2,743
edits
Islamic Views on the Shape of the Earth: Difference between revisions
Jump to navigation
Jump to search
Islamic Views on the Shape of the Earth (view source)
Revision as of 20:36, 14 December 2020
, 14 December 2020no edit summary
| [checked revision] | [checked revision] |
Lightyears (talk | contribs) No edit summary |
|||
| Line 36: | Line 36: | ||
==Direct references to a flat Earth in the Qur'an== | ==Direct references to a flat Earth in the Qur'an== | ||
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 [[Islamic Views on the Shape of the Earth#Qur. | 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 [[Islamic Views on the Shape of the Earth#Qur.27an_88:20_-_sutihat_.28.22spread_out_flat.22.29|verse 88:20]]. | ||
===Qur'an 2:22 - ''firashan'' ("thing spread to sit or lie upon")=== | ===Qur'an 2:22 - ''firashan'' ("thing spread to sit or lie upon")=== | ||
| Line 84: | Line 84: | ||
And the earth have We laid out, how gracious is the Spreader (thereof)! }} | And the earth have We laid out, how gracious is the Spreader (thereof)! }} | ||
فَرَشَْ = farasha ([[Islamic Views on the Shape of the Earth#Qur. | فَرَشَْ = farasha ([[Islamic Views on the Shape of the Earth#Qur.27an_2:22_-_firashan_.28.22thing_spread_to_sit_or_lie_upon.22.29|verse 2:22]] uses this word in the noun form) = spread or expand, spread a bed or carpet<ref>فرش farasha - [http://www.studyquran.org/LaneLexicon/Volume6/00000153.pdf Lane's Lexicon] page 2369</ref> | ||
الْمَهِدُونَ = mahidoon from مهد = make plain, even, smooth, spread a bed<ref>مهد mahada - [http://www.studyquran.org/LaneLexicon/Volume7/00000267.pdf Lane's Lexicon] page 2739</ref> | الْمَهِدُونَ = mahidoon from مهد = make plain, even, smooth, spread a bed<ref>مهد mahada - [http://www.studyquran.org/LaneLexicon/Volume7/00000267.pdf Lane's Lexicon] page 2739</ref> | ||
| Line 124: | Line 124: | ||
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.<ref>سطَح sataha - [http://www.studyquran.org/LaneLexicon/Volume4/00000081.pdf Lanes Lexicon] page 1357</ref> Indeed, the modern Arabic phrase used to refer to the "flat earth" today is الأرض مسطحة (''al-ard musattaha'')<ref>{{Citation|title=Translation of "flat earth" in Arabic|url=https://context.reverso.net/translation/english-arabic/flat+earth|archiveurl=https://web.archive.org/web/20201214041522/https://context.reverso.net/translation/english-arabic/flat+earth|publisher=ReversoContext|access-date=December 13, 2020}}</ref>, the word ''musattaha'' is from the same root as the word ''sutihat''. | 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.<ref>سطَح sataha - [http://www.studyquran.org/LaneLexicon/Volume4/00000081.pdf Lanes Lexicon] page 1357</ref> Indeed, the modern Arabic phrase used to refer to the "flat earth" today is الأرض مسطحة (''al-ard musattaha'')<ref>{{Citation|title=Translation of "flat earth" in Arabic|url=https://context.reverso.net/translation/english-arabic/flat+earth|archiveurl=https://web.archive.org/web/20201214041522/https://context.reverso.net/translation/english-arabic/flat+earth|publisher=ReversoContext|access-date=December 13, 2020}}</ref>, 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. The author of this section, al-Mahalli (d. 1460), maintains that the flat-earth is | 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. | ||
{{Quote|{{cite web quotebox | url=https://tafsir.app/jalalayn/88/20 | title=Tafsir al-Jalalayn| author=al-Mahalli & al-Suyuti| publisher=الباحث القرآني | date= | archiveurl= | deadurl=no}}|And the earth how it was laid out flat? and thus infer from this the power of God exalted be He and His Oneness? The commencing with the mention of camels is because they are closer in contact with it the earth than any other animal. '''As for His words sutihat ‘laid out flat’ this on a literal reading suggests that the earth is flat which is the opinion of''' most [the word "most" is not included in the original Arabic: "وعليه علماء الشرع"; see citation for full text] '''of the scholars of the revealed Law and not a sphere as astronomers ahl al-hay’a have it''' even if this latter does not contradict any of the pillars of the Law. | {{Quote|{{cite web quotebox | url=https://tafsir.app/jalalayn/88/20 | title=Tafsir al-Jalalayn| author=al-Mahalli & al-Suyuti| publisher=الباحث القرآني | date= | archiveurl= | deadurl=no}}|And the earth how it was laid out flat? and thus infer from this the power of God exalted be He and His Oneness? The commencing with the mention of camels is because they are closer in contact with it the earth than any other animal. '''As for His words sutihat ‘laid out flat’ this on a literal reading suggests that the earth is flat which is the opinion of''' most [the word "most" is not included in the original Arabic: "وعليه علماء الشرع"; see citation for full text] '''of the scholars of the revealed Law and not a sphere as astronomers ahl al-hay’a have it''' even if this latter does not contradict any of the pillars of the Law. | ||
}} | }} | ||
| Line 250: | Line 250: | ||
I was sitting behind the Messenger of Allah (ﷺ) who was riding a donkey while the sun was setting. He asked: Do you know where this sets? I replied: Allah and his Apostle know best. He said: It sets in a spring of warm water (Hamiyah).}} | I was sitting behind the Messenger of Allah (ﷺ) who was riding a donkey while the sun was setting. He asked: Do you know where this sets? I replied: Allah and his Apostle know best. He said: It sets in a spring of warm water (Hamiyah).}} | ||
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 | 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". | ||
{{Quote|{{Muslim|1|297}}|It is narrated on the authority of Abu Dharr that the Messenger of Allah (may peace be upon him) one day said: | {{Quote|{{Muslim|1|297}}|It is narrated on the authority of Abu Dharr that the Messenger of Allah (may peace be upon him) one day said: | ||
| Line 284: | Line 284: | ||
When the Almighty says, ‘Until he reached,’ He is addressing Zul-Qarnain. Concerning the verse, ‘the place of the setting of the sun he found it set in a spring of murky water,’ the people differed on how to pronounce that verse. Some of the people of Madina and Basra read it as ‘Hami’a spring,’ meaning that the sun sets in a spring that contains mud. While a group of the people of Medina and the majority of the people of Kufa read it as, ‘Hamiya spring’ meaning that the sun sets in a spring of warm water. The people of commentary have differed on the meaning of this depending on the way they read the verse.}} | When the Almighty says, ‘Until he reached,’ He is addressing Zul-Qarnain. Concerning the verse, ‘the place of the setting of the sun he found it set in a spring of murky water,’ the people differed on how to pronounce that verse. Some of the people of Madina and Basra read it as ‘Hami’a spring,’ meaning that the sun sets in a spring that contains mud. While a group of the people of Medina and the majority of the people of Kufa read it as, ‘Hamiya spring’ meaning that the sun sets in a spring of warm water. The people of commentary have differed on the meaning of this depending on the way they read the verse.}} | ||
So he says of the | So he says of the Basran reading of the Qur'an: | ||
{{Quote||بـمعنى: أنها تغرب فـي عين ماء ذات حمأة | {{Quote||بـمعنى: أنها تغرب فـي عين ماء ذات حمأة | ||
Meaning: that it sets in a spring of muddy water.}} | "Meaning: that it sets in a spring of muddy water."}} | ||
And the Kufan | And he says of the Kufan reading of the Qur'an: | ||
{{Quote||يعنـي أنها تغرب فـي عين ماء حارّة | {{Quote||يعنـي أنها تغرب فـي عين ماء حارّة | ||
It means that it sets in a spring of hot water}} | "It means that it sets in a spring of hot water"}} | ||
Early authorities such as Ibn 'Abbas explain this to mean that the sun sets in black mud: | Early authorities such as Ibn 'Abbas explain this to mean that the sun sets in black mud: | ||
| Line 340: | Line 340: | ||
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. | 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<ref>{{Citation|publisher=Islam Question & Answer|editor=Muhammad Saalih al-Munajjid|publication-date=April 6, 2014|url=https://islamqa.info/en/answers/118698/consensus-that-the-earth-is-round|archiveurl=https://web.archive.org/web/20201112020029/https://islamqa.info/en/answers/118698/consensus-that-the-earth-is-round|chapter=Consensus that the Earth is round}}</ref> 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|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. | Militating against these appearances are statements from the works of ibn Taymiyyah and ibn Hazm, who are often cited as evidence<ref name="IslamQAarticle">{{Citation|publisher=Islam Question & Answer|editor=Muhammad Saalih al-Munajjid|publication-date=April 6, 2014|url=https://islamqa.info/en/answers/118698/consensus-that-the-earth-is-round|archiveurl=https://web.archive.org/web/20201112020029/https://islamqa.info/en/answers/118698/consensus-that-the-earth-is-round|chapter=Consensus that the Earth is round}}</ref> 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|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. 1058)=== | ||
Al-Mawardi (d. 450 / 1058 CE), in his commentary on {{Quran|13|3}}, | Al-Mawardi (d. 450 / 1058 CE), in his commentary on {{Quran|13|3}}, regards that verse as a counter-argument to those claim the Earth is shaped like a ball.<ref>[https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=12&tSoraNo=13&tAyahNo=3&tDisplay=yes&UserProfile=0&LanguageId=1 altafsir.com] - Tafsir al-Mawardi for verse 13:3</ref> | ||
===Ibn Hazm (d. 1064)=== | ===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. | 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.<ref name="IslamQAarticle"></ref> | ||
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 | 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. 1273)=== | ||
Al-Qurtubi (d. 671 AH / 1273 CE), another prominent exegete, | 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 claim the Earth is shaped like a ball.<ref>[https://www.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=5&tSoraNo=13&tAyahNo=3&tDisplay=yes&UserProfile=0&LanguageId=1 altafsir.com] - Tafsir al-Qurtubi for verse 13:3</ref> | ||
===Ibn Taymiyyah (d.1328)=== | ===Ibn Taymiyyah (d.1328)=== | ||
In one oft-cited work, [[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 | In one oft-cited work<ref name="IslamQAarticle"></ref>, [[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' ([[Daleel#Ijma .28.D8.A5.D8.AC.D9.85.D8.A7.D8.B9.29|ijma]]) has been used in different ways by different scholars, but essentially means the agreement of Muslim scholars, or, ideally, also of the [[Salaf al-Salih (Pious Predecessors)|salaf]] (the first generations of Muslims)<ref>{{Citation|author=Hisham Muhammad Kabbani|url=http://www.sunnah.org/fiqh/ijma.htm|archiveurl=https://web.archive.org/web/20200223035158/http://www.sunnah.org/fiqh/ijma.htm|publisher=As-Sunna Foundation of America|chapter=Questions on ijma' (consensus), taqlid (following qualified opinion), and ikhtilaf al-fuqaha' (differences of the jurists)}}</ref>. 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<ref>For the full chapter in Arabic see [https://ar.wikisource.org/wiki/مجموع_الفتاوى/المجلد_السادس/سئل_عن_رجلين_تنازعا_في_كيفية_السماء_والأرض Wikisource.org], and for someone's English translation for most of the relevant parts see [http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=1859 Salafitalk forum]</ref>, 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. | In another instance<ref>For the full chapter in Arabic see [https://ar.wikisource.org/wiki/مجموع_الفتاوى/المجلد_السادس/سئل_عن_رجلين_تنازعا_في_كيفية_السماء_والأرض Wikisource.org], and for someone's English translation for most of the relevant parts see [http://www.salafitalk.net/st/viewmessages.cfm?Forum=6&Topic=1859 Salafitalk forum]</ref>, 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. | 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. | ||
| Line 380: | Line 378: | ||
{{Quote|{{Bukhari|9|93|519}}|The Prophet (ﷺ) said, "Whoever believes in Allah and His Apostle offers prayers perfectly and fasts (the month of) Ramadan then it is incumbent upon Allah to admit him into Paradise, whether he emigrates for Allah's cause or stays in the land where he was born." They (the companions of the Prophet) said, "O Allah's Messenger (ﷺ)! Should we not inform the people of that?" He said, "There are one-hundred degrees in Paradise which Allah has prepared for those who carry on Jihad in His Cause. The distance between every two degrees is like the distance between the sky and the Earth, so if you ask Allah for anything, ask Him for the Firdaus, for <b>it is the last part of Paradise ["فَإِنَّهُ أَوْسَطُ الْجَنَّةِ", "أَوْسَطُ" is better translated as "midmost" or "medial"<ref>[https://ejtaal.net/aa/#ll=3039,hw4=1262,ls=74,la=h4830,sg=h1231,ha=h880,br=h1049,pr=h168,aan=h720,mgf=h856,vi=h385,kz=h2934,mr=h796,mn=h1557,uqw=h1850,umr=h1171,ums=h987,umj=h941,ulq=h1799,uqa=h450,uqq=h429,bdw=h954,amr=h694,asb=h1077,auh=h1747,dhq=h609,mht=h973,msb=h259,tla=h98,amj=h920,ens=h1,mis=h1 Lane's Lexicon]</ref>]</b> and the highest part of Paradise, and at its top there is the Throne of Beneficent, and from it gush forth the rivers of Paradise."}} | {{Quote|{{Bukhari|9|93|519}}|The Prophet (ﷺ) said, "Whoever believes in Allah and His Apostle offers prayers perfectly and fasts (the month of) Ramadan then it is incumbent upon Allah to admit him into Paradise, whether he emigrates for Allah's cause or stays in the land where he was born." They (the companions of the Prophet) said, "O Allah's Messenger (ﷺ)! Should we not inform the people of that?" He said, "There are one-hundred degrees in Paradise which Allah has prepared for those who carry on Jihad in His Cause. The distance between every two degrees is like the distance between the sky and the Earth, so if you ask Allah for anything, ask Him for the Firdaus, for <b>it is the last part of Paradise ["فَإِنَّهُ أَوْسَطُ الْجَنَّةِ", "أَوْسَطُ" is better translated as "midmost" or "medial"<ref>[https://ejtaal.net/aa/#ll=3039,hw4=1262,ls=74,la=h4830,sg=h1231,ha=h880,br=h1049,pr=h168,aan=h720,mgf=h856,vi=h385,kz=h2934,mr=h796,mn=h1557,uqw=h1850,umr=h1171,ums=h987,umj=h941,ulq=h1799,uqa=h450,uqq=h429,bdw=h954,amr=h694,asb=h1077,auh=h1747,dhq=h609,mht=h973,msb=h259,tla=h98,amj=h920,ens=h1,mis=h1 Lane's Lexicon]</ref>]</b> and the highest part of Paradise, and at its top there is the Throne of Beneficent, and from it gush forth the rivers of Paradise."}} | ||
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 (d. 1373)=== | ||
| Line 389: | Line 389: | ||
{{Quote|1=[http://main.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=88&tAyahNo=20&tDisplay=yes&UserProfile=0&LanguageId=2 Tafsir al-Jalalayn for Qur'an 88:20]|2=As for His words sutihat ‘laid out flat’ this on a literal reading suggests that the earth is flat which is the opinion of most of the scholars of the revealed Law and not a sphere as astronomers (ahl al-hay’a) have it even if this latter does not contradict any of the pillars of the Law.}} | {{Quote|1=[http://main.altafsir.com/Tafasir.asp?tMadhNo=0&tTafsirNo=74&tSoraNo=88&tAyahNo=20&tDisplay=yes&UserProfile=0&LanguageId=2 Tafsir al-Jalalayn for Qur'an 88:20]|2=As for His words sutihat ‘laid out flat’ this on a literal reading suggests that the earth is flat which is the opinion of most of the scholars of the revealed Law and not a sphere as astronomers (ahl al-hay’a) have it even if this latter does not contradict any of the pillars of the Law.}} | ||
The word "sutihat" in {{Quran|88|20}} [[Flat Earth and the Quran#Qur. | The word "sutihat" in {{Quran|88|20}} [[Flat Earth and the Quran#Qur.27an_88:20_-_sutihat_.28.22spread_out_flat.22.29|means "laid out flat"]]. | ||
==Modern perspectives and criticisms thereof== | ==Modern perspectives and criticisms thereof== | ||