Tafsir of Al-Furqan 25:61

The manifest meaning is the twelve well-known constellations. Al-Khatib recorded this in his book Al-Nujum (The Stars) on the authority of Ibn Abbas (may Allah be pleased with them). In their origin, they are high palaces, and they were so named by way of analogy because they are to the stars as elevated dwellings are to their inhabitants; subsequently, the usage became widespread and they became known by this name in reality.

Al-Zajjaj stated that a burj (constellation) is anything elevated, so there is no need for analogy or metaphorical transfer. Its derivation is from tabarruj, meaning "to appear/be visible." The perspective favored by the people of Hadith is that these constellations are in the lowest heaven, and there is no rational objection to this, especially if we posit that the thickness of the heaven is vast enough to accommodate the stars and their requirements, as described by the astronomers. According to the astronomers, they are divisions of the "Great Sphere," which is sometimes identified as the Throne (al-Arsh), though I have not encountered the term "heaven" being applied to it, even if it is linguistically valid.

They are named after the shapes of certain fixed stars in the eighth sphere that were aligned with them at the time the division was established. Those shapes move with a slow movement, like all other fixed stars; in these times, it has neared the point where each shape has moved out of the position it originally occupied. Their starting point, according to them, is the vernal equinox—a specific point on the celestial equator that does not move with the movement of the eighth sphere, but coincides with another point in the zodiacal belt that does move with its movement. When the starting point of the zodiac does not move with that movement, nothing else moves either.

Allah the Exalted has placed three of them as vernal: Aries, Taurus, and Gemini (also called the Twins). Three are summer constellations: Cancer, Leo, and Virgo (also called the Virgin). These six are northern. Three are autumnal: Libra, Scorpio, and Sagittarius (also called the Archer). Three are winter constellations: Capricorn, Aquarius (also called the Water-Bearer), and Pisces (also called the Two Fish). These six are southern.

Due to the sun's entry into each of these twelve, time varies in heat and cold, and night and day vary in length and brevity. By this—in accordance with the habitual course of the world of generation and corruption—glorious signs appear, such as the ripening of fruits, the maturation of crops, and the like, which are not hidden. Perhaps this is the meaning of the "blessing" in placing them.

As for what the astrologers claim regarding their influences—if one of them happens to be rising at the time of birth, or at the start of an endeavor, or at the time the sun enters the point of Aries (which is the beginning of the solar year according to the common view)—this is pure conjecture and guessing at the unseen. Detailed discussion regarding this will follow, God willing. They have long discourses on dividing them into masculine and feminine, nocturnal and diurnal, hot and cold, auspicious and ominous, and so on. We might mention some of it later, God willing; whoever seeks it in full should refer to their books.

Furthermore, it is apparent that the established constellations are not merely a matter of subjective perspective. What is mentioned by the astronomers is that they result from the consideration of six specific circles that bisect the universe, so subjective consideration does play a part in them, even if they are not like "the teeth of the ogres" (i.e., non-existent), because there exists a basis for their derivation. If the matter is handled by the scholars of the Law in such a way that the space in which they are located is divided into twelve segments, and each segment is called a "constellation," then the apparent meaning of His (Exalted is He) "placing" them is the creation of that which completes that consideration and brings about the reality of the difference and variation between those constellations, in which there is great benefit. It has been said that the verse contains an allusion that the consideration of this division was by revelation. The well-known view is that the first to consider this was Hermes, who is—according to some—Idris (peace be upon him). Contemplate this.

Abd bin Humayd recorded from Qatadah that the constellations are palaces at the gates of heaven containing guards. It is also said that they are palaces in Paradise. Al-A'mash said: "The companions of Abdullah used to recite: 'And He placed palaces in the heaven.'" This is countered by the fact that the context rejects it, for the verse was sent down to provide evidence against the disbelievers who do not prostrate to the All-Merciful (Glory be to His Majesty), explaining that He alone is worthy of prostration by demonstrating the signs of His power and the perfection of His Majesty. It is fitting that this should be done by mentioning matters that are perceived and known to them, whereas those palaces are not.

Ibn Jarir and Ibn al-Mundhir recorded from Mujahid that they are the stars. This was also reported from Qatadah. From Abu Salih, it is restricted to the "large stars." They are called this due to their greatness and visibility, especially those that belong to the first of the three ranks of the first of the six magnitudes. You know that it is not customary to call the stars buruj. Thus, it is better to understand the first meaning, narrated from Ibn Abbas, which is more manifest than the sun.

"And He placed therein a lamp" (i.e., in the heaven, though some say in the constellations). This is the sun, as in His saying: "And He made the sun a lamp." Abdullah, Alqama, al-A'mash, and the two brothers (Hamza and Kisa'i) read it as surujan (lamps, plural), with a damma on the ra. Al-A'mash and Al-Nakha'i also read it the same way, but with a sukun on the ra.

According to some, this is of the category of "Abraham was a nation," because the sun, due to its size and the perfection of its light, is like many lamps; or the plural is used in consideration of the days and risings. It has been pluralized to accommodate both in the poet's saying: "The flashing of lightning or the radiance of suns." Based on this, the two readings are reconciled.

Some esteemed scholars said that the plural is meant literally, referring to the sun and the large stars. Others interpreted it as only the large stars. The first view was challenged by saying that it would necessitate mentioning the moon separately in His saying: "And an illuminating moon," after it had already been included in the "lamps." It is appropriate to single out the sun for its superiority over everything else. This was refuted by saying that even if we grant its inclusion in the "lamps," it is singled out because their years are lunar—hence why the night precedes the day, and the night is considered for the day that follows it; they are more concerned with it. Yet, according to his interpretation, he is obliged to omit the sun, which is more worthy of mention than anything else. The excuse that it is so famous it is as if it were mentioned, and thus not grouped with others, does not avail.

The moon is well-known, and it is called by that name from the third night until the end of the month. It is said it was named qamar because it "extinguishes" (yaqmar) the light of the stars. In Al-Sihah, it is said to be for its whiteness. Its description contains something indicating the concern for it. Given the well-known distinction between daw' (light with heat) and nur (light without heat), describing it as "illuminating" (muniran) rather than "radiating light" (mudiyan) is an indication that what is witnessed in it is derived from something else—the sun. Indeed, many have said that the light of all the stars is derived from it, even if the difference in their shapes due to proximity or distance is not as apparent as it is with the light of the moon.

Al-Hasan, al-A'mash, al-Nakha'i, and 'Ismah from 'Asim read qumuran with a damma on the qaf and a sukun on the mim. Abu Hayyan posited that it is a dialectal variation of qamar, like rushd and rushd, 'arab and 'arab. It is also said to be the plural of qamra', which is a night illuminated by the moon. The discourse contains an omitted genitive: "And He placed a possessor of a moon," meaning a possessor of a night that has a moon. The intent by this "possessor" is the moon itself, and His (Exalted is He) saying "illuminating" is an adjective for that omitted genitive, for the omitted word may be considered after its omission, as in the saying of Hassan (may Allah be pleased with him): "Barada [the river] splashing with the flowing nectar." He intends the water of Barada, and that is why he used the verb yusaffiqu (splashing, masculine); if he had not considered the omitted word, he would have said tusaffiqu (feminine).