Does the Holy Quran gives the concept of flat earth?

Sources

• ✓ 65:12 · At-Talaaq

  65:12 · Muhammad Marmaduke Pickthall

  ٱللَّهُ ٱلَّذِى خَلَقَ سَبْعَ سَمَٰوَٰتٍۢ وَمِنَ ٱلْأَرْضِ مِثْلَهُنَّ يَتَنَزَّلُ ٱلْأَمْرُ بَيْنَهُنَّ لِتَعْلَمُوٓا۟ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭ وَأَنَّ ٱللَّهَ قَدْ أَحَاطَ بِكُلِّ شَىْءٍ عِلْمًۢا

  Allah it is who hath created seven heavens, and of the earth the like thereof. The commandment cometh down among them slowly, that ye may know that Allah is Able to do all things, and that Allah surroundeth all things in knowledge.

• ✓ 4:82 · An-Nisaa

  4:82 · Muhammad Marmaduke Pickthall

  أَفَلَا يَتَدَبَّرُونَ ٱلْقُرْءَانَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ ٱللَّهِ لَوَجَدُوا۟ فِيهِ ٱخْتِلَٰفًۭا كَثِيرًۭا

  Will they not then ponder on the Qur'an? If it had been from other than Allah they would have found therein much incongruity.

• ✓ Majma al-Bayan fi Tafsir al-Qur'an on 65:12

  Shia

  Majma al-Bayan fi Tafsir al-Qur'an · 65:12

  The verse states: "It is Allah who created seven heavens and of the earth, the like of them." This means that just as there are seven heavens, from the earth there are also seven, similar to them in number, though not in nature, for the nature of the heavens differs from that of the earth. There is no other verse in the Qur'an comparable in stating that there are seven earths like the seven heavens. It is agreed that the heavens are layered, one above the other. Regarding the earths, some have said that they are seven earths, layered upon one another like the heavens, because if they were solidly joined, they would form one single earth. Upon each earth, Allah has created beings as He willed. Abu Salih narrated from Ibn 'Abbas that the seven earths are not stacked one on top of another, but rather separated by seas, and all are covered by the sky. Allah's knowledge alone encompasses the truth of this, as it is a matter disputed among His creation. Al-Ayashi narrated through his chain of transmitters from Abu al-Hasan (peace be upon him), who said: He (the Imam) spread out his palm and placed his right hand upon it, saying: "This is the lowest earth and the lowest sky, with a dome over it. Above it is the second earth, and above that the second sky, also with a dome. Then the third earth above that, and above it the third sky, again with a dome, and so forth up to the fourth, fifth, and sixth, until he said: 'The seventh earth is above the sixth sky, and the seventh sky above it has a dome, and the Throne of the Most Merciful is above the seventh sky.' This illustrates the meaning of 'seven heavens and of the earth the like thereof." The phrase "And the command descends between them" is explained to mean that the authority or command of Allah descends from above through the heavens and earths. The person who carries out the command is the Prophet Muhammad (peace be upon him and his family) on the earth, and the angels bring down the orders from above. Another interpretation is that the command descends between the heavens and earth by the will of Allah in the affairs of life and death, the safety of some and the destruction of others, the wealth of some and the poverty of others — the administration of affairs according to wisdom. This is so "that you may know that Allah is over all things competent," meaning that His power extends to all creation and His knowledge encompasses all things. Allah's encompassing knowledge is described in the clause "and that Allah is fully acquainted with all things." His knowledge is complete and encompassing, nothing escapes Him, even if limited human beings cannot grasp the extent of His knowledge. Thus, when the verse states that people cannot encircle knowledge of Him, it means their knowledge cannot fully envelop or comprehend Him, unlike Allah’s self-encompassing knowledge. Regarding the grammatical and recitation notes: As for the reading, the people of Medina and Sham read it with a noon (end consonant), "nadhkhiluhu," while others read with a yaa (a vowel sound) at the end; the presence of the noon or yaa has the same semantic effect, indicating the favoring of a definite noun preceding the pronoun of absence. In the parsing of the word "rasulan" (a messenger), three interpretations have been given. First, it can function as an appositive for "dhikran" (a reminder), in which case the messenger can be Gabriel (peace be upon him) or the Prophet Muhammad (peace be upon him and his family). Second, it can be the object of an omitted verb meaning "He sent a messenger," supported by the subsequent phrase "that Allah has sent down to you a reminder," so that the messenger would mean Muhammad (peace be upon him). Third, it can be the object to the verb "dhikran," understood as "Allah sent down to you a reminder: a messenger," and in this sense, the word messenger can carry either of the two meanings mentioned. Concerning the semantic interpretation, if "messenger" is intended as an appositive for the reminder, either the Prophet Muhammad or Gabriel may be intended. The reminder is "clear verses of Allah revealed to you," to recite to you. The purpose is to "bring out those who believe and do righteous deeds from darkness into light," that is, from the darkness of disbelief to the light of faith. Alternatively, it can be understood as moving from the darkness of ignorance to the light of knowledge. The reason faith is likened to light is that it leads to the light of the grave, resurrection, and Paradise, whereas disbelief is likened to darkness because it leads to the darkness of the grave and Hellfire. The phrase continues "And whoever believes in Allah and does righteous deeds — He will admit them to gardens beneath which rivers flow, where they will abide forever. Allah has provided them with the best provision," meaning He gives them the most excellent rewards, a hyperbolic description of the delight of Paradise. This passage is a faithful translation of al-Tabarsi's commentary as it appears for Surah At-Talaq (65:12) and the closely related portions.