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→The Biblical and Judeo-Christian background literature: Added a section on the verses calling to the Palms. Academic reference given.
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{{Quote|{{cite web| url=https://biblia.com/books/kjv1900/Ge1.6 | title=Genesis 1:10}}|(Genesis 1:6-10) 6 And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. 8 And God called the firmament Heaven. And the evening and the morning were the second day. | {{Quote|{{cite web| url=https://biblia.com/books/kjv1900/Ge1.6 | title=Genesis 1:10}}|(Genesis 1:6-10) 6 And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. 7 And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. 8 And God called the firmament Heaven. And the evening and the morning were the second day. | ||
9 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. 10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. }} | 9 And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. 10 And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. }}Islamic Scholar Angelika Neuwirth notes in her commentary on verses 55:19-22, that the text, along with many other verses, contains calls to the Palms: | ||
{{Quote|Neuwirth, Angelika. The Qur'an: Text and Commentary, Volume 1: Early Meccan Suras: Poetic Prophecy (p. 371). Yale University Press.|V. 19–22 maraja l-baḥrayni yaltaqiyān / baynahumā barzakhun lā yabghiyān / fa-bi-ayyi ālāʾi rabbikumā tukadhdhibān / yakhruju minhumā l-luʾluʾu wa-marjān] The myth of the division of the waters, to which verses 19–20 allude, is unfolded in detail in Psalms 104:5–9: yasad ereṣ ʿal mekhoneha, bal timmoṭ ʿolam wa- ʿed / tehom ka-levush kissito, ʿal harim ya ʿamdu mayim / min ga ʿaratkha yenussun, min qol raʿamkha yeḥafezun / ya ʿalu harim yeredu veqaʿot, el me-qom zeh yassadta lahem / gevul samta bal ya ʿavorun, bal yeshuvun le-khassot ha-areṣ (“He set the earth on its foundations; it can never be moved // You covered it with the watery depths as with a garment; the waters stood above the mountains. / But at Your rebuke the waters fled / at the sound of Your thunder they took to flight; // they flowed over the mountains, they went down into the valleys, to the place you assigned for them. // You set a boundary they cannot cross; never again will they cover the earth.”). On the entire thematics of the sea in v. 19–24, see Barthod (1929) and Zaki (2001). In regard to the rhetorical form of v. 22, it is striking that again a pair of products of the sea—here with contrasting colors—is named. | |||
V. 24 wa-lahu l-jawāri l-munshaʾātu fī l-baḥri ka-l-aʿlām] The perception of the astonishing majesty of the sea (as in Q 55:19–22) transitions also in the Psalm into wonder at the phenomenon of sea travel, see Psalms 104:25–26: zeh ha-yam godol u-reḥav yadayim, sham remesh we-en mispar ḥayyot qeṭannot ʿim gedolot / sham oniyot yehallekhun (“There is the sea, vast and spacious, teeming with creatures beyond number, living things both large and small. / There the ships go to and fro”).}} | |||
==== '''Pre-Islamic poetry''' ==== | ==== '''Pre-Islamic poetry''' ==== | ||
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=== '''Islamic Commentaries''' === | === '''Islamic Commentaries''' === | ||
[https://en.wikipedia.org/wiki/Al-Tabari Al-Tabari] also provided an interpretation on this meaning of this verse to mean a 'sea in the sky and earth that meet every year' (with other views in his tafsir on verse:) | [https://en.wikipedia.org/wiki/Al-Tabari Al-Tabari] also provided an interpretation on this meaning of this verse to mean a 'sea in the sky and earth that meet every year' (with other views in his tafsir on verse:) | ||
{{Quote|{{cite web| url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=1&tSoraNo=55&tAyahNo=19&tDisplay=yes&Page=2&Size=1&LanguageId=1 | title=Al-Ṭabarī Tafsir verse 55:19}}|...On the authority of his father, on the authority of Ibn Abbas, in his saying: {The two seas meet.} He said: <b>A sea in the sky and earth that meet every year.</b> Others said: He meant the Persian Sea and the Roman Sea...}} | {{Quote|{{cite web| url=https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=1&tSoraNo=55&tAyahNo=19&tDisplay=yes&Page=2&Size=1&LanguageId=1 | title=Al-Ṭabarī Tafsir verse 55:19}}|...On the authority of his father, on the authority of Ibn Abbas, in his saying: {The two seas meet.} He said: <b>A sea in the sky and earth that meet every year.</b> Others said: He meant the Persian Sea and the Roman Sea...}}And speaks of a cosmic ocean elsewhere. | ||
[https://en.wikipedia.org/wiki/Al-Qurtubi Al-Qurtubi], another prominent Sunni Scholar also provides this view:{{Quote|{{cite web| url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=5&tSoraNo=25&tAyahNo=53&tDisplay=yes&UserProfile=0&LanguageId=1 | title=Tafsir al-Qurtabi 25:53}}|Ibn Abbas and Ibn Jubayr said: It refers to the ocean of the sky and the ocean of the earth. Ibn Abbas further explained: They meet each other every year, and between them is a barrier decreed by Allah. "And a barrier between them is forbidden to be crossed." It is forbidden for the salty water to mix with the sweet water or for the sweet water to become salty.}} | {{Quote|Al-Tabari, Vol. 1, pp. 207-208|According to Muhammad b. Sahl b. 'Askar-Isma'il b. 'Abd al-Karim-Wahb, mentioning some of his majesty (as being described as follows): The heavens and the earth and the oceans are in the haykal, and the haykal is in the Footstool. God's feet are upon the Footstool. He carries the Footstool. It became like a sandal on His feet. When Wahb was asked: What is the haykal? He replied: Something on the heavens' extremities that surrounds the earth and the oceans like ropes that are used to fasten a tent. And when Wahb was asked how earths are (constituted), he replied: <b>They are seven earths that are flat and islands. Between each two earths, there is an ocean. All that is surrounded by the (surrounding) ocean, and the haykal is behind the ocean.</b>}} | ||
[https://en.wikipedia.org/wiki/Al-Qurtubi Al-Qurtubi], another prominent Sunni Scholar also provides this 'sky and Earth sea meeting' view:{{Quote|{{cite web| url=https://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=5&tSoraNo=25&tAyahNo=53&tDisplay=yes&UserProfile=0&LanguageId=1 | title=Tafsir al-Qurtabi 25:53}}|Ibn Abbas and Ibn Jubayr said: It refers to the ocean of the sky and the ocean of the earth. Ibn Abbas further explained: They meet each other every year, and between them is a barrier decreed by Allah. "And a barrier between them is forbidden to be crossed." It is forbidden for the salty water to mix with the sweet water or for the sweet water to become salty.}} | |||
[https://quranx.com/Tafsir/Abbas/18.60 Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs] and [https://quranx.com/Tafsir/Kathir/18.60 Tafsir Ibn Al Kathir] commentary on verse 18:60, while not stating this comes from a cosmic ocean (but rather a nearby spring), also relate this story to a rock which contains the fountain of life reviving a dead fish, which pulls motifs from the near-East view of a magical cosmic waters with life giving qualities. ''(Once again it is worth pointing out the obvious that there is no magic fountain on Earth that can revive dead animals).'' | [https://quranx.com/Tafsir/Abbas/18.60 Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs] and [https://quranx.com/Tafsir/Kathir/18.60 Tafsir Ibn Al Kathir] commentary on verse 18:60, while not stating this comes from a cosmic ocean (but rather a nearby spring), also relate this story to a rock which contains the fountain of life reviving a dead fish, which pulls motifs from the near-East view of a magical cosmic waters with life giving qualities. ''(Once again it is worth pointing out the obvious that there is no magic fountain or rock on Earth that can revive dead animals).'' | ||
It is also very difficult to imagine how one would know they had reached a junction of two seas, if this was referring to man-made sea boundaries as (such as the Persian and Roman seas) which many later commentaries guess at. However they would be more likely to know by reaching a magical barrier between the Earthly sea and cosmic ocean. | It is also very difficult to imagine how one would know they had reached a junction of two seas, if this was referring to man-made sea boundaries as (such as the Persian and Roman seas) which many later commentaries guess at. However they would be more likely to know by reaching a magical barrier between the Earthly sea and cosmic ocean. | ||