Surah An-Nahl (The Bee): Verses 12-13

Verse 12-13: "And He subjected to you the night..."

In this verse, Allah (SWT) responds to the question previously raised (regarding the cause of worldly events) in two ways:

Issue 1: The Role of Celestial Movements

We must acknowledge that the occurrences in the lower world are attributed to the conjunctions and configurations of the celestial spheres and stars. However, these movements require causes. These causes are either inherent in the bodies themselves or external to them.

1. Rejection of Inherent Cause: The idea that the body itself is the cause of motion is false for two reasons:
   • Homogeneity: If one body were the cause of a specific attribute (like motion), then every body would necessarily possess that attribute, which is impossible.
   • Permanence vs. Change: If the essence of a body were the cause of a specific portion of its movement, that portion of movement would have to endure as long as the essence endures. This would necessitate the body remaining in a single state without change, meaning it would have to be stationary, thus preventing it from being in motion. Since asserting that a body is moving by its own nature leads to the conclusion that it must be stationary by its own nature, this assertion is self-contradictory and thus false.

2. Necessity of an External Cause: Therefore, the body must be moved by something external to it. This external mover is either inherent within the moving body (which leads back to the previous contradiction) or external/separate from it.

3. The External Mover: If the external mover is a body or corporeal entity, the argument cycles back (leading to infinite regress). If it is neither a body nor corporeal, it must be either:
   • A necessary determiner (a being whose nature necessitates the effect). This is false because such a determiner would affect all bodies equally, so there would be no reason for some bodies to receive specific effects while others do not.
   • A Willful Agent (Mukhṭār). This must be the case. The mover of the celestial spheres and stars is the Willful Agent, the Capable One, transcendent above being a body or corporeal entity—and that is Allah (SWT).

Conclusion of the First Argument: Even if we attribute the lower world's events to celestial movements, these celestial movements themselves cannot be attributed to other celestial bodies, as that would lead to an impossible infinite regress (تسلسل). Therefore, the creator and director of these movements must be Allah (SWT). Since lower events depend on celestial movements, and celestial movements depend on Allah's creation and decree, this confirms that everything originates from Allah (SWT).

This is the meaning of: {And He subjected to you the night and the day, the sun and the moon}. If the lower events occur due to the succession of night and day and the movements of the sun and moon, then the creation of these celestial bodies must certainly be by Allah’s creation and subjugation to prevent regress. This is why the verse concludes: {Indeed in that are signs for a people who use reason} (يعقلون), meaning every rational person knows that infinite regress is false and that the ultimate source must be the Capable, Willful Agent. This concludes the first line of reasoning.

We demonstrate that the generation of plants and animals cannot be attributed to the influence of natural dispositions (ṭabā’i‘), the spheres, or the stars.

1. Uniformity of Influence vs. Diversity of Effect: The influence of the spheres, stars, sun, and moon is uniform upon everything. Yet, we observe immense diversity in effects:
   • When a grape is formed, its skin has one disposition, its core another, its flesh a third, and its juice a fourth.
   • Consider a rose: one side of a single, thin petal might be extremely yellow, while the other side is extremely red. The celestial spheres have an identical relationship to both sides of that delicate petal.

2. Principle of Natural Action: A single natural disposition acting upon a single material must produce a uniform effect. For example, philosophers state that the simple shape is the sphere because a single nature acting on matter must produce a shape whose sides are equal. Similarly, if a piece of wax is lit from one side over five spans, the effect must be uniform on all sides because the influencing nature must relate equally to all directions.

3. Conclusion: Since the relationship of the sun, moon, stars, spheres, and natures to the two sides of that delicate petal is identical, and since a uniform influence must yield a uniform effect, yet the effect is non-uniform (one side yellow, the other red), this proves definitively that the influencer is not nature, but the Wise, Willful Agent—Allah (SWT). This is what is meant by: {And what He has spread forth on earth of varying colors}.

The basis of this proof is that a necessary, inherent, or natural determiner must have a uniform relationship to all parts. Since sensory observation of plants shows variation and disparity in their states, the influencer cannot be necessary by nature but must be a Willful Agent.

This explains the concluding phrases: the first verse concludes with {for a people who reflect} (يتفكرون), the second with {for a people who use reason} (يعقلون), and the third with {for a people who remember} (يذكرون), highlighting these subtle benefits and clear proofs. Praise be to Allah for His kindness in religion and the world.

Second Issue: Recitation Variants

1. Ibn ‘Amir’s Reading: He recited {والشمس والقمر والنجوم} (the sun, the moon, and the stars) all with the nominative case (raising), making them subjects, with the predicate being {مسخرات} (subjugated).
2. Hafs’ Reading (from ‘Asim): He recited {والنجوم} (and the stars) with the nominative case as a new subject, while the previous items were governed by the verb sakhkhara (He subjected). This is done to avoid repeating the concept of subjugation, as Arabs generally avoid saying, "I subjected this thing, being subjugated."
   • Reconciliation: The meaning is that Allah subjected these things while they were already subjugated under His power and will. The structure implies: Allah subjected these things to people and made them conform to their needs, while they remained under Allah’s power, command, and permission. Under this interpretation, the seemingly redundant repetition is not pointless.

Remaining Questions on the Verses

Subjugation implies coercion and force, which is only appropriate for one who has the power to compel. How can this apply to the night, day, inanimate objects, the sun, and the moon?

Answer 1 (General): Because Allah has ordered these things in a single manner conforming to human welfare, they resemble an obedient, compliant servant. For this reason, the term taskhir (subjugation) is used for this type of management.

Answer 2 (Specific to Astronomy): This answer relies on the doctrine of the astronomers (Ahl al-Hay’a). They claim the natural motion of the sun and moon is from west to east. However, Allah moves these celestial bodies via the motion of the highest sphere from east to west. This motion is therefore compulsory (qasrī), which justifies the use of the term taskhir.

If the existence of day and night depends on the sun's movement, why mention both day/night and the sun?

Answer: The existence of day and night is not caused by the sun's movement, but by the movement of the highest sphere, which we have proven moves only by Allah's command. The sun's movement is the cause for the year, not the cause for the day.

What is the meaning of {subjugated by His command} (bi-amrihi)? Influence (subjugation) stems from power, not mere command.

Answer: This verse depends on whether the celestial spheres and stars are inanimate bodies or not. Most Muslims hold they are inanimate. Therefore, the "command" (amr) in this verse is interpreted as creation and decree (khalq wa taqdīr). The word amr often means "state" or "action," as in: {His command, when He intends a thing, is only that He says to it, "Be," and it is} (An-Nahl: 40). Some scholars argue that the celestial bodies are not inanimate; in that case, the amr is interpreted as permission and assignment of duty (idhn wa taklīf).

Verse 14: {And He subjected the sea for you to eat from it fresh meat...}

{And He subjected the sea for you to eat from it fresh meat, and to bring forth from it ornaments which you wear, and you see the ships cleaving through it, and that you may seek of His bounty, and that you may be grateful.}