Cosmology of the Quran - Revision history

Lightyears at 00:25, 12 December 2025

2025-12-12T00:25:40Z

← Older revision		Revision as of 00:25, 12 December 2025
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	*They argue that the Qur'an's ideological antipathy to the Bedouins would have extended to their use of tents for pagan practices, and for this reason may have rejected any possible existing analogies with the heavens.		*They argue that the Qur'an's ideological antipathy to the Bedouins would have extended to their use of tents for pagan practices, and for this reason may have rejected any possible existing analogies with the heavens.

	They note that Janos too favours a flat heavens interpretation. For him, it was enough that the Qur'anic firmament is likened to a ''bināʾ'' (structure) or ''saqf'' (roof, though could also mean tent covers<ref>saqf سقف - [https://www.studyquran.org/LaneLexicon/Volume4/00000107.pdf Lane's Lexicon p. 1383]</ref> {{Quran\|2\|22}}, {{Quran\|21\|32}}, {{Quran\|40\|64}}); To them, the etymology of saqf suggests that it originally referred to flat roofs, including in the Qur'an {{Quran\|16\|26}}, {{Quran\|43\|33}}); and arranged in layers as mentioned above - they agree with Janos on the strength of this latter point, though he is also open to the dome-shaped view based on tafsir sources rather than any internal evidence, while van Bladel relies mainly on pre-Qur'anic sources for his discussion of whether the Qur'anic heavens are a dome, tent or roof.<ref name="vanBladelCords" />		They note that Janos too favours a flat heavens interpretation. For him, it was enough that the Qur'anic firmament is likened to a ''bināʾ'' (structure) or ''saqf'' (roof, though could also mean tent covers<ref>saqf سقف - [https://www.studyquran.org/LaneLexicon/Volume4/00000107.pdf Lane's Lexicon p. 1383]</ref> {{Quran\|2\|22}}, {{Quran\|21\|32}}, {{Quran\|40\|64}}); To them, the etymology of saqf suggests that it originally referred to flat roofs, including in the Qur'an ({{Quran\|16\|26}}, {{Quran\|43\|33}}); and arranged in layers as mentioned above - they agree with Janos on the strength of this latter point, though he is also open to the dome-shaped view based on tafsir sources rather than any internal evidence, while van Bladel relies mainly on pre-Qur'anic sources for his discussion of whether the Qur'anic heavens are a dome, tent or roof.<ref name="vanBladelCords" />

	Further evidence that they do not mention is found in {{Quran\|21\|104}} and {{Quran\|39\|67}}, which state that the heavens will be rolled up/folded up come the day of judgement.		Further evidence that they do not mention is found in {{Quran\|21\|104}} and {{Quran\|39\|67}}, which state that the heavens will be rolled up/folded up come the day of judgement.

Lightyears at 14:48, 9 December 2025

2025-12-09T14:48:12Z

← Older revision		Revision as of 14:48, 9 December 2025
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	[[File:QuranicCosmographyTabatabaiMirsadri.jpg\|right\|thumb\|175px\|Illustration of Qur'anic cosmography based on the analysis of Tabataba'i and Mirsadri. Their own copyrighted illustration is available in their paper<ref>Tabataba'i and Mirsadri, ''The Qurʾānic Cosmology, as an Identity in Itself'' pp. 217</ref> The shape of the heavens in the Qur'an is uncertain.]]		[[File:QuranicCosmographyTabatabaiMirsadri.jpg\|right\|thumb\|175px\|Illustration of Qur'anic cosmography based on the analysis of Tabataba'i and Mirsadri. Their own copyrighted illustration is available in their paper<ref>Tabataba'i and Mirsadri, ''The Qurʾānic Cosmology, as an Identity in Itself'' pp. 217</ref> The shape of the heavens in the Qur'an is uncertain.]]

	While many classical Muslim scholars, and modern academics (due to their interpretation of other ancient cosmologies) tend to assume that the Qur'anic heavens are domed, Tabataba'i and Mirsadri observe that there is no indication in the Qur'an that they touch the earth's boundaries. The sun and moon are placed in the heavens ({{Quran\|71\|16}} and {{Quran\|78\|13}}), the lowest of which are adorned with lamps {{Quran\|41\|12}}. Janos discusses verses {{Quran\|21\|30}} and {{Quran\|36\|40}} in which the sun and moon (as well as night and day) move in a "falak" (an ambiguous term ~~that may have meant~~ a ~~circuitous course/~~sphere~~/hemisphere~~ - see [[Geocentrism and the Quran]]), but notes that this was not considered semantically identical with the samāwāt, or heavens, and they were not necessarily conceived as having the same shape.<ref>Janos, ''Qurʾānic cosmography in its historical perspective'' pp. 223-229</ref>		While many classical Muslim scholars, and modern academics (due to their interpretation of other ancient cosmologies) tend to assume that the Qur'anic heavens are domed, Tabataba'i and Mirsadri observe that there is no indication in the Qur'an that they touch the earth's boundaries. The sun and moon are placed in the heavens ({{Quran\|71\|16}} and {{Quran\|78\|13}}), the lowest of which are adorned with lamps {{Quran\|41\|12}}. Janos discusses verses {{Quran\|21\|30}} and {{Quran\|36\|40}} in which the sun and moon (as well as night and day) move in a "falak" (a somewhat ambiguous term probably meaning a hemisphere or sphere in this context - see [[Geocentrism and the Quran]]), but notes that this was not considered semantically identical with the samāwāt, or heavens, and they were not necessarily conceived as having the same shape.<ref>Janos, ''Qurʾānic cosmography in its historical perspective'' pp. 223-229</ref>

	{{Quote\|{{Quran\|2\|29}}\|It is He Who hath created for you all things that are on earth; Moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge.}}		{{Quote\|{{Quran\|2\|29}}\|It is He Who hath created for you all things that are on earth; Moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge.}}

Lightyears at 22:19, 11 November 2025

2025-11-11T22:19:14Z

← Older revision		Revision as of 22:19, 11 November 2025
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	The concept also appears in numerous sahih hadiths about Muhammad's night journey which mention the Nile and Euphrates, for example:		The concept also appears in numerous sahih hadiths about Muhammad's night journey which mention the Nile and Euphrates, for example:

	{{Quote\|{{Bukhari\|\|\|~~5609~~\|darussalam}}\|The Prophet (ﷺ) added:		{{Quote\|{{Bukhari\|\|\|5610\|darussalam}}\|The Prophet (ﷺ) added:

	I was raised to the Lote Tree and saw four rivers, two of which were coming out and two going in. Those which were coming out were the Nile and the Euphrates, and those which were going in were two rivers in paradise. Then I was given three bowls, one containing milk, and another containing honey, and a third containing wine. I took the bowl containing milk and drank it. It was said to me, "You and your followers will be on the right path (of Islam)."		I was raised to the Lote Tree and saw four rivers, two of which were coming out and two going in. Those which were coming out were the Nile and the Euphrates, and those which were going in were two rivers in paradise. Then I was given three bowls, one containing milk, and another containing honey, and a third containing wine. I took the bowl containing milk and drank it. It was said to me, "You and your followers will be on the right path (of Islam)."

Lightyears: Automated script replacing USC-MSA hadith numbering system for Bukhari, Muslim, and Abu Dawud

2025-11-11T22:18:58Z

Automated script replacing USC-MSA hadith numbering system for Bukhari, Muslim, and Abu Dawud

Lightyears at 23:45, 20 May 2025

2025-05-20T23:45:40Z

← Older revision		Revision as of 23:45, 20 May 2025
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	fāra فَارَ Lane's Lexicon Dictionary [https://lexicon.quranic-research.net/pdf/Page_2456.pdf p2456] & [https://lexicon.quranic-research.net/pdf/Page_2457.pdf p2457]</ref> as well as in the other verse where the same root is used as a verb {{Quran\|67\|7}}. The possible meaning of the oven "boiling" water from the Earth to flood it in the following verses has been interpreted by some scholars as a metaphor for hell, as Wheeler and Noegel (2010) note it is also described as a 'pit' in which there are fires (e.g. {{Quran-range\|101\|9\|11}}).<ref>Ibid.</ref> Other evidence not mentioned by them includes the [[Dhul-Qarnayn and the Sun Setting in a Muddy Spring - Part One\|warm muddy spring the sun sets in]] at night and possibly comes out of on the other side of the world.		fāra فَارَ Lane's Lexicon Dictionary [https://lexicon.quranic-research.net/pdf/Page_2456.pdf p2456] & [https://lexicon.quranic-research.net/pdf/Page_2457.pdf p2457]</ref> as well as in the other verse where the same root is used as a verb {{Quran\|67\|7}}. The possible meaning of the oven "boiling" water from the Earth to flood it in the following verses has been interpreted by some scholars as a metaphor for hell, as Wheeler and Noegel (2010) note it is also described as a 'pit' in which there are fires (e.g. {{Quran-range\|101\|9\|11}}).<ref>Ibid.</ref> Other evidence not mentioned by them includes the [[Dhul-Qarnayn and the Sun Setting in a Muddy Spring - Part One\|warm muddy spring the sun sets in]] at night and possibly comes out of on the other side of the world.

	More recent scholarship, however, particularly by Olivier Mongellaz in 2024,<ref name="Mongellaz2024">Olivier Mongellaz (2024) [https://brill.com/view/journals/arab/71/4-5/article-p513_4.xml Le four de Noé : un cas d’intertextualité coranique], Arabica 71(4-5), 513-637. https://doi.org/10.1163/15700585-20246900</ref> has identified that these verses very likely reflect a late antique legend in which water gushing up through a bread oven (a large hole dug into the ground) as a sign warning Noah's family of the imminent flood (see [[Parallels_Between_the_Qur'an_and_Late_Antique_Judeo-Christian_Literature#Noah's_flood_waters_overflowed_from_an_oven\|Parallels Between the Qur'an and Late Antique Judeo-Christian Literature]]).		More recent scholarship, however, particularly by Olivier Mongellaz in 2024,<ref name="Mongellaz2024">Olivier Mongellaz (2024) [https://brill.com/view/journals/arab/71/4-5/article-p513_4.xml Le four de Noé : un cas d’intertextualité coranique], Arabica 71(4-5), 513-637. https://doi.org/10.1163/15700585-20246900</ref> has identified that these verses very likely reflect a late antique legend in which water gushing up through a bread oven (a large hole dug into the ground) was a sign warning Noah's family of the imminent flood (see [[Parallels_Between_the_Qur'an_and_Late_Antique_Judeo-Christian_Literature#Noah's_flood_waters_overflowed_from_an_oven\|Parallels Between the Qur'an and Late Antique Judeo-Christian Literature]]).

	{{Quote\|{{Quran\|11\|40}}\|[So it was], until when Our command came and the oven overflowed, We said, "Load upon the ship of each [creature] two mates and your family, except those about whom the word has preceded, and [include] whoever has believed." But none had believed with him, except a few.}}		{{Quote\|{{Quran\|11\|40}}\|[So it was], until when Our command came and the oven overflowed, We said, "Load upon the ship of each [creature] two mates and your family, except those about whom the word has preceded, and [include] whoever has believed." But none had believed with him, except a few.}}

Lightyears: Better structure for mobile view. Replaced generic (and inaccurate) main image with one specific to the Quran. Updated with Mongellaz's insights re the flood waters rising through an oven (see edit to Parallels article).

2025-05-19T00:35:51Z

Better structure for mobile view. Replaced generic (and inaccurate) main image with one specific to the Quran. Updated with Mongellaz's insights re the flood waters rising through an oven (see edit to Parallels article).

Show changes

Asmith at 01:50, 17 May 2025

2025-05-17T01:50:01Z

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			{{#seo:
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CPO675: /* The throne ('arsh) of Allāh */ Added a Cosmology sub section on the seats for the exhalated assembly around the throne, related traditions and references.

2025-04-13T22:05:50Z

The throne ('arsh) of Allāh: Added a Cosmology sub section on the seats for the exhalated assembly around the throne, related traditions and references.

← Older revision		Revision as of 22:05, 13 April 2025
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	THE RELIGIOUS TRACT SOCIETY. 1927.</ref> believed by many scholars to date to the early 7th century by a West-Syrian writer, who lived in the Sasanian-controlled part of Northern Mesopotamia hundreds of miles north of the Hijaz, who took many ideas from earlier Judeo-Christian works.<ref>Minov, Sergey (2017). "[https://www.academia.edu/31601350 ''Date and Provenance of the Syriac Cave of Treasures: A Reappraisal'']". Hugoye: Journal of Syriac Studies. 20 (1): 129–229. [https://www.degruyter.com/document/doi/10.31826/hug-2018-200105/html doi:10.31826/hug-2018-200105.]</ref>		THE RELIGIOUS TRACT SOCIETY. 1927.</ref> believed by many scholars to date to the early 7th century by a West-Syrian writer, who lived in the Sasanian-controlled part of Northern Mesopotamia hundreds of miles north of the Hijaz, who took many ideas from earlier Judeo-Christian works.<ref>Minov, Sergey (2017). "[https://www.academia.edu/31601350 ''Date and Provenance of the Syriac Cave of Treasures: A Reappraisal'']". Hugoye: Journal of Syriac Studies. 20 (1): 129–229. [https://www.degruyter.com/document/doi/10.31826/hug-2018-200105/html doi:10.31826/hug-2018-200105.]</ref>

			==== Seats for the exhalated assembly ====
			The Qur'an mentions sitting positions (maqāʿida)<ref>''Patricia Crone pp. 309.'' Azaiez, Mehdi, Reynolds, Gabriel Said, Tesei, Tommaso and Zafer, Hamza M. et al. ''[https://www.degruyterbrill.com/document/doi/10.1515/9783110445909/html The Qur'an Seminar Commentary / Le Qur'an Seminar: A Collaborative Study of 50 Qur'anic Passages] / Commentaire collaboratif de 50 passages coraniques'', Berlin, Boston: De Gruyter, 2017. <nowiki>https://doi.org/10.1515/9783110445909</nowiki>

			(A [https://www.degruyterbrill.com/document/doi/10.1515/9783110445909/pdf?licenseType=open-access free PDF download] can be found on the page)</ref>the jinn used to sit in before being struck by stars/meteors. Crone (2017) notes, this is based off many previous religious traditions, including Judeo-Christian literature, where a divine council (called the 'exhalated assembly' in {{Quran\|37\|8}}) would gather around God's throne ('arsh) for special meetings, an idea itself based off earlier Earthly monarchies where kings would hold councils of their special advisors.<ref>Ibid. pp.306 & pp.314</ref>{{Quote\|{{Quran\|72\|9}}\|We would sit (naqʿudu) there on seats (maqāʿida) to hear; but any listening (lilssamʿi) now finds a meteor in wait for him.}}Note in most translations ''maqāʿida'' is translated simply as 'positions'; however it refers to ''sitting places'' specifically,<ref>[1] مَقْعَدٌ / maqāʿida - Lane's Lexicon Classical Arabic [https://lexicon.quranic-research.net/pdf/Page_2547.pdf Dictionary Book 1 p. 2547]</ref> (can be translated as seats such as by Arberry above) as one can see viewing how else the [https://corpus.quran.com/qurandictionary.jsp?q=qEd#(72:9:5) root is used in the Qur'an] and classical Arabic dictionaries<ref>[https://lexicon.quranic-research.net/data/21_q/136_qEd.html qāf ʿayn dāl (ق ع د)] - Quranic Research Lane's Lexicon</ref> rather than generic positions they happen to sit in, and the neutral term for hearing (lilssamʿi) is usually turned to the word 'eavesdropping'. Penchansky (2021)<ref>Penchansky, David. Solomon and the Ant: ''The Qur’an in Conversation with the Bible. Chapter 3 Surat-al-Jinn (The Jinn Sura) Q 72:1–19—War in Heaven (pp. 69-71).'' Cascade Books. Kindle Edition.</ref> notes the translators impose these meanings on the text due to later Islamic exegetes not being comfortable with the jinn accessing the divine presence, reflected in later tafsirs, so the idea that there were specific designated places made for the jinn became taboo, and the neutral term for listening/hearing (lilssamʿi) becomes translated as the negatively charged term 'eavesdropping'.<ref>Penchansky discusses this topic on the academic "The Qur'an and the Bible" history YouTube channel with Professor Gabriel Said Reynolds: [https://www.youtube.com/watch?v=y7ZlLC9CGjI Origins of the Jinn in the Qur'an W/ Dr. David Penchansky]</ref>

	===The locations of Heaven (jannah) and Hell (jahannam)===		===The locations of Heaven (jannah) and Hell (jahannam)===

CPO675: /* The throne ('arsh) of Allāh */ Minor addition highlighting this is the sky heaven Allah is meant to be residing in, not the afterlife/paradise heaven

2025-02-26T21:35:14Z

The throne ('arsh) of Allāh: Minor addition highlighting this is the sky heaven Allah is meant to be residing in, not the afterlife/paradise heaven

← Older revision		Revision as of 21:35, 26 February 2025
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	===The throne (''<nowiki/>'arsh'') of Allāh===		===The throne (''<nowiki/>'arsh'') of Allāh===

	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>		Tabataba'i and Mirsadri note that Allāh seems to reside in the Qur'anic heaven/sky, 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 <b>Him Who is in the heaven (al-samā)</b> 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\|2\|255}}\|[...] His Throne doth extend over the heavens and the earth [...]}}		{{Quote\|{{Quran\|2\|255}}\|[...] His Throne doth extend over the heavens and the earth [...]}}

CPO675: /* The seven Heavens and their denizens */

2025-01-05T18:06:45Z

The seven Heavens and their denizens

← Older revision		Revision as of 18:06, 5 January 2025
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	[[File:QuranicCosmographyTabatabaiMirsadri.jpg\|right\|thumb\|175px\|Illustration of Qur'anic cosmography based on the analysis of Tabataba'i and Mirsadri. Their own copyrighted illustration is available in their paper<ref>Tabataba'i and Mirsadri, ''The Qurʾānic Cosmology, as an Identity in Itself'' pp. 217</ref> The shape of the heavens in the Qur'an is uncertain.]]		[[File:QuranicCosmographyTabatabaiMirsadri.jpg\|right\|thumb\|175px\|Illustration of Qur'anic cosmography based on the analysis of Tabataba'i and Mirsadri. Their own copyrighted illustration is available in their paper<ref>Tabataba'i and Mirsadri, ''The Qurʾānic Cosmology, as an Identity in Itself'' pp. 217</ref> The shape of the heavens in the Qur'an is uncertain.]]

	While many classical Muslim scholars, and modern academics (due to their interpretation of other ancient cosmologies) tend to assume that the Qur'anic heavens are domed, Tabataba'i and Mirsadri observe that there is no indication in the Qur'an that they touch the earth's boundaries. The sun and moon are placed in the heavens ({{Quran\|71\|16}} and {{Quran\|78\|13}}), the lowest of which are adorned with lamps {{Quran\|41\|12}}. Janos discusses verses {{Quran\|21\|30}} and {{Quran\|36\|40}} in which the sun and moon (as well as night and day) move in a "falak" (an ambiguous term that may have meant a circuitous course/sphere/hemisphere - see [[Geocentrism and the Quran]]), but notes that this was not considered semantically identical with the ~~samawat~~, or heavens, and they were not necessarily conceived as having the same shape.<ref>Janos, ''Qurʾānic cosmography in its historical perspective'' pp. 223-229</ref>		While many classical Muslim scholars, and modern academics (due to their interpretation of other ancient cosmologies) tend to assume that the Qur'anic heavens are domed, Tabataba'i and Mirsadri observe that there is no indication in the Qur'an that they touch the earth's boundaries. The sun and moon are placed in the heavens ({{Quran\|71\|16}} and {{Quran\|78\|13}}), the lowest of which are adorned with lamps {{Quran\|41\|12}}. Janos discusses verses {{Quran\|21\|30}} and {{Quran\|36\|40}} in which the sun and moon (as well as night and day) move in a "falak" (an ambiguous term that may have meant a circuitous course/sphere/hemisphere - see [[Geocentrism and the Quran]]), but notes that this was not considered semantically identical with the samāwāt, or heavens, and they were not necessarily conceived as having the same shape.<ref>Janos, ''Qurʾānic cosmography in its historical perspective'' pp. 223-229</ref>

	{{Quote\|{{Quran\|2\|29}}\|It is He Who hath created for you all things that are on earth; Moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge.}}		{{Quote\|{{Quran\|2\|29}}\|It is He Who hath created for you all things that are on earth; Moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge.}}

← Older revision		Revision as of 14:48, 9 December 2025
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	[[File:QuranicCosmographyTabatabaiMirsadri.jpg\|right\|thumb\|175px\|Illustration of Qur'anic cosmography based on the analysis of Tabataba'i and Mirsadri. Their own copyrighted illustration is available in their paper<ref>Tabataba'i and Mirsadri, ''The Qurʾānic Cosmology, as an Identity in Itself'' pp. 217</ref> The shape of the heavens in the Qur'an is uncertain.]]		[[File:QuranicCosmographyTabatabaiMirsadri.jpg\|right\|thumb\|175px\|Illustration of Qur'anic cosmography based on the analysis of Tabataba'i and Mirsadri. Their own copyrighted illustration is available in their paper<ref>Tabataba'i and Mirsadri, ''The Qurʾānic Cosmology, as an Identity in Itself'' pp. 217</ref> The shape of the heavens in the Qur'an is uncertain.]]

	While many classical Muslim scholars, and modern academics (due to their interpretation of other ancient cosmologies) tend to assume that the Qur'anic heavens are domed, Tabataba'i and Mirsadri observe that there is no indication in the Qur'an that they touch the earth's boundaries. The sun and moon are placed in the heavens ({{Quran\|71\|16}} and {{Quran\|78\|13}}), the lowest of which are adorned with lamps {{Quran\|41\|12}}. Janos discusses verses {{Quran\|21\|30}} and {{Quran\|36\|40}} in which the sun and moon (as well as night and day) move in a "falak" (an ambiguous term ~~that may have meant~~ a ~~circuitous course/~~sphere~~/hemisphere~~ - see [[Geocentrism and the Quran]]), but notes that this was not considered semantically identical with the samāwāt, or heavens, and they were not necessarily conceived as having the same shape.<ref>Janos, ''Qurʾānic cosmography in its historical perspective'' pp. 223-229</ref>		While many classical Muslim scholars, and modern academics (due to their interpretation of other ancient cosmologies) tend to assume that the Qur'anic heavens are domed, Tabataba'i and Mirsadri observe that there is no indication in the Qur'an that they touch the earth's boundaries. The sun and moon are placed in the heavens ({{Quran\|71\|16}} and {{Quran\|78\|13}}), the lowest of which are adorned with lamps {{Quran\|41\|12}}. Janos discusses verses {{Quran\|21\|30}} and {{Quran\|36\|40}} in which the sun and moon (as well as night and day) move in a "falak" (a somewhat ambiguous term probably meaning a hemisphere or sphere in this context - see [[Geocentrism and the Quran]]), but notes that this was not considered semantically identical with the samāwāt, or heavens, and they were not necessarily conceived as having the same shape.<ref>Janos, ''Qurʾānic cosmography in its historical perspective'' pp. 223-229</ref>

	{{Quote\|{{Quran\|2\|29}}\|It is He Who hath created for you all things that are on earth; Moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge.}}		{{Quote\|{{Quran\|2\|29}}\|It is He Who hath created for you all things that are on earth; Moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge.}}

← Older revision		Revision as of 23:45, 20 May 2025
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	fāra فَارَ Lane's Lexicon Dictionary [https://lexicon.quranic-research.net/pdf/Page_2456.pdf p2456] & [https://lexicon.quranic-research.net/pdf/Page_2457.pdf p2457]</ref> as well as in the other verse where the same root is used as a verb {{Quran\|67\|7}}. The possible meaning of the oven "boiling" water from the Earth to flood it in the following verses has been interpreted by some scholars as a metaphor for hell, as Wheeler and Noegel (2010) note it is also described as a 'pit' in which there are fires (e.g. {{Quran-range\|101\|9\|11}}).<ref>Ibid.</ref> Other evidence not mentioned by them includes the [[Dhul-Qarnayn and the Sun Setting in a Muddy Spring - Part One\|warm muddy spring the sun sets in]] at night and possibly comes out of on the other side of the world.		fāra فَارَ Lane's Lexicon Dictionary [https://lexicon.quranic-research.net/pdf/Page_2456.pdf p2456] & [https://lexicon.quranic-research.net/pdf/Page_2457.pdf p2457]</ref> as well as in the other verse where the same root is used as a verb {{Quran\|67\|7}}. The possible meaning of the oven "boiling" water from the Earth to flood it in the following verses has been interpreted by some scholars as a metaphor for hell, as Wheeler and Noegel (2010) note it is also described as a 'pit' in which there are fires (e.g. {{Quran-range\|101\|9\|11}}).<ref>Ibid.</ref> Other evidence not mentioned by them includes the [[Dhul-Qarnayn and the Sun Setting in a Muddy Spring - Part One\|warm muddy spring the sun sets in]] at night and possibly comes out of on the other side of the world.

	More recent scholarship, however, particularly by Olivier Mongellaz in 2024,<ref name="Mongellaz2024">Olivier Mongellaz (2024) [https://brill.com/view/journals/arab/71/4-5/article-p513_4.xml Le four de Noé : un cas d’intertextualité coranique], Arabica 71(4-5), 513-637. https://doi.org/10.1163/15700585-20246900</ref> has identified that these verses very likely reflect a late antique legend in which water gushing up through a bread oven (a large hole dug into the ground) as a sign warning Noah's family of the imminent flood (see [[Parallels_Between_the_Qur'an_and_Late_Antique_Judeo-Christian_Literature#Noah's_flood_waters_overflowed_from_an_oven\|Parallels Between the Qur'an and Late Antique Judeo-Christian Literature]]).		More recent scholarship, however, particularly by Olivier Mongellaz in 2024,<ref name="Mongellaz2024">Olivier Mongellaz (2024) [https://brill.com/view/journals/arab/71/4-5/article-p513_4.xml Le four de Noé : un cas d’intertextualité coranique], Arabica 71(4-5), 513-637. https://doi.org/10.1163/15700585-20246900</ref> has identified that these verses very likely reflect a late antique legend in which water gushing up through a bread oven (a large hole dug into the ground) was a sign warning Noah's family of the imminent flood (see [[Parallels_Between_the_Qur'an_and_Late_Antique_Judeo-Christian_Literature#Noah's_flood_waters_overflowed_from_an_oven\|Parallels Between the Qur'an and Late Antique Judeo-Christian Literature]]).

	{{Quote\|{{Quran\|11\|40}}\|[So it was], until when Our command came and the oven overflowed, We said, "Load upon the ship of each [creature] two mates and your family, except those about whom the word has preceded, and [include] whoever has believed." But none had believed with him, except a few.}}		{{Quote\|{{Quran\|11\|40}}\|[So it was], until when Our command came and the oven overflowed, We said, "Load upon the ship of each [creature] two mates and your family, except those about whom the word has preceded, and [include] whoever has believed." But none had believed with him, except a few.}}

← Older revision		Revision as of 18:06, 5 January 2025
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	[[File:QuranicCosmographyTabatabaiMirsadri.jpg\|right\|thumb\|175px\|Illustration of Qur'anic cosmography based on the analysis of Tabataba'i and Mirsadri. Their own copyrighted illustration is available in their paper<ref>Tabataba'i and Mirsadri, ''The Qurʾānic Cosmology, as an Identity in Itself'' pp. 217</ref> The shape of the heavens in the Qur'an is uncertain.]]		[[File:QuranicCosmographyTabatabaiMirsadri.jpg\|right\|thumb\|175px\|Illustration of Qur'anic cosmography based on the analysis of Tabataba'i and Mirsadri. Their own copyrighted illustration is available in their paper<ref>Tabataba'i and Mirsadri, ''The Qurʾānic Cosmology, as an Identity in Itself'' pp. 217</ref> The shape of the heavens in the Qur'an is uncertain.]]

	While many classical Muslim scholars, and modern academics (due to their interpretation of other ancient cosmologies) tend to assume that the Qur'anic heavens are domed, Tabataba'i and Mirsadri observe that there is no indication in the Qur'an that they touch the earth's boundaries. The sun and moon are placed in the heavens ({{Quran\|71\|16}} and {{Quran\|78\|13}}), the lowest of which are adorned with lamps {{Quran\|41\|12}}. Janos discusses verses {{Quran\|21\|30}} and {{Quran\|36\|40}} in which the sun and moon (as well as night and day) move in a "falak" (an ambiguous term that may have meant a circuitous course/sphere/hemisphere - see [[Geocentrism and the Quran]]), but notes that this was not considered semantically identical with the ~~samawat~~, or heavens, and they were not necessarily conceived as having the same shape.<ref>Janos, ''Qurʾānic cosmography in its historical perspective'' pp. 223-229</ref>		While many classical Muslim scholars, and modern academics (due to their interpretation of other ancient cosmologies) tend to assume that the Qur'anic heavens are domed, Tabataba'i and Mirsadri observe that there is no indication in the Qur'an that they touch the earth's boundaries. The sun and moon are placed in the heavens ({{Quran\|71\|16}} and {{Quran\|78\|13}}), the lowest of which are adorned with lamps {{Quran\|41\|12}}. Janos discusses verses {{Quran\|21\|30}} and {{Quran\|36\|40}} in which the sun and moon (as well as night and day) move in a "falak" (an ambiguous term that may have meant a circuitous course/sphere/hemisphere - see [[Geocentrism and the Quran]]), but notes that this was not considered semantically identical with the samāwāt, or heavens, and they were not necessarily conceived as having the same shape.<ref>Janos, ''Qurʾānic cosmography in its historical perspective'' pp. 223-229</ref>

	{{Quote\|{{Quran\|2\|29}}\|It is He Who hath created for you all things that are on earth; Moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge.}}		{{Quote\|{{Quran\|2\|29}}\|It is He Who hath created for you all things that are on earth; Moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge.}}

← Older revision		Revision as of 22:18, 11 November 2025
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	In the hadiths, the idea of seven earths, one above the other is already apparent.		In the hadiths, the idea of seven earths, one above the other is already apparent.
	{{Quote\|{{Bukhari\|4\|54\|~~418~~}}\|Narrated Salim's father: The Prophet (ﷺ) said, "Any person who takes a piece of land unjustly <b>will sink down the seven earths</b> on the Day of Resurrection."}}{{Quote\|{{Muslim\|10\|~~3923~~}}\|Sa'id b. Zaid reported:		{{Quote\|{{Bukhari\|\|\|3196\|darussalam}}\|Narrated Salim's father: The Prophet (ﷺ) said, "Any person who takes a piece of land unjustly <b>will sink down the seven earths</b> on the Day of Resurrection."}}{{Quote\|{{Muslim\|\|1610d\|reference}}\|Sa'id b. Zaid reported:

	I heard Allah's Apostle say: He who took a span of earth wrongly '''would be made to wear around his neck''' seven earths on the Day of Resurrection.}}		I heard Allah's Apostle say: He who took a span of earth wrongly '''would be made to wear around his neck''' seven earths on the Day of Resurrection.}}
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	To further expound on the nature of the seven heavens, the [[hadith]] are helpful. Here we learn the distances between each heaven, as well as what is on the other side of the furthermost.		To further expound on the nature of the seven heavens, the [[hadith]] are helpful. Here we learn the distances between each heaven, as well as what is on the other side of the furthermost.

	{{Quote\|{{Abu Dawud\|40\|~~4705~~}}\|Narrated Al-Abbas ibn AbdulMuttalib: I was sitting in al-Batha with a company among whom the Apostle of Allah (peace be upon him) was sitting, when a cloud passed above them. The Apostle of Allah (peace be upon him) looked at it and said: What do you call this?		{{Quote\|{{Abu Dawud\|\|4723\|darussalam}}\|Narrated Al-Abbas ibn AbdulMuttalib: I was sitting in al-Batha with a company among whom the Apostle of Allah (peace be upon him) was sitting, when a cloud passed above them. The Apostle of Allah (peace be upon him) looked at it and said: What do you call this?

	They said: Sahab.		They said: Sahab.
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	There are however no mentions of galaxies, quasars, galaxy clusters or empty space. Simply water, a throne, and Allāh himself.		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\|\|\|7517\|darussalam}} for the long version. But here are the key points.

	Each of the seven heavens is populated by multiple angels and a few other folks as well. These heavens are entered through doors in the solid domes, each with an angelic guard and each populated by a resident prophet. For example, immediately above the dome of the first heaven is where Muhammad met Adam, and discovered (in the absence of true geographic knowledge) the sources of the Tigris and Euphrates rivers (the idea that the rivers of paradise are connected to Earth is also found in {{Bukhari\|4\|54\|~~429~~}} and {{Muslim\|40\|~~6807~~}}, also likely potentially to the word 'sarab' in {{Quran\|18\|61}}).<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, [https://lockwoodonlinejournals.com/index.php/jaos/article/view/1669 https://doi.org/10.7817/jameroriesoci.135.1.19]. https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19</ref> The second heaven is the home of the Prophet Idris. Aaron is in the fourth heaven, Abraham the sixth, and Moses the seventh.		Each of the seven heavens is populated by multiple angels and a few other folks as well. These heavens are entered through doors in the solid domes, each with an angelic guard and each populated by a resident prophet. For example, immediately above the dome of the first heaven is where Muhammad met Adam, and discovered (in the absence of true geographic knowledge) the sources of the Tigris and Euphrates rivers (the idea that the rivers of paradise are connected to Earth is also found in {{Bukhari\|\|\|3207\|darussalam}} and {{Muslim\|\|2839\|reference}}, also likely potentially to the word 'sarab' in {{Quran\|18\|61}}).<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, [https://lockwoodonlinejournals.com/index.php/jaos/article/view/1669 https://doi.org/10.7817/jameroriesoci.135.1.19]. https://www.jstor.org/stable/10.7817/jameroriesoci.135.1.19</ref> The second heaven is the home of the Prophet Idris. Aaron is in the fourth heaven, Abraham the sixth, and Moses the seventh.

	===The scale (al-mīzān)===		===The scale (al-mīzān)===
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	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.		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\|\|159a\|reference}}\|It is narrated on the authority of Abu Dharr that the Messenger of Allah (ﷺ) one day said:

	Do you know where the sun goes? They replied: Allah and His Apostle know best. He (the Holy Prophet) observed: Verily it (the sun) glides till it reaches its resting place under the Throne. Then it falls prostrate and remains there until it is asked: Rise up and go to the place whence you came, and it goes back and continues '''emerging out from its rising place''' and then glides till it reaches '''its place of rest''' under the Throne and falls prostrate and remains in that state until it is asked: Rise up and return to the place whence you came, and it returns and emerges out from it rising place and the it glides (in such a normal way) that the people do not discern anything ( unusual in it) till it reaches its resting place under the Throne. Then it would be said to it: Rise up and '''emerge out from the place of your setting''', and it will rise from the place of its setting. The Messenger of Allah (ﷺ) said. Do you know when it would happen? It would happen at the time when faith will not benefit one who has not previously believed or has derived no good from the faith.}}		Do you know where the sun goes? They replied: Allah and His Apostle know best. He (the Holy Prophet) observed: Verily it (the sun) glides till it reaches its resting place under the Throne. Then it falls prostrate and remains there until it is asked: Rise up and go to the place whence you came, and it goes back and continues '''emerging out from its rising place''' and then glides till it reaches '''its place of rest''' under the Throne and falls prostrate and remains in that state until it is asked: Rise up and return to the place whence you came, and it returns and emerges out from it rising place and the it glides (in such a normal way) that the people do not discern anything ( unusual in it) till it reaches its resting place under the Throne. Then it would be said to it: Rise up and '''emerge out from the place of your setting''', and it will rise from the place of its setting. The Messenger of Allah (ﷺ) said. Do you know when it would happen? It would happen at the time when faith will not benefit one who has not previously believed or has derived no good from the faith.}}

	The hadith also occurs in {{Bukhari\|4\|54\|~~421~~}} (note that Khan inaccurately translates maghribiki here as "the west" instead of "your setting place") where it is presented as the interpretation of {{Quran\|36\|38}} quoted above.		The hadith also occurs in {{Bukhari\|\|\|3199\|darussalam}} (note that Khan inaccurately translates maghribiki here as "the west" instead of "your setting place") where it is presented as the interpretation of {{Quran\|36\|38}} quoted above.

	With permission to rise received, the sun passes back through the flat earth near its Eastern edge to commence the next day. While no “muddy pools” are specifically mentioned for the sunrise, the description of people living nearby the exit point mirrors the description of the [[Dhul-Qarnayn and the Sun Setting in a Muddy Spring - Part One\|place where the sun set]].		With permission to rise received, the sun passes back through the flat earth near its Eastern edge to commence the next day. While no “muddy pools” are specifically mentioned for the sunrise, the description of people living nearby the exit point mirrors the description of the [[Dhul-Qarnayn and the Sun Setting in a Muddy Spring - Part One\|place where the sun set]].
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	The concept also appears in numerous sahih hadiths about Muhammad's night journey which mention the Nile and Euphrates, for example:		The concept also appears in numerous sahih hadiths about Muhammad's night journey which mention the Nile and Euphrates, for example:

	{{Quote\|{{Bukhari\|7\|69\|~~514~~}}\|The Prophet (ﷺ) added:		{{Quote\|{{Bukhari\|\|\|5609\|darussalam}}\|The Prophet (ﷺ) added:

	I was raised to the Lote Tree and saw four rivers, two of which were coming out and two going in. Those which were coming out were the Nile and the Euphrates, and those which were going in were two rivers in paradise. Then I was given three bowls, one containing milk, and another containing honey, and a third containing wine. I took the bowl containing milk and drank it. It was said to me, "You and your followers will be on the right path (of Islam)."		I was raised to the Lote Tree and saw four rivers, two of which were coming out and two going in. Those which were coming out were the Nile and the Euphrates, and those which were going in were two rivers in paradise. Then I was given three bowls, one containing milk, and another containing honey, and a third containing wine. I took the bowl containing milk and drank it. It was said to me, "You and your followers will be on the right path (of Islam)."
	}}		}}

	{{Quote\|{{Bukhari\|9\|93\|~~608~~}}\|[...]The Prophet (ﷺ) met Adam over the nearest Heaven. Gabriel said to the Prophet, "He is your father; greet him." The Prophet (ﷺ) greeted him and Adam returned his greeting and said, "Welcome, O my Son! O what a good son you are!" Behold, he saw two flowing rivers, while he was in the nearest sky. He asked, "What are these two rivers, O Gabriel?" Gabriel said, "These are the sources of the Nile and the Euphrates."[...]}}		{{Quote\|{{Bukhari\|\|\|7517\|darussalam}}\|[...]The Prophet (ﷺ) met Adam over the nearest Heaven. Gabriel said to the Prophet, "He is your father; greet him." The Prophet (ﷺ) greeted him and Adam returned his greeting and said, "Welcome, O my Son! O what a good son you are!" Behold, he saw two flowing rivers, while he was in the nearest sky. He asked, "What are these two rivers, O Gabriel?" Gabriel said, "These are the sources of the Nile and the Euphrates."[...]}}

	Later Islamic cosmology takes a perfectly prosaic position in terms of Paradise and [[Hell]], and places them firmly within the cosmos that consists of the heavens and the earth. This is discussed with many narrations in an article on the Islamqa.info website.<ref>[https://islamqa.info/en/answers/215011/where-is-paradise-and-where-is-hell Where is Paradise and where is Hell?] - IslamQA.info</ref> The description of Muhammad’s “night journey” shows each of the seven heavens already populated with the departed prophets in Paradise. This is consistent with the Qur'anic description of the size of Paradise.		Later Islamic cosmology takes a perfectly prosaic position in terms of Paradise and [[Hell]], and places them firmly within the cosmos that consists of the heavens and the earth. This is discussed with many narrations in an article on the Islamqa.info website.<ref>[https://islamqa.info/en/answers/215011/where-is-paradise-and-where-is-hell Where is Paradise and where is Hell?] - IslamQA.info</ref> The description of Muhammad’s “night journey” shows each of the seven heavens already populated with the departed prophets in Paradise. This is consistent with the Qur'anic description of the size of Paradise.