devil. They cannot listen to the higher group (angels) for they are pelted from every side. Outcast, and theirs is a constant (or painful) torment. Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness.
And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the Shayâtîn (devils), and have prepared for them the torment of the blazing Fire.
See you not how Allâh has created the seven heavens one above another? And has made the moon a light therein, and made the sun a lamp?
The answer to this claim is that there is nothing in the above-mentioned verses indicating that the Sun, the Moon and other planets are inside the skies or that they are attached to them. Rather, these verses indicate that these planets are in As-Sama' (the sky) and they are adornments of it.
Do you feel secure that He, Who is over the heaven (Allâh), will not cause the earth to sink with you, and then it should quake? Or do you feel secure that He, Who is over the heaven (Allâh), will not send against you a violent whirlwind? Then you shall know how (terrible) has been My Warning.
There is nothing like Him; and He is the All-Hearer, the All-Seer.
And there is none co-equal or comparable unto Him.
So put not forward similitudes for Allâh (as there is nothing similar to Him, nor He resembles anything). Truly! Allâh knows and you know not.
O mankind! Worship your Lord (Allâh), Who created you and those who were before you so that you may become Al-Muttaqûn (the pious - See V.2:2). Who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allâh (in worship) while you know (that He Alone has the right to be worshipped).
Whoever thinks that Allâh will not help him (Muhammad ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ) in this world and in the Hereafter, let him stretch out a rope to the ceiling
See you not how Allâh sets forth a parable? A goodly word as a goodly tree, whose root is firmly fixed, and its branches (reach) to the sky (i.e. very high).
And He it is Who has created the night and the day, and the sun and the moon, each in an orbit floating.
It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit.
If they were attached to the sky, they would not be described as floating, because floating is running in water and the like of it.
Blessed be He Who has placed in the heaven big stars, and has placed therein a great lamp (sun), and a moon giving light.
Based on this explanation of the meaning of the word Al-Falak and the above-mentioned verses, there will be no problem that ascending to the surface of the Moon or to other planets does not contradict the legal evidence from the Qur'an and the Sunnah, and this does not result in the denial of what the Qur'an denotes of the Sun and the Moon being in the sky.
(Glorified and Exalted be He) means that since the orbits are near them, then they are related to them as said in the Arabic language: so and so lives in AlMadinah or in Makkah, whereas, he lives in their vicinities and surroundings. As for His (may He be Glorified and Exalted)description of the planets as the adornment of the nearest sky, it is not necessary to be attached to it and there is no evidence proving that, but it is acceptable to
call them adornment even though they are detached from it and there is a space between both of them. This is similar to the situation of the one who adorns his ceiling with cloth and electrical lamps and other types of adornment and it is not necessary to have these things attached to the ceiling, and in spite of that, it is said in the Arabic language that so and so adorned the ceiling of his house even though there might be a space between the adornments and the ceiling.
As for His (Glorified and Exalted be He) saying inSurah Nuh: See you not how Allâh has created the seven heavens And has made the moon a light therein, and made the sun a lamp?, there is no evidence proving that one above another?
the meaning is that the Sun and the Moon are inside the skies, but its meaning, according to the majority opinion, is that their light extends in the skies and not their bodies are in the skies. Thus, their bodies are outside the skies, but their light extends to the skies and the Earth.
Moreover, Ibn Jarir (may Allah be merciful with him), in his explanation of this verse, reported from `Abdullah ibn `Amr ibn Al`As (may Allah be pleased with him and his father) what refers to this meaning. He said in his exegesis: We were told by `AbdulA`la who said: We were told by Ibn Thawr from Ma`mar from Qatadah from `Abdullah ibn `Amr ibn Al`As (may Allah be pleased with him and his father) that he said: (Indeed, the fronts of the Sun and the Moon are facing the skies and their backs are facing the earth) End of quotation, but there is interruption in the chain of transmission of this narration, because Qatadah did not live during the time of `Abdullah ibn `Amr.
Even if this narration is proved as an authentic narration from him, then he might have taken it from the Children of Israel. Thus, the apparent meaning of the verse indicates that the light of the Sun and the Moon is in the skies and not their bodies. As for their fronts facing the skies and their backs facing the earth, it needs more consideration, and Allah (Glorified and Exalted be He) knows best. As for the saying of the Qur'an exegetes that this is a synecdoche in which the whole thing is mentioned and only part of it is meant, because the Moon is in the nearest sky and the Sun in the fourth sky, as frequently said: "I saw Banu Tamim" and he or she only saw some of them. However this it is not an acceptable opinion and there is no evidence supporting it. Furthermore, as far as we know, there is no reliable proof indicating that the Moon is inside the nearest sky and the Sun is inside the fourth sky. As for the astronauts who talked about these details, this is not evidence in this regard, because their sayings are, mostly, based on guessing and assumption, and not on legal rulings and
decisive evidence, and therefore, one should be cautious about that. This meaning is also confirmed by what AlHafizh ibn Kathir (may Allah be merciful with him) said in his exegesis on the Qur'an upon explaining His (Glorified and Exalted be He) saying: See you not how Allâh has created the seven heavens one above another? until the end of the verse, since Ibn Kathir said: Allah (Glorified and Exalted be He) says: See you not how Allâh has created the seven heavens one above another? means that one is above the other. Is the information about these planets known only by the means of narration, or is it one of the material things known by rotation and eclipses, since the seven rotating stars eclipse each other. The nearest of these stars is the Moon in the nearest sky and it eclipses the star above it, Mercury in the second sky, Venus in the third sky, the Sun in the fourth sky, Mars in the fifth sky, Jupiter in the sixth sky and then Saturn in the seventh sky. As for the rest of the planets which are the stable ones, they are in an eighth orbit called (the orbit of the stable stars) which some scholars say that it is the Chair, and the ninth planet is Al Atlas or, for them, AlAthir whose rotation is opposite to the rotation of all other orbits, since its rotation is the starter of all other rotations and it rotates from the west to the east, while all other orbits rotate from the east to the west and it is that which rotates all planets. Nevertheless, the rotating planets have opposite rotation to their orbits, since they rotate from the west to the east and each planet rotates within its orbit at a fixed time. The Moon makes complete rotation within its orbit once a month, the Sun once a year, Saturn once every thirty years due to the distance of the orbit, although the speed of rotation of all planets is suitable for the orbit. This is the summary of what they say in this regard, despite the existence of differences among them with regard to many aspects of this matter, which we are not supposed to be mentioned here in detail. ) End of the quotation of Ibn Kathir.
Thus, AlHafizh's (may Allah be merciful with him) saying here: despite the existence of differences among them...etc., indicates that astronauts are not in agreement on what he reported from them previously of claiming that the Moon is in the nearest sky, Mercury in the second, Venus is in the third sky, the Sun in the fourth ...etc., and other details which he transmitted from them. If they have decisive evidence supporting what they have mentioned, then they would not differ among themselves, and if we even suppose that they agreed on what has been mentioned, then their agreement is not proof because they are not infallible.
The consensus of opinion which should be considered is that of Muslim scholars who have met all the requirements to practice personal discretion due to the Prophet's (peace be upon him) saying: A Group of people from my Ummah will remain victorious (and on the right path) until the end of the Hadith. Therefore, if Muslim scholars unanimously and decisively, not silently, agreed on a ruling, then undoubtedly, they are truthful in
their agreement, because the victorious group is amongst them, and the Prophet (peace be upon him) said that it will remain on the right path until Allah's Decree takes place.
The apparent meaning of the previous evidence and the discussion of many people of knowledge or the majority of them, as stated by AlNasafy and AlAlusiy is that all planets including the Sun and the Moon are under the skies and are not inside them, and therefore, it becomes a known fact that it is possible to have space between the planets and the nearest sky in which the spaceships can travel and they can land on the Moon or on other planets. On the other hand, it is not allowed to say that this it is impossible for this to happen unless there is legal evidence stating this impossibility. Furthermore, it is not allowed to believe those who claim that they went to the Moon or to other planets unless there is scientific evidence proving their truthfulness. Undoubtedly, people are different in their information about the space and astronauts. Thus, whoever receives information through observatories or through other means and becomes satisfied with this information, which proves to them the correctness of what has been claimed by the American astronauts or by other than them that they ascended to the Moon, then he is excused in believing such information. On the other hand, whoever does not obtain such information which proves that, then they are obligated to stop at this point and to verify the entire case until it is confirmed to them what makes them believe or disbelieve that, following the abovementioned proofs.
What indicates the possibility of ascending to planets is Allah's (may He be Glorified and Exalted)saying inSurah AlJinnwith regard to what He said about them: 'And we have sought to reach the heaven; but found it filled with stern guards and flaming fires. 'And verily, we used to sit there in stations, to (steal) a hearing, but any who listens now will find a flaming fire watching him in ambush. If the Jinn could ascend to the sky until they touched it and they sat there in stations, then how can this be impossible for mankind to do, particularly during this age in which science has developed
and invention has advanced until they reached an unbelievable point even to the inventors before they innovate these things. As for the structured skies, they are guarded by their gates and guards, and thus, no devils from mankind nor from the Jinn will enter through them. Allah (Glorified and Exalted be He) says: And We have made the heaven a roof, safe and well guarded. Yet they turn away from its signs (i.e. sun, moon, winds, clouds, etc.). He (Exalted be He) also says: And We have guarded it (near heaven) from every outcast Shaitân (devil). Moreover, it is authentically reported in the sound and authentic Ahadeeth that when the Messenger of Allah (peace be upon him) was taken in ascension to the heavens with Gabriel, he did not enter the nearest sky and those after it except with permission, and thus, other creatures will be treated the same way.
As for His saying (Glorified and Exalted be He) in Surah AlRahman: O assembly of jinn and men! If you have power to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allâh)! This is not clear evidence of the possibility of ascending to planets, because the apparent meaning of the verse and what precedes and follows it indicates that Allah (may He be Glorified and Exalted)wanted, by that, to point out the inability of the Jinn and Mankind to pass beyond the zones of the heavens and the Earth.
Imam Ibn Jarir (may Allah be merciful with him) and others from the Qur'an exegetes stated many opinions regarding the explanation of this verse, the best of them are two sayings: First: This verse refers to the Day of Resurrection and that Allah (Glorified and Exalted be He) talks about the inability of the Jinn and Mankind to escape from its horrors. It is to be noted that Ibn Jarir preferred this saying and said that the following verse proves his choice. The second opinion is that this verse refers to the inability of the Jinn and Mankind to escape death, because they do not have authority that enables them to escape death and they do not have authority to escape the horrors of the Day of Resurrection. Based on these two sayings, the word Sultan in the verse gives the meaning of power and strength. From what has been mentioned, it becomes clear that there is no evidence in the verse for those who claim that it refers to the possibility of ascending to the planets and that the word Sultan means knowledge. It also becomes clear that the closest meaning to the truth
is the saying of the one who says: The verse refers to the Day of Resurrection and that (Glorified and Exalted be He) will say this to the Jinn and Mankind on that Day, showing their inability and stating that they will be under the control of Allah (Glorified and Exalted be He) and they will not escape from what He has planned for them. For this reason, He said after this verse: There will be sent against you both, smokeless flames of fire and (molten) brass, and you will not be able to defend yourselves. Thus, the meaning is and Allah knows best: If you both try to escape on that Day, I will send against you both smokeless flames of fire and molten brass and you will not be able to defend yourselves against them. As for the situation in this life, it is not possible for one to pass beyond the zones of the structured skies, because it is protected by its guards and gates as mentioned before. Allah (Glorified and Exalted be He) knows best.
May Allah send His prayers, peace and blessings upon His slave and Messenger Muhammad, upon his family and Companions.
'Abdul 'Aziz bin 'Abdullah ibn Baz