Does the Qur’an err regarding the earth’s revolution and rotation?
Some opponents of Islam argue that Qur’an goes against modern science when it comes to the matter of the alteration of the night and the day; they claim that the Qur’an says that the earth is non-moving, as in this verse where Allah (ﷻ) says [And He has cast into the earth firmly set mountains, lest it shift with you, and [made] rivers and roads, that you may be guided] (Q.16:15) and also says: [And I placed within the earth firmly set mountains, lest it should shift with them, and I made therein [mountain] passes [as] roads that they might be guided] (Q.21:31) and so on.
This is one of the most common objections raised by the opponents of Islam, whether they are Christians, atheists or deists. To clarify this point, and to answer them, we need to take a deeper look at the evidences from the Qur’an and the Sunnah pertaining to it.
If we take a look at the opinions of Muslim scholars on this, we find that they are divided into three main opinions and studying these opinions is the best way to get a clear understanding.
First opinion: the Qur’an says that the earth is not moving
The scholars who are of this opinion cite around 40 evidences from Qur’an and Sunnah
[13], the most important of which are:
The first evidence: Allah (ﷻ) says [
It is Allah who made for you the earth a place of settlement and the sky a ceiling] (Q.40:64); He also says: [
Have I not made the earth a resting place?] (Q.78:6).
[14] Taking these verses as evidence that the earth is non-moving is not correct since they do not negate the motion at all. On the contrary, the meaning is that it (the earth) is appropriate for living without disturbance or trembling; thus it is appropriate for living and pursuit of sustenance.
This meaning has been approved by many Tafsir scholars; Ibn Kathir says while explaining the first verse (Q.40:64):
The actual meaning is that we made the earth a calm place without shaking or trembling because if it was so, it would not be an appropriate place to live, but Allah (ﷻ), by His Grace and Mercy, made it a dwelling place without instability or trembling.
[15] This meaning does not negate the earth’s movement. Sometimes we say about the plane when it takes off or ascends into the sky – we say that ‘it is static or stable’, which means that it is not trembling or shaking; however, it is, in fact, flying in the air where it moves at a fast speed. The same thing is with the ships in the seas – they sail in the rough seas yet such wording is appropriate for people to use. This is the same with the earth as well.
The second evidence: the statement that Allah (
ﷻ) has set thereon mountains immovable for the earth, as in this verse where Allah (
ﷻ) says [
And He has cast into the earth firmly set mountains, lest it shift with you, and [made] rivers and roads, that you may be guided] (Q.16:15), and similar verses related to the same context
[16] Taking these verses as evidence that the earth is non-moving is not correct since the meaning of ‘lest it shift with you‘ relates to the shaking that would cease to make the earth a suitable place to live. Al-Raghib al-Isfahani says:
The meaning of shift here refers the disorder of the earth.
[17] Also al-Tahir b. Ashur says:
(‘
lest it shift with you’) is just a kind of purpose of the firm mountains – why are there mountains? Lest the earth should shake with you.
[18] Therefore, the meaning of the verses is that Allah (ﷻ) has made the earth a suitable and stable place for living.
The third evidence: some verses state that Allah (
ﷻ) sustains the earth, lest they cease, like in this verse where Allah (
ﷻ) says: [
Indeed, Allah holds the heavens and the earth, lest they cease. And if they should cease, no one could hold them [in place] after Him. Indeed, He is Forbearing and Forgiving] (Q.35:41); therefore, if the earth was moving, it would cease to be out of its place, and this contradicts the verse.
[19] This is not true since the meaning is not the negation of absolute moving, but of the shakiness that makes it inappropriate for living. The verse does not say that Allah (ﷻ) makes it absolutely static or without any movement but that Allah (ﷻ) sustains it lest they shake or be in disorder and that has been mentioned by many Tafsir scholars.
[20] Many scholars have related the meaning of the aforementioned verse and this verse where Allah (ﷻ) says [He restrains the sky from falling upon the earth, unless by His permission. Indeed Allah, to the people, is Kind and Merciful]. (Q.22:65) along with this verse [Then, do they not look at what is before them and what is behind them of the heaven and earth? If I should will, I could cause the earth to swallow them or [could] let fall upon them fragments from the sky. Indeed in that is a sign for every servant turning back [to Allah]]. (Q.34:9) and in this verse where Allah (ﷻ) says [And of His signs is that the heaven and earth remain by His command. Then when He calls you with a [single] call from the earth, immediately you will come forth] (Q.30:25).
All of these verses have the same meaning which is that Allah (ﷻ) manages and controls the earth and the skies and He is the only One supposed to do so; none of them relate to the real motion of the earth.
The fourth evidence: The Prophet (ﷺ) said (
Al-Bayt al-Ma’mur, in the heavens, is a place called ‘Al Duraah’ and it is the same as, and above, the Kaaba; if it falls it would fall upon the Kaaba)
[21], which means that if the earth was moving, the Kaaba’s position would change and if the Bayt al-Ma’mur falls it would not fall upon the Kaaba.
[22] This Hadith is not a strong evidence of the earth being static because the Hadith is weak (i.e. the evidence of it being from the Prophet (ﷺ) is not strong)
[23]. Moreover, even if we assume,
for the sake of argument, that the Hadith is reliable, the earth’s motion does not contradict the point that al-Bayt al-Ma`mur is at the same place above the Kaaba, because the earth is very tiny compared to the sky and very far away.
The fifth evidence: there is consensus (or agreement) of the Muslim scholars
[24], specifically al Qurtubi’s saying:
Majority of the Muslims and the people of the Book agree that the earth is static and stable, and the only motion on the earth is related to the shaking.
[25] Moreover, al-Alusi says:
There is no doubt among Muslim scholars that the earth is non-moving.
[26] However, al-Qurtubi is not explicit as to what exactly he means the consensus is on. He does not mean the absolute movement but meant the shaking and the movement that is related to trembling and earthquakes. Moreover, even if we assume that he meant the absolute motion of the earth, his claim of consensus is not true because it contradicts the opinions of many other scholars who believe the earth to be spherical in shape as mentioned earlier.
Taking al-Qurtubi’s words as evidence would be similar to al-Dahrayah’s words who said:
The earth is continuously falling down.
As Abdel Kaher al-Baghdadi says:
The scholars agree that the earth is static and non-moving and its motion is only because of the shaking and the earthquakes; this contradicts al-Dahryah’s saying that the earth continuously falls down, and if it was so, we would not be able to catch a falling stone, because light things cannot out speed things are heavier.
[27] The second opinion: the verses and Hadiths prove that the earth revolves and rotates.
Scholars who hold this opinion have taken the following sayings as evidences:
The first evidence: Allah (ﷻ) says: [And it is He who created the night and the day and the sun and the moon; all [heavenly bodies] in an orbit are swimming] (Q.21:33).
This verse proves that every celestial body is spinning and this includes every planet, not just the mentioned planets.
[28] However, taking this as an evidence for the earth’s rotation would not be entirely accurate since the meaning is that the earth is swimming along in the space, orbiting as the other planets whereas spinning on its own axis is different.
The second evidence: Allah (ﷻ) says: [And you see the mountains, thinking them rigid, while they will pass as the passing of clouds. [It is] the work of Allah, who perfected all things. Indeed, He is Acquainted with that which you do] (Q.27:88).
Many scholars have said that the meaning of this verse is related to what happens to the earth in present life before the last day while the people on the last day would not think that the earth is firm and they would have already seen it crushed to powder. However, Allah (ﷻ) says: [
[It is] the work of Allah, who perfected all things] and this is not appropriate in the context of talking about what will happen on the last day since the system of this world would have been destroyed by that day; the appropriate context here pertains to the present life and the perfection in making it. Moreover, Allah (ﷻ) speaks to the Prophet (ﷺ) using the present tense as if he already sees it and hence, if the context was the last day then it had to be in a future form.
[29] This verse has been controversial among many contemporary Muslim scholars and there have been many opinions surrounding it. As stated, it is not exactly the best evidence of the earth’s rotation and this is for many reasons:
First reason:
This contradicts the context because the context speaks about the terrible events of the last day and before that verse Allah (ﷻ) says: [
And [warn of] the Day the Horn will be blown, and whoever is in the heavens and whoever is on the earth will be terrified except whom Allah wills. And all will come to Him humbled] (Q.27:87). Then Allah (ﷻ) said [
And you see the mountains, thinking them rigid, while they will pass as the passing of clouds. [It is] the work of Allah, who perfected all things. Indeed, He is Acquainted with that which you do] (Q.27:88), which means that the intended meaning is what will happen on the Day of Judgment.
[30] Second reason:
It is common in the Qur’an that the motion of the mountains comes in the context of the last day, as in this verse where Allah (ﷻ) says: [
On the Day the heaven will sway with circular motion and the mountains will pass on, departing] (Q.52:9-10); also in this verse: [
And [warn of] the Day when I will remove the mountains and you will see the earth prominent, and I will gather them and not leave behind from them anyone] (Q.18:47), and in this verse: [
And they ask you about the mountains, so say, “My Lord will blow them away with a blast] (Q.20:105), and many other verses discussing the mountains in context of the last day.
[31] Third reason:
Even if this verse refers to present life, it still does not speak of the rotation of earth on its own axis; it would only be a proof that the earth is moving along with the other planets, and proving the general motion does not imply the specific one. In this case, it is the same as Allah (ﷻ)’s saying [And it is He who created the night and the day and the sun and the moon; all [heavenly bodies] in an orbit are swimming] (Q.21:33).
The third evidence: Allah (ﷻ)’s saying: [And He has cast into the earth firmly set mountains, lest it shift with you] (Q.16:15).
This verse confirms that Allah (ﷻ) set the mountains lest the earth trembles or shakes and if the earth is non-moving, then what is the point of setting them on earth? This verse is not a strong evidence to claim that the earth is static, for many reasons:
First: Lest the earth shakes proves that the earth is suitable for living and suitable for the humans; therefore, it is not about the motion.
Second: If we assume that it speaks of the motion of the earth, it does not imply its rotation on its own axis. On the contrary, it would only be speaking about the earth orbiting like the other planets.
Third: Allah (ﷻ) says: [
He wraps the night over the day and wraps the day over the night] (Q.39:5). We can take this from the verse: Allah (ﷻ) has mentioned about the overlapping which implies that there has to be some sort of motion to the earth.
[32] Using this verse as evidence does not imply that the earth is rotating on its own axis. Even though the verse speaks of the succession of the night and the day, it does not talk about any reason of this succession. We assume and know it is due to revolution but the Qur’an remains silent on it. The Qur’an states it implicitly and not explicitly.
The third opinion: the Qur’an neither contradicts the earth spinning on its own axis nor affirms it.
From those who agree with this opinion is Mahmud Shukri al-Alusi; when he mentioned the different opinions about the earth’s motion, he said:
The Qur’an is silent about this case, and this is one of the miracles of the Qur’an.
[33] Muhammad b. al-Uthaymeen says about this matter:
As a summary of our opinion about the earth’s motion, it is one of the matters that has neither been contradicted nor proven either in the Qur’an or in the Sunnah; additionally, this verse: [
He has cast into the earth firmly set mountains, lest it should shift with you] (Q.31:10), is not explicit about the earth’s rotation. even though, some scholars took it as an evidence of the earth’s rotation because Allah (ﷻ) says
lest it should shift with you and without the mountains it would shake and tremble; moreover, the statement of Allah (ﷻ) [
It is Allah who made for you the earth a place of settlement and the sky a ceiling] (Q.40:64) is also not explicit in contradicting the earth’s rotation.
[34]
To conclude, this is the correct position; since the arguments around this case are not very convincing and whether the earth’s motion is a scientific fact or not, there is no relation between it and the Qur’an at all. Therefore, to claim that the Qur’an goes against science regarding the earth’s motion is completely inaccurate.