Islamic Views on the Shape of the Earth: Difference between revisions

{{Quote||When the worldview of educated Muslims after the establishment of the Arab Empire came to incorporate principles of astrology including the geocentric, spherical, Aristotelian-Ptolemaic world picture – particularly after the advent of the ‘Abbāsid dynasty in 750 – the meaning of these passages came to be interpreted in later Islamic tradition not according to the biblical-quranic cosmology, which became obsolete, but according to the Ptolemaic model, according to which the Quran itself came to be interpreted.<ref>Van Bladel, Kevin, “Heavenly cords and prophetic authority in the Qur’an and its Late Antique context”, Bulletin of the School of Oriental and African Studies, 70:223-246, p.241, Cambridge University Press, 2007</ref>}}

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{{Quote||Entering into the debate was John Philoponus, a Christian philosopher of sixth-century Alexandria, who wrote his commentary on Genesis to prove, against earlier, Antiochene, theologians like Theodore of Mopsuestia, that the scriptural account of creation described a spherical geocentric world in accord with the Ptolemaic cosmology. [...]

A  number  of  Syrian  churchmen, notably but not only the Easterners working in the tradition of Theodore of Mopsuestia, took the view of the sky as an edifice for granted. Narsai d. ''c''. 503), the first head of the school of Nisibis, in his homilies on creation, described God's fashioning of the firmament of heaven in these terms: "Like a roof upon the top of the house he stretched out the firmament / that the house below, the domain of earth, might be complete". ''ayk taṭlîlâ l-baytâ da-l-tḥēt mtaḥ la-rqî῾â I d-nehwê mamlâ dûkkat ar῾â l-baytâ da-l῾el''. Also "He finished building the heaven and earth as a spacious house" ''šaklel wa-bnâ šmayyâ w-ar῾â baytâ rwîḥâ''. Jacob of Serugh (d. 521) wrote similarly on the shape of the world in his Hexaemeron homilies. A further witness to the discussion is a Syriac hymn, composed ''c.'' 543-554, describing a domed church in Edessa as a microcosm of the world, its dome being the counterpart of the sky. This is the earliest known text to make a church edifice to be a microcosm, and it shows  that  the debates over cosmology were meaningful to more than a small number of theologians.}}

{{Quote||Clearly the Ptolemaic cosmology was not taken for granted in the Aramaean part of Asia in the sixth century. It was, rather, controversial.}}

{{Quote||The Arabs of the Arabian peninsula before Islam possessed a simple yet developed astronomical folklore of a practical nature. This involved a knowledge of the risings and settings of stars, associated in particular with the cosmical setting of groups of stars and simultaneous heliacal risings of others, which marked the beginning of periods called naw’, plural anwā’. […] Ptolemy’s Almagest was translated at least five times in the late eighth and ninth centuries. The first was a translation into Syriac and the others into Arabic, the first two under Caliph al-Ma’mūn in the middle of the first half of the ninth century, and the other two (the second an improvement of the first) towards the end of that century […] In this way Greek planetary models, uranometry and mathematical methods came to the attention of the Muslims.<ref>King, David A., “Islamic Astronomy”, In Astronomy Before the Telescope, Ed. Christopher Walker, p.86, London: British Museum Press, 1996</ref>}}

{{Quote||In 762 [Muhammad’s] successors in the Middle East founded a new capital, Baghdad, by the river Tigris at the point of nearest approach of the Euphrates, and within reach of the Christian physicians of Jundishapur. Members of the Baghdad court called on them for advice, and these encounters opened the eyes of prominent Muslims to the existence of a legacy of intellectual treasures from Antiquity - most of which were preserved in manuscripts lying in distant libraries and written in a foreign tongue. Harun al-Rashid (caliph from 786) and his successors sent agents to the Byzantine empire to buy Greek manuscripts, and early in the ninth century a translation centre, the House of Wisdom, was established in Baghdad by the Caliph al-Ma’mun. […] Long before translations began, a rich tradition of folk astronomy already existed in the Arabian peninsula. This merged with the view of the heavens in Islamic commentaries and treatises, to create a simple cosmology based on the actual appearances of the sky and unsupported by any underlying theory.<ref>Hoskin, Michael and Gingerich, Owen, “Islamic Astronomy” in The Cambridge Concise History of Astronomy, Ed. M. Hoskin, p.50-52, Cambridge: Cambridge University Press, 1999</ref>}}