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→The gates of the heavens: Added a section on 'The Sky-ways (asbāb) of the Heavens', largely based off Kevin van Bladels 2007 paper, but also quotes some others scholars who support this interpretation. Also changed the Allah's to Allāh's.
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(→The scale (al-mīzān): Added a section on the gates of heaven in Qu'ranic cosmology with some recent comments from Nicolai Sinai, Sean Anthony (and Tesei and Neuwirth) and it's links to the biblical celestial ocean separated by a firmament.) |
(→The gates of the heavens: Added a section on 'The Sky-ways (asbāb) of the Heavens', largely based off Kevin van Bladels 2007 paper, but also quotes some others scholars who support this interpretation. Also changed the Allah's to Allāh's.) |
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[[File:Ancient-Cosmology.jpg|right|thumb]] | [[File:Ancient-Cosmology.jpg|right|thumb]] | ||
'''The Qur'anic universe''' comprises "the heavens and the earth, and all that is between them". Many verses expand on the various elements of this scheme, without going into great detail. Overall, a picture emerges of a flat earth (and perhaps seven of these), above which are seven heavenly firmaments of uncertain shape (commonly assumed to be domed; more recently some historians have argued that the Qur'anic heavens are flat) and held up without visible pillars. Lamps adorn the lowest of these heavens. The sun and moon circulate in them in a partly ambiguous manner. | '''The Qur'anic universe''' comprises "the heavens and the earth, and all that is between them". Many verses expand on the various elements of this scheme, without going into great detail. Overall, a picture emerges of a flat earth (and perhaps seven of these), above which are seven heavenly firmaments of uncertain shape (commonly assumed to be domed; more recently some historians have argued that the Qur'anic heavens are flat) and held up without visible pillars. Lamps adorn the lowest of these heavens. The sun and moon circulate in them in a partly ambiguous manner. Allāh resides in heaven above the creation, sitting on a throne. Academic work has situated this picture within the context of earlier Mesopotamian and Biblical cosmological concepts, while noting its own distinctive identity. | ||
Relatively few modern academics have made dedicated attempts to piece together the cosmography of the Quran, in whole or in part. One of the most comprehensive such surveys has been conducted by Mohammad Ali Tabatabaʾi and Saida Mirsadri of Tehran University in 2016 (which can be read for free using a jstor.org monthly free article allowance).<ref>{{citation |last1=Tabatabaʾi |first1=Mohammad A. |last2=Mirsadri |first2=Saida |date=2016 |title=The Qurʾānic Cosmology, as an Identity in Itself |url=https://www.jstor.org/stable/24811784 |journal=Arabica |volume=63 |issue=3/4 |pages=201-234}} also available on [https://www.academia.edu/23427168/The_Quranic_Cosmology_as_an_Identity_in_Itself academia.edu]</ref> They note that the new movement in the field commenced with Kevin van Bladel's work regarding individual elements of the picture in the context of the journeys of Dhu'l Qarnayn<ref name="vanBladelLegend">Van Bladel, Kevin, “The Alexander legend in the Qur‘an 18:83-102″, In The Qur’ān in Its Historical Context, Ed. Gabriel Said Reynolds, New York: Routledge, 2007</ref> and the heavenly cords (asbab) by which he traversed the world, and which, for example, Pharaoh attempted to reach by building a tower<ref name="vanBladelCords">{{citation|last1=van Bladel |first1=Kevin |date=2007 |title=Heavenly cords and prophetic authority in the Qur’an and its Late Antique context |url=https://www.jstor.org/stable/40379198 |journal=Bulletin of the School of Oriental and African Studies |volume=70 |issue=2 |pages=223-246 |doi= |access-date=25 April 2021}}</ref>. | Relatively few modern academics have made dedicated attempts to piece together the cosmography of the Quran, in whole or in part. One of the most comprehensive such surveys has been conducted by Mohammad Ali Tabatabaʾi and Saida Mirsadri of Tehran University in 2016 (which can be read for free using a jstor.org monthly free article allowance).<ref>{{citation |last1=Tabatabaʾi |first1=Mohammad A. |last2=Mirsadri |first2=Saida |date=2016 |title=The Qurʾānic Cosmology, as an Identity in Itself |url=https://www.jstor.org/stable/24811784 |journal=Arabica |volume=63 |issue=3/4 |pages=201-234}} also available on [https://www.academia.edu/23427168/The_Quranic_Cosmology_as_an_Identity_in_Itself academia.edu]</ref> They note that the new movement in the field commenced with Kevin van Bladel's work regarding individual elements of the picture in the context of the journeys of Dhu'l Qarnayn<ref name="vanBladelLegend">Van Bladel, Kevin, “The Alexander legend in the Qur‘an 18:83-102″, In The Qur’ān in Its Historical Context, Ed. Gabriel Said Reynolds, New York: Routledge, 2007</ref> and the heavenly cords (asbab) by which he traversed the world, and which, for example, Pharaoh attempted to reach by building a tower<ref name="vanBladelCords">{{citation|last1=van Bladel |first1=Kevin |date=2007 |title=Heavenly cords and prophetic authority in the Qur’an and its Late Antique context |url=https://www.jstor.org/stable/40379198 |journal=Bulletin of the School of Oriental and African Studies |volume=70 |issue=2 |pages=223-246 |doi= |access-date=25 April 2021}}</ref>. | ||
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{{Quote|{{Quran|21|30}}|Do not the Unbelievers see that the heavens and the earth were joined together (as one unit of creation), before we clove them asunder? We made from water every living thing. Will they not then believe?}} | {{Quote|{{Quran|21|30}}|Do not the Unbelievers see that the heavens and the earth were joined together (as one unit of creation), before we clove them asunder? We made from water every living thing. Will they not then believe?}} | ||
Additionally, the Qur'an is clear that when | Additionally, the Qur'an is clear that when Allāh created the heavens and the earth, the earth came first. | ||
{{Quote|{{cite quran|41|9|end=12|style=ref}}|Say (O Muhammad, unto the idolaters): Disbelieve ye verily in Him Who created the earth in two Days, and ascribe ye unto Him rivals? He (and none else) is the Lord of the Worlds. He placed therein firm hills rising above it, and blessed it and measured therein its sustenance in four Days, alike for (all) who ask; Then turned He to the heaven when it was smoke, and said unto it and unto the earth: Come both of you, willingly or loth. They said: We come, obedient. Then He ordained them seven heavens in two Days and inspired in each heaven its mandate; and We decked the nether heaven with lamps, and rendered it inviolable. That is the measuring of the Mighty, the Knower.}} | {{Quote|{{cite quran|41|9|end=12|style=ref}}|Say (O Muhammad, unto the idolaters): Disbelieve ye verily in Him Who created the earth in two Days, and ascribe ye unto Him rivals? He (and none else) is the Lord of the Worlds. He placed therein firm hills rising above it, and blessed it and measured therein its sustenance in four Days, alike for (all) who ask; Then turned He to the heaven when it was smoke, and said unto it and unto the earth: Come both of you, willingly or loth. They said: We come, obedient. Then He ordained them seven heavens in two Days and inspired in each heaven its mandate; and We decked the nether heaven with lamps, and rendered it inviolable. That is the measuring of the Mighty, the Knower.}} | ||
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{{Quote|{{Quran|13|2}}|It is Allah who erected the heavens without pillars that you [can] see; [...]}} | {{Quote|{{Quran|13|2}}|It is Allah who erected the heavens without pillars that you [can] see; [...]}} | ||
While Tabataba'i and Mirsadri take these to be invisible pillars, Julien Decharneux in his book on Quranic Cosmology reads these verses as denying that any form of pillars hold up the firmament, noting that other verses refer to | While Tabataba'i and Mirsadri take these to be invisible pillars, Julien Decharneux in his book on Quranic Cosmology reads these verses as denying that any form of pillars hold up the firmament, noting that other verses refer to Allāh holding the heavens ({{Quran|22|65}} and {{Quran|35|41}}). He observes that this is in contrast to the Biblical view but in line with various Syriac Christian writings in the centuries leading up to Islam.<ref>Julien Decharneux (2023), ''Creation and Contemplation: The Cosmology of the Qur’ān and Its Late Antique Background'', Berlin: De Gruyter, pp. 144-148</ref> | ||
{{Quote|Aphrahat, ''Demonstrations 14:34'', quoted by Julien Decharneux<ref>Ibid. p. 146</ref>|Great are the works of God; deep and wondrous are his thoughts. He suspended the sky without pillars [d-lā ʿamūdē], and made firm the earth without supports.}}Remzā (mentioned below) commonly refers to a 'sign, gesture or symbol' in Syriac, associated with divine powers.<ref>Ibid. pp 210-211</ref>{{Quote|Jacob of Sarugh, ''Homilies 3:35'', quoted by Julien Decharneux<ref>Ibid. p. 146</ref>|[The firmament] became like an arch hanging and standing without foundation [d-lā šatīsē], borne not by columns [law ʿamūdē], but by the remzā.}} | {{Quote|Aphrahat, ''Demonstrations 14:34'', quoted by Julien Decharneux<ref>Ibid. p. 146</ref>|Great are the works of God; deep and wondrous are his thoughts. He suspended the sky without pillars [d-lā ʿamūdē], and made firm the earth without supports.}}Remzā (mentioned below) commonly refers to a 'sign, gesture or symbol' in Syriac, associated with divine powers.<ref>Ibid. pp 210-211</ref>{{Quote|Jacob of Sarugh, ''Homilies 3:35'', quoted by Julien Decharneux<ref>Ibid. p. 146</ref>|[The firmament] became like an arch hanging and standing without foundation [d-lā šatīsē], borne not by columns [law ʿamūdē], but by the remzā.}} | ||
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{{Quote|{{Quran|21|32}}|And We made the sky a protected ceiling, but they, from its signs, are turning away.}} | {{Quote|{{Quran|21|32}}|And We made the sky a protected ceiling, but they, from its signs, are turning away.}} | ||
{{Quran|81|11}} adds that the sky is like a covering that can be 'stripped away', while {{Quran|21|104}} states that it will eventually be rolled or folded up like a parchment and {{Quran|39|67}} says that the heavens will then be held in | {{Quran|81|11}} adds that the sky is like a covering that can be 'stripped away', while {{Quran|21|104}} states that it will eventually be rolled or folded up like a parchment and {{Quran|39|67}} says that the heavens will then be held in Allāh's hand. This will occur after it has been slit (furijat {{Quran|77|9}}), rent asunder with clouds ({{Quran|25|25}}), split (inshaqqat {{Quran|55|37}}, {{Quran|84|1}}, {{Quran|69|16}} with angels appearing at its edges {{Quran|69|17}}). | ||
The heaven will become as gateways ({{Quran|78|19}}, a possibility also alluded to in {{Quran-range|15|13|15}}). | The heaven will become as gateways ({{Quran|78|19}}, a possibility also alluded to in {{Quran-range|15|13|15}}). | ||
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He said: And muzn? They said: And muzn. He said: And anan? They said: And anan. AbuDawud said: I am not quite confident about the word anan. He asked: Do you know the distance between Heaven and Earth? They replied: We do not know. He then said: The distance between them is seventy-one, seventy-two, or seventy-three years. The heaven which is above it is at a similar distance (going on till he counted seven heavens). Above the seventh heaven there is a sea, the distance between whose surface and bottom is like that between one heaven and the next. Above that there are eight mountain goats the distance between whose hoofs and haunches is like the distance between one heaven and the next. Then Allah, the Blessed and the Exalted, is above that.}} | He said: And muzn? They said: And muzn. He said: And anan? They said: And anan. AbuDawud said: I am not quite confident about the word anan. He asked: Do you know the distance between Heaven and Earth? They replied: We do not know. He then said: The distance between them is seventy-one, seventy-two, or seventy-three years. The heaven which is above it is at a similar distance (going on till he counted seven heavens). Above the seventh heaven there is a sea, the distance between whose surface and bottom is like that between one heaven and the next. Above that there are eight mountain goats the distance between whose hoofs and haunches is like the distance between one heaven and the next. Then Allah, the Blessed and the Exalted, is above that.}} | ||
Ignoring the giant mountain goats which are never mentioned in the Qur'an itself, the outermost heaven lies beneath a sea that is as deep as the distances between adjacent heavens. That | Ignoring the giant mountain goats which are never mentioned in the Qur'an itself, the outermost heaven lies beneath a sea that is as deep as the distances between adjacent heavens. That Allāh’s “throne” is above such waters is mentioned in the Qur'an as well as the hadith. | ||
{{Quote|{{Quran|11|7}}|He it is Who created the heavens and the earth in six Days - and His Throne was over the waters - that He might try you, which of you is best in conduct. But if thou wert to say to them, "Ye shall indeed be raised up after death", the Unbelievers would be sure to say, "This is nothing but obvious sorcery!"}} | {{Quote|{{Quran|11|7}}|He it is Who created the heavens and the earth in six Days - and His Throne was over the waters - that He might try you, which of you is best in conduct. But if thou wert to say to them, "Ye shall indeed be raised up after death", the Unbelievers would be sure to say, "This is nothing but obvious sorcery!"}} | ||
There are however no mentions of galaxies, quasars, galaxy clusters or empty space. Simply water, a throne, and | There are however no mentions of galaxies, quasars, galaxy clusters or empty space. Simply water, a throne, and Allāh himself. | ||
Additional details concerning the individual heavens are found in the accounts of Muhammad’s “night journey.” Rather than quoting at length, readers are referred to {{Bukhari|9|93|608}} for the long version. But here are the key points. | Additional details concerning the individual heavens are found in the accounts of Muhammad’s “night journey.” Rather than quoting at length, readers are referred to {{Bukhari|9|93|608}} for the long version. But here are the key points. | ||
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As Nicolai Sinai notes,<ref>Samāʾ | heaven, sky entry. Sinai, Nicolai. ''Key Terms of the Qur'an: A Critical Dictionary'' (p. 412). Princeton University Press. </ref> this is further supported by the sky (al-samā) having gates, a common cosmological idea in antiquity<ref>Anthony, Sean W., Dr.. ''Muhammad and the Empires of Faith: The Making of the Prophet of Islam.'' University of California Press. Kindle Edition. Location 1134 - 1145. | As Nicolai Sinai notes,<ref>Samāʾ | heaven, sky entry. Sinai, Nicolai. ''Key Terms of the Qur'an: A Critical Dictionary'' (p. 412). Princeton University Press. </ref> this is further supported by the sky (al-samā) having gates, a common cosmological idea in antiquity<ref>Anthony, Sean W., Dr.. ''Muhammad and the Empires of Faith: The Making of the Prophet of Islam.'' University of California Press. Kindle Edition. Location 1134 - 1145. | ||
''The cosmological notion of humankind being blocked from accessing Paradise by gates and, thus, the existence of a heavenly gatekeeper is quite an ancient one and by no means exclusive to Jewish, Christian, or Muslim sacred cosmology. Indeed, where “the keys to heaven” as opposed to “the keys of Paradise” motif appears first in the Islamic tradition is in the Qurʾan itself.'' </ref> (see: Quran {{Quran|7|40}}, {{Quran|15|14}}, {{Quran|78|19}}, {{Quran|5|11}} of which | ''The cosmological notion of humankind being blocked from accessing Paradise by gates and, thus, the existence of a heavenly gatekeeper is quite an ancient one and by no means exclusive to Jewish, Christian, or Muslim sacred cosmology. Indeed, where “the keys to heaven” as opposed to “the keys of Paradise” motif appears first in the Islamic tradition is in the Qurʾan itself.'' </ref> (see: Quran {{Quran|7|40}}, {{Quran|15|14}}, {{Quran|78|19}}, {{Quran|5|11}} of which Allāh holds the keys {{Quran|42|12}}), of which the opening causes the water to fall and drown the people of Noah once he's safe in the boat ({{Quran|54|11-12}}; cf. Genesis 7:11 and 8:2<ref>[https://www.biblegateway.com/passage/?search=Genesis%207%3A11-8%3A2&version=NABRE Genesis 7:11-8:2]. New American Bible (Revised Edition) (NABRE). BibleGateway.com. </ref>), which would seem to presuppose the Biblical notion that the firmament separates the waters above. | ||
{{Quote|{{Quran|54|11}}|Then We opened the gates of the sky with pouring waters}} | {{Quote|{{Quran|54|11}}|Then We opened the gates of the sky with pouring waters}} | ||
The sky is also the source of vivifying precipitation<ref>Samāʾ | heaven, sky entry. Sinai, Nicolai. ''Key Terms of the Qur'an: A Critical Dictionary'' (p. 412). Princeton University Press. </ref> (e.g., {{Quran|2|22}}, {{Quran|30|24}}, {{Quran|43|11}}, {{Quran|45|5}}, {{Quran|50|9}}, {{Quran|71|11}} and {{Quran|41|39}}), with it's life giving qualities to 'dead' soil shown as proof of Gods ability to resurrect the dead (e.g. Q 43:11 '“''and Who sent down out of heaven water in measure; and We revived thereby a land that was dead; even so you shall be brought forth''”), in line with the contemporary view of the qualities of the celestial waters, that are consistent with the fish miraculously regaining life in Q 18:61 and 63, that meaningfully takes place where the heavenly ocean joins the lower part of the world,<ref>''Tesei, Tommaso. Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context.'' Journal of the American Oriental Society, vol. 135, no. 1, American Oriental Society, 2015, pp. 19–32, ''(pp. 28-29)'' <nowiki>https://doi.org/10.7817/jameroriesoci.135.1.19</nowiki>. <nowiki>https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19</nowiki></ref> which Angelika Neuwirth notes is the exegetical view most in line with the Qur'anic evidence.<ref>Cosmology Entry. Space in cosmological context. Encyclopaedia Of The Qur’an. pp. 445-446. Angelika Neuwirth. 2001. | The sky is also the source of vivifying precipitation<ref>Samāʾ | heaven, sky entry. Sinai, Nicolai. ''Key Terms of the Qur'an: A Critical Dictionary'' (p. 412). Princeton University Press. </ref> (e.g., {{Quran|2|22}}, {{Quran|30|24}}, {{Quran|43|11}}, {{Quran|45|5}}, {{Quran|50|9}}, {{Quran|71|11}} and {{Quran|41|39}}), with it's life giving qualities to 'dead' soil shown as proof of Gods ability to resurrect the dead (e.g. Q 43:11 '“''and Who sent down out of heaven water in measure; and We revived thereby a land that was dead; even so you shall be brought forth''”), in line with the contemporary view of the qualities of the celestial waters, that are consistent with the fish miraculously regaining life in Q 18:61 and 63, that meaningfully takes place where the heavenly ocean joins the lower part of the world,<ref>''Tesei, Tommaso. Some Cosmological Notions from Late Antiquity in Q 18:60–65: The Quran in Light of Its Cultural Context.'' Journal of the American Oriental Society, vol. 135, no. 1, American Oriental Society, 2015, pp. 19–32, ''(pp. 28-29)'' <nowiki>https://doi.org/10.7817/jameroriesoci.135.1.19</nowiki>. <nowiki>https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19</nowiki></ref> which Angelika Neuwirth notes is the exegetical view most in line with the Qur'anic evidence.<ref>Cosmology Entry. Space in cosmological context. Encyclopaedia Of The Qur’an. pp. 445-446. Angelika Neuwirth. 2001. | ||
Read online for free here: ''[https://archive.org/details/encyclopaedia-of-the-quran-6-volumes-jane-dammen-mc-auliffe/page/n481/mode/2up?q=Cosmology Encyclopaedia Of The Qur’an ( 6 Volumes). Page 15/325 / 482 of 3956 of PDF]''</ref> | Read online for free here: ''[https://archive.org/details/encyclopaedia-of-the-quran-6-volumes-jane-dammen-mc-auliffe/page/n481/mode/2up?q=Cosmology Encyclopaedia Of The Qur’an ( 6 Volumes). Page 15/325 / 482 of 3956 of PDF]''</ref> | ||
==== The Sky-ways (asbāb) of the Heavens ==== | |||
Traditional Islamic scholarship<ref>van Bladel, Kevin, "[https://islamspring2012.voices.wooster.edu/wp-content/uploads/sites/192/2018/09/van-Bladel_heavenly-cords.pdf ''Heavenly cords and prophetic authority in the Qur’an and its Late Antique context'']", Bulletin of the School of Oriental and African Studies 70 (2): 223-246, 2007. '''pp. 229''' | |||
https://www.jstor.org/stable/40379198</ref> has recognised that the sky/heavens (al-samā) are equipped with what appear to be pathways or conduits, aptly named sky-ways by Tomaso Tesei,<ref>Tesei, Tommaso. 2014. “''The Prophecy of Ḏū-l-Qarnayn (Q 18:83–102) and the Origins of the Qurʾānic Corpus''.” In Miscellanea Arabica 2013–2014, edited by Angelo Arioli, 273–290. Rome: Aracne. | |||
As referenced in footnote 280. Sinai, Nicolai. ''Key Terms of the Qur'an: A Critical Dictionary'' (p. 411-412). Princeton University Press.</ref> called sabab (singular) asbāb (plural) in classical Arabic and in the Qur'an, that are some kind of ropes or cords (as per their literal meaning)<ref>Sinai, Nicolai. ''Key Terms of the Qur'an: A Critical Dictionary'' (p. 411-412). Princeton University Press.</ref> that support or run along the high edifice of heaven and which can be traversed physically by people who arrive at them. In effect, asbāb in the Quran are "heavenly ways" or "heavenly courses" that humans might attempt to traverse to gain access to the highest reaches of heaven, but that God alone controls<ref>van Bladel, Kevin, "[https://islamspring2012.voices.wooster.edu/wp-content/uploads/sites/192/2018/09/van-Bladel_heavenly-cords.pdf ''Heavenly cords and prophetic authority in the Qur’an and its Late Antique context'']", Bulletin of the School of Oriental and African Studies 70 (2): 223-246, 2007. '''pp. 226''' | |||
https://www.jstor.org/stable/40379198</ref> leaving only chosen righteous individuals to ascend, like many ancient Mediterranean and Near Eastern traditions, including pre-Islamic Arabic poetry using the same term.<ref>Ibid. pp. 231-232</ref> Tradition has recognised them in Q40:36-37 and Q38:10,<ref>Ibid. pp. 229</ref> in the verses Q40:36-37, where Pharaoh asks Haman to build a tower to reach the heavens (asbāb) to see the deity of Moses, but is blocked by Allāh, while in Q38:10 questions whether the heavens and the earth belong to anyone other than God and challenges others to ascend by these ways. | |||
{{Quote|{{Quran|40|36-37}}|And Pharaoh said, "O Haman, construct for me a tower that I might reach the ways (asbāb) - The ways (asbāb) into the heavens - so that I may look at the deity of Moses; but indeed, I think he is a liar." And thus was made attractive to Pharaoh the evil of his deed, and he was averted from the [right] way. And the plan of Pharaoh was not except in ruin.}}{{Quote|{{Quran|38|10}}|Or is theirs the dominion of the heavens and the earth and what is between them? Then let them ascend through [any] ways (asbāb) of access}} | |||
Al-Rabīʿ ibn Anas (d. 756), to whom is attributed an early Quran commentary on verse Q38:10: "The asbāb are finer than hair and stronger than iron; it [sic] is in every place although it is invisible.<ref>Ibid. pp. 237</ref> | |||
For other uses of 'sabab' elsewhere in the Quran, divergent views are often given by exegetes, including its literal meaning of a rope one ascends/descends by,<ref>[https://www.studyquran.org/LaneLexicon/Volume4/00000009.pdf Sa Ba Ba سبب] - Lane's Lexicon Book 1 Page 1285</ref> and separately a generic ' way' or 'road', which often results in the stretching the meaning of other words in the verses, which a further discussion of the forced meanings can be read for free in Kevin van Bladel's full 2007 article "[https://islamspring2012.voices.wooster.edu/wp-content/uploads/sites/192/2018/09/van-Bladel_heavenly-cords.pdf Heavenly cords and prophetic authority in the Qur’an and its Late Antique context]", on pages 229-230. | |||
Van Bladel (2007) and Sinai (2023)<ref>Sinai, Nicolai. Key Terms of the Qur'an: A Critical Dictionary (p. 411-412). Princeton University Press. | |||
''The sky is equipped with what appear to be pathways or conduits, called asbāb (singular: sabab), that lead up to the top of the cosmic dome and which Pharaoh vainly aspires to ascend in order to look upon God (Q 40:36–37; cf. 38:10 and 22:15; see van Bladel 2007, 228–230).<sup>80</sup> These heavenly pathways, aptly glossed as “sky-ways” (Tesei 2014, 280), would also seem to be intended in Q 18:84.85.89.92, which recount the travels of Dhū l-Qarnayn via different sababs that facilitate his extraordinary displacement from the place where the sun sets (Q 18:86) to the place where it rises (Q 18:90) to yet another place at the far edge of the civilised world (Q 18:93).<sup>81</sup>'' | |||
''Assuming that the word sabab carries the same significance in Surah 18, on the one hand, and in Q 38:10 and 40:36–37, on the other, the heavenly pathways would seem to run not only vertically upwards to the top of the heavenly dome but also to connect distant locations on the periphery of the earth, perhaps resembling cross beams traversing the lower reaches of the heavenly dome. The literal meaning of sabab, of course, is “rope” or “cord,” and the underlying idea may be that the sky is a tent, with vertical and transverse ropes forming part of its “girding or structure” (van Bladel 2007, 234–235). Though there is plainly some tension between picturing the sky as a solid edifice and as a tent, it is quite conceivable that the Qur’an attests to different manners of imagining the heavenly dome that were current in its cultural milieu.'' | |||
''That the idea of heavenly asbāb had a wider circulation in the Qur’anic environment is, in any case, demonstrated by two verses of early Arabic poetry that van Bladel cites from a poem by al-Aʿshā Maymūn and from the Muʿallaqah of Zuhayr, both of which make reference, in parallel phraseology, to ascending “the asbāb of heaven (asbāb al-samāʾ) with a ladder (bi-sullam)” (Ḥusayn 1983, no. 15:32, and DSAAP, Zuhayr, no. 16:54; see van Bladel 2007, 231–232).<sup>82</sup>''</ref> note that the term has a specific and consistent meaning of sky-ways (rather than a normal 'way', 'pathway' or 'road' as is often translated), with most cases referring to Allāh blocking those trying to ascend them. However, in the final story, 'sabab' is used for Dhul-Qarnayn, in {{Quran|18|84}}, {{Quran|18|85}}, {{Quran|18|89}} and {{Quran|18|92}}, whom is given these sky-ways/cords by Allāh to travel across the Earth from where the sun rises to where it sets, further matching the original Syriac Alexander Legend tale Dhul-Qarnayn is based off.<ref>van Bladel, Kevin, "[https://islamspring2012.voices.wooster.edu/wp-content/uploads/sites/192/2018/09/van-Bladel_heavenly-cords.pdf ''Heavenly cords and prophetic authority in the Qur’an and its Late Antique context'']", Bulletin of the School of Oriental and African Studies 70 (2): 223-246, 2007. '''pp. 227''' | |||
https://www.jstor.org/stable/40379198</ref> This suggests that these cords (asbāb) also stretch across the sky. This interpretation is supported in some early Islamic scholars such as al-Ṭabarī (d. 923 AD) in his Qur'anic commentary, and Ibn ʿAbd al-Ḥakam (d. 871 AD) in his Kitāb Futuḥ Misr, who have Dhul-Qarnayn being brought up them (took him up 'araja bihi) by an angel.<ref>Ibid. pp. 227-228</ref> | |||
===The stars, the sun, and the moon=== | ===The stars, the sun, and the moon=== | ||
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{{Quote|{{Quran|36|38}}|And the sun runneth on unto a resting-place for him. That is the measuring of the Mighty, the Wise.}} | {{Quote|{{Quran|36|38}}|And the sun runneth on unto a resting-place for him. That is the measuring of the Mighty, the Wise.}} | ||
At some point during the night, however (and here again turning to the hadith for details) the sun must negotiate its return the next day with a direct appeal for | At some point during the night, however (and here again turning to the hadith for details) the sun must negotiate its return the next day with a direct appeal for Allāh’s permission. | ||
{{Quote|{{Muslim|1|297}}|It is narrated on the authority of Abu Dharr that the Messenger of Allah (ﷺ) one day said: | {{Quote|{{Muslim|1|297}}|It is narrated on the authority of Abu Dharr that the Messenger of Allah (ﷺ) one day said: | ||
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''A full in-depth analysis of the relevant verses and evidence stated for this meaning can be found on pp 114 - 131.''</ref> and Julien Decharneux<ref>''[https://www.degruyter.com/document/doi/10.1515/9783110794083/html?lang=en Creation and Contemplation: The Cosmology of the Qur'ān and Its Late Antique Background (Studies in the History and Culture of the Middle East Book 47)]'' Decharneux, Julien. 2023. (p. 313). De Gruyter.</ref>support this interpretation of towers on the firmament, with the idea of the skies/heavens (samā) being a protected celestial fortress in both the Quran itself (e.g. {{Quran|41|12}}, {{Quran|21|32}}) and biblically related traditions. | ''A full in-depth analysis of the relevant verses and evidence stated for this meaning can be found on pp 114 - 131.''</ref> and Julien Decharneux<ref>''[https://www.degruyter.com/document/doi/10.1515/9783110794083/html?lang=en Creation and Contemplation: The Cosmology of the Qur'ān and Its Late Antique Background (Studies in the History and Culture of the Middle East Book 47)]'' Decharneux, Julien. 2023. (p. 313). De Gruyter.</ref>support this interpretation of towers on the firmament, with the idea of the skies/heavens (samā) being a protected celestial fortress in both the Quran itself (e.g. {{Quran|41|12}}, {{Quran|21|32}}) and biblically related traditions. | ||
===The throne (''<nowiki/>'arsh'') of | ===The throne (''<nowiki/>'arsh'') of Allāh=== | ||
Tabataba'i and Mirsadri note that | Tabataba'i and Mirsadri note that Allāh seems to reside in the Qur'anic heaven, while his footstool (kursi) extends over the heavens and earth and his throne (arshi) is carried by angels ({{Quran|39|75}} and {{Quran|40|7}}). This is very much similar to the Judeo-Christian view.<ref>Mohammad Ali Tabatabaʾi and Saida Mirsadri, ''The Qurʾānic Cosmology, as an Identity in Itself'' pp. 208-210</ref> | ||
{{Quote|{{Quran-range|67|16|17}}|Have ye taken security from Him Who is in the heaven that He will not cause the earth to swallow you when lo! it is convulsed? Or have ye taken security from Him Who is in the heaven that He will not let loose on you a hurricane? But ye shall know the manner of My warning.}} | {{Quote|{{Quran-range|67|16|17}}|Have ye taken security from Him Who is in the heaven that He will not cause the earth to swallow you when lo! it is convulsed? Or have ye taken security from Him Who is in the heaven that He will not let loose on you a hurricane? But ye shall know the manner of My warning.}} | ||