Islamic Views on the Shape of the Earth

Ptolemy’s Almagest, written in the mid 2nd century CE, was translated into Arabic in the 9^th century CE after the Qur’an had been completed and standardized. Ptolemy recorded in book five of the Almagest the discovery of Hipparchus, and of Aristarchus before him, that the sun is much larger than the earth and much more distant than the moon, as well as the Aristotelian view which maintains that the Earth is spherical and that the heavens are celestial spheres.^[2]

Professor Kevin Van Bladel, Professor of Near Eastern Languages & Civilizations at Yale University^[3], writes:

Earlier in the same paper, Van Bladel describes how Christian theologians in the region of Syria in the sixth century CE shared the view that the Earth was flat and the heaven, or series of heavens was like a dome or tent above the Earth, based on their reading of the Hebrew and New Testament scriptures. This was a rival view to that of the churchmen of Alexandria who supported the Aristotelian-Ptolemaic view of a spherical Earth surrounded by spinning celestial spheres.^[4] He summarizes as follows:

David A. King, Professor of History of Science at Johann Wolfgang Goethe University, writes:

Michael Hoskin and Owen Gingerich, Professor Emeritus of Astronomy and of the History of Science at Harvard University^[5], write:

Mohammad Ali Tabatabaʾi and Saida Mirsadri of Tehran University note in their paper surveying Qur'anic cosmography that the Qur'an "takes for granted" the flatness of the earth, a common motif among the scientifically naive people at that time, while it has "not even one hint of a spherical earth"^[6] They also note that the pre-Islamic poet Umayya ibn Abī al‐Ṣalt (d. 5 / 626) described the earth as a carpet and likened it to the uplifted heavens.

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".^[7]

The Qur'an frequently describes, in explicit terms, the creation of "al-ard", which can be translated as either "Earth" or "land", as a flat structure. The use of metaphors and words intimately associated with flat objects (such as beds and carpets) is especially common in cases where the context of the verse makes it clear that the word "al-ard" is being used to describe the creation of the Earth at the beginning of time alongside the creation of the "heavens" (rather than in the more limited sense of a certain portion of "land"). The best example of this is perhaps verse 88:20.

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

فِرَٰشًا = firashan = a thing that is spread upon the ground, a thing that is spread for one to sit or lie upon.^[8]

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

مَدَدْ = madad = extend by drawing or pulling, stretch out, expand^[9]

Qur'an 20:53 - mahdan ("bed")

مَهْدًا = mahdan = cradle or bed; a plain, even, or smooth expanse^[10]

Qur'an 43:10 - mahdan ("bed")

مَهْدًا = mahdan = cradle or bed; a plain, even, or smooth expanse^[11]

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

مَدَدْ = madad = extend by drawing or pulling, stretch out, expand^[12]

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

فَرَشَْ = farasha (verse 2:22 uses this word in the noun form) = spread or expand, spread a bed or carpet^[13]

الْمَهِدُونَ = mahidoon from مهد = make plain, even, smooth, spread a bed^[14]

A hadith in Ibn Majah uses the plural noun furushaat to mean "beds":

Qur'an 71:19 - bisaatan ("carpet")

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) ^[15]

A hadith in Tirmidhi uses the word bisaatan to describe the spreading or rolling out of a mat:

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

مِهَٰدًا (same as مَهْدًا mahdan) = cradle or bed; a plain, even, or smooth expanse^[16]

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

سَطَّحَ = spread out or forth, expand

The word sataha is used to describe making the flat top or roof of a house or chamber and making a top surface flat. Words derived from the same root mean: the flat top surface or roof of a house or chamber, a bounded plane in geometry, a level place upon which dates can be spread, a rolling pin (which expands the dough), plane or flat.^[17] Indeed, the modern Arabic phrase used to refer to the "flat earth" today is الأرض مسطحة (al-ard musattaha)^[18], the word musattaha is from the same root as the word sutihat.

In the tafsir Al-Jalalayn (from the 15th century) the word sutihat is used to explain that the Earth is flat. The author of this section, al-Mahalli (d. 1460), maintains that the flat-earth is the opinion of the scholars of the revealed law.

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

In addition to direct references to a flat Earth in the Qur'an, where the original creation of the Earth is explicitly described using terms that denote a flat object, there are many indirect references to the shape of the Earth in contexts not related to the initial creation of the planet. These indirect references, poising themselves as describing the Earth as it exists rather than how it was created are, in a sense, stronger testimony to the cosmology of the Qur'an.

Since explicit cosmological descriptions are uncommon in societies with a uniform and common cosmology (due to the simple fact that no one needs state that which everyone knows), otherwise unrelated descriptions of phenomenon occurring within the confines of a given society's cosmology can often serve as the strongest evidence of their cosmological beliefs.^[19]

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

A flat conception of the Earth is the only sort that permits the setting of the sun in a spring of water. Contemporary 7th-century Arabic and Syriac poems of the same legend suggest that early Muslims understood the story literally, for while other parts of the legend were edited or removed to conform to the early Muslims' religious outlook before being introduced to the Qur'an, the idea that the Sun could set into a spring of water located somewhere in the "Western" part of the world was allowed to remain.

Qur'an 2:187 and 17:78 - implied solar orbit

This verses outlines some of the requirements of the fourth Pillar of Islam, fasting: one can not eat, drink, or have sexual intercourse between "dawn" and "nightfall". The Qur'an conceives of itself as containing guidance for all people in all times in all places, yet the instructions contained here are, taken literally, impracticable for those who live near the North and South poles of the globe, where a single day/night cycle can take any where from weeks to months. While Islamic scholars were and are content to permit exceptions to the literal meaning of the verse for those who live in extreme climes, the original authors and audiences of Islamic scriptures do not seem to have appreciated this problem. Based on this evidence, the earliest believers were either mistaken about the details of the dynamic system existing between the rotating Earth and the star it orbits or, more likely, simply unaware of the system altogether.

Similar scriptural instructions for worship based on the position of the Sun relative to the observer confirm the implications of the Quran 2:187.

For instance, in Aberdeen, Scotland, the time between the night prayer (Isha) and the dawn prayer (Fajr) is around 4 and a half hours in June, such that a practicing Muslim would be required to regularly awaken around 3:20am for prayer. These matters are further complicated by the increasingly relevant and real cases of space travel, and even simply travel through the air aboard a plane, as it is not entirely clear whether someone flying in or opposite the direction of the sun would be required to repeat or skip certain prayers due to the rapidly changing time of day. By these appearances, the rituals and instructions set out in the Qur'an were intended for the more limited audience and understanding of a 7th-century desert city.

Before embarking on the 1985 Discovery space shuttle flight he had been chosen to serve on as payload engineer, Saudi prince Sultan bin Salman, the first Muslim in space, said the following memorable lines to Sheikh Abd al-Aziz ibn Baz, later the Grand Mufti of Saudi Arabia:

Qur'an 2:144 - praying towards the Ka'bah

This verse instructs prayer towards the Ka'bah (the word qiblah referring to the direction that one has to face in order to pray towards the Ka'bah). Taken literally, "turning one's face" toward the Ka'bah is only possible on a flat Earth, since on a spherical Earth, a prayer made in any direction from anywhere other than the immediate vicinity of the Ka'bah will point towards the sky and ultimately outer-space, not Mecca. Other Islamic practices such as defecting opposite the Ka'bah and sleeping facing the Ka'bah are likewise complicated. Indeed, in facing the Ka'bah perfectly, one's hind side would also, on a sphere, necessarily face the Ka'bah with equal perfection.

Other geometric problems emerge as well. For instance: the Americas are largely contained in the hemisphere of the antipode (point directly opposite on a sphere) to Mecca. For this reason, among American Muslims 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. Another difficult implication is that a person located at the antipode of Mecca itself would simultaneously be facing toward and directly away from Mecca no matter which direction they turned, a situation similar to that a person attempting to pray within the walls of the Ka'bah itself.

While a non-literal reading of the passage helps to escape these implications, it remains the case that the author of the verse could have used alternative wording to clarify that persons are not literally required to "turn their face" toward Mecca, suggesting that they held the Earth to be flat.

Qur'an 18:47 - when the hills are removed, the entire Earth is apparent

بَارِزَةً = baarizatan = Wholey, or entirely, apparent or manifest, Land that is open, apparent, or uncovered, upon which is no mountain or any other thing.^[20]

Qur'an 20:105-107 - when the mountains are scattered, the Earth is a level plain

The word فَيَذَرُهَا Fayatharuha ('And he will leave it') has the feminine 'ha' suffix, meaning 'it'. "It" here 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. Since there are no other singular feminine nouns in these verses and due to the context provided by Quran 18:47, it is clear that the pronoun is referring 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.^[21]

صَفْصَفًا = safsafan = a level, or an even, tract of land or ground.^[22]

عِوَجًا = AAiwajan = crookedness, a curvity, bending, winding, contortion, wryness, distortion, or uneveness^[23]

أَمْتًا = amtan = curvity, crookedness, distortion, or uneveness; ruggedness and smoothness in different places; depression and elevation; small hills and hollows.^[24]

Whereas "AAiwajan" and "amtan " may refer to individual portions of land being flat, "qaAAan safsafan" appears to characterize the Earth as a whole as a "level, barren plain"

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

Classical tafsirs unanimously^[25] understand this verse to refer 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^[26] and maghrib^[27]. Similarly, verse 70:40 (Quran 70:40) was classically understood to refer to all the different places where the sun rises and sets between these ranges (almashariqi waalmagharibi).^[28] Taken literally, these descriptions can only concord with a flat Earth, as on a spherical Earth, the "two Easts" and "two Wests" are only relative and everchanging positions lacking any definite, physical nature - that is, there is no place or even direction on Earth that could be definitely and universally described as "one of the two Easts", for instance.

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

The word translated as canopy is binaa or binaan ( بِنَاء ). This word means "building"^[29]. Here, the heavens are described 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 foundation called "the earth". The tafsir of Ibn Kathir, among others, elaborates this^[30]:

While the Islamic tradition maintain and modern academics contest whether so-called authentic hadiths can be reliably traced back to the prophet and his companions, all agree that hadiths, whether authentic or inauthentic represent the beliefs of various populations among the earliest Muslims. That is, even if a hadith is weak, it's fabrication, existence, and circulation attest to the simple fact that at least some early Muslims, even if this did not include Muhammad and his companions, believed that hadith's contents.

This said, there exist a variety of hadiths in canonical and authentic collections of hadith that explicitly and implicitly attest and adhere to a flat Earth. Countless weak hadiths can be counted which, in addition to these authentic hadiths, confirm that the earliest Muslims believed in a flat earth.

Seven stacked earths

Various narrations describe seven stacked flat earths (not spherical layers, طوّقه means put on a neck-ring^[32]):

This daif (weak) hadith elaborates what some early Muslims (if not Muhammad) thought about the shape of the world:

Setting and rising place of the sun

The following hadith is graded Sahih by Dar-us-Salam (Hafiz Zubair 'Ali Za'i) and has a chain of narration graded as Sahih (authentic) by al-Albani.

A similar, more elaborate hadith in Sahih Muslim includes "from its rising place" (min matli'iha مَطْلِعِهَا ) and "from the place of your setting" (min maghribiki مِنْ مَغْرِبِكِ). The sun is commanded to go to some particular place. The words "matli'" and "maghrib", when juxtaposed, refer to a "rising place" and "setting place", while the words "mashriq" and "maghrib", when juxtaposed, refer more generically to "east" and "west", although some English translations attempt to obscure this detail. The use of the words "matli'" and "maghrib" in reference to specific locations as opposed to general directions is further confirmed by the usage of possessive pronouns which make these "the sun's matli'" and "the sun's maghrib" - if the narration were referring to the "east" and "west" generically, the hadith would not refer to "the sun's east" and "the sun's west".

Ends of the Earth

The location of Allah and Shaytan

Taken literally on a spherical and heliocentric conception of the Earth, the following two narrations seem to suggest that Allah and Shaytan are locked in some sort of perpetual concentric orbit.

The spring where the sun sets

In the tafsir of al-Tabari (b. 224 AH / 839 CE) for verse 18:86 (Quran 18:86), the following remarks are made about the nature of the spring into which the sun sets. The similar sounding words hami'ah (muddy) and hamiyah (hot) seem to have become confused at some point in the transmission of the Qur'anic script:

So he says of the Basran reading of the Qur'an:

And he says of the Kufan reading of the Qur'an:

Early authorities such as Ibn 'Abbas explain this to mean that the sun sets in black mud:

Al-Tabari (d. 923) in his History of the Prophets and Kings and al-Baydawi (d. 1286) in his tafsir mention the opinion that the sun has 360 springs into which it can set. A similar idea is found in the so-called pre-Islamic "Jahili" Arab poems.

The sky as a dome above the Earth

Al-Tabari in his tafsir for Quran 2:22 includes narrations from some of the earliest Muslims about the sky being a dome or ceiling over the Earth:

Ibn Kathir in his tafsir for Quran 13:2 has more narrations of the sahabah and tabi'un (2nd generation) on this topic:

Seven flat Earths

Ibn Kathir records that Mujahid said that the seven heavens and the seven Earths are on top of one another. Many similar narrations demonstrate that this type of cosmology was the standard understanding among Muhammad's companions.

The Earth on the back of the Islamic Whale

Al-Tabari's tafsir regarding Quran 68:1, which mysteriously starts with the Arabic letter nun, records, along with many other classical tafsirs and sahih narrations^{[34][35][36][37]}, that one of the interpretations among sahabah such as ibn 'Abbas was that the 'nun' is a whale on whose back the Earth is carried (other interpretations were that "Nun" is an inkwell or a name of Allah). While there may not have been a consensus on the existence of the whale, the plausibility and acceptability of the idea implies a flat Earth and radically non-modern cosmology.

Knowledge of the spherical nature of the Earth existed, at the very least, for nearly a millennium prior to the emergence of Islam in the 7th century. However, due to the non-uniform distribution of knowledge across the world and the pervasive assumption of a flat-Earth in Islamic scriptures, it is widely held that Muhammad and his companions were almost certainly ignorant of the matter. In the absence of explicit and authentic formulations from Muhammad and his companions on the topic, however, full confidence is impossible and modern inquirers are left to infer the cosmology of the earliest Muslims on the basis of indirect scriptural allusions. Such allusions are plenty and uniformly point to the assumption of a flat-Earth.

Militating against these appearances are statements from the works of ibn Taymiyyah and ibn Hazm, who are often cited as evidence^[38] of an early Islamic consensus on a spherical earth. While the notion of a spherical earth had undoubtedly entered the Islamic milieu in the centuries following Muhammad's death to a limited extent, claims of anything approaching an early consensus on a spherical earth are unfounded, and attempts to extend this to Muhammad's generation, entirely fanciful.

Al Mawardi (d. 1058)

Al-Mawardi (d. 450 / 1058 CE), in his commentary on Quran 13:3, regards that verse as a counter-argument to those who claim the Earth is shaped like a ball.^[39]

Ibn Hazm (d. 1064)

One of the three that ibn Taymiyyah cites, ibn Hazm (d. 1064) of Cordoba, asserts that while there is sound evidence that the Earth is round, common people and some non-leading Muslim scholars may think otherwise. Still, he maintains, none of the leading scholars of Islam deny that the Earth is round.^[38]

This can be taken as evidence that it was not uncommon for uneducated lay persons living in Muslim lands in the 11th century to still believe the Earth to be flat. It is likewise clear from the arguments marshalled by Ibn Hazm that, by his time, members of the scholarly class had, in addition to their round-Earth-friendly interpretations of scripture, solid astronomical reasoning on which to base their belief in the round Earth. The same can be said about the other followers of Imam Ahmad cited by Ibn Taymiyyah (see below).

Al-Qurtubi (d. 1273)

Al-Qurtubi (d. 671 AH / 1273 CE), another prominent exegete, in his commentary on Quran 13:3 regards that verse as a counter-argument to those who claim the Earth is shaped like a ball.^[40]

Ibn Taymiyyah (d.1328)

In one oft-cited work^[38], Ibn Taymiyyah (d. 728 AH / 1328 CE) references Abu’l-Husayn Ahmad ibn Ja‘far ibn al Munadi as saying that the scholars from the second level of the companions of Imam Ahmad (d. 241 AH / 855 CE) – i.e. the early Hanbalis – maintained there was consensus among the scholars that both heaven and Earth are balls, the latter consensus being based on astronomical reasoning. However, this evidence does not help determine earlier beliefs, since from the 8th century CE onwards, Muslims had access to Greek and Indian astronomical scholarship, which had already come to learn of the Earth's spherical form (see above). The term 'consensus' (ijma) has been used in different ways by different scholars, but essentially means the agreement of Muslim scholars, or, ideally, also of the salaf (the first generations of Muslims)^[41]. In this case, it is used to claim the consensus of the scholars, not that of the salaf, and certainly not that of Muhammad and his companions.

In another instance^[42], ibn Taymiyyah, answering a question about the shape of the heavens and Earth, cites Abu’l-Husayn Ahmad ibn Ja‘far ibn al Munadi (a second time), Abu’l-Faraj ibn al-Jawzi (d. 597 AH / 1201 CE), and ibn Hazm (d. 456 AH / 1064 CE) as saying that there is a consensus that the heavens are round. In this instance, Ibn Taymiyyah makes no mention of the shape of the Earth. He further mentions that these authorities have provided evidence for the shape of the heavens from the Qur'an, sunnah, and narrations from the companions (sahabah) and second generation.

Evidence cited by Ibn Taymiyyah

Ibn Taymiyyah proceeds to directly give this evidence for the round shapes of the heavens from the Qur'an, sunnah, and narrations from the early Muslims. Here, he argues that a round heavens and Earth is supported by what specialists on tafsir and language have said about certain words in the Qur'an.

The Qur'an verses cited by ibn Taymiyyah in support of the round shape of the heavens are Quran 21:33, Quran 36:40, Quran 39:5, and Quran 67:5). These evidences are, however, indirect, and rely on what Ibn Taymiyyah and those he references argue is implied by their extrapolations on the grammatical nuances of the verses discussed. The solitary piece of direct evidence that Ibn Taymiyyah brings from the companions about the round shape of the heavens is a narration where ibn 'Abbas and others comment on Quran 36:40, which describes the heavenly bodies swimming in a falak (rounded course):

A whirl or whorl was a small wheel or hemisphere that was constructed around a spindle for the purpose of clothes-making^[43]. As the sun and moon appear to arc across the sky, even those who imagined the Earth was flat and the heavens a dome (or a sphere) would also imagine some path for the two celestial bodies to continue beneath the Earth upon setting so they could return the for the following day and night cycle. In his commentary on another, related verse (Quran 31:29), Ibn Kathir quotes Ibn Abbas again, saying exactly this. The sun runs in its falak (فَلَكهَا) in the sky / heaven (السَّمَاء) during the day, and when it sets it runs during the night (بِاللَّيْلِ - omitted from the translation) in the very same "falak" beneath the Earth until it rises from its rising place (من مشرقها - translated below as "in the east").^[44]

Ibn Taymiyyah follows this with a hadith recorded in Sunan Abu Dawud which, unlike the above sahih hadith, is graded as "da'if" or weak (see: Sunan Abu Dawud 4726 (Dar-us-Salam Ref) and in which Muhammad forms a dome with his fingers above his head and proceeds to say that Allah's throne is above the heavens. Ibn Taymiyyah here interprets the narration to mean that the throne is dome shaped.

Finally, Ibn Taymiyyah cites the following hadith from al-Bukhari and, returning to his reliance on indirect grammatical nuance, argues that if the structure (the hadith refers to "Jannah" or Paradise in particular, rather than Heaven in general) described below has a "midmost" part, then it must be spherical, for only spherical structures have such a "midmost" point.

Given that Ibn Taymiyyah cited the above-mentioned scholars, the narrations he uses to argue for the spherical shape of the heavens (when asked about the shape of both the heavens and Earth), were most probably the best available. Stronger and clearer evidence might reasonably be expected if a consensus for the round shape of the Earth (in addition to that of the heavens) went back to Muhammad and the companions.

Ibn Kathir (d. 1373)

Ibn Kathir says the heavens are a dome or roof or like the floors of a building over the Earth which is its foundation in his tafsir for verses 2:29, 13:2, 21:32, 36:38, and 41:9-12.

Jalal ad-Din al-Maḥalli (d. 1460)

In Tafsir al-Jalalayn, started by Jalal ad-Din al-Maḥalli (d. 1460) and completed by Jalal al-Din al-Suyuti (d. 1505), a different majority view is asserted. This relevant portion of the Tafsir is authored by al-Mahalli):

The word "sutihat" in Quran 88:20 means "laid out flat".

Qur'an 22:61 and 31:29 - night and day merging

Today, it is sometimes advanced that the word "Merging" here means that the night slowly and gradually changes to day and vice versa. This phenomenon, it is then argued, 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.

However, every person who ever believed in a flat Earth, in so far as they had seen the sun setting and rising, understood that the transition from day to night and vice versa was a gradual and not sudden one. The key difference between a flat earth cosmology and modern cosmology in this regard is that a flat earth cosmology does not permit variant time zones across the surface of the planet, since day is day for everyone and night is night for all. Several other hadith confirm this ignorance of variant day times, most famously perhaps the hadiths describing the day of judgement as beginning one morning when the Sun "rises from the West". A sahih hadith in Ibn Majah attests that later on that same day, "at forenoon", the "Beast will emerge". This narrations vividly illustrates the scriptural notion of a common time-of-day taking place worldwide.

39:5 - night and day overlapping

In the very similar verse 39:5 the word يُكَوِّرُ yukawwiru (he overlaps / winds around^[46]) is used, and the verb كور was used for, among other things, wrapping a turban around a head. Today, it is also sometimes argued that this wrapping connotation of the word comports with a spherical conception of the Earth. Additionally, Quran 21:33, which mentions the "falak" or "rounded course" (now popularly translated as "orbit") of the sun and the moon seems to confirm this wrapping-like pattern of movement.

While the words used in 39:5 and 21:33 do not violate a spherical model of the Earth, they are also equally comfortable with a flat model of the Earth. Since all positive evidence in the Islamic scriptures demonstrates that the earliest Muslims though the Earth to be flat, and since these two verses do not contradict that worldview, the simplest explanation of these verses is that they describe the motions of the night, day, sun and moon around what was thought to be a flat Earth, even if the verses don't clash in any obvious ways with modern cosmology. Verse 39:5 specifically describes the night and the day as overlapping (or wrapping) each other, with no mention of the Earth, its shape or its rotation. In any case, these two verses are largely irrelevant to the question of the Earth's shape, as it is possible for one to "wrap around" and "orbit" an object of any shape, whether it be flat, spherical, cylindrical, or cubical.

Qur'an 79:30 - daha ("spread out", said to mean "ostrich egg")

Verse 79:30 uses the word دَحَىٰهَآ (dahaha), commonly translated as ‘He spread it’ or ‘He stretched it’, to describe to describe a step in the creation of the Earth. Today, it is sometimes argued that word means something to the effect of "he made it to be like an ostrich egg", the implication being that because an ostrich egg is both spherical and slightly oval-shaped, it is comparable to the shape of the Earth. Such a translation and interpretation is, however, not backed by any dictionary of classical Arabic and features in no authoritative translation or tafsir of the Qur'an.

The هَا (-ha) suffix pronoun meaning literally "her" is also repeated in the surrounding verses as a literary device, all referring the different acts of creation Allah is imparting upon the Earth and "the heaven":

Authoritative translations of the Qur'an do not read anything to the effect of an ostrich egg into the verse (see: Quran 79:30):

Some less reliable translations, such as the one rendered by the controversial Rashad Khalifa and the notoriously edited and confessedly non-literal QXP translation (indeed, the QXP translation is better described as a tafsir rather than a translation of the Qur'an, comparable in style to Tafsir al-Jalalayn)^[48] have interpolated the ostrich-egg theory into the verse:

Daha as derived from duhiya and related to madaahi

The specific argument often advanced today is that that word daha may derive from the word duhiya, which is said to mean "ostrich egg".^[49] The idea here is that, if these words derive from the same root, they both carry the same "signification" of oval-shaped roundness, and, since the Earth is not perfectly spherical but rather slightly oval, this common "signification" serves as evidence that Qur'anic cosmology is essentially modern. Further buttressing this claim, it is argued, are: another sense of the word daha (which means "he threw" or "he cast", referring particularly to the casting of a madaahi into its udhiyah)^[50], the word madaahi (which refers to a small stone or similar object in the shape of a "small round cake of bread")^[51], and udhiyah (which refers to a small hole, roughly the size of the madaahi, into which the madaahi is to be cast as part of a game)^[51]. All these terms carrying a similar "signification" of roundness, it is thus concluded, make it so that the creation of the Earth described in 79:30 implies roundness.

While persons are entitled to their own religious interpretations of scripture, such a reading is bereft of any linguistic basis or traditional and scriptural precedent.

Definitions

Almost every word in Arabic is formed of a root consisting of three letters to which have a variety of vowels, prefixes, and suffixes have been added. For instance, "ka-ta-ba" (to write) is the root for words including kitab (book), maktaba (library), katib (author), and maktoob (written).

Duhiya is derived from "da-ha-wa" (دحو)^[52], just like the verb dahaha (دَحَىٰهَآ) in 79:30 (the final -ha being a pronoun suffix meaning "it"). The word Duhiya, while sometimes used in contexts relating to ostrich eggs, is not attested to actually mean "ostrich egg" in any dictionary.

The entry in Lisan al-Arab contains Arabic poems whose usage of the word daha serves as proof for the definition provided by the dictionary

The modern usage of words derived from the same root as daha, as found in Hans Wehr, is also strongly indicative of the word's original meaning.

Tradition and scripture

Tafsirs explain that this verse describes the Earth to be flat. Two clear and brief examples of this are found in Tafsir al-Jalalayn and Tanwir al-Miqbas.

There is no mention of the Earth being shaped like an ostrich egg in scripture, however the word "ostrich egg" does appear in a hadith in Ibn Majah, and nothing approximating the words dahaha or duhiya is used. Instead, an ostrich egg is referred to as بَيْضِ النَّعَامِ (bayd al-ni'aam), the first word (bayd) meaning "egg" and the second word (al-ni'aam) meaning "the ostrich"; the positioning and grammatical qualities of these two words render the phrase possessive, bringing about the meaning "egg of the ostrich" or, more colloquially, "an ostrich egg".

Problems with the "signification" of roundness

In addition to the disagreement of definitions available in dictionaries, translations, and tafsirs with the definitions required to justify this modern reinterpretation, neither of the connections attempted ("ostrich egg" and madaahi) accurately denote or imply the shape of the Earth.

The shape of the madaahi, whether in the form of a stone or some other object, is said to be like a "small round cake of bread" or a "قرصة".^[51] Such cakes of bread are defined as being "very small", "of a round, flattened form", like the apparent "disk of the sun"^[53], and, on the whole, far more similar in shape to discs or extremely-oblate spheroids (sphere-like shapes with flattened poles) than they are to spheres or the Earth.

On the other hand, an ostrich egg, being a prolate spheroid (a sphere-like shape with pointed poles) like most eggs, is also unlike the shape of the Earth, which is only very slightly oblate (the Earth is just 0.3% wider than it is tall).^[54]

The Earth is flat, but only from a human perspective

The above fatwa, understanding the statements of scripture to simply describe reality as it is perceived by the unaided human eye, represents another common trend among Islamic scholars today. The example of Ibn Baz's fatwa is especially pertinent since he once maintained that the Earth was flat^[55] and, in a fatwa still hosted on his website, asserts that there is no convincing evidence that the sun is larger than the Earth^[56]. Despite the anti-modern nature of views he once held and even, in some cases, apparently held until his passing in 1999, Ibn Baz eventually revised his literal reading of the verses describing the creation and nature of the Earth. Such changes in readings of scripture are characteristic of a large subset of Islamic scholars.

This modern reinterpretation of Qur'anic cosmology significantly aligns with modern science and historiography insofar as it understands the intent of the Qur'an to be based on the worldview of the 7th-century Arabian city where it is said to have been produced - that is, as far as Muhammad and his companions were concerned and could tell, the world was indeed flat, and this is the same perspective assumed by the Qur'an. The Qur'an and its first audience did not know the Earth was spherical and did not say as much. This reading of the Qur'an also benefits from not relying on faulty linguistic, historic, and geometric ideas. This view is the most common amongst educated Muslims today and is likely to predominate going forward.

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