Textual History of the Qur'an and Islamic Views on the Shape of the Earth: Difference between pages

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This article examines the [[Islam|Islamic]] claim that the [[Qur'an]] is free from [[Corruption of Scripture|corruption]].
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==Introduction==  
[[File:Flat Earth The Wonders of Creation.jpg|right|thumb|175px|Taken from Zekeriya Kazvinî's "Acaib-ül Mahlûkat" (The Wonders of Creation). Translated into Turkish from Arabic. Istanbul: ca. 1553. <BR>This map depicts "a traditional Islamic projection of the world as a flat disk surrounded by the sundering seas which are restrained by the encircling mountains of Qaf".<ref>[http://www.loc.gov/exhibits/world/earth.html Views of the Earth] - World Treasures of the Library of Congress, July 29, 2010</ref> ]]
This article takes a closer look at some of the [[Qur'an|Qur'anic]] verses that imply its author assumed the earth is flat.
== Introduction ==


The Qur'an is claimed to be a revelation from [[Allah]] to Prophet [[Muhammad]] through the Angel [[Gabriel]]. It was revealed to Muhammad in stages, taking 23 years to reach its completion.  
The fact that the Earth is not flat has been known for thousands of years. The Ancient [[Greece|Greeks]] Pythagoras (570 - 495 BC), Aristotle (384 - 322 BC) and Hipparchus (190 - 120 BC) all knew this. The [[India|Indian]] astronomer and mathematician, Aryabhata (476 - 550 AD) knew this. And so did the early Christian scholars Anicius Boëthius (480 - 524 AD), Bishop Isidore of Seville (560 - 636 AD), Bishop Rabanus Maurus (780 - 856 AD), the monk Bede (672 - 735 AD), Bishop Vergilius of Salzburg (700 - 784 AD) and Thomas Aquinas (1225 - 1274 AD). In fact, contrary to what we are often told, the sphericity of the Earth was common knowledge among early medieval [[Europe|Europeans]]<ref>{{cite web|url= http://en.wikipedia.org/w/index.php?title=Myth_of_the_Flat_Earth&oldid=556807448|title= Myth of the Flat Earth|publisher= Wikipedia|author= |date= accessed June 12, 2013|archiveurl= http://www.webcitation.org/query?url=http%3A%2F%2Fen.wikipedia.org%2Fwiki%2FMyth_of_the_Flat_Earth&date=2013-06-12|deadurl=no}}</ref> and the Holy Roman Empire from as early as 395 AD used an orb to represent the spherical Earth.<ref>[http://en.wikipedia.org/w/index.php?title=Globus_cruciger&oldid=312872920 Globus cruciger] - Wikipedia, accessed September 9, 2009</ref>


At no time during Muhammad's life did he ever order these alleged revelations to be compiled into a single book.<ref name="Abu Bakr">"''...Therefore I suggest, you (Abu Bakr) order that the Qur'an be collected." I said to 'Umar, "How can you do something which Allah's Apostle did not do?" 'Umar said, "By Allah, that is a good project...''" - {{Bukhari|6|61|509}}</ref> If Muhammad was, as he claimed, a messenger to all mankind, it is perplexing as to why he never gave thought to the written preservation of his message.  
If the [[Qur'an]] is a letter-by-letter dictation from [[Allah]], it should also concur with this fact that was known throughout the world ''before'' its [[revelation]], and it should contradict the flat Earth model widely believed in by the 7<sup>th</sup> century Bedouins of Arabia. Yet the evidence is that the Qur'an supports the flat Earth model (as well as [[Geocentrism and the Quran|geocentrism]]).


His followers must solely take the credit of the Qur'an's existence today and its spreading to people beyond those which Muhammad had initially subjugated. Muslims however would argue that the Qur'an was preserved by Allah as he had promised.<ref>"''We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption).''" - {{Quran|15|9}}</ref>
For plentiful evidence that the earliest Muslims believed in a flat Earth, and a discussion of the failed attempts by ibn Taymiyyah and others to demonstrate that they believed in a round Earth, see the article [[Did Muhammad and the early Muslims know that the Earth is round|Did Muhammad and the Earliest Muslims Know the Earth is Round?]].


==Could the Qur'an have Been Preserved through Memorization?==
== Analysis==
In this analysis, we look at direct references to the shape of the Earth in the Qur'an. Verse 88:20 is particularly worth highlighting for its use of a word that was deeply associated with flat surfaces.


We would say no, as Muhammad himself had forgotten portions of the Qur'an and needed his followers to remind him.<ref>"''Allah's Apostle heard a man reciting the Qur'an at night, and said, "May Allah bestow His Mercy on him, as he has reminded me of such-and-such Verses of such-and-such Suras, which I was caused to forget."''" - {{Bukhari|6|61|558}}</ref> This led to him having a [[Muhammad's Just In Time Revelations|"just in time" revelation]]<ref>"''Whatever communications We abrogate or cause to be forgotten, We bring one better than it or like it...''" - {{Quran|2|106}}</ref> claiming that some verses were to be forgotten. Furthermore, evidence that Muhammad had a somewhat casual attitude to variant readings is provided in the Qira'at section later in this article.
Arabic word definitions in English are from Lane's Lexicon of classical Arabic (not to be confused with modern Arabic). Note that the Arabic word al-ard can mean the land or the Earth. However, it is perfectly obvious from the context that in the verses below al-ard means the entire Earth, not a local area of land.


What about the great memorizers of Islam from among the [[Salaf]], maybe they had successfully memorized it? Well, that would not work as an argument. The best, and most, of the Qurra' (“reciters”) had died before its compilation.<ref>"''...Umar has come to me and said: "Casualties were heavy among the Qurra' of the Qur'an (i.e. those who knew the Quran by heart) on the day of the Battle of Yalmama, and I am afraid that more heavy casualties may take place among the Qurra' on other battlefields, whereby a large part of the Qur'an may be lost...''" - {{Bukhari|6|61|509}}</ref> Abu Bakr even knew that the Qur'an would be hard to collect<ref>"''...Then Abu Bakr said (to me). 'You are a wise young man and we do not have any suspicion about you, and you used to write the Divine Inspiration for Allah's Apostle. So you should search for (the fragmentary scripts of) the Qur'an and collect it in one book)." By Allah If they had ordered me to shift one of the mountains, it would not have been heavier for me than this ordering me to collect the Qur'an...''" - {{Bukhari|6|61|509}}</ref> and that Muhammad had never ordered such an action to be taken.<ref name="Abu Bakr"></ref>
The section after this one discusses indirect evidence that the Qur'an supports a flat Earth model, and perhaps contains even stronger evidence than the direct statements below.


The Qur'an in fact was ''not'' memorized in full by the [[Sahabah|companions]], and for proof of this we need only look to the words of Zaid bin Thabit, the companion who was charged with its collection.
=== Qur'an 2:22 - firashan (thing spread to sit or lie upon)===
{{Quote|{{Quran|2|22}}|'''ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ فِرَٰشًا''' وَٱلسَّمَآءَ بِنَآءً وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجَ بِهِۦ مِنَ ٱلثَّمَرَٰتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا۟ لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ


He had stated "I started looking for the Qur'an and collecting it from (what was written on) palm-leaf stalks, thin white stones, and also from the men who knew it by heart, till I found the last verse of Surat at-Tauba (repentance) with Abi Khuzaima al-Ansari, and I did not find it with anybody other than him."<ref name="Zaid bin Thabit">"''...I started looking for the Qur'an and collecting it from (what was written on) palm-leaf stalks, thin white stones...''"{{Bukhari|6|61|509}}</ref>
Allathee jaAAala lakumu alarda firashan


Had the companions fully memorized it and there was full agreement, why then would they look for verses in leafs and stones? The last two verses of Surah al-Taubah were found in written form with only one person, though some others recalled hearing it.
'''[He] who made for you the earth a bed [spread out]''' and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know [that there is nothing similar to Him].}}
فِرَٰشًا = firashan = a thing that is spread upon the ground, a thing that is spread for one to sit or lie upon.<ref>فِرَٰشًا firashan - [http://www.studyquran.org/LaneLexicon/Volume6/00000155.pdf Lane's Lexicon] page 2371</ref>


The fact that in more recent times there have been many memorizers (huffaz) of the complete Qur'an is not a helpful analogy because they have the benefit of choosing a standard qira'at (recitation) and standard written Qur'an as a complete book to help them or their teachers in the learning process.
=== Qur'an 15:19 - madad (extend, stretch out)===
{{Quote|{{Quran|15|19}}|''' والارض مددناها''' والقينا فيها رواسي وانبتنا فيها من كل شئ موزون'''


==Disagreements on the Qur'an and its Burning==
Waal-arda madadnaha waalqayna feeha rawasiya waanbatnafeeha min kulli shay-in mawzoonin


During the [[Caliph|Caliphate]] of Uthman, he heard that many Muslims in different regions were arguing that they can recite the Qur'an better, and they had differences between them.<ref>"''...Hudhaifa was afraid of their (the people of Sham and Iraq) differences in the recitation of the Qur'an, so he said to 'Uthman, "O chief of the Believers! Save this nation before they differ about the Book (Quran) as Jews and the Christians did before...''" - {{Bukhari|6|61|510}}</ref>  
'''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. }}
مَدَدْ = madad = extend by drawing or pulling, stretch out, expand<ref>مد madda (مدد) - [http://www.studyquran.org/LaneLexicon/Volume7/00000223.pdf Lane's Lexicon] page 2695</ref>


Upon hearing this, Uthman hurriedly ordered the burning of both fragmentary manuscripts and whole copies of the Qur'an<ref>"''...'Uthman sent to every Muslim province one copy of what they had copied, and ordered that all the other Qur'anic materials, whether written in fragmentary manuscripts or whole copies, be burnt...''" - {{Bukhari|6|61|510}}</ref> and sent a message to Hafsa (one of [[Muhammad's Wives|Muhammad's wives]]) requesting the manuscripts she had in her possession.<ref>"''...Uthman sent a message to Hafsa saying, "Send us the manuscripts of the Qur'an so that we may compile the Qur'anic materials in perfect copies and return the manuscripts to you." Hafsa sent it to 'Uthman....''" - {{Bukhari|6|61|510}}</ref> Making a codex from what Zayd bin thabit had originally compiled,<ref name="Zaid bin Thabit"></ref> he gave it to the people.
=== Qur'an 20:53 - mahdan (bed)===
{{Quote|{{Quran|20|53}}| '''الذي جعل لكم الارض مهدا''' وسلك لكم فيها سبلا وانزل من السماء ماء فاخرجنا به ازواجا من نبات شتى


Sahih hadiths and tafsirs record a great many variations of recitation among the sahaba (companions) for many different verses. An interesting example concerns the controversial topic of mutah (temporary marriage), which Muhammad banned in his final years according to sahih hadiths, and verse 4:24, which says:
Allathee jaAAala lakumu al-arda mahdan wasalaka lakum feeha subulan waanzala mina alssama-imaan faakhrajna bihi azwajan min nabatinshatta


{{Quote|{{Quran|4|24}}|...Then as to those whom you profit by, give them their dowries as appointed; and there is no blame on you about what you mutually agree after what is appointed; surely Allah is Knowing, Wise.}}
'''He Who has, made for you the earth like a carpet spread out'''; has enabled you to go about therein by roads (and channels); and has sent down water from the sky." With it have We produced diverse pairs of plants each separate from the others. }}
مَهْدًا = mahdan = cradle or bed; a plain, even, or smooth expanse<ref>مَهْدً mahdan - [http://www.studyquran.org/LaneLexicon/Volume7/00000267.pdf Lane's Lexicon] page 2739</ref>


Al-Tabari's tafsir for verse 4:24 includes narrations saying that ibn 'Abbas, ubay ibn Ka'b, and Sa'id ibn Jubayr (others too in other tafsirs) included the words 'until a prescribed period' ('ila ajal musamma') after the words 'whom you profit by'. If one were to speculate that this represents an abrogated version of the verse, where is the evidence and why did these sahaba not seem to know?
=== Qur'an 43:10 - mahdan (bed)===
{{Quote|{{Quran|43|10}}| '''الذي جعل لكم الارض مهدا''' وجعل لكم فيها سبلا لعلكم تهتدون


Another interesting example, recorded in a sahih hadith that appears in many collections, concerns a variant reading of verse {{Quran|2|238}}. It was given by [[Aisha]], according to whom in this verse it says 'the middle prayer and the Asr Prayer', as she heard Muhammad reciting it.<ref>"''Abu Yunus, freedman of Aishah, Mother of Believers, reported: Aishah ordered me to transcribe the Holy Qur'an and asked me to let her know when I should arrive at the verse Hafidhuu alaas-salaati waas-salaatiil-wustaa wa quumuu lillaahi qaanitiin (2.238). When I arrived at the verse I informed her and she ordered: Write it in this way, Hafidhuu alaas-salaati waas-salaatiil-wustaa wa salaatiil 'asri wa quumuu lillaahi qaanitiin. She added that she had heard it so from the Apostle of Allah.''" - Muwatta Imam Malik, p.64. Also in {{Muslim|4|1316}}, for example.</ref> As such, her version of the verse combines what was, according to another hadith, the pre-abrogated version of the verse, which mentions the asr prayer, and post-abrogation version, which says the middle prayer.<ref>{{Muslim|4|1317}}</ref>. What purpose would be served by an abrogation to replace one specific word with another that more ambiguously indicates the same prayer (according to most scholars) is a mystery. Rather, all this is evidence for the inconsistency of Muhammad's recitations.
Allathee jaAAala lakumu al-arda mahdan wajaAAala lakum feeha subulan laAAallakum tahtadoona


Many other examples of such variations among the sahaba are discussed in another online article<ref>[http://www.islam-watch.org/Amarkhan/Corruption-in-Quran.htm Corruption and Distortion (Tahreef) in the Quran] by Amar Khan, 2009 [http://www.webcitation.org/6lPZcJIAX webcitation archive link]</ref>.
'''(Yea, the same that) has made for you the earth (like a carpet) spread out''', and has made for you roads (and channels) therein, in order that ye may find guidance (on the way);}}
مَهْدًا = mahdan = cradle or bed; a plain, even, or smooth expanse<ref>مَهْدً mahdan - [http://www.studyquran.org/LaneLexicon/Volume7/00000267.pdf Lane's Lexicon] page 2739</ref>


==Abdullah bin Mas'ud- Authority of the Qur'an and Best Qur'anic Teacher==  
=== Qur'an 50:7 - madad (expand, stretch out)===  
{{Quote|{{Quran|50|7}}| '''والارض مددناها''' والقينا فيها رواسي وانبتنا فيها من كل زوج بهيج


Muhammad ordered Muslims to learn the Qur'an from four individuals and the first of them was Abdullah bin Mas'ud.<ref name="bin Masud">"''Narrated Masruq: Abdullah bin Mas'ud was mentioned before Abdullah bin Amr who said, "That is a man I still love, as I heard the Prophet (saw) saying, 'Learn the recitation of the Qur'an from four: from Abdullah bin Mas'ud - he started with him - Salim, the freed slave of Abu Hudhaifa, Mu'adh bin Jabal and Ubai bin Ka'b".''" - Sahih al-Bukhari, Vol. 5, p.96</ref> So, according to Muhammad, Ibn Mas'ud was an authority on the Qur'an.
Waal-arda madadnaha waalqayna feeha rawasiya waanbatnafeeha min kulli zawjin baheejin


Ibn Mas'ud swore that he knew all the surahs of the Qur'an, saying "By Allah other than Whom none has the right to be worshipped! There is no Sura revealed in Allah's Book but I know at what place it was revealed; and there is no verse revealed in Allah's Book but I know about whom it was revealed. And if I know that there is somebody who knows Allah's Book better than I, and he is at a place that camels can reach, I would go to him".<ref>Sahih al-Bukhari, Vol. 6, p.488</ref>
'''And the earth- We have spread it out''', and set thereon mountains standing firm, and produced therein every kind of beautiful growth (in pairs)- }}
مَدَدْ = madad = extend by drawing or pulling, stretch out, expand<ref>مد madda (مدد) - [http://www.studyquran.org/LaneLexicon/Volume7/00000223.pdf Lane's Lexicon] page 2695</ref>


That is quite a grandiose statement by Ibn Mas'ud, which we cannot disagree with. After all, according to Muhammad's words, he was one of the chosen teachers whom Muslims were to go to when they desired to learn the Qur'an.
=== Qur'an 51:48 - farasha (spread out) mahidoon (spreaders) ===
{{Quote|{{Quran|51|48}}| والارض فرشناها فنعم الماهدون


After Muhammad's choice of Abdullah bin Mas'ud, he was followed by Salim, the freed slave of Abu Hudhaifa, Mu'adh bin Jabal and Ubai bin Ka'b.<ref name="bin Masud"></ref> What is odd is that we do not find any mention of Zayd Bin Thabit who was ultimately entrusted by Uthman with the task of collecting the Qur'an from scraps.
Waal-arda farashnaha faniAAma almahidoona


==Ibn Mas'ud's Disagreement with Uthman==
And the earth have We laid out, how gracious is the Spreader (thereof)! }}
فَرَشَْ = farasha (see also 2:22 above for the noun) = spread or expand, spread a bed or carpet<ref>فرش farasha - [http://www.studyquran.org/LaneLexicon/Volume6/00000153.pdf Lane's Lexicon] page 2369</ref>


The Qur'an that Ibn Mas'ud had was known and agreed upon by many Muslims. When Uthman ordered that all codices must be destroyed and that only Zayd's codex is to be preserved, The reaction of Abdallah ibn Masud was great.
الْمَهِدُونَ = mahidoon from مهد = make plain, even, smooth, spread a bed<ref>مهد mahada - [http://www.studyquran.org/LaneLexicon/Volume7/00000267.pdf Lane's Lexicon] page 2739</ref>


"I have not led them [the people of Kufa] astray. There is no verse in the Book of Allah that I do not know where it was revealed and why it was revealed, and if I knew anyone more learned in the Book of Allah and I could be conveyed there, I would set out to him".<ref>"''Hudhaifah went on to say, "0 Abdullah ibn Qais, you were sent to the people of Basra as their governor (amir) and teacher and they have submitted to your rules, your idioms and your reading". He continued, "0 Abdullah ibn Mas'ud, you were sent to the people of Kufa as their teacher who have also submitted to your rules, idioms and reading". Abdullah said to him, "In that case I have not led them astray. There is no verse in the Book of Allah that I do not know where it was revealed and why it was revealed, and if I knew anyone more learned in the Book of Allah and I could be conveyed there, I would set out to him".''" - Ibn Abi Dawud, Kitab al-Masahif, p.14</ref>
There is also a hadith in which the plural noun ''furushaat'' is used, meaning "beds":
{{Quote|Sunan Ibn Majah 5:37:4190|
It was narrated from Abu Dharr that the Messenger of Allah (ﷺ) said:
“I see what you do not see, and I hear what you do not hear. The heaven is creaking and it should creak, for there is no space in it the width of four fingers but there is an angel there, prostrating to Allah. By Allah, if you knew what I know, you would laugh little and weep much, and you would never enjoy women in your '''beds''' (الْفُرُشَاتِ, ''al-furushaat''), and you would go out in the streets, beseeching Allah.’”
}}


Referring to the authority given to Zaid bin thabit, Abdullah ibn Mas'ud said, "I recited from the messenger of Allah (saw) seventy surahs which I had perfected before Zaid ibn Thabit had embraced Islam".<ref>Ibn Abi Dawud, Kitab al-Masahif, p.17</ref>
=== Qur'an 71:19 - bisaatan (carpet)===
{{Quote|{{Quran|71|19}}| والله جعل لكم الارض بساطا


When Uthman ordered the destruction of Ibn Mas'ud's codex, Ibn Mas'ud gave a sermon in Kufa and said "Conceal the manuscripts! I like it better to read according to the recitation of him (Prophet) whom I love more than that of Zayd Ibn Thabit. By Him besides Whom there is no god! I learnt more than seventy surahs from the lips of the Apostle of Allah, may Allah bless him, while Zayd Ibn Thabit was a youth, having two locks and playing with the youth".<ref>Ibn Sa'd, Kitab al-Tabaqat al-Kabir, Vol. 2, p.444</ref>
WaAllahu jaAAala lakumu al-arda bisatan


A similar hadith graded sahih appears in al-Tirmidhi's collection. After mentioning Uthman's attempts to enforce a codice (mushaf), we read:
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)
<ref>بِسَاطًا bisaatan - [http://www.studyquran.org/LaneLexicon/Volume1/00000241.pdf Lane's Lexicon] page 204</ref>


{{Quote|1=[http://sunnah.com/urn/641130 Jami' at-Tirmidhi Vol. 5, Book 44, Hadith 3104]|2=Az-Zuhri said: "'Ubaidullah bin 'Abdullah bin 'Utbah informed me that 'Abdullah bin Mas'ud disliked Zaid bin Thabit copying the Musahif, and he said: 'O you Muslims people! Avoid copying the Mushaf and the recitation of this man. By Allah! When I accepted Islam he was but in the loins of a disbelieving man' - meaning Zaid bin Thabit - and it was regarding this that 'Abdullah bin Mas'ud said: 'O people of Al-'Iraq! Keep the Musahif that are with you, and conceal them. For indeed Allah said: And whoever conceals something, he shall come with what he concealed on the Day of Judgement (3:161). So meet Allah with the Musahif.'" Az-Zuhri said: "It was conveyed to me that some men amongst the most virtuous of the Companions of the Messenger of Allah () disliked that view of Ibn Mas'ud."}}
This word is also used in a hadith in At-Tirmidhi:
{{Quote|Jami` at-Tirmidhi 2369|
...
Then he came to hug the Prophet (s.a.w) and uttered that his father and mother should be ransomed for him. Then he went to grove of his '''and he spread out a mat for them''' (فَبَسَطَ لَهُمْ بِسَاطًا, ''fa-basata la-hum bisaatan'', literally "and-(he)spread for-them a-mat"). Then he went to a date-palm and returned with a cluster of dates which he put down.
...
}}
So the derived verb ''basata'' refers to spreading out (thus flattening) a carpet.


Zaid bin thabit was in no place to be a rival to the great scholar and teacher Ibn Mas'ud, and such sermons by him are devastating to the history of Islam and to the authenticity of the Qur'an.
=== Qur'an 78:6-7 - mihadan (bed)===
{{Quote|{{Quran-range|78|6|7}}|أَلَمْ نَجْعَلِ ٱلْأَرْضَ مِهَٰدًا وَٱلْجِبَالَ أَوْتَادًا


==What did Ibn Mas'ud have in his Qur'an that Uthman did not?==
Alam najAAali al-arda mihadan Waaljibala awtadan


Ibn Mas'ud's Qur'anic text omitted surah al-Fatiha and the mu'awwithatayni (surahs 113 and 114).<ref name="Itqan ibn Masud">"''Imam Fakhruddin said that the reports in some of the ancient books that Ibn Mas'ud denied that Suratul-Fatiha and the Mu'awwithatayni are part of the Qur'an are embarrassing in their implications... But the Qadi Abu Bakr said "It is not soundly reported from him that they are not part of the Qur'an and there is no record of such a statement from him. He omitted them from his manuscript as he did not approve of their being written. This does not mean he denied they were part of the Qur'an. In his view the Sunnah was that nothing should be inscribed in the text (mushaf) unless so commanded by the Prophet (saw) ... and he had not heard that it had been so commanded.''" - as-Suyuti, Al-Itqan fii Ulum al-Qur'an, p.186</ref>
Have We not made the earth as a wide expanse, And the mountains as pegs?}}
مِهَٰدًا (same as مَهْدًا mahdan) = cradle or bed; a plain, even, or smooth expanse<ref>مَهْدً mahdan - [http://www.studyquran.org/LaneLexicon/Volume7/00000267.pdf Lane's Lexicon] page 2739</ref>


When we come to the rest of the Qur'an, we find that there were numerous differences of reading between the texts of Zaid and Ibn Mas'ud. The records in Ibn Abu Dawud's Kitab al-Masahif fill up no less than nineteen pages<ref>Kitab al-Masahif, pp. 54-73</ref> and, from all the sources available, one can trace no less than 101 variants in the Suratul-Baqarah alone.  
=== Qur'an 79:30 - daha (spread out or ostrich egg?)===
Many Islamist apologists attempt to deflect criticism that the Qur'an promotes the mistaken belief of a flat earth by the word دَحَىٰهَآ (dahaha) used in Qur'an 79:30, commonly translated as ‘He spread it’ or ‘He stretched it’.  
{{Quote|{{Quran|79|30}}| '''Arabic:'''  والارض بعد ذلك دحاها


We will provide you with the mention of just a few of the differences here in illustration of the nature of the variations between the texts:  
'''Transliteration:''' ''Waal-arda baAAda thalika dahaha''


{{Bukhari|6|60|468}} and {{Muslim|4|1799}} both record that Ibn Mas'ud's followers were adamant that he and Muhammad had read {{Quran|92|3}} with the words, ''By the male and the female.'' rather than ''And by Him Who created male and female.''
'''Literal:''' And the earth/Planet Earth after that He stretched/spread it. <ref name="ia-79-30">[http://islamawakened.org/Quran/3/default.htm#003_054 Islam Awakened - Quran 79:30]</ref>
}}
Word by word:
* وَٱلْأَرْضَ
** وَ - ''wa'' - and  
** ٱلْ - ''al'' - the
** أَرْضَ - ''ard'' - Earth
*** feminine in Arabic
* بَعْدَ - ''ba'ada'' - after
* ذَٰلِكَ - ''dhalika'' - that
* دَحَىٰهَآ
** دَحَىٰ - ''dahaa'' - (he) spread
*** verb <ref>http://corpus.quran.com/wordmorphology.jsp?location=(79:30:4)</ref>
** هَآ - ''ha'' - her
*** or "it" in the English translation, referring to the Earth.


{{Quran|2|275}} begins with the words ''Allathiina yaakuluunar-ribaa laa yaquumuuna'', meaning "those who devour usury will not stand". Ibn Mas'ud's text had the same introduction but after the last word there was added the expression ''yawmal qiyaamati'', that is, they would not be able to stand on the "Day of Resurrection".  
دَحَىٰهَآ is a verb with a suffixed pronoun, so it cannot mean a noun "ostrich egg". In the apologist interpretation the verb would have to mean "he made it in a shape of an ostrich egg". It is absurd to think that such a little word could mean something so complex.


The variant is mentioned in Abu Ubaid's Kitab Fadhail al-Qur'an.<ref>As can be seen on [https://corpuscoranicum.de/lesarten/index/sure/2/vers/275 Corpus Coranicum]</ref><ref>cf. Nِldeke, Geschichte, 3.63; Jeffery, Materials, p.31</ref> The variant was also recorded in the codex of Talha ibn Musarrif, a secondary codex dependent on Ibn Mas'ud's text, Taiha likewise being based at Kufa in Iraq where Ibn Mas'ud was based as governor and where his codex was widely followed.<ref>Jeffery, p.343</ref>
The هَا (''-ha'') suffix pronoun meaning literally "her" is also repeated in the surrounding verses as a literary device:
{{Quote|{{Quran|79|27-32}}|
أَأَنْتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا 79:27
Aantum ashaddu khalqan ami alssamao bana'''ha'''


{{Quran|5|89}}, in the standard text, contains the exhortation ''fasiyaamu thalaathati ayyaamin'', meaning "fast for three days". Ibn Mas'ud's text had, after the last word, the adjective ''mutataabi'aatin'', meaning three "successive" days.<ref>As can be seen on [https://corpuscoranicum.de/lesarten/index/sure/5/vers/89 Corpus Coranicum]</ref>
79:28 رَفَعَ سَمْكَهَا فَسَوَّاهَا
RafaAAa samka'''ha''' fasawwa'''ha'''


The variant derives from at-Tabari<ref>7.19.11 - cf. Nِldeke, 3.66; Jeffery, p.40</ref> and was also mentioned by Abu Ubaid. This variant reading was, significantly, found in Ubayy ibn Ka'b's text as well<ref>Jeffery, p.129</ref> and in the texts of Ibn Abbas<ref>Jeffery, p.199</ref> and Ibn Mas'ud's pupil Ar-Rabi ibn Khuthaim.<ref>Jeffery, p.289</ref>
79:29 وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا
Waaghtasha layla'''ha''' waakhraja duha'''ha'''


The Qur'an we have today was rejected by Ibn Masud, whom the prophet of Islam himself approved of. This tells us that the Qur'an we have is not the word of Allah.
79:30 وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا
Waalarda baAAda thalika daha'''ha'''


==Ubay bin Ka'b==
79:31 أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا
Akhraja min'''ha''' maa'''ha''' wamarAAa'''ha'''


Ubay ibn Ka'b, was another one of the four which were singled-out by Muhammad,<ref name="bin Masud"></ref> and was considered the best reciter of the Qur'an.<ref>"''Affan ibn Muslim informed us ... on the authority of Anas ibn Malik, he on the authority of the Prophet, may Allah bless him; he said: The best reader (of the Qur'an) among my people is Ubayyi ibn Ka'b.''" - Ibn Sa'd, Kitab al-Tabaqat al-Kabir, Vol. 2, p.441 </ref> He was known as Sayidul Qura' (The Master of Reciters). Umar the Caliph also agreed that Ubay was the best reciter, even though he rejected some of what Ubay recited.<ref>"`Umar said, Ubai was the best of us in the recitation (of the Qur'an) yet we leave some of what he recites." {{Bukhari|6|61|527}}</ref>
79:32 وَالْجِبَالَ أَرْسَاهَا
Waaljibala arsa'''ha'''
}}
So the ''-ha'' in 79:30 is a pronoun as well as in other verses and the pronoun is completely missing in the translation "ostrich egg".


Some examples where Ubay agreed with Ibn Mas'ud and disagreed with Zayd include the following:  
==== Qur'an Translations ====
{{quote ||
'''Yusuf Ali:''' And the earth, moreover, hath He extended (to a wide expanse); <ref name="ia-79-30"/> }}
{{quote ||
'''Pickthal:''' And after that He spread the earth, <ref name="ia-79-30"/> }}
{{quote ||
'''Arberry:''' and the earth-after that He spread it out, <ref name="ia-79-30"/> }}
{{quote ||
'''Shakir:''' And the earth, He expanded it after that. <ref name="ia-79-30"/> }}
{{quote ||
'''Sarwar:''' After this, He spread out the earth, <ref name="ia-79-30"/> }}
{{quote ||
'''Hilali/Khan:''' And after that He spread the earth; <ref name="ia-79-30"/> }}
{{quote ||
'''Malik:''' After that He spread out the earth, <ref name="ia-79-30"/> }}
{{quote ||
'''Maulana Ali:''' And the earth, He cast it after that. <ref name="ia-79-30"/> }}
{{quote ||
'''Free Minds:''' And the land after that He spread out. <ref name="ia-79-30"/> }}


1. For the standard reading ''wa yush-hidullaaha'' in Surah 2:204 he read ''wa yastash-hidullaaha''.<ref>cf. Nِldeke 3.83; Jeffery, p.120</ref> <BR>2. He omitted the words ''in khiftum'' from Surah 4:101.<ref>cf. Nِldeke 3.85; Jeffery, p.127</ref><BR>3. He read ''mutathab-thibiina'' for ''muthabthabiina'' in Surah 4:143.<ref>cf. Jeffery, p.127</ref>  
Some translations have attempted to translate the word dahaha to mean made egg-shaped or like an ‘ostrich egg’.  
{{quote ||
'''Khalifa:''' He made the earth egg-shaped. <ref name="ia-79-30"/> }}
{{quote ||
'''QXP:''' And after that He made the earth shoot out from the Cosmic Nebula and made it spread out egg-shaped. ('Dahaha' entails all the meanings rendered (21:30), (41:11)). <ref name="ia-79-30"/> }}
====Apologetic Claims====
{{quote || Anyway, to answer your question about why did Allah Almighty use the word "dahaha" in Noble Verse 79:30, well it's because the word is the most precise out of all. It describes the roundness and the flatness of the earth at once. <ref>[http://web.archive.org/web/20071227021224/http://www.answering-christianity.com/earth_in_islam.htm Answering Christianity on dahaha]</ref>}}
Some will also falsely claim that the root word for dahaha is duhiya, which they claim means ostrich egg.
{{quote || 4. Earth is geo-spherical in shape


There are a number of cases where whole clauses differed in his text. In Surah 5:48, where the standard text reads ''wa katabnaa 'alayhim fiiha'', meaning "and We inscribed therein for them (the Jews)", the reading of Ubayy ibn Ka'b was ''wa anzalallaahu alaa banii Isra'iila fiiha'', meaning "and Allah sent down therein to the Children of Israel."<ref>cf. Nِldeke 3.85; Jeffery, p.128</ref>
The Qur’an mentions the actual shape of the earth in the following verse:


From Abu Ubaid we find that, whereas Surah 17:16 in the standard text reads ''amarnaa mutrafiihaa fafasaquu'', Ubay read this clause ''ba'athnaa akaabira mujri-miihaa fdmakaruu''.<ref>cf. Nِldeke 3.88; Jeffery, p.140</ref>
“And we have made the earth egg shaped”. [Al-Qur’an 79:30]


==What is Missing from the Qur'an==
The Arabic word Dahaha means egg shaped. It also means an expanse. Dahaha is derived from Duhiya which specifically refers to the egg of an ostrich which is geospherical in shape, exactly like the shape of the earth.
===The lost verse on stoning===
The lost verse of Rajm ([[stoning]]) was originally found in Surah al-Ahzab<ref>"''Umar said to me ‘How many verses are contained in the chapter of al-Ahzab?’ I said, ‘72 or 73 verses.’ He said it was almost as long as the chapter of the Cow, which contains 287 verses, and in it there was the verse of stoning.''" - Al-Muttaqi ‘Ali bin Husam al-Din in his book “Mukhtasar Kanz al-’Ummal” printed on the margin of Musnad Ahmad ibn Hanbal, Volume 2, page 2, in his hadith about chapter 33</ref>. According to hadiths recorded in Al-Suyuti's Itqan the lost verse read, "The fornicators among the married men (ash-shaikh) and married women (ash-shaikhah), stone them as an exemplary punishment from Allah, and Allah is Mighty and Wise,", or alternatively, "A married man or woman should be stoned, without hesitation, for having given in to lust." <ref>As-Suyuti, Al-Itqan fii Ulum al-Qur'an, p.524 (or p.13 of the chapter on Nasikh and Mansukh in the abridged English translation of Al-Itqan by Muneer Fareed)</ref>


This verse, along with verses regarding [https://wikiislam.net/wiki/Adult_Suckling adult suckling], were written on a piece of paper and were lost when a sheep or goat ate them.<ref>“''It was narrated that 'Aishah said: The Verse of stoning and of breastfeeding an adult ten times was revealed, and the paper was with me under my pillow. When the Messenger of Allah died, we were preoccupied with his death, and a tame sheep came in and ate it.''” {{Ibn Majah||3|9|1944}} (Graded Hasan by Dar-us-Salam). Also found in Musnad Ahmad bin Hanbal. vol. 6. page 269; Ibn Qutbah, Tawil Mukhtalafi 'l-Hadith (Cairo: Maktaba al-Kulliyat al-Azhariyya. 1966) page 310; As-Suyuti, ad-Durru 'l-Manthur, vol. 2. page 13</ref> The loss of the stoning verse is confirmed by Caliph Umar in [[sahih]] hadith in which this verse is said to have been included in the book "sent down" to Muhammad, "the Book of Allah".<ref>"''...Umar b. Khattab sat on the pulpit of Allah's Messenger (may peace be upon him) and said: Verily Allah sent Muhammad (may peace be upon him) with truth and He sent down the Book upon him, and the verse of stoning was included in what was sent down to him. We recited it, retained it in our memory and understood it. Allah's Messenger (may peace be upon him) awarded the punishment of stoning to death (to the married adulterer and adulteress) and, after him, we also awarded the punishment of stoning, I am afraid that with the lapse of time, the people (may forget it) and may say: We do not find the punishment of stoning in the Book of Allah, and thus go astray by abandoning this duty prescribed by Allah. Stoning is a duty laid down in Allah's Book for married men and women who commit adultery when proof is established, or it there is pregnancy, or a confession....''" - {{Muslim|17|4194}}</ref> In another sahih hadith appearing in many collections<ref>"''Abu Huraira and Zaid b Khalid al-Juhani reported that one of the desert tribes came to Allah's Messenger (ﷺ) and said: Messenger of Allah, I beg of you in the name of Allah that you pronounce judgment about me according to the Book of Allah. The second claimant who was wiser than him said: Well, decide amongst us according to the Book of Allah, but permit me (to say something). Thereupon Allah's Messenger (may peace be upon ham) said: Say. He said: My son was a servant in the house of this person and he committed adultery with his wife. I was informed that my son deserved stoning to death (as punishment for this offence). I gave one hundred goats and a slave girl as ransom for this. I asked the scholars (if this could serve as an expiation for this offence). They informed me that my son deserved one hundred lathes and exile for one year. and this woman deserved stoning (as she was married). Thereupon Allah's Messenger (may peace he upon him) said: By Him in Whose Hand is my life. I will decide between you according to the Book of Allah. The slave-girl and the goats should be given back, and your son is to be punished with one hundred lashes and exile for one year. And, O Unais (b. Zuhaq al-Aslami), go to this woman in the morning, and if she makes a confession, then stone her. He (the narrator) said: He went to her in the morning and she made a confession. And Allah's Messenger (ﷺ) made pronouncement about her and she was stoned to death.''" {{Muslim|17|4209}}</ref>, Muhammad says he will judge a married woman who committed adultery with an unmarried man by "the Book of Allah" (meaning the Qur'an<ref>This is clear from the hadith itself, and is also almost always the meaning of "Book of Allah" in other hadiths and verses, including the hadith about Umar and the stoning verse previously mentioned. See for example "'' Narrated `Ikrima: Ibn `Abbas said, "How can you ask the people of the Scriptures about their Books while you have Allah's Book (the Qur'an) which is the most recent of the Books revealed by Allah, and you read it in its pure undistorted form?"''" {{Bukhari|9|93|613}}</ref>) and orders the woman to be stoned and the man to receive 100 lashes. Before becoming lost, the verse on adult suckling had already been abrogated and replaced with a watered down version. Evidently it was not very popular, and was resisted by some of Muhammad's wives.<ref>See for example regarding the abrogation {{Muwatta|30|3|17}} and {{Muslim|8|3421}}, and the displeasure of Muhammad's wives {{Muwatta|30|3|12}}</ref>


Islamic scholars typically explain the loss of the stoning verse as a type of abrogation where the verse is no longer recited but the ruling still applies. Al-Suyuti in his Itqan gives various hadiths in which Muhammad and the Muslim community felt uneasy about writing down, and possibly even reciting such a harsh verse, having witnessed its implementation.<ref>Al-Itqan fii Ulum al-Qur'an by Al-Suyuti, pp.16-17 of the chapter on Nasikh and Mansukh in the abridged English translation by Muneer Fareed</ref> It seems that as a result even the recitation of the exact wording for this verse was lost over time. Does it make any sense to excuse this clear failure of preservation by calling it abrogation even though the ruling remains, particularly when it involves such a serious topic as a death penalty?
Thus the Qur’an and modern established science are in perfect harmony.<ref>[http://www.islamicvoice.com/February2006/QuestionHour-DrZakirNaik/?PHPSESSID=c30907389ab7486d8886b1a992e9ae1a Q & A - Zakir Naik - dahaha]</ref>}}


===Most of Surah al-Ahzab was lost===
A further apologetic is to point to a game played by Meccans in their attempt to link dahaha with roundness.


It seems that the verse on stoning was not the only one to disappear from surah al-Ahzab.
{{quote || In 79:30, Allah says,


With sahih isnads appearing in many hadith collections via ‘Aasim ibn Bahdalah, from Zirr, we have this hadith:
[Transliteration] Waal-arda baAAda thalika dahaha [79:30]
{{Quote|1=Musnad Ahmad 21245|2=
عن عاصم بن بهدلة عن زر قال
قال لي أبي بن كعب : كأين تقرأ سورة الأحزاب أو كأين تعدها قال قلت له ثلاثا وسبعين آية فقال قط لقد رأيتها وإنها لتعادل سورة البقرة ولقد قرأنا فيها الشيخ والشيخة إذا زنيا فارجموهما البتة نكالا من الله والله عليم حكيم


Narrated ‘Aasim ibn Bahdalah, from Zirr, who said:
The key word in the above verse is “dahaha”. In Arabic, there is a phrase, “iza dahaha” which means “when he throws the stones over the ground to the hole”. The hole is called “Udhiyatun”. “Almadahi” signify round stones according to the size of which a hole is dug in the ground in which the stones are thrown in a game. “Almadahi” also signify a round thing made of lead by the throwing of which persons contend together. So there is a signification of ROUNDNESS in the root of the word “dahaha”. According to some etymologists, the word for the “egg of an ostrich” also has the same root as “dahaha”. They also take from this that the earth is of the shape of the egg of an ostrich. Latest science findings confirm that the earth is not exactly spherical but the earth is an ellipsoid, i.e. flattened by its poles,[ just like the shape of an egg of an ostrich].


Ubayy ibn Ka‘b said to me: How long is Soorat al-Ahzaab when you read it? Or how many verses do you think it is? I said to him: Seventy-three verses. He said: Only? There was a time when it was as long as Soorat al-Baqarah, and we read in it: “The old man and the old woman, if they commit zina, then stone them both, a punishment from Allah, and Allah is Almighty, Most Wise.”
The Arabic words for “flat” or “level” or “straight shaped” are “sawi” and “almustavi”. There is not a single place in Quran where there is any indication of the earth being “flat” or “straight shaped”. The word “faraash” in 2:22, 51:48; the word “wasia” in 4:97, 29:56, 30:10; the word “mahd” in 20:53, 43:10, 78:6; the word “basaat” in 71:19; the word “suttihat” in 88:20; and the word “tahaaha” in 91:6, all may mean, “to spread”, “to expand” or “to extend” with slight differences in their connotations but none signify the earth being straight-shaped or flat.<ref>[http://www.quranicteachings.co.uk/earth-shape.htm QuranTeachings.co.uk - 79:30]</ref>}}
<ref>Musnad Ahmad 21245</ref>}}
One of the meanings of dahaha is to 'throw' and that is the derivation of the words 'almadahi and udhiyatun'. It is not anything to do with their shape. In any case, the contention that almadahi and udhiyatun conveys the concept of roundness which they link to the root of dahaha is false for the reason that the 'roundness' of the almadahi and udhiyatun is only in two dimensions. The almadahi is round like a piece of Arab bread (i.e. shaped like a disc) and the udhiyatun is also round in two dimensions.


Islamqa.info, the popular fatwah website [https://islamqa.info/en/197942 accepts the hadith] and that the verses were lost on the authority of the scholars. Its isnad was graded by al-Tabari and al-Albani as sahih, even more emphatically by ibn Hazm, “sahih, as clear as the sun” (إسناده صحيح كالشمس), and hasan (good) by ibn Kathir and ibn Hajar.  
====Oblate and prolate spheroids====
There are two problems with the egg-shaped Earth claim. One is that their statements about the words daha and duhiya are false, as proven further below. But even if they were right about that, it would prove the Qur'an to be incorrect because while the Earth and an ostrich egg are both [[w:spheroid|spheroids]], they are of fundamentally different types of spheroid.


Corroborating evidence is given by Qurtubi at the beginning of his tafsir for Surah al-Ahzab. He records this recollection by 'A'isha, although the chain includes ibn Lahee'ah, who many consider weak for having an unreliable memory:
[[File:oblate-prolate-ostrich.jpg|left|480|An oblate spheroid (top left), a prolate spheroid (bottom left), and an ostrich egg, which is a prolate spheroid however you hold it]]


{{Quote|1=Tafsir al Qurtubi|2=
The Earth is very nearly, but not absolutely a perfect sphere. It is in fact an oblate spheroid, which means that the radius from its centre to either of its two poles is shorter than the radius to the equator. In other words, there is a [[w:equatorial bulge|very slight bulge]] around the equator. The radius from the centre of the Earth to the north or south poles is 6,357km, and the radius from the centre to the equator is 6,378km, a difference of less than 1 percent. This is caused by the rotation of the Earth around its polar axis, which produces a centripetal force that is greatest at the equator.
وقد حدثنا أحمد بن الهيثم بن خالد قال حدثنا أبو عبيد القاسم بن سلام قال حدثنا ابن أبي مريم عن ابن لهيعة عن أبي الأسود عن عروة عن عائشة قالت: كانت سورة الأحزاب تعدل على عهد رسول الله صلى الله عليه وسلم مائتي آية، فلما كتب المصحف لم يقدر منها إلا على ما هي الآن.


“Aisha narrates: ‘Surah Ahzab contained 200 verses during the lifetime of Prophet [s] but when the Quran was collected we only found the amount that can be found in the present Quran".
An ostrich egg, much like all eggs, can be described as a prolate spheroid. This is because the radius from its centre to either of its two poles is longer than the radius to the equator, as though it were a sphere that had been pulled from two ends. It certainly is not an oblate spheroid. You can see in the image an oblate spheroid (top left), and a prolate spheroid (bottom left). Even holding an egg on its side (top), you cannot make it look like an oblate spheroid in 3D. The shape of the ostrich egg is in fact like a prolate spheroid (bottom). No matter how you hold the egg, it is a prolate spheroid and not an oblate spheroid.
<ref>Tafsir al Qurtubi, introduction for Surah Ahzab</ref>}}


===Surah al-Hafd and Surah al-khal'===
In a flat 2d image without texture or shading oblate and prolate spheroids might look the same, but in three dimensions you cannot make one look like the other no matter how you turn it. They are fundamentally different shapes.


We know that, whereas Ibn Mas'ud omitted three surahs (al-Fatihah, 113 and 114) from his Qur'an mashaf (codex), Ubay ibn Ka'b had 116 surahs in his, including two extra short surahs, al-Hafd (the Haste) and al-Khal' (the Separation), which he placed between what are surahs 103 and 104 in Uthman's Qur'an<ref name="Noldeke">Both al-Suyuti's Itqan and ibn Nadim's Fihrist have this sequence in their (otherwise slightly different) lists of the surahs found in Ubay ibn Ka'b's mashaf according to Theodor Nöldeke et. al. (1909, 1919) "The History of the Qur'an" 2nd Edition, Ed. and trans. by Behn W. H. (2013) Brill: Leiden p. 243-244</ref>.
==== Daha and Duhiya ====
In Arabic, each word must be derived from its root. The root usually consists of three letters that can be manipulated, by adding vowels, prefixes and suffixes in order to produce different words with different meanings. For example, "ka-ta-ba" (to write) is the root for many words such as kitab (book), maktaba (library), katib (author), maktoob (written), kitabat (writings) et cetera.


{{Quote|1=|2='''al-Hafd:'''
Let's now take the word claimed to mean egg of an ostrich, "Duhiya". This word is ''not'' a root. It is a noun and is derived from "da-ha-wa" (دحو)<ref name="LanesLexiconDaHaWa">دحو dahawa - [http://www.studyquran.org/LaneLexicon/Volume3/00000023.pdf Lane's Lexicon] page 857</ref>, the same root that the verb "dahaha" (دَحَىٰهَآ) in 79:30 comes from (the 'ha' at the end there is just a pronoun suffix meaning 'it'). Furthermore, Duhiya does not even mean the egg of an ostrich. This is what the most respected dictionaries have to say on this subject:
In the name of Allah, the Most Gracious, the Most Merciful.


O Allah, You alone we worship,
===== Lisan Al Arab =====
{{quote || الأُدْحِيُّ و الإدْحِيُّ و الأُدْحِيَّة و الإدْحِيَّة و الأُدْحُوّة مَبِيض النعام في الرمل , وزنه أُفْعُول من ذلك , لأَن النعامة تَدْحُوه برِجْلها ثم تَبِيض فيه وليس للنعام عُشٌّ . و مَدْحَى النعام : موضع بيضها , و أُدْحِيُّها موضعها الذي تُفَرِّخ فيه .ِ}}
Translation: Al-udhy, Al-idhy, Al-udhiyya, Al-idhiyya, Al-udhuwwa:The place in sand where an ostrich lays its egg. That's because the ostrich '''spreads out''' (تَدْحُوه, ''tadhooh'') the earth with its feet then lays its eggs there, an ostrich doesn't have a nest.


to You we pray and prostrate,
{{quote || الدَّحْوُ البَسْطُ . دَحَا الأَرضَ يَدْحُوها دَحْواً بَسَطَها . وقال الفراء في قوله والأَرض بعد ذلك دَحاها قال : بَسَطَها ; قال شمر : وأَنشدتني أَعرابية : الحمدُ لله الذي أَطاقَا


and for Your sake we work and strive.
بَنَى السماءَ فَوْقَنا طِباقَا


We hope for Your mercy and fear Your punishment,
ثم دَحا الأَرضَ فما أَضاقا


for Your punishment will inevitably befall the disbelievers.<BR>
قال شمر : وفسرته فقالت دَحَا الأَرضَ أَوْسَعَها ; وأَنشد ابن بري لزيد بن عمرو بن نُفَيْل : دَحَاها , فلما رآها اسْتَوَتْ
<BR>'''al-Khal':'''
In the name of Allah, the Most Gracious, the Most Merciful.


O Allah, verily we seek Your help and Your forgiveness,  
على الماء , أَرْسَى عليها الجِبالا


and we praise You and we are not ungrateful to You.  
و دَحَيْتُ الشيءَ أَدْحاهُ دَحْياً بَسَطْته , لغة في دَحَوْتُه ; حكاها اللحياني . وفي حديث عليّ وصلاتهِ , اللهم دَاحِيَ المَدْحُوَّاتِ يعني باسِطَ الأَرَضِينَ ومُوَسِّعَها , ويروى ; دَاحِيَ المَدْحِيَّاتِ . و الدَّحْوُ البَسْطُ . يقال : دَحَا يَدْحُو و يَدْحَى أَي بَسَطَ ووسع }}
Translation: To daha the earth: means to spread it out.
Then it mentions a couple of Arabic poems that confirm this meaning. Anyone who can read Arabic will find this to be the definitive proof that Daha means to spread out.


And we disavow and disown anyone who opposes You.
===== Al Qamoos Al Muheet =====
<ref>English translation from https://islamqa.info/en/178209</ref>
{{quote || (دَحَا): الله الأرضَ
<ref>A similar English translation (but with the words "O God" accidentally omitted from al-Hafd), together with the Arabic text and textual transmission details can be found in Theodor Nöldeke et. al. (1909, 1919) "The History of the Qur'an" 2nd Edition, Ed. and trans. by Behn W. H. (2013) Brill: Leiden p. 241 Nöldeke considered it unlikely that these two Surahs and Surah al-Fatiha were originally part of the Qur'an.</ref><ref>([http://www.answering-islam.org/Quran/Miracle/ubay.html the Separation])<BR></ref><ref name=SuyutiItqan>al-Suyuti, Al-Itqan, p.152-153</ref>}}
(يَدْحُوهَا وَيَدْحَاهَا دَحْواً) بَسَطَها}}
Translation: Allah daha the Earth: He spread it out.


In form they are du'as (supplications, prayers), much like Al-Fatihah placed at the beginning of the Qur'an, and surahs 113 and 114.
===== Al Waseet =====
{{quote || دَحَا الشيءَ: بسطه ووسعه. يقال: دحا اللهُ الأَرض }}
Translation: To daha something: means to spread it out. For example: Allah daha the Earth.


ibn Masud  too included Khal' and Hafd in his Qur'an mashaf (codice)<ref>al-Suyuti in his Tafseer Dur al-Manthur, Volume 4 page 421</ref>. As also did Ibn 'Abbas in his mashaf, while Umaya bin Abdullah and Umar recited  them as supplications <ref name=SuyutiItqan></ref>, as did Uthman <ref>according to hadith 7032 in Musannaf Ibn Abi Shaybah</ref>. One hadith says that these were du'as given by the angel Jibreel to Muhammad.<ref>“While the Messenger of Allah - peace and blessings of Allah be upon him- was supplicating against the Mudhar, Gabriel came to him and signaled him to remain silent, so he became silent. Then Gabriel said, “O Muhammad, Allah has not sent you to disparage or condemn, rather he has sent you as a mercy. And he has not sent you to bring torment. ‘Not for you, [O Muhammad, but for Allah], is the decision whether He should [cut them down] or forgive them or punish them, for indeed, they are wrongdoers.’ [Qur’an 3:128] Then he taught him this supplication, ‘O Allah! We beg help from You alone …’” Sunan al-Kubra, Hadith 3142</ref> Al-Suyuti quotes another scholar saying that Surah al-Khal' and Surah al-Hafd were removed from the Qur'an and are now used as du'as.<ref>"''l-Husain b. 'l-Munadi in his work l-Nasikh wa l-Mansukh said: of the material that was removed from the Qur'an but not from memory are the two chapters of the qunut supplications that are recited in the witr prayer; they were named l-Khal`a and l-Hafd''" p.15 of the chapter on Nasikh and Mansukh in the abridged English translation of Al-Itqan by Muneer Fareed</ref><ref>A longer quote of al-Munadi's words is even more revealing: "''Az-Zarkashi said in al-Burhaan (2/37): The leading hadeeth scholar Abu’l-Husayn Ahmad ibn Ja‘far al-Manaadi said in his book an-Naasikh wa’l-Mansookh, concerning that which has been abrogated from the Qur’an but was not erased from what people had learned by heart, that this included the two soorahs that are recited in Qunoot in Witr prayer. He said: There is no difference of opinion among the earlier scholars that these two soorahs were written down in the mushafs that were attributed to Ubayy ibn Ka‘b, and it was narrated from the Prophet (blessings and peace of Allah be upon him) that he recited them, and they were called the soorahs of al-Khal‘ and al-Hafd.''" https://islamqa.info/en/195880</ref>
===== Lane's Lexicon =====
{{quote ||2=Dahw (دحو)


It doesn't seem that there was agreement among the Muslims on whether these were just du'as or parts of the Qur'an, particularly given that three such important figures (Ubay ibn Ka'b, ibn Masud and ibn 'Abbas) recorded them in their Qur'an codices.  
1. Daha (., MM_b;,, 1,) first pers. Dahouth aor, yad'hoo inf. N. dahoo '''He spread; spread out, or forth; expanded; or extended;''' (S, Msb, K; ) a thing; (K; ) and, when said of God, the earth; (Fr, S, Mb, 1V; ) As also daha first pers. dahaithu (K in art. daha) aor. yaad’heae inf. n. dahae: (Msb, and K in art. dahae : ) or '''He (God) made the earth wide, or ample; as explained by an Arab woman of the desert to Sh: (TA : ) also, said of an ostrich, (S, TA,) he expanded, and made wide, (TA,) with his foot, or leg, the place where he was about to deposit his eggs: (S, TA : ) and, said of a man, he spread, &c., and made plain, even, or smooth. (TA in art. dhaha )''' - Also, said of a man, (K,,) aor. yad’hoo, inf. n. dahwu(TA,) i.q. Jamie as also daja; on the authority of 1Abr. (TA.) (You say, dhahaha He compressed her; like as you say, dhajaha.) _ Also He threw, or cast, and impelled, propelled, oi removed from its place, a stone, with his hand (TA.) One says also, to him who is playing with walnuts, abidil maddha va adhhuhu, meaning (Make thou the distance far, and) throw it. (S,TA.: See also midh’hath, in two places. And of a torrent one says, dhaha bilbat’hai It cast along (the soft earth and pebbles in its course; or drove then along). (TA.) And of rain, one says, dhaha Al hissa an waj’hil Ardhi (S,Msb) It drove the pebbles from the surface of the earth; (Msb; ) or removed them. (TA.) (See also dhaha, in the next art.) And aldhahwu bilhijarathi also signifies The vying, one with another, in throwing stones, and striving to surpass (in doing so); as also al Midahath (inf. n- of dahee). (TA marra yad’hoo inf.n. dahow said of a horse, He went along throwing out his fore legs without raising his hoofs much from the ground. (S,TA.) = dhahal bathan The belly was, or became, large, and hanging down; (Kr, K; ) and Indhahee (the belly) was, or became, wide, or distended: (MF : ) or both signify it (the belly) became swollen, or inflated, or big,. and hung down, by reason of fatness or disease; as also Dhau and Indah (TA in art dooh.)
3. Dhahee inf.n. Mudahath: see 1.
5. Thud'hee He spread out, or extended, himself; syn. Thabassuth. (K: in art. Daha.) You say, nama fulan fathadhahha Such a one slept, and (extended himself so that he) lay upon a vide space of ground (TA in that art.) - And thadhahhathil ibilu fil ardhi The camels made hollows in the ground where they lay down, it being soft; leaving therein cavities like those of bellies: thus they do only when they are fat. (El-'Itreefee, TA in art. Daha. )
7. see 1, last sentence.
9. id'havi (of the measure if’alath for if’alle like Ar’awa) It (a thing, TA) was, or became, spread, spread out or forth, expanded, or extended. (K.)


Nor does it seem there was complete agreement on whether other surahs that resemble du'as belonged in the written Qur'an given that ibn Masud left out of his mashaf Surahs Al-Fatihah, and 113 and 114 (called Al-Mu'awwidhatan), as mentioned above. Al-Qurtubi's tafsir contains a narration from ibn-Masud that he omitted Al-Fatihah for brevity<ref>“’Abdullah bin Mas’ud was asked as to why he did not write al-Fatiha in his Mushaf. He replied, ‘If I were to write I would write it before every surah.’” Abu Bakr al-Anbari explains this saying every raka’ah (in prayers) starts with al-Fatiha and then another surah is recited. It is as if Ibn Mas’ud said, ‘I have dropped it for the sake of brevity and I have trusted its preservation by Muslims (collectively).’ (al-Qurtubi, al-Jami al-Ahkam al-Qur’an. Dar al-Kutab al-Misriyah, Cairo, 1964 vol.1 p.115)</ref>, and there was a theory to explain his omission of surahs 113 and 114<ref name="Itqan ibn Masud"></ref>. Some Qira'at (recitations of the Qur'an) pass through ibn Masud and include all 3 surahs.
Dhahin (act. part n. of 1). Allahumma dhahil Mad’huwwath in a prayer of ‘Alee, means O God, the Spreader and Expander of the (seven) earths: (TA : ) al Mdhuwwath (properly) signifies the things that are spread, &c.; as also Al Mudh’hiyyath. (TA in art. dhaha ) _ Al’Matharuddahee The rain that removes (or drives) the pebbles from the surface of the earth. (TA.)


One apologetics article quotes the 14th century scholar Muhammad Abdul Azim al-Zurqani, who suggested that the companions who included Al-Hafd and Al-Khal' in their Qur'an mashafs were merely noting them down as du'as alongside the Qur'an, and that this had led to the confusion over whether they were considered Qur'anic. But it is a very unlikely theory that all three companions who recorded these surahs in their mashafs would allow such a misunderstanding to occur. We even know from two independent lists that Ubay ibn Ka'b sequenced these two du'as between what are now surahs 103 and 104.<ref name="Noldeke"></ref>
Ud'hiyy (S.K) (Originally od'huwa of the measure Uf’ool from dhahaithu but said in the S to be of that measure from dhahouthu the dial. var. dhahaithu not being there mentioned,) and and id’hiyy and Ud’hiyyath and ud’huwwath (K) '''The place of the laying''' of eggs, (S, K,) and of the hatching thereof, (S,) , of the ostrich, (S. K. ) '''in the sand; (K; ) because that bird expands it, and makes it wide''', with its foot, or leg; for the ostrich has no (nest such as is termed) Ush (S: ) pl. Adahin (TA in the present art.) and Adahee (i. e., if not a mistranscription, Adahiyyu agreeably with the sing.): (TA in art. dhaha and mudhhiyya (likewise) signifies the place of the eggs of the ostrich. (S.) (Hence,) binthu Adh’hiyyathun A female ostrich. (TA.)_(Hence also,) Al Udkhiyyu and Al Id’hiyyu A certain Mansion of the Moon, (K, TA,) (namely, the Twenty-first Mansion,) between the Na’aai’m sa’dha zabih (more commonly) called Al Baldath likened to the Adhahhee of the ostrich. (TA.)


The same article then points to a hadith recorded 9 centuries after Muhammad, which says that Uthman had Ubay ibn Ka'b dictate the text for Zaid to write down, with refinements by Sa’id bin al-‘Aas. The article argues that therefore Ubay must have had no issue with the two extra surahs being left out. Such late evidence is utterly worthless, as well as contradicting sahih hadiths about Zaid's collection process.
Ud’huwwath and udh’hiyyath: see the next preceding paragraph, in three places: - and for the latter, see also mid’hath, below.


===The Missing Surah with the Two Valleys===
Mad’han see ud’hiyy


Abu Musa al-Ash'ari, one of the early authorities on the Qur'an text and a companion of Muhammad, claimed a surah which resembled at-Tawba (also known as Bara'at) in length and severity was forgotten and lost, but included a passage on the greed of man, which is not in today's Qur'an. Various narrations have slightly differing wording for this lost passage, which is consistent with it being insufficiently remembered.
Mid’hath A wooden thing with which a child is driven along (yud’ha), and which, passing over the ground, sweeps away everything against which it comes (K, TA.) - Accord. to Sh, A certain thing with which the people of Mekkeh play: he says, I heard El-Asadee describe it thus: Almadahiyy and Almasadiyy signify stones like the (small round cake of bread called) qursath, according to the size which a hole is dug, and widened a little: then they throw those stones (yad’hoona biha) to that hole and if the stone fall therein, the person wins; but if not, he is overcome: you say of him yad’hoo and yasdoo when he throws the stones (Iza dhahaha) over the ground to the hole: and the hole is called ud'hiyyath. (TA.) (Accord. to Freytag, the authority of the Deewan El-Hudhaleeyeen, A round thing made of lead, by the throwing of which persons contend together.)


{{Quote|{{Muslim|5|2286}}|Abu Harb b. Abu al-Aswad reported on the authority of his father that Abu Musa al-Ash'ari sent for the reciters of Basra. They came to him and they were three hundred in number. They recited the Qur'an and he said:
Almadhuwwath and almad’hiyyath see Dahin.<ref name="LanesLexiconDaHaWa"></ref>}}
You are the best among the inhabitants of Basra, for you are the reciters among them. So continue to recite it. (But bear in mind) that your reciting for a long time may not harden your hearts as were hardened the hearts of those before you. '''We used to recite a surah which resembled in length and severity to (Surah) Bara'at. I have, however, forgotten it with the exception of this which I remember out of it:"''' If there were two valleys full of riches, for the son of Adam, he would long for a third valley, and nothing would fill the stomach of the son of Adam but dust." And we used so recite a surah which resembled one of the surahs of Musabbihat, and I have forgotten it, but remember (this much) out of it:" Oh people who believe, why do you say that which you do not practise" (lxi 2.) and" that is recorded in your necks as a witness (against you) and you would be asked about it on the Day of Resurrection" (xvii. 13).}}
Note above that Lane also translates ''udhiyy'' (أُدْحِىٌّ) to mean the place in the sand where the ostrich lays its eggs, and not the eggs themselves.


Even ibn Abbas was unsure whether it was part of the Qur'an or not:
====Tafsirs on the verse 79:30====
The tafsirs explain that this verse describes the Earth to be flat.


{{Quote|{{Bukhari|8|76|445}}|Narrated Ibn `Abbas: I heard Allah's Messenger (pbuh) saying, "If the son of Adam had money equal to a valley, then he will wish for another similar to it, for nothing can satisfy the eye of Adam's son except dust. And Allah forgives him who repents to Him." '''Ibn `Abbas said: I do not know whether this saying was quoted from the Qur'an or not. `Ata' said, "I heard Ibn AzZubair saying this narration while he was on the pulpit."'''}}
Al-Jalalayn:
{{Quote|Al-Jalalayn <ref>http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=79&tAyahNo=30&tDisplay=yes&UserProfile=0&LanguageId=2</ref>|and after that He spread out the earth '''He made it flat''' for it had been created before the heaven but without having been spread out;
}}


Ubai said that it was considered as a saying from the Qur'an for a while during Muhammad's lifetime. At best, it could be claimed to be an example of a type of abrogation where the verses are lost. Why the verse would be abrogated is, conveniently, a mystery.
Tanwir Al-Miqbas:
{{Quote|Tanwir Al-Miqbas <ref>http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=79&tAyahNo=30&tDisplay=yes&UserProfile=0&LanguageId=2</ref>|
(And after that He spread the earth) even then '''He spread it on the water'''; it is also said: 2,000 years after that He spread it on the water,
}}


{{Quote|{{Bukhari|8|76|446}}|Narrated Sahl bin Sa`d: I heard Ibn Az-Zubair who was on the pulpit at Mecca, delivering a sermon, saying, "O men! The Prophet used to say, "If the son of Adam were given a valley full of gold, he would love to have a second one; and if he were given the second one, he would love to have a third, for nothing fills the belly of Adam's son except dust. And Allah forgives he who repents to Him." '''Ubai said, "We considered this as a saying from the Qur'an till the Sura (beginning with) 'The mutual rivalry for piling up of worldly things diverts you..' (102.1) was revealed."'''}}


Al-Suyuti records the recollection by Abu Waqid al-Laithii of the occasion when the lost passage about the valleys was revealed. He says that Muhammad claimed it as a revelation from Allah, just like when he received other revelations.<ref>"''Abu Waqid al-Laithii said, "When the messenger of Allah (saw) received the revelation we would come to him and he would teach us what had been revealed. (I came) to him and he said 'It was suddenly communicated to me one day: Verily Allah says, ...''" - As-Suyuti, Al-Itqan fii Ulum al-Qur'an, p.525 (or p.13 of the chapter on Nasikh and Mansukh in the abridged English translation of Al-Itqan by Muneer Fareed)</ref>
===="Ostrich egg" mentioned in a hadith====
There is no hadith saying that the Earth is shaped like an ostrich egg. But "ostrich egg" is mentioned in one hadith so we can check whether the word دَحَىٰهَآ (''dahaha'') is used in the original Arabic.
{{Quote|{{Ibn Majah||4|25|3086}}<ref>https://sunnah.com/urn/1281160</ref>|
حَدَّثَنَا مُحَمَّدُ بْنُ مُوسَى الْقَطَّانُ الْوَاسِطِيُّ، حَدَّثَنَا يَزِيدُ بْنُ مَوْهَبٍ، حَدَّثَنَا مَرْوَانُ بْنُ مُعَاوِيَةَ الْفَزَارِيُّ، حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ الْعَزِيزِ، حَدَّثَنَا حُسَيْنٌ الْمُعَلِّمُ، عَنْ أَبِي الْمُهَزِّمِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ فِي بَيْضِ النَّعَامِ يُصِيبُهُ الْمُحْرِمُ ‏ "‏ ثَمَنُهُ ‏"‏ ‏


===Lost verses from Surah at-Tawba===
It was narrated from Abu Hurairah that the Messenger of Allah (ﷺ) said, concerning '''an ostrich egg''' (بَيْضِ النَّعَامِ) taken by a Muhrim:
“Its cost (must be paid as a penalty).”
}}
Of course it isn't, because "ostrich egg" needs two words. "Egg" is بَيْضِ (baydi) and "ostrich" is النَّعَامِ (an-na'ami). So ostrich egg is called ''baydi an-na'ami'' and not ''dahaha'' in Arabic.


Surah at-Tawba (also known as al Bara'at) was originally equal to the length of al-Baqara according to narrations recorded by al-Suyuti (best known for his Tafsir al-Jalalayn) in The Itqan<ref>"''Malik says that several verses from chapter 9 (Sura of Repentance) have been dropped from the beginning. Among them is, ‘In the name of God the compassionate, the Merciful’ because it was proven that the length of Sura of Repentance was equal to the length of the Sura of the Cow.''" -  "The Itqan" by Suyuti Part 3, Page 184</ref> and Tafsir al-Qurtubi<ref>“Malik said among what had been narrated by Ibn Wahb and Ibn Al Qasim and Ibn Abdul Hakam is that when the first part of Surat Bara'at was lost, ‘Bismillah Al Rahman Al Raheem’ was also lost along with it. It has also been narrated from Ibn Ajlan that he heard that Surat Bara'at was equal to the length of Surat Al Baqarah or approximately equal to it, so the part was gone and because of that "Bismillah Al Rahman Al Raheem" wasn't written between them (between the lost and the remaining part) .” Tafsir al-Qurtubi on Surah al Bara'at</ref>. In a Hasan hadith in the collection of Tirmidhi, Uthman is narrated as saying that they didn't know whether or not Surah at-Tawba was part of Surah al-Anfal, and Muhammad died without making it clear, so they were placed together.<ref>'Narrated Ibn 'Abbas:
=== Qur'an 88:20 - sutihat (spread out flat) ===
"I said to 'Uthman bin 'Affan: 'What was your reasoning with Al-Anfal - while it is from the Muthani (Surah with less than one-hundred Ayat), and Bara'ah while it is from the Mi'in (Surah with about one-hundred Ayat), then you put them together, without writing the line Bismillahir-Rahmanir-Rahim between them, and you placed them with the seven long (Surah) - why did you do that?' So 'Uthman said: 'A long time might pass upon the Messenger of Allah (pbuh) without anything being revealed to him, and then sometimes a Surah with numerous (Ayat) might be revealed. So when something was revealed, he would call for someone who could write, and say: "Put these Ayat in the Surah which mentions this and that in it." When an Ayah was revealed, he would say: "Put this Ayah in the Surah which mentions this and that in it." Now Al-Anfal was among the first of those revealed in Al-Madinah, and Bara'ah among the last of those revealed of the Qur'an, and its narrations (those of Bara'ah) resembled its narrations (those of Al-Anfal), so we thought that it was part of it. Then the Messenger of Allah (pbuh) died, and it was not made clear to us whether it was part of it. So it is for this reason that we put them together without writing Bismillahir-Rahmanir-Rahim between them, and we put that with the seven long (Surahs).'"' Tirmidhi [http://sunnah.com/urn/640920 Vol. 5, Book 44, Hadith 3086]</ref>
{{Quote|{{Quran|88|20}}| وَإِلَى ٱلْأَرْضِ كَيْفَ سُطِحَتْ


===The "Bring a surah like it challenge" met 1400 years ago===
Wa-ila al-ardi kayfa sutihat
As demonstrated in the sections above, there were non-Qur'anic surahs and verses that sounded very much like those of the Qur'an. Surah al-Hafd and Surah al-khal', and the verses about Adam and the valleys sounded so Qur'anic that they were at one time believed to be so by speakers of 7th century Arabic, Sahabah no less. Those who claim that these were once part of the Qur'an and later abrogated, or that Al-Hafd and Al-Khal' were du'as given to Muhammad by Jibril need to explain why they were abrogated when there is no obvious reason, or why Allah allowed confusion to arise about the status of the latter two when they were recorded in the mashafs of three companions.


==Alhajjaj changes the Uthmanic Qur'an==
And at the Earth, how it is spread out?}}


The text we have today is not even Uthman's Revised Version of the Qur'an, but it incorporates changes by Al-Hajjaj Ibn Yusuf Al-Thakafi.
سَطَّحَ = spread out or forth, expand


Al-Hajjaj Ibn Yusuf Al-Thakafi, who lived in the years AD 660-714, was a teacher of the Arabic language in the city of Taif. Then he joined the military and became the most powerful person during the reign of Caliph Abd al-Malik Ibn Marawan and after him his son al-Waleed Ibn Abd al-Malik. Because Al-Hajjaj taught Arabic, he gave himself the liberty to change several words of Caliph Uthman's Qur'an, which is an indication that he did not believe that the Qur'an was verbally inspired or was inscribed in a "tablet preserved."
The word was used to describe making the flat top or roof of a house or chamber and making a top surface flat.


For brevity's sake we will only mention a few of these changes:  
Words from the same root mean the flat top surface or roof of a house or chamber, a flat plane in geometry, a level place upon which dates can be spread, a rolling pin (which expands the dough), plane or flat.<ref>سطَح sataha - [http://www.studyquran.org/LaneLexicon/Volume4/00000081.pdf Lanes Lexicon] page 1357</ref>


1. In Surah Yunus 10:22, he changed the word ''yanshorokom'', which means "spread you," to ''yousayerokom'', which means "makes you to go on."
In the tafsir Al-Jalalayn (from 15. century) we can read that the word ''sutihat'' means the Earth is flat which is the opinion of the Islamic scholars:
{{Quote|Tafsir Al-Jalalayn on 88:20|
And the earth how it was laid out flat? and thus infer from this the power of God exalted be He and His Oneness? The commencing with the mention of camels is because they are closer in contact with it the earth than any other animal. '''As for His words sutihat ‘laid out flat’ this on a literal reading suggests that the earth is flat which is the opinion of''' most '''of the scholars * of the revealed Law and not a sphere as astronomers ahl al-hay’a have it''' even if this latter does not contradict any of the pillars of the Law.
}}
* (*) The Arabic original says "وعليه علماء الشرع", literally "and-on-it (are) scholars (of) law"<ref>http://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=8&tSoraNo=88&tAyahNo=20&tDisplay=yes&UserProfile=0&LanguageId=1</ref>. The word "most" was added by English translators, probably to make it less embarrassing.
* The phrase "flat earth" today is commonly translated as الأرض مسطحة (''al-ard musattaha'')<ref>http://context.reverso.net/translation/english-arabic/flat+earth</ref>, the word ''musattaha'' is from the same root as the word ''sutihat''.


2. In Surah Ash-Shuara 26:116, he changed the word ''Al-Mukhrageen'', which means "the cast out," to ''Al-Margoomeen'', which means "those who are to be stoned [to death]."
=== Qur'an 91:6 - taha (spread out)===
{{Quote|{{Quran|91|6}}| والارض وماطحاها


3. In Surah Ash-Shuara 26:167, he changed the word ''Min Al-Margoomeen'', which means "those who are to be stoned to death," to ''Al-Mukhrageen'', which means "those who will assuredly be cast out."
Waal-ardi wama tahaha
4. In Surah Muhammad 47:15, he changed the word ''yasen'', which is poor Arabic to ''Asen'', which means "unpolluted."


5. In Surah al-Hadid 57:7, he changed the word ''wataqu'', which means "feared Allah," to ''Wa-anfaqu'', which means "spend in charity."
By the Earth and its (wide) expanse}}


If you read Qur'anic [[Tafsir]]s such as al-Jalalayn and others on these verses, you will notice that they will say that there are other readings of these words, proving that there was corruption.
== Further Proof ==


Visit [http://web.archive.org/web/20070309000028/http://www.geocities.com/pentaur2001/index.html this] site to see the differences between Samarqand Codex and Uthmans Codex.
===Qur'an 18:86 - Setting and rising places of the sun===


==Differences in the Qira'at (readings of the Qur'an)==
{{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


According to some hadith literature, the Qur'an was revealed in seven ahruf, or modes of recitation. The nature of these ahruf generated a wide range of theories, some more plausible than others. A popular, though problematic theory is that these were 7 Arabic dialects of different Arab tribes, and only one, that of the Quraysh was retained by Uthman. A more plausible theory would be that Muhammad was inconsistent in his recitation, and it was a convenient excuse<ref>See Abu Dawud Book 8:1472 [http://sunnah.com/abudawud/8/62 sunnah.com] in which the angel reveals up to seven modes. "He then said: 'Each mode is sufficiently health-giving, whether you utter 'all-hearing and all-knowing' or instead 'all-powerful and all-wise'."</ref>, as well as a way of avoiding disputes between his followers<ref>See how Muhammad settled a dispute between his followers regarding the correct recitation {{Bukhari|9|93|640}}</ref> to say that there were up to seven valid ways to say a verse.
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


What we have today are seven or ten Qira'at, which are slightly different early recitations or readings of the Qur'an by famous readers. According to the most common explanation of the ahruf, these qira'at are based on the Quraysh harf. There were once many more qira'at, which were reduced to twenty-five in number two centuries after Muhammad's death, and down to seven after three centuries by Abu Bakr Ibn Mujahid. A futher three qira'at make up a second tier held in less high regard.  
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.}}


Each of the Qira'at has two transmissions (riwayat) named after its transmitters, one of which is the basis for any particular text (mushaf) of the Qur'an. For example, the mashaf used mainly in North Africa is based on the riwayah of Warsh from Nafi (the reading of Nafi transmitted by Warsh).
This can only happen on a flat Earth. 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|Dhu'l-Qarnayn and the Sun Setting in a Muddy Spring]].


Muslims are commonly told that the differences between the Qira'at can be explained away as styles of pronunciation or dialects and spelling. Yet in many cases the variations added or ommitted words, or are completely different words or contradict each other in meaning. The Corpus Coranicum database<ref>[http://corpuscoranicum.de/lesarten/index/sure/1/vers/1 Corpus Coranicum - Lesarten tab]</ref> can be used as a neutral online source for verifying the existence of such variations in the Qira'at. An interesting example is given below, and more of them are listed in the next section about the popular Hafs and Warsh transmissions.
===Qur'an 2:187 and 17:78 - Fasting and prayer times===


In {{Quran|18|86}}, Dhu'l Qarnayn finds the sun setting in a '''muddy''' spring, according to the Qira'at used by today's most popular transmissions of the Qur'an. However, in around half of the various Qira'at the sun intead sets in a '''warm''' spring. The latter variant is even used in some English translations. It is easy to see how the corruption arose (whichever one is the variant). The arabic word حَمِئَة (hami'atin - muddy) sounds very similar to the completely different word حَامِيَة (hamiyatin - warm). Al-Tabari records in his tafseer for this verse [https://wikiislam.net/wiki/Dhul-Qarnayn_and_the_Sun_Setting_in_a_Muddy_Spring_-_Part_One#Tafsir_.28Commentaries.29 the differing opinions] on whether the sun sets in muddy or warm water.
{{Quote|{{Quran|2|187}}|It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil)}}


The reading of ibn Amir, which is one of those qira'at containing hamiyah instead of hami'ah, is still used in some parts of Yemen, and used to be more widespread.<ref>Leemhuis, F. 2006, 'From Palm Leaves to the Internet' in McAuliffe J. D. (ed.) ''The Cambridge Companion to the Qur'an'', Cambridge: Cambridge University Press, p.150 [https://books.google.co.uk/books?id=F2oLiXT_66EC&pg=PA150&lpg=PA150#v=onepage&q&f=false Google books preview]</ref>. In written form this difference is not just a matter of vowel marks. Even the consonantal text with dots is different. A scan of a printed Qur'an containing the mushaf of Hisham's transmission from ibn Amir's reading can even be read online and it can be seen that حَامِيَة (warm) is used in verse 18:86<ref>[http://read.kitabklasik.net/2010/12/mushaf-al-quran-al-karim-riwayat-hisyam.html kitabklasik.net] Click one of the links labelled download to view in pdf format and see page 307 of the 630 page pdf</ref>.
This verse tells Muslims, when fasting, to not eat, drink, or have [[Reproduction|sexual intercourse]] during sunlight hours. This can cause a [[The Ramadan Pole Paradox|huge problem]] for those who live close to the North or South poles. Many Muslim scholars have tried to contrive rules to save Muslims from this problem, such as using the times of the nearest country having a moderate latitude. The need for such innovations was unforeseen in the Qur'an.


For further discussion, see the section ''Origin of the Qira'at Variants'' further below.
The closer we get to the poles, the longer our days or nights become. They can eventually extend for up to several months each, making this verse, the fourth [[Five Pillars of Islam|Pillar of Islam]], impossible to practice without starving yourself to death. Again, this problem would not exist on a flat earth model.


==Differences in the Hafs and Warsh Texts==
{{Quote|{{Quran|17|78}}|Establish worship at the going down of the sun until the dark of night, and (the recital of) the Qur'an at dawn. Lo! (the recital of) the Qur'an at dawn is ever witnessed.}}


Apart from other earlier variant readings, and those of al-Duri from Abu Amr still used in Sudan, and of Hisham from ibn Amir still used in parts of Yemen, there are two different readings of the Qur'an currently widespread in printed text (mushaf), named after their respective 2nd-century transmitters Hafs (from Kufa) and Warsh (from Medina).  
Even for cities further south like Aberdeen in Scotland, the gap between the night prayer (Isha) and the dawn prayer (Fajr) is around 4 and a half hours in June, so anyone following these rules has to interrupt their sleep around 3.20am, then go back to sleep before getting up for the day. Such issues would not have crossed the mind of a 7th century man in Arabia, who believed that everyone experiences sunrise and sunset when he does, and where it would be perfectly natural to arise at dawn any time of the year.


The Hafs reading is the more common and used in most areas of the Islamic world. Warsh is used mainly in West and North-West Africa as well as by the Zaydiya in Yemen. Here are some of the differences.  
===Qur'an 2:144 - Praying towards the Ka'aba===
[[File:Praying towards the Ka'aba.JPG|right|thumb|250px|'''Top-left:''' Due to the sphericity of the earth, a prayer in any direction will point towards the sky/outer-space, not Mecca.<BR>'''Top-right:''' People who are located on the opposite 'side' of the earth would have to pray vertically down towards the center of the earth, and would also blaspheme against Allah, because they defecate toward the direction of the Ka'aba when they answer the call of nature. <BR>'''Bottom-left:''' If we use the traditional Muslim method of determining qiblah (i.e. a great circle) this would still be blasphemous because you would be simultaneously praying with your face and backside aimed towards the Ka'aba. <BR>'''Bottom-right:''' There is one point on the opposite 'side' of the earth where any direction for all 360 degrees would be facing 'towards' Mecca and consequently, there would be no one direction that would be the correct one.]]
{{Quote|{{Quran|2|144}}|We have seen the turning of thy face to heaven (for guidance, O Muhammad). And now verily We shall make thee turn (in prayer) toward a qiblah which is dear to thee. So turn thy face toward the Inviolable Place of Worship, and ye (O Muslims), wheresoever ye may be, turn your faces (when ye pray) toward it. Lo! Those who have received the Scripture know that (this revelation) is the Truth from their Lord. And Allah is not unaware of what they do.}}


{| border="1" cellspacing="0" cellpadding="5" align="center" width = "60%" class=wikitable
This verse tells all Muslims to pray towards the [[Kaaba|Ka'aba]] (qiblah being the direction that one has to face in order to do this). This is only possible on a flat earth model. Due to the sphericity of the earth, a prayer in any direction will point towards the sky/outer-space, not Mecca.
! Surah 
! Hafs
! Warsh
! Notes
! Corpus Coranicum link (see Asim (Hafs) and Nafi (Warsh))
|-
|{{Quran|2|125}}
|watakhizu (you shall take)
|watakhazu (they have taken)
|
|[https://corpuscoranicum.de/lesarten/index/sure/2/vers/125 2:125]
|-
|{{Quran|2|132}} 
|wawassa (and he enjoined)
|wa'awsa (and he instructed)
|Al-Dani mentions Abu `Ubayd saw wa'awsa
in the imam, the mushaf `Uthman
|[https://corpuscoranicum.de/lesarten/index/sure/2/vers/132 2:132]
|-
|{{Quran|2|140}}
|taquluna (You say)
|yaquluna (They say)
|
|[https://corpuscoranicum.de/lesarten/index/sure/2/vers/140 2:140]
|-
|{{Quran|2|184}}
|miskeenin (poor person)
|masakeena (poor people)
|
|[https://corpuscoranicum.de/lesarten/index/sure/2/vers/184 2:184]
|-
|{{Quran|2|259}}
|nunshizuha (We set them up)
|nunshiruha (We revive them)
|
|[https://corpuscoranicum.de/lesarten/index/sure/2/vers/259 2:259]
|-
|{{Quran|3|81}}
|ataytukum (I have given)
|ataynakum (We have given)
|These words are in a quote. They can't both be right.
|[https://corpuscoranicum.de/lesarten/index/sure/3/vers/81 3:81]
|-
|{{Quran|3|146}}
|qatala (fought)
|qutila (was killed)
|The Warsh version better fits verse 3.144
|[https://corpuscoranicum.de/lesarten/index/sure/3/vers/146 3:146]
|-
|{{Quran|7|57}}
|bushra (good tidings)
|nushra (disperse)
|
|[https://corpuscoranicum.de/lesarten/index/sure/7/vers/57 7:57]
|-
|{{Quran|19|19}}
|li-'ahaba (that I may bestow)
|li-yahaba (that he may bestow)
|This is in a quote of Gabriel's words to Mary. Which did he say? Can't be both.
In the mushaf of Warsh, the ya here appears in superscript above the alif, which is the right arm of the lam-alif in maghribi script.<ref>Puin, G. "Vowel letters and ortho-epic writing in the Qur'an"  in Reynolds, S (ed.) New Perspectives on the Qur'an: The Qur'an in Its Historical Context 2, Routledge 2011 pp.176-177</ref>
|[https://corpuscoranicum.de/lesarten/index/sure/19/vers/19 19:19]
|-
|{{Quran|21|4}}
|qaala (He said:)
|qul (Say:)
|
|[https://corpuscoranicum.de/lesarten/index/sure/21/vers/4 21:4]
|-
|{{Quran|40|26}}
|aw an (or that)
|wa an (and that)
|This is in a quote of Pharoah's words. Which did he say? (or mean, since Egyptian usually didn't express "and" / "or")
|[https://corpuscoranicum.de/lesarten/index/sure/40/vers/26 40:26]
|-
|{{Quran|43|19}}
|ibaad (slaves)
|inda (with)
|
|[https://corpuscoranicum.de/lesarten/index/sure/43/vers/19 43:19]
|-
|{{Quran|57|24}}
|Allaha huwa alghaniyyu (Allah, He, is self sufficient)
|Allaha alghaniyyu (Allah is self sufficient)
|
|[https://corpuscoranicum.de/lesarten/index/sure/57/vers/24 57.24]
|}


A more extensive study of differences between the Hafs and Warsh transmissions and comparisons with Qur'an manuscripts can be read online<ref>[http://www.free-minds.org/sites/default/files/WhichQuran.pdf Which Qur'an? by Layth Al-Shaiban]</ref>.
For people who are praying a great distance from Mecca, their qiblah would be somewhere down towards the ground, and the people who are located on the opposite 'side' of the earth would have to pray vertically downward towards the center of the earth.  
So, for example, Muslims in the Solomon Islands in fact blaspheme against Allah, because they defecate downwards toward the direction of the Ka'aba when they answer the call of nature.


The most common apologetic defence of the preservation doctrine claims that all of the 7 canonical qira'at (readings) were recited by Muhammad. They claim that even when the variants are completely different words or when words are added or ommitted, that these are all divinely revealed alternatives. This doesn't address variants that contradict each other, nor explain the suspicious fact that the variants words sound similar to each other. In any case, such obviously contrived attempts to salvage the preservation doctrine in such a way as to make it almost meaningless and unfalsifiable are incredible, even by the standards of Islam, a religion built full of contrivances to escape difficult questions.
For this reason, the [[W:Great circle|great circle]] method came to be used, tracing the shortest distance across the sphere of the Earth towards the Ka'aba. Nevertheless, anywhere on Earth you would be simultaneously praying with both your face and backside aligned along a great circle towards the Ka'aba. At the antipode of Mecca, any direction for all 360 degrees would be facing equally 'towards' and 'away' from Mecca and consequently, there would be no one direction that would be the correct one.  


==Origin of the Qira'at Variants==
The Americas are mostly in the hemisphere of this antipode to Mecca. There, the [[W:Rhumb line|rhumb line]] method is often preferred because the great circle lines across the continent diverge from the antipode before they start to converge when they enter the hemisphere of Mecca, causing people north and south across the Americas to face away from each as they pray.


The Uthmanic codex was written in a "rasm", which is a defective Arabic script in which there are no markings for short vowels and a lack of dots that were in later times used to distinguish different but identical looking consonants.
===Qur'an 18:47 - Without mountains the Earth will be entirely apparent===


Professor Shady Nasser shows that at the time when ibn Mujahid wrote his ''Kitab al Sab'ah'' selecting the 7 readings that later became canonical, adherence of readings to the Uthmanic rasm and good Arabic grammar were already important criteria <ref>Nasser, S. [https://books.google.co.uk/books?id=mRAzAQAAQBAJ&printsec=frontcover ''The Transmission of the Variant Readings of the Qurʾān: The Problem of Tawātur and the Emergence of Shawādhdh''], Leiden, Boston:Brill, 2013, p.53</ref>, but ibn Mujahid restricted his selection to just 7 by choosing the consensus readings from each of Mecca, Medina, Basra, Damascus and the 3 most popular readers from Kufah, where the legacy of Ibn Masud's (now banned) reading meant that there was no dominant Uthmanic reading in that city.<ref>Ibid. pp. 47-61</ref>.
{{Quote|{{Quran|18|47}}| وَيَوْمَ نُسَيِّرُ ٱلْجِبَالَ وَتَرَى ٱلْأَرْضَ بَارِزَةً وَحَشَرْنَٰهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا


He further shows that ibn Mujahid <ref>Ibid. pp.59-61</ref>, and others such as al-Tabari shortly before the canonisation<ref>Ibid. pp.41-47</ref> readily presented arguments for and criticised variants in these same readings that were later canonised (or even 200 years afterwards in the case of al-Zamakhshari <ref>Ibid. pp.6-7</ref>). After ibn Mujahid's book, a genre of literature arose that "''indicates the rising need to provide grammatical and syntactic proofs in order to back up the arguments necessary to assess the superiority of one reading over another.''" <ref>Ibid. pp.60-61 (see also the footnote on p.61)</ref>. Ibn Mujahid's selection of 7 readings drew frequent criticism after its publication.<ref>Ibid. p.64</ref> The consensus notion that these 7 were divinely preserved in a chain back to the Prophet himself only came about later, by which time there was of course no room for arguments and reasoning to try to prove the superiority of one variant over another. <ref>Ibid. pp. 59-61</ref>
Wayawma nusayyiru aljibala watara al-arda barizatan wahasharnahum falam nughadir minhum ahadan


Dr Marijn Van Putten has shown that while the canonical readings largely comply with the Uthmanic rasm, more specifically they also each closely comply with the regional variants of that rasm, which were sent out to the major intellectual centres of early Islam and contained a small number of copying mistakes. So, the Kufan readings closely correspond to the variants found in the rasm of the codex given to that city and so on.<ref>{{cite journal |last1=Van Putten |first1=Marijn |date=April 2020|title=Hišām's ʾIbrāhām : Evidence for a Canonical Quranic Reading Based on the Rasm |url=https://www.researchgate.net/publication/338434122_Hisam%27s_Ibraham_Evidence_for_a_Canonical_Quranic_Reading_Based_on_the_Rasm |journal=Journal of the Royal Asiatic Society |volume=30 |issue=2 |pages=251 |doi=10.1017/S1356186320000218 |access-date=7 July 2020}} pp.13-15 of the open access pdf</ref><ref>He elaborates in much more detail in this Twitter thread: {{cite web| url=https://twitter.com/PhDniX/status/1218669152371650560 | title=Twitter.com| author=Dr Marijn Van Putten | date= 18 January 2020| archiveurl=https://web.archive.org/web/20200119002517/https://twitter.com/PhDniX/status/1218669152371650560|deadurl=no}}</ref>
And (bethink you of) the Day when we remove the hills and ye see the earth emerging, and We gather them together so as to leave not one of them behind.}}


This would be an extraordinary coincidence if the variants are entirely due to oral transmissions going back to the recitations of Muhammad (though certainly the general agreement between readings where the rasm is ambiguous demonstrates that there was also oral transmission <ref>{{cite journal |last1=Van Putten |first1=Marijn |date=April 2020|title=Hišām's ʾIbrāhām : Evidence for a Canonical Quranic Reading Based on the Rasm |url=https://www.researchgate.net/publication/338434122_Hisam%27s_Ibraham_Evidence_for_a_Canonical_Quranic_Reading_Based_on_the_Rasm |journal=Journal of the Royal Asiatic Society |volume=30 |issue=2 |pages=251 |doi=10.1017/S1356186320000218 |access-date=7 July 2020}} pp.15-16 of the open access pdf</ref>). Instead, the regional correspondence of rasm and oral reading variants is easily explained if the readings were adapted to fit the codices given to those regions. By analysing the reported variants between these codices, modern scholarship has confirmed that they form textual families and that those particular variants did not originate in oral transmission. <ref>Ibid. pp.14-15 of the open access pdf</ref>
بَارِزَةً = baarizatan = Wholey, or entirely, apparent or manifest, Land that is open, apparent, or uncovered, upon which is no mountain or any other thing.<ref>بَارِزَةً baarizatan - [http://www.studyquran.org/LaneLexicon/Volume1/00000224.pdf Lane's Lexicon] page 187</ref>


If qira'at variants could sometimes arise from the rasm, we should also expect this to occur even in places where the rasm did not vary. Professor Munther Younes highlights a particularly interesting example among the hundreds known.<ref>Younes, M., [https://books.google.co.uk/books?id=eQuWDwAAQBAJ&pg=PR1 ''Charging Steeds or Maidens Performing Good Deeds. In Search of the Original Qur'an''], London:Routledge, 2018 p. 3</ref> In {{Quran|4|9}} we have the canonical variants fa-tabayyanū or fa-tathabbatū. In this case, the variant root words do not share even a single consonant in common (bāʼ-yāʼ-nūn  versus thāʼ-bāʼ-tāʼ), but nevertheless both variants fit the defective script of the Uthmanic rasm, which lacked dots and vowels.
===Qur'an 20:105-107 Without mountains the Earth will be a level plain===


==Diacritical Marks and Grammatical Mistakes==
{{Quote|{{Quran-range|20|105-107}}| وَيَسْـَٔلُونَكَ عَنِ ٱلْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّى نَسْفًا فَيَذَرُهَا قَاعًا صَفْصَفًا لَّا تَرَىٰ فِيهَا عِوَجًا وَلَآ أَمْتًا
Wayasaloonaka AAani aljibali faqul yansifuha rabbee nasfan Fayatharuha qaAAan safsafan La tara feeha AAiwajan wala amtan


The Qur'an was first written without [[Diacritical Marks of the Qur'an|diacritical marks]]. At the time of Muhammad, Arabic orthography was yet to develop into what we have known for centuries.  
They will ask thee of the mountains (on that day). Say: My Lord will break them into scattered dust. And leave it as an empty plain, Wherein thou seest neither curve nor ruggedness.}}


For the early interpreters who added diacritical marks, to read the Qur'an as it was originally written, would lead the reader to interpret and choose for themselves from the many possible meanings available.  
The word فَيَذَرُهَا Fayatharuha ('And he will leave it') has the feminine 'ha' suffix, meaning 'it'. It almost certainly refers to the Earth, which is not explicitly mentioned, and is a feminine noun. Similarly the word translated 'Wherein' is فِيهَا feeha (literally 'in it') and has the feminine 'it' suffix too. There are no other singular feminine nouns in these verses, so because we have some additional context to this verse thanks to 18:47, we should conclude that they refer to al-ard (the Earth).


Muslims began using diacritical marks because reading "errors" began to appear,<ref>"''The companions (Muhammad’s friends or “Sahaba”) did not vocalize or provide diacritical points for the letters of the Qur’anic copies which they wrote, but later during the last part of the companions’ era, when reading errors came into being, they began to provide diacritical points for the copies of the Qur’an and to vocalize them. This was admissible by the authority of the majority of the scholars, though some of them disliked it. The truth is, it should not be disliked because the situation necessitated it, and the diacritical points distinguish the letters from each other while vocalization explains the grammatical inflection.''" - Ibn Taymiyyah, "Sheik of the Muslims" vol. XII, pp. 576 and 586</ref> and the differences this created had led to differences in Islamic law.<ref>As-Suyuti, Al-Itqan fii Ulum al-Qur'an, p.226</ref>
قَاعًا  = qaAAan = an even place; plain, or level, land that produces nothing; plain, or soft, land, low, and free from mountains.<ref>قَاعًا  qaAAan - [http://www.studyquran.org/LaneLexicon/Volume8/00000248.pdf Lane's Lexicon] page 2994</ref>


The following are just a couple of examples from among many grammatical ''mistakes'' which show that the Qur'an is not flawless.
صَفْصَفًا = safsafan = a level, or an even, tract of land or ground.<ref>صَفْصَفًا safsafan - [http://www.studyquran.org/LaneLexicon/Volume4/00000418.pdf Lane's Lexicon] page 1694</ref>


1. ''Butunihi'' is a mistake in 16:66. It must be ''Butuniha'', because it is referring to the plural (cattle).
عِوَجًا = AAiwajan = crookedness, a curvity, bending, winding, contortion, wryness, distortion, or uneveness<ref>عِوَجًا AAiwajan - [http://www.studyquran.org/LaneLexicon/Volume5/00000472.pdf Lane's Lexicon] page 2187</ref>


2. ''Kon fayakoon'', meaning "be and it is", must be ''kon fakana'', meaning "be and he was" in 3:59, because it refers to the past not present.
أَمْتًا = amtan = curvity, crookedness, distortion, or uneveness; ruggedness and smoothness in different places; depression and elevation; small hills and hollows.<ref>أَمْتًا amtan - [http://www.studyquran.org/LaneLexicon/Volume1/00000132.pdf Lane's Lexicon] page 95</ref>


==Corruption of Previous Scriptures==
AAiwajan and amtan are inconclusive regarding their implications for the shape of the Earth as a whole, but qaAAan safsafan means a level, barren plain.


Many Muslims believe that the Qur'an claims the [[Corruption of Previous Scriptures (Qur'an 2:79)|corruption of previous scriptures]]. However with this erroneous belief comes a new set of problems.
===Qur'an 55:17 - The two easts and two wests===


The Qur'an says of the Qur'an in 15:9, "We have revealed the ''dhikr'' (reminder) and we surely will preserve it,".
{{Quote|{{Quran|55|17}}|رَبُّ ٱلْمَشْرِقَيْنِ وَرَبُّ ٱلْمَغْرِبَيْنِ
Rabbu almashriqayni warabbu almaghribayni
(He is) Lord of the two Easts and Lord of the two Wests}}


The [[Taurat]] and [[Injil]] are also referred to as ''dhikr'' in 21:48, 21:7, and 40:53-54. So if Allah could not protect these ''dhikrs'', how can we expect him to protect the last ''dhikr''?
The commentaries (tafsirs) are unanimous that this refers to the two places where the sun rises on the summer and winter solstices (almashriqayni), and where it sets on those solstice days (almaghribayni), which also fits with the literal meanings of mashriq<ref>مَشْرِقُ mashriq - [http://www.studyquran.org/LaneLexicon/Volume4/00000265.pdf Lane's Lexicon] page 1541</ref> and maghrib<ref>مَغْرِبُ maghrib - [http://www.studyquran.org/LaneLexicon/Volume6/00000025.pdf Lane's Lexicon] page 2241</ref>. Similarly, verse {{Quran|70|40}} was understood to refer to all the different places where the sun rises and sets between these ranges (almashariqi waalmagharibi). This might seem perfectly fitting for an author who believed in a flat Earth and a sun that moves around the world every day, where these locations are objective facts of cosmography.


==Conclusion==
The problem is that in reality, the Earth is a spinning sphere, so that even if we consider these locations to be points on the horizon, they are <i>entirely</i> a matter of perspective. Any two viewpoints on Earth will have different points on the horizon where the extremities of rising and setting appear during the year, and if they are at different latitudes, then even the angular range between these perceived extremities is different too. Indeed, the entire Earth is covered with places from which the sun can appear to someone, somewhere, to rise, and similarly, to set.


What have we learnt here? We have learnt that some verses are missing, some readings are different, and the very best scholars and reciters of Islam, whom Muhammad himself had approved of, rejected the Qur'an of Uthman.
===Qur'an 2:22 - The heavens are a canopy / building===


What are we left with? We are left with a very human text, as prone to corruption as any other medieval text, and Muslims who deny this are left holding an untenable position.
{{Quote|{{Quran|2|22}}| الذي جعل لكم الارض فراشا والسماء بناء وانزل من السماء ماء فاخرج به من الثمرات رزقا لكم فلا تجعلوا لله اندادا وانتم تعلمون


{{Core Scripture}}
Allathee jaAAala lakumu al-arda firashan waalssamaa binaan waanzala mina alssama-i maan faakhraja bihi mina alththamarati rizqan lakum fala tajAAaloo lillahi andadan waantum taAAlamoona


==See Also==
Who has made the earth your couch, and the heavens your canopy; and sent down rain from the heavens; and brought forth therewith Fruits for your sustenance; then set not up rivals unto Allah when ye know (the truth). }}


{{Hub4|Corruption of Qur'an|Corruption of the Qur'an}}
The word translated as canopy is binaa or binaan ( بِنَاء ). This word means "building"<ref>بِنَاء binaa - [http://www.studyquran.org/LaneLexicon/Volume1/00000298.pdf Lane's Lexicon] page 261</ref>. The heavens are as a multi-story building over the earth. There are seven layers or stories to this building called the heavens. The heavens are built on a "flat" foundation called "the earth". The tafsir of 'ibn Kathir confirms this:


{{Template:Translation-links-czech|[[Pozměněnost Korán|Czech]]}}
{{quote || These Ayat indicate that Allah started creation by creating earth, then He made heaven into seven heavens. This is how building usually starts, with the lower floors first and then the top floors, <ref>[http://tafsir.com/default.asp?sid=2&tid=1494 Tafsir 'ibn Kathir]</ref> }}
 
===Flat Earth Beliefs of Muhammad and His Followers===
 
If the Quran claimed that the Earth is spherical, Muhammad and his followers, who spoke the Arabic language of that time, including respected interpreters such as Ibn 'Abbas, would have shown some inkling of this knowledge. Instead, hadith narrations record only flat Earth beliefs (see the article [[Did Muhammad and the early Muslims know that the Earth is round|Did Muhammad and the Earliest Muslims Know the Earth is Round?]]). Some even held a belief that the Earth is placed on the back of [[The Islamic Whale|"the whale"]].
 
== General Apologetics ==
===Qur'an 22:61, 31:29, & 39:5 - night and day merging / overlapping===
{{Quote|{{Quran|22|61}}| ذلك بان الله يولج الليل في النهار ويولج النهار في الليل وان الله سميع بصير
 
Thalika bi-anna Allaha yooliju allayla fee alnnahari wayooliju alnnahara fee allayli waanna Allaha sameeAAun baseerun
 
That is because Allah merges night into day, and He merges day into night, and verily it is Allah Who hears and sees (all things).}}
{{Quote|{{Quran|31|29}}| الم تر ان الله يولج الليل في النهار ويولج النهار في الليل وسخر الشمس والقمر كل يجري الى اجل مسمى وان الله بما تعملون خبير
 
Alam tara anna Allaha yooliju allayla fee alnnahari wayooliju alnnahara fee allayli wasakhkhara alshshamsa waalqamara kullun yajree ila ajalin musamman waanna Allaha bima taAAmaloona khabeerun
 
Seest thou not that Allah merges Night into Day and he merges Day into Night; that He has subjected the sun, and the moon (to his Law), each running its course for a term appointed; and that Allah is well-acquainted with all that ye do?}}
{{Quote|{{Quran|39|5}}| خلق السماوات والارض بالحق يكور الليل على النهار ويكور النهار على الليل وسخر الشمس والقمر كل يجري لاجل مسمى الا هو العزيز الغفار
 
Khalaqa alssamawati waal-arda bialhaqqi yukawwiru allayla AAala alnnahari wayukawwiru alnnahara AAala allayli wasakhkhara alshshamsa waalqamara kullun yajree li-ajalin musamman ala huwa alAAazeezu alghaffaru
 
He created the heavens and the earth in true (proportions): He makes the Night overlap the Day, and the Day overlap the Night: He has subjected the sun and the moon (to His law): Each one follows a course for a time appointed. Is not He the Exalted in Power - He Who forgives again and again?}}
 
Muslims sometimes claim "Merging here means that the night slowly and gradually changes to day and vice versa. This phenomenon can only take place if the earth is spherical. If the earth was flat, there would have been a sudden change from night to day and from day to night."
 
This claim is false. Consider that everyone who has ever believed in a flat Earth was aware of the gradual transition from night to day. The gradual shift from day to night and vice versa would still happen on a flat earth model. The only difference is that the flat earth model would be lit up at the same time, there would be no timezones just the same night and day for everyone.
 
A simple experiment can be done to demonstrate the point. All that is needed is a dark room, table and flashlight. If the flashlight is slowed raised above the edge of the table (similar to a sunrise), a gradual shift from darkness to light will be observed. So verses 31:29 and 22:61 give no information about the Earth's shape. They are merely observations that anyone can make.
 
Looking now at verse 39:5, it is sometimes claimed that the word يُكَوِّرُ yukawwiru (he overlaps / winds around<ref>كور kawara - [http://www.studyquran.org/LaneLexicon/Volume7/00000165.pdf Lane's Lexicon] page 2637</ref>) implies that the Earth is round because this verb كور was used for example, for wrapping a turban around a head. The first problem with this claim is that it is very much compatible with ancient conceptions of a flat Earth with a hemisphere or spherical firmament. Similarly, verses such as {{Quran|21|33}} that mention the sun and moon (as well as the night and the day) each having a falak (rounded course) do not interfere with a flat Earth model.
 
In addition, these verses, as well as others, erroneously refer to night and day as two active entities. They are in fact simply the times when, for an observer on the surface of the Earth, they are on the sunlit or shadowed side of the planet as it rotates upon its axis. The night does not "overlap" or "wrap" around the day because there is only light, and darkness is nothing but the absence of light. The Qur'an could hardly be more wrong here. A less bad description would be to say that the Earth passes through night and day. Moreover, attempts to interpret 39:5 as the rotation of the Earth require contradictory shifts in the meaning of the words halfway through the sentence, as explained in a more detailed discussion of 39:5 on the page [[Geocentrism and the Quran#Counter-arguments|Geocentrism and the Qur'an]].
 
=== Earth is flat only from our perspective ===
{{Quote||According to the people of knowledge the Earth is round. Indeed, Ibn Hazm and other scholars have declared that there is consensus on this matter among the people of knowledge This means that all of the surface of the Earth is connected together so that the form of the planet is like a sphere.
 
Nevertheless, Allah has spread out the Earth's surface in relation to us, and He has placed upon it firm mountains, the seas, and life as a mercy for us. For this reason, Allah said: "And (do they not look) at the Earth, how it was spread out flat (sutihat)." [Sûrah al-Ghâshiyah:20]
 
Therefore, the '''Earth has been made flat for us in regards to our relationship to it''' to facilitate our lives upon it and our comfort. The fact that it is round does not prevent that its surface has been made flat for us. This is because something that is round and very large, then its surface will become very vast or broad, having a flat appearance to those who are upon it."}}
 
Some Islamic websites attribute the above quote to Sheikh Ibn Bâz, the Grand Mufti of Saudi Arabia, who at one time believed the Earth was flat. While some of the verses quoted in this article make reference to humans, most do not. They are describing what Allah supposedly did when creating the entire Earth, not that the Earth seems flat to a human from a small local perspective on its spherical surface (an illusion that would be dispelled for the Arabs in the 8th century as they gained astronomical knowledge). Moreover, some of these verses also mention Allah placing mountains, or the sky as a ceiling or canopy, and therefore such verses must apply to the Earth's shape as a whole. The argument further ignores the very unambiguous choice of word in verse 88:20 quoted above, which also means a flat surface in geometry. Try as they might, apologists cannot give "flat" and "round" the same meaning.
 
Most importantly, the argument ignores the indirect and further evidence in the [https://wikiislam.net/wiki/Flat_Earth_and_the_Quran#Further_Proof Further Proof] section above. That section contains the best evidence for a flat Earth cosmography in the Qur'an, stronger even than the verses that directly describe the creation of the Earth.
 
== Conclusion ==
 
Shaykh Abdul-Aziz Ibn Baaz, the former supreme religious authority of [[Saudi Arabia]], believed the earth is flat,<ref>[{{Reference archive|1=http://www.nytimes.com/1995/02/12/world/muslim-edicts-take-on-new-force.html|2=2011-11-30}} Muslim Edicts Take on New Force] - New York Times, February 12, 1995.</ref><ref>Sheikh Abdul Aziz Ben Baz (1395 AH [1974 AD]), ''"Evidence that the Earth is Standing Still"'', Islamic University of Medina, Saudi Arabia. First edition, p. 23.</ref> and so does Muslim Researcher on Astronomy Fadhel Al-Sa'd, who declared in a televised debate aired on [[Iraq|Iraqi]] Al-Fayhaa TV (October 31, 2007) that the Earth is flat as evidenced by Qur'anic verses and that the sun is much smaller than the Earth and revolves around it.<ref>[http://www.memritv.org/clip/en/1684.htm Iraqi Researcher Defies Scientific Axioms: The Earth Is Flat and Much Larger than the Sun (Which Is Also Flat)] - MEMRI TV, Video No. 1684</ref>
 
As devout Muslims, they have good reason to conclude the Earth is flat; the Qur'anic verses 15:19, 20:53, 43:10, 50:7, 51:48, 71:19, 78:6, 79:30, 88:20 and 91:6 all clearly state this and not a single verse in the Qur'an hint to a spherical earth.
 
{{Core Science}}
 
== See Also ==
 
{{Hub4|Cosmology|Cosmology}}
*[[Did Muhammad and the early Muslims know that the Earth is round|Did Muhammad and the Earliest Muslims Know the Earth is Round?]]
 
{{Translation-links-english|[[Le Coran et la Terre plate|French]], [[Placatá Země a Korán|Czech]]}}


==External Links==
==External Links==


*[http://www.answering-islam.org/Gilchrist/Jam/index.html Jam' Al-Qur'an: The Codification of the Qur'an Text] ''- A Comprehensive Study of the Original Collection of the Qur'an Text and the Early Surviving Qur'an Manuscripts''
*[http://www.answering-islam.org/Quran/Science/earth_egg.html Is the Earth Egg-Shaped?] ''- [[Answering Islam]]''
*[http://www.webcitation.org/query?url=http%3A%2F%2Fislammonitor.org%2Findex.php%3Foption%3Dcom_content%26task%3Dview%26id%3D1382%26Itemid%3D63&date=2011-03-26 <!-- http://islammonitor.org/index.php?option=com_content&task=view&id=1382&Itemid=63 -->The Earth is Flat] - ''Islam Monitor''
*[{{Reference archive|1=http://www.islam-watch.org/SujitDas/MuslimGenius.htm|2=2011-03-26}} A Tribute to a Muslim Genius (Sheik Abdul-Aziz Ibn Baaz)] ''- [[Islam Watch]]''


==References==
== References ==
{{Reflist|30em}}
{{Reflist|30em}}
 
[[Category:Islam and Science]]
[[Category:Qur'an]]
[[Category:Qur'an]]
[[Category:Disguised‎]]
{{page_title|Flat Earth and the Qur'an}}
{{page_title|Corruption of the Qur'an}}
[[bg:Плоската земя и Корана]]

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Taken from Zekeriya Kazvinî's "Acaib-ül Mahlûkat" (The Wonders of Creation). Translated into Turkish from Arabic. Istanbul: ca. 1553.
This map depicts "a traditional Islamic projection of the world as a flat disk surrounded by the sundering seas which are restrained by the encircling mountains of Qaf".[1]

This article takes a closer look at some of the Qur'anic verses that imply its author assumed the earth is flat.

Introduction

The fact that the Earth is not flat has been known for thousands of years. The Ancient Greeks Pythagoras (570 - 495 BC), Aristotle (384 - 322 BC) and Hipparchus (190 - 120 BC) all knew this. The Indian astronomer and mathematician, Aryabhata (476 - 550 AD) knew this. And so did the early Christian scholars Anicius Boëthius (480 - 524 AD), Bishop Isidore of Seville (560 - 636 AD), Bishop Rabanus Maurus (780 - 856 AD), the monk Bede (672 - 735 AD), Bishop Vergilius of Salzburg (700 - 784 AD) and Thomas Aquinas (1225 - 1274 AD). In fact, contrary to what we are often told, the sphericity of the Earth was common knowledge among early medieval Europeans[2] and the Holy Roman Empire from as early as 395 AD used an orb to represent the spherical Earth.[3]

If the Qur'an is a letter-by-letter dictation from Allah, it should also concur with this fact that was known throughout the world before its revelation, and it should contradict the flat Earth model widely believed in by the 7th century Bedouins of Arabia. Yet the evidence is that the Qur'an supports the flat Earth model (as well as geocentrism).

For plentiful evidence that the earliest Muslims believed in a flat Earth, and a discussion of the failed attempts by ibn Taymiyyah and others to demonstrate that they believed in a round Earth, see the article Did Muhammad and the Earliest Muslims Know the Earth is Round?.

Analysis

In this analysis, we look at direct references to the shape of the Earth in the Qur'an. Verse 88:20 is particularly worth highlighting for its use of a word that was deeply associated with flat surfaces.

Arabic word definitions in English are from Lane's Lexicon of classical Arabic (not to be confused with modern Arabic). Note that the Arabic word al-ard can mean the land or the Earth. However, it is perfectly obvious from the context that in the verses below al-ard means the entire Earth, not a local area of land.

The section after this one discusses indirect evidence that the Qur'an supports a flat Earth model, and perhaps contains even stronger evidence than the direct statements below.

Qur'an 2:22 - firashan (thing spread to sit or lie upon)

ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ فِرَٰشًا وَٱلسَّمَآءَ بِنَآءً وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَخْرَجَ بِهِۦ مِنَ ٱلثَّمَرَٰتِ رِزْقًا لَّكُمْ ۖ فَلَا تَجْعَلُوا۟ لِلَّهِ أَندَادًا وَأَنتُمْ تَعْلَمُونَ

Allathee jaAAala lakumu alarda firashan

[He] who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know [that there is nothing similar to Him].
Quran 2:22

فِرَٰشًا = firashan = a thing that is spread upon the ground, a thing that is spread for one to sit or lie upon.[4]

Qur'an 15:19 - madad (extend, stretch out)

والارض مددناها والقينا فيها رواسي وانبتنا فيها من كل شئ موزون

Waal-arda madadnaha waalqayna feeha rawasiya waanbatnafeeha min kulli shay-in mawzoonin

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.
Quran 15:19

مَدَدْ = madad = extend by drawing or pulling, stretch out, expand[5]

Qur'an 20:53 - mahdan (bed)

الذي جعل لكم الارض مهدا وسلك لكم فيها سبلا وانزل من السماء ماء فاخرجنا به ازواجا من نبات شتى

Allathee jaAAala lakumu al-arda mahdan wasalaka lakum feeha subulan waanzala mina alssama-imaan faakhrajna bihi azwajan min nabatinshatta

He Who has, made for you the earth like a carpet spread out; has enabled you to go about therein by roads (and channels); and has sent down water from the sky." With it have We produced diverse pairs of plants each separate from the others.
Quran 20:53

مَهْدًا = mahdan = cradle or bed; a plain, even, or smooth expanse[6]

Qur'an 43:10 - mahdan (bed)

الذي جعل لكم الارض مهدا وجعل لكم فيها سبلا لعلكم تهتدون

Allathee jaAAala lakumu al-arda mahdan wajaAAala lakum feeha subulan laAAallakum tahtadoona

(Yea, the same that) has made for you the earth (like a carpet) spread out, and has made for you roads (and channels) therein, in order that ye may find guidance (on the way);
Quran 43:10

مَهْدًا = mahdan = cradle or bed; a plain, even, or smooth expanse[7]

Qur'an 50:7 - madad (expand, stretch out)

والارض مددناها والقينا فيها رواسي وانبتنا فيها من كل زوج بهيج

Waal-arda madadnaha waalqayna feeha rawasiya waanbatnafeeha min kulli zawjin baheejin

And the earth- We have spread it out, and set thereon mountains standing firm, and produced therein every kind of beautiful growth (in pairs)-
Quran 50:7

مَدَدْ = madad = extend by drawing or pulling, stretch out, expand[8]

Qur'an 51:48 - farasha (spread out) mahidoon (spreaders)

والارض فرشناها فنعم الماهدون

Waal-arda farashnaha faniAAma almahidoona

And the earth have We laid out, how gracious is the Spreader (thereof)!
Quran 51:48

فَرَشَْ = farasha (see also 2:22 above for the noun) = spread or expand, spread a bed or carpet[9]

الْمَهِدُونَ = mahidoon from مهد = make plain, even, smooth, spread a bed[10]

There is also a hadith in which the plural noun furushaat is used, meaning "beds":

It was narrated from Abu Dharr that the Messenger of Allah (ﷺ) said: “I see what you do not see, and I hear what you do not hear. The heaven is creaking and it should creak, for there is no space in it the width of four fingers but there is an angel there, prostrating to Allah. By Allah, if you knew what I know, you would laugh little and weep much, and you would never enjoy women in your beds (الْفُرُشَاتِ, al-furushaat), and you would go out in the streets, beseeching Allah.’”


Sunan Ibn Majah 5:37:4190

Qur'an 71:19 - bisaatan (carpet)

والله جعل لكم الارض بساطا

WaAllahu jaAAala lakumu al-arda bisatan

And Allah has made the earth for you as a carpet (spread out),
Quran 71:19

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) [11]

This word is also used in a hadith in At-Tirmidhi:

... Then he came to hug the Prophet (s.a.w) and uttered that his father and mother should be ransomed for him. Then he went to grove of his and he spread out a mat for them (فَبَسَطَ لَهُمْ بِسَاطًا, fa-basata la-hum bisaatan, literally "and-(he)spread for-them a-mat"). Then he went to a date-palm and returned with a cluster of dates which he put down. ...


Jami` at-Tirmidhi 2369

So the derived verb basata refers to spreading out (thus flattening) a carpet.

Qur'an 78:6-7 - mihadan (bed)

أَلَمْ نَجْعَلِ ٱلْأَرْضَ مِهَٰدًا وَٱلْجِبَالَ أَوْتَادًا

Alam najAAali al-arda mihadan Waaljibala awtadan

Have We not made the earth as a wide expanse, And the mountains as pegs?
Quran 78:6-7

مِهَٰدًا (same as مَهْدًا mahdan) = cradle or bed; a plain, even, or smooth expanse[12]

Qur'an 79:30 - daha (spread out or ostrich egg?)

Many Islamist apologists attempt to deflect criticism that the Qur'an promotes the mistaken belief of a flat earth by the word دَحَىٰهَآ (dahaha) used in Qur'an 79:30, commonly translated as ‘He spread it’ or ‘He stretched it’.

Arabic: والارض بعد ذلك دحاها

Transliteration: Waal-arda baAAda thalika dahaha

Literal: And the earth/Planet Earth after that He stretched/spread it. [13]


Quran 79:30

Word by word:

  • وَٱلْأَرْضَ
    • وَ - wa - and
    • ٱلْ - al - the
    • أَرْضَ - ard - Earth
      • feminine in Arabic
  • بَعْدَ - ba'ada - after
  • ذَٰلِكَ - dhalika - that
  • دَحَىٰهَآ
    • دَحَىٰ - dahaa - (he) spread
    • هَآ - ha - her
      • or "it" in the English translation, referring to the Earth.

دَحَىٰهَآ is a verb with a suffixed pronoun, so it cannot mean a noun "ostrich egg". In the apologist interpretation the verb would have to mean "he made it in a shape of an ostrich egg". It is absurd to think that such a little word could mean something so complex.

The هَا (-ha) suffix pronoun meaning literally "her" is also repeated in the surrounding verses as a literary device:

أَأَنْتُمْ أَشَدُّ خَلْقًا أَمِ السَّمَاءُ ۚ بَنَاهَا 79:27 Aantum ashaddu khalqan ami alssamao banaha

79:28 رَفَعَ سَمْكَهَا فَسَوَّاهَا RafaAAa samkaha fasawwaha

79:29 وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَاهَا Waaghtasha laylaha waakhraja duhaha

79:30 وَالْأَرْضَ بَعْدَ ذَٰلِكَ دَحَاهَا Waalarda baAAda thalika dahaha

79:31 أَخْرَجَ مِنْهَا مَاءَهَا وَمَرْعَاهَا Akhraja minha maaha wamarAAaha

79:32 وَالْجِبَالَ أَرْسَاهَا Waaljibala arsaha


Quran 79:27-32

So the -ha in 79:30 is a pronoun as well as in other verses and the pronoun is completely missing in the translation "ostrich egg".

Qur'an Translations

Yusuf Ali: And the earth, moreover, hath He extended (to a wide expanse); [13]
Pickthal: And after that He spread the earth, [13]
Arberry: and the earth-after that He spread it out, [13]
Shakir: And the earth, He expanded it after that. [13]
Sarwar: After this, He spread out the earth, [13]
Hilali/Khan: And after that He spread the earth; [13]
Malik: After that He spread out the earth, [13]
Maulana Ali: And the earth, He cast it after that. [13]
Free Minds: And the land after that He spread out. [13]

Some translations have attempted to translate the word dahaha to mean made egg-shaped or like an ‘ostrich egg’.

Khalifa: He made the earth egg-shaped. [13]
QXP: And after that He made the earth shoot out from the Cosmic Nebula and made it spread out egg-shaped. ('Dahaha' entails all the meanings rendered (21:30), (41:11)). [13]

Apologetic Claims

Anyway, to answer your question about why did Allah Almighty use the word "dahaha" in Noble Verse 79:30, well it's because the word is the most precise out of all. It describes the roundness and the flatness of the earth at once. [15]

Some will also falsely claim that the root word for dahaha is duhiya, which they claim means ostrich egg.

4. Earth is geo-spherical in shape

The Qur’an mentions the actual shape of the earth in the following verse:

“And we have made the earth egg shaped”. [Al-Qur’an 79:30]

The Arabic word Dahaha means egg shaped. It also means an expanse. Dahaha is derived from Duhiya which specifically refers to the egg of an ostrich which is geospherical in shape, exactly like the shape of the earth.


Thus the Qur’an and modern established science are in perfect harmony.[16]

A further apologetic is to point to a game played by Meccans in their attempt to link dahaha with roundness.

In 79:30, Allah says,

[Transliteration] Waal-arda baAAda thalika dahaha [79:30]

The key word in the above verse is “dahaha”. In Arabic, there is a phrase, “iza dahaha” which means “when he throws the stones over the ground to the hole”. The hole is called “Udhiyatun”. “Almadahi” signify round stones according to the size of which a hole is dug in the ground in which the stones are thrown in a game. “Almadahi” also signify a round thing made of lead by the throwing of which persons contend together. So there is a signification of ROUNDNESS in the root of the word “dahaha”. According to some etymologists, the word for the “egg of an ostrich” also has the same root as “dahaha”. They also take from this that the earth is of the shape of the egg of an ostrich. Latest science findings confirm that the earth is not exactly spherical but the earth is an ellipsoid, i.e. flattened by its poles,[ just like the shape of an egg of an ostrich].

The Arabic words for “flat” or “level” or “straight shaped” are “sawi” and “almustavi”. There is not a single place in Quran where there is any indication of the earth being “flat” or “straight shaped”. The word “faraash” in 2:22, 51:48; the word “wasia” in 4:97, 29:56, 30:10; the word “mahd” in 20:53, 43:10, 78:6; the word “basaat” in 71:19; the word “suttihat” in 88:20; and the word “tahaaha” in 91:6, all may mean, “to spread”, “to expand” or “to extend” with slight differences in their connotations but none signify the earth being straight-shaped or flat.[17]

One of the meanings of dahaha is to 'throw' and that is the derivation of the words 'almadahi and udhiyatun'. It is not anything to do with their shape. In any case, the contention that almadahi and udhiyatun conveys the concept of roundness which they link to the root of dahaha is false for the reason that the 'roundness' of the almadahi and udhiyatun is only in two dimensions. The almadahi is round like a piece of Arab bread (i.e. shaped like a disc) and the udhiyatun is also round in two dimensions.

Oblate and prolate spheroids

There are two problems with the egg-shaped Earth claim. One is that their statements about the words daha and duhiya are false, as proven further below. But even if they were right about that, it would prove the Qur'an to be incorrect because while the Earth and an ostrich egg are both spheroids, they are of fundamentally different types of spheroid.

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The Earth is very nearly, but not absolutely a perfect sphere. It is in fact an oblate spheroid, which means that the radius from its centre to either of its two poles is shorter than the radius to the equator. In other words, there is a very slight bulge around the equator. The radius from the centre of the Earth to the north or south poles is 6,357km, and the radius from the centre to the equator is 6,378km, a difference of less than 1 percent. This is caused by the rotation of the Earth around its polar axis, which produces a centripetal force that is greatest at the equator.

An ostrich egg, much like all eggs, can be described as a prolate spheroid. This is because the radius from its centre to either of its two poles is longer than the radius to the equator, as though it were a sphere that had been pulled from two ends. It certainly is not an oblate spheroid. You can see in the image an oblate spheroid (top left), and a prolate spheroid (bottom left). Even holding an egg on its side (top), you cannot make it look like an oblate spheroid in 3D. The shape of the ostrich egg is in fact like a prolate spheroid (bottom). No matter how you hold the egg, it is a prolate spheroid and not an oblate spheroid.

In a flat 2d image without texture or shading oblate and prolate spheroids might look the same, but in three dimensions you cannot make one look like the other no matter how you turn it. They are fundamentally different shapes.

Daha and Duhiya

In Arabic, each word must be derived from its root. The root usually consists of three letters that can be manipulated, by adding vowels, prefixes and suffixes in order to produce different words with different meanings. For example, "ka-ta-ba" (to write) is the root for many words such as kitab (book), maktaba (library), katib (author), maktoob (written), kitabat (writings) et cetera.

Let's now take the word claimed to mean egg of an ostrich, "Duhiya". This word is not a root. It is a noun and is derived from "da-ha-wa" (دحو)[18], the same root that the verb "dahaha" (دَحَىٰهَآ) in 79:30 comes from (the 'ha' at the end there is just a pronoun suffix meaning 'it'). Furthermore, Duhiya does not even mean the egg of an ostrich. This is what the most respected dictionaries have to say on this subject:

Lisan Al Arab
الأُدْحِيُّ و الإدْحِيُّ و الأُدْحِيَّة و الإدْحِيَّة و الأُدْحُوّة مَبِيض النعام في الرمل , وزنه أُفْعُول من ذلك , لأَن النعامة تَدْحُوه برِجْلها ثم تَبِيض فيه وليس للنعام عُشٌّ . و مَدْحَى النعام : موضع بيضها , و أُدْحِيُّها موضعها الذي تُفَرِّخ فيه .ِ

Translation: Al-udhy, Al-idhy, Al-udhiyya, Al-idhiyya, Al-udhuwwa:The place in sand where an ostrich lays its egg. That's because the ostrich spreads out (تَدْحُوه, tadhooh) the earth with its feet then lays its eggs there, an ostrich doesn't have a nest.

الدَّحْوُ البَسْطُ . دَحَا الأَرضَ يَدْحُوها دَحْواً بَسَطَها . وقال الفراء في قوله والأَرض بعد ذلك دَحاها قال : بَسَطَها ; قال شمر : وأَنشدتني أَعرابية : الحمدُ لله الذي أَطاقَا

بَنَى السماءَ فَوْقَنا طِباقَا

ثم دَحا الأَرضَ فما أَضاقا

قال شمر : وفسرته فقالت دَحَا الأَرضَ أَوْسَعَها ; وأَنشد ابن بري لزيد بن عمرو بن نُفَيْل : دَحَاها , فلما رآها اسْتَوَتْ

على الماء , أَرْسَى عليها الجِبالا

و دَحَيْتُ الشيءَ أَدْحاهُ دَحْياً بَسَطْته , لغة في دَحَوْتُه ; حكاها اللحياني . وفي حديث عليّ وصلاتهِ , اللهم دَاحِيَ المَدْحُوَّاتِ يعني باسِطَ الأَرَضِينَ ومُوَسِّعَها , ويروى ; دَاحِيَ المَدْحِيَّاتِ . و الدَّحْوُ البَسْطُ . يقال : دَحَا يَدْحُو و يَدْحَى أَي بَسَطَ ووسع

Translation: To daha the earth: means to spread it out. Then it mentions a couple of Arabic poems that confirm this meaning. Anyone who can read Arabic will find this to be the definitive proof that Daha means to spread out.

Al Qamoos Al Muheet
(دَحَا): الله الأرضَ (يَدْحُوهَا وَيَدْحَاهَا دَحْواً) بَسَطَها

Translation: Allah daha the Earth: He spread it out.

Al Waseet
دَحَا الشيءَ: بسطه ووسعه. يقال: دحا اللهُ الأَرض

Translation: To daha something: means to spread it out. For example: Allah daha the Earth.

Lane's Lexicon
Dahw (دحو)

1. Daha (., MM_b;,, 1,) first pers. Dahouth aor, yad'hoo inf. N. dahoo He spread; spread out, or forth; expanded; or extended; (S, Msb, K; ) a thing; (K; ) and, when said of God, the earth; (Fr, S, Mb, 1V; ) As also daha first pers. dahaithu (K in art. daha) aor. yaad’heae inf. n. dahae: (Msb, and K in art. dahae : ) or He (God) made the earth wide, or ample; as explained by an Arab woman of the desert to Sh: (TA : ) also, said of an ostrich, (S, TA,) he expanded, and made wide, (TA,) with his foot, or leg, the place where he was about to deposit his eggs: (S, TA : ) and, said of a man, he spread, &c., and made plain, even, or smooth. (TA in art. dhaha ) - Also, said of a man, (K,,) aor. yad’hoo, inf. n. dahwu(TA,) i.q. Jamie as also daja; on the authority of 1Abr. (TA.) (You say, dhahaha He compressed her; like as you say, dhajaha.) _ Also He threw, or cast, and impelled, propelled, oi removed from its place, a stone, with his hand (TA.) One says also, to him who is playing with walnuts, abidil maddha va adhhuhu, meaning (Make thou the distance far, and) throw it. (S,TA.: See also midh’hath, in two places. And of a torrent one says, dhaha bilbat’hai It cast along (the soft earth and pebbles in its course; or drove then along). (TA.) And of rain, one says, dhaha Al hissa an waj’hil Ardhi (S,Msb) It drove the pebbles from the surface of the earth; (Msb; ) or removed them. (TA.) (See also dhaha, in the next art.) And aldhahwu bilhijarathi also signifies The vying, one with another, in throwing stones, and striving to surpass (in doing so); as also al Midahath (inf. n- of dahee). (TA marra yad’hoo inf.n. dahow said of a horse, He went along throwing out his fore legs without raising his hoofs much from the ground. (S,TA.) = dhahal bathan The belly was, or became, large, and hanging down; (Kr, K; ) and Indhahee (the belly) was, or became, wide, or distended: (MF : ) or both signify it (the belly) became swollen, or inflated, or big,. and hung down, by reason of fatness or disease; as also Dhau and Indah (TA in art dooh.) 3. Dhahee inf.n. Mudahath: see 1. 5. Thud'hee He spread out, or extended, himself; syn. Thabassuth. (K: in art. Daha.) You say, nama fulan fathadhahha Such a one slept, and (extended himself so that he) lay upon a vide space of ground (TA in that art.) - And thadhahhathil ibilu fil ardhi The camels made hollows in the ground where they lay down, it being soft; leaving therein cavities like those of bellies: thus they do only when they are fat. (El-'Itreefee, TA in art. Daha. ) 7. see 1, last sentence. 9. id'havi (of the measure if’alath for if’alle like Ar’awa) It (a thing, TA) was, or became, spread, spread out or forth, expanded, or extended. (K.)

Dhahin (act. part n. of 1). Allahumma dhahil Mad’huwwath in a prayer of ‘Alee, means O God, the Spreader and Expander of the (seven) earths: (TA : ) al Mdhuwwath (properly) signifies the things that are spread, &c.; as also Al Mudh’hiyyath. (TA in art. dhaha ) _ Al’Matharuddahee The rain that removes (or drives) the pebbles from the surface of the earth. (TA.)

Ud'hiyy (S.K) (Originally od'huwa of the measure Uf’ool from dhahaithu but said in the S to be of that measure from dhahouthu the dial. var. dhahaithu not being there mentioned,) and and id’hiyy and Ud’hiyyath and ud’huwwath (K) The place of the laying of eggs, (S, K,) and of the hatching thereof, (S,) , of the ostrich, (S. K. ) in the sand; (K; ) because that bird expands it, and makes it wide, with its foot, or leg; for the ostrich has no (nest such as is termed) Ush (S: ) pl. Adahin (TA in the present art.) and Adahee (i. e., if not a mistranscription, Adahiyyu agreeably with the sing.): (TA in art. dhaha and mudhhiyya (likewise) signifies the place of the eggs of the ostrich. (S.) (Hence,) binthu Adh’hiyyathun A female ostrich. (TA.)_(Hence also,) Al Udkhiyyu and Al Id’hiyyu A certain Mansion of the Moon, (K, TA,) (namely, the Twenty-first Mansion,) between the Na’aai’m sa’dha zabih (more commonly) called Al Baldath likened to the Adhahhee of the ostrich. (TA.)

Ud’huwwath and udh’hiyyath: see the next preceding paragraph, in three places: - and for the latter, see also mid’hath, below.

Mad’han see ud’hiyy

Mid’hath A wooden thing with which a child is driven along (yud’ha), and which, passing over the ground, sweeps away everything against which it comes (K, TA.) - Accord. to Sh, A certain thing with which the people of Mekkeh play: he says, I heard El-Asadee describe it thus: Almadahiyy and Almasadiyy signify stones like the (small round cake of bread called) qursath, according to the size which a hole is dug, and widened a little: then they throw those stones (yad’hoona biha) to that hole and if the stone fall therein, the person wins; but if not, he is overcome: you say of him yad’hoo and yasdoo when he throws the stones (Iza dhahaha) over the ground to the hole: and the hole is called ud'hiyyath. (TA.) (Accord. to Freytag, the authority of the Deewan El-Hudhaleeyeen, A round thing made of lead, by the throwing of which persons contend together.)

Almadhuwwath and almad’hiyyath see Dahin.[18]

Note above that Lane also translates udhiyy (أُدْحِىٌّ) to mean the place in the sand where the ostrich lays its eggs, and not the eggs themselves.

Tafsirs on the verse 79:30

The tafsirs explain that this verse describes the Earth to be flat.

Al-Jalalayn:

and after that He spread out the earth He made it flat for it had been created before the heaven but without having been spread out;
Al-Jalalayn [19]

Tanwir Al-Miqbas:

(And after that He spread the earth) even then He spread it on the water; it is also said: 2,000 years after that He spread it on the water,


Tanwir Al-Miqbas [20]


"Ostrich egg" mentioned in a hadith

There is no hadith saying that the Earth is shaped like an ostrich egg. But "ostrich egg" is mentioned in one hadith so we can check whether the word دَحَىٰهَآ (dahaha) is used in the original Arabic.

حَدَّثَنَا مُحَمَّدُ بْنُ مُوسَى الْقَطَّانُ الْوَاسِطِيُّ، حَدَّثَنَا يَزِيدُ بْنُ مَوْهَبٍ، حَدَّثَنَا مَرْوَانُ بْنُ مُعَاوِيَةَ الْفَزَارِيُّ، حَدَّثَنَا عَلِيُّ بْنُ عَبْدِ الْعَزِيزِ، حَدَّثَنَا حُسَيْنٌ الْمُعَلِّمُ، عَنْ أَبِي الْمُهَزِّمِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ ـ صلى الله عليه وسلم ـ قَالَ فِي بَيْضِ النَّعَامِ يُصِيبُهُ الْمُحْرِمُ ‏ "‏ ثَمَنُهُ ‏"‏ ‏

It was narrated from Abu Hurairah that the Messenger of Allah (ﷺ) said, concerning an ostrich egg (بَيْضِ النَّعَامِ) taken by a Muhrim: “Its cost (must be paid as a penalty).”


Sunan Ibn Majah 4:25:3086[21]

Of course it isn't, because "ostrich egg" needs two words. "Egg" is بَيْضِ (baydi) and "ostrich" is النَّعَامِ (an-na'ami). So ostrich egg is called baydi an-na'ami and not dahaha in Arabic.

Qur'an 88:20 - sutihat (spread out flat)

وَإِلَى ٱلْأَرْضِ كَيْفَ سُطِحَتْ

Wa-ila al-ardi kayfa sutihat

And at the Earth, how it is spread out?
Quran 88:20

سَطَّحَ = spread out or forth, expand

The word was used to describe making the flat top or roof of a house or chamber and making a top surface flat.

Words from the same root mean the flat top surface or roof of a house or chamber, a flat plane in geometry, a level place upon which dates can be spread, a rolling pin (which expands the dough), plane or flat.[22]

In the tafsir Al-Jalalayn (from 15. century) we can read that the word sutihat means the Earth is flat which is the opinion of the Islamic scholars:

And the earth how it was laid out flat? and thus infer from this the power of God exalted be He and His Oneness? The commencing with the mention of camels is because they are closer in contact with it the earth than any other animal. As for His words sutihat ‘laid out flat’ this on a literal reading suggests that the earth is flat which is the opinion of most of the scholars * of the revealed Law and not a sphere as astronomers ahl al-hay’a have it even if this latter does not contradict any of the pillars of the Law.


Tafsir Al-Jalalayn on 88:20
  • (*) The Arabic original says "وعليه علماء الشرع", literally "and-on-it (are) scholars (of) law"[23]. The word "most" was added by English translators, probably to make it less embarrassing.
  • The phrase "flat earth" today is commonly translated as الأرض مسطحة (al-ard musattaha)[24], the word musattaha is from the same root as the word sutihat.

Qur'an 91:6 - taha (spread out)

والارض وماطحاها

Waal-ardi wama tahaha

By the Earth and its (wide) expanse
Quran 91:6

Further Proof

Qur'an 18:86 - Setting and rising places of the sun

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

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.
Quran 18:86

This can only happen on a flat Earth. 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 Dhu'l-Qarnayn and the Sun Setting in a Muddy Spring.

Qur'an 2:187 and 17:78 - Fasting and prayer times

It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil)
Quran 2:187

This verse tells Muslims, when fasting, to not eat, drink, or have sexual intercourse during sunlight hours. This can cause a huge problem for those who live close to the North or South poles. Many Muslim scholars have tried to contrive rules to save Muslims from this problem, such as using the times of the nearest country having a moderate latitude. The need for such innovations was unforeseen in the Qur'an.

The closer we get to the poles, the longer our days or nights become. They can eventually extend for up to several months each, making this verse, the fourth Pillar of Islam, impossible to practice without starving yourself to death. Again, this problem would not exist on a flat earth model.

Establish worship at the going down of the sun until the dark of night, and (the recital of) the Qur'an at dawn. Lo! (the recital of) the Qur'an at dawn is ever witnessed.
Quran 17:78

Even for cities further south like Aberdeen in Scotland, the gap between the night prayer (Isha) and the dawn prayer (Fajr) is around 4 and a half hours in June, so anyone following these rules has to interrupt their sleep around 3.20am, then go back to sleep before getting up for the day. Such issues would not have crossed the mind of a 7th century man in Arabia, who believed that everyone experiences sunrise and sunset when he does, and where it would be perfectly natural to arise at dawn any time of the year.

Qur'an 2:144 - Praying towards the Ka'aba

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Top-left: Due to the sphericity of the earth, a prayer in any direction will point towards the sky/outer-space, not Mecca.
Top-right: People who are located on the opposite 'side' of the earth would have to pray vertically down towards the center of the earth, and would also blaspheme against Allah, because they defecate toward the direction of the Ka'aba when they answer the call of nature.
Bottom-left: If we use the traditional Muslim method of determining qiblah (i.e. a great circle) this would still be blasphemous because you would be simultaneously praying with your face and backside aimed towards the Ka'aba.
Bottom-right: There is one point on the opposite 'side' of the earth where any direction for all 360 degrees would be facing 'towards' Mecca and consequently, there would be no one direction that would be the correct one.
We have seen the turning of thy face to heaven (for guidance, O Muhammad). And now verily We shall make thee turn (in prayer) toward a qiblah which is dear to thee. So turn thy face toward the Inviolable Place of Worship, and ye (O Muslims), wheresoever ye may be, turn your faces (when ye pray) toward it. Lo! Those who have received the Scripture know that (this revelation) is the Truth from their Lord. And Allah is not unaware of what they do.
Quran 2:144

This verse tells all Muslims to pray towards the Ka'aba (qiblah being the direction that one has to face in order to do this). This is only possible on a flat earth model. Due to the sphericity of the earth, a prayer in any direction will point towards the sky/outer-space, not Mecca.

For people who are praying a great distance from Mecca, their qiblah would be somewhere down towards the ground, and the people who are located on the opposite 'side' of the earth would have to pray vertically downward towards the center of the earth. So, for example, Muslims in the Solomon Islands in fact blaspheme against Allah, because they defecate downwards toward the direction of the Ka'aba when they answer the call of nature.

For this reason, the great circle method came to be used, tracing the shortest distance across the sphere of the Earth towards the Ka'aba. Nevertheless, anywhere on Earth you would be simultaneously praying with both your face and backside aligned along a great circle towards the Ka'aba. At the antipode of Mecca, any direction for all 360 degrees would be facing equally 'towards' and 'away' from Mecca and consequently, there would be no one direction that would be the correct one.

The Americas are mostly in the hemisphere of this antipode to Mecca. There, the rhumb line method is often preferred because the great circle lines across the continent diverge from the antipode before they start to converge when they enter the hemisphere of Mecca, causing people north and south across the Americas to face away from each as they pray.

Qur'an 18:47 - Without mountains the Earth will be entirely apparent

وَيَوْمَ نُسَيِّرُ ٱلْجِبَالَ وَتَرَى ٱلْأَرْضَ بَارِزَةً وَحَشَرْنَٰهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا

Wayawma nusayyiru aljibala watara al-arda barizatan wahasharnahum falam nughadir minhum ahadan

And (bethink you of) the Day when we remove the hills and ye see the earth emerging, and We gather them together so as to leave not one of them behind.
Quran 18:47

بَارِزَةً = baarizatan = Wholey, or entirely, apparent or manifest, Land that is open, apparent, or uncovered, upon which is no mountain or any other thing.[25]

Qur'an 20:105-107 Without mountains the Earth will be a level plain

وَيَسْـَٔلُونَكَ عَنِ ٱلْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّى نَسْفًا فَيَذَرُهَا قَاعًا صَفْصَفًا لَّا تَرَىٰ فِيهَا عِوَجًا وَلَآ أَمْتًا

Wayasaloonaka AAani aljibali faqul yansifuha rabbee nasfan Fayatharuha qaAAan safsafan La tara feeha AAiwajan wala amtan

They will ask thee of the mountains (on that day). Say: My Lord will break them into scattered dust. And leave it as an empty plain, Wherein thou seest neither curve nor ruggedness.
Quran 20:105-107-1

The word فَيَذَرُهَا Fayatharuha ('And he will leave it') has the feminine 'ha' suffix, meaning 'it'. It almost certainly refers to the Earth, which is not explicitly mentioned, and is a feminine noun. Similarly the word translated 'Wherein' is فِيهَا feeha (literally 'in it') and has the feminine 'it' suffix too. There are no other singular feminine nouns in these verses, so because we have some additional context to this verse thanks to 18:47, we should conclude that they refer to al-ard (the Earth).

قَاعًا = qaAAan = an even place; plain, or level, land that produces nothing; plain, or soft, land, low, and free from mountains.[26]

صَفْصَفًا = safsafan = a level, or an even, tract of land or ground.[27]

عِوَجًا = AAiwajan = crookedness, a curvity, bending, winding, contortion, wryness, distortion, or uneveness[28]

أَمْتًا = amtan = curvity, crookedness, distortion, or uneveness; ruggedness and smoothness in different places; depression and elevation; small hills and hollows.[29]

AAiwajan and amtan are inconclusive regarding their implications for the shape of the Earth as a whole, but qaAAan safsafan means a level, barren plain.

Qur'an 55:17 - The two easts and two wests

رَبُّ ٱلْمَشْرِقَيْنِ وَرَبُّ ٱلْمَغْرِبَيْنِ

Rabbu almashriqayni warabbu almaghribayni

(He is) Lord of the two Easts and Lord of the two Wests
Quran 55:17

The commentaries (tafsirs) are unanimous that this refers to the two places where the sun rises on the summer and winter solstices (almashriqayni), and where it sets on those solstice days (almaghribayni), which also fits with the literal meanings of mashriq[30] and maghrib[31]. Similarly, verse Quran 70:40 was understood to refer to all the different places where the sun rises and sets between these ranges (almashariqi waalmagharibi). This might seem perfectly fitting for an author who believed in a flat Earth and a sun that moves around the world every day, where these locations are objective facts of cosmography.

The problem is that in reality, the Earth is a spinning sphere, so that even if we consider these locations to be points on the horizon, they are entirely a matter of perspective. Any two viewpoints on Earth will have different points on the horizon where the extremities of rising and setting appear during the year, and if they are at different latitudes, then even the angular range between these perceived extremities is different too. Indeed, the entire Earth is covered with places from which the sun can appear to someone, somewhere, to rise, and similarly, to set.

Qur'an 2:22 - The heavens are a canopy / building

الذي جعل لكم الارض فراشا والسماء بناء وانزل من السماء ماء فاخرج به من الثمرات رزقا لكم فلا تجعلوا لله اندادا وانتم تعلمون

Allathee jaAAala lakumu al-arda firashan waalssamaa binaan waanzala mina alssama-i maan faakhraja bihi mina alththamarati rizqan lakum fala tajAAaloo lillahi andadan waantum taAAlamoona

Who has made the earth your couch, and the heavens your canopy; and sent down rain from the heavens; and brought forth therewith Fruits for your sustenance; then set not up rivals unto Allah when ye know (the truth).
Quran 2:22

The word translated as canopy is binaa or binaan ( بِنَاء ). This word means "building"[32]. The heavens are as a multi-story building over the earth. There are seven layers or stories to this building called the heavens. The heavens are built on a "flat" foundation called "the earth". The tafsir of 'ibn Kathir confirms this:

These Ayat indicate that Allah started creation by creating earth, then He made heaven into seven heavens. This is how building usually starts, with the lower floors first and then the top floors, [33]

Flat Earth Beliefs of Muhammad and His Followers

If the Quran claimed that the Earth is spherical, Muhammad and his followers, who spoke the Arabic language of that time, including respected interpreters such as Ibn 'Abbas, would have shown some inkling of this knowledge. Instead, hadith narrations record only flat Earth beliefs (see the article Did Muhammad and the Earliest Muslims Know the Earth is Round?). Some even held a belief that the Earth is placed on the back of "the whale".

General Apologetics

Qur'an 22:61, 31:29, & 39:5 - night and day merging / overlapping

ذلك بان الله يولج الليل في النهار ويولج النهار في الليل وان الله سميع بصير

Thalika bi-anna Allaha yooliju allayla fee alnnahari wayooliju alnnahara fee allayli waanna Allaha sameeAAun baseerun

That is because Allah merges night into day, and He merges day into night, and verily it is Allah Who hears and sees (all things).
Quran 22:61
الم تر ان الله يولج الليل في النهار ويولج النهار في الليل وسخر الشمس والقمر كل يجري الى اجل مسمى وان الله بما تعملون خبير

Alam tara anna Allaha yooliju allayla fee alnnahari wayooliju alnnahara fee allayli wasakhkhara alshshamsa waalqamara kullun yajree ila ajalin musamman waanna Allaha bima taAAmaloona khabeerun

Seest thou not that Allah merges Night into Day and he merges Day into Night; that He has subjected the sun, and the moon (to his Law), each running its course for a term appointed; and that Allah is well-acquainted with all that ye do?
Quran 31:29
خلق السماوات والارض بالحق يكور الليل على النهار ويكور النهار على الليل وسخر الشمس والقمر كل يجري لاجل مسمى الا هو العزيز الغفار

Khalaqa alssamawati waal-arda bialhaqqi yukawwiru allayla AAala alnnahari wayukawwiru alnnahara AAala allayli wasakhkhara alshshamsa waalqamara kullun yajree li-ajalin musamman ala huwa alAAazeezu alghaffaru

He created the heavens and the earth in true (proportions): He makes the Night overlap the Day, and the Day overlap the Night: He has subjected the sun and the moon (to His law): Each one follows a course for a time appointed. Is not He the Exalted in Power - He Who forgives again and again?
Quran 39:5

Muslims sometimes claim "Merging here means that the night slowly and gradually changes to day and vice versa. This phenomenon can only take place if the earth is spherical. If the earth was flat, there would have been a sudden change from night to day and from day to night."

This claim is false. Consider that everyone who has ever believed in a flat Earth was aware of the gradual transition from night to day. The gradual shift from day to night and vice versa would still happen on a flat earth model. The only difference is that the flat earth model would be lit up at the same time, there would be no timezones just the same night and day for everyone.

A simple experiment can be done to demonstrate the point. All that is needed is a dark room, table and flashlight. If the flashlight is slowed raised above the edge of the table (similar to a sunrise), a gradual shift from darkness to light will be observed. So verses 31:29 and 22:61 give no information about the Earth's shape. They are merely observations that anyone can make.

Looking now at verse 39:5, it is sometimes claimed that the word يُكَوِّرُ yukawwiru (he overlaps / winds around[34]) implies that the Earth is round because this verb كور was used for example, for wrapping a turban around a head. The first problem with this claim is that it is very much compatible with ancient conceptions of a flat Earth with a hemisphere or spherical firmament. Similarly, verses such as Quran 21:33 that mention the sun and moon (as well as the night and the day) each having a falak (rounded course) do not interfere with a flat Earth model.

In addition, these verses, as well as others, erroneously refer to night and day as two active entities. They are in fact simply the times when, for an observer on the surface of the Earth, they are on the sunlit or shadowed side of the planet as it rotates upon its axis. The night does not "overlap" or "wrap" around the day because there is only light, and darkness is nothing but the absence of light. The Qur'an could hardly be more wrong here. A less bad description would be to say that the Earth passes through night and day. Moreover, attempts to interpret 39:5 as the rotation of the Earth require contradictory shifts in the meaning of the words halfway through the sentence, as explained in a more detailed discussion of 39:5 on the page Geocentrism and the Qur'an.

Earth is flat only from our perspective

According to the people of knowledge the Earth is round. Indeed, Ibn Hazm and other scholars have declared that there is consensus on this matter among the people of knowledge This means that all of the surface of the Earth is connected together so that the form of the planet is like a sphere.

Nevertheless, Allah has spread out the Earth's surface in relation to us, and He has placed upon it firm mountains, the seas, and life as a mercy for us. For this reason, Allah said: "And (do they not look) at the Earth, how it was spread out flat (sutihat)." [Sûrah al-Ghâshiyah:20]

Therefore, the Earth has been made flat for us in regards to our relationship to it to facilitate our lives upon it and our comfort. The fact that it is round does not prevent that its surface has been made flat for us. This is because something that is round and very large, then its surface will become very vast or broad, having a flat appearance to those who are upon it."

Some Islamic websites attribute the above quote to Sheikh Ibn Bâz, the Grand Mufti of Saudi Arabia, who at one time believed the Earth was flat. While some of the verses quoted in this article make reference to humans, most do not. They are describing what Allah supposedly did when creating the entire Earth, not that the Earth seems flat to a human from a small local perspective on its spherical surface (an illusion that would be dispelled for the Arabs in the 8th century as they gained astronomical knowledge). Moreover, some of these verses also mention Allah placing mountains, or the sky as a ceiling or canopy, and therefore such verses must apply to the Earth's shape as a whole. The argument further ignores the very unambiguous choice of word in verse 88:20 quoted above, which also means a flat surface in geometry. Try as they might, apologists cannot give "flat" and "round" the same meaning.

Most importantly, the argument ignores the indirect and further evidence in the Further Proof section above. That section contains the best evidence for a flat Earth cosmography in the Qur'an, stronger even than the verses that directly describe the creation of the Earth.

Conclusion

Shaykh Abdul-Aziz Ibn Baaz, the former supreme religious authority of Saudi Arabia, believed the earth is flat,[35][36] and so does Muslim Researcher on Astronomy Fadhel Al-Sa'd, who declared in a televised debate aired on Iraqi Al-Fayhaa TV (October 31, 2007) that the Earth is flat as evidenced by Qur'anic verses and that the sun is much smaller than the Earth and revolves around it.[37]

As devout Muslims, they have good reason to conclude the Earth is flat; the Qur'anic verses 15:19, 20:53, 43:10, 50:7, 51:48, 71:19, 78:6, 79:30, 88:20 and 91:6 all clearly state this and not a single verse in the Qur'an hint to a spherical earth.

This page is featured in the core article, Islam and Science which serves as a starting point for anyone wishing to learn more about this topic
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See Also

Translations

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External Links

References

  1. ↑ Views of the Earth - World Treasures of the Library of Congress, July 29, 2010
  2. ↑ "Myth of the Flat Earth", Wikipedia, accessed June 12, 2013 (archived), http://en.wikipedia.org/w/index.php?title=Myth_of_the_Flat_Earth&oldid=556807448. 
  3. ↑ Globus cruciger - Wikipedia, accessed September 9, 2009
  4. ↑ فِرَٰشًا firashan - Lane's Lexicon page 2371
  5. ↑ مد madda (مدد) - Lane's Lexicon page 2695
  6. ↑ مَهْدً mahdan - Lane's Lexicon page 2739
  7. ↑ مَهْدً mahdan - Lane's Lexicon page 2739
  8. ↑ مد madda (مدد) - Lane's Lexicon page 2695
  9. ↑ فرش farasha - Lane's Lexicon page 2369
  10. ↑ مهد mahada - Lane's Lexicon page 2739
  11. ↑ بِسَاطًا bisaatan - Lane's Lexicon page 204
  12. ↑ مَهْدً mahdan - Lane's Lexicon page 2739
  13. ↑ 13.00 13.01 13.02 13.03 13.04 13.05 13.06 13.07 13.08 13.09 13.10 13.11 Islam Awakened - Quran 79:30
  14. ↑ http://corpus.quran.com/wordmorphology.jsp?location=(79:30:4)
  15. ↑ Answering Christianity on dahaha
  16. ↑ Q & A - Zakir Naik - dahaha
  17. ↑ QuranTeachings.co.uk - 79:30
  18. ↑ 18.0 18.1 دحو dahawa - Lane's Lexicon page 857
  19. ↑ http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=79&tAyahNo=30&tDisplay=yes&UserProfile=0&LanguageId=2
  20. ↑ http://altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=73&tSoraNo=79&tAyahNo=30&tDisplay=yes&UserProfile=0&LanguageId=2
  21. ↑ https://sunnah.com/urn/1281160
  22. ↑ سطَح sataha - Lanes Lexicon page 1357
  23. ↑ http://www.altafsir.com/Tafasir.asp?tMadhNo=1&tTafsirNo=8&tSoraNo=88&tAyahNo=20&tDisplay=yes&UserProfile=0&LanguageId=1
  24. ↑ http://context.reverso.net/translation/english-arabic/flat+earth
  25. ↑ بَارِزَةً baarizatan - Lane's Lexicon page 187
  26. ↑ قَاعًا qaAAan - Lane's Lexicon page 2994
  27. ↑ صَفْصَفًا safsafan - Lane's Lexicon page 1694
  28. ↑ عِوَجًا AAiwajan - Lane's Lexicon page 2187
  29. ↑ أَمْتًا amtan - Lane's Lexicon page 95
  30. ↑ مَشْرِقُ mashriq - Lane's Lexicon page 1541
  31. ↑ مَغْرِبُ maghrib - Lane's Lexicon page 2241
  32. ↑ بِنَاء binaa - Lane's Lexicon page 261
  33. ↑ Tafsir 'ibn Kathir
  34. ↑ كور kawara - Lane's Lexicon page 2637
  35. ↑ Muslim Edicts Take on New Force - New York Times, February 12, 1995.
  36. ↑ Sheikh Abdul Aziz Ben Baz (1395 AH [1974 AD]), "Evidence that the Earth is Standing Still", Islamic University of Medina, Saudi Arabia. First edition, p. 23.
  37. ↑ Iraqi Researcher Defies Scientific Axioms: The Earth Is Flat and Much Larger than the Sun (Which Is Also Flat) - MEMRI TV, Video No. 1684
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