| Jonah: (5) It is He Who made...

There are several issues in this verse:

Issue 1: Context and Purpose of the Proofs

After mentioning the proofs for God's divinity, and then deriving from them the validity of resurrection and reconstitution (the Hereafter), the Almighty returns to mentioning proofs for His divinity.

The preceding proofs relied on the creation of the heavens and the earth. This section refers to the signs found in the Sun and the Moon. This latter type of proof also reinforces the argument for the Hereafter.

Why? Because God established the truth of resurrection based on the necessity of rewarding the obedient and punishing the disobedient, and the necessity in His wisdom to distinguish the doer of good from the doer of evil.

Then, in this verse, God states that He made the Sun a source of light (diya') and the Moon a light (nur), and determined its stations (manāzil) so that the accountable person might ascertain the years and the reckoning. This allows him to arrange the necessities of his livelihood, such as agriculture and cultivation, and prepare for the necessities of winter and summer.

It is as if God is saying: Distinguishing the doer of good from the doer of evil and the obedient from the disobedient is a matter more necessary in wisdom than teaching the conditions of years and months. Since wisdom and mercy necessitated the creation of the Sun and Moon for this purpose—which yields only worldly benefit—then surely wisdom and mercy necessitate distinguishing the doer of good from the doer of evil after death, especially since that necessitates eternal benefit and everlasting bliss.

Since deriving proof from the conditions of the Sun and Moon, as mentioned in this verse, points to monotheism from one perspective, and to the validity of the Hereafter from the perspective we mentioned, it is appropriate that God mentioned this proof after mentioning the proof for the Hereafter.

Issue 2: Proving the Creator through the Sun and Moon

The proof based on the conditions of the Sun and Moon for the existence of the Ordaining Creator is as follows: Bodies, in their essence and quiddity, are similar and equal. If this is the case, then the specialization of the Sun's body with its dazzling light and overpowering rays, and the specialization of the Moon's body with its particular light, must be due to a Wise, Choosing Agent.

Proof that bodies are similar in essence and quiddity: Bodies are undoubtedly equal in extension, occupying space, and being material substance. If some differed from others, that difference would have to be in something beyond extension and materiality, because that by which they differ must be distinct from that by which they share. If so, we ask: Is that by which bodies differ an attribute inherent to them, or are they described by it, or is it neither an attribute nor something they are described by? All three possibilities are false.

1. First case (Attributes inherent to the essence): If the means of difference were attributes inherent to those essences, then the essences themselves, independent of those attributes, would be equal in complete quiddity. If that is the case, then whatever is true for one body must be true for every body—which is what we seek to prove.

2. Second case (Attributes describing the body): If what causes the difference between some bodies and others are things described by corporeality, occupying space, and measure. This is also false. Because that described thing must either be a body occupying space or not.
   • If it is a body occupying space, it requires another substrate, leading to infinite regress. Furthermore, in this scenario, the substrate is analogous to the accident, and there is no reason why one should be the substrate and the other the accident, rather than vice versa. This implies each must be a substrate for the other and an accident within the other, which is impossible.
   • If that substrate is not occupying space but has extension, then such a thing cannot be restricted to a specific location or direction. A body, however, is restricted to a location and exists within a direction. It is impossible for something that must exist in a location and direction to be an accident within something that cannot exist in a location and direction.

3. Third case (Neither attribute nor substrate): If what causes one body to differ from another is neither inherent to it nor a substrate for it, this is also false. Because under this assumption, that thing would be separate from the body with no connection to it. Consequently, the essences of the bodies, in terms of their essences, would be equal in complete quiddity—which is what we seek to prove.

Thus, it is established that all bodies are equal in complete quiddity.

If this is established, we say: Things equal in complete quiddity must be equal in all necessities of that quiddity. Therefore, whatever is true for some of them must be true for the rest. Since it is true for the body of the Sun that it is specialized with overpowering, dazzling light, it must be true that such overpowering light is also true for the body of the Moon. Conversely, if that is the case, the specialization of the Sun's body with its overpowering light, and the specialization of the Moon with its weak light, must be due to the specification of a specifier and the creation of a creator, and the determination of an ordainer. This is what is sought.

Therefore, the specialization of the Sun with that light is established by the making of a Maker, and the specialization of the Moon with that type of light is established by the making of a Maker. Thus, the truth of His saying, the Exalted, {It is He Who made the Sun a source of light and the Moon a light} is established by conclusive proof. This is the objective.

Issue 3: The Meaning of Diya' (Light/Radiance)

Abu Ali al-Fārisī said: Ad-Diya' (الضياء) is either a plural of ḍaw’ (ضوء), like suwāṭ (pl. of sūṭ) or ḥiyāḍ (pl. of ḥawḍ), or it is the verbal noun (maṣdar) from ḍā’a yaḍū’u ḍiyā’an, like qāma qiyāman. In either case, the implied word is omitted, meaning He made the Sun possess ḍiyā’ and the Moon possess nūr. It is also possible that it is derived differently: because the light and illumination in them are great, they are called the ḍiyā’ and nūr themselves, just as one says of a noble man that he is nobility and existence (karam wa wujūd).

Issue 4: The Reading of Ḍiā’

Al-Wāḥidī said: It is narrated from Ibn Kathīr, via Qunbul, that he read {ḍiā’} (ضِئَاء) with two hamzas. Most people consider this erroneous because the yā’ in ḍiyā’ is a transformation of a wāw, like the yā’ in qiyām and ṣiyām, so there is no basis for the hamza. He then said: Remotely, it is possible that the lām (which is the hamza) was moved to the position of the ʿayn, and the ʿayn (which is the wāw) was moved to the position of the lām. When the wāw ended up at the end after an added alif, it transformed into a hamza, just as it transformed in siqā’ and its peers. Allah knows best.

Issue 5: The Nature of Light and Radiance

Know that light (nūr) is a quality susceptible to intensity and weakness. The light of the morning is weaker than the light present on courtyard walls at sunrise, which is weaker than the light shining from the Sun onto the walls, which is weaker than the radiance inherent in the Sun's body itself. As this quality called ḍaw’ is perceived in the Sun's body, it is conceivable that a degree of light stronger than the quality inherent in the Sun could exist—this is a matter for intellectual consideration.

People differed on whether the ray emanating from the Sun is a body or an accident. The correct view is that it is an accident, a specific quality. If it is an accident, is its origination in this world due to the influence of the solar disk, or is it because God has established a custom of creating this quality in the celestial bodies opposite the solar disk? These are deep discussions suited for the sciences of rational philosophy.

Knowing this, we say: Nūr (light) is the name for the origin of this quality. As for Ḍaw’ (radiance/brilliance), it is the name for this quality when it is complete, perfect, and strong. The proof is that God, the Exalted, named the quality inherent in the Sun **{the Sun a ḍiyā’}** and the quality inherent in the Moon {nūr}. There is no doubt that the quality inherent in the Sun is stronger and more complete than the quality inherent in the Moon. He also said elsewhere: {And He placed therein a lamp and a moon giving light} (Al-Furqān: 61), and in another verse: {And He made the Sun a lamp} (An-Naba: 13), and in another verse: {And We made a dazzling lamp} (An-Naba: 15).

Issue 6: The Meaning of "And determined its stations"

His statement {And determined its stations} (wa qaddarahu manāzil) is similar to His statement in Sūrat Yā-Sīn: {And the Moon, We have ordained for it stations} (Yā-Sīn: 39). There are two interpretations:

1. The meaning is: He determined its path to be stations (masīrahu manāzil).
2. The meaning is: He determined it to have stations (dhā manāzil).

Issue 7: The Referent of the Pronoun in "And determined it"

There are two views regarding the pronoun in {And determined it} (wa qaddarahu):

1. It refers to both (Sun and Moon). The singular pronoun is used for conciseness, as the number of years and reckoning is known only through the movement of the Sun and Moon. This is analogous to His saying: {And Allah and His Messenger deserve more that they should please you} (At-Tawbah: 62), where the singular verb follows dual subjects.
2. The pronoun refers only to the Moon. This is because the months, which are considered in Sharia, are based on the sighting of the new crescent moons, and the legally recognized year is the lunar year, as God says: {Indeed, the number of months with Allah is twelve months in the decree of Allah} (At-Tawbah: 36).

Issue 8: The Great Benefits and the Conclusion

Know that the benefit derived by creation from the light of the Sun and the light of the Moon is immense. The Sun is the sovereign of the day, and the Moon is the sovereign of the night. By the Sun's movement, the year is divided into four seasons, and through these four seasons, the welfare of this world is organized. By the Moon's movement, months are established, and by the variation in its state of increasing and decreasing light, the humors of this world vary. Due to the daily motion, day and night occur: the day is for earning and seeking, and the night is for rest.

We have detailed the benefits of the Sun and Moon in the exegesis of the relevant verses previously. All of this indicates the abundance of God's mercy upon creation and the greatness of His care for them. We have demonstrated that bodies are equal in essence. When this is the case, the specialization of each body with its specific shape, specific position, specific location, and specific quality can only be by the planning of a Planner, Wise, Merciful, Powerful, and Dominant.

This indicates that all benefits occurring in this world due to the movements of the celestial spheres, the paths of the Sun and Moon, and the stars, occurred only by the planning of the Planner, the Ordainer, the Merciful, the Wise—Exalted is He above what the wrongdoers say, with great loftiness.

Then, after establishing these proofs, He concluded them with His statement: {We did not create that except in truth} (bil-ḥaqq). This means He created it in accordance with wisdom and conformity to benefit. This is analogous to His saying in Āl ‘Imrān: {And they reflect upon the creation of the heavens and the earth, [saying], "Our Lord, You did not create this aimlessly; exalted are You} (Āl ‘Imrān: 191). And He said in another Sūrah: {And We did not create the heaven and the earth and what is between them in play. We did not create them except in truth, but most of them do not know} (Ṣād: 27).

There are issues concerning this:

The Judge [Al-Qāḍī] said: This verse indicates the falsehood of Jabr (predeterminism/compulsion). Because if God were willing of all injustice and creator of all ugliness, and willed the misguidance of those who go astray, it would not be correct for Him to describe Himself as having created that except in truth.

The wise scholars of Islam said: This indicates that the Exalted One deposited specific properties and particular powers within the bodies of the celestial spheres and stars, by virtue of which the welfare of this lower world is organized. For if they had no effects or benefits in this world, their creation would be futile, false, and useless, and these texts contradict that. Allah knows best.

Then the Almighty clarified that He details the signs (āyāt). The meaning of detailing (tafṣīl) is mentioning these manifest proofs one after another, section by section, along with the Law and the explanation. Regarding the word {We detail} (nufaṣṣil), there are two readings: Ibn Kathīr, Abū ‘Amr, and Ḥafṣ from ‘Āṣim read it with the yā’ (يفصّل - yufaṣṣil), while the rest read it with the nūn (نفصّل - nufaṣṣil).

Then He said: {for a people who know} (li-qawmin ya‘lamūn). There are two sayings regarding this:

1. The intended meaning is intellect (‘aql) which encompasses everyone.
2. The intended meaning is those who reflect and know the benefits of His creations and the signs of His favor. The argument for the first view is the generality of the wording. The argument for the second view is that it is not impossible for God, the Exalted, to single out the knowledgeable for this mention, because they are the ones who benefit from these proofs. This is like His saying: {You are only a warner for those who fear it} (An-Nāzi‘āt: 45), even though the Prophet (PBUH) was a warner to everyone.

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