Surah 10. Yunus, Ayah 5
| هُوَ الَّذِي جَعَلَ الشَّمْسَ ضِيَاءً وَالْقَمَرَ نُورًا وَقَدَّرَهُ مَنَازِلَ لِتَعْلَمُوا عَدَدَ السِّنِينَ وَالْحِسَابَ ۚ مَا خَلَقَ اللَّهُ ذَٰلِكَ إِلَّا بِالْحَقِّ ۚ يُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَعْلَمُونَ |
| Asad | : | He it is who has made the sun a [source of] radiant light and the moon a light [reflected],10 and has determined for it phases so that you might know how to compute the years and to measure [time]. None of this has God created without [an inner] truth.11 Clearly does He spell out these messages unto people of [innate] knowledge: |
| Malik | : | He is the One Who gave the sun its brightness and the moon its light, established her phases that you may learn to compute the years and other such counts (days, weeks, months). Allah created them only to manifest the truth. He has spelled out His revelations for people who want to understand. |
| Pickthall | : | He it is who appointed the sun a splendor and the moon a light, and measured for her stages, that ye might know the number of the years, and the reckoning. Allah created not (all) that save in truth. He detaileth the revelations for people who have knowledge. |
| Yusuf Ali | : | It is He Who made the sun to be a shining glory and the moon to be a light (of beauty) and measured out stages for her: that ye might know the number of years and the count (of time). Nowise did Allah create this but in truth and righteousness. (Thus) doth He explain his Signs in detail for those who understand. 1391 1392 1393 |
| Transliteration | : | huwa 'alladhe jacala ash- shams d.iyaa' wa- al- qamar nor(an) wa- qaddara -hu manaazil li- taclamo cadad as- sinen wa- al- h.isaab maa khalaqa 'allaah dhaalika 'illaa bi- al- h.aqq yufas.s.il al- 'aayaat li- qawm yaclamon |
Note - 10The nouns diya' and nur are often interchangeable,
inasmuch as both denote "light"; but many philologists
are of the opinion that the term diya' (or claw') has a
more intensive connotation, and is used to describe "a
light which subsists by itself, as that of the sun and
fire" - that is, a source of light - while nur signifies
"a light that subsists by some other thing" (Lane V,
1809, on the authority of Taj al-'Arus): in other words,
light due to an extraneous source or - as in the case of
the moon - reflected light.
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Note - 11Lit., "God has not created this otherwise than in
accordance with truth" - i.e., to fulfil a definite
purpose in consonance with His planning wisdom
(Zamakhshari, Baghawi, Razi): implying that everything in
the universe - whether existent or potential, concrete or
abstract - is meaningful, and nothing is "accidental".
Cf. 3:191 - "O our Sustainer! Thou has not created
[aught of] this without meaning and purpose (batilan)";
and 38:27 - "We have not created heaven and earth and
all that is between them without meaning and purpose, as
is the surmise (zann) of those who are bent on denying
the truth".
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Note - 1391The fitting epithet for the sun is dhiaa, "splendour and
glory of brightness", and for the moon is "a light" (of
beauty), the cool light that illuminates and helps in the
darkness of the night. But the sun and moon also measure
time. The simplest observation can keep pace with the
true lunar months and lunar years, which are all that is
required by a pastoral people. For agriculture solar
years are required, as they indicate the changes of the
seasons, but ordinary solar years are never exact; even
the solar year of 365 1/4 days requires correction by
advanced astronomical calculation.
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Note - 1392Everything in Allah's creation has use and purpose, and
fits into a Design. It is true in every sense of the word
and it is good and just. It is not merely a matter of
sport or freak (xxi. 16). Though so varied, it proclaims
Allah's Unity; though a limited free-will is granted to
creatures, the results of evil (which is rebellion) are
neutralised and harmony is restored. Cf. iii. 191.
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Note - 1393Cf. ix. I 1.
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The nouns diya' and nur are often interchangeable, inasmuch as both denote "light"; but many philologists are of the opinion that the term diya' (or claw') has a more intensive connotation, and is used to describe "a light which subsists by itself, as that of the sun and fire" - that is, a source of light - while nur signifies "a light that subsists by some other thing" (Lane V, 1809, on the authority of Taj al-'Arus): in other words, light due to an extraneous source or - as in the case of the moon - reflected light. |
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Lit., "God has not created this otherwise than in accordance with truth" - i.e., to fulfil a definite purpose in consonance with His planning wisdom (Zamakhshari, Baghawi, Razi): implying that everything in the universe - whether existent or potential, concrete or abstract - is meaningful, and nothing is "accidental". Cf. 3:191 - "O our Sustainer! Thou has not created [aught of] this without meaning and purpose (batilan)"; and 38:27 - "We have not created heaven and earth and all that is between them without meaning and purpose, as is the surmise (zann) of those who are bent on denying the truth". |
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The fitting epithet for the sun is dhiaa, "splendour and glory of brightness", and for the moon is "a light" (of beauty), the cool light that illuminates and helps in the darkness of the night. But the sun and moon also measure time. The simplest observation can keep pace with the true lunar months and lunar years, which are all that is required by a pastoral people. For agriculture solar years are required, as they indicate the changes of the seasons, but ordinary solar years are never exact; even the solar year of 365 1/4 days requires correction by advanced astronomical calculation. |
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Everything in Allah's creation has use and purpose, and fits into a Design. It is true in every sense of the word and it is good and just. It is not merely a matter of sport or freak (xxi. 16). Though so varied, it proclaims Allah's Unity; though a limited free-will is granted to creatures, the results of evil (which is rebellion) are neutralised and harmony is restored. Cf. iii. 191. |
