Jurnal At-Tibyan: Jurnal Ilmu Alqur’an dan Tafsir

Volume 8 No. 2, December 2023 (p. 250-271)

P ISSN 2442-594X | E ISSN 2579-5708
http://journal.iainlangsa.ac.id/index.php/tibyan

ASTRONOMICAL VERSES IN THE QUR'AN

(ANALYTICAL STUDY OF IBN A<SYU>R'S THOUGHT IN KITAB AL-TAH{RI>R
WA AL-TANWI<>R)

Nur Ahmad Irfai

Universitas Islam Negeri Raden Intan Lampung, Indonesia
[email protected]

Bukhori Abdul Shomad

Universitas Islam Negeri Raden Intan Lampung, Indonesia
[email protected]

Septiawadi
Universitas Islam Negeri Raden Intan Lampung, Indonesia
[email protected]

Adilah Hasna Astuti

Universitas Islam Negeri Raden Intan Lampung, Indonesia
[email protected]

DOI 10.32505/at-tibyan.v8i2.6580
Submitted: 09-07-2023 Revised: 21-12-2023 Accepted: 21-12-2023

Abstract
This article aims to analyze Ibn 'A<syu>r's understanding of astronomical
verses in his tafsir al-Tah>ri>r wa al-Tanwi>r. Indeed, the Qur'an contains
scientific cues encouraging Muslim's development and progress in science
and technology. The Qur'an mentions the heavens and the earth, the sun,
the moon and its rotation, east and west, galaxies, stars and planets, the
symptoms of day and night, dawn and dusk, darkness and light, the sea,
rivers, springs, wind, thick clouds containing rain and thin clouds, lightning
and rain. The subject of this research is described using thematic and
historical approaches, and the research method is library research. The
results of this study indicate that Ibn 'A<syu>r uses a scientific approach to
understanding astronomical verses in the Qur'an, which allows an
Copyright @ 2023. Owned by the Author, published by Jurnal At-Tibyan: Jurnal Ilmu Alqur'an dan
Tafsir. Articles with open access. License: CC-BY
 Astronomical Verses in the Qur'an… – Nur, Bukhori, Septiawadi and Adilah 251

understanding of the relationship between natural phenomena and

theological aspects of God's power. His contribution to the science of
contemporary interpretation is to encourage the study of scientific facts in
interpreting the Quran and take lessons from the creation of the universe.
Ibn 'A<syu>r emphasized using other sciences to explore the meaning of the
Quran but still follow the rules of interpretation. This approach strengthens
the theological dimension in interpretation and helps understand the
theological implications of glorifying the power of God as the Creator and
Ruler of the Universe.

Keywords: Astronomical Verses, Ibnu ‘A<syu>r, at-Tah}ri>r wa al-Tanwi>r

Abstrak
Artikel ini berusaha menganalisis pemahaman Ibnu ‘A<syu>r terhadap ayat-
ayat astronomi dalam tafsirnya al-Tah>ri>r wa al-Tanwi>r. Sejatinya, al-Quran
mengandung isyarat ilmiah yang mendorong perkembangan dan kemajuan
umat Islam di bidang sains dan teknologi. Al-Qur’an banyak menyebutkan
langit dan bumi, matahari, bulan dan rotasinya, timur dan barat, galaksi,
bintang dan planet, gejala siang dan malam, fajar dan senja, gelap dan
terang, laut, sungai, mata air, angin, awan tebal yang mengandung hujan
dan awan tipis, kilat dan hujan. Bahasan penelitian ini diuraikan dengan
pendekatan tematik dan historis serta jenis penelitiannya adalah penelitian
pustaka (library research). Hasil penelitian ini menunjukkan bahwa Ibnu
‘A<syu>r menggunakan pendekatan saintifik dalam memahami ayat-ayat
astronomi dalam Al-Quran, yang memungkinkan pemahaman tentang
hubungan fenomena alam dengan aspek teologis mengenai kekuasaan
Allah. Kontribusinya terhadap keilmuan tafsir kontemporer adalah
mendorong kajian fakta-fakta ilmiah dalam penafsiran Al-Quran dan
mengambil hikmah dari penciptaan alam semesta. Ibnu ‘A<syu>r menekankan
penggunaan ilmu pengetahuan lain untuk menggali maksud Al-Quran,
akantetapi tetap mengikuti kaidah-kaidah penafsiran. Pendekatan ini
memperkuat dimensi teologis dalam penafsiran dan membantu memahami
implikasi teologis dalam memuliakan kekuasaan Allah sebagai Pencipta
dan Pengatur Alam Semesta.

Kata Kunci: Ayat-ayat Astronomi, Ibnu ‘A<syu>r, al-Tah}ri>r wa al-Tanwi>r

Jurnal At-Tibyan: Jurnal Ilmu Alqur’an dan Tafsir, Vol. 8 No. 2, December 2023
252 Astronomical Verses in the Qur'an… – Nur, Bukhori, Septiawadi and Adilah

Introduction
The Quran is a scripture source for various scientific disciplines because it
encourages observation and research.1 In that context, there is an effort to understand
it, thus promoting new scientific disciplines previously unknown or revealed. Various
scientific disciplines, whether language, law, philosophy, or science, although different
in analysis, terms, and exposure, all make the Quran's texts the focus of view and the
starting point of their studies. Therefore, all disciplines of Islamic science are
interrelated and complement each other.2
Normatively, the Qur'an has claimed itself as a book of guidance. In an effort to
seek advice from the meaning contained in the Qur'an, it is required to explain and
interpret the meaning of the Qur'an verses to know the explanation of its purpose, the
law, and the wisdom contained therein.3
The Quran has guided us to the appropriate methods of (scientific) research
that can lead to the essence of the essence. It has also laid the foundations of proper
scientific methodology, such as astronomy. In Islamic literature, astronomy is called
falak science, which is the field of science that most attracts Muslim scientists apart
from mathematics. This is because this field of science supports Islamic worship, such
as determining the beginning and end of the month of Ramadan, Eid al-Fitr, Eid al-
Adha, and so on.4
Falak (astronomy) as an alternative interpretation of the Qur'an can be said to
be a form of interpretation that is scientific or uses natural science. The material's
content can help Muslims carry out Islam's teachings and daily worship. The easiest
thing is to help show the direction of the Qibla and also become a tool in determining
the Eid al-Fitr and Eid al-Adha holidays.
This research explores astronomical verses in the Qur'an. Some previous studies
have touched on astronomy, such as Muhammad Hasan's research who wrote about
astronomical objects in the Qur’an.5 Fitri also discusses astronomical verses but uses
the analysis of the interpretation of the science of the ministry of religion. 6 Previous

1
Wali Ramadhani, “INTERPRETASI MAKNA HIDA<YAH DALAM AL-QUR’AN: Telaah
Pemikiran Al-Ra>ghib Al-As}faha>ni,” Diya Al-Afkar: Jurnal Studi Al-Quran Dan Al-Hadis 10, no. 2
(2022): 237–50, https://doi.org/10.24235/diyaafkar.v10i02.11401.
2
Indri sulastri, “Matahari Sebagai Bintang Dan Fungsinya Perspektif Tafsir Sains,” Qaf: Jurnal
Ilmu Al-Qur’an Dan Tafsir 5, no. 1 (2023): 40–61,
https://doi.org/https://doi.org/10.59579/qaf.v5i1.3967.
3
Nurfadzilla Putri and Wali Ramadhani, “Variasi Makna Puasa Dalam Al-Quran (Studi Semantik
Al-Quran),” ALFawatih 4, no. 1 (2023): 134–55, doi.org/10.24952/alfawatih.v4i1.7651.
4
Hasrian Rudi Setiawan, Kontribusi Al-Khawarizmi dalam Perkembangan Ilmu Astronomi, Al-
Marshad, Jurnal Ekonomi Islam dan Ilmu-Ilmu Berkaitan, Vol 1, No 1 (2015), h. 75
5
Muhammad Hasan, “Benda Astronomi Dalam Al-Quran Dari Perspektif Sains,” Jurnal
THEOLOGIA 26, no. 1 (2016): 93–104, https://doi.org/10.21580/teo.2015.26.1.409.
6
Fitri Purwanti, “Penafsiran Ayat-Ayat Astronomi Agama (Studi Metode Tafsir Ilmi
Kementerian Agama),” Al-Fath 12, no. 01 (2018): 2018.

Jurnal At-Tibyan: Jurnal Ilmu Alqur’an dan Tafsir, Vol. 8 No. 2, December 2023
 Astronomical Verses in the Qur'an… – Nur, Bukhori, Septiawadi and Adilah 253

studies have not touched Ibn 'A<syu>r's interpretation of astronomical verses recorded in
his tafsir book at-Tah}ri>r wa al-Tanwi>r.
Ibn 'A<syu>r is one of the mufassir who pay great attention to the i'jaz of the
Qur'an in his tafsir, because one of the purposes of writing his tafsir is to reveal the
i'jāz of the Qur'an. 7 Ibn 'A<syu>r's tendency to use a linguistic approach makes the study
of astronomical verses according to Ibn 'A<syu>r interesting to study. Does he use a
scientific approach also in explaining astronomical verses or not.
Based on this, researchers are interested in examining Ibn 'A<shu>r's thoughts on
astronomy in the book of Tafsir al-Tahrīr wa al Tanwīr regarding Ibn 'A<shu>r's method
in understanding the signs of science in the Qur'an.
This research uses a library research design, referred to as library research or
document study. It is said to be library research or document study because this
research is mainly done on secondary data in the library.8 The data used in this research
is literature data related to Ibn 'A<shu>r's thoughts on astronomy in the book al-Tahrīr
wa al Tanwīr.

General Sketch of Ibn 'Asyu>r's Biography and his Book al-Tah{ri>r wa al-Tanwi>r
Ibn 'A<syu>r was born into an honorable family in 1296 AH or 1879 AD and died in
1393 AH or 1973 AD. He was born and died in Tunisia.9 His father's family came from
Andalusia, then moved to Sala in Morocco (Magrib) and settled in Tunisia.10 His
mother was named Fatimah, a daughter of the prime minister Muhammad al-'Azíz bin
Muhammad al-Habib ibn Muhammad al-Tayyib bin Muhammad bin Muhammad
Buatur.11
When Ibn 'A<syu>r was born, there was a wave of improvement and renewal of
da'wah requiring religious knowledge to get out of the grip of jumud (stagnant) and
taklid towards renewal and improvement.12 This period wanted to escape colonialism
towards progress, freedom, and independence. The thoughts of Jamaluddin al-Afghani,
Muhammad Abduh, Muhammad Rashid Ridha led to changes in Tunisia and its ancient
University, so the scholars of Zaitunah began to change their university in terms of
education before al-Azhar.13

7
Muhammad Yasir, dan Ade Jamaruddin, Studi al-Quran., h. 23-32
8
Suratman dan Philips Dillah, Metode Penelitian Hukum, (Bandung: Alfabeta, 2013), h. 51
9
Abdul Qadīr Muhammad Shālih, al-Tafsir wa al-Mufassirūn fi al-’Asr al-Hadīts,
‘Arad wa Dirāsah Mufassalah, li Ahammi Kutub al-Tafsir al-Ma’asir (Beirut: dar alMa’rifah, t.t), h. 28.
10
Muhammad Ṭãhir Ibn ‘Āsyūr, Kasyfu Al-Mugatta Min Al Ma’ani Wa Alfaz Al-Waqiah Fi Al-
Muwatta’ (Cairo: Dar al-Salam, 2006), h. 7.
11
Khalid bin Ahmad Al-Zahrãni, Mauqif Al-Ṭãhir Ibnu ‘Āsyūr Min Al-Imãmiyah Al-Itsna
Asyariyyah (Markaz al-Magrib al-Arabiy li al-Dirasah wa alTadrib, 2010), h. 43.
12
Muhammad Aga Yudha, “Uncovering the Human and Divine Aspect of Ridha in the Qur’an
through the Lens of Tafsir Tahrir Wa Tanwir,” Jurnal Studi Ilmu-Ilmu Al-Quran Dan Hadist 24, no. 1
(2023): 119–36, https://doi.org/10.14421/qh.v24i1.4291.
13
Hatim Busmah, Taqdīm Maqhāsid asy-Syar`iyyah li Ibnu ‘Āsyūr, (Kairo: Dar al-Kitab al-Misri,
2011), h. 18-19

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254 Astronomical Verses in the Qur'an… – Nur, Bukhori, Septiawadi and Adilah

Ibn 'A<syu>r grew up in an academic environment.14 Ibn 'A<syu>r began his education
at the age of six by learning the Qur'an and memorizing it under the teaching of Sheikh
Muhammad al-Khiya>ri.15 He continued by studying matan al-Ajjurumiah and fiqh
books of the Maliki Mazhab. Furthermore, in 1893 AD, he studied at Zaituna College,
the oldest institution of Islamic higher education in the Maghribi region that has
existed since the 8th century AD. There, he studied the Qur'an, hadith, fiqh, ushul,
history, languages, and so on, and studied French, the official language used by the
French colonial government in Tunisia then.16
Ibn 'A<syu>r became one of the great ulama in Tunisia. He dedicated himself to the
religious sciences. His career as a teacher began when he became a second-level
mudarris (teacher) for the Maliki Mazhab at the Zaitunah Mosque. He became a first-
level mudarris in 1905. From 1905 to 1913, he lectured at Sadiqi College. He was
elected deputy director of teaching at the Zaitunah Mosque in 1908. The following
year, he became a member of the governing board of Sadiqi College.17
In 1899, Ibn 'A<syu>r lectured at the University of Zaitunah. In addition, in 1904, he
also lectured at the Shiddiqiyyah College. In 1932, he was appointed as Shaykh al-
Islam al-Maliki and at the same time became Rector of the University of Zaitunah. Ibn
'Āshūr was a prolific scholar.18
Ibn 'A<syūr has many written works, both in the form of books and in the form of
papers. His work also covers various fields such as the field of tafsir, history, sunnah,
ushul fiqh, fatwas and maqashid. Among his monumental works is Tafsīr al-Taḥrīr wa
al-Tanwīr.19
Tafsir al-Tahrīr wa al-Tanwīr is one of Ibn 'A<syu<r's best works that has a
significant influence in the history of the development of tafsir. This scholar from
Tunisia enriches the treasures of Islamic knowledge in his tafsir by discussing
contemporary Islamic studies.20 Expressly, Ibn 'A<shu>r said that the writing of his tafsir
work was the culmination of his desire to write a work of interpretation that is useful
for the community both in the world and the hereafter. In addition, he hopes that this

14
Abd. Halim, Kitab Tafsir al-Tahrīr wa al-Tanwīr Karya Ibnu ‘Āsyūr Dan Kontribusinya
Terhadap Keilmuan Tafsir Kontemporer, Jurnal Syahadah Vol. II, No. II, Oktober 2014, h. 19.
15
Dahrul Muftadin, “Perspektif Tafsir Maqashidi Ibnu Asyur Terhadap Kepemimpinan
Perempuan Dalam Politik,” Rausyan Fikr: Jurnal Ilmu Studi Ushuluddin Dan Filsafat 18, no. 2 (2022):
297–321, https://doi.org/10.24239/rsy.v18i2.1032.
16
Sholikah S, Pengembangan al-Maqāsid Al-Syari’ah Perspektif Ṭãhir Ibnu ‘Āsyūr, International
Journal Ihya' 'Ulūm al-Din (2019) 21 (1) h. 96
17
Abd. Halim, Kitab Tafsir al-Tahrīr wa al-Tanwīr Karya Ibnu ‘Āsyūr Dan Kontribusinya
Terhadap Keilmuan Tafsir Kontemporer, Jurnal Syahadah Vol. II, No. II, Oktober 2014, h. 20
18
Delta Yaumin Nahri, Maqashid Al-Qur’an Pengantar Memahami Nilai-nilai Prinsip al-Qur’an,
(Pamekasan: Duta Media Publishing, 2020), h. 99.
19
Mujib Rahman Salim, “Konsep Dan Implementasi Keluarga Ideal Dalam Perspektif MaqāşidSyari̇’Ah
Ibn ‘Asyur,” Supremasi Hukum: Jurnal Kajian Ilmu Hukum 9, no. 1 (2020): 12,
https://doi.org/10.14421/sh.v9i1.2060.
20
Nur, A., Lubis, M., dan Ishak, H, Sumbangan Tafsir al-Tahrīr wa al-Tanwīr Ibn ’Ashur dan
Relasinya dengan Tafsir al-Mishbah M. Quraysh Shihab. Jurnal Al-Turath, 2(2), (2017). 67–79.

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 Astronomical Verses in the Qur'an… – Nur, Bukhori, Septiawadi and Adilah 255

interpretation is able to cover a variety of knowledge comprehensively, as well as

reveal the literary side of the Qur'an.21
In introducing his book, Ibn 'A<syu>r revealed that his tafsir focused on showing the
Qur'an's miracle and revealing the Arabic language's softness. He also explains the
connection between one verse and another.22
Tafsir Ibn 'A<syu>r uses the tahlili method with the source of interpretation bi al-
ra'y. Ibn 'A<syu>r uses a lot of linguistic logic in explaining the interpretation
description. The style of interpretation of this interpretation is an Adabi>-Ijtima>'i>
interpretation, which is a work of interpretation that reveals the height of the language
of the Qur'an and dialogues it with the social reality of society.23
Ibn 'A'syu>r usually refers to a hadith, the words of the companions, tabin, or some
classical mufassirs such as al-Qurtubi, al-Suyuti, and so on when explaining the name
of the letter. For example, in explaining the name of Surah al-Zumar, Ibn 'A'shu>r
quoted a hadith narrated by Imam Tirmidhi from 'A'isyah.24
Tafsir al-Tahrīr wa al-Tanwīr is the first complete Quranic commentary compiled
in Africa (Tunisia). Ibn 'A<syūr named his tafsir Tanwir al-Makna as Sadid wa Tanwor
al Aqli al-Jadid min Tafsir al-Kitab al-Majid and abbreviated with the name al-Tahrīr
wa al-Tanwīr.25
Ibn 'A<syu>r, in the muqadimah of his tafsir, explains his manhaj of interpretation as
follows: First; Ibn 'A<shu>r in explaining each verse, he uses a linguistic approach first.
This is done so that readers understand the etymological meaning of a word in a
particular verse. Second; he explains the aspects of 'ija>z in the verse. Third, he traces
the integration (munasabah) between one verse and another. Fourth, he does not leave
a surah without mentioning its purpose and its general content. Fifth, he enriches his
interpretation by exploring the benefits of the verse and relating it to the lives of
Muslims, as well as outlining lessons that can be applied in the context of today's life.26

Astronomy in the Perspective of Ibn 'A<syu>r's Tafsir

Ibn 'A<syu>r's tafsir focuses more on interpreting Quranic verses related to Islamic
law, theology, and morality. Therefore, astronomy is not the main focus of this
interpretation. However, some verses in the Qur'an related to astronomy are
interpreted by Ibn 'A<syu>r.

21
Muhammad Ṭãhir Ibnu ‘Āsyūr, Tafsir al-Tahrīr wa al-Tanwīr , Jilid I (Tunisia, Dar Souhnoun,
t.t), h. 5.
22
Abd. Halim, Kitab Tafsir al-Tahrīr wa al-Tanwīr , h. 23
23
Penjelasan Ibnu ‘Āsyūr mengenai lafaz al-Hamdulillahi ini dalam Muhammad Ṭãhir Ibnu
‘Āsyūr, Tafsir al-Tahrīr wa al-Tanwīr, Jilid 1, h. 152-166
24
Muhammad Ṭãhir Ibnu ‘Āsyūr, Tafsir al-Tahrīr wa al-Tanwīr, Jilid 23, h. 311
25
Iyad Khalid ath-Taba`, Muhammad ath-Thōhir ibn ‘Āsyūr Alāmatu al-Fiqhi wa Ushūlihi wa
Tafsir wa Ulūmihi, (Damaskus Dar al-Qolam, 2005), h. 96.
26
Muhammad bin Ibrahim al-Hamd, at-Taqrib li Tafsiri al-Tahrīr wa al-Tanwīr li Ibni ‘Āsyūr, Jilid
1, (Riyadh: Dar Ibnu Khuzaimah, 2012 ), h. 29

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256 Astronomical Verses in the Qur'an… – Nur, Bukhori, Septiawadi and Adilah

Interpretation of Planetary Rotation

The Quran does not provide a detailed explanation of planetary rotation as
understood in modern science. Knowledge about the rotation of planets rotating on
their axis was obtained through more recent observations and scientific research.
However, some verses in the Quran can be implicitly linked to the concept of Earth's
movement and rotation, namely QS. Al-Anbiya>' verse 33, QS. Ya>si>n verse 38, and QS.
Al-An'a>m verse 96.

1. Interpretation of QS. Al-Anbiya>’ verse 33

ٍ َ‫وهو الَّ ِذي خلَق الَّيل والنَّهار والشَّمس والْ َقمر ُكلٌّ ِِف فَل‬
‫ك يَّ ْسبَ ُح ْو َن‬ ْ ََ َ َ ْ َ َ َ َ َ ْ َ َ ْ َ ُ َ
Translation: “And He it is Who created the night and the day and the sun and the
moon. They all swim in their orbit.” (Q.S. al-Anbiya`: 33).
In his tafsir, Ibn ‘A<syu>r states:
‫ك فَ َّسَرهُ الْ ُم َف ِِّسُرو َن ِِلَ ِذهِ ْاْليَِة َوََلْ يَ ْذ ُكُروا‬ ِ ِ ‫والْ َفلَك فَ َّسره أَهل اللُّغ ِة ِِبَنَّه مدار الن‬
َ ‫ َوَك َذل‬،‫ُّجوم‬
ُ ُ َ َ ُ َ ُ ْ َُ ُ َ
ِ ‫ات الْ ُقر‬ ِ ‫ وي ْغلِب علَى ظَِِن أَنَّه ِمن مصطَلَح‬.‫ب‬ ِ ِ
‫آن‬ ْ َ ْ ُ ْ ُ ِّ َ ُ َ َ ‫أَنَّهُ ُم ْستَ ْع َم ٌل ِِف َه َذا الْ َم ْع ََن ِِف َك ََلم الْ َعَر‬
‫ط ِِبَا‬ُ َ‫ضب‬ ْ ُ‫وض ِة الَِِّت ي‬ ِ ‫اْلس ََلِم وهو أَحسن ما ي ع ََّّب عْنه ع ِن الد‬
َ ‫َّوائ ِر الْ َم ْفُر‬ َ َ ُ َ ُ َ ُ َ ُ َ ْ َ ُ َ ْ ْ ُ‫َخ َذهُ عُلَ َماء‬
ِ ِ
َ ‫َومْنهُ أ‬
ِ ِ‫ب ِمن الْ َكواك‬ٍ
َ َ ْ َ ْ َ َ ِ ‫َّم‬
27‫س وسْي القمر‬
ْ ‫اصةً َس ْْيُ الش‬
َّ ‫ب َو َخ‬ َ َ ‫َس ْْيُ َك ْوَك‬
The word falak, according to linguists, is defined as the place where the
stars circulate. Similarly, the commentators interpreted this verse but did
not mention that the word falak is used for the meaning of circling stars
in Arabic sayings. I believe this is one of the terms derived from the
Qur'an and taken by Islamic scholars. It is the best way to describe the
orbits that govern the movement of a star, especially the movement of
the Sun and Moon.
Ibn Ashur also commented regarding this verse:
‫ادةَ ِب ْْلََقائِ ِق أ َْو‬ ِ ِ ِ ٌ‫ك يسبحو َن مستَأْنَ َفة‬ ٍ
َّ ‫ض‬
َ َ‫استْئ نَافًا بَيَانيًّا ِلَنَّهُ لَ َّما ذَ َكَر ْاِلَ ْشيَاءَ الْ ُمت‬
ْ ْ ُ ُ َ ْ َ َ‫ُكلٌّ ِِف فَل‬
‫آخَر َوُه َو‬ َ ‫ض‬ ٍ ‫ص ًَل ِِف بَ ْع‬ َّ ‫ َوُم َف‬،‫الس َم ِاء‬
َّ ‫ت‬ ُ ‫آَي‬
ِ ِ ِ ِ
َ ‫ِب ِْل َْوقَات ذ ْكًرا ُُْم َم ًَل ِِف بَ ْعض َها الَّذي ُه َو‬
ِِ ِ ِ َّ ‫وس‬ ِ ‫ َكا َن الْ َم َق ُام ُمثِ ًْيا ِِف نُ ُف‬،‫َّمس َوالْ َق َمُر‬
‫ف ًَل‬ َ ‫ني ُس َؤ ًاًل َع ْن َكْيفيَّة َس ِْْيَها َوَكْي‬ َ ‫السامع‬ ُ ْ ‫الش‬
ِ ِ ِِ ِ ِ
‫َن ُك َّل‬ َّ ‫يب ِِب‬ َ ‫ فَأُج‬،‫ف َع ِن الظُّ ُهور ِف َوقْته الْ َم ْعلُوم‬ ٌ ُّ‫اص ِط َد ٌام أ َْو يَ َق ُع ِمْن َها ََتَل‬
ْ ‫يَ َق ُع َِلَا‬
28.ِ‫ْيه‬
ِْ ‫ضاء َس ِْْي َغ‬ ِ ِِ ِ ِ ‫الْم ْذ ُك‬
َ َ َ‫ضاءٌ يَسْيُ فيه ًَل يََُلقي ف‬ َ َ‫ورات لَهُ ف‬ َ َ

27
Ibnu ‘Āsyūr, Al-Taḥrīr Wa Al-Tanwīr , Jilid 17, h. 61
28
Ibnu ‘Āsyūr, Al-Taḥrīr Wa Al-Tanwīr , Jilid 17, h. 60

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 Astronomical Verses in the Qur'an… – Nur, Bukhori, Septiawadi and Adilah 257

The words "Each circulates in its orbit" are a istinaf bayani, because
when Allah mentions something opposite in terms of essence and time
with a global mention of the signs of Allah's power in the sky and
mentions in detail in other verses, namely the sun and the moon, then the
position of the kalam here is to raise in the hearts of the listeners the
question of how their orbits are and how there is no collision or delay in
appearance at a known time. The answer is that each of these objects has
an orbit that does not meet with the orbits of others.
According to Ibn 'A<syu>r, the Qur'an explains the circulation of the earth around
the sun in the form of a hint. Therefore, the tafsir scholars did not explain or talk about
it. They only explained that the earth is moving, not stationary.
QS. al-Anbiya` verse 33 explains that Allah is the Creator who regulates the
circulation and movement of the heavenly bodies such as night, day, sun and moon in
orbits that He has determined. This verse shows the majesty and wisdom of Allah in
creating an orderly universe. This verse also shows an orderly universe, harmony and
order in the circulation of the heavenly bodies. Allah created the sun, moon, and other
heavenly bodies to perform certain functions, such as providing light, marking time,
and regulating natural cycles. All of these cycles occur according to the rules and laws
established by Allah.

2. Interpretation of QS. Ya>si>n verse 38

‫ك تَ ْق ِد ُير الْ َع ِزي ِز الْ َعلِي ِم‬ ِ ِ
َ ‫س ََْت ِري ل ُم ْستَ َقٍِّر َِّلَا ۚ َذل‬
ُ ‫َّم‬
ْ ‫َوالش‬
Translation: “The sun travels for its fixed term. That is the design of the Almighty,
All-Knowing.” (Q.S.Ya>si>n: 38).
Referring to the preceding verse, Ibn 'A<syu>r said:
‫ص َْيةٍ ِبلنِِّ ْسبَ ِة لِتَ بَاعُ ِد‬ِ َ‫اع َدةٍ ِج َّد التَّباع ِد فَتَ ْقطَعها ِِف م َّدةٍ ق‬
ُ َُ َُ
ِ ‫ات متَ ب‬ ٍ
َ ُ َ‫الس ْْيُ ِِف َم َساف‬ َّ ‫يد بِِه‬ َ ‫َوأُ ِر‬
‫َّاس َم ْع ِرفَةً إِ ْْجَالِيَّةً ِِبَا‬
ِ ‫الس ِْْي الْ َم ْعُروفَِة لِلن‬
َّ ‫ك‬ ِ
َ ‫استِ ْدًَل ٌل ِِب ََث ِر َذل‬ْ ‫ َوَه َذا‬.‫س‬ ِ ‫َّم‬
ْ ‫ض َح ْو َل الش‬ ِ ‫ْاِل َْر‬
‫َح َو ِاِلَا ِم ْن‬ ِ ِِ ِ ِ
ْ ‫َّها ِر َوه َي الْ َم ْع ِرفَةُ ِل َْه ِل الْ َم ْع ِرفَة ِبَُراقَبَة أ‬
ِ ِ ِ ِ ِ
َ ‫ََْيسبُو َن م َن الْ َوقْت َو ْامت َداد اللَّْي ِل َوالن‬
‫ َوالْ َم ْعُروفَِة‬،‫وج ِاًلثْ َ ِْن َع َشَر‬ ِ ُ‫ين يَ ْرقُبُو َن َمنَا ِزَل تَنَ قُّلِ َها الْ ُم َس َّماةِ ِبلَُّْب‬ ِ َّ
َ ‫َّاس َوُه ُم الذ‬ ِ ‫اص ِة الن‬ َّ ‫َخ‬
ِ ِ ِ ِ ِ ِ ‫ص ًيَل و‬ ِ ‫ِِل َْه ِل الْعِْل ِم ِب ِْلي ئَ ِة تَ ْف‬
ُ ُ ْ ُ‫است ْدًَلًًل َوُك ُّل َه ُؤًَلء ُُمَاطَبُو َن ِبًل ْعتبَا ِر ِبَا بَلَغَه‬
29‫علمهم‬
ْ َ َْ
The purpose of the sun's journey is that the sun travels a great distance
and then passes through it in a short time, based on the earth's distance
from the sun. This interpretation is based on the effect of the sun's
journey, which is known to humankind worldwide in the form of the
time and length of day and night. Knowledge of the sun's orbit is

29
Ibnu ‘Āsyūr, Al-Taḥrīr Wa Al-Tanwīr , Jilid 23, h. 19

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258 Astronomical Verses in the Qur'an… – Nur, Bukhori, Septiawadi and Adilah

possessed by people who know it by observing the state of the sun,

namely certain people. They are the ones who observe the place where
the sun moves, which is called buruj 12. In addition, the sun's orbit is
also known by astronomers in detail and by taking proofs. All of them,
laymen and specialists (astronomers), are encouraged to take lessons
according to the knowledge that reaches them.
Ibnu ‘A<syu>r said:
ِ‫ض الْ ُكرة‬ ِ ِ ِ َّ ِ ‫وه َذا َتَْثِيل وتَ ْق ِر‬
َ ِ ‫س اليومي الذي يبتدىء ب ُشُروق َها َعلَى بَ ْع‬ ْ ‫يب ل َس ِْْي الش‬
ِ ‫َّم‬ ٌ َ ٌ ََ
ِ ُ‫ وبِتَ َكُّرِر طُل‬،‫وط دقِي َق ٍة‬
ٍ ِِ ِ ‫ْاِلَر ِضيَّ ِة وي ْن تَ ِهي بِغُر‬
‫وع َها‬ َ َ ُ‫ ِِف ُخط‬،‫ض الْ ُكَرةِ ْاِل َْرضيَّة‬
ِ ‫وِبَا َعلَى بَ ْع‬ ُ ََ ْ
30.‫سية‬
ُ َّ ِ ‫َّم‬ ِ ‫وغُر‬
ْ ‫السنَةُ الش‬
َّ ‫وِبَا تَتَ َك َّو ُن‬ ُ َ
The sun goes in its place of circulation is a parable and makes it easier
to understand the daily journey of the sun, which begins with the rising
of the sun on the part of the earth's sphere and ends with the setting of
the sun on another part of the earth's sphere in a faint circular line.
With the repeating of sunrise and sunset, the Shamsiyyah year occurs.
QS Yasin Verse 38 contains miracles in terms of science. The word tajri
(literally meaning 'running'). Modern science states that the sun's circulation is not
only in its apparent motion from east to west. Facts proven by math, physics and
astronomy prove that the motion of the sun, moon, planets and stars in the celestial
dome every day is from west to east. 31
QS. Yasin verse 38 shows that the sun continues moving in a trajectory Allah
determines. This illustrates Allah's power in regulating the circulation of heavenly
bodies. This verse confirms that all the movements and order of the universe are
regulated and determined by Allah with His mighty power and vast knowledge. This
shows that nothing in the universe moves or happens without His will and knowledge.

3. Interpretation of QS. Al-An’a>m verse 96:

‫ك تَ ْق ِد ُير ٱلْ َع ِزي ِز ٱلْ َعلِي ِم‬ ِ
َ ‫س َوٱلْ َق َمَر ُح ْسبَا ًًن ۚ َذل‬ ْ ‫اح َو َج َع َل ٱلَّْي َل َس َكنًا َوٱلش‬
َ ‫َّم‬
ِ
ْ ‫فَال ُق ٱ ِْْل‬
ِ َ‫صب‬
Translation: “He causes the dawn to break, and has made the night for rest and ˹made˺
the sun and the moon ˹to travel˺ with precision. That is the design of the
Almighty, All-Knowing.” (QS. Al-An’a>m: 96)
Referring to the preceding verse, Ibn 'A<syu>r said:
،‫ َوالْ ُك ْفَرا ُن‬،‫الشكَْر ِان‬
ُّ ‫ َو‬،‫ َكالْغُ ْفَر ِان‬-‫ني‬ ِ ‫الس‬ ِ ِ
ِّ ‫ ب َفْت ِح‬-‫ب‬
َ ‫ص َد ُر َح َس‬ ْ ‫اْلُ ْسبَا ُن ِِف ْاِل‬
ْ ‫َص ِل َم‬ ْ ‫َو‬
،‫َّها ِر‬ ِ ِ ِ ‫اب لِلن‬ٍ ‫ أَي َع ََلمةَ ِحس‬،‫أَي ج َعلَ َها ِحساب‬
َ ‫ات اللَّْي ِل َوالن‬َ َ‫َّاس ََْي ُسبُو َن ِبََرَكاِتَا أ َْوق‬ َ َ ْ ًَ َ ْ

30
Ibnu ‘Āsyūr, Al-Taḥrīr Wa Al-Tanwīr , Jilid 23, h. 20
31
Muhammad Arifin, et, al., Dimensi Sains., h. 84

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 Astronomical Verses in the Qur'an… – Nur, Bukhori, Septiawadi and Adilah 259

ِ ‫ َوَه ِذهِ ِمنَّةٌ َعلَى الن‬.‫ َو ْاِل َْع َو ِام‬،‫ول‬

،ِ‫َّاس َوتَذْكِْيٌ ِِبَظْ َه ِر الْعِْل ِم َوالْ ُق ْد َرة‬ ِ ‫ والْ ُفص‬،‫والشُّهوِر‬
ُ َ ُ َ
ِ ِ َّ ‫ ِِل‬،‫س حسبا ٌن َكما جعِل لِْل َقم ِر‬ ِ ِ ِ‫ولِ َذل‬
‫ورُه ْم‬َ ‫َن َكث ًْيا م َن ْاِل َُم ِم ََْي ُسبُو َن ُش ُه‬ َ َ ُ َ َ ْ ُ ِ ‫َّم‬ ْ ‫ك ُجع َل للش‬َ َ
ِ ِ ِ ِ ُ‫س ِِبُلُوِِلَا ِِف الَُّْب‬ ِ ِِ
.‫يها‬َ ‫وج َوبِتَ َمام َد ْوَرِتَا ف‬ ْ ‫َوأ َْع َو َام ُه ْم ِب َساب َس ِْْي الش‬
ِ ‫َّم‬
Lafazd al-husban is originally masdar from the word hasaba (with
ُّ ‫ ال‬,‫ ْالغُ ْف َران‬and ‫ال ُك ْف َرا ُن‬.
dipathah sin) like the words ‫ش ْك َران‬ ْ The meaning is
to make the sun a reckoning, strictly speaking a sign of reckoning for
humans who calculate the sun's motion at night and day, the
calculation of the moon, seasons and years. This is a gift to man and a
reminder of the phenomenon of Allah's knowledge and power. Hence,
the sun is a sign of reckoning just like the moon. This is because many
people calculate their months and years based on the calculation of
the sun's journey in its place in the buruj and its complete circulation
in the buruj.
And Ibnu ‘A<syu>r said:
‫ب ِِف‬ ِْ ‫ وُهو الَّ ِذي َجاء بِِه‬.‫ب ََْيسبُو َن بِس ِْْي الْ َقم ِر ِِف َمنَا ِزلِِه‬
ُ ‫ َوَكا َن الْ َعَر‬،‫اْل ْس ََل ُم‬ َ َ َ َ َ ُ ُ ‫َوالْ َعَر‬
‫َع ُّم ِم َن‬ ِِ ِ ٍِ ٍ ‫السنَ ِة إِ ََل فُص‬ َّ ‫س لِتَ ْح ِو ِيل‬ ِ ِِ ْ
َ ‫ فَ َموق ُع الْمنَّة أ‬،‫ول ُمتَ َماثلَة‬ ُ َ ‫اْلَاهليَّة ََْي َعلُو َن الْ ُكْب‬
ِ ‫ك لِلن‬
‫َّاس ِبَ ْع ِل‬ ِ
ْ ‫ َوإََِّّنَا‬،‫ي‬
َ ‫استَ َق َام َذل‬ ِ ِ ِ ِ ِ ِ ِ
ِِّ ‫اًل ْعتبَا ِر الش َّْرع ِِّي ِِف ح َساب ْاِلَ ْش ُه ِر َو ْاِل َْع َوام بلْ َق َم ِر‬
‫ك ِم ْن أ َْعظَِم َدًَلئِ ِل ِع ْل ِم‬ ِ ِ ٍِ ِ ِ َِّ
َ ‫ َو َذل‬،‫ف‬ ُ ‫س َوالْ َق َم ِر َعلَى نظَ ٍام َواحد ًَل ََيْتَل‬ ِ ‫َّم‬
ْ ‫اَّلل َحَرَكات الش‬
.‫اَّللِ َوقُ ْد َرتِِه‬
َّ
The Arabs made calculations based on the passage of the moon on
the spot. This Arabic calculation is something that Islam brought
with it. The Arabs of the pre-Islamic era used the leap year as a
transition to the corresponding seasons. The time of the revelation of
the blessings on which the Arabs relied was more general than the
teaching of the Shari'ah in calculating the Qomariyah month and
year. It is consistent for mankind that Allah made the movements of
the sun and moon based on a unified system that is not different,
which is the most significant part of the guidance about Allah's
knowledge and power.
In the past, Ibn 'Āsyūr said, people thought that the sun circled the earth, so night
and day were born. They thought that the earth did not revolve. Later Greek scholars
argued that the earth revolved around the sun, so every time it revolved, about half of

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260 Astronomical Verses in the Qur'an… – Nur, Bukhori, Septiawadi and Adilah

the earth became light and the other half dark, or in other words, there was night and
day.32
According to Ibn 'Āsyūr, the earth's orbit around the sun is described in the
Qur'ān in many of its arguments in the form of signs. Therefore, the scholars of tafsir
(in the past) did not explain or discuss it. These scholars mean that the Qur'an also
explains that the earth is not a planet that stands still and does not move, but that it
moves.
Ibn ‘A<syu>r emphasizes a unified system in the movement of the sun and the
moon that is not different. Allah created the movement of both as part of the guidance
of His knowledge and power. This illustrates the consistency in human existence,
where they can see the greatness of God through the regular movements of the sun and
moon. Ibn ‘A<syu>r's opinion emphasizes the importance of observing and understanding
the orbits of the heavenly bodies in the context of measuring time and organizing
human life.

Interpretation of the Occurrence of Day and Night

The verses that explain the occurrence of day and night are found in QS. Al-
Anbiya>’ verse 33, QS. Al-Isra>’ verse 12, QS. Al-Furqa>n verse 62 and QS. An-Nu>r verse
42.

1. Interpretation of QS. Al-Anbiya>’ verse 33

ٍ َ‫وهو الَّ ِذي خلَق الَّيل والنَّهار والشَّمس والْ َقمر ُكلٌّ ِِف فَل‬
‫ك يَّ ْسبَ ُح ْو َن‬ ْ ََ َ َ ْ َ َ َ َ َ ْ َ َ ْ َ ُ َ
Translation: “And He is the One Who created the day and the night, the sun and the
moon—each travelling in an orbit.” (Q.S. al-Anbiya`: 33).
In relation to the verse above, Ibn ‘A<syu>r said:
‫َشعَّ ِة ِم َن‬ ِ ‫ف الْم َقابِ ِل لِ ْْل‬ ِ ْ ِِّ‫س وِمن تُو ُّج ِه أ َِشعَّتِها إِ ََل الن‬ ِ
ُ ‫ص‬ َ َ ْ َ ِ ‫َّم‬ ْ ‫َّها ِر فَ ُه َو ِبَْل ِق الش‬
َ ‫َوأ ََّما َخ ْل ُق الن‬
ِ ‫ض ِِل‬
‫َشعَّ ِة‬ ِ ‫ض َوُم َقابَلَ ِة ْاِل َْر‬ ِ ِِ
ِ ‫س َو َخ ْل ِق ْاِل َْر‬ ِ ‫َّم‬ َ ‫ فَ َخ ْل ُق الن‬،‫الْ ُكَرةِ ْاِل َْرضيَّة‬
ْ ‫َّها ِر تَبَ ٌع ِلَْل ِق الش‬
‫اسبَةٌ قَ ِويَّةٌ لِلتَّ ْنبِ ِيه‬ ِ ‫س ع ِق‬ ِِ ِ ِ ِ ‫الشَّم‬
َ ‫ب ذ ْك ِر َخ ْل ِق الن‬
َ َ‫َّها ِر ُمن‬ َ َ ِ ‫َّم‬ ْ ‫ك َكا َن لذ ْك ِر َخ ْل ِق الش‬ َ ‫ َول َذل‬،‫س‬ ْ
ِ
َ ‫َعلَى َمْن َشأ َخ ْل ِق الن‬
ٌ ُ‫َّها ِر َك َما ُه َو َم ْعل‬
.‫وم‬
33

As for the creation of day, it is by creating the sun and directing its rays
on the part of the earth's sphere that faces the sun. So, the day's creation
follows the creation of the sun and the creation of the earth, exposing
the earth to the sun's rays. Hence, mentioning the creation of the sun
after the creation of the day is consistent with reminding us of Allah's
power based on the timing of the day's creation, as is known.

32
M. Quraish Shihab, Tafsir Al-Mishbah : Pesan, Kesan dan Keserasian Al-Quran, Jilid 10,
(Jakarta : L entera Hati, 2002), h. 288.
33
Ibnu Asyur, at-Tahrir wa Tanwir, Jilid 17, h. 59.

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 Astronomical Verses in the Qur'an… – Nur, Bukhori, Septiawadi and Adilah 261

Ibn 'A<syu>r described in more detail the process of night and its stages as a result of the
earth's rotation.
‫ض الَّ ِذي يَ ُكو ُن‬ ِ ‫ف ِم ْن ُكَرةِ ْاِل َْر‬ ٍ‫ص‬ ِ ِ ِ ِ َّ ‫ض الظُّْلم ِة و‬
ْ ‫الس َواد الَّذي يَعُ ُّم م ْق َد َار ن‬ َ َ ِ ‫اس ٌم لِ َع ْر‬
ْ ‫َواللَّْي ُل‬
ِ َ‫ف الْ ُكرةِ ْاِل َْر ِضيَّ ِة بِسب‬ ِ‫ص‬ ِ ِ ِ ِ ِ ‫َغْي م َقابِ ٍل لِلشَّم‬
‫ب‬ َ َ ْ ‫س َع ْن م ْق َدا ِر ن‬ ِ ‫َّم‬
ْ ‫ص الش‬ ُ ‫ب قُ ْر‬ َ ‫س فَإذَا ُحج‬ ْ ُ َْ
ِِ ِ ِ َ ِ‫س عن ذَل‬
‫ُّور‬
ُ ‫َخ َذ الن‬َ ‫ك الْم ْق َدا ِر م َن الْ ُكَرةِ ْاِل َْرضيَّة فَأ‬ ْ َ ِ ‫َّم‬ ْ ‫ص ُش َعاعُ الش‬ َ َّ‫ي تَ َقل‬ ِِّ ‫التَّ َقابُ ِل الْ ُكَرِو‬
ِ ‫ف وعادت إِلَي ِه الظُّْلمةُ ْاِل‬
‫ص‬ ُ ُّ‫س َويَ ُكو ُن تَ َقل‬ ِ ‫َّم‬ْ ‫َصليَّةُ الَِِّت َما أ ََزا َِلَا إًَِّل ُش َعاعُ الش‬
ْ َ ْ ْ َ َ َ ِ ‫ِِف الض َّْع‬
ِ ‫ت الْغُر‬ ِ ْ‫س عن م َقاب لَ ِة ْاِلُفُ ِق ابتِ َداء ِمن وق‬ ِ ِ‫ت َمغ‬ ِ ْ‫النُّوِر م َد َّرجا من وق‬
َّ‫وب ُُث‬ ُ َ ْ ً ْ َ ُ ْ َ ِ ‫َّم‬ ْ ‫ص الش‬ ِ ‫يب قُ ْر‬ َ َْ ً ُ
ِ ِ ِ َ ُ‫ض إِ ََل أَ ْن ََْيل‬ ِ َ‫الش َف ِق ْاِلَبْي‬ ْ ‫الش َف ِق ْاِل‬ ِ ْ‫وق‬
‫ني بَعُ َد‬َ ‫الس َو ُاد ِِف َوقْت الْ َع َشاء ح‬ َّ ‫ك‬ َّ َّ‫َْحَ ِر ُُث‬ َّ ‫ت‬ َ
ِ ِ ِ َّ ِ ِ ‫َّم‬
ُ ‫س َع ِن ْاِلُفُق الذي ابْتَ َدأَ مْنهُ الْ َمغ‬
.‫يب‬ ْ ‫ص الش‬ ُ ‫قُ ْر‬
Night is the name given to the darkness and blackness that covers about
half of the globe that does not face the sun. When the sun is blocked
from half of the earth's sphere due to the earth's rotation, the sunlight
shrinks from the blocked part of the earth's sphere. The sunlight
becomes weak and returns to the darkness that does not disappear
except with the presence of sunlight. The shrinkage of the sun's light
takes place gradually, from the time of setting of the sun's sphere on the
horizon starting from the time of ghurub, then the time of red mega,
white mega until pitch black at the time of isha, which is when the sun's
sphere is getting farther from the side of the horizon of the beginning of
setting. When the sphere of the sun approaches the horizon at dawn, the
white light appears from its rays, starting from the time of dawn, the
time of the appearance of light (the disappearance of darkness), the time
of shuruq and the time of dhuha, where the sunlight that leads to the
hemisphere gradually becomes perfect.34
In this regard, Ibn Ashur explains the phenomenon of changes in sunlight during
the day and night cycle, as well as the importance of sunlight in removing darkness and
bringing light. This reflects an understanding of the ways of nature and the beauty of
Allah's system of creation in regulating the movement of the sun and the conditions of
light on earth.
The Qur'an has not only informed people about the spherical shape of the earth
and the fact that the earth is not stationary, but the Quran also shows another miracle.
The Qur'an tells us that day and night change slowly in different parts of the earth. 35

34
Ibnu ‘Āsyūr, Al-Taḥrīr Wa Al-Tanwīr , Jilid 2, h. 79
35
Aḥmad Maḥmūd Sulaymān, Tuhan dan Sains., h. 35

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262 Astronomical Verses in the Qur'an… – Nur, Bukhori, Septiawadi and Adilah

Allah made night and day by the rotation of the earth on itself. Allah created the sun
and the moon, each revolving in its falak.36
Ibn Ashur explains that night is a term used to describe the dark and black
condition that covers about half of the earth's surface that is not exposed to sunlight.
When the earth's rotation blocks the sun, the sunlight from the blocked area is reduced.
The sunlight becomes dim and gradually turns into darkness that can only be dispelled
by the presence of sunlight. The decrease in sunlight occurs gradually from the
moment the sun sets on the horizon until the moment of total darkness at Isha, when
the sun moves further away from the side of the horizon where it sets. When the sun's
orb approaches the horizon at the time of Fajr, a white light emerges from the sun's
rays. It gradually becomes brighter at the time of Dawn, the appearance of light
(disappearance of darkness), the time of Shuruq, and the time of Dhuha, when the sun's
rays directed toward the hemisphere slowly become perfect.
Based on the above analysis, Ibn ‘A<syu>r's interpretation method is the bil ilmi>
method, which emphasizes the connection of natural phenomena with the theological
side. Ibn Ashur combines natural observations with an understanding of God's power.
Ibn Ashur, in his interpretation of Q.S. al-Anbiya`: 33, uses the bil `ilmi (rational)
method of interpretation by observing the relationship between the creation of the sun,
the day, and the earth. He uses an understanding of the sun's role in the day's existence
through its rays that lead to a part of the earth's sphere. This is based on human
observation and knowledge of the sun's orbit and the day's conditions.

2. Interpretation of QS. Al-Isra>’ verse 12

‫ض ًَل ِم ْن َربِِّ ُك ْم َولِتَ ْعلَ ُموا‬
ْ َ‫لِتَ ْب تَ غُوا ف‬ ِ ‫ني ۖ فَمحو ًَن آيةَ اللَّي ِل وجع ْلنَا آيةَ النَّها ِر مب‬
ً‫صَرة‬ ْ ُ َ َ َ َ َ ْ َ ْ َ َ ِ ْ َ‫َّه َار آيَت‬ َ ‫َو َج َع ْلنَا اللَّْي َل َوالن‬
ِ ‫ص ْلنَاه تَ ْف‬
‫ص ًيَل‬ ٍ ِْ ‫لسنِني و‬ ِ
ُ َّ َ‫اب ۚ َوُك َّل َش ْيء ف‬
َ ‫اْل َس‬ َ َ ِّ ‫َع َد َد ا‬
Translation: “We made the day and night as two signs. So We made the sign of the
night devoid of light, and We made the sign of the day ˹perfectly˺ bright,
so that you may seek the bounty of your Lord and know the number of
years and calculation ˹of time˺. And We have explained everything in
detail.” (Q.S. al-Isra>’ verse 12)
In the context of the above verse, Ibn ‘A<syu>r said:

‫اس‬ ِْ ‫ور ِِف ِج ْرِم ِه ولَ ِكنَّهُ يَكْتَ ِسب‬

ِ ‫اْل ًَن َرةَ ِبنْعِ َك‬ َّ ‫َويَ ُكو ُن َم ْع ََن الْ َم ْح ِو أ‬
ُ َ َ ُ‫وس ًَل ن‬ٌ ‫َن الْ َق َمَر َمطْ ُم‬
ِ ‫ ومعَن َكو ِن آي ِة النَّها ِر مب‬،‫س علَى ُكرتِِه‬
‫ب‬
َ َ‫َّمس جعل ضوؤها َسب‬ ْ ‫َن الش‬ َّ ‫صَرةً أ‬ ْ ُ َ َ ْ َ ْ َ َ َ َ ِ ‫َّم‬ ْ ‫ُش َع ِاع الش‬
ِ َ ْ‫إِب‬
َ َ ْ َ ْ ِ ‫صار الن‬
37‫َّاس اِلشياء‬

36
Tengku Muhammad Hasbi ash-Shiddieqy, Tafsir Al-Quranul Karim., h. 2605.
37
Ibnu Asyur, at-Tahrir wa Tanwir, Jilid 15, h. 44.

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 Astronomical Verses in the Qur'an… – Nur, Bukhori, Septiawadi and Adilah 263

The meaning of the removal of the sign of night is that the moon is
hindered from its light in the sense that it has no light in its substance,
but receives light only by the reflection of the sunlight on the lunar
sphere. The sign of illuminating the day means that the sun is used as a
light to show people something.
And Ibn ‘A<syu>r said:
‫ َوِه َي ِِف‬،‫ني‬ ِ ِ ‫اب‬
َ ‫السن‬
ِّ
ِ ‫ وِهي ِحكْمةُ ِحس‬.‫ني‬ ِ ِ ِ ِ
َ َ َ َ ْ َ‫ُخَرى َحاصلَةٌ م ْن ك ْلتَا ْاْليَت‬ ْ ‫ْمةٌ أ‬َ ‫ت حك‬
ِ ْ ‫ُُثَّ ذُكِر‬
َ
38 ِ ِ ‫ أَي ِحس‬،‫ني ِبللَّي ِاِل‬
.‫اب الْ َق َمر‬ َ ْ َ َ ‫السن‬
ِ ِ ‫ط الشُّهور و‬
ِّ َ َ ُ ُ ُ‫ضب‬ ْ َ‫ور الْبَ َش ِر ي‬ َّ ‫آيَِة اللَّْي ِل أَظْ َهُر ِِل‬
َ ‫َن ْجُْ ُه‬
It then mentions another wisdom that results from the two signs of
Allah's power (day and night), namely the wisdom of calculating the
year. The other wisdom is that the signs of Allah's power are more
visible at night (than during the day), because most people determine
the month and the year by night, i.e., by calculating the moon.
Ibn ‘A<syu>r argues that one of the wisdom resulting from the signs of Allah's
power, such as day and night, is the year's calculation. According to him, another
related wisdom is that the signs of Allah's power are more visible at night than during
the day.
Most people use the night to determine the months and years in their
calculations. Ibn A<syu>r's opinion emphasizes the importance of calculating years and
months in human life and using night as a more suitable time to perform these
calculations. This shows the wisdom of Allah in creating His signs that make it easier
for people to manage time and calculate events related to the passage of time.

3. Interpretation of QS. Al-Furqa>n verse 62:

‫َّه َار ِخ ْل َفةً لِِّ َم ْن اََر َاد اَ ْن يَّ َّذ َّكَر اَْو اََر َاد ُش ُك ْوًرا‬ ِ
َ ‫َوُه َو الَّذ ْي َج َع َل الَّْي َل َوالن‬
translation: “And He is the One Who causes the day and the night to alternate, ˹as a
sign˺ for whoever desires to be mindful or to be grateful.” (Al-Furqa>n verse
62)
In the context of the above verse, Ibn Ashur said:

‫ ِِمَّا‬،‫ َوبَ ْرٍد َو َحٍِّر‬،‫ني ظُْل َم ٍة َونُوٍر‬ ِ ِ ‫ِاًلستِ ْدًَل ُل ه َذا ِِبَا ِِف اللَّي ِل والنَّها ِر ِم ِن‬
َ َْ‫اخت ََلف ا ْْلَ ِال ب‬
ْ َ َ ْ َ ْ
ِ ٍ ‫َّاس ِمن ب ْع‬ ِ ‫ضهُ أَلْيَ َق بِبَ ْع‬
َ َ ٍ ‫ض ببَ ْع‬ َ ْ ِ ‫ض الن‬
39 .‫ض آخر‬
ُ ‫يَ ُكو ُن بَ ْع‬
This argument is based on the difference in conditions between darkness
and light, and between cold and heat, which may suit some people better.
Ibnu ‘A<syu>r also said:

38
Ibnu Asyur, at-Tahrir wa Tanwir, Jilid 15, h. 44.
39
Ibnu Asyur, at-Tahrir wa Tanwir, Jilid 19, h. 65.

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264 Astronomical Verses in the Qur'an… – Nur, Bukhori, Septiawadi and Adilah

‫اختِ ََلفِ ِه َما الْ ُمتَ َف ِِّكُر فَيَ ْعلَ َم أَ ْن ًَل بُ َّد ًِلنْتِ َقاِلِِ َما َم ْن َح ٍال إِ ََل‬ ِ
ْ ‫ ليَ ْنظَُر ِِف‬:‫يد ْاْليَةُ َم ْع ََن‬ ُ ‫فَتُ ِف‬
ِ ِ ِ ِ ِ ِ
ِ
ُ‫ك َعلَى تَ ْوحيد ا ِْلَال ِق َويَ ْعلَ ُم أَنَّهُ َعظ ُيم الْ ُق ْد َرةِ فَيُوق ُن ِِبَنَّه‬ َ ‫َح ٍال ُم ْؤثٍَر َح ِكي ٍم فَيَ ْستَد ُّل بِ َذل‬
‫َّها ِر ِم ْن نِ َع ٍم‬ ِ ِ ‫ ولِي ْش ُكر الشَّاكِر علَى ما ِِف‬،َ‫اْل َِلِيَّة‬ ِْ ُ‫ًَل يَ ْستَ ِح ُّق َغ ْْيه‬
َ ‫اخت ََلف اللَّْي ِل َوالن‬ ْ َ َ َ َ ََ ُ
40 ٍ ِ
‫يمة‬
َ ‫َعظ‬
This verse implies that a thinking person can notice the difference
between darkness and light, so he recognizes that transitioning from
one state to another has a wise effect. Thus, he uses it to prove the
Creator's unity and realizes He has excellent power. He is convinced
that no one deserves to be worshipped except Him. He also thanked
Him for the great favor found in the difference between night and day.
The main idea that Ibn Ashur conveys in understanding Surah Al-Furqa>n verse 62
is the importance of observing and contemplating the difference between darkness and
light in everyday life. Through observation and thinking, people can see Allah's
wisdom in the transition that occurs and recognize His power. This leads them to
glorify Allah as the only One worthy of worship and to be grateful for His favors
contained in the phenomena of night and day.

4. Interpretation of QS. An-Nu>r verse 42

‫صا ِر‬ ِ ‫ك لَعِ ْ ََّبةً ِِل‬
َ ْ‫ُوِل ْاِلَب‬
ِ
َ ‫َّه َار ۚ إِ َّن ِِف ذَل‬
َ ‫اَّللُ اللَّْي َل َوالن‬
َّ ‫ب‬ ِ
ُ ِّ‫يُ َقل‬
Translation: “Allah alternates the day and night. Surely in this is a lesson for people of
insight.” (QS. an-Nur verse 44)
In the context of the above verse, Ibn ‘A<syu>r said:
:‫على َما أَ ْنفَقَ فيها [ ْال َك ْهف‬ َ ‫ب َكفَّيْه‬ُ ِّ‫صبَ َح يُقَل‬
ْ َ ‫ير َه ْيئَة إلَى ض ِّدهَا َوم ْنهُ َفأ‬ ُ ‫الت َّ ْقل‬
ُ ‫يب تَ ْغي‬
‫ير ْاْلُفُق م ْن‬ُ ‫يب اللَّيْل َوالنَّ َهار تَ ْغي‬ُ ‫ َفتَ ْقل‬،‫ظاهر إلَى بَاطن‬ َ ‫ير َكفَّيْه م ْن‬
ُ ‫ي يُد‬ ْ َ‫] أ‬42
41 َ َّ
‫الض َياء َوم ْن َحالَة النَّ َهار إلَى َحالَة الظَلم‬ ِّ ‫َحالَة اللَّيْل إلَى َحالَة‬
As for the meaning of "change", it means to change the form of
something to its opposite. This meaning is like in al-Kahf verse 42,
"Then he turned the palms of his hands (a sign of repentance) for what
he had spent on it". It means that he turned his palms from the visible
to the hidden. The alternation of night and day is a change of
perspective from a state of darkness to a state of light, and from a state
of day to darkness.
Ibnu Asyur also said:

40
Ibnu Asyur, at-Tahrir wa Tanwir, Jilid 19, h. 65.
41
Ibnu Asyur, at-Tahrir wa Tanwir, Jilid 18, h. 264.

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 Astronomical Verses in the Qur'an… – Nur, Bukhori, Septiawadi and Adilah 265

‫ظ ْل َمة ْال َج ِّو‬

ُ ُ‫َت َحا َلة‬
ْ ‫علَيْه منَ ْاْلَع َْراض َولَك ْن لَ َّما كَان‬
َ ‫ف‬ ُ ‫ب ه َُو ْال َج ُّو ب َما يَ ْختَل‬
ُ َّ‫َف ْال ُمقَل‬
ُ ‫ِّي الت َّ ْقل‬
‫يب‬ َ ‫عد‬ ُ ‫ َو‬،‫عن ْال َج ِّو في َحالَتَيْه به َما‬
َ ‫عب ََّر‬
َ ‫ارا‬ َ ُ ‫س َّمى لَي ًَْل َو َحالَةُ نُوره ت‬
ً ‫س َّمى نَ َه‬ َ ُ‫ت‬
42
‫إلَيْه َما ب َهذَا اِلعْت َبار‬
What Allah is reversing here are the changes in the weather, which
occur with different symptoms. When the weather condition is in
darkness, it is called night; when it is in light, it is called day. This
describes the weather conditions in both states, and the changes in both
states are counted in this context.
Allah explains the verses of the kauniyah (natural signs), which show His
greatness and power, and the verses of the Qur'aniyyah to those who know the way to
infer the existence of the Creator and the benefits of life, and who can distinguish
between the right and the wrong. Indeed, in the alternation of night and day or the
alternation of the two. When one comes, the other goes, and when one goes, the other
comes, which is not delayed. The length and brevity of their time depend on the earth's
position about the sun, which has a very orderly system. There is cold and heat in
both.43
Ibn ‘A<syu>r points out that the change of night and day or the alternation of the
two is explained as a regular cycle that is never late. The length and brevity of time
depend on the earth's position around the sun, which has an organized and orderly
system. During the night and the day, there is a difference in temperature, namely cold
and heat.

Interpretation of the Circulation of the Sun and Moon

Interpretations related to the circulation of the sun and moon are found in QS.
Yu>nus verse 5, QS. Ya>si>n verse 39-40 and QS. al-Rahma>n verse 5.

1. Interpretation of QS. Yu>nus verse 5;

‫ك‬ ِ ِ ِ ِ ‫هو الَّ ِذي جعل الشَّمس ِضياء َّوالْ َقمر نُورا َّوقَدَّرهٗ منَا ِزَل لِتَ علَموا ع َدد‬
َ ‫اَّللُ ذل‬
ِّ ‫اب َما َخلَ َق‬
َ ‫ني َوا ْْل َس‬
َ ْ ‫السن‬
ِّ َ َ ْ ُ ْ َ َ ًْ ََ ً َ َ ْ َ َ َ ْ َ ُ
‫ت لَِق ْوٍم يَّ ْعلَ ُم ْو َن‬
ِ ‫صل ْاًلي‬ ِ ِ ِ َِّ
ُ ِّ ‫اًل ب ْْلَ ِّق يُ َف‬
Translation: “He is the One Who made the sun a radiant source and the moon a
reflected light, with precisely ordained phases, so that you may know the
number of years and calculation ˹of time˺. Allah did not create all this
except for a purpose. He makes the signs clear for people of knowledge.”
(QS. Yu>nus: 5)
In the context of the above verse, Ibn ‘A<syu>r said:

42
Ibnu Asyur, at-Tahrir wa Tanwir, Jilid 18, h. 264.
43
Wahbah az-Zuhaili, Tafsir al-Munir Jilid 6., h. 121.

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266 Astronomical Verses in the Qur'an… – Nur, Bukhori, Septiawadi and Adilah

‫السابُِقو َن َِلَا‬
َّ ُ‫ض َع الْعُلَ َماء‬ ِ ٍ ‫َوَه ِذهِ الْ َمنَا ِزُل أ ََم َارا ُِتَا أ َْْنُ ٌم ُُْمتَ ِم َعةٌ َعلَى َشك‬
َ ‫ فَ َو‬،‫ف‬
ُ ‫ْل ًَل ََيْتَل‬
44 ِ
‫السنَة‬ ِ ‫وع ِعْن َد الْ َفج ِر ِِف فُص‬
َّ ‫ول‬ ُ ْ ْ ‫ َوَه ِذهِ أ‬.َ‫َْسَاء‬
ِ ُ‫َْسَ ُاؤَها ِِف الْ َعَربِيَّ ِة َعلَى تَ ْرتِيبِ َها ِِف الطُّل‬ ْ‫أ‬
These places of lunar travel have signs consisting of stars joined together
in a similar shape. Earlier scholars gave names to these signs. And these
are the names in Arabic based on their order at dawn in the seasons of the
year.
Ibn ‘A<syu<r also said:
،‫السنَ ِة‬
َّ ‫ول‬ ِ ‫وج ِاًلثِْن َع ْشر الَِِّت ََِت ُّل فِيها الشَّمس ِِف فُص‬ ِ
ُ ُ ْ َ َ ْ َ ِ ُ‫َوَهذه الْمنَازل منقسمة َعلَى الَُّْب‬
ِ ِ ِ ٌ ِ‫ وه َذا ضاب‬،‫ث‬ ِ َ‫فَلِ ُك ِل ب رٍج ِمن ِاًلثِْن ع َشر ب رجا مْن ِزلَت‬
ُ‫ط ل َم ْع ِرفَة ُْنُوم َها َوًَل َع ََلقَةَ لَه‬ َ َ َ ٌ ُ‫ان َوثُل‬ َ ً ُْ َ َ ْ َ َ ُْ ِّ
ِ ‫اَّللُ بِعِلَّ ِة تَ ْق ِدي ِرهِ الْ َق َمَر َمنَا ِزَل ِِبَ ََّّنَا َم ْع ِرفَةُ الن‬
‫َّاس َع َد َد‬ َّ ‫ َوقَ ْد أَنْبَأ ًََن‬.‫ِب ْعتِبَا ِرَها َمنَا ِزَل لِْل َق َم ِر‬
45
»‫ول ُك ِِّل َسنَ ٍة ِب ْجتِ َم ِاع اثْ َ ِْن َع َشَر‬ ِ ‫ني ِِبص‬
ُ ُ َ ‫السن‬
ِ ِ ‫ أَي ع َدد‬،‫اب‬
ِّ َ َ ْ
ِ ‫اْلِس‬
َ ْ ‫ني َو‬
ِِ
َ ‫السن‬ ِّ
The places where the moon travels are divided based on the twelve
zodiacs where the sun is in each year's season. Each of the twelve zodiacs
has two-thirds of a manzilah. This rule for knowing the stars has nothing
to do with being the moon's orbit. Allah has informed us of the reason for
establishing the place of the moon's circulation, namely as knowledge for
humanity of the number of years and calculations, namely the number of
years with each year gathering twelve months.
Ibnu ‘A<syu>r said:
ِ ِ ِ ِ ‫وأَ ْن جعلُوا تَوقِيتَ هم الْي وِمي مستَنِ ًدا إِ ََل ظُهوِر نُوِر الشَّم‬
ُ‫ ِلَ ََّّنُ ْم َو َج ُدوه‬،‫س َوَمغيبِه َعْن ُه ْم‬ ْ ُ ْ ُ َّ ْ َ ُ ُ ْ َ َ َ
ِ ِ
،ُ‫ك تُنَظَّ ُم الْيَ ْوُم َواللَّْي لَة‬
َ ‫ َوبِ َذل‬،‫ك‬ َ ‫اه َدةِ َذل‬ َ ‫َّاس ِِف ُم َش‬ ِ ‫ َوًِل ْشِ َِت ِاك الن‬،ُ‫َعلَى نِظَ ٍام ًَل يَتَ غََّْي‬
‫َجَز ِاء الْ َق َم ِر َوُه َو الْ ُم َس َّمى ِه ََلًًل إِ ََل انْتِ َه ِاء‬ ِ ِ ِ َّ ‫وجعلُوا تَوقِيت هم الشَّه ِر‬
ْ ‫ي ِببْت َداء ظُ ُهوِر أ ََّول أ‬ ْ َُُ ْ ََ َ
ِ َ ِ‫ِِماقِ ِه فَِإ َذا عاد إِ ََل ِمثْ ِل الظُّهوِر ْاِل ََّوِل فَ َذل‬
َ ‫ك ابْت َداءُ َش ْه ٍر‬
‫آخَر‬ ََ َ
46
ُ
People-based their daily time on the appearance of daylight and its
setting, as they found it, on an unchanging system and involved people in
observing it. This is how they organized the days and nights. They also
based their monthly time on the appearance of the first part of the moon,
called the hilal, until the end of the crescent phase. When the hilal returns
to the same initial appearance, it signals the beginning of a new month.
Ibn ‘A<syu>r argues that humans use the appearance of sunlight and its setting as
a reference to organize their daily time. This is because the system is stable and

44
Ibnu Asyur, at-Tahrir wa Tanwir, Jilid 11, h. 95.
45
Ibnu Asyur, at-Tahrir wa Tanwir, Jilid 11, h. 95.
46
Ibnu Asyur, at-Tahrir wa Tanwir, Jilid 11, h. 95.

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 Astronomical Verses in the Qur'an… – Nur, Bukhori, Septiawadi and Adilah 267

involves human participation in observing it. Thus, they could tell the difference
between day and night. In addition, they also used the appearance of the first part of
the moon, called hilal, as a benchmark for setting their monthly time. When the hilal
reappeared with the same initial appearance, it signaled the beginning of a new month.
Thus, people use this system to organize their daily and monthly time.
Ibn ‘A<syu>r’s opinion reflects an understanding of the relationship between the
moon, the stars, and time in a broader framework. Although his views are not directly
related to the moon's orbit, he emphasizes the importance of knowing where the moon
travels in determining time and calculating the year. This analysis also shows that the
universe reveals wise arrangements and designs that allow humans to gain knowledge
and benefit from such natural phenomena.
The Sun cannot precede the Moon, for both move in a linear motion that cannot
possibly meet. Similarly, the night cannot precede the day unless the earth rotates on
its axis from east to west instead of moving from west to east as it should. The Moon's
orbit around the Earth, and the Earth's orbit around the Sun, must pass through a
collection of stars, which then produce the positions (manazil) of the Moon. So the
moon looks like an old bundle in the first and second quarter.

2. Interpretation of QS. Ya>si>n verse 39-40:

‫س يَْن بَغِ ْي َِلَا اَ ْن تُ ْد ِرَك الْ َق َمَر َوًَل الَّْي ُل َسابِ ُق‬ ِ ِ
ْ ‫َوالْ َق َمَر قَد َّْرنهُ َمنَا ِزَل َح ِّت َع َاد َكالْعُ ْر ُج ْون الْ َقد ِْي ًَل الش‬
ُ ‫َّم‬
ٍ َ‫النَّها ِر وُكلٌّ ِِف فَل‬
‫ك يَّ ْسبَ ُح ْو َن‬ ْ َ َ
Translation: “As for the moon, We have ordained ˹precise˺ phases for it, until it ends
up ˹looking˺ like an old, curved palm stalk. It is not for the sun to catch
up with the moon, nor does the night outrun the day. Each is travelling in
an orbit of their own.” (QS. Yasin: 39-40).
In the context of the above verse, Ibn ‘A<syu>r said:

ِ ‫ ويطْلَق علَى ََت ِد‬،‫ يطْلَق علَى جع ِل ْاِلَ ْشي ِاء بَِق َد ٍر ونِظَ ٍام ُِم َك ٍم‬:‫«والتَّ ْق ِدير‬
‫يد الْ ِم ْق َدا ِر ِم ْن‬ ْ َ ُ َُ ْ َ َ َْ َ ُ ُ ُ َ
ِ ‫ات ِمن الْموزو ًَن‬ ِ َّ‫ات وتَ ْق ِدي ِر الْ ِك ِمي‬
ِ ِ ِ ِِ ِ ٍ
‫ت‬ ُْ َ َ ِّ َ َ‫ب َم ْع ِرفَةُ م ْق َداره مثْ ُل تَ ْقدي ِر ْاِل َْوق‬ ُ َ‫َش ْيء تُطْل‬
ِ ِ ِ ‫اَّلل قَد‬ ِ ِ ِ ‫والْمع ُد‬
ِْ ‫ وكِ ََل‬،‫ات‬
َ ‫س َوالْ َق َم ِر نظَ َام َس ِْْيِهَا َوقَد‬
‫َّر‬ ِ ‫َّم‬
ْ ‫َّر للش‬ َ ََّ ‫ فَإ َّن‬.‫اْلطْ ََلقَ ْني ُمَر ٌاد ُهنَا‬ َ ‫ود‬ َ َْ َ
»‫السنَ ِويَِّة َو ْاِلَ ْش ُه ِر َو ْاِل َََّيِم َوالليَاِل‬ ِ ‫ك ِحساب الْ ُفص‬ ِ
ُ َ َ َ ‫بِ َذل‬
47 ِ َّ
َّ ‫ول‬
Taqdir (‫ )تَ ْقدير‬is a term used to refer to the establishment of something
according to a regular measure and system. It is also used to determine
the amount of a thing that requires knowledge of its size, such as timing
and measuring quantities in various scales and calculations, both in
time and number. Both aspects are meant here. Allah has determined

47
Ibnu Asyur, at-Tahrir wa Tanwir, Jilid 23, h. 22.

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268 Astronomical Verses in the Qur'an… – Nur, Bukhori, Septiawadi and Adilah

the system of movement of the sun and moon, and with it, the
calculation of the seasons of the year, month, day, and night.
Ibnu ‘A<syu>r also said:

‫ َوَكانُوا يُ َق ِِّد ُرو َن َس ْ َْي ُِهَا‬،‫الراءُو َن‬ َّ ُ‫يما يََراه‬ ِ

َ ‫س َوالْ َق َم ِر ف‬ِ ‫َّم‬
ْ ‫ب الش‬ َ ‫َّاس يَ ْع ِرفُو َن تَ َق ُار‬
ُ ‫َوَكا َن الن‬
ِ ِ ِ ٍِ ٍ ِ ٍ ٍ ْ ‫ِِب‬
‫ َوتُ َس َّمى ُمنَا ِزَل‬،‫س‬ ِ ‫َّم‬ ْ ‫وجا ِبلنِّ ْسبَة ل َس ِْْي الش‬ ً ‫َْسَات ُم َعلَّ َمة ب َع ََل َمات ُْنُوميَّة تُ َس َّمى بُُر‬
‫َّم ِسيَّ ِة فَِإ َّن‬ ِ ُ‫ب الْ َمنَا ِزِل الْ َق َم ِريَِّة ِم َن الَُّْب‬ِ ‫ وَكانُوا ي ْعلَمو َن ِش َّدةَ قُر‬،‫ِبلنِِّسب ِة لِس ِْْي الْ َقم ِر‬
ْ ‫وج الش‬ ْ ُ َ َ َ َ َْ
‫َجَزاءٌ ِم ْن ُْنُ ِوم‬ ِ ِ
ْ ‫ض ُْنُوم الْ َمنَا ِزل ه َي أ‬
ِ
ُ ‫ َوبَ ْع‬،‫ث َمنَا ِزَل‬ َ ‫ان أ َْو ثَََل‬ ِ َ‫ُك َّل ب رٍج تُس ِامتُه مْن ِزلَت‬
َ ُ َ ُْ
48
‫وج‬
ِ ُ‫الَُّْب‬
The people of that time knew the close movements of the sun and the
moon that were visible to observers. They measured the movement of
the two using the names they had been taught, using the signs of the
stars called buruj about the sun and called manazil about the movement
of the moon. They also know how close the manazil of the moon is to
the buruj of the sun. Each buruj has two or three manazils, and some of
the stars in the manazils are part of the stars in the buruj.
Ibn ‘A<syu>r said:
‫ َولِْل َق َم ِر َس ْ ًْيا ًَل يََُلقِي‬،‫س َس ْ ًْيا ًَل يََُلقِي َس ْ َْي الْ َق َم ِر‬ ِ ‫َّم‬ ِ َّ ‫اَّلل ِعَّبةً وتَعلِيما ِِب‬
ْ ‫َن للش‬ ً ْ َ َ ْ َُّ ‫َز َاد ُه ُم‬
‫اهدة‬
َ ‫َن َما يَََِتاءَى للنَّاس من ُم َش‬ َّ ‫َح ُد ُِهَا بِطََرائِ ِق َم ِس ِْي ْاْل َخ ِر َوأ‬
َ ‫س َوًَل َيَُُّر أ‬ ِ ‫َّم‬ ْ ‫َس ْ َْي الش‬
‫ب ُْنُ ِوم‬ِ ‫ وما ي َِتاءى َِلُم ِمن تَ َقار‬،‫ني‬ ِ ِ
ُ ْ ْ َ َ َ َ َ َْ‫س َوالْ َق َم ِر ِِف َج ٍِّو َواحد َوِِف َح ْج َم ْني ُمتَ َقا ِرب‬
ٍِ ِ ‫َّم‬ْ ‫الش‬
ِ ِ ِ ِ ِ ِ ِ ‫وج الشَّم‬
َ َْ‫صا ِر َوتَ َف ُاوت الْ َم َقادي ِر ب‬
‫ني‬ َ ْ‫ إِ ْن ُه َو إًَِّل م ْن ََتَيُّ ََلت ْاِلَب‬،‫س َوُْنُوم َمنَا ِزل الْ َق َم ِر‬ ْ ِ ‫بُُر‬
49 ِ
‫َجَرِام َو ْاِلَبْ َعاد‬
ْ ‫ْاِل‬
Allah added to mankind's knowledge by informing them that the sun's
journey does not coincide with the moon's journey, nor does the moon's
journey. They do not follow the same path. Allah also informed that
what people see when they look at the sun and the moon in a similar
atmosphere and size, as well as their feeling of proximity between the
stars in the solar column and the stars in the lunar column, are all
illusions of sight and variations in scale between the objects and their
dimensions.
Ibn ‘A<syu>r's opinion above emphasizes that Allah teaches people a lesson by
telling them that the journeys of the sun and the moon are different and do not follow

48
Ibnu Asyur, at-Tahrir wa Tanwir, Jilid 23, h. 23.
49
Ibnu Asyur, at-Tahrir wa Tanwir, Jilid 23, h. 23.

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 Astronomical Verses in the Qur'an… – Nur, Bukhori, Septiawadi and Adilah 269

the same path. Although they look similar in atmosphere and size and the human
feeling of closeness between the stars in the solar eclipse and the stars in the lunar
eclipse, everything is just an illusion of sight and variations in the scale and
dimensions of these objects.

3. Interpretation of QS. al-Rahma>n verse 5

ٍ ‫الشَّمس والْ َقمر ِِبسب‬
‫ان‬َْ ُ َُ َ ُ ْ
Translation: “The sun and the moon ˹travel˺ with precision.” (Q.S. Ar-Rahman verse 5)
Ibnu ‘A<syu>r said:

‫ع فِي ِه َما ِم ْن‬ ِ ِ

َ ‫س َوُكَرةِ الْ َق َم ِر َو ْامتنَا ٌن ِبَا أ َْوَد‬
ِ ‫َّم‬ ِ ‫استِ ْدًَل ٌل َعلَى التَّ َفُّرِد ِِبَْل ِق َكوَك‬
ْ ‫ب الش‬ ْ ْ ‫َوَه َذا‬
‫استِ ْع َد ِاد ِه ْم لِ َما‬ ِ ‫ت الن‬ ِ ‫ ونِظَ ِام س ِْيِِها الَّ ِذي بِِه تَ ْدقِيق نِظَ ِام معام ََل‬،‫َّاس‬ ِ ِ
ْ ‫َّاس َو‬ َ َُ ُ َ َْ َ ِ ‫َمنَاف َع للن‬
‫ك ِم ْن‬ ِ ِْ ‫ وي تَض َّمن‬.‫ات أَجوائِ ِهم وأَرزاقِ ِهم‬ ِ ‫ََيتَاجو َن إِلَي ِه ِعْن َد تَغَُّْي‬
َ ‫اًل ْمتِنَا ُن ِِبَا ِِف َذل‬ ُ َ ََ ْ َْ َ ْ َ ْ َ ْ ُ ْ
50 ِ ِ ِ
.‫َمنَافعه ْم‬
This is an argument about the unity of Allah in creating the sun and the
moon, and gratitude for the benefits Allah has placed in them for
mankind. It is also about the system of their movement, which directly
affects the system of human relationships and their preparedness for
changes in weather and sustenance. This gratitude includes the benefits
that the creation of the sun and the moon has brought to them.
. ‫يت بِِه‬ ِ ِ ِ ِ ِ ِ ِ
ِ ‫اب الن‬
ُ ‫َّاس لَهُ َوالت َّْوق‬ ُ ‫اْلُ ْسبَا ُن كنَايَةٌ َع ِن انْتظَام َس ِْْيِهَا انْتظَ ًاما ُمطَّ ِرًدا ًَل ََيْتَ ُّل ح َس‬
ْ ‫َو‬
،‫ب َوإِ ْن َكا َن فِ َيها ُح ْسبَا ُن ْاِلَنْ َو ِاء‬ ِ ِ‫س والْ َقم ِر ُدو َن بَِقيَّ ِة الْ َكواك‬
َ َ َ ِ ‫َّم‬
ِ
ْ ‫صَر َعلَى ذ ْك ِر الش‬ َ َ‫َواقْ ت‬
َّ ‫ ِِل‬،‫ َوالث َُّرََّي‬،‫َس ِد‬ ِ ِ ْ ‫ ِمثْ ِل‬،‫اْل ِر والَّْبِد‬
‫ني ُِهَا‬ ِ ْ َ‫َن َه َذيْ ِن الْ َكوَكب‬
ْ َ ‫ َوَمْن َزلَة ْاِل‬،‫الش ْعَرى‬ِِّ ‫ َو‬،‫اْلَْوَزاء‬ ْ َ َ َِّْ ‫َو‬
‫ب‬ِ ِ‫يت ِمثْل الْ َكواك‬ ٍ ِ‫َّاس ًَل ََيتَاج تَعقُّل أَحواِلِِما إِ ََل تَعلِي ِم تَوق‬ ِ ‫الْبَ ِاد ََي ِن ِْلَ ِمي ِع الن‬
َ َ ْ ْ َ َْ ُ َ ُ ْ
51
.‫ْاِلُ ْخَرى‬
The word Al-Husban (according to calculation) is symbolic of the
regular, continuous journey of the Sun and Moon, which does not
interfere with human calculations and schedules. Mentioning only the
Sun and Moon is without mentioning other star clusters, although there
are weather calculations such as wind, heat, cold, such as Gemini,
Cancer, Leo, and Pleiades because these two planets are the most

50
Ibnu Asyur, at-Tahrir wa Tanwir, Jilid 27, h. 234
51
Ibnu Asyur, at-Tahrir wa Tanwir, Jilid 27, h. 235

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270 Astronomical Verses in the Qur'an… – Nur, Bukhori, Septiawadi and Adilah

visible to everyone and do not require unique understanding to know

their positions like other planets.
The above statement illustrates that the sun and moon follow a regular cycle
based on careful calculations. They play an essential role in human life and provide
significant benefits. The word "husband" indicates the importance of analysis in the
circulation of the sun and moon. The emphasis is on the precision and perfection of the
system. The sun and the moon pass through their appointed paths and places of
circulation.
Based on the above three astronomical topics, it is clear that Ibn 'A<shu>r uses a
scientific approach in explaining astronomical verses without leaving the linguistic
approach. Tafsir bil `ilmi is used by Ibn 'Ashur to see the connection between natural
phenomena and theological aspects of God's power. This approach allows Ibn Ashur to
connect the sun's movement, the earth's rotation, the changes of light, and the
appearance of day and night with the theological aspects of Islamic teachings. The
tafsir bil `ilmi approach used by Ibn Ashur in the tafsir At-Tahrir wa Tanwir
strengthens the theological dimension of his interpretation. This helps the reader to
understand not only the linguistic and literal aspects of the astronomical verses, but
also their theological implications in glorifying the power of Allah, who creates and
governs the universe.52

CONCLUSION
Ibn 'A<shu>r explains three topics related to astronomy, namely the rotation of the
planets, the appearance of day and night, and the orbits of the sun and moon, using a
scientific approach. This can be seen in his explanation in the book al-Tah}ri>r wa al-
Tanwi>r. He tries to integrate natural knowledge with theological aspects. This can
strengthen faith in Islam and make the Qur'an a book of guidance for all mankind.

REFERENCES

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