Cosmology of the Quran: Difference between revisions

The Qur'anic universe comprises "the heavens and the earth, and all that is between them". Many verses expand on the various elements of and within this scheme, without going into great detail. Overall, a picture emerges of a flat earth (probably seven), above which are seven heavenly firmaments of uncertain shape (commonly assumed to be domed, though there is no internal evidence for this; more recently some academics have argued that the Qur'anic heavens are flat) and held up by invisible pillars. Lamps adorn the lowest of these heavens. The sun and moon circulate in them in a partly ambiguous manner. Allah resides in heaven above the creation, sitting on a throne. Academic work has situated this picture within the context of earlier Mesopotamian and Biblical cosmological concepts, while noting its own distinctive identity.

Introduction

Relatively few modern academics have made dedicated attempts to piece together the cosmography of the Quran, in whole or in part. The most comprehensive such survey has been conducted by Mohammad Ali Tabatabaʾi and Saida Mirsadri of Tehran University in 2016 (which is available to read with a free jstor.com account).^[1] They note that the new movement in the field commenced with Kevin van Bladel's work regarding individual elements of the picture in the context of the journeys of Dhu'l Qarnayn^[2] and the heavenly cords (asbab) by which he traversed the world, and which, for example, Pharaoh attempted to reach by building a tower^[3].

By taking the Quranic descriptions in their own right and in the context of the more ancient cosmologies of Babylon and the Bible, but without appeal to later works of tafsir or hadith, which show the influence of Hellenic (Greek) ideas acquired by the Muslims after the advent of Islam, Tabataba'i and Mirsadri argue that in various ways the Quranic cosmology has its own distinctive characteristics as well as inherited concepts, just as it interacts with the ideologies of its environment, taking some things and rejecting others. Their observations in particular are regularly cited in this article.

Analysis

The Heavens and the Earth

Any accounting of the cosmology of the Qur'an must begin with the fact that the Islamic universe is extremely simple. It consists entirely of three components: "the heavens and the earth, and all that is between them" (see for example Quran 50:38), the latter of which contains such things as clouds (Quran 2:164) and birds (Quran 24:41). More often, just the heavens and earth are shorthand for the entirety of creation.

There is no indication of any of the other features of the universe that modern peoples take for granted. There is no concept of solar systems, of galaxies, or of “space.” There is no hint that the earth is a planet like the other planets visible from it, or that stars are other suns, just very far away. Qur'anic cosmology is primarily limited to that which is visible to the naked eye, and where it goes beyond this, invariably strays from what has been learned by scientific investigation.

The fundamental status of the “heavens and the earth” as the two main components of creation is emphasized repeatedly in the Qur'an, and it is the “separation” of the two that stands as the initial creative act of Allah.

Additionally, the Qur'an is clear that when Allah created the heavens and the earth, the earth came first.

And

The Earth or Earths

Tabataba'i and Mirsadri note that the Qur'an "takes for granted" the flatness of the earth, a common motif among the scientifically naive people at that time^[4] (though the ancient Greeks and certain Christian scholars of the 6th century, in dispute with their counterparts in the east, believed in its sphericity, as noted by van Bladel^[5]). Damien Janos in another paper on Qur'anic cosmography has similarly noted that while the exact shape of its boundaries are not described, "what is clear is that the Qurʾān and the early Muslim tradition do not uphold the conception of a spherical earth and a spherical universe. This was a view that later prevailed in the learned circles of Muslim society as a result of the infiltration Of Ptolemaic astronomy".^[6]

Repeatedly, the Qur'an uses various Arabic terms that convey a flat earth, spread out like a carpet. For a much more comprehensive complilation of verses, see Islamic Views on the Shape of the Earth.

In fact, at one point the Qur'an even emphasizes how much flatter the earth would be were it not for the mountains that disrupt the view.

As Tabataba'i and Mirsadri also note^[7], the mountains are heavy masses described as pegs to prevent the earth from shaking.

One unclear facet of Islamic cosmology is the fact that the Qur'an likens the creation of the earth to the seven heavens, seven earths:

Tabataba'i and Mirsadri observe that the plural for earth (al ard) is never used in the Quran, though most Muslim commentators interpreted this verse to mean seven earths. Instead, they consider the verse to be likening the earth to the heavens in shape and extent (i.e. a flat expanse) as part of a broader argument in their paper that the Qur'an describes a set of seven flat, stacked heavens (see below).^[8]

In the hadiths, the idea of seven earths, one above the other is already apparent.

Janos notes that Sumerian incantations dated to the 1st millenium BCE mention both the seven heavens and seven earths (citing Wayne Horowitz, who translated them as "the heavens are seven, the earths are seven").^[9] Tabataba'i and Mirsadri similarly note from Horowitz that this tradition was popular in the near east in first millenia BCE and CE, though only the seven heavens, but not seven earths found their way into the Herbrew literature.^[10]

The Seven Heavens and their Denizens

The shape of the heavens

While many classical Muslim scholars, and modern academics (due to other ancient cosmologies) tend to assume that the Qur'anic heavens are domed, Tabataba'i and Mirsadri observe that there is no indication in the Qur'an that they touch the earth's boundaries. The sun and moon are placed in the heavens (Quran 71:16 and Quran 78:13), the lowest of which are adorned with lamps Quran 41:12. Janos discusses verses Quran 21:30 and Quran 36:40 in which the sun and moon (as well as night and day) move in a "falak" (circuitous course/sphere/hemishere - see Geocentrism and the Quran), but notes that this was not considered semantically identical with the samawat, or heavens, and they were not necessarily conceived as having the same shape.^[11]

The following is a summary of the arguments Tabataba'i and Mirsadri employ to argue that the Qur'anic heavens are flat:^[12]

• They interpret Quran 51:47 to mean that the heavens are continually expanded, which favours a flat expanse rather than a dome ("We have built the heaven with might, and We it is Who make the vast extent (thereof)."). They also consider that verses mentioning invisible pillars (see below) favour a flat, roof like firmament.
• Verses in which the seven heavens are likened to the earth (their interpretation of Quran 67:12 mentioned above), including in terms of their width e.g. Quran 57:21 "a Garden whereof the breadth is as the breadth of the heavens and the earth".
• These heavens are arranged in layers (Quran 67:3, Quran 71:15, which more obviously suggests flatness, and this word tibiqan is similar to the Babylonian tubuqati, suggesting that seven superimposed flat heavens is a belief they have in common.
• Despite the obvious potential use of tents as an analogy for the heavens, the Qur'an does not do so. Mountains act as pegs to stabilise the earth rather than hold down a heavenly tent canopy.
• While interest in the heavens (as opposed to their contents) is largely absent from pre-Islamic poetry, those of Umayya Ibn Abi Salt liken the seven heavens to seven floors above one another, and liken the carpet shaped earth to the uplifted heaven.
• The notion of a flat sky was common in ancient Mesopotamia and the near east (as also noted by Janos, citing Horowitz^[13]) though some scholars disagree and instead say the belief was that it was dome shaped. Those who suppose that the pre-Islamir Arabs had a dome shaped conception due to their tent dwellings ignore the evidence that Mecca was an urban environment with flat roofs.
• They argue that the Qur'an's ideological antipathy to the Bedouins, would have extended to their tents which were also used for pagan practices, and for this reason may have rejected any possible existing analogies with the heavens.

They note that Janos too favours a flat heavens interpretation. For him, it was enough that the Qur'anic firmament is likened to a canopy or roof (bina, saaf, which latter originally seems to have referred to flat roofs - see Quran 2:22, Quran 21:32, Quran 40:64) and arranged in layers - they agree with him on the strength of this latter point), though he is also open to the dome-shaped view based on tafsir sources rather than any internal evidence, while van Bladel relies mainly on pre-Quranic sources for his discussion of whether the Qur'anic heavens are a dome, tent or roof.

Solid firmaments, supported by invisible pillars

These seven heavens are solid objects; this can be shown in several ways. For starters, they stand as barriers that both protect (as does a roof) and contain.

The protective nature of this roof is shown in verses such as:

And the fact that they are solid is shown by references to pieces of the heavens falling and potentially injuring residents of the earth.

In fact, they are so substantial that it is even conceivable to climb up onto them using a ladder.

And finally, the heavens are apparently heavy enough to require physical supports of some sort. Contrary to some claims, the Qur'an acknowledges that such supports are required, but also explains that they are invisible (see similarly verse Quran 31:10.

The authors here take it as obvious that the heavens require support of some kind. But their emphasis is on their invisibility, not their actual absence.

To further expound on the nature of the seven heavens, we need additional help from the hadith. Here we learn the distances between each heaven, as well as what is on the other side of the furthermost.

Ignoring the giant mountain goats which are never mentioned in the Qur'an itself, the outermost heaven lies beneath a sea that is as deep as the distances between adjacent heavens. That Allah’s “throne” is above such waters is mentioned in the Qur'an as well as the hadith.

There are however no mentions of galaxies, quasars, galaxy clusters or empty space. Simply water, a throne, and Allah himself.

Additional details concerning the individual heavens are found in the accounts of Muhammad’s “night journey.” Rather than quoting at length, readers are referred to Sahih Bukhari 9:93:68 for the long version. But here are the key points.

Each of the seven heavens is populated by multiple angels and a few other folks as well. These heavens are entered through doors in the solid domes, each with an angelic guard and each populated by a resident prophet. For example, immediately above the dome of the first heaven is where Muhammad met Adam, and discovered (in the absence of true geographic knowledge) the sources of the Tigris and Euphrates rivers. The second heaven is the home of the Prophet Idris. Aaron is in the fourth heaven, Abraham the sixth, and Moses the seventh.

The Celestial Objects

Inside the nearest heaven (i.e. less than 73 years away) are the stars and (apparently) also the sun and moon. We can be certain that the stars are inside this closest heaven, as the Qur'an is quite explicit on this point.

The idea that the stars might actually be objects on the scale of the sun, but much farther away was clearly missed by the authors of the Qur'an.

The Sun and the Moon

The sun and moon are a bit more ambiguous, as all we know is that they are in the “midst” of the heavens, and not explicitly inside the lowest of them.

These two lights (along with the stars and planets) follow prescribed paths along the curved walls of the solid heavenly domes.

And at the end of their daily paths across the sky, the sun (and presumably also the moon and stars) pass through the earth’s flat disk near the far Western edge using openings filled with water.

Once out of view of the humans that populate the top of the earthly disc, their motion stops, and they rest for the night in particular resting places.

At some point during the night, however (and here again we call to the hadith for details) the sun must negotiate its return the next day with a direct appeal for Allah’s permission.

And that is the interpretation of the Statement of Allah:

With permission to rise received, the sun passes back through the earthly disk near its Eastern edge to commence the next day. While no “muddy pools” are specifically mentioned for the sunrise, the description of people living nearby the exit point mirrors the description of the place where the sun set.

Eclipses of the Sun or Moon

The Qur'an demonstrates no understanding whatsoever of eclipses. Perhaps this is understandable. The hadith claim that Muhammad only experienced one solar eclipse during his lifetime, an experience which frightened him into a spectacular act of piety. But the Qur'an only makes a single reference to eclipses, and that is a lunar eclipse that will take place at the end of the world.

In fact, the Qur'an actually makes a statement that would conceivably make eclipses impossible.

For a solar eclipse to occur however, the sun and the moon actually must (from the perspective of the earth) "catch up" to each other in their "orbits." But since the moon itself is not visible at that time, the authors of the Qur'an never noticed this.

But then, when discussing the end of time the Qur'an assumes that a lunar eclipse (which can only occur when the sun and moon are on opposite sides of the earth) can occur at the same time the sun and moon finally do “catch up” to each other.

The “uniting” of the sun and the moon not only demonstrate a singular instance when they do “catch up” with each other, but also indicate that the authors of the Qur'an believed they were comparable in size. This is of course only an illusion of comparative distance.

Night and Day

The fact that the authors of the Qur'an did not realize that the sun and moon actually cause eclipses (as opposed to simply experiencing them) is similar to their failure to realize that the sun actually causes day and night. In the Qur'an, night is not simply the absence of day. Night and day are each specific, tangible creations of Allah, and they engage in a form of balanced conflict independent of the celestial bodies.

Day and night are clearly entities independent from the sun, moon or any other celestial objects. Even when considered in the same verse, night and day are independent of the sun, with no recognition that the sun causes either of them.

So, if the sun does not cause day and night, what is its purpose other than merely being the brighter of the two major celestial lamps?

Well, it turns out that the purpose of these objects is primarily time and calendar keeping.

The Stars, Planets and Meteors

It is not obvious from the translations of the Qur'an that the authors of the Qur'an actually distinguished between stars and planets, as the same word is often translated to mean either. But as ancient peoples generally knew that planets were different from ordinary stars (they moved) it is a safe assumption that the earliest Muslims were equally aware.

But the mistaken (if understandable) belief that stars are very small nearby objects is not merely reflected in the placement of them inside the nearest dome. As with most other ancient people, the authors of the Qur'an believed that meteors literally were “falling stars.” Yet with the unmistakable flavor of Arab martial creativity, they do not fall without purpose. Verse 67:5 tells us they are weapons against devils and jinn.

This appears to be part of the protective role of the heavens.

Where are Paradise and Hell?

Islamic cosmology takes a perfectly prosaic position in terms of Paradise and Hell, and places them firmly within the cosmos that consists of the heavens and the earth. The description of Muhammad’s “night journey” shows each of the seven heavens already populated with the departed prophets in Paradise. This is consistent with the Qur'ans description of the size of Paradise.

If the heavens (to include the seventh and largest) are already populated with denizens of Paradise, the width of Paradise would be precisely that of heaven and earth.

And since Paradise is on the other side of the first heaven, it follows that Hell is below the surface of the first earth, filling the spaces beneath and between the seven earths. This is consistent with the descriptions of hell as being a completely enclosed place.

Further, the direction of hell, when it is mentioned, is invariably “down.”

And in yet another reference, an observer is directed to “look down” in order to witness a denizen of hell.

And so, we have the Islamic Universe in completion.

See Also

• Cosmology

Translations

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