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yah juz muqatta at al fatiha al musabbihat al mu awwidhatayn content counter discourse self referential discourse cosmology punishment narratives prophets muhammad no compulsion human rights women animals justice slavery violence miracles parables legends science eschatology god reading hifz tajwid qāriʾ qira at ten recitations warsh hafs tilawa tarteel sujud ahruf translations list ahmadiyya bengali english hebrew exegesis list hermeneutics esotericism literalism createdness literariness abrogation jurisprudence muhkam and mutashabih biblical parallels related persons mentioned by name characteristics i jaz inerrancy related topics criticism attempted imitations miniature board digital quran and sunnah quranism shi a view islam portal category v t e quranic cosmology is how the quran views the nature of the cosmos especially its origins development and structure in the quran the cosmos originates in an act of creation by god of the heavens and the earth over the course of six days with the earth being created first and the heavens second the layout of the cosmos includes a solid firmament called the heaven below it being a flat earth compared to a spread out bed a cosmic ocean is found both above the heaven and below the earth the number of heavens is seven with possibly seven earths as well arranged like a stack of plates above the highest heaven is the throne of god 1 2 3 in the quran cosmology is related to themes of purpose divine will and an emphasis on the ordering of the world to allow human beings to live on it cosmography edit heaven and earth edit the most important and frequently referred to constitutive features of the quranic cosmos are the heavens and the earth 4 the most substantial elements of the qurʾānic universe cosmos are the seven heavens and the earth the juxtaposition of the heavens al samāʾ pl al samāwāt and the earth al arḍ not in the plural form in the qurʾān is seen in 222 qurʾānic verses the heavens and the earth are the most vital elements on the scene in terms of occurrence and emphasis compared to which all other elements lose importance and around which all others revolve the same motif is used in the bible as well references to heavens and earth constitute a literary device known as a merism where two opposites or contrasting terms are used to refer to the totality of something in arabic texts generally and in the quran the merism of the heavens and the earth is used to refer to the totality of creation 5 6 a similar merism in the quran to describe the entire terrestrial space is the dry land and the sea al barr wa l baḥr q 6 59 63 97 10 22 17 70 27 63 29 65 30 41 31 31 32 7 contemporary and traditional interpretations have generally held in line with general biblical cosmology with a flat earth with skies stacked on top of each other with some believing them to be domes and others flat circles 8 9 seven heavens edit see also seven heavens a wood carving from 1475 showing 7 celestial bodies the 5 planets that can be seen with the naked eye and the sun and the moon each floating in a heavenly layer the arabic felaq in ancient cosmology in eight different verses the quran exclaims that there are seven heavens q 2 29 17 44 23 86 41 12 65 12 67 3 71 15 78 12 10 these heavens as arranged ṭibāqan q 67 3 71 15 or superimposed over each other apparently in a flat way with one heaven layered above another 11 the quran closely shares in its use of imagery motif and personification in describing the heavens as is particularly found in the book of psalms and the book of isaiah god orders the heavens to assemble and they assent q 41 11 ps 50 1 6 is 48 13 14 the heavens are a witness to the glory of god q 17 44 ps 148 and the injunction to cast one s sight upon the heavens as a testimony of god s creation q 67 3 4 is 40 25 26 12 multi layered heavens had been in vogue in middle eastern cosmologies since the 3rd millennium bc absent from the hebrew bible they first entered jewish cosmology in the 3rd century bc and christian cosmology in a later period rabbinic authors most commonly asserted the existence of seven as opposed to a different number of heavens whereas east syrian christian authors rejected this figure 10 seven earths edit one passage in the quran has produced some controversy as to whether mirroring the heavens there are also seven earths it is god who created seven heavens and of the earth a similar number to them allāhu lladhī khalaqa sabʿa samāwātin wa mina l arḍi mithla hunna q 65 12 the competing interpretations are either that god created seven earths to counterbalance the number seven of heavens or that god s creation of the earth was performed to counterbalance the creation of the heavens irrespective of their number the expression of seven earths is much less common than that of seven heavens in the ancient world with only seemingly implicit references to it in much earlier sumerian texts however the talmud describes a presence of seven underworlds to mirror the seven heavens and other texts either describe multiple names for earth without implying multiple earths or that gehenna is compartmentalized into seven areas towards the end of late antiquity rabbinic but not other texts begin to outwardly describe there being seven earths including pesikta de rav kahana leviticus rabbah 29 11 sefer rabbah di bereshit and others 13 shape of the earth edit the quran assumes a flat earth as the text frequently emphasizes the extensiveness or flatness of the earth and how it has been spread out the earth is also frequently described as a site for human flourishing and compared to comfortable pieces of flat furniture such as a carpet bed or couch 14 15 16 11 scott noegel and brennan wheeler write that the quran shares the biblical and near eastern cosmological conceptions of the world including a male creator who fights chaos represented as water divisions into upper and lower worldly realms and a flat spread out earth 17 firmament edit main article firmament the quranic heaven s reflecting their near eastern and biblical cosmological contexts are firmaments referring to a solid structure or barrier in the sky whose function it is to separate the earth from the heavenly ocean above visible as the blue sky and more broadly given its expanse to separate the upper from the lower waters which may correspond to the two sweet and salty seas the baḥrān referred to throughout the quran like in q 25 53 27 61 35 12 55 19 18 there is some controversy over the shape of the quranic firmament namely whether it is domed 19 or flat 20 although most have understood the firmaments to be flat 21 16 the heavens are analogized to a roof structure and edifice without crack or fissure it is extremely broad and stretched but it is also constantly broadening mohammad ali tabatabaʾi and saida mirsadri have summarized the quranic discussion of the firmament as follows 22 as for the nature of the heaven sky in the qurʾān it is a concrete object kor 79 27 91 5 built by god kor 50 6 by hands power kor 51 47 and it is lifted up kor 88 18 so it is not surprising to expect its fall or at least the fall of some of its fragments kor 34 9 17 92 upon the earth yet god himself holds the firmament lest it may fall upon the earth kor 22 65 in some other verses they are assumed to be held up by invisible pillars kor 13 2 31 10 the qurʾān describes the heavens as a protected preserved and uplifted roof saqfan maḥfūẓan kor 21 32 al saqf al marfūʿ kor 52 5 and a structure edifice bināʾ kor 2 22 40 64 in which there is no fissures kor 50 6 67 3 as for the measure of the firmament it seems that it alongside with the earth is the most extended thing which the qurʾān knows of so massive seems to the qurʾān the scale of the sky that describing the grandeur of paradise it likens it in its broadness to the sky kor 3 133 57 21 as large as it already is its width is still constantly broadening kor 51 47 pillars upholding the firmament edit another controversy has concerned the quranic view on the relationship between the firmament and the pillars holding it up a few notable passages e g 31 10 have been interpreted as either stating that the firmament is held up by invisible pillars or that the firmament is not held up by visible pillars at all meaning it is unsupported by any physical artifice and is instead held up by god s power decharneux has recently argued that the latter interpretation is correct and has related it to a similar cluster of ideas in the homilies of jacob of serugh a syriac poet of the 6th century particularly in his hexaemeron 1 another commonality between the two in their respective discussions of the firmament is in describing it as being decorated by stars 23 likewise a commonality shared between the quran and the hexaemeron of the fourth century bishop basil of caesarea is in describing the firmament as having been created out of smoke in the creation week 24 demons and shooting stars edit several passages in the quran describe demons or jinn as ascending to the firmament nearing the well protected and fortified heavens in order to eavesdrop and listen in on heavenly secrets upon getting near however they are cast away by shooting stars launched at them as projectiles 25 indeed we have made in the heavens constellations towers and we adorned them for the watchers and we protected them from every accursed demon except those who eavesdrop after whom follows a strong fame q 15 16 18 cf q 37 6 10 55 33 67 5 72 1 9 patricia crone notes that like jinn the demons of the testament of solomon ascend to the firmament and eavesdrop on heavenly secrets as did demons of zoroastrian cosmology who in addition encounter a heavenly defense systems as did islamic jinn 26 similar statements are also found in the talmud berakhot 18b and the 8th century scolion of theodore bar konai 27 hell edit the topography of hell has been summarized by walid saleh 28 hell in the qur an is a topography that has trees q 56 51 56 and q 17 60 108 and levels q 4 145 it also has long chains q 69 32 describes a seventy cubits length chain and those who dwell within it have food and water q 88 5 7 and q 69 36 it also has seven gates q 15 44 q 16 29 q 39 72 and q 40 76 and hot springs q 88 5 and the food is a horrible plant that even camels refuse to eat q 85 6 finally it has pillars extended q 104 9 a detail that implies spaciousness hell in the qur an was also made of layers that encompass levels of severity of torment as q 4 145 makes clear in hell the damned seem to be able to see and hear the glorious lives of those who dwell paradise and they are able to talk to each other q 7 50 cosmogony edit creation in six days edit see also hexaemeron the quran states that the universe was created in six days using a consistent quasi creedal formula q 7 54 10 3 11 7 25 59 32 4 50 38 57 4 29 quran 41 9 12 represents one of the most developed creation accounts in the quran 30 say do you indeed disbelieve in the one who created the earth in two days bi lladhī khalaqa l arḍa fī yawmayni and do you set up rivals to him that is the lord of the worlds he placed on it firm mountains towering above it and blessed it and decreed for it its various foods in four days equal to the ones who ask then he mounted upward to the sky thumma stawā ilā l samā i while it was still smoke wa hiya dukhānun and said to it and to the earth come both of you willingly or unwillingly they both said we come willingly he finished them as seven heavens in two days qaḍā hunna sabʿa samāwātin fī yawmayni and inspired each heaven with its affair this passage contains a number of peculiarities compared with the genesis creation account including the formation of the earth before heaven and the idea that heaven existed in a formless state of smoke before being formed by god into its current form 31 order of creation events edit the sequence of creation events is laid out in q 41 9 12 this passage allocates two days for the creation of the earth four days for the event in which the lord placed the mountains above it the earth and decreed for it its foods and then another two days for the creation of the heavens literally this passage suggests an eight day creation in tension with both biblical models of creation and the six day formula that appears in other places in the quran furthermore the earth is created before the heavens are unlike in the genesis creation narrative potentially recalling the debate within christianity and judaism about if earth was created first heaven was created first or the two were formed simultaneously the exact quranic sequence of creation however is not known to occur in another text 32 separation of heaven and earth edit see also separation of heaven and earth the separation of heaven and earth is described in the surah 21 verse 30 33 do those who disbelieve not see that the heavens and the earth were once a solid mass ratq and we split the two of them apart fa fataqnā humā and we made every living thing from water in the quran ratq is a hapax legomenon a word that only appears one time in arabic dictionaries it means something that is patched up or sewn together meaning that heaven and earth were once connected to one another the separation is described using the verb fataqa meaning splitting cleaving unstitching unsewing 34 see also edit ancient near eastern cosmology biblical cosmology creatio ex materia creation of life from clay early greek cosmology hexaemeron basil of caesarea jewish cosmology mandaean cosmology pre islamic arabian inscriptions references edit citations edit 1 2 decharneux 2019 anchassi 2022 p 855 857 gleede benjamin 2021 antiochenische kosmographie de gruyter p 209 tabataba i mirsadri 2016 p 206 207 decharneux 2023 p 180 miller 2024 p 178 toelle 2006 p 3 janos 2012 decharneux 2023 1 2 decharneux 2023 p 185 1 2 decharneux 2023 p 190 decharneux 2023 p 191 193 decharneux 2023 p 194 196 janos 2012 p 217 tabataba i mirsadri 2016 p 211 1 2 anchassi 2022 p 857 noegel scott 2010 the a to z of prophets in islam and judaism scarecrow press pp 66 68 isbn 978 0810876033 tesei 2015 p 28 tesei 2015 tabataba i mirsadri 2016 cook 1983 p 26 tabataba i mirsadri 2016 p 209 sinai 2023 p 413 414 decharneux 2023 p 128 129 el badawi 2024 p 81 82 crone patricia 2016 qs 32 q 37 6 11 crone in azaiez mehdi reynolds gabriel said tesei tommaso zafer hamza m eds the qur an seminar commentary le qur an seminar a collaborative study of 50 qur anic passages commentaire collaboratif de 50 passages coraniques in french and english bilingual ed de gruyter pp 307 310 isbn 9783110444797 isbn 3110444798 decharneux 2023 p 227 228 saleh walid a 2024 the qur an and communal memory q 85 and the martyrs of najrān journal of qur anic studies 26 3 81 doi 10 3366 jqs 2024 0596 issn 1465 3591 decharneux 2023 p 172 174 decharneux 2023 p 174 decharneux 2023 p 174 180 decharneux 2023 p 177 180 decharneux 2023 p 127 decharneux 2023 p 127 128 sources edit anchassi omar 2022 against ptolemy co...
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