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Geocentrism and the Quran (view source)

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==Introduction==
==Introduction==


Some may confuse geocentricism with the the idea that the [[Flat Earth and the Quran|Earth is flat]]. This is not the case. These are two different ideas. Geocentrism simply is the notion that the earth is the (immovable) centre of our universe, thus all celestial bodies move around it. The ancient Greeks and the Europeans of the middle ages thought that the celestial bodies (the sun, the moon and the 5 known planets) all moved in celestial spheres around a spherical earth. It should be noted that even though not all geocentrists are flat-earthers invariably all flat-earthers seem to be geocentrists.
Some may confuse geocentricism with the the idea that the [[Flat Earth and the Quran|Earth is flat]]. These are in fact two different ideas. Geocentrism simply is the notion that the Earth is the (immovable) centre of our universe, thus all celestial bodies move around it. The ancient Greeks and the Europeans of the middle ages thought that the celestial bodies (the sun, the moon and the 5 known planets) all moved in celestial spheres around a spherical Earth. It should be noted that even though not all geocentrists are flat-Earthers, invariably all flat-earthers seem to be geocentrists.


It seems the author of the Qur'an thought that the sun (and the moon and the five known planets) followed a curved (rounded) course (a Falak).<ref>Falak [http://www.studyquran.org/LaneLexicon/Volume6/00000227.pdf Lane's Lexicon Volume 1 page 2443]</ref> According to the Qur'an this falak starts in the east (where the sun goes up), goes high above the earth and ends after sunset with the Sun resting at night at a hidden place. All this took place around an earth that was spread out and had a firmament built on invisible pillars above it. This was a common belief at the time and can be found with the Babylonians, ancient Hebrews, the Assyrians and other cultures in the region. In that regard it may be interesting to note that the Tawaf (the circling of the Ka'aba) mimics these seven orbits.
The Qur'an says that both the sun and the moon swim / float in a rounded course, or perhaps in a celestial sphere or hemisphere (a 'falak' in the Arabic<ref name="LanesLexiconFalak">Falak [http://www.studyquran.org/LaneLexicon/Volume6/00000227.pdf Lane's Lexicon Volume 1 page 2443] and [http://www.studyquran.org/LaneLexicon/Volume6/00000228.pdf page 2444] Lane also says that the Arab astronomers said there were seven of these spheres for the sun, moon, and the five visible planets, rotating about the celestial pole. This must reflect the post-Qur'anic influence of Ptolemy, whose astronomical work was translated for the Arabs from the 8th century onwards.</ref>). It seems that Allah brings the sun from the east, it goes high above the Earth and ends after sunset with the Sun going to a resting place. All this took place around an Earth that was spread out and had a firmament of seven heavens built without pillars that can be seen above it. This was a common belief in the region at that time and can be found earlier with the Babylonians, ancient Hebrews, the Assyrians and other cultures in the region.


==Primary Evidence==
==Primary Evidence==
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The following is a list of what makes the Qur'an geocentric. A detailed discussion of these and further evidence follows in the rest of the article.
The following is a list of what makes the Qur'an geocentric. A detailed discussion of these and further evidence follows in the rest of the article.


# It is very clear from the Qur'an and scientific observations that the moon makes rounds around the earth. The Qur'an mentions the sun and the moon in such a way as if they are following each other. The courses taken by both the sun and moon are visible to the people addressed in the Qur'an.
# The courses taken by both the sun and moon are visible to the people addressed in the Qur'an.
# The floating/swimming/running (the verb جري) of the sun is always mentioned with that of the moon, and in these verses they are nearly always mentioned in the context of night and day.<Ref>21:33, 39:40, 31:29, 35:13, and 39:5; the exception being 13:2. See also 14:33, though note that the word translated "constant in their courses" is daibayni, which is simply a verb meaning to strive, toil, labour, hold on or continue. Ref: dal-alif-ba [http://www.studyquran.org/LaneLexicon/Volume3/00000005.pdf Lane's Lexicon Volume 1 page 106]</ref>
# The Qur'an says that the moon follows the sun. The floating/swimming (the verb جري) of the sun is always mentioned with that of the moon, and in these verses they are nearly always mentioned in the context of night and day.<Ref>21:33, 39:40, 31:29, 35:13, and 39:5; the exception being 13:2. See also 14:33, though note that the word translated "constant in their courses" is daibayni, which is simply a verb meaning to strive, toil, labour, hold on or continue. Ref: dal-alif-ba [http://www.studyquran.org/LaneLexicon/Volume3/00000005.pdf Lane's Lexicon Volume 1 page 106]</ref>
# <p>Qur'an 36:37-40 is a passage about night and day.<ref>"''And a Sign for them is the Night: We withdraw therefrom the Day, and behold they are plunged in darkness; And the sun runs his course for a period determined for him: that is the decree of (Him), the Exalted in Might, the All-Knowing. And the Moon,- We have measured for her mansions (to traverse) till she returns like the old (and withered) lower part of a date-stalk. It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: Each (just) swims along in (its own) orbit (according to Law).''" - {{cite Quran|36|37|end=40|style=ref}}</ref> Right after describing the change from day to night it says that the sun runs on to a resting place for it (see footnotes regarding the Arabic word here, which differs from similar verses<ref>A few translations use instead, "appointed term", though in nearly all other verses where we find  mustaqarrin (qaf-ra-ra قرر [http://www.studyquran.org/LaneLexicon/Volume7/00000029.pdf Lane's Lexicon Volume 1 page 2501]) as a participle they translate it as a place of settlement or an abode or resting place. There are other verses (35:13, 31:29, 39:5, 13:2) that mention the sun and moon floating/swimming (with the same verb as is translated "run" in 36:38) for a term appointed, but these use the words لِأَجَلٍ مُّسَمًّى which do indeed mean a term appointed, but note that mustaqarrin مُسْتَقَرٍّ in 36:38 is a different word.</ref>). There are also sahih hadith that use the same Arabic word as in verse 36:38 to mean a resting place as part of the sun's daily cycle.<ref>{{Muslim|1|297}}. For the Arabic of this hadith, see [http://sunnah.com/muslim/1/306 here]</ref>. </p><p>The alternative view was that it refers to the sun's final resting on the last day. Another similar sahih hadith probably supports this view.<ref>With a different ending indicating that the مُسْتَقَرٍّ (resting place) in 36:38 refers to the end of the world when the sun is asked to rise from its setting place (مِنْ مَغْرِبِهَا). Ref: {{Bukhari|9|93|520}}. For the Arabic see [http://sunnah.com/bukhari/97/52 here]</ref> Whichever interpretation was intended, the sun's movement is nevertheless mentioned right after describing day and night, just as the next verse mentions the different mansions appointed for the moon each night. The whole passage is about day and night and the sun and moon's movement in that context.</p>
# <p>Qur'an 36:37-40 is a passage about night and day.<ref>"''And a Sign for them is the Night: We withdraw therefrom the Day, and behold they are plunged in darkness; And the sun runs his course for a period determined for him: that is the decree of (Him), the Exalted in Might, the All-Knowing. And the Moon,- We have measured for her mansions (to traverse) till she returns like the old (and withered) lower part of a date-stalk. It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: Each (just) swims along in (its own) orbit (according to Law).''" - {{cite Quran|36|37|end=40|style=ref}}</ref> Right after describing the change from day to night it says that the sun runs on to a resting place for it (see footnotes regarding the Arabic word here, which differs from similar verses<ref>A few translations use instead, "appointed term", though in nearly all other verses where we find  mustaqarrin (qaf-ra-ra قرر [http://www.studyquran.org/LaneLexicon/Volume7/00000029.pdf Lane's Lexicon Volume 1 page 2501]) as a participle they translate it as a place of settlement or an abode or resting place. There are other verses (35:13, 31:29, 39:5, 13:2) that mention the sun and moon floating/swimming (with the same verb as is translated "run" in 36:38) for a term appointed, but these use the words لِأَجَلٍ مُّسَمًّى which do indeed mean a term appointed, but note that mustaqarrin مُسْتَقَرٍّ in 36:38 is a different word.</ref>). There are also sahih hadith that use the same Arabic word as in verse 36:38 to mean a resting place as part of the sun's daily cycle.<ref>{{Muslim|1|297}}. For the Arabic of this hadith, see [http://sunnah.com/muslim/1/306 here]</ref>. </p><p>The alternative view was that it refers to the sun's final resting on the last day. Another similar sahih hadith probably supports this view.<ref>With a different ending indicating that the مُسْتَقَرٍّ (resting place) in 36:38 refers to the end of the world when the sun is asked to rise from its setting place (مِنْ مَغْرِبِهَا). Ref: {{Bukhari|9|93|520}}. For the Arabic see [http://sunnah.com/bukhari/97/52 here]</ref> Whichever interpretation was intended, the sun's movement is nevertheless mentioned right after describing day and night, just as the next verse mentions the different mansions appointed for the moon each night. The whole passage is about day and night and the sun and moon's movement in that context.</p>
# There is only one moon and one sun in the entire Qur'anic universe. The position of all these celestial bodies within this universe are clearly described in the Qur'an. For example, the heavens are above the earth, and the sun, moon and stars are within the heavens.<ref>"''Have you not seen how Allah created the seven heavens one above the other, setting in them the moon as a light and the sun as a lantern?''" - {{cite quran|71|15|end=16|style=ref}}</ref>
# The sun and moon each float in an orbit (verses 21:33 and 36:40), or more precisely, each in a "falak", a word with various meanings related to rounded or circular, and also hemisphere shaped things, as described in Lane's lexicon of classical arabic<ref name=LanesLexiconFalak></ref>. His main definition is the place of the revolving of the stars, the celestial sphere, generally imagined to be a hemisphere by the Arabs, or the pole of the heavens. The more common English translations, 'orbit', or 'rounded course', seem to be based on the meanings related to roundness or circling (around a hill) and on comments by ibn 'Abbas recorded in the tafasir (commentaries) of al-Tabari and of ibn Kathir, where he explains the sun and moon swimming in a falak to mean 'in a whirl (whorl), like the whirl of a spindle'<ref>The Arabic reads:فِي فَلْكَة كَفَلْكَةِ الْمِغْزَل fee falka, ka-falkati almighzal - at-Tabari and ibn Kathir on 36:40 [http://quran.al-islam.com/Loader.aspx?pageid=215 quran.al-islam.com] (select the tafsir, surah and ayah). Similarly for 21:33 in ibn Kathir, "Ibn Abbas said, 'Spinning like as spins the spindle in a whirl'". Lane translates the exact same words attributed to ibn 'Abbas as "the whirl of a spindle...thus called because of its roundness...it is a piece of wood, generally of hemispherical form, or nearly so, through the middle of which the upper part of the spindle-pin is inserted" (see link to his lexicon page 2444 in an earlier footnote for falak above).</ref>. It may also be based on another ibn 'Abbas comment, as noted by ibn Kathir, that the sun runs in its falak in the sky / heaven during the day, and when it sets, it runs at night in its falak underneath the Earth until it rises in the east.<ref>{{Quote|1=[http://www.qtafsir.com/index.php?option=com_content&task=view&id=1784 Tafsir ibn Kathir for Qur'an 31:29]|2=Ibn Abi Hatim recorded that Ibn `Abbas said, "The sun is like flowing water, running in its course [falakha] in the sky [alssama] during the day. When it sets, it travels [at night - bi al-layli (omitted in the translation)] in its course [falakha] beneath the earth until it rises in the east.'' He said, "The same is true in the case of the moon.'' Its chain of narration is Sahih.}}<BR>For the Arabic, see [http://quran.al-islam.com/Page.aspx?pageid=221&BookID=11&Page=1 quran.al-islam.com]</ref>Al-Tabari further mentions other opinions, such as that it means the pole of the heavens, and similarly, the shape of an iron [axis of a?] millstone.
# The sun and moon each float in an orbit (or more precisely, each in a rounded course, "falak"), but it is not for the sun to overtake the moon, though on the last day they will be joined together, which is rather suggestive of them orbiting the same body at a similar distance from us.
#It is not for the sun to overtake the moon, though on the last day they will be joined together, which is rather suggestive of them orbiting the same body at a similar distance from us.
# The stars have settings (mawaqi) <ref>{{cite quran|56|75}}</ref>, but only the day, night, the sun and moon are mentioned as each floating in an orbit (falak - curved course), while there is no indication of the Earth's own orbit.
# The stars have settings (mawaqi) <ref>{{cite quran|56|75}}</ref>, but only the day, night, the sun and moon are mentioned as all floating in an orbit (falak), while there is no indication of the Earth's own orbit.
# Abraham is approvingly quoted as saying that Allah brings the sun from the east in one verse, and setting and rising places of the sun are reached and described in the Dhu'l Qarnayn story.
# Abraham is approvingly quoted as saying that Allah brings the sun from the east in one verse, and setting and rising places of the sun are reached and described in the Dhu'l Qarnayn story.


For the Qur'an to be scientifically credible, it must contain accurate statements in regards to all that is visible i.e. material objects and phenomena. How can Allah appeal to such things as signs of his power and existence if he fails to make his case obvious?
For the Qur'an to be scientifically credible, it must contain accurate statements in regards to all that is visible i.e. material objects and phenomena. How can Allah appeal to such things as signs of his power and existence if he fails to make his case obvious?


All the evidence in the Qur'an points very strongly to the fact that the author had been observing the universe, not from the heavens, but from the Arabian Desert. The author states that the heavens are above the earth. Why? Because they were looking at the heavens from the Arabian floor and not from the vast space above or below. Otherwise Allah would have seen the Milky Way as a disc. Our solar system too is a disc. The earth is just one of the planets moving around the sun. However, in the the Qur'an, the sky is mistakenly being referred to as if it were a solid structure that could fall upon the earth and crush people and things between them. There are verses upon verses which lead to these conclusions.
===The sun and moon are signs from Allah===
According to the Qur'an, the sun and the moon are some of the signs (al ayaat) that are created by Allah. In the Qur'an, Allah also promises to "explain his signs in detail, for people who have knowledge."
{{Quote|{{Quran|10|5}}|It is He Who made the sun a shining thing and the moon as a light and measured out its (their) stages, that you might know the number of years and the reckoning. Allāh did not create this but in truth. '''He explains the signs in detail for people who have knowledge.'''}}
''Yussuf Ali - (he explains in detail) al ayaat (the signs) Li (for) Qawmin (people) Yalamoon (knowing).''
[[Apologists]] may say that these detailed explanation are only correctly understood by them (since only they have knowledge); but this is of course circular reasoning. ("You first have to believe the Qur'an to be 100% true to be qualified to criticize its veracity.") Even if this were true, these Muslim possessors of 'true' knowledge should be able to provide a coherent, unambiguous explanation of the Qur'an and its miraculous signs - and if how early learned Muslims (including Muhammad himself) explained these verses was examined by them, they would find that they confirm a geocentric cosmology.


===The visibility of the sun's movement===
===The visibility of the sun's movement===
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Various verses explain the shape of the sun's course.  Apparently Allah brings the sun from east, it travels high and eventually goes down. Most of these can be dismissed as the same kind of convenient language we would use today ({{Quran|20|059}}, {{Quran|20|130}}, {{Quran|17|078}}, {{Quran-range|6|77|78}}, {{Quran|18|17}}). Some are more interesting, however.
Various verses explain the shape of the sun's course.  Apparently Allah brings the sun from east, it travels high and eventually goes down. Most of these can be dismissed as the same kind of convenient language we would use today ({{Quran|20|059}}, {{Quran|20|130}}, {{Quran|17|078}}, {{Quran-range|6|77|78}}, {{Quran|18|17}}). Some are more interesting, however.


The Qur'an quotes a few lines from a debate between Abraham and a disbelieving King, where Abraham replies that Allah brings the sun / makes the sun to come (yatee biashshamsi يَأْتِى بِٱلشَّمْسِ) from the east. The arabic verb suggests that the sun actually moves there.<ref>alif-taa-ya [http://www.studyquran.org/LaneLexicon/Volume1/00000052.pdf Lane's Lexicon Book 1 page 15]</ref>
The Qur'an approvingly quotes a few lines from a debate between Abraham and a disbelieving King, where Abraham replies that Allah brings the sun (yatee biashshamsi يَأْتِى بِٱلشَّمْسِ) from the east. The arabic verb and preposition indicates that the sun actually moves.<ref>alif-taa-ya [http://www.studyquran.org/LaneLexicon/Volume1/00000052.pdf Lane's Lexicon Book 1 page 15] The verb means to come, and when it has an object with the bi preposition it means to bring, as in many other instances in the Qur'an.</ref>


{{Quote|{{cite Quran|2|258|end=259|style=ref}}|Abraham said, ‘Indeed Allah brings the sun from the east; now you bring it from the west.’}}
{{Quote|{{cite Quran|2|258|style=ref}}|Abraham said, ‘Indeed '''Allah brings the sun from the east'''; now you bring it from the west.’ So the disbeliever was overwhelmed [by astonishment], and Allah does not guide the wrongdoing people.}}




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For a detailed discussion of the key words in these verses, evidence showing that early Muslims took it literally, and contemporary Arabic and Syriac poems of the same legend, see the article [[Dhul-Qarnayn and the Sun Setting in a Muddy Spring]]
For a detailed discussion of the key words in these verses, evidence showing that early Muslims took it literally, and contemporary Arabic and Syriac poems of the same legend, see the article [[Dhul-Qarnayn and the Sun Setting in a Muddy Spring]]


The Qur'an is quite clear about the course of the sun. It does not even describe a complete orbit, but merely a rounded course (falak) that has a beginning, an end, and a highest point.
The Qur'an is quite clear about the course of the sun. It does not even describe a complete orbit, but merely a rounded course, probably in a hemisphere (falak<ref name=LanesLexiconFalak></ref>) that has a beginning, an end, and a highest point.


===The regular cycle of the sun===
===The regular cycle of the sun===
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{{Quote|{{cite quran|39|5|style=ref}}|He wraps the night over the day and wraps the day over the night and has subjected the sun and the moon, each running [its course] for a specified term.}}
{{Quote|{{cite quran|39|5|style=ref}}|He wraps the night over the day and wraps the day over the night and has subjected the sun and the moon, each running [its course] for a specified term.}}


But as with 7:54 mentioned above and the verses where the day and night (as well as the sun and moon) have a falak (rounded course), it actually indicates that the night and day are active entities rather than any sign that the Earth revolves. You could reasonably describe the Earth as passing through night and day. Perhaps, at a stretch, you could even say that night and day wrap around the earth as you could spin an item in order to wrap it with something. But it would be utter nonsense to describe what really happens by saying that the the day or night wrap each other, for they are always on the sunward and opposite sides of the Earth.  
But as with 7:54 mentioned above and the verses where the day and night (as well as the sun and moon) have a falak<ref name=LanesLexiconFalak></ref>, it actually indicates that the night and day are active entities rather than any sign that the Earth revolves. You could reasonably describe the Earth as passing through night and day. Perhaps, at a stretch, you could even say that night and day wrap around the earth as you could spin an item in order to wrap it with something. But it would be utter nonsense to describe what really happens by saying that the the day or night wrap each other, for they are always on the sunward and opposite sides of the Earth.  


To even try to make it work you would have to suppose that 'day' means the half of the Earth that is currently sunward, and 'night' means the shadow of the Earth cast by the sun, but then to make the next phrase work you have to suppose that 'night' means the half of the Earth that is currently opposite the sun, and that 'day' means the light from the sun. So at the halfway point in the sentence you have to change your definition of the word 'day' and the definition of 'night' to make it fit the real situation!
To even try to make it work you would have to suppose that 'day' means the half of the Earth that is currently sunward, and 'night' means the shadow of the Earth cast by the sun, but then to make the next phrase work you have to suppose that 'night' means the half of the Earth that is currently opposite the sun, and that 'day' means the light from the sun. So at the halfway point in the sentence you have to change your definition of the word 'day' and the definition of 'night' to make it fit the real situation!
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Similar versions of this hadith can be found in Sahih Bukhari and elsewhere in Sahih Muslim. In another hadith Muhammad tells the sun to stop moving and it does so. This hadith is also found in Sahih Muslim:
Similar versions of this hadith can be found in Sahih Bukhari and elsewhere in Sahih Muslim. In another hadith Muhammad tells the sun to stop moving and it does so. This hadith is also found in Sahih Muslim:


{{Quote|{{Bukhari|4|53|353}}|…So, the prophet carried out the expedition and when he reached that town at the time or nearly at the time of the ‘Asr prayer, he said to the sun, ‘O sun! You are under Allah’s Order and I am under Allah’s Order O Allah! Stop it (i.e. the sun) from setting.’ It was stopped till Allah made him victorious…}}
{{Quote|{{Bukhari|4|53|353}}|…So, the prophet carried out the expedition and when he reached that town at the time or nearly at the time of the ‘Asr prayer, he said to the sun, ‘'''O sun!''' You are under Allah’s Order and I am under Allah’s Order O Allah! '''Stop it (i.e. the sun) from setting.’''' It was stopped till Allah made him victorious…}}


Even though these Hadiths are all deemed '[[sahih]]' (authentic) according to Islamic scholars, some apologists will deny them without any valid reason other than for their anti-scientific nature. Of course the Hadiths, at the very least, indicate what Muslims around the time of Muhammad (or not long after his demise) believed about the sun and how to interpret the Qur'an correctly.
Even though these Hadiths are all deemed '[[sahih]]' (authentic) according to Islamic scholars, some apologists will deny them without any valid reason other than for their anti-scientific nature. Of course the Hadiths, at the very least, indicate what Muslims around the time of Muhammad (or not long after his demise) believed about the sun and how to interpret the Qur'an correctly.
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#has setting and rising places. Allah brings it from the east, it goes up high, then goes down, and it has a resting place.
#has setting and rising places. Allah brings it from the east, it goes up high, then goes down, and it has a resting place.


In addition to all these facts; great ancient, and even modern-day, Muslim astronomers agree that the Qur'an is geocentric, and the Hadiths also affirm this geocentric cosmology (so Muhammad or at least the people around him agree with it)
In addition to all these facts; great ancient, and even modern-day, Muslim astronomers agree that the Qur'an is geocentric, and the Hadiths also affirm this geocentric cosmology (so Muhammad or at least the people around him agree with it).


What else can one conclude, other than the Qur'an is geocentric? Whoever wrote the Qur'an thought that the sun orbits our planet. It is now known this is not true: the sun is not orbiting our planet and it is certainly not in a daily rounded path that looks like half a circle.  
What else can one conclude, other than that the Qur'an is geocentric? Whoever wrote the Qur'an thought that the sun orbits our planet. It is now known this is not true: the sun is not orbiting our planet and it is certainly not in a daily rounded path that looks like half a circle.  


In ancient times, many people - but certainly not all - did not know any better than what they seemed to observe everyday: the sun appeared to be going around the earth through our skies. This belief could be expected from a 7<sup>th</sup> century Bedouin, but not from an omnipresent, omnipotent, omniscient creator, who should be able to produce a perfect book that doesn't require acrobatic apologetics to defend.  
In ancient times, many people - but certainly not all - did not know any better than what they seemed to observe everyday: the sun appeared to be going around the Earth through our skies. This belief could be expected from a 7<sup>th</sup> century Bedouin, but not from an omnipresent, omnipotent, omniscient creator, who should be able to produce a perfect book that doesn't require acrobatic apologetics to defend.  


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