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Islamic Views on the Shape of the Earth: Difference between revisions
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Michael Hoskin and Owen Gingerich, Professor Emeritus of Astronomy and of the History of Science at Harvard University<ref>{{cite web| url=https://histsci.fas.harvard.edu/people/owen-gingerich | title=Owen Gingerich | author= | publisher=Harvard University | date= | archiveurl=https://web.archive.org/web/20200528204925/https://histsci.fas.harvard.edu/people/owen-gingerich | deadurl=no| accessdate= December 11, 2020| quote=Owen Gingerich is Professor Emeritus of Astronomy and of the History of Science at Harvard University and a senior astronomer emeritus at the Smithsonian Astrophysical Observatory. In 1992-93 he chaired Harvard's History of Science Department.}}</ref>, write: | Michael Hoskin and Owen Gingerich, Professor Emeritus of Astronomy and of the History of Science at Harvard University<ref>{{cite web| url=https://histsci.fas.harvard.edu/people/owen-gingerich | title=Owen Gingerich | author= | publisher=Harvard University | date= | archiveurl=https://web.archive.org/web/20200528204925/https://histsci.fas.harvard.edu/people/owen-gingerich | deadurl=no| accessdate= December 11, 2020| quote=Owen Gingerich is Professor Emeritus of Astronomy and of the History of Science at Harvard University and a senior astronomer emeritus at the Smithsonian Astrophysical Observatory. In 1992-93 he chaired Harvard's History of Science Department.}}</ref>, write: | ||
{{Quote|{{citation| last=Hoskin| first=Michael| last2=Gingerich| first2=Owen| chapter=Islamic Astronomy| title=The Cambridge Concise History of Astronomy| ISBN=9780521576000| url=https://www.cambridge.org/us/academic/subjects/physics/history-philosophy-and-foundations-physics/cambridge-concise-history-astronomy?format=PB&isbn=9780521576000| pages=50-52| year=1999| publisher=Cambridge University press| location: Cambridge| archiveurl=https://web.archive.org/web/20201226174539/https://www.cambridge.org/us/academic/subjects/physics/history-philosophy-and-foundations-physics/cambridge-concise-history-astronomy?format=PB&isbn=9780521576000}}|In 762 [Muhammad’s] successors in the Middle East founded a new capital, Baghdad, by the river Tigris at the point of nearest approach of the Euphrates, and within reach of the Christian physicians of Jundishapur. Members of the Baghdad court called on them for advice, and these encounters opened the eyes of prominent Muslims to the existence of a legacy of intellectual treasures from Antiquity - most of which were preserved in manuscripts lying in distant libraries and written in a foreign tongue. Harun al-Rashid (caliph from 786) and his successors sent agents to the Byzantine empire to buy Greek manuscripts, and early in the ninth century a translation centre, the House of Wisdom, was established in Baghdad by the Caliph al-Ma’mun. […] Long before translations began, a rich tradition of folk astronomy already existed in the Arabian peninsula. This merged with the view of the heavens in Islamic commentaries and treatises, to create a simple cosmology based on the actual appearances of the sky and unsupported by any underlying theory.}} | {{Quote|{{citation| last=Hoskin| first=Michael| last2=Gingerich| first2=Owen| chapter=Islamic Astronomy| title=The Cambridge Concise History of Astronomy| ISBN=9780521576000| url=https://www.cambridge.org/us/academic/subjects/physics/history-philosophy-and-foundations-physics/cambridge-concise-history-astronomy?format=PB&isbn=9780521576000| pages=50-52| year=1999| publisher=Cambridge University press| location: Cambridge| archiveurl=https://web.archive.org/web/20201226174539/https://www.cambridge.org/us/academic/subjects/physics/history-philosophy-and-foundations-physics/cambridge-concise-history-astronomy?format=PB&isbn=9780521576000}}|In 762 [Muhammad’s] successors in the Middle East founded a new capital, Baghdad, by the river Tigris at the point of nearest approach of the Euphrates, and within reach of the Christian physicians of Jundishapur. Members of the Baghdad court called on them for advice, and these encounters opened the eyes of prominent Muslims to the existence of a legacy of intellectual treasures from Antiquity - most of which were preserved in manuscripts lying in distant libraries and written in a foreign tongue. Harun al-Rashid (caliph from 786) and his successors sent agents to the Byzantine empire to buy Greek manuscripts, and early in the ninth century a translation centre, the House of Wisdom, was established in Baghdad by the Caliph al-Ma’mun. […] Long before translations began, a rich tradition of folk astronomy already existed in the Arabian peninsula. This merged with the view of the heavens in Islamic commentaries and treatises, to create a simple cosmology based on the actual appearances of the sky and unsupported by any underlying theory.}}Mohammad Ali Tabatabaʾi and Saida Mirsadri of Tehran University note in their paper surveying Qur'anic cosmography that the Qur'an "takes for granted" the flatness of the earth, a common motif among the scientifically naive people at that time, while it has "not even one hint of a spherical earth"<ref>{{citation |last1=Tabatabaʾi |first1=Mohammad A. |last2=Mirsadri |first2=Saida |date=2016 |title=The Qurʾānic Cosmology, as an Identity in Itself |url=https://www.jstor.org/stable/24811784 |journal=Arabica |volume=63 |issue=3/4 |pages=201-234}} p. 211; also available on [https://www.academia.edu/23427168/The_Quranic_Cosmology_as_an_Identity_in_Itself academia.edu]</ref> They also note that the pre-Islamic poet Umayya ibn Abī al‐Ṣalt (d. 5 / 626) described the earth as a carpet (bisāṭan, like {{Quran|71|19}}) and likened it to the uplifted heavens. | ||
Mohammad Ali Tabatabaʾi and Saida Mirsadri of Tehran University note in their paper surveying Qur'anic cosmography that the Qur'an "takes for granted" the flatness of the earth, a common motif among the scientifically naive people at that time, while it has "not even one hint of a spherical earth"<ref>{{citation |last1=Tabatabaʾi |first1=Mohammad A. |last2=Mirsadri |first2=Saida |date=2016 |title=The Qurʾānic Cosmology, as an Identity in Itself |url=https://www.jstor.org/stable/24811784 |journal=Arabica |volume=63 |issue=3/4 |pages=201-234}} p. 211; also available on [https://www.academia.edu/23427168/The_Quranic_Cosmology_as_an_Identity_in_Itself academia.edu]</ref> They also note that the pre-Islamic poet Umayya ibn Abī al‐Ṣalt (d. 5 / 626) described the earth as a carpet (bisāṭan, like {{Quran|71|19}}) and likened it to the uplifted heavens. | |||
{{Quote|Dīwān, Umayya ibn Abī al‐Ṣalt, p. 179 cited in {{citation |last1=Tabatabaʾi |first1=Mohammad A. |last2=Mirsadri |first2=Saida |date=2016 |title=The Qurʾānic Cosmology, as an Identity in Itself |url=https://www.jstor.org/stable/24811784 |journal=Arabica |volume=63 |issue=3/4 |pages=201-234}} p. 226<BR />See [https://www.aldiwan.net/poem36172.html here] for the poem in Arabic.|And [he] shaped the earth as a carpet then he ordained it, [the area] under the firmament [are] just like those he uplifted}} | {{Quote|Dīwān, Umayya ibn Abī al‐Ṣalt, p. 179 cited in {{citation |last1=Tabatabaʾi |first1=Mohammad A. |last2=Mirsadri |first2=Saida |date=2016 |title=The Qurʾānic Cosmology, as an Identity in Itself |url=https://www.jstor.org/stable/24811784 |journal=Arabica |volume=63 |issue=3/4 |pages=201-234}} p. 226<BR />See [https://www.aldiwan.net/poem36172.html here] for the poem in Arabic.|And [he] shaped the earth as a carpet then he ordained it, [the area] under the firmament [are] just like those he uplifted}} | ||
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بِسَاطًا = bisaatan = A thing that is spread or spread out or forth, and particularly a carpet (from the same root we also have بَسَاطٌ = basaatun = Land, expanded and even; and wide or spacious).<ref>بِسَاطًا bisaatan - [http://www.studyquran.org/LaneLexicon/Volume1/00000241.pdf Lane's Lexicon] page 204</ref> | بِسَاطًا = bisaatan = A thing that is spread or spread out or forth, and particularly a carpet (from the same root we also have بَسَاطٌ = basaatun = Land, expanded and even; and wide or spacious).<ref>بِسَاطًا bisaatan - [http://www.studyquran.org/LaneLexicon/Volume1/00000241.pdf Lane's Lexicon] page 204</ref> | ||
This appears to be paraphrasing a similar pre-Islamic poem mentioning the creation and spreading of the Earth attributed to ʿAdī ibn Zayd (wa-basaṭa l-arḍa basṭan), | This appears to be paraphrasing a similar pre-Islamic poem mentioning the creation and spreading of the Earth attributed to ʿAdī ibn Zayd (wa-basaṭa l-arḍa basṭan), whose motif can be traced back to at least the Hebrew Bible (Isaiah 42:5 and 44:24, Psalms 136:6).<ref>''arḍ | earth; land'' Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (pp. 40-41). Princeton University Press.</ref> | ||
A hadith in Tirmidhi uses the word ''bisaatan'' to describe the spreading or rolling out of a mat: | A hadith in Tirmidhi uses the word ''bisaatan'' to describe the spreading or rolling out of a mat: | ||
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on it, it would be behind me.”}} | on it, it would be behind me.”}} | ||
====Hadith allowing an estimate for prayer times==== | |||
Appeal is sometimes made to a lengthy hadith in which Muhammad instructs Muslims to make an estimate of prayer times in the last days when the Dajjal comes and when one day will be like a year, then like a month, and then like a week. It is argued on this basis that Muhammad provided a principle by which people at extreme latitudes should fast and pray. | Appeal is sometimes made to a lengthy hadith in which Muhammad instructs Muslims to make an estimate of prayer times in the last days when the Dajjal comes and when one day will be like a year, then like a month, and then like a week. It is argued on this basis that Muhammad provided a principle by which people at extreme latitudes should fast and pray. | ||
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Critics note a number of shortcomings with this argument: Firstly, this hadith contains only an instruction for the end of time and when the whole world will have some very long days. The question remains why there are not specific instructions for praying (not to mention fasting) near the polar regions on our round planet. While a stretched analogy can be made with polar regions where the sun cannot be seen rising or setting at all for months at a time, places such as the north of Scotland in the example above still have very short nights in summer yet maintain a 24 hour day-night cycle all year round. This is not like the month or year long days affecting the world in the hadith. A further problem is that the hadith does not explain how an estimate is to be made. The assumption must be that in the last days scenario, people can use the intervals they had been used to in normal times and that this is possible all over the world (which therefore must also be flat). However, on our round earth, people in the polar regions cannot in any sense "estimate" what their prayer (and fasting) intervals would normally be when the sun no longer rises or no longer sets each day. Instead, typically they have to chose the times pertaining at the nearest lower latitude, or if possible, to pray (and fast) at the prescribed times if there is still some brief period of daytime (or night). | Critics note a number of shortcomings with this argument: Firstly, this hadith contains only an instruction for the end of time and when the whole world will have some very long days. The question remains why there are not specific instructions for praying (not to mention fasting) near the polar regions on our round planet. While a stretched analogy can be made with polar regions where the sun cannot be seen rising or setting at all for months at a time, places such as the north of Scotland in the example above still have very short nights in summer yet maintain a 24 hour day-night cycle all year round. This is not like the month or year long days affecting the world in the hadith. A further problem is that the hadith does not explain how an estimate is to be made. The assumption must be that in the last days scenario, people can use the intervals they had been used to in normal times and that this is possible all over the world (which therefore must also be flat). However, on our round earth, people in the polar regions cannot in any sense "estimate" what their prayer (and fasting) intervals would normally be when the sun no longer rises or no longer sets each day. Instead, typically they have to chose the times pertaining at the nearest lower latitude, or if possible, to pray (and fast) at the prescribed times if there is still some brief period of daytime (or night). | ||
The hadith further demonstrates a flat earth and pre-scientific worldview. On a round earth, there would equally be a long night for half the world. Crops would soon fail on both the daylit and night sides of the earth during the day lasting a year and the day lasting a month. The world would starve before the other events could unfold. | The hadith further demonstrates a flat earth and pre-scientific worldview. On a round earth, there would equally be a long night for the other half of the world. Crops would soon fail on both the daylit and night sides of the earth during the day lasting a year and the day lasting a month. The world would starve before the other events could unfold. | ||
===Qur'an 2:144 - praying towards the Ka'bah=== | ===Qur'an 2:144 - praying towards the Ka'bah=== | ||
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==Flat Earth in tafsirs== | ==Flat Earth in tafsirs== | ||
===The spring where the sun sets=== | ===The spring where the sun sets=== | ||
{{Main|Dhul-Qarnayn and the Sun Setting in a Muddy Spring - Part One}} | {{Main|Dhul-Qarnayn and the Sun Setting in a Muddy Spring - Part One|Dhul-Qarnayn and the Sun Setting in a Muddy Spring - Part Two}} | ||
Early Tafsirs (commentaries on the Quran from Muslim Scholars) had no issue stating that the Quran supports a flat Earth cosmology. In fact the earliest surviving authentically attributed tafsir, Tafsir Muqātil ibn Sulaymān (d. 767 CE), i.e. who lived closer to the time of Muhammad than any other scholar, | Early Tafsirs (commentaries on the Quran from Muslim Scholars) had no issue stating that the Quran supports a flat Earth cosmology. In fact the earliest surviving authentically attributed tafsir, Tafsir Muqātil ibn Sulaymān (d. 767 CE), i.e. who lived closer to the time of Muhammad than any other scholar, reports on verse 18:86 a view attributed to the companion Ibn Abbas that the sun is hotter when it rises than when it sets, which implies the existence of setting and rising places and therefore a flat earth. | ||
{{Quote|1=[https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=67&tSoraNo=18&tAyahNo=83&tDisplay=yes&UserProfile=0&LanguageId=1 Tafsir Muqātil ibn Sulaymān on Verses 18:83-86]|2={Until when he reached the setting of the sun, he found it setting in a spring of mud}, meaning hot and black. Ibn Abbas said: When the sun rises, it is hotter than when it sets.}} | {{Quote|1=[https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=67&tSoraNo=18&tAyahNo=83&tDisplay=yes&UserProfile=0&LanguageId=1 Tafsir Muqātil ibn Sulaymān on Verses 18:83-86]|2={Until when he reached the setting of the sun, he found it setting in a spring of mud}, meaning hot and black. Ibn Abbas said: When the sun rises, it is hotter than when it sets.}} | ||
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Al-Tabari (d. 923) in his ''History of the Prophets and Kings'' and al-Baydawi (d. 1286) in his tafsir mention the opinion that the sun has 360 springs into which it can set. A similar idea is found in the so-called pre-Islamic "Jahili" Arab poems. | Al-Tabari (d. 923) in his ''History of the Prophets and Kings'' and al-Baydawi (d. 1286) in his tafsir mention the opinion that the sun has 360 springs into which it can set. A similar idea is found in the so-called pre-Islamic "Jahili" Arab poems. | ||
As historian of science James Hamman notes, ''when the translation movement began in the late eighth century, the study of the Koran was already a mature discipline. And since the Koran was the product of a very different environment from multicultural Baghdad, its world picture didn’t cohere with the cosmology transmitted by the foreign sciences of Indian and Greek astronomy''.<ref>Hannam, James. ''The Globe: How the Earth Became Round'' (pp. 194-195). REAKTION BOOKS. 2023.</ref> | |||
===The sky as a dome above the Earth=== | ===The sky as a dome above the Earth=== | ||
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===The Earth on the back of the Islamic Whale=== | ===The Earth on the back of the Islamic Whale=== | ||
{{Main|The Islamic Whale}} | {{Main|The Islamic Whale}} | ||
Al-Tabari's tafsir regarding {{Quran|68|1}}, which mysteriously starts with the Arabic letter Nun, records, along with many other classical tafsirs and sahih narrations<ref>[https://tafsir.app/68/1 Tafsirs 68:1]</ref><ref>{{Citation|title=Islam & the whale that carries the Earth on its back|url=https://www.youtube.com/watch?v=GVhsVjXJzKM&ab_channel=TheMaskedArab|publisher=The Masked Arab|publication-date=February 25, 2016}}</ref><ref>{{Citation|url=https://answeringislamblog.wordpress.com/2016/10/19/muhammads-magical-mountain-one-whale-of-a-tale/|archiveurl=https://web.archive.org/web/20170701144708/https://answeringislamblog.wordpress.com/2016/10/19/muhammads-magical-mountain-one-whale-of-a-tale/|publisher=Answering Islam Blog|publication-date=October 19, 2016|chapter=Muhammad’s Magical Mountain: One Whale of a Tale!}}</ref><ref>{{Citation|author=Sam Shamoun|publisher=Answering Islam|url=https://www.answering-islam.org/Shamoun/whale_nun.htm|archiveurl=https://web.archive.org/web/20201112030934/https://www.answering-islam.org/Shamoun/whale_nun.htm|chapter=The Quran and the Shape of the Earth}}</ref>, that one of the interpretations among sahabah such as ibn 'Abbas was that the 'nun' is a whale on whose back the Earth is carried (other interpretations were that "Nun" is an inkwell or a name of Allah). While there may not have been a consensus on the existence of the whale, the plausibility and acceptability of the idea implies a flat Earth | Al-Tabari's tafsir regarding {{Quran|68|1}}, which mysteriously starts with the Arabic letter Nun, records, along with many other classical tafsirs and sahih narrations<ref>[https://tafsir.app/68/1 Tafsirs 68:1]</ref><ref>{{Citation|title=Islam & the whale that carries the Earth on its back|url=https://www.youtube.com/watch?v=GVhsVjXJzKM&ab_channel=TheMaskedArab|publisher=The Masked Arab|publication-date=February 25, 2016}}</ref><ref>{{Citation|url=https://answeringislamblog.wordpress.com/2016/10/19/muhammads-magical-mountain-one-whale-of-a-tale/|archiveurl=https://web.archive.org/web/20170701144708/https://answeringislamblog.wordpress.com/2016/10/19/muhammads-magical-mountain-one-whale-of-a-tale/|publisher=Answering Islam Blog|publication-date=October 19, 2016|chapter=Muhammad’s Magical Mountain: One Whale of a Tale!}}</ref><ref>{{Citation|author=Sam Shamoun|publisher=Answering Islam|url=https://www.answering-islam.org/Shamoun/whale_nun.htm|archiveurl=https://web.archive.org/web/20201112030934/https://www.answering-islam.org/Shamoun/whale_nun.htm|chapter=The Quran and the Shape of the Earth}}</ref>, that one of the interpretations among sahabah such as ibn 'Abbas was that the 'nun' is a whale on whose back the Earth is carried (other interpretations were that "Nun" is an inkwell or a name of Allah). While there may not have been a consensus on the existence of the whale, the plausibility and acceptability of the idea implies a flat Earth cosmography among early Muslims. | ||
=== Mount Qaf === | === Mount Qaf === | ||
Similarly Surah 50 begins with the Arabic letter Qaf, which Scott Noegel and Brannon Wheeler (2010) note many Muslim exegetes | Similarly Surah 50 begins with the Arabic letter Qaf, which Scott Noegel and Brannon Wheeler (2010) note many Muslim exegetes took to refer to [[W:Mount_Qaf|Mount Qaf]] ''as a “world mountain,” which surrounds the earth and holds up the sky, thus connecting the heavens and the earth.''<ref>Noegel, Scott B.; Wheeler, Brannon M.. ''The A to Z of Prophets in Islam and Judaism (The A to Z Guide Series Book 176).'' 2010. pp 68 (Kindle Edition pp. 148). See under a section titled "Cosmology and Cosmogony" pp. 67-68: | ||
''Much like the classical Greek conception, the earth or the middle realm of the cosmos is envisioned as a flat disc surrounded by the world ocean on all sides. The Quran describes the earth as flat and spread out (Q 71:19), wide and expansive (Q 29:56). There are points on the earth that serve as conduits or points of contact with the lower realms (pits, caves, water sources) and the upper realms (mountains, trees, high buildings). Muslim exegetes describe '''Mt. Qaf (Q 50:1)''' as a "world mountain," which surrounds the earth and holds up the sky, thus connecting the heavens and the earth.'' | ''Much like the classical Greek conception, the earth or the middle realm of the cosmos is envisioned as a flat disc surrounded by the world ocean on all sides. The Quran describes the earth as flat and spread out (Q 71:19), wide and expansive (Q 29:56). There are points on the earth that serve as conduits or points of contact with the lower realms (pits, caves, water sources) and the upper realms (mountains, trees, high buildings). Muslim exegetes describe '''Mt. Qaf (Q 50:1)''' as a "world mountain," which surrounds the earth and holds up the sky, thus connecting the heavens and the earth.''</ref> | ||
This view is found even in the earliest surviving Tafsir, that of Muqatil ibn Suliman (d. 767 CE)<ref>Muqatil ibn Suliman's tafsir on verses [https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=67&tSoraNo=50&tAyahNo=1&tDisplay=yes&UserProfile=0&LanguageId=1 50:1] and [https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=67&tSoraNo=18&tAyahNo=85&tDisplay=yes&UserProfile=0&LanguageId=1 18:86] (Arabic)</ref> as well as al-Tabari's<ref>Tafsir al-Tabari on verse [https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=67&tSoraNo=50&tAyahNo=1&tDisplay=yes&UserProfile=0&LanguageId=1 50:1] (Arabic)</ref> and others. This (a mountain that surrounds the world) is of course only possible on a flat Earth. It was even associated with the mythical city of “Jabalq,” allegedly to be located in the extreme east or west, at the edges of the earth.<ref>Noegel, Scott B.; Wheeler, Brannon M.. ''The A to Z of Prophets in Islam and Judaism (The A to Z Guide Series Book 176)''. 2010. (pp. 271-272). Scarecrow Press. Kindle Edition. | |||
''The Arab geographer Yaqut describes Qaf as a mountain that encompasses and encloses the earth. It is made out of blue or green crystal, and all mountains in the world are tributaries of Qaf. Mt. Qaf is associated with the city of “Jabalq,” which can be read also as “Mt. Qaf” [Ar. Jabal-Qaf] in Arabic. This city is supposed to be located in the extreme east or west, at the edges of the earth. Qaf is also linked to the mountain on which Adam was supposed to have stood and peered into heaven after his expulsion from the Garden of Eden.''</ref> | ''The Arab geographer Yaqut describes Qaf as a mountain that encompasses and encloses the earth. It is made out of blue or green crystal, and all mountains in the world are tributaries of Qaf. Mt. Qaf is associated with the city of “Jabalq,” which can be read also as “Mt. Qaf” [Ar. Jabal-Qaf] in Arabic. This city is supposed to be located in the extreme east or west, at the edges of the earth. Qaf is also linked to the mountain on which Adam was supposed to have stood and peered into heaven after his expulsion from the Garden of Eden.''</ref> | ||
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===Ibn Taymiyyah (d.1328)=== | ===Ibn Taymiyyah (d.1328)=== | ||
In one oft-cited work<ref name="IslamQAarticle"></ref>, [[Ibn Taymiyyah]] (d. 728 AH / 1328 CE) references Abu’l-Husayn Ahmad ibn Ja‘far ibn al Munadi as saying that the scholars from the second level of the companions of Imam Ahmad (d. 241 AH / 855 CE) – i.e. the early Hanbalis – maintained there was consensus among the scholars that both heaven and Earth are balls, | In one oft-cited work<ref name="IslamQAarticle"></ref>, [[Ibn Taymiyyah]] (d. 728 AH / 1328 CE) references Abu’l-Husayn Ahmad ibn Ja‘far ibn al Munadi as saying that the scholars from the second level of the companions of Imam Ahmad (d. 241 AH / 855 CE) – i.e. the early Hanbalis – maintained that there was consensus among the scholars that both heaven and Earth are balls, giving astronomical reasoning for both. However, it has in fact been established that this refers to a consensus among scholars of astronomy and geography, as almost identical wording appears in Muslim astronomical works by Ahmad ibn Rustah (d. 913) and Ibn Kathīr al-Farghānī (d. 861) to describe the agreement and reasoning among astronomical scholars, not the agreement of Muslim scholars in general. [https://www.reddit.com/r/AcademicQuran/comments/1l4qi4b/reexamining_the_origins_of_ibn_almunadis_quote_on/ See here] ([https://web.archive.org/web/20250606223527/https://www.reddit.com/r/AcademicQuran/comments/1l4qi4b/reexamining_the_origins_of_ibn_almunadis_quote_on/ archive]). | ||
Moreover, this evidence does not help determine earlier beliefs, since from the 8th century CE onwards, Muslims were using Greek astronomical scholarship, which had already come to learn of the Earth's spherical form (see above). | |||
In another instance<ref>For the full chapter in Arabic see [https://ar.wikisource.org/wiki/مجموع_الفتاوى/المجلد_السادس/سئل_عن_رجلين_تنازعا_في_كيفية_السماء_والأرض Wikisource.org], and for someone's English translation for most of the relevant parts see [http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=1859 Salafitalk forum]</ref>, Ibn Taymiyyah, answering a question about the shape of the heavens and Earth, cites Abu’l-Husayn Ahmad ibn Ja‘far ibn al Munadi (a second time), Abu’l-Faraj ibn al-Jawzi (d. 597 AH / 1201 CE), and Ibn Hazm (d. 456 AH / 1064 CE) as saying that there is a consensus that the heavens are round. In this instance, Ibn Taymiyyah makes no mention of the shape of the Earth. He further mentions that these authorities have provided evidence for the shape of the heavens from the Qur'an, sunnah, and narrations from the companions (sahabah) and second generation. | In another instance<ref>For the full chapter in Arabic see [https://ar.wikisource.org/wiki/مجموع_الفتاوى/المجلد_السادس/سئل_عن_رجلين_تنازعا_في_كيفية_السماء_والأرض Wikisource.org], and for someone's English translation for most of the relevant parts see [http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=1859 Salafitalk forum]</ref>, Ibn Taymiyyah, answering a question about the shape of the heavens and Earth, cites Abu’l-Husayn Ahmad ibn Ja‘far ibn al Munadi (a second time), Abu’l-Faraj ibn al-Jawzi (d. 597 AH / 1201 CE), and Ibn Hazm (d. 456 AH / 1064 CE) as saying that there is a consensus that the heavens are round. In this instance, Ibn Taymiyyah makes no mention of the shape of the Earth. He further mentions that these authorities have provided evidence for the shape of the heavens from the Qur'an, sunnah, and narrations from the companions (sahabah) and second generation. | ||
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Ibn Taymiyyah proceeds to directly give this evidence for the round shapes of the heavens from the Qur'an, sunnah, and narrations from the early Muslims. Here, he argues that a round heavens and Earth is supported by what specialists on tafsir and language have said about certain words in the Qur'an. | Ibn Taymiyyah proceeds to directly give this evidence for the round shapes of the heavens from the Qur'an, sunnah, and narrations from the early Muslims. Here, he argues that a round heavens and Earth is supported by what specialists on tafsir and language have said about certain words in the Qur'an. | ||
The Qur'an verses cited by Ibn Taymiyyah in support of the round shape of the heavens are {{Quran|21|33}}, {{Quran|36|40}}, {{Quran|39|5}}, and {{Quran|67|5}}). These evidences are, however, indirect, and rely on what Ibn Taymiyyah and those he references argue is implied by their extrapolations on the | The Qur'an verses cited by Ibn Taymiyyah in support of the round shape of the heavens are {{Quran|21|33}}, {{Quran|36|40}}, {{Quran|39|5}}, and {{Quran|67|5}}). These evidences are, however, indirect, and rely on what Ibn Taymiyyah and those he references argue is implied by their extrapolations on the linguistic nuances of the verses discussed. The solitary piece of direct evidence that Ibn Taymiyyah brings from the companions about the round shape of the heavens is a narration where Ibn 'Abbas and others comment on {{Quran|36|40}}, which describes the heavenly bodies [[Geocentrism and the Quran|swimming in a falak]] (rounded course): | ||
{{Quote|1=[https://tafsir.app/ibn-katheer/36/40 Ibn Kathir 36:40]; see also: [https://tafsir.app/tabari/36/40 al-Tabari 36:40]|2=فِي فَلْكَة كَفَلْكَةِ الْمِغْزَل | {{Quote|1=[https://tafsir.app/ibn-katheer/36/40 Ibn Kathir 36:40]; see also: [https://tafsir.app/tabari/36/40 al-Tabari 36:40]|2=فِي فَلْكَة كَفَلْكَةِ الْمِغْزَل | ||
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===Ibn Kathir (d. 1373)=== | ===Ibn Kathir (d. 1373)=== | ||
Ibn Kathir says the heavens are a dome or roof or like the floors of a building over the Earth which is its foundation in his tafsir for verses [http://m.qtafsir.com/Surah-Al-Baqara/The-Beginning-of-the-Creation 2:29], [http://m.qtafsir.com/Surah-Ar-Rad/Clarifying-Allahs-Perfect-Abi--- 13:2], [http://m.qtafsir.com/Surah-Al-Anbiya/In-everything-there-is-a-Sign---- 21:32], [http://m.qtafsir.com/Surah-Ya-Seen/Among-the-Signs-of-the-Might-a--- 36:38], and [http://m.qtafsir.com/Surah-Fussilat/Some-Details-of-the-Creation-o--- 41:9-12]. It is also clear like those before him he is directly aware of astronomers theories. | Ibn Kathir says the heavens are a dome or roof or like the floors of a building over the Earth which is its foundation in his tafsir for verses [http://m.qtafsir.com/Surah-Al-Baqara/The-Beginning-of-the-Creation 2:29], [http://m.qtafsir.com/Surah-Ar-Rad/Clarifying-Allahs-Perfect-Abi--- 13:2], [http://m.qtafsir.com/Surah-Al-Anbiya/In-everything-there-is-a-Sign---- 21:32], [http://m.qtafsir.com/Surah-Ya-Seen/Among-the-Signs-of-the-Might-a--- 36:38], and [http://m.qtafsir.com/Surah-Fussilat/Some-Details-of-the-Creation-o--- 41:9-12]. It is also clear that like those before him, he is directly aware of astronomers' theories. | ||
{{Quote|[https://quranx.com/Tafsir/Kathir/36.37 Tafsir Ibn Kathir for Quran 36:38]|(on its fixed course for a term (appointed). ) (The first view) is that it refers to its fixed course of location, which is beneath the Throne, beyond the earth in that direction. Wherever it goes, it is beneath the Throne, it and all of creation, <b>because the Throne is the roof of creation and it is not a sphere as many astronomers claim.</b> Rather it is a dome supported by legs or pillars, carried by the angels, and it is above the universe, above the heads of people. When the sun is at its zenith at noon, it is in its closest position to Throne, and when it runs in its fourth orbit at the opposite point to its zenith, at midnight, it is in its furthest position ...}} | {{Quote|[https://quranx.com/Tafsir/Kathir/36.37 Tafsir Ibn Kathir for Quran 36:38]|(on its fixed course for a term (appointed). ) (The first view) is that it refers to its fixed course of location, which is beneath the Throne, beyond the earth in that direction. Wherever it goes, it is beneath the Throne, it and all of creation, <b>because the Throne is the roof of creation and it is not a sphere as many astronomers claim.</b> Rather it is a dome supported by legs or pillars, carried by the angels, and it is above the universe, above the heads of people. When the sun is at its zenith at noon, it is in its closest position to Throne, and when it runs in its fourth orbit at the opposite point to its zenith, at midnight, it is in its furthest position ...}} | ||
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===Others=== | ===Others=== | ||
Many further examples of scholars expressing a flat earth interpretation of the Quran are collated in [https://theislamissue.wordpress.com/2019/03/22/scholarly-consensus-of-a-round-earth/ another article.] One can see that all early mufassirūn (Quranic scholars who wrote commentaries/tafsirs | Many further examples of scholars expressing a flat earth interpretation of the Quran are collated in [https://theislamissue.wordpress.com/2019/03/22/scholarly-consensus-of-a-round-earth/ another article.] One can see that all early mufassirūn (Quranic scholars who wrote commentaries/tafsirs, which can be viewed directly on [https://www.altafsir.com/ tafsir.com]) who commented on the relevant verses took the view the Qur'an was describing a flat earth. | ||
These interpretations contrast with claims of an Islamic scholarly consensus for a round earth. As Dr Omar Anchassi says '<nowiki/>''It is clear that the Aristotelian-Ptolemaic vision of the cosmos remained contested by theologians of all stripes to the end of the fifth/eleventh century''<nowiki/>'<ref>''[https://www.academia.edu/93485940/Against_Ptolemy_Cosmography_in_Early_Kal%C4%81m_2022_ Against Ptolemy? Cosmography in Early Kalām (2022).]'' Omar Anchassi. ''Journal of the American Oriental Society'', ''142''(4), 851–881. <nowiki>https://doi.org/10.7817/jaos.142.4.2022.ar033</nowiki></ref> in his article '''[https://doi.org/10.7817/jaos.142.4.2022.ar033 Against Ptolemy? Cosmography in Early Kalām]''<nowiki/>' (2022). | These interpretations contrast with claims of an Islamic scholarly consensus for a round earth. As Dr Omar Anchassi says '<nowiki/>''It is clear that the Aristotelian-Ptolemaic vision of the cosmos remained contested by theologians of all stripes to the end of the fifth/eleventh century''<nowiki/>'<ref>''[https://www.academia.edu/93485940/Against_Ptolemy_Cosmography_in_Early_Kal%C4%81m_2022_ Against Ptolemy? Cosmography in Early Kalām (2022).]'' Omar Anchassi. ''Journal of the American Oriental Society'', ''142''(4), 851–881. <nowiki>https://doi.org/10.7817/jaos.142.4.2022.ar033</nowiki></ref> in his article '''[https://doi.org/10.7817/jaos.142.4.2022.ar033 Against Ptolemy? Cosmography in Early Kalām]''<nowiki/>' (2022). | ||
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Seest thou not that Allah merges Night into Day and he merges Day into Night; that He has subjected the sun, and the moon (to his Law), each running its course for a term appointed; and that Allah is well-acquainted with all that ye do?}}Today, it is sometimes advanced that the word "Merging" here means that the night slowly and gradually changes to day and vice versa. This phenomenon, it is then argued, can only take place if the earth is spherical. If the earth was flat, there would have been a sudden change from night to day and from day to night. | Seest thou not that Allah merges Night into Day and he merges Day into Night; that He has subjected the sun, and the moon (to his Law), each running its course for a term appointed; and that Allah is well-acquainted with all that ye do?}}Today, it is sometimes advanced that the word "Merging" here means that the night slowly and gradually changes to day and vice versa. This phenomenon, it is then argued, can only take place if the earth is spherical. If the earth was flat, there would have been a sudden change from night to day and from day to night. | ||
However, every person who ever | However, every person who has ever seen the sun setting and rising, including those who believed in a flat Earth, understood that the transition from day to night and vice versa was a gradual and not sudden one. Therefore, such an argument fails to demonstrate anything about the author's belief about the shape of the Earth. | ||
====39:5 - night and day wrapped over each other==== | ====39:5 - night and day wrapped over each other==== | ||
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The shape of the ''madaahi'', whether in the form of a stone or some other object, is said to be like a "small round cake of bread" or a "قرصة".<ref name=":0" /> Such cakes of bread are defined as being "very small", "of a round, flattened form", like the apparent "disk of the sun"<ref>{{Citation|title=Lane's Lexicon|page=2572|chapter=قرض|url=http://ejtaal.net/aa/#hw4=h898,ll=2609,ls=h8,la=h3587,sg=h848,ha=h610,br=h777,pr=h126,aan=h519,mgf=h722,vi=h296,kz=h2114,mr=h532,mn=h1107,uqw=h1300,umr=h875,ums=h734,umj=h652,ulq=h1407,uqa=h345,uqq=h305,bdw=h711,amr=h517,asb=h787,auh=h1286,dhq=h452,mht=h732,msb=h197,tla=h84,amj=h640,ens=h1,mis=h633}}</ref>, and, on the whole, far more similar in shape to discs or extremely-oblate spheroids than they are to the only very slightly oblate Earth. | The shape of the ''madaahi'', whether in the form of a stone or some other object, is said to be like a "small round cake of bread" or a "قرصة".<ref name=":0" /> Such cakes of bread are defined as being "very small", "of a round, flattened form", like the apparent "disk of the sun"<ref>{{Citation|title=Lane's Lexicon|page=2572|chapter=قرض|url=http://ejtaal.net/aa/#hw4=h898,ll=2609,ls=h8,la=h3587,sg=h848,ha=h610,br=h777,pr=h126,aan=h519,mgf=h722,vi=h296,kz=h2114,mr=h532,mn=h1107,uqw=h1300,umr=h875,ums=h734,umj=h652,ulq=h1407,uqa=h345,uqq=h305,bdw=h711,amr=h517,asb=h787,auh=h1286,dhq=h452,mht=h732,msb=h197,tla=h84,amj=h640,ens=h1,mis=h633}}</ref>, and, on the whole, far more similar in shape to discs or extremely-oblate spheroids than they are to the only very slightly oblate Earth. | ||
===Qur'an 55:33 - ''aqṭāri'' (regions of the heavens and earth, said to mean diameters)=== | |||
Verse 55:33 asserts that men and Jinn may not pass beyond the heavens and earth without Allah's authority. It contains a word typically translated as "regions" or "zones". This aligns with late antique notions of a heavenly firmament, including other Quranic verses which for example describe the heaven as a guarded ceiling ({{Quran|21|32}}) or include imagery of a stairway to heaven ({{Quran|6|35}}). | |||
{{Quote|{{Quran|55|33}}|O company of jinn and mankind, if you are able to pass beyond the regions of the heavens and the earth, then pass. You will not pass except by authority [from Allah].}} | |||
In modern times, some Islamic websites have claimed that the word here translated "regions" actually means "diameters" in this verse, supposedly implying a spherical earth (not to mention spherical heavens). However, critics have pointed out that this claim is based on a post-classical definition. Even without the anachronism, "diameters" would just as well refer to the furthest reaches of a flat Earth and heavenly dome. | |||
The word in Q 55:33 [https://quranx.com/Analysis/55.33#word_9 is the plural noun aqṭāri] (with a genitive 'i' suffix). The same word (with possessive suffix) appears as aqṭārihā in {{Quran|33|14}}, "If the enemy had entered from all sides". Lane's lexicon says it means a side, part, portion, quarter, tract, or region of the heavens and earth. Another meaning was the diameter of a circle, but Lane notes that this post-dates the start of the classical period. | |||
{{Quote|Lane's Lexicon on aqṭār <ref>aqṭār أَقْطَارٌ - [https://www.studyquran.org/LaneLexicon/Volume7/00000070.pdf Lane's Lexicon page 2542] and [https://www.studyquran.org/LaneLexicon/Volume7/00000071.pdf 2543]</ref>|قُطْرٌ '''A side, part, portion, quarter, tract, or region, (S, Msb, K,) of the heavens, and of the earth;''' (TA;) as also قُتْرٌ (S, K, art. قتر,) and قُتُرٌ: (K, ibid.) either side of a man: '''pl. أَقْطَارٌ.''' (S, Msb, K.) You say أَلْقَاهُ على احد قُطْرَيْهِ He threw him down on one of his sides. (S, * Msb, * K, * TA.) And لَا أَدْرِى عَلَى أَىِّ قُطْرَيْهِ يَقَعُ [I know not on which of his two sides he will fall; i. e., what will be his final state]. (JK.) and the pl. signifies The outer parts or regions (نَوَاحٍ) of a horse, and of a camel: the prominent parts of a horse, such as the withers (الكَاثِبَة) and the rump: the prominent parts of the upper portions of a camel, and of a mountain. (TA.) قُطْرُ دَائِرَةٍ '''[The diameter of a circle;]''' a straight line extending from one side of a circle to the other side so that its middle falls upon the centre (KT.) '''[But this is app. post-classical.]'''}} | |||
===Plate tectonics=== | ===Plate tectonics=== | ||