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Cosmology of the Quran: Difference between revisions
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→The stars, planets, and meteors: I have added in a few more verses covering stars as a protective function for more context. And linked the 'Science and the seven Earths' page which has more hadith on this topic.
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(→The stars, planets, and meteors: I have added in a few more verses covering stars as a protective function for more context. And linked the 'Science and the seven Earths' page which has more hadith on this topic.) |
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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> | 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> | ||
Repeatedly, the Qur'an uses various Arabic terms that convey a flat earth, spread out like a carpet. For a much more comprehensive | Repeatedly, the Qur'an uses various Arabic terms that convey a flat earth, spread out like a carpet. For a much more comprehensive compilation of verses, see [[Islamic Views on the Shape of the Earth]]. | ||
{{Quote|{{Quran|15|19}}|And the earth We have spread out (like a carpet); set thereon mountains firm and immovable; and produced therein all kinds of things in due balance.}} | {{Quote|{{Quran|15|19}}|And the earth We have spread out (like a carpet); set thereon mountains firm and immovable; and produced therein all kinds of things in due balance.}} | ||
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Tabataba'i and Mirsadri observe that the plural for the earth (al ard) is never used in the Quran, though most Muslim commentators interpreted this verse to mean seven earths. Instead, they consider the verse to be likening the earth to the heavens in shape and extent (i.e. a flat expanse) as part of a broader argument in their paper that the Qur'an describes a set of seven flat, stacked heavens (see below).<ref>Ibid. pp. 211 and 221</ref> | Tabataba'i and Mirsadri observe that the plural for the earth (al ard) is never used in the Quran, though most Muslim commentators interpreted this verse to mean seven earths. Instead, they consider the verse to be likening the earth to the heavens in shape and extent (i.e. a flat expanse) as part of a broader argument in their paper that the Qur'an describes a set of seven flat, stacked heavens (see below).<ref>Ibid. pp. 211 and 221</ref> | ||
In the hadiths, the idea of seven earths, one above the other is already apparent. | In the hadiths, the idea of seven earths, one above the other is already apparent. | ||
{{Quote|{{Muslim|10|3923}}|Sa'id b. Zaid reported: | {{Quote|{{Muslim|10|3923}}|Sa'id b. Zaid reported: | ||
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I heard Allah's Apostle say: He who took a span of earth wrongly '''would be made to wear around his neck''' seven earths on the Day of Resurrection.}} | I heard Allah's Apostle say: He who took a span of earth wrongly '''would be made to wear around his neck''' seven earths on the Day of Resurrection.}} | ||
Janos notes that Sumerian incantations dated to the 1st millenium BCE mention both the seven heavens and seven earths (citing Wayne Horowitz, who translated them as "the heavens are seven, the earths are seven").<ref>Janos, ''Qurʾānic cosmography in its historical perspective'' p. 221</ref> Tabataba'i and Mirsadri similarly note from Horowitz that this tradition was popular in the near east in first | (For a more comprehensive analysis of Islamic literature covering the the Seven Earths, see: ''[[Science and the Seven Earths]]).'' | ||
Janos notes that Sumerian incantations dated to the 1st millenium BCE mention both the seven heavens and seven earths (citing Wayne Horowitz, who translated them as "the heavens are seven, the earths are seven").<ref>Janos, ''Qurʾānic cosmography in its historical perspective'' p. 221</ref> Tabataba'i and Mirsadri similarly note from Horowitz that this tradition was popular in the near east in first millennia BCE and CE, though also that only the seven heavens, but not seven earths found their way into the Hebrew literature.<ref>Tabataba'i and Mirsadri, ''The Qurʾānic Cosmology, as an Identity in Itself'' p. 209</ref> | |||
While contrasting the Biblical view of fresh and salty waters with the two seas of certain Qur'anic verses (fresh and salty - see for example {{Quran|25|53}} and the quest of Moses to find their junction in {{Quran|18|60}}), they note another difference to the Biblical and Mesopotamian cosmologies, which is that the Qur'an does not mention an ocean encircling the flat disk of the earth.<ref>Ibid. pp. 213-214</ref> | While contrasting the Biblical view of fresh and salty waters with the two seas of certain Qur'anic verses (fresh and salty - see for example {{Quran|25|53}} and the quest of Moses to find their junction in {{Quran|18|60}}), they note another difference to the Biblical and Mesopotamian cosmologies, which is that the Qur'an does not mention an ocean encircling the flat disk of the earth.<ref>Ibid. pp. 213-214</ref> | ||
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This appears to be part of the protective role of the heavens. | This appears to be part of the protective role of the heavens. | ||
{{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.}} | {{Quote|{{Quran|15|16-18}}|And verily in the heaven we have set mansions of the stars, and We have beautified it for beholders. And We have guarded it from every outcast devil, save him who stealeth the hearing, and them doth a clear flame pursue.}} | ||
The following verses further clarify the reason for this protection; so that rebellious devils may not listen to the 'exalted assembly'. | |||
{{Quote|{{Quran|37|6-10}}|Indeed, We have adorned the nearest heaven with an adornment of stars And as protection against every rebellious devil [So] they may not listen to the exalted assembly [of angels] and are pelted from every side, Repelled; and for them is a constant punishment, Except one who snatches [some words] by theft, but they are pursued by a burning flame, piercing [in brightness].}} | |||
And the sky/heaven containing guards [ḥaras], who are assuredly angels (who also make up the exalted assembly), as confirmed by later hadith (For example [https://quranx.com/Hadith/Muslim/USC-MSA/Book-26/Hadith-5538/ Sahih Muslim 26:5538] and [https://quranx.com/Hadith/IbnMajah/DarusSalam/Volume-1/Book-1/Hadith-194/ Sunan Ibn Majah 1:1:194]) and commentaries on these verses.{{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.}} | |||
===The throne (''<nowiki/>'arsh'') of Allah=== | ===The throne (''<nowiki/>'arsh'') of Allah=== | ||
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*[[Scientific Errors in the Quran]] | *[[Scientific Errors in the Quran]] | ||
*[[The Islamic Whale]] | *[[The Islamic Whale]] | ||
*[[Cosmology]] | *[[Cosmology]] [[ru:Коранический_взгляд_на_Вселенную]] | ||
==External links== | ==External links== | ||