Islamic Views on the Shape of the Earth: Difference between revisions

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Ptolemy’s ''Almagest'', written in the mid 2nd century CE, was translated into Arabic in the 9<sup>th</sup> century CE after the Qur’an had been completed and [[Textual History of the Qur'an|standardized]]. Ptolemy recorded in book five of the ''Almagest'' the discovery of Hipparchus, and of Aristarchus before him, that the sun is much larger than the earth and much more distant than the moon, as well as the Aristotelian view which maintains that the Earth is spherical and that the heavens are celestial spheres.<ref>{{citation| chapter=Ptolemy and his Greek predecessors| title=Astronomy before the Telescope| first=G. J.| last=Toomer| location=New York| publisher=St. Martin's Press| year=1996| url=https://www.worldcat.org/title/astronomy-before-the-telescope/oclc/36922915| archiveurl=https://web.archive.org/web/20171215163704/https://www.worldcat.org/title/astronomy-before-the-telescope/oclc/36922915| editor-last=Walker| editor-first=Christopher| ISBN=9780312154073|page=86}}</ref>
Ptolemy’s ''Almagest'', written in the mid 2nd century CE, was translated into Arabic in the 9<sup>th</sup> century CE after the Qur’an had been completed and [[Textual History of the Qur'an|standardized]]. Ptolemy recorded in book five of the ''Almagest'' the discovery of Hipparchus, and of Aristarchus before him, that the sun is much larger than the earth and much more distant than the moon, as well as the Aristotelian view which maintains that the Earth is spherical and that the heavens are celestial spheres.<ref>{{citation| chapter=Ptolemy and his Greek predecessors| title=Astronomy before the Telescope| first=G. J.| last=Toomer| location=New York| publisher=St. Martin's Press| year=1996| url=https://www.worldcat.org/title/astronomy-before-the-telescope/oclc/36922915| archiveurl=https://web.archive.org/web/20171215163704/https://www.worldcat.org/title/astronomy-before-the-telescope/oclc/36922915| editor-last=Walker| editor-first=Christopher| ISBN=9780312154073|page=86}}</ref>


Professor Kevin Van Bladel, Professor of Near Eastern Languages & Civilizations at Yale University<ref>{{cite web| url=https://nelc.yale.edu/people/kevin-van-bladel| title=Kevin van Bladel| author=| publisher=Yale University| date=| archiveurl=http://www.webcitation.org/query?url=http://articles.latimes.com/2008/jun/29/world/fg-abortion29&date=2011-09-17 | deadurl=no| accessdate=December 11, 2020| quote=Kevin T. van Bladel is a philologist and historian studying texts and societies of the Near East of the period 200-1200 with special attention to the history of scholarship, the transition from Persian to Arab rule, and historical sociolinguistics. His research focuses on the interaction of different language communities and the translation of learned traditions between Arabic, Iranian languages, Aramaic, Greek, and Sanskrit.}}</ref>, writes:
Kevin Van Bladel, Professor of Near Eastern Languages & Civilizations at Yale University<ref>{{cite web| url=https://nelc.yale.edu/people/kevin-van-bladel| title=Kevin van Bladel| author=| publisher=Yale University| date=| archiveurl=http://www.webcitation.org/query?url=http://articles.latimes.com/2008/jun/29/world/fg-abortion29&date=2011-09-17 | deadurl=no| accessdate=December 11, 2020| quote=Kevin T. van Bladel is a philologist and historian studying texts and societies of the Near East of the period 200-1200 with special attention to the history of scholarship, the transition from Persian to Arab rule, and historical sociolinguistics. His research focuses on the interaction of different language communities and the translation of learned traditions between Arabic, Iranian languages, Aramaic, Greek, and Sanskrit.}}</ref>, writes:


{{Quote|{{citation | last = Van Bladel| first =Kevin| title=Heavenly cords and prophetic authority in the Quran and its Late Antique context| date=July 11th, 2007| publisher=Cambridge University Press| periodical=Bulletin of the School of Oriental and African Studies| volume=70| issue=2| pages=223-246, p. 241| url=https://www.cambridge.org/core/journals/bulletin-of-the-school-of-oriental-and-african-studies/article/abs/heavenly-cords-and-prophetic-authority-in-the-quran-and-its-late-antique-context/DDF890784AD2034CAE98DC46561204F5| archiveurl=https://web.archive.org/web/20201226172221if_/https://www.cambridge.org/core/journals/bulletin-of-the-school-of-oriental-and-african-studies/article/abs/heavenly-cords-and-prophetic-authority-in-the-quran-and-its-late-antique-context/DDF890784AD2034CAE98DC46561204F5}}|When the worldview of educated Muslims after the establishment of the Arab Empire came to incorporate principles of astrology including the geocentric, spherical, Aristotelian-Ptolemaic world picture – particularly after the advent of the ‘Abbāsid dynasty in 750 – the meaning of these passages came to be interpreted in later Islamic tradition not according to the biblical-quranic cosmology, which became obsolete, but according to the Ptolemaic model, according to which the Quran itself came to be interpreted.}}
{{Quote|{{citation | last = Van Bladel| first =Kevin| title=Heavenly cords and prophetic authority in the Quran and its Late Antique context| date=July 11th, 2007| publisher=Cambridge University Press| periodical=Bulletin of the School of Oriental and African Studies| volume=70| issue=2| pages=223-246, p. 241| url=https://www.cambridge.org/core/journals/bulletin-of-the-school-of-oriental-and-african-studies/article/abs/heavenly-cords-and-prophetic-authority-in-the-quran-and-its-late-antique-context/DDF890784AD2034CAE98DC46561204F5| archiveurl=https://web.archive.org/web/20201226172221if_/https://www.cambridge.org/core/journals/bulletin-of-the-school-of-oriental-and-african-studies/article/abs/heavenly-cords-and-prophetic-authority-in-the-quran-and-its-late-antique-context/DDF890784AD2034CAE98DC46561204F5}}|When the worldview of educated Muslims after the establishment of the Arab Empire came to incorporate principles of astrology including the geocentric, spherical, Aristotelian-Ptolemaic world picture – particularly after the advent of the ‘Abbāsid dynasty in 750 – the meaning of these passages came to be interpreted in later Islamic tradition not according to the biblical-quranic cosmology, which became obsolete, but according to the Ptolemaic model, according to which the Quran itself came to be interpreted.}}
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'''And Allah has made the earth for you as a carpet (spread out),''' }}
'''And Allah has made the earth for you as a carpet (spread out),''' }}
بِسَاطًا = bisaatan = A thing that is spread or spread out or forth, and particularly a carpet (from the same root we also have بَسَاطٌ = bisaatun = Land, expanded and even; and wide or spacious)
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>
<ref>بِسَاطًا bisaatan - [http://www.studyquran.org/LaneLexicon/Volume1/00000241.pdf Lane's Lexicon] page 204</ref>


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'''He spread it out''' and when He saw that it was settled upon the waters, He fixed the mountains upon it}}
'''He spread it out''' and when He saw that it was settled upon the waters, He fixed the mountains upon it}}


For further discussion of this word and of modern claims attempting to associate it with the shape of eggs, see the [[Islamic_Views_on_the_Shape_of_the_Earth#Qur'an 79:30 - ''daha'' ("spread out", said to mean "ostrich egg")|dedicated section below]].
For further discussion of this word and of modern claims attempting to associate it with the shape of eggs, see the [[Islamic_Views_on_the_Shape_of_the_Earth#Qur.27an_79:30_-_daha_.28.22spread_out.22.2C_said_to_mean_.22ostrich_egg.22.29|dedicated section below]].


===Qur'an 88:20 - ''sutihat'' ("spread out flat")===
===Qur'an 88:20 - ''sutihat'' ("spread out flat")===
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Since explicit cosmological descriptions are uncommon in societies with a uniform and common cosmology (due to the simple fact that no one needs state that which everyone knows), otherwise unrelated descriptions of phenomenon occurring within the confines of a given society's cosmology can often serve as the strongest evidence of their cosmological beliefs.<ref>{{Cite book|author=Eustace M. Tillyard|title=The Elizabethan World Picture: A Study of the Idea of Order in the Age of Shakespeare, Donne and Milton|isbn=978-0394701622|publisher=Vintage|publication-date=1959}}</ref>
Since explicit cosmological descriptions are uncommon in societies with a uniform and common cosmology (due to the simple fact that no one needs state that which everyone knows), otherwise unrelated descriptions of phenomenon occurring within the confines of a given society's cosmology can often serve as the strongest evidence of their cosmological beliefs.<ref>{{Cite book|author=Eustace M. Tillyard|title=The Elizabethan World Picture: A Study of the Idea of Order in the Age of Shakespeare, Donne and Milton|isbn=978-0394701622|publisher=Vintage|publication-date=1959}}</ref>


===Qur'an 18:86 - setting and rising places of the sun===
===Qur'an 18:86 and 18:90 - setting and rising places of the sun===
{{Main|Dhul-Qarnayn and the Sun Setting in a Muddy Spring - Part One}}{{Quote|{{Quran|18|86}}| حتى اذا بلغ مغرب الشمس وجدها تغرب في عين حمئة ووجد عندها قوما قلنا ياذا القرنين اما ان تعذب واما ان تتخذ فيهم حسنا  
{{Main|Dhul-Qarnayn and the Sun Setting in a Muddy Spring - Part One}}{{Quote|{{Quran|18|86}}| حتى اذا بلغ مغرب الشمس وجدها تغرب في عين حمئة ووجد عندها قوما قلنا ياذا القرنين اما ان تعذب واما ان تتخذ فيهم حسنا  


Hatta itha balagha maghriba alshshamsi wajadaha taghrubu fee AAaynin hami-atin wawajada AAindaha qawman qulna ya tha alqarnayni imma an tuAAaththiba wa-imma an tattakhitha feehim husnan
Hatta itha balagha maghriba alshshamsi wajadaha taghrubu fee AAaynin hami-atin wawajada AAindaha qawman qulna ya tha alqarnayni imma an tuAAaththiba wa-imma an tattakhitha feehim husnan


Till, when he reached the setting-place of the sun, he found it setting in a muddy spring, and found a people thereabout. We said: O Dhu'l-Qarneyn! Either punish or show them kindness.}}A flat conception of the Earth is the only sort that permits the setting of the sun in a spring of water. Contemporary 7th-century Arabic and Syriac poems of the same legend suggest that early Muslims understood the story literally, for while other parts of the legend were edited or removed to conform to the early Muslims' religious outlook before being introduced to the Qur'an, the idea that the Sun could set into a spring of water located somewhere in the "Western" part of the world was allowed to remain.
Till, when he reached the setting-place of the sun, he found it setting in a muddy spring, and found a people thereabout. We said: O Dhu'l-Qarneyn! Either punish or show them kindness.}}
{{Quote|{{Quran|18|90}}| حَتَّىٰٓ إِذَا بَلَغَ مَطْلِعَ ٱلشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍ لَّمْ نَجْعَل لَّهُم مِّن دُونِهَا سِتْرًا
 
Hatta itha balagha matliAAa alshshamsi wajadaha tatluAAu AAala qawmin lam najAAal lahum min dooniha sitran
 
Till, when he reached the rising-place of the sun, he found it rising on a people for whom We had appointed no shelter therefrom.}}
A flat conception of the Earth is the only sort that permits the setting and rising places of the sun to be visited. Contemporary 7th-century Arabic and Syriac poems telling the same legend suggest that early Muslims understood the story literally, as do early tafsirs and narrations therein (see main article).


===Qur'an 2:187 and 17:78 - fasting and prayer times===
===Qur'an 2:187 and 17:78 - fasting and prayer times===
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I was sitting behind the Messenger of Allah (ﷺ) who was riding a donkey while the sun was setting. He asked: Do you know where this sets? I replied: Allah and his Apostle know best. He said: It sets in a spring of warm water (Hamiyah).}}
I was sitting behind the Messenger of Allah (ﷺ) who was riding a donkey while the sun was setting. He asked: Do you know where this sets? I replied: Allah and his Apostle know best. He said: It sets in a spring of warm water (Hamiyah).}}


A similar, more elaborate hadith in Sahih Muslim describes a cycle in which Allah instructs the sun to go and rise "from its rising place" (min matli'iha مَطْلِعِهَا - this word also occurs as matli'a ash shamsi "the rising place of the sun" in {{Quran|18|90}}). One day, it will instead be told to go and rise "from the place of your setting" (min maghribiki مِنْ مَغْرِبِكِ), so it goes and rises "from the place of its setting" (min maghribiha مِنْ مَغْرِبِهَا ). The latter phrase also appears in all the simpler narrations of this hadith despite often being mistranslated as "in the west".<ref>Muhsin Khan is particularly guilty of this in his translation of Sahih Bukhari. Compare with min al maghribi in {{Quran|2|258}} which does mean "from the west".</ref> The sun is commanded to go to some particular place. The words "matli'" and "maghrib", when juxtaposed, refer to a "rising place" and "setting place", while the words "al mashriq" and "al maghrib", when juxtaposed, refer more generically to "the east" and "the west", although some English translations attempt to obscure this detail. The use of the words "matli'iha" and "maghribiha" in reference to specific locations as opposed to general directions is further confirmed by the lack of the definite article (al-) and usage of possessive pronouns (-ha) which make these "the sun's matli'" and "the sun's maghrib" - if the narration were referring to the "east" and "west" generically, the hadith would not refer to "the sun's east" and "the sun's west".  
A similar, more elaborate hadith in Sahih Muslim (shown below) describes a cycle in which Allah instructs the sun to go and rise "from its rising place" (min matli'iha مَطْلِعِهَا - this word also occurs as matli'a ash shamsi "the rising place of the sun" in {{Quran|18|90}}). One day, it will instead be told to go and rise "from the place of your setting" (min maghribiki مِنْ مَغْرِبِكِ), so it goes and rises "from the place of its setting" (min maghribiha مِنْ مَغْرِبِهَا ). The latter phrase also appears in all the simpler narrations of this hadith despite often being mistranslated as "in the west".<ref>Muhsin Khan is particularly guilty of this in his translation of Sahih Bukhari. Compare with min al maghribi in {{Quran|2|258}} which does mean "from the west".</ref> The sun is commanded to go to some particular place. The words "matli'" and "maghrib", when juxtaposed, refer to a "rising place" and "setting place", while the words "al mashriq" and "al maghrib", when juxtaposed, refer more generically to "the east" and "the west", although some English translations attempt to obscure this detail. The use of the words "matli'iha" and "maghribiha" in reference to specific locations as opposed to general directions is further confirmed by the lack of the definite article (al-) and usage of possessive pronouns (-ha) which make these "the sun's matli'" and "the sun's maghrib" - if the narration were referring to the "east" and "west" generically, the hadith would not refer to "the sun's east" and "the sun's west".  


{{Quote|{{Muslim|1|297}}|It is narrated on the authority of Abu Dharr that the Messenger of Allah (may peace be upon him) one day said:
{{Quote|{{Muslim|1|297}}|It is narrated on the authority of Abu Dharr that the Messenger of Allah (may peace be upon him) one day said:
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