TF-RA | January 17, 2020
وَالشَّمْسُ تَجْرِي لِمُسْتَقَرٍّ لَهَا
And the sun runs on unto its resting-place
To explain this āyah (= verse), we will rely on the tafseer (= interpretation) of classical scholars. Hence, no one can accuse us of reinterpreting the āyah in view of recent scientific discoveries which would, in turn, be a troublesome thing to do, that is, to link the irrefutable to the refutable. Rather, what we firmly acknowledge is the well-established consistency of Islamic texts with the established reality and unaltered common sense.
The Motion of Sun
وَالشَّمْسُ تَجْرِي
36:38 And the sun runs
'The sun runs' is a relative expression which can mean two things: (i) The sun runs as it appears to an interior beholder (= the inhabitants of the earth). (ii) The sun runs as it appears to an exterior beholder (= the inhabitants of the heaven). And, both are correct.
In daily conversations, we do use phrases like 'the sun rose' or 'the sun set'. This is what an interior beholder observes and no one describes this internal observation as an error. Considering the early recipients of Qur'ān, sun's motion, mentioned in the āyah, is far likely to have this denotation, thereby addressing them in accordance with the level of their knowledge of what was being highlighted. Especially when, given the context of the āyah, these phenomena have been pointed out as signs of Allāh's Oneness, impeccable Power, and purposeful creation and design. Hence, a concise description would be sufficient to establish the intended point.
However, this does not blot out the sun's motion from the point of view of an exterior observer. The external reality of sun's motion that we understand from the āyah is as much notable as the internal observation of its motion. Therefore, suns runs in the eye of a heavenly beholder as it runs in the eye of an earthly beholder. Allāh says:
Considering the purpose for which the divine scriptures were sent, it would be inappropriate to alienate the people from that which they couldn't perceive by their intellect (= answers to existential questions) in favour of that which could be perceived by human intellect (e.g. astronomical phenomena). And, it would also be inappropriate to dwell on the specifics of a premise while the conclusion could be reached in absence of those specifics. As mentioned before, the motion of sun is mentioned as a sign for a purposeful creation which, in turn, necessitates an afterlife.
Hence, the āyāt (= plural of āyah) of Qur'ān discussed these phenomena in a way that would be agreeable to the prevailing understanding of its early recipients, consistent with the external reality of the phenomena, and suitable to serve the purpose for which the scripture had been revealed.
It is noteworthy that Qur'ān neither promotes geocentricism nor heliocentricism. Unless one try to read their preconceived notions into Qur'ān, there is no āyah in the Book that any reasonable reader could get any such notion from.
Qur'ān (21:33 and 36:40) talks about the motion of the sun, the motion of the moon, and it also talks about the motion of the day and the night, each floating in an orbit.
It is obvious that the floating of the day and the night in an orbit either explicitly refers to the rotation of the earth on its axis or it implicitly refers to the floating of the earth in an orbit, because the day and the night are phenomena emerging on the earth's surface.
Is not the floating of the day and the night also an indication of the sun's rotation around the earth? To assume this, one has to bring from Qur'ān an āyah linking the emergence of the day and the night to the motion of the sun. Otherwise, the floating of the day and the night can be an indication of the earth's rotation around the sun, as much as it can be an indication of the sun's rotation around the earth. That is why here we take only what is literally understood from this interpretation [mentioned by Tabarī (ra)] without making any presumptions.
Therefore, according to Qur'ān, the sun is moving in an orbit, the moon is moving in an orbit, and, as discussed, it may also be inferred [from the āyāt of Qur'ān] that the earth is also moving in an orbit or that it is silent about the motion of the earth in an orbit. Either way, none of these information necessarily mean that Qur'ān supports geocentricism or heliocentricism.
Moreover, there are āyāt like 2:258 which talk about the rising of the sun from the east. As mentioned before, these are observations of an earthbound observer which can easily be understood from the context of the āyah. They don't denote any of the above-mentioned notions.
36:38 Unto its resting-place
Throughout my experience with the maligner of Islām, one thing I could often see from them was their general attitude towards those living in pre-Islamic or early post-Islamic period. They would indirectly describe them as blind followers who would let others do their thinking for them. This attitude can be traced to the prevailing mindset of the current people who divide human history into two periods of modern and old. Those in the modern time being the smart ones and those in the old times being the stupid ones, as one can infer from their general attitude. That's the reason why they come up with the most irrational ideas when they come across an āyah like this which talks about the sun running towards its resting-place.
But what does مُسۡتَقَرّ which is translated as the resting-place mean?
Imām Baydāwī (ra) defines this term as the furthest specified limit that the sun doesn't exceed (2). And, according to Hāfidh ibn Kathir (ra), this furthest specified limit can be categorized in terms of space and time.
◾ In terms of space and from the point of view of an interior observer–scholars of tafseer have defined this furthest limit as:
(i) The furthest setting or rising place of the sun from a certain place on earth. (3)(4)
36:40 The sun cannot overtake the moon, nor can the night outrun the day: each floats in an orbit.The sun, the moon, the night and the day, each of them, are floating in an orbit.
Geocentricism vs. Qur'ān
The problem arises when one fails to understand the purpose for which divine scriptures were sent. Which is to provide those endowed with an inquiring soul with answers for existential questions concerning which human intellect can only speculate and cause increasing doubts devoid of any certainty. Matters perceivable by human intellect, however, are mentioned as logical evidences supporting the answers given to such questions, and as an encouragement of logical thinking.
Considering the purpose for which the divine scriptures were sent, it would be inappropriate to alienate the people from that which they couldn't perceive by their intellect (= answers to existential questions) in favour of that which could be perceived by human intellect (e.g. astronomical phenomena). And, it would also be inappropriate to dwell on the specifics of a premise while the conclusion could be reached in absence of those specifics. As mentioned before, the motion of sun is mentioned as a sign for a purposeful creation which, in turn, necessitates an afterlife.
Hence, the āyāt (= plural of āyah) of Qur'ān discussed these phenomena in a way that would be agreeable to the prevailing understanding of its early recipients, consistent with the external reality of the phenomena, and suitable to serve the purpose for which the scripture had been revealed.
It is noteworthy that Qur'ān neither promotes geocentricism nor heliocentricism. Unless one try to read their preconceived notions into Qur'ān, there is no āyah in the Book that any reasonable reader could get any such notion from.
Qur'ān (21:33 and 36:40) talks about the motion of the sun, the motion of the moon, and it also talks about the motion of the day and the night, each floating in an orbit.
21:33 It is He who created night and day, the sun and the moon, each floating in an orbit.In his tafseer, Tabarī (ra) mentions that each and every of these items mentioned in the āyah, i.e. the sun, the moon, the night, and the day, floats in an orbit (1).
It is obvious that the floating of the day and the night in an orbit either explicitly refers to the rotation of the earth on its axis or it implicitly refers to the floating of the earth in an orbit, because the day and the night are phenomena emerging on the earth's surface.
Is not the floating of the day and the night also an indication of the sun's rotation around the earth? To assume this, one has to bring from Qur'ān an āyah linking the emergence of the day and the night to the motion of the sun. Otherwise, the floating of the day and the night can be an indication of the earth's rotation around the sun, as much as it can be an indication of the sun's rotation around the earth. That is why here we take only what is literally understood from this interpretation [mentioned by Tabarī (ra)] without making any presumptions.
Therefore, according to Qur'ān, the sun is moving in an orbit, the moon is moving in an orbit, and, as discussed, it may also be inferred [from the āyāt of Qur'ān] that the earth is also moving in an orbit or that it is silent about the motion of the earth in an orbit. Either way, none of these information necessarily mean that Qur'ān supports geocentricism or heliocentricism.
Moreover, there are āyāt like 2:258 which talk about the rising of the sun from the east. As mentioned before, these are observations of an earthbound observer which can easily be understood from the context of the āyah. They don't denote any of the above-mentioned notions.
The Resting-Place of Sun
لِمُسۡتَقَرࣲّ لَّهَا
36:38 Unto its resting-place
Throughout my experience with the maligner of Islām, one thing I could often see from them was their general attitude towards those living in pre-Islamic or early post-Islamic period. They would indirectly describe them as blind followers who would let others do their thinking for them. This attitude can be traced to the prevailing mindset of the current people who divide human history into two periods of modern and old. Those in the modern time being the smart ones and those in the old times being the stupid ones, as one can infer from their general attitude. That's the reason why they come up with the most irrational ideas when they come across an āyah like this which talks about the sun running towards its resting-place.
But what does مُسۡتَقَرّ which is translated as the resting-place mean?
Imām Baydāwī (ra) defines this term as the furthest specified limit that the sun doesn't exceed (2). And, according to Hāfidh ibn Kathir (ra), this furthest specified limit can be categorized in terms of space and time.
◾ In terms of space and from the point of view of an interior observer–scholars of tafseer have defined this furthest limit as:
(i) The furthest setting or rising place of the sun from a certain place on earth. (3)(4)
(ii) The highest and the lowest point the sun reaches in the sky every 24 hours. (5)
(iii) The furthest and the closest the sun gets to the earth during winter and summer. (6)
◾ In terms of space and from the point of view of an exterior observer–scholars of tafseer have defined this furthest limit as:
(iv) Beneath the Throne.
This is the Prophetic tafseer of this āyah and it's the correct tafseer; however, there are certain points that need to be noted:
First. The Prophet's ﷺ statement 'it goes' means that it continues running on its course, because in Qur'ān we read:
Second. The Prophet's ﷺ statement 'it prostrates itself' does not mean that it stops orbiting during the prostration because, as said, the sun is constantly orbiting, nor does it refer to the common act of prostration done by humans; rather, the nature of this prostration is unknown to us. And, the fact that we use the same word for both cases doesn't mean that the nature is also the same. Like when we talk about the growth of an infant and the growth of a desert. Although the words are the same, the meanings are different. We read in Qur'ān:
◾ In terms of time and from the point of view of an interior observer–scholars of tafseer have defined this furthest limit as:
(v) The appointed number of the rising and setting places of the sun in each day. (8)
(vi) The appointed number of the rising and setting places of the sun in each season. (9)
◾ In terms of time and from the point of view of an exterior observer–scholars of tafseer have defined this furthest limit as:
(vii) The Day of Judgment and the end of the time. (10)
(iix) An appointed timespan. (11)
36:38 Upon its resting-place
Considering the preposition لِ means 'upon' rather than 'towards', some scholars have interpreted the resting-place as the sun's (factual and objective) orbit in which it floats. (12)
Given this interpretation, the āyah means:
36:38 Without cessation
In one of the unconfirmed recitals of the āyah, we read:
وَالشَّمْسُ تَجْرِي لَا مُسْتَقَرَّ لَهَا
If we consider this as one of the interpretative recitals of the āyah from the sahābah (= companions), then the āyah can be understood with absolute clarity.
Moreover, the are āyāt like 18:86 and 18:90 which talk about the rising and the setting place of the sun, yet, given the context of these āyāt, it's clear that they talk about the rising and the setting place of the sun from the viewpoint of an earthbound beholder. And, that's what we find in the words of the classical scholars. (13)
(1) At-Tabarī, ‘Jāmi' ul-bayān fi ta'wīl il-Qur'ān’, Ar-Risālah institute, Vol. 20, Page 521.
(2) Al-Baydāwī, ‘Anwār-ut Tanzil wa Asrār-ut Ta'wil’, Dar Ihyā'ut Turāth al-'Arabi, Vol. 4, Page 268.
(iii) The furthest and the closest the sun gets to the earth during winter and summer. (6)
◾ In terms of space and from the point of view of an exterior observer–scholars of tafseer have defined this furthest limit as:
(iv) Beneath the Throne.
Narrated Abu Dhar:
The Prophet ﷺ asked me at sunset, “Do you know where the sun goes (at the time of sunset)?” I replied, ‘Allah and His Apostle know better.’ He said, “It goes (i.e. travels) till it prostrates itself underneath
the Throne and takes the permission to rise again, and it is permitted and then (a time will come when)
it will be about to prostrate itself but its prostration will not be accepted, and it will ask permission to
go on its course but it will not be permitted, but it will be ordered to return whence it has come and so
it will rise in the west. And that is the interpretation of the Statement of Allah: “And the sun runs on unto its resting-place. that is the Decree of (Allah) The Exalted in Might, The All-
Knowing.” (36.38) (7)
This is the Prophetic tafseer of this āyah and it's the correct tafseer; however, there are certain points that need to be noted:
First. The Prophet's ﷺ statement 'it goes' means that it continues running on its course, because in Qur'ān we read:
And, it should be noted that the hadith is talking about the factual and objective orbit of the sun, not the orbit beheld by an earthbound observer.14:33 ... the sun and the moon, both constantly orbiting ...
Second. The Prophet's ﷺ statement 'it prostrates itself' does not mean that it stops orbiting during the prostration because, as said, the sun is constantly orbiting, nor does it refer to the common act of prostration done by humans; rather, the nature of this prostration is unknown to us. And, the fact that we use the same word for both cases doesn't mean that the nature is also the same. Like when we talk about the growth of an infant and the growth of a desert. Although the words are the same, the meanings are different. We read in Qur'ān:
22:18 Do you not see that to Allāh prostrates whoever is in the heavens and whoever is on the earth and the sun, the moon, the stars, the mountains, the trees, the moving creatures and many of the people?Third. The Prophet's ﷺ statement 'underneath the Throne' doesn't mean that the sun ascends and leaves its orbit in order to locate underneath the Throne; rather, universe with all that is in it are always underneath the Throne.
◾ In terms of time and from the point of view of an interior observer–scholars of tafseer have defined this furthest limit as:
(v) The appointed number of the rising and setting places of the sun in each day. (8)
(vi) The appointed number of the rising and setting places of the sun in each season. (9)
◾ In terms of time and from the point of view of an exterior observer–scholars of tafseer have defined this furthest limit as:
(vii) The Day of Judgment and the end of the time. (10)
(iix) An appointed timespan. (11)
لِمُسۡتَقَرࣲّ لَّهَا
36:38 Upon its resting-place
Considering the preposition لِ means 'upon' rather than 'towards', some scholars have interpreted the resting-place as the sun's (factual and objective) orbit in which it floats. (12)
Given this interpretation, the āyah means:
36:38 And, the sun floats on its fixed course.
لَا مُسْتَقَرَّ لَهَا
In one of the unconfirmed recitals of the āyah, we read:
وَالشَّمْسُ تَجْرِي لَا مُسْتَقَرَّ لَهَا
36:38 And, the sun floats without cessation.
If we consider this as one of the interpretative recitals of the āyah from the sahābah (= companions), then the āyah can be understood with absolute clarity.
Moreover, the are āyāt like 18:86 and 18:90 which talk about the rising and the setting place of the sun, yet, given the context of these āyāt, it's clear that they talk about the rising and the setting place of the sun from the viewpoint of an earthbound beholder. And, that's what we find in the words of the classical scholars. (13)
Footnotes
(1) At-Tabarī, ‘Jāmi' ul-bayān fi ta'wīl il-Qur'ān’, Ar-Risālah institute, Vol. 20, Page 521.
(2) Al-Baydāwī, ‘Anwār-ut Tanzil wa Asrār-ut Ta'wil’, Dar Ihyā'ut Turāth al-'Arabi, Vol. 4, Page 268.
(3) At-Tabarī, ‘Jāmi' ul-bayān fi ta'wīl il-Qur'ān’, Ar-Risālah institute, Vol. 20, Page 517.
(4) Ibn 'Atiyyah, ‘Al-Muharrar-ul Wajiz fi Tafsir-il Kitāb-il 'Aziz’, Dār-ul Kutub al-'Ilmiyyah, Vol. 4, Page 454.
(5) Ibn Kathir, ‘Tafsir-il Qur'ān-il 'Azim’, Dār-ul Kutub al-'Ilmiyyah, Vol. 6, Page 512.
(6) Al-Baghawī, ‘Tafsir-ul Baghawī’, Dar Ihyā'ut Turāth al-'Arabi, Vol. 4, Page 13.
(7) Sahih al-Bukharī, Hadith 3199.(8) Al-Baydāwī, ‘Anwār-ut Tanzil wa Asrār-ut Ta'wil’, Dar Ihyā'ut Turāth al-'Arabi, Vol. 4, Page 268.
(9) Ibn Kathir, ‘Tafsir-il Qur'ān-il 'Azim’, Dār-ul Kutub al-'Ilmiyyah, Vol. 6, Page 513.
(10) Ibid.
(11) At-Tabarī, ‘Jāmi' ul-bayān fi ta'wīl il-Qur'ān’, Ar-Risālah institute, Vol. 20, Page 517.
(12) Ar-Rāzī, ‘Tafsir-ul Kabir’ Dar Ihyā'ut Turāth al-'Arabi, Vol. 26, Page 277.
(13) Ibn Kathir, ‘Tafsir-il Qur'ān-il 'Azim’, Dār-ul Kutub al-'Ilmiyyah, Vol. 5, Page 172.
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