Geocentrism and the Quran: Difference between revisions

This article will examine the evidence for Qur'anic geocentric cosmology.

Introduction

Some may confuse geocentricism with the the idea that the Earth is flat. This is not the case. These are two different ideas. Geocentrism simply is the notion that the earth is the (immovable) centre of our universe, thus all celestial bodies move around it. The ancient Greeks and the Europeans of the middle ages thought that the celestial bodies (the sun, the moon and the 5 known planets) all moved in celestial spheres around a spherical earth. It should be noted that even though not all geocentrists are flat-earthers invariably all flat-earthers seem to be geocentrists.

It seems the author of the Qur'an thought that the sun (and the moon and the five known planets) followed a curved (rounded) course (a Falak).^[1] According to the Qur'an this falak starts in the east (where the sun goes up), goes high above the earth and ends after sunset with the Sun resting at night at a hidden place. All this took place around an earth that was spread out and had a firmament built on invisible pillars above it. This was a common belief at the time and can be found with the Babylonians, ancient Hebrews, the Assyrians and other cultures in the region. In that regard it may be interesting to note that the Tawaf (the circling of the Ka'aba) mimics these seven orbits.

Primary Evidence

The following is a list of what makes the Qur'an geocentric. A detailed discussion of these and further evidence follows in the rest of the article.

1. It is very clear from the Qur'an and scientific observations that the moon makes rounds around the earth. The Qur'an mentions the sun and the moon in such a way as if they are following each other. The courses taken by both the sun and moon are visible to the people addressed in the Qur'an.
2. The floating/swimming/running (the verb جري) of the sun is always mentioned with that of the moon, and in these verses they are nearly always mentioned in the context of night and day.^[2]

3. Qur'an 36:37-40 is a passage about night and day.^[3] Right after describing the change from day to night it says that the sun runs on to a resting place for it (see footnotes regarding the Arabic word here, which differs from similar verses^[4]). There are also sahih hadith that use the same Arabic word as in verse 36:38 to mean a resting place as part of the sun's daily cycle.^[5].

   The alternative view was that it refers to the sun's final resting on the last day. Another similar sahih hadith probably supports this view.^[6] Whichever interpretation was intended, the sun's movement is nevertheless mentioned right after describing day and night, just as the next verse mentions the different mansions appointed for the moon each night. The whole passage is about day and night and the sun and moon's movement in that context.

4. There is only one moon and one sun in the entire Qur'anic universe. The position of all these celestial bodies within this universe are clearly described in the Qur'an. For example, the heavens are above the earth, and the sun, moon and stars are within the heavens.^[7]
5. The sun and moon each float in an orbit (or more precisely, each in a rounded course, "falak"), but it is not for the sun to overtake the moon, though on the last day they will be joined together, which is rather suggestive of them orbiting the same body at a similar distance from us.
6. The stars have settings (mawaqi) ^[8], but only the day, night, the sun and moon are mentioned as each floating in an orbit (falak - curved course), while there is no indication of the Earth's own orbit.
7. Abraham is approvingly quoted as saying that Allah brings the sun from the east in one verse, and setting and rising places of the sun are reached and described in the Dhu'l Qarnayn story.

For the Qur'an to be scientifically credible, it must contain accurate statements in regards to all that is visible i.e. material objects and phenomena. How can Allah appeal to such things as signs of his power and existence if he fails to make his case obvious?

All the evidence in the Qur'an points very strongly to the fact that the author had been observing the universe, not from the heavens, but from the Arabian Desert. The author states that the heavens are above the earth. Why? Because they were looking at the heavens from the Arabian floor and not from the vast space above or below. Otherwise Allah would have seen the Milky Way as a disc. Our solar system too is a disc. The earth is just one of the planets moving around the sun. However, in the the Qur'an, the sky is mistakenly being referred to as if it were a solid structure that could fall upon the earth and crush people and things between them. There are verses upon verses which lead to these conclusions.

The sun and moon are signs from Allah

According to the Qur'an, the sun and the moon are some of the signs (al ayaat) that are created by Allah. In the Qur'an, Allah also promises to "explain his signs in detail, for people who have knowledge."

Yussuf Ali - (he explains in detail) al ayaat (the signs) Li (for) Qawmin (people) Yalamoon (knowing).

Apologists may say that these detailed explanation are only correctly understood by them (since only they have knowledge); but this is of course circular reasoning. ("You first have to believe the Qur'an to be 100% true to be qualified to criticize its veracity.") Even if this were true, these Muslim possessors of 'true' knowledge should be able to provide a coherent, unambiguous explanation of the Qur'an and its miraculous signs - and if how early learned Muslims (including Muhammad himself) explained these verses was examined by them, they would find that they confirm a geocentric cosmology.

The visibility of the sun's movement

A common claim is that references in the Qur'an to the sun's movement concern its 225 million year orbit around our milky way galaxy rather than to a geocentric orbit. Yet the author of the Qur'an describes a movement of the sun (as well as of the moon) that he expects any of its listeners to see, hence it does not mean a galactic orbit.

The words 'and that' (wa anna) towards the end of the verse indicates that "Do you not see" applies to the entire verse, and leaves no doubt that not just the day and night, but also the running of the sun and moon were things that the 7^th century listeners of the Qur'an were expected to know; they could 'see' the night turn into day and vice versa, they could see the sun and the moon running their courses around the earth. The people could see Allah's signs, and Allah could see them.

أَلَمْ تَرَ = Alam Tara (”Don’t you see?")

It could be argued that "don't you see" means "don't you know" or "aren't you aware" or "don't you realise". Of course this does not make much of a difference. In this case, the Qur'an clearly reinforces the common but incorrect beliefs of the time, and further uses these erroneous beliefs to support the existence of Allah.

The following verse says that the sun and moon running their courses are signs (ayaat) to mankind and thus they must be visible (or known) to a 7th century Arab audience. It says they are explained in detail in the Qur'an to strengthen the faith of Muslims. Yet the modern galactic orbit explanation requires outside knowledge and recent science, and these verses cause doubts in the minds of Muslims.

yudabbiru (he arranges / regulates) al amra (the matter) yufassilu (he explains in detail) al ayaat (the signs) la allakum (so you may) biliqai (meeting) rabbikum (with your Lord) tūqinūna (be certain)

In the following verses the Qur'an clearly tells us that the sun follows a daily cycle, which ends every night when the sun goes to its resting place (ِمُسْتَقَرٍّ See the footnotes for the Primary Evidence section regarding this word). As usual in the Qur'an (13:2 being the only exception), the sun's movement is mentioned in the context of night and day.

Waalshshamsu (and the sun) tajree (runs) limustaqarrin (a resting point) laha (of it). Notice how the sun's movement is almost always mentioned in the context of night and day.

The 225 million year galactic orbit interpretation would have no relevance to human timescales, nor would it be "a token" or sign for 7^th century listeners, nor would it make sense in the context about the night-day cycle. Moreover, saying that it is not for the sun to overtake the moon is a very strange thing to say unless speaking from a naive human perspective where they orbit the same world, and indeed, will be one day joined together (see below).

الشَّمسَ عَلَيهِ دَلِيل = ash shamsa (the sun) `alayhi (for it) dalilaan (a guide / an indication)

Here is how the Qur'an tells of an indirect observation of the sun's movement. The most natural interpretation of the verse is that a shadow lengthens as the day goes on because the sun is doing something. And humans should be able to see this. Of course, this is exactly how it would appear to someone observing the phenomena standing on earth; however, this is not how it would be described if it was being viewed from outside our solar system. It is not the sun but the rotation of earth which causes shadows to change shape.

Interestingly, the length of the shadow cast by the sun is also used to determine the start of the Asr prayer time; the apparent movement of the sun is still used by Muslims as a clock of sorts.

The similar size and distance of the sun and moon

The Qur'an has some statements about the end of the world that are much as one would expect if the author believed the sun and moon to be of similar size and a similar distance from Earth.

The word translated "are joined" is Arabic jumi'a, a verb which means to collect together, gather together, bring together.^[9] Now given that this would actually require the moon to travel 98 million miles away from Earth and into the sun, which is over 600 times wider, it is far less suitable as an apocalyptic event than if the ancient understanding of the cosmos was correct, and it is not credible that an author with accurate knowledge of the solar system would describe such an event using the words found in these verses.

The course of the sun in relation to the course of the moon

The courses of the sun and the moon are also a pair of sorts, according to the Qur'an.

Waalshshamsi (and the sun) waduhaha (and its brightness) Waalqamari (and the moon) itha talaha (when it follows it)

This indicates that the sun takes a path or action similar to that of the moon (which does indeed go around the earth once per month, and to an ancient person seems to do so on a nightly basis). The word translated "follow" is used many other places to mean recite, but is primarily defined as to follow, go or walk behind, follow in way of imitation, of action etc., and is often used for animals like camels following behind each other. ^[10] Yet the Moon does not follow behind the sun's movement, nor does it provide its own light like the sun. It might merely seem to a naive observer to do these things.

There are many more verses where the sun and moon are paired:

Notice also in the above verse that the sun's movement (as well as day and night) are a token, or sign, that the hearers can readily observe.

...khalaqa (created) allayla (the night) waalnnahara (and the day) waalshshamsa (and the sun) waalqamara (and the moon) kullun (each) fee (in) falakin (a rounded course) yasbahoona (they swim)

Here it is again: heavens and earth, night and day, sun and moon.

And again: the Qur'an explains, not only are humans created in pairs (male and female), so are the two bodies of flowing waters (one salt and one sweet), and the night and the day and the sun and the moon.

Notice how frequently the sun and the moon are mentioned together as a pair. Its clearly implied that the sun and the moon are a pair of sorts, just like (according to the Qur'an) the heavens and the earth or the night and the day. In Qur'an 36:36 and 35:11-35:13 this belief is expressly stated. The sun and the moon (along with their courses) are mentioned amongst a range of other things that are created in pairs.

The shape of the sun's course

Various verses explain the shape of the sun's course. Apparently Allah brings the sun from east, it travels high and eventually goes down. Most of these can be dismissed as the same kind of convenient language we would use today (Quran 20:059, Quran 20:130, Quran 17:078, Quran 6:77-78, Quran 18:17). Some are more interesting, however.

The Qur'an quotes a few lines from a debate between Abraham and a disbelieving King, where Abraham replies that Allah brings the sun / makes the sun to come (yatee biashshamsi يَأْتِى بِٱلشَّمْسِ) from the east. The arabic verb suggests that the sun actually moves there.^[11]

The Qur'an also describes the locations where the sun actually rises and sets in response to a question about an existing legend. It can be seen by human eyes in the story of Dhul-Qarnayn (Alexander the Great):

For a detailed discussion of the key words in these verses, evidence showing that early Muslims took it literally, and contemporary Arabic and Syriac poems of the same legend, see the article Dhul-Qarnayn and the Sun Setting in a Muddy Spring

The Qur'an is quite clear about the course of the sun. It does not even describe a complete orbit, but merely a rounded course (falak) that has a beginning, an end, and a highest point.

The regular cycle of the sun

According to the Qur'an, the sun's cycle is repeated on a regular basis (exactly computed even) just like that of the Moon and night and day.

This Surah reads: Alshamsu (the sun) waalqamaru (and the moon) bihusbanin.

Husban can mean a number of things: definite reckoning, appointed courses, numbering, revolving firmament, running appointed and scheduled course. In many English translations we see the word 'course' or 'celestial sphere' but note that the word 'falak' isn't mentioned here; this verse only indicates that the sun and the moon behave in a calculated / scheduled / appointed manner.

There is a reason why this is important: the sun's daily cycle and the moons monthly cycle are used for timekeeping in Islam.

The movement of the sun and timekeeping

In the days of Muhammad it was common practice to use the sun for timekeeping, so there is little wonder that the Qur'an claims the supposed course of the Sun is regulated / scheduled (see previous section) and a sign from Allah to keep track of the time of day (and likewise the course of the moon is a monthly calendar)

The moon (the sign of the night) is to be used to count the years (12 lunar years make up the Islamic year) and the sun is to be used to keep track of time. The only solar movement Muslims use for timekeeping is the apparent daily course of the Sun (from east up and then down to the west). To this very day, Muslims use the (crude) lunar calender, and the waqt (prescribed time) of their daily salats (prayers) is determined entirely by the position of the Sun along it’s apparent course.

Daily salats:

1. Salat Al Fajr – right before sun rise. (mentioned in Quran 17:78 Quran 20:130 Quran 24:58)
2. Salat Al Zuhr – right after the Sun’s zenith, but before the shadow of the Sun becomes twice its length from midday. (Mentioned in Quran 20:130)
3. Salat Al Asr- between zenith and sunset, when the length of a shadow of a stick is either once or twice its length. (Mentioned in Quran 20:130))
4. Salat Al Maghrib – right after sunset. (Mentioned in Quran 17:78 Quran 20:130)
5. Salat Al Isha'a – between sunset and sunrise. (Mentioned in Quran 20:130)

The picture is pretty clear: the apparent daily course of the sun dictates the time of each and every daily prayer and the only examples of the sun being used for timekeeping in the Qur'an employs the sun's daily movement along the sky.

Counter-arguments

Despite all the verses discussed above that strongly indicate a geocentric worldview, Islamic websites present a few counter arguments to try to prove heliocentricism in the Qur'an. We saw above that the galactic orbit interpretation for the sun's falak does not stand up to scrutiny. Two other verses are sometimes used to try to demonstrate knowledge that the Earth rotates on its axis.

Waalnnahari (and the day) itha (when) jallaha (it displays it) Waallayli (and the night) itha (when) yaghshaha (it covers it)

At first it seems plausible to suppose that 'day' and 'night' refers to the process of the earth's rotation revealing and obstructing the view of the sun. But this idea quickly falls apart when comparing with other verses as detailed below, but also even examining it in isolation. For the Earth is a globe, and there are no specific times 'when' (itha) the day reveals the sun or the night conceals it. Rather at all times half the Earth is in daytime and half in nighttime, so the sun is at all times both revealed and concealed. This problem wouldn't arise if the word 'when' (itha) was absent in these verses.

There are other verses that mention the night covering (with the same Arabic verb as 91.3), which show that the verb in this context does not simply mean the body of the earth blocking the line of sight to something. In verses 92:1-2 identical words are used as in 91:3-4, but without the pronoun suffix at the end. The night is when things generally are covered, and the day when things can be seen. Clearly the verbs are meant in a poetic sense.

Waallayli (and the night) itha (when) yaghsha (it covers) Waalnnahari (and the day) itha (when) tajalla (it displays)

Indeed, in the verse below the night's covering (same verb as 91:4) applies to anything, not just the sun, so how can it mean the body of the earth hiding the sun in 91.4? (The word "cloak" in the translation means portion or piece).

With the same arabic word for cover yet again, this time it is the day doing the covering, and it is quite a stretch if not impossible to interpret it as the earth blocking the view of anything.

Supporting Evidence

Ancient and modern-day Muslim astronomers

Muslims living in Muhammad’s day unequivocally accepted the Qur'an's geocentric cosmology. References in the Hadith of any of the ansari or others in Muhammad's environment arguing about this point with their prophet or amongst themselves are unknown. Famous Muslim astronomers (people who certainly read, and knew the Qur'an) like the Arab astronomer Ibn al-Shatir and the Persian Nasir al-Din al-Tusi used Greek (geocentric) astronomy to create complex models of our ‘universe’ (basically only our solar system, which they believed constituted the entire universe) that were geocentric just like the Qur'an.

In a televised debate aired on Iraqi Al-Fayhaa TV (October 31, 2007), Muslim Researcher on Astronomy Fadhel Al-Sa'd also declared :

According to Fadhel Al-Sa'd, the moon's diameter is 1,200,000 km, while that of the sun is only 2,400,000 km.

Muslims around the time of Muhammad

In the Hadiths we read Muhammad's own words, and they clearly paint the same picture: the sun moves around the earth and goes to a resting place at night.

Even though these Hadiths are all deemed 'sahih' (authentic) according to Islamic scholars, some apologists will deny them without any valid reason other than for their anti-scientific nature. Of course the Hadiths, at the very least, indicate what Muslims around the time of Muhammad (or not long after his demise) believed about the sun and how to interpret the Qur'an correctly.

Conclusion

A lot of details about the sun’s movement are contained within the Qur'an.

According to the Qur'an, the supposed course of the sun:

1. is seen by 7th century listeners without knowledge of galactic orbits.
2. is (almost always) compared to the Moon's course.
3. is followed by the moon
4. will on the last day be physically joined to the moon
5. is almost always mentioned with that of the moon in the context of night and day.
6. is to be used by the Muslims for timekeeping.
7. has setting and rising places. Allah brings it from the east, it goes up high, then goes down, and it has a resting place.

In addition to all these facts; great ancient, and even modern-day, Muslim astronomers agree that the Qur'an is geocentric, and the Hadiths also affirm this geocentric cosmology (so Muhammad or at least the people around him agree with it)

What else can one conclude, other than the Qur'an is geocentric? Whoever wrote the Qur'an thought that the sun orbits our planet. It is now known this is not true: the sun is not orbiting our planet and it is certainly not in a daily rounded path that looks like half a circle.

In ancient times, many people - but certainly not all - did not know any better than what they seemed to observe everyday: the sun appeared to be going around the earth through our skies. This belief could be expected from a 7^th century Bedouin, but not from an omnipresent, omnipotent, omniscient creator, who should be able to produce a perfect book that doesn't require acrobatic apologetics to defend.

See Also

• Cosmology - A hub page that leads to other articles related to Cosmology

External Link

• Geocentric Islam - Muslim blog, "western atheists deceived us when they taught the Hoax of a Rotating Earth !!"
• Muhammad's Geocentric Universe - YouTube video

References