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Cosmology of the Quran: Difference between revisions
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[[File:QuranicCosmographyTabatabaiMirsadri.jpg|right|thumb|175px|Illustration of Qur'anic cosmography based on the analysis of Tabataba'i and Mirsadri. Their own copyrighted illustration is available in their paper<ref>Tabataba'i and Mirsadri, ''The Qurʾānic Cosmology, as an Identity in Itself'' pp. 217</ref> The shape of the heavens in the Qur'an is uncertain.]] | [[File:QuranicCosmographyTabatabaiMirsadri.jpg|right|thumb|175px|Illustration of Qur'anic cosmography based on the analysis of Tabataba'i and Mirsadri. Their own copyrighted illustration is available in their paper<ref>Tabataba'i and Mirsadri, ''The Qurʾānic Cosmology, as an Identity in Itself'' pp. 217</ref> The shape of the heavens in the Qur'an is uncertain.]] | ||
While many classical Muslim scholars, and modern academics (due to their interpretation of 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" ( | While many classical Muslim scholars, and modern academics (due to their interpretation of 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" (a somewhat ambiguous term probably meaning a hemisphere or sphere in this context - see [[Geocentrism and the Quran]]), but notes that this was not considered semantically identical with the samāwāt, or heavens, and they were not necessarily conceived as having the same shape.<ref>Janos, ''Qurʾānic cosmography in its historical perspective'' pp. 223-229</ref> | ||
{{Quote|{{Quran|2|29}}|It is He Who hath created for you all things that are on earth; Moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge.}} | {{Quote|{{Quran|2|29}}|It is He Who hath created for you all things that are on earth; Moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge.}} | ||
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*They argue that the Qur'an's ideological antipathy to the Bedouins would have extended to their use of tents for pagan practices, and for this reason may have rejected any possible existing analogies with the heavens. | *They argue that the Qur'an's ideological antipathy to the Bedouins would have extended to their use of tents 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 ''bināʾ'' (structure) or ''saqf'' (roof, though could also mean tent covers<ref>saqf سقف - [https://www.studyquran.org/LaneLexicon/Volume4/00000107.pdf Lane's Lexicon p. 1383]</ref> {{Quran|2|22}}, {{Quran|21|32}}, {{Quran|40|64}}); To them, the etymology of saqf suggests that it originally referred to flat roofs, including in the Qur'an {{Quran|16|26}}, {{Quran|43|33}}); and arranged in layers as mentioned above - they agree with Janos 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-Qur'anic sources for his discussion of whether the Qur'anic heavens are a dome, tent or roof.<ref name="vanBladelCords" /> | They note that Janos too favours a flat heavens interpretation. For him, it was enough that the Qur'anic firmament is likened to a ''bināʾ'' (structure) or ''saqf'' (roof, though could also mean tent covers<ref>saqf سقف - [https://www.studyquran.org/LaneLexicon/Volume4/00000107.pdf Lane's Lexicon p. 1383]</ref> {{Quran|2|22}}, {{Quran|21|32}}, {{Quran|40|64}}); To them, the etymology of saqf suggests that it originally referred to flat roofs, including in the Qur'an ({{Quran|16|26}}, {{Quran|43|33}}); and arranged in layers as mentioned above - they agree with Janos 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-Qur'anic sources for his discussion of whether the Qur'anic heavens are a dome, tent or roof.<ref name="vanBladelCords" /> | ||
Further evidence that they do not mention is found in {{Quran|21|104}} and {{Quran|39|67}}, which state that the heavens will be rolled up/folded up come the day of judgement. | Further evidence that they do not mention is found in {{Quran|21|104}} and {{Quran|39|67}}, which state that the heavens will be rolled up/folded up come the day of judgement. | ||
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The concept also appears in numerous sahih hadiths about Muhammad's night journey which mention the Nile and Euphrates, for example: | The concept also appears in numerous sahih hadiths about Muhammad's night journey which mention the Nile and Euphrates, for example: | ||
{{Quote|{{Bukhari||| | {{Quote|{{Bukhari|||5610|darussalam}}|The Prophet (ﷺ) added: | ||
I was raised to the Lote Tree and saw four rivers, two of which were coming out and two going in. Those which were coming out were the Nile and the Euphrates, and those which were going in were two rivers in paradise. Then I was given three bowls, one containing milk, and another containing honey, and a third containing wine. I took the bowl containing milk and drank it. It was said to me, "You and your followers will be on the right path (of Islam)." | I was raised to the Lote Tree and saw four rivers, two of which were coming out and two going in. Those which were coming out were the Nile and the Euphrates, and those which were going in were two rivers in paradise. Then I was given three bowls, one containing milk, and another containing honey, and a third containing wine. I took the bowl containing milk and drank it. It was said to me, "You and your followers will be on the right path (of Islam)." | ||