Cosmology of the Quran: Difference between revisions

==Cosmology of the Quran==

Any accounting of the cosmology of the Qur'an must begin with the fact that the Islamic universe is extremely simple. It consists entirely of three components: "the heavens and the earth, and all that is between them" (see for example {{Quran|50|38}}), the latter of which contains such things as clouds ({{Quran|2|164}}) and birds ({{Quran|24|41}}). More often, just the heavens and earth are shorthand for the entirety of creation.

{{Quote|{{Quran|2|29}}|He it is Who created for you all that is in the earth. Then turned He to the heaven, and fashioned it as seven heavens. And He is knower of all things.}}

Tabataba'i and Mirsadri note 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>Mohammad Ali Tabatabaʾi and Saida Mirsadri, ''The Qurʾānic Cosmology, as an Identity in Itself'' p. 211</ref> Meanwhile, certain Christian scholars of the 6th century influenced by the ancient Greeks, in dispute with their counterparts in the east, believed in its sphericity, as noted by van Bladel<ref>Van Bladel, Kevin, ''Heavenly cords and prophetic authority in the Qur’an and its Late Antique context'' pp. 224-226</ref>). Damien Janos in another paper on Qur'anic cosmography has similarly noted that while the exact shape of its boundaries are not described, "what is clear is that the Qurʾān and the early Muslim tradition do not uphold the conception of a spherical earth and a spherical universe. This was a view that later prevailed in the learned circles of Muslim society as a result of the infiltration of Ptolemaic astronomy".<ref>{{citation |last1=Janos |first1=Damien |date=2012 |title=Qurʾānic cosmography in its historical perspective: some notes on the formation of a religious wordview |journal=Religion |volume=42 |issue=2 |pages=215-231}} See pp. 217-218</ref>

{{Quote|{{Quran|18|60}}|And [mention] when Moses said to his servant, "I will not cease [traveling] until I reach the junction of the two seas or continue for a long period."}}

====The shape of the heavens====

[[File:QuranicCosmographyTabatabaiMirsadri.jpg|right|thumb|175px|Illustration of Qur'anic cosmography based on the analysis of Tabataba'i and Mirsadri. Their own copyrighted illustration is available in their paper<ref>Tabataba'i and Mirsadri, ''The Qurʾānic Cosmology, as an Identity in Itself'' pp. 217</ref> The shape of the heavens in the Qur'an is uncertain.]]

{{Quote|{{Quran-range|71|15|16}}|See ye not how Allah has created the seven heavens one above another, And made the moon a light in their midst, and made the sun as a (Glorious) Lamp?}}

Tabataba'i and Mirsadri notice that, as with other ancient cosmologies, the Qur'anic sky/heaven is a solid object.<ref>Ibid. p. 209</ref> Unlike with the heavenly pillars in the Bible, the Qur'anic heavens are raised up by invisible pillars<ref>Ibid. pp. 216 and 220</ref> (see also {{Quran|31|10}}; Ibn Kathir in his tafsir notes two views on what is a somewhat ambiguous phrasing, as though the author was hedging his bets: "'there are pillars, but you cannot see them,' according to Ibn `Abbas, Mujahid, Al-Hasan, Qatadah, and several other scholars. Iyas bin Mu`awiyah said, 'The heaven is like a dome over the earth, meaning, without pillars.'"<ref>[http://m.qtafsir.com/Surah-Ar-Rad/Clarifying-Allahs-Perfect-Abi--- (English) Tafsir of Ibn Kathir for verse 13:2]<BR>[https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=7&tSoraNo=13&tAyahNo=2&tDisplay=yes&Page=2&Size=1&LanguageId=1 (Arabic) Tafsir of Ibn Kathir for verse 13:2]</ref>).

Each of the seven heavens is populated by multiple angels and a few other folks as well. These heavens are entered through doors in the solid domes, each with an angelic guard and each populated by a resident prophet. For example, immediately above the dome of the first heaven is where Muhammad met Adam, and discovered (in the absence of true geographic knowledge) the sources of the Tigris and Euphrates rivers. The second heaven is the home of the Prophet Idris. Aaron is in the fourth heaven, Abraham the sixth, and Moses the seventh.

The stars are inside the closest heaven, as the Qur'an is quite explicit on this point.

{{Quote|{{Quran|18|90}}|Until, when he came to the rising of the sun, he found it rising on a people for whom We had provided no covering protection against the sun.}}

The Qur'an demonstrates no understanding whatsoever of eclipses. Perhaps this is understandable. The hadith claim that Muhammad only experienced one solar eclipse during his lifetime, an experience which frightened him into a spectacular act of piety. But the Qur'an only makes a single reference to eclipses, and that is a lunar eclipse that will take place at the end of the world.

The “uniting” of the sun and the moon not only demonstrate a singular instance when they do “catch up” with each other, but suggests that its author assumed the common perception that the sun and moon are of comparable size and distance.  

It is not obvious from the [[Mistranslations of Islamic Scripture (English)|translations]] of the Qur'an that the authors of the Qur'an actually distinguished between stars and planets, as the same word is often translated to mean either. But as ancient peoples generally knew that planets were different from ordinary stars (they moved) it is a safe assumption that the earliest Muslims were equally aware.

{{Quote|{{Quran-range|72|8|9}}|And we have sought [to reach] the heaven but found it filled with powerful guards and burning flames. And we used to sit therein in positions for hearing, but whoever listens now will find a burning flame lying in wait for him.}}

Tabataba'i and Mirsadri note that Allah seems to reside in the Qur'anic heaven, while his footstool (kursi) extends over the heavens and earth and his throne (arshi) is carried by angels ({{Quran|39|75}} and {{Quran|40|7}}). This is very much similar to the Judeo-Christian view.<ref>Mohammad Ali Tabatabaʾi and Saida Mirsadri, ''The Qurʾānic Cosmology, as an Identity in Itself'' pp. 208-210</ref>

{{Quote|{{Quran|40|7}}|Those who bear the Throne, and all who are round about it, hymn the praises of their Lord [...]}}

Tabataba'i and Mirsadri observe that for the Qur'an, there is almost no reference to what is beneath the earth, except as no more than a geographic location. There is no concept of an underworld, unlike Mesopotamian mythologies, as well as those of Egypt and Greece.<ref>Mohammad Ali Tabatabaʾi and Saida Mirsadri, ''The Qurʾānic Cosmology, as an Identity in Itself'' p. 212</ref>

And so, we have the Islamic Universe in completion.

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*[[Cosmology]]

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