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Cosmology of the Quran: Difference between revisions
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The following is a summary of the arguments Tabataba'i and Mirsadri employ to argue that the Qur'anic heavens are flat:<ref>Tabataba'i and Mirsadri, ''The Qurʾānic Cosmology, as an Identity in Itself'' pp. 218-234</ref> | The following is a summary of the arguments Tabataba'i and Mirsadri employ to argue that the Qur'anic heavens are flat:<ref>Tabataba'i and Mirsadri, ''The Qurʾānic Cosmology, as an Identity in Itself'' pp. 218-234</ref> | ||
* They interpret {{Quran|51|47}} ("We have built the heaven with might, and We it is Who make the vast extent (thereof).") to mean that the heavens | * They interpret {{Quran|51|47}} ("We have built the heaven with might, and We it is Who make the vast extent (thereof).") to mean that the heavens are continually expanded, which favours a flat expanse rather than a dome (One might add in that case that the next verse about spreading the earth, with the same grammatical form, too fits this view). They also consider that verses mentioning invisible pillars (see below) favour a flat, roof like firmament. | ||
* Verses in which the seven heavens are likened to the earth (their interpretation of {{Quran|67|12}} mentioned above), including in terms of their width e.g. {{Quran|57|21}} "a Garden whereof the breadth is as the breadth of the heavens and the earth". | * Verses in which the seven heavens are likened to the earth (their interpretation of {{Quran|67|12}} mentioned above), including in terms of their width e.g. {{Quran|57|21}} "a Garden whereof the breadth is as the breadth of the heavens and the earth". | ||
* These heavens are arranged in layers ({{Quran|67|3}}, {{Quran|71|15}}, which more obviously suggests flatness, and this word tibiqan is similar to the Babylonian tubuqati, suggesting that seven superimposed flat heavens is a belief they have in common. | * These heavens are arranged in layers ({{Quran|67|3}}, {{Quran|71|15}}), which more obviously suggests flatness, and this word tibiqan is similar to the Babylonian tubuqati, suggesting that seven superimposed flat heavens is a belief they have in common. | ||
* While interest in the heavens (as opposed to their contents) is largely absent from pre-Islamic poetry, the poems of Umayya Ibn Abi Salt likened the heavens to seven floors one above another, and liken the carpet shaped earth to the uplifted heaven. | * While interest in the heavens (as opposed to their contents) is largely absent from pre-Islamic poetry, the poems of Umayya Ibn Abi Salt likened the heavens to seven floors one above another, and liken the carpet shaped earth to the uplifted heaven. | ||
* Despite the obvious potential use of tents as an analogy for the heavens, the Qur'an does not do so. Mountains act as pegs to stabilise the earth rather than hold down a heavenly tent canopy. | * Despite the obvious potential use of tents as an analogy for the heavens, the Qur'an does not do so. Mountains act as pegs to stabilise the earth rather than hold down a heavenly tent canopy. | ||