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Geocentrism and the Quran: Difference between revisions
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Some may confuse geocentricism with the the idea that the [[Flat Earth and the Quran|Earth is flat]]. These are in fact two different ideas. Geocentrism simply is the notion that the Earth is the (immovable) centre of our universe, thus all celestial bodies move around it. The ancient Greeks and the Europeans of the middle ages thought that the celestial bodies (the sun, the moon and the 5 known planets) all moved in celestial spheres around a spherical Earth. It should be noted that even though not all geocentrists are flat-Earthers, invariably all flat-earthers seem to be geocentrists. | Some may confuse geocentricism with the the idea that the [[Flat Earth and the Quran|Earth is flat]]. These are in fact two different ideas. Geocentrism simply is the notion that the Earth is the (immovable) centre of our universe, thus all celestial bodies move around it. The ancient Greeks and the Europeans of the middle ages thought that the celestial bodies (the sun, the moon and the 5 known planets) all moved in celestial spheres around a spherical Earth. It should be noted that even though not all geocentrists are flat-Earthers, invariably all flat-earthers seem to be geocentrists. | ||
The author of the Qur'an thought that both the sun and the moon each | The author of the Qur'an thought that both the sun and the moon each swim / float in a rounded course, a 'falak' in the Arabic. Al falak is defined in Lane's Lexicon of classical Arabic as the place of the revolving of the stars; the celestial sphere, but generally imagined by the Arabs to be a material concave hemisphere. From the same root is the hemisphere-shaped whirl of a spindle, or a mound of sand, or a hill, or a breast, though also the thick circular cartilage disks of a camel's back, and waves of the sea circling in commotion.<ref name="LanesLexiconFalak">Falak [http://www.studyquran.org/LaneLexicon/Volume6/00000227.pdf Lane's Lexicon Volume 1 page 2443] and [http://www.studyquran.org/LaneLexicon/Volume6/00000228.pdf page 2444] Lane also says that the Arab astronomers said there were seven of these spheres for the sun, moon, and the five visible planets, rotating about the celestial pole. This reflects a post-Qur'anic influence of Ptolemy when his work was translated for the Arabs from the 8th century onwards.</ref>. | ||
It seems from the Qur'an that Allah brings the sun from the east, it goes high above the Earth and ends after sunset with the Sun going to a resting place. All this took place around an Earth that was spread out and had a firmament of seven heavens built without pillars that can be seen above it. This was a common belief in the region at that time and can be found earlier with the Babylonians, ancient Hebrews, the Assyrians and other cultures in the region. | It seems from the Qur'an that Allah brings the sun from the east, it goes high above the Earth and ends after sunset with the Sun going to a resting place. All this took place around an Earth that was spread out and had a firmament of seven heavens built without pillars that can be seen above it. This was a common belief in the region at that time and can be found earlier with the Babylonians, ancient Hebrews, the Assyrians and other cultures in the region. | ||
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# It is very clear from the Qur'an and scientific observations that the moon makes rounds around the earth. The Qur'an mentions the sun and the moon in such a way as if they are following each other. The courses taken by both the sun and moon are visible to the people addressed in the Qur'an. | # It is very clear from the Qur'an and scientific observations that the moon makes rounds around the earth. The Qur'an mentions the sun and the moon in such a way as if they are following each other. The courses taken by both the sun and moon are visible to the people addressed in the Qur'an. | ||
# The floating/swimming | # The floating/swimming (the verb جري) of the sun is always mentioned with that of the moon, and in these verses they are nearly always mentioned in the context of night and day.<Ref>21:33, 39:40, 31:29, 35:13, and 39:5; the exception being 13:2. See also 14:33, though note that the word translated "constant in their courses" is daibayni, which is simply a verb meaning to strive, toil, labour, hold on or continue. Ref: dal-alif-ba [http://www.studyquran.org/LaneLexicon/Volume3/00000005.pdf Lane's Lexicon Volume 1 page 106]</ref> | ||
# <p>Qur'an 36:37-40 is a passage about night and day.<ref>"''And a Sign for them is the Night: We withdraw therefrom the Day, and behold they are plunged in darkness; And the sun runs his course for a period determined for him: that is the decree of (Him), the Exalted in Might, the All-Knowing. And the Moon,- We have measured for her mansions (to traverse) till she returns like the old (and withered) lower part of a date-stalk. It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: Each (just) swims along in (its own) orbit (according to Law).''" - {{cite Quran|36|37|end=40|style=ref}}</ref> Right after describing the change from day to night it says that the sun runs on to a resting place for it (see footnotes regarding the Arabic word here, which differs from similar verses<ref>A few translations use instead, "appointed term", though in nearly all other verses where we find mustaqarrin (qaf-ra-ra قرر [http://www.studyquran.org/LaneLexicon/Volume7/00000029.pdf Lane's Lexicon Volume 1 page 2501]) as a participle they translate it as a place of settlement or an abode or resting place. There are other verses (35:13, 31:29, 39:5, 13:2) that mention the sun and moon floating/swimming (with the same verb as is translated "run" in 36:38) for a term appointed, but these use the words لِأَجَلٍ مُّسَمًّى which do indeed mean a term appointed, but note that mustaqarrin مُسْتَقَرٍّ in 36:38 is a different word.</ref>). There are also sahih hadith that use the same Arabic word as in verse 36:38 to mean a resting place as part of the sun's daily cycle.<ref>{{Muslim|1|297}}. For the Arabic of this hadith, see [http://sunnah.com/muslim/1/306 here]</ref>. </p><p>The alternative view was that it refers to the sun's final resting on the last day. Another similar sahih hadith probably supports this view.<ref>With a different ending indicating that the مُسْتَقَرٍّ (resting place) in 36:38 refers to the end of the world when the sun is asked to rise from its setting place (مِنْ مَغْرِبِهَا). Ref: {{Bukhari|9|93|520}}. For the Arabic see [http://sunnah.com/bukhari/97/52 here]</ref> Whichever interpretation was intended, the sun's movement is nevertheless mentioned right after describing day and night, just as the next verse mentions the different mansions appointed for the moon each night. The whole passage is about day and night and the sun and moon's movement in that context.</p> | # <p>Qur'an 36:37-40 is a passage about night and day.<ref>"''And a Sign for them is the Night: We withdraw therefrom the Day, and behold they are plunged in darkness; And the sun runs his course for a period determined for him: that is the decree of (Him), the Exalted in Might, the All-Knowing. And the Moon,- We have measured for her mansions (to traverse) till she returns like the old (and withered) lower part of a date-stalk. It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: Each (just) swims along in (its own) orbit (according to Law).''" - {{cite Quran|36|37|end=40|style=ref}}</ref> Right after describing the change from day to night it says that the sun runs on to a resting place for it (see footnotes regarding the Arabic word here, which differs from similar verses<ref>A few translations use instead, "appointed term", though in nearly all other verses where we find mustaqarrin (qaf-ra-ra قرر [http://www.studyquran.org/LaneLexicon/Volume7/00000029.pdf Lane's Lexicon Volume 1 page 2501]) as a participle they translate it as a place of settlement or an abode or resting place. There are other verses (35:13, 31:29, 39:5, 13:2) that mention the sun and moon floating/swimming (with the same verb as is translated "run" in 36:38) for a term appointed, but these use the words لِأَجَلٍ مُّسَمًّى which do indeed mean a term appointed, but note that mustaqarrin مُسْتَقَرٍّ in 36:38 is a different word.</ref>). There are also sahih hadith that use the same Arabic word as in verse 36:38 to mean a resting place as part of the sun's daily cycle.<ref>{{Muslim|1|297}}. For the Arabic of this hadith, see [http://sunnah.com/muslim/1/306 here]</ref>. </p><p>The alternative view was that it refers to the sun's final resting on the last day. Another similar sahih hadith probably supports this view.<ref>With a different ending indicating that the مُسْتَقَرٍّ (resting place) in 36:38 refers to the end of the world when the sun is asked to rise from its setting place (مِنْ مَغْرِبِهَا). Ref: {{Bukhari|9|93|520}}. For the Arabic see [http://sunnah.com/bukhari/97/52 here]</ref> Whichever interpretation was intended, the sun's movement is nevertheless mentioned right after describing day and night, just as the next verse mentions the different mansions appointed for the moon each night. The whole passage is about day and night and the sun and moon's movement in that context.</p> | ||
# The sun and moon each float in an orbit | # The sun and moon each float in an orbit, or more precisely, each in a "falak", which possibly can be translated as something rounded or even circular, but in this context probably is used in the main meaning of the noun, which is celestial sphere, or hemisphere as the Arabs imagined it, and is a word closely related to hemisphere shaped objects<ref name=LanesLexiconFalak></ref>. It is not for the sun to overtake the moon, though on the last day they will be joined together, which is rather suggestive of them orbiting the same body at a similar distance from us. | ||
# The stars have settings (mawaqi) <ref>{{cite quran|56|75}}</ref>, but only the day, night, the sun and moon are mentioned as | # The stars have settings (mawaqi) <ref>{{cite quran|56|75}}</ref>, but only the day, night, the sun and moon are mentioned as all floating in an orbit (falak), while there is no indication of the Earth's own orbit. | ||
# Abraham is approvingly quoted as saying that Allah brings the sun from the east in one verse, and setting and rising places of the sun are reached and described in the Dhu'l Qarnayn story. | # Abraham is approvingly quoted as saying that Allah brings the sun from the east in one verse, and setting and rising places of the sun are reached and described in the Dhu'l Qarnayn story. | ||
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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]] | For a detailed discussion of the key words in these verses, evidence showing that early Muslims took it literally, and contemporary Arabic and Syriac poems of the same legend, see the article [[Dhul-Qarnayn and the Sun Setting in a Muddy Spring]] | ||
The Qur'an is quite clear about the course of the sun. It does not even describe a complete orbit, but merely a rounded course in a hemisphere (falak<ref name=LanesLexiconFalak></ref>) that has a beginning, an end, and a highest point. | The Qur'an is quite clear about the course of the sun. It does not even describe a complete orbit, but merely a rounded course, probably in a hemisphere (falak<ref name=LanesLexiconFalak></ref>) that has a beginning, an end, and a highest point. | ||
===The regular cycle of the sun=== | ===The regular cycle of the sun=== | ||
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Even though these Hadiths are all deemed '[[sahih]]' (authentic) according to Islamic scholars, some apologists will deny them without any valid reason other than for their anti-scientific nature. Of course the Hadiths, at the very least, indicate what Muslims around the time of Muhammad (or not long after his demise) believed about the sun and how to interpret the Qur'an correctly. | Even though these Hadiths are all deemed '[[sahih]]' (authentic) according to Islamic scholars, some apologists will deny them without any valid reason other than for their anti-scientific nature. Of course the Hadiths, at the very least, indicate what Muslims around the time of Muhammad (or not long after his demise) believed about the sun and how to interpret the Qur'an correctly. | ||
Finally, a comment from ibn Abbas is recorded in the tafsir of ibn Kathir for verse {{Quran|21|33}} about the sun and moon | Finally, a comment from ibn 'Abbas is recorded in the tafsir of ibn Kathir for verse {{Quran|21|33}} about the night, day, sun and moon all floating in a falak. This comment is mistranslated on the popular online translation of ibn Kathir as follows: | ||
{{Quote|1=[http://www.qtafsir.com/index.php?option=com_content&task=view&id=2645&Itemid=76 Tafsir ibn Kathir for 21:33]<br>Online English translation|2=Ibn `Abbas said, "They revolve like a spinning wheel, in a circle.".}} | {{Quote|1=[http://www.qtafsir.com/index.php?option=com_content&task=view&id=2645&Itemid=76 Tafsir ibn Kathir for 21:33]<br>Online English translation|2=Ibn `Abbas said, "They revolve like a spinning wheel, in a circle.".}} | ||
The mistranslation is even used by some Muslims for various apologetics relating to the sun's course. In fact, the | The mistranslation is even used by some Muslims for various apologetics relating to the sun's course. In fact, the comment actually provides further evidence for the hemispherical understanding of the sun's falak in the Qur'an. | ||
The words in Arabic actually say | The words in Arabic actually say | ||
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{{Quote|1=[http://quran.al-islam.com/Page.aspx?pageid=221&BookID=11&Page=1 Tafsir ibn Kathir for 21:33 (arabic)]<Br>(Select surah 21 and ayah 33)|2=قَالَ اِبْن عَبَّاس يَدُورُونَ كَمَا يَدُور الْمِغْزَل فِي الْفَلْكَة}} | {{Quote|1=[http://quran.al-islam.com/Page.aspx?pageid=221&BookID=11&Page=1 Tafsir ibn Kathir for 21:33 (arabic)]<Br>(Select surah 21 and ayah 33)|2=قَالَ اِبْن عَبَّاس يَدُورُونَ كَمَا يَدُور الْمِغْزَل فِي الْفَلْكَة}} | ||
This literally translates to, "Ibn Abbas said, 'Spinning like as spins the spindle in a whirl'. | This literally translates to, "Ibn Abbas said, 'Spinning like as spins the spindle in a whirl'". | ||
Similarly, in ibn Kathir's tafsir for 36:40, the popular English version says, "Ibn `Abbas, may Allah be pleased with him, and others among the Salaf said, 'In an orbit like the arc of a spinning wheel.'", which is a | Similarly, in ibn Kathir's tafsir for 36:40, the popular English version says, "Ibn `Abbas, may Allah be pleased with him, and others among the Salaf said, 'In an orbit like the arc of a spinning wheel.'", which again is a mistranslation. The arabic is, "فِي فَلْكَة كَفَلْكَةِ الْمِغْزَل", and literally means, "in a whirl, like the whirl of a spindle". | ||
As mentioned at the very beginning of this article, and as described in Lane's lexicon definition for falak on page 2444, a spindle whirl was a | As mentioned at the very beginning of this article, and as described in Lane's lexicon definition for falak on page 2444, a spindle whirl was a hemisphere shaped object. Lane even specifically defines on the page the precise things mentions by ibn Abbas, "the falka of the mighzal" is "the whirl of a spindle". He describes it thus: "it is a piece of wood, generally of a hemispherical form, or nearly so, through the middle of which the upper part of the spindle-pin is inserted".<ref name="LanesLexiconFalak"></ref> | ||
Thus, the Qur'an describes both the sun and the moon as floating round in celestial | Thus, the Qur'an describes both the sun and the moon as floating round in a celestial hemisphere(s). | ||
==Conclusion== | ==Conclusion== | ||
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#has setting and rising places. Allah brings it from the east, it goes up high, then goes down, and it has a resting place. | #has setting and rising places. Allah brings it from the east, it goes up high, then goes down, and it has a resting place. | ||
In addition to all these facts; great ancient, and even modern-day, Muslim astronomers agree that the Qur'an is geocentric, and the Hadiths also affirm this geocentric cosmology (so Muhammad or at least the people around him agree with it) | In addition to all these facts; great ancient, and even modern-day, Muslim astronomers agree that the Qur'an is geocentric, and the Hadiths also affirm this geocentric cosmology (so Muhammad or at least the people around him agree with it). | ||
What else can one conclude, other than the Qur'an is geocentric? Whoever wrote the Qur'an thought that the sun orbits our planet. It is now known this is not true: the sun is not orbiting our planet and it is certainly not in a daily rounded path that looks like half a circle. | What else can one conclude, other than that the Qur'an is geocentric? Whoever wrote the Qur'an thought that the sun orbits our planet. It is now known this is not true: the sun is not orbiting our planet and it is certainly not in a daily rounded path that looks like half a circle. | ||
In ancient times, many people - but certainly not all - did not know any better than what they seemed to observe everyday: the sun appeared to be going around the | In ancient times, many people - but certainly not all - did not know any better than what they seemed to observe everyday: the sun appeared to be going around the Earth through our skies. This belief could be expected from a 7<sup>th</sup> century Bedouin, but not from an omnipresent, omnipotent, omniscient creator, who should be able to produce a perfect book that doesn't require acrobatic apologetics to defend. | ||
{{Core Science}} | {{Core Science}} | ||