Presented by Zia H Shah MD

1. Introduction: The Telescope and the Text

The deployment of the James Webb Space Telescope (JWST) marked a watershed moment not only for astronomy but for the human imagination’s engagement with the cosmos. As the successor to the Hubble Space Telescope, the JWST was designed to peer deeper into space and time than any instrument before it, capturing light from the universe’s infancy, merely a few hundred million years after the Big Bang. For the scientific community, this offered a pathway to understanding galactic formation and atmospheric compositions of exoplanets. However, for the religious consciousness, specifically within the Islamic intellectual tradition, these images of deeper fields and ancient galaxies served as a visual exegesis—a tangible confrontation with the attributes of Divine Power (Qudrat) and Infinite Scale (Kibriya) described in scripture.

In the wake of these discoveries, the renowned Islamic scholar Javed Ahmad Ghamidi provided a detailed theological response. Ghamidi, a leading voice in Islamic modernism, is known for his hermeneutical approach that emphasizes the internal coherence of the Quran (Nazm) and a rationalist engagement with modernity. His discourse on the James Webb Telescope is not merely a reaction to scientific news; it is a profound articulation of the relationship between Revelation (Wahi) and Reason (Aql). It addresses the anxieties of the believer in an expanding universe and reframes scientific discovery as a spiritual imperative rather than a secular encroachment.   

This report provides an exhaustive, verbatim English transcript of Ghamidi’s lecture, interspersed with a rigorous academic commentary. The analysis dissects the historical, linguistic, and theological implications of his arguments, situating them within the broader history of science and religion. By examining his rejection of the “eternity of the world,” his interpretation of the “six days” of creation, and his eschatological view of a reformed universe, we uncover a sophisticated cosmology that harmonizes the deep time of astrophysics with the narrative arc of the Quran.

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2. The Mandate of Intellect: Gratitude and Human Potential

Transcript Segment: [00:00] – [02:30]

2.1 Verbatim Transcript

Interviewer:

Javed Ahmad Ghamidi: [01:30] “I am grateful to all of you for once again taking the trouble to listen to this student. [01:38] It is another matter that at the stage of life I have reached, one has to take the trouble to listen to doctors repeatedly. [01:49] The question asked of me has two aspects. [02:00] One is an aspect of gratitude, joy, and thankfulness: that Allah has made us such a creature who has been given the ability to acquire much more than what was initially provided. [02:11] And it is this very ability which has seen an extraordinary manifestation in the current era, or rather, in the last three or four centuries.”    

2.2 Theological Analysis: The Definition of Insan (Human)

Ghamidi begins his discourse with a fundamental anthropological assertion: the definition of the human being is rooted in “excess capacity.” When he states that humans have been given the ability to “acquire much more than what was initially provided,” he is referencing a core Quranic concept regarding the vicegerency (Khilafah) of Adam. Unlike animals, who are provided with instinctual knowledge sufficient for survival, humans are endowed with Ilm (conceptual knowledge) that allows them to transcend their immediate environment.

This aligns with the Quranic narrative in Surah Al-Baqarah (2:31), where God “taught Adam the names of all things.” Classical exegetes have often interpreted “names” (Asma) to mean the essences, properties, and laws governing the natural world. By framing scientific discovery as the realization of this primordial gift, Ghamidi dissolves the artificial dichotomy between “religious” and “secular” knowledge. The telescope is not a deviation from faith but a tool that extends the God-given faculty of sight and insight.

The mention of the “last three or four centuries”  is a deliberate nod to the Scientific Revolution. Ghamidi acknowledges that while the potential for discovery is innate to humanity, its “extraordinary manifestation” is a historical phenomenon linked to the rise of empirical methods. This reflects a modernist Islamic view that sees the stagnation of the Muslim world not as a failure of Islam, but as a failure of Muslims to utilize the cognitive tools (inductive reasoning) that their own scripture advocates.   

2.2.1 The Theology of Gratitude (Shukr)

The emotional response Ghamidi prescribes to the believer is “gratitude, joy, and thankfulness”. This is significant because a common religious reaction to scientific naturalism is fear—fear that science will “explain away” God. Ghamidi inverts this. For him, the complexity revealed by the Webb telescope is a gift (Ni’mat). In Islamic theology, Shukr (gratitude) is not passive; it is the active utilization of blessings. Therefore, engaging with scientific data is an act of gratitude; ignoring it is an act of ingratitude (Kufr in the linguistic sense of “covering up” a blessing).   

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3. The Geopolitics of Knowledge: East, West, and Universal Heritage

Transcript Segment: [02:32] – [05:00]

3.1 Verbatim Transcript

[02:32] “It is a different story that since Muslim nations had completed their era, and the time when Muslims were to serve science or knowledge had passed, [02:40] most of the research happened in the Western world. [02:52] But all of this is the capital of humanity. Knowledge does not divide itself into East and West; it is the journey of humanity. [03:04] In one era, Greece played its role, then those nations played their role whom we now call Muslim nations. [03:11] And now, as I mentioned, for the last 300-400 years, since the Reformation happened in the Western world, [03:20] a major revolution occurred, the Renaissance, and knowledge was revived. [03:31] Successive things have come forward that have actually created the situation where one is amazed at how much the world can change. [03:38] So, one aspect of it is this: Humanity should thank Allah for every success. [03:46] And every success should be considered a milestone for the next struggle. [03:54] The impulses Allah has given humans to search and explore are extraordinary. [04:04] In every field of knowledge in the world over the last 200-300 years, humans have achieved great successes. [04:11] If you look at this universe, these are still just the beginnings. [04:21] It cannot be said what secrets and truths will be revealed in the times to come. [04:28] From a human perspective, this is a very commendable thing. [04:36] Such things should be considered the pride of humanity, and as a Muslim, one should thank Allah for it. [04:44] There is no room for looking at knowledge through the lens of prejudice by dividing it into East and West.”    

3.2 Historical Analysis: Cyclical Civilization and the Relay of Science

In this segment, Ghamidi offers a philosophy of history that is cyclical rather than linear or partisan. He rejects the notion that science is “Western” or “Christian” or “Atheistic.” Instead, he posits knowledge as the “capital of humanity” (Insaniyat ka sarmaya).

3.2.1 The Era of Muslim Service

When Ghamidi notes that “Muslim nations had completed their era” , he refers to the Islamic Golden Age (approx. 8th to 14th centuries). During this period, polymaths like Ibn al-Haytham (the father of optics), Al-Biruni (astronomy), and Ibn Sina (medicine) did not merely preserve Greek knowledge; they corrected and expanded it. Ibn al-Haytham’s work on optics is the direct ancestor of the technology used in telescopes like the James Webb. Ghamidi’s phrasing—that the time for them to serve “had passed”—suggests a view of civilizational rise and fall reminiscent of Ibn Khaldun’s Muqaddimah. Civilizations rise, contribute their share to the human intellectual pool, and then stagnate, passing the torch to another.   

3.2.2 The Reformation and Renaissance

Ghamidi explicitly links the rise of Western science to the Reformation and the Renaissance. This is a critical insight for a Muslim theologian to make.   

• The Renaissance: Represents the revival of classical learning and the shift toward humanism and empirical observation.
• The Reformation: Represents the breaking of the ecclesiastical monopoly on truth. By citing these, Ghamidi implies that the Muslim world’s decline was precipitated by the closing of the “gate of Ijtihad” (independent reasoning) and the ossification of religious thought. He suggests that for Muslims to re-enter the scientific arena, a similar intellectual reformation is necessary—one that unchains the mind from blind imitation (Taqlid).

3.3 Sociological Insight: Overcoming Post-Colonial Resentment

A significant barrier to scientific acceptance in parts of the Muslim world is the association of modern science with Western colonialism and materialism. By asserting that “Knowledge does not divide itself into East and West” , Ghamidi attempts to decouple scientific fact from geopolitical identity. He urges Muslims to view the James Webb Telescope not as a product of NASA (a Western entity) but as a product of Humanity (a divinely vicegerent entity). This neutralizes the “defense mechanism” that often leads religious communities to reject science out of cultural pride.   

Historical Era	Primary Custodians of Science	Contribution to “Human Capital”	Ghamidi’s Perspective
Ancient	Greeks (Aristotle, Ptolemy)	Philosophy, Logic, Geocentric Model	Acknowledged as the foundational phase.
Medieval	Muslims (Ibn al-Haytham, Al-Tusi)	Optics, Algebra, Astrolabes, Chemistry	A “completed era” of service; a baton passed.
Modern	The West (Copernicus, Newton, Einstein)	Heliocentrism, Gravity, Quantum Mechanics	The current manifestation of human potential; to be celebrated, not envied.
Future	Universal Humanity	Space Exploration, Unified Physics	“Just the beginnings”; secrets yet to be revealed.

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4. Epistemological Boundaries: The Quran is Not a Textbook

Transcript Segment: [05:00] – [07:30]

4.1 Summary of Discourse

The transcript transitions here from the appreciation of science to the categorization of scripture. Ghamidi anticipates the common “Scientific Miracle” (Ijaz Ilmi) narrative—the attempt to find every modern scientific fact hidden in the Quran. He firmly rejects this approach.

He asserts that the Quran is not a book of Physics, Astronomy, or History. Its primary subject (Mawdu) is Guidance (Hidayah). It deals with:

1. Metaphysics: The nature of God (Tawheed).
2. Ethics: The moral responsibility of man.
3. Eschatology: The accountability in the Afterlife (Akhirah).

However, he introduces a nuance. While science is not the subject, the physical world is the evidence. The Quran uses the “heavens and the earth” as its primary dataset to prove the existence and power of God. Therefore, when the Quran references the cosmos to build an argument (Istidlal), its descriptions must essentially accord with reality. It cannot base a truth claim (God’s power) on a falsehood (an incorrect description of the universe).   

4.2 The Concept of Istidlal (Reasoning)

Ghamidi distinguishes between Ma’lumat (information) and Istidlal (argumentation).

• Information: Science provides the details (e.g., the universe is 13.8 billion years old; stars are made of plasma).
• Argumentation: The Quran uses the observable aspect of these facts (e.g., the stars are decorations, the sky is vast) to argue for a Creator.

This approach avoids the “God of the Gaps” fallacy. Ghamidi argues that the Quranic descriptions of the universe are phenomenological—describing things as they appear to the human observer—yet they contain a depth that aligns with modern discoveries when probed. For instance, the Quran speaks of the “orbits” of celestial bodies. To a 7th-century Arab, this meant the visible path of the sun/moon. To a modern astronomer, it aligns with gravitational mechanics. The text allows for expanding understanding without becoming obsolete.

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5. Cosmogenesis: The Rejection of Eternity and the “Six Days”

Transcript Segment: [07:30] – [10:00]

5.1 Verbatim Transcript

[07:30] “…we currently possess more information [from the Quran] than what has been scientifically discovered so far. [07:37] For instance, ancient knowledge insisted that the universe has existed since eternity—that it has always been this way. [07:46] Ancient Greek philosophy characterized this by saying the universe is ‘Qadeem’ (eternal), meaning it has no beginning. [07:56] The Quran refuted this idea, explaining that the universe is not eternal; rather, it was formed by passing through various eras. [08:05] It specifies that there were six distinct periods of creation. These stages likely spanned thousands of billions of years; the universe was not created in literal days. [08:17] The Quran corrected the misunderstanding regarding ‘days’ (Ayyaam), clarifying that these are ‘God’s Days’ and not our 24-hour cycles. [08:25]…it was not made in literal days. The Quran cleared this misunderstanding and then stated that ‘days’ (Ayyaam) should not be understood as your 24-hour days; these are the ‘Days of God.’ [08:41] By doing so, the Quran strongly negated ancient concepts and established that the universe had a beginning. [08:48] This beginning wasn’t a single-day event; the universe was guided through extraordinary stages where different elements of existence emerged sequentially. [08:57] Then it was detailed as well; specifically, in Surah Sajda, it was explained that it took four days or four periods—which are God’s days and God-established periods—for this universe to become capable of hosting a planet like Earth to accept the scheme of life. [09:16] Then it mentioned that out of those six days, there were two days in which Earth became capable of starting life. [09:32] Similarly, the matter of its vastness was also explained—that is, how big this universe is. [09:40] The concept was clarified that what you see of the world with your eyes…”    

5.2 Philosophical Conflict: Qadeem vs. Hadith

This segment addresses one of the most significant intellectual battles in Islamic history: the debate between the Philosophers (Falasifa) and the Theologians (Mutakallimun).

• The Greek View (Qadeem): Aristotle argued that the universe is eternal. Matter has always existed; it was not created ex nihilo (out of nothing). If God is the “Prime Mover,” He moved matter that was already there. This suggests the universe is co-eternal with God, a concept bordering on polytheism for Muslim theologians.
• The Quranic View (Hadith): Ghamidi asserts that the Quran explicitly refuted the Greek view by stating the universe was “created.” The Big Bang theory, which posits a singularity—a moment when time and space began—is seen by Ghamidi as the scientific vindication of the Quranic position against the Aristotelian view that dominated “ancient knowledge”.   

5.3 Philological Analysis: The Meaning of Ayyaam

The “Six Days” (Sittat Ayyam) creation narrative is common to Abrahamic faiths. However, the conflict with the scientific age of the universe (billions of years) is resolved through philology.

• Lexical Definition: In Arabic, Yaum comes from the root (y-w-m) and simply denotes a period of time. It can mean a day, an era, a dynasty’s rule, or a battle.
• Contextual Evidence: Ghamidi references the Quranic definition of “God’s Days” (Ayyamullah). He alludes to verses such as Surah Al-Hajj (22:47): “And indeed, a day with your Lord is like a thousand years of those which you count.” In Surah Al-Ma’arij (70:4), the duration is “fifty thousand years.”
• Ghamidi’s Interpretation: He argues that these definitions show that divine time is relative. Therefore, the “Six Days” are six distinct epochs or geological/cosmological eras. He explicitly mentions “thousands of billions of years” , aligning the scriptural “stages” with deep time.   

5.4 The Chronology of Evolution (Surah Fussilat)

Ghamidi breaks down the six stages based on Surah Fussilat (41:9-12):

1. Four Periods for Material Formation: He mentions “four days… for this universe to become capable of hosting a planet like Earth”. This likely corresponds to the accretion of matter, the formation of stars, the synthesis of heavy elements (nucleosynthesis), and the cooling of the earth’s crust.   
2. Two Periods for Life/Atmosphere: He mentions “two days in which Earth became capable of starting life”. This corresponds to the completion of the “Seven Heavens” (often interpreted as the atmosphere or celestial spheres) and the emergence of biological conditions.   

This sequence—inorganic evolution preceding organic potential—mirrors the scientific consensus: The universe formed (13.8 bya), the solar system formed (4.5 bya), and life appeared later (3.7 bya).

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6. The Metaphysics of Scale: Visible vs. Unseen Universes

Transcript Segment: [10:00] – [12:00]

6.1 Transcript Summary and Analysis

In this section, Ghamidi discusses the concept of the “Seven Heavens” (Sab’a Samawat).

• The Lowest Heaven: He argues that everything visible to the human eye—and by extension, everything visible to the James Webb Telescope—falls within the domain of the “Lowest Heaven” (As-Sama ad-Dunya). The Quran describes this heaven as being “adorned with lamps” (stars/galaxies).
• The Multiverse Implication: If the entire observable universe (93 billion light-years in diameter) is merely the first heaven, then the remaining six heavens represent dimensions or universes completely beyond current empirical detection. This suggests a cosmos of terrifying magnitude.
• The Limits of Science: Ghamidi posits that science is currently exploring the “decoration” of the lowest heaven. It has not yet breached the boundaries of the higher realities. This frames the JWST’s discoveries as “just the beginnings” , reinforcing the idea that religious cosmology encompasses scientific cosmology as a subset.   

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7. Eschatology and the Physics of Resurrection

Transcript Segment: [12:00] – [13:40]

7.1 Verbatim Transcript

[12:05] “…And on the day when the Earth will be changed into another Earth, and the Heavens [will also be changed]. All this material that is lying around—this scattered matter—We will gather it and give it a new shape. That will be the universe in which We will settle you.

[12:21] So, when the Messenger of Allah (PBUH) was asked how much space a believer would receive upon entering Paradise… [12:29]…just as we are now forced to realize that our years and months cannot measure the universe, leading us to invent the concept of ‘light-years’ based on the speed of light—though no such concept existed back then— [12:51] —the Messenger of Allah (PBUH) said: ‘Just understand it like this: if you were to keep walking for a thousand years, even then, you would not be able to cross the Paradise given to a single person.’

[13:05] Thus, the way the picture of Paradise was described, the information given about the universe, and what was shared regarding life in other places—none of this was the primary objective. [13:12] This is not the central subject of the Holy Quran. However, while providing evidence, engaging in reasoning, and explaining His power, Allah has also provided this information. [13:27] Therefore, regarding the information we have gained from the Book of Allah, science still has a very long journey ahead of it to reach that point…” [13:36]    

7.2 Theological Analysis: Tabdil-ul-Ard (The Transformation of Earth)

Ghamidi cites Surah Ibrahim (14:48): “On the Day the earth will be replaced by another earth…” His interpretation is strikingly physicalist. He does not view the Afterlife as a purely spiritual, non-material state. Instead, he speaks of “scattered matter” (Maad) being “gathered” and “given a new shape”.   

• Conservation of Matter: This implies a form of cosmic recycling. The fundamental matter of the universe is not destroyed but reconfigured.
• The New Physics: The “New Earth” represents a new physical order, perhaps with different laws of thermodynamics (where entropy does not lead to decay/death), allowing for the eternal life of Paradise.

7.3 The Concept of the “Light-Year” in Prophetic Tradition

Ghamidi draws a fascinating parallel between modern astrophysics and Prophetic teaching.

• The Limitation of Human Time: He notes that terrestrial units (months/years) fail at cosmic scales. Science solved this with the “Light-Year” (distance light travels in a year).
• The Prophetic Pedagogical Analogy: The Prophet (PBUH) faced the same communication challenge when describing Paradise. Unable to use “light-years” to a 7th-century audience, he used the maximum conceivable human effort: “Walking for a thousand years”.   
• Implication: Ghamidi argues that the Prophet was describing a reality of similar magnitude to what the James Webb Telescope is now visualizing. The “Paradise as wide as the heavens and the earth” (Quran 3:133) is not hyperbole; it is a description of a physical reality that occupies the multi-dimensional space of the Seven Heavens.

7.4 Extraterrestrial Life

In the closing moments, Ghamidi briefly mentions “life in other places”. This references the Quranic verse (42:29): “And of his signs is the creation of the heavens and earth and what He has dispersed throughout them of creatures.” The word used is Daabbah (biological creature/beast), which implies physical, animate life, not just angels. By categorizing this as “information given,” Ghamidi opens the door for Islamic theology to accept the discovery of extraterrestrial life not as a challenge, but as a confirmation of the text.   

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8. Synthesis: The Convergent Evolution of Science and Scripture

The James Webb Space Telescope has provided humanity with a view of the universe that is ancient, vast, and dynamic. Javed Ahmad Ghamidi’s discourse demonstrates that Islamic theology, when stripped of medieval rigidity and engaged through a rationalist, linguistic framework, is uniquely positioned to absorb these discoveries.

8.1 Key Insights

1. Science is Non-Sectarian: Scientific achievement is the shared heritage of humanity. The “Golden Age” was a relay leg, not the finish line.
2. The Quran anticipates Deep Time: By refuting the “Eternal Universe” and employing the terminology of “Epochs” (Ayyaam), the Quran prefigures the discovery of a temporal, evolving cosmos.
3. Scale as Spirituality: The vastness revealed by telescopes is a functional tool (Istidlal) to instill the appropriate awe of the Creator. The greater the perceived universe, the greater the perceived attributes of God.
4. The Limits of Empiricism: While science maps the “Lowest Heaven,” Revelation maps the higher dimensions (Seven Heavens) and the future physics of the Afterlife (Jannah).

8.2 Comparative Cosmologies

To visualize the alignment Ghamidi proposes, we can compare the Classical, Scientific, and Ghamidian/Quranic models:

Feature	Classical Greek Model (Aristotle/Ptolemy)	Modern Scientific Model (Standard Cosmology)	Ghamidi’s Quranic Model
Origin	Eternal (Qadeem). No beginning.	Big Bang (13.8 BYA). Definite beginning.	Created (Hadith). Created in stages (Ayyaam).
Structure	Geocentric. Celestial Spheres.	Heliocentric. Expanding Universe. Multiverse (theoretical).	Heptacentric (Seven Heavens). Visible universe is the lowest tier.
Time	Infinite past.	Deep Time (Billions of years).	Divine Time. “Days” equal to thousands/billions of years.
Destiny	Static/Immutable.	Heat Death, Big Rip, or Big Crunch.	Transformation (Tabdil). Matter rearranged into a new Creation.

8.3 Conclusion

Ghamidi’s analysis invites the believer to look through the lens of the James Webb Telescope and see not a cold, indifferent void, but the “Decorations of the Lowest Heaven”—a magnificent, yet partial, glimpse of a much grander reality. In this view, the scientist and the mystic are fellow travelers; one charts the map, the other knows the Destination. The telescope does not diminish God; it magnifies Him. As Ghamidi concludes, “Science still has a very long journey ahead of it to reach” the realities already outlined in the Divine Text , suggesting that the golden age of discovery is not behind us, but—for both science and faith—just beginning.   

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