Middle-East Journal of Scientific Research 24 (10): 3200-3211, 2016

ISSN 1990-9233
© IDOSI Publications, 2016
DOI: 10.5829/idosi.mejsr.2016.3200.3211

Which Word in Arabic Refers to Planets?

Khairussaadah Wahid, Mohd Saiful Anwar Mohd Nawawi and Saadan Man

Islamic Astronomy Programme, Department of Fiqh and Usul,

Academy of Islamic Studies, University of Malaya, 50603 Kuala Lumpur, Malaysia

Abstract: This paper examines the occurrence of the terms al-kawkab (plural, al-kawakib) in the Qur’an and
investigates the views of classical and contemporary Quranic commentaries concerning the interpretation of
the meanings of this terms. In gener Chaisson al, the Qur’an uses al-kawkab as the singular term and al-kawakib
as the plural term. The argument among Quranic commentaries concerning the interpretation of the
meaning of al-kawkab (plural, al-kawakib) in the Quran revolve around whether it refers to either a planet or a
star. Thus, this paper attempts to reconcile this contradiction in the meaning of al-kawkab (plural, al-kawakib)
among Quranic commentaries by considering the Arabic lexical sources as well as the various Quranic allusions.
The data collections involved library research based on the primary and secondary sources relating to the
planets in the solar system. After examining the views on the Quranic commentaries, the authors conclude that
the meaning of the term al-kawkab (plural, al-kawakib) in the Quran refers to a planet.

Key words: Planet Al-kawkab Al-kawakib Quranic commentaries Islamic astronomy

INTRODUCTION
The Greeks and other astronomers of old were aware
of the Moon, the stars and five planets - Mercury, Venus,
Mars, Jupiter and Saturn - in the night sky. Human
knowledge concerning the basic content of the solar
system remained largely unchanged from ancient times
until the early 17th century, when the invention of the
telescope made it possible for more detailed observations
to be conducted. Galileo Galilei was the first person to
capitalize on this new technology. Galileo’s discovery of
the phases of Venus and four moons orbiting Jupiter early
in the 17th century helped to change mankind’s vision of
the universe forever.
As technological advances continued, knowledge
concerning the solar system improved rapidly.
Astronomers began discovering objects that are invisible
to the naked eye. By the end of the 19th century,
astronomers had found Saturn’s rings (1659), as well as
the planets Uranus (1781) and Neptune (1846), many
planetary moons and the first asteroids orbiting the Sun,
mostly in a broad band lying between Mars and Jupiter.
Based on current knowledge, our solar system is known
to contain one star (the Sun), eight planets, 166 moons
(at last count) orbiting those planets, eight asteroids and
more than 100 Kuiper Belt objects larger than 300
kilometres (200 miles) in diameter and tens thousands of
smaller (but well studied) asteroids and Kuiper Belt
objects [1].
Based on the study of modern astronomy, it is
believed that the solar system formed approximately 4 600
million years ago as a result of the accumulation of the
gas and dust in space that formed the sun and other
planets. A planet is an object that does not shine, but
reflects the light rays of the sun. The planets in the solar
system consist of Mercury, Venus, Earth, Mars, Jupiter,
Saturn, Uranus and Neptune [2]. A star is a gaseous and
luminous object that is formed from a nebula cloud.
The molecular clouds contain dust, hydrogen and helium
which undergo the process of nuclear fusion in the core
to form continuity during the formation of a star [3]. At
the same time, the Quranic commentaries are not clear in
their interpretation of the pronouncement of the term al-
kawkab (plural, al-kawakib). Generally, the term al-kawkab
(plural, al-kawakib) means a planet. However, there are
variations in the interpretation of the Quranic
commentaries for both these words in that some
commentaries refer to them as the planet and others state
that they means a star. For example, the interpretation in
Surah al-An’am verse 76 :

Corresponding Author: Khairussaadah Wahid, Islamic Astronomy Programme, Department of Fiqh and Usul,
Academy of Islamic Studies, University of Malaya, 50603 Kuala Lumpur, Malaysia.

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 Middle-East J. Sci. Res., 24 (10): 3200-3211, 2016
“When the night covered him over, He saw a star: He
said: “This is my Lord”. But when it set, He said: “I love
not those that set” [4].
Classical Quranic commentaries also differ in their
interpretation of al-kawkab. Some classical Quranic
commentaries such as Ar-Razi [5], al-Zamakhsyari [6],
Ibnu ‘Abbas [7], as-Suyuti [8] and al-Baghwi [9] infer that
al-kawkab means a planet, while other classical Quranic
commentaries like Ibn Kathir [10] state that al-kawkab
means a star. Some contemporary Quranic commentary
interpretations such as Syed Qutb [11] dan Rasyid Ridho
[12] agree with the assertion that al-kawkab means a
planet. In contrast, Al-Zuhayli [13] interpret the term al-
kawkab as a star.
As Nurul Hidayah Awang @ Ab Rahman et al. [14],
Raihana Abdul Wahab and Ishak Suliaman [15], state that
terminology such as an-nujum, al-kawkab, at-thariq, al-
khunnas, as-syi’ra, al-buruj and al-misbah can be
interpreted to mean stars. However, in reality all these
terminologies have their own meanings and features
based on the Quranic commentaries views and opinions
concerning the term al-kawkab (plural, al-kawakib).
Hence, this paper explores the views on this issue
according to the classical Quranic commentaries such as
Ibn Kathir (774H/1372), al-Qurtubi (671H/1272), at-Tabari
(310H/922), az-Zamakhsyari (538H/1143), ar-Razi
(606H/1209), as-Suyuti (911H/1505), al-Baghwi
(510H/1116), al-Baidhawi (685H/1286) and as-Syaukani
(1250H/1834) and contemporary Quranic commentaries
such as Rasyid Ridho (1354H/1935), Sayyid Qutb
(1385H/1965) and al-Zuhayli. As will be seen, the distinct
trends among the Quranic commentaries are identified in
the determination and discussion about the term al-
kawkab (plural, al-kawakib). In addition, this discusssion
may reconcile the seemingly contradictory usages
between the Quranic commentaries of the term.
This article discusses the various Quranic references
to the term al-kawkab (plural, al-kawakib) with the
intention of demonstrating that it is used in the Quran in
a somewhat more unstable way than most scholars tend
to assume. Its aim is to show that the Quran itself does
not seem to dismiss the possibility that al-kawkab
(plural, al-kawakib) might have two or more contradictory
meanings. My argument is that the meaning of al-kawkab
(plural, al-kawakib) in the Quran is not self-evident and
that the variation in its usage not only creates the
possibility for diverse interpretations among the
Quranic commentaries, but that it must also be adapted
and integrated with modern astronomy. It is only in
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later exegetical works that the terms al-kawkab (plural,
al-kawakib) acquires a stable, fixed meaning. Therefore,
studies about the interpretation of the term al-kawkab
(plural, al-kawakib) require clarification as it is easy to
understand the term in relation to a planet in the solar
system based on the Islamic astronomy perspective.
Definition of the Planet by Linguists: Before discussing
further about planets and the interpretations in the
Quranic commentaries, a brief definition of a planet is
given based on the usage of these terms among linguists.
Linguists say that the term al-kawkab (plural, al-kawakib)
has two different meanings. One group says that it means
a planet and the other is of the view that it means a star.
Ibnu Manzur [16] is one of linguists who feels that
al-kawkab (plural, al-kawakib) means a planet. Therefore,
al-kawkab was deemed to refer to a planet in the sky
and was linked with the nature of light. According to
Al-Harawi [17], al-Laith stated that, in his opinion al-
kawkab was known to be a planet in the sky. It is likened
to light and therefore it is known as a planet. In addition,
al-A'sya argued that al-kawkab is on the east side of the
planet that is illuminated by the sun.
Mu’jam al-‘Alfaz Wa al-A’lam al-Qur’aniyyah [18] is
also of the opinion that al-kawkab (plural, al-kawakib)
means a planet. Al-kawkab means a dark celestial body
where the light and the heat of the planet’s temperature
depend on the star (sun). In addition, Mu’jam al-Lughah
al-‘Arabiyyah al-Mu’asarah [19] also translated al-kawkab
as an object orbiting the sun.
Whereas, linguists such as Al-Basri [20], al-
Fairuzabadi [21], Ar-Razi [22] and Al-Farabi [23] defined
the word al-kawkab as a star. This is symbolic for jewel in
the sky in which the visible light is reflected from other
objects. Although linguists interpr et al-kawkab as a star,
the characteristics that are mentioned do not refer to a star
because it can reflect its own light.
In summary, al-kawkab (plural, al-kawakib) is a
celestial body that revolves around the sun. The light and
heat of the planets are dependent on the sun. This shows
that planets reflect the light from the sun. This opinion
supported by linguists, such as Ibn Manzur and al-Farabi.
Therefore, based on the statement and explanation, it is
concluded that the term al-kawkab (plural, al-kawakib)
refers to the nature and characteristics of a planet.
The Differences From A Modern Astronomy
Perspectives: Even though stars are enormous, they are
so far away from the earth that they appear to be
minuscule, with the notable exception of our sun.
 Middle-East J. Sci. Res., 24 (10): 3200-3211, 2016
The light from the star is refracted, or bent, ever so
slightly as it passes through the different layers of the
Earth’s atmosphere. This bending causes the star to
appear to twinkle. The planets in our solar system are
much closer to the Earth. The light we observe from the
planets is sunlight being reflected off of the planet. Since
the planets are so much closer to the Earth than the stars,
they appear larger to us. When their light gets bent by the
Earth’s atmosphere, the amount of light that bends is
small compared to how big the planet looks, so there is no
twinkle. However, like all great rules, there is one
exception. Sometimes the Earth’s atmosphere is moving
around so much, or has such a large amount of pollution,
that even the light from planets can appear to twinkle.
The clear distinction can be determined in the
meaning of planet as a body that does not give out light
and orbits the Sun or another star. Planets can consist of
rock and metal, as do the inner planets of the solar
system, or predominantly of liquid and gas, as do the
giant outer planets. The term does not include comets or
other small objects such as meteoroids. Asteroids,
however, are sometimes referred to as minor planets.
A planet can have a mass of up to about 10 times that of
Jupiter, above which it would become a brown dwarf [24].
While, the star is a luminous ball of gas which at some
stage of its life, produces energy by the nuclear fusion of
hydrogen to form helium. Thus, the term not only includes
stars, such as the Sun, which currently burns hydrogen,
but also protostars, that are not yet hot enough to burn
hydrogen and various evolved objects such as giant and
supergiant stars, which are burning other nuclear fuels, or
white dwarfs and neutron stars that consist of spent
nuclear fuel [25].
A planet is different from a star in that a planet is a
dark body and is smaller than the sun and most other
stars. A planet receives heat and light from the sun, while
a star produces its own light and heat [26]. A star
comprises a group of gases that emits light, heat and
other forms of energy. A star actually starts from a
collection of gas and dust in space that combine and are
held together through gravity. The central mass that
accumulates over time becomes increasingly dense and
hot thus causing nuclear reactions to eventually occur.
When this process happens, a new star is born. The light
and energy generated from the nuclear reactions cause
the star to glow. The sun is one of a 100 billion stars that
exist in this galaxy and there are 100 billion galaxies in the
whole universe each with billions of stars [27].
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Stars and planets are traditionally different based on
two features. Firstly, whether or not they undergo nuclear
reactions that burn hydrogen in their cores. Stars do this,
planets do not. In order to have high enough
temperatures in the core to burn hydrogen, an object
needs to have a mass of at least 75 or so times that of
Jupiter. Anything larger than that is automatically
considered a star. A star is generally defined by its ability
to generate light via nuclear fusion reactions that convert
hydrogen into helium. Planets are formed from the
collection of gas and dust that surrounds a star. They do
not have the necessary mass, when sufficiently
compressed by thier own gravity, to support the
hydrogen to helium fusion reactions. As a side note, there
are ‘in between’ sized objects that are not quite massive
enough to become full blown stars, but can support other
types of fusion (protons into deuterium). These are called
brown dwarfs which can emit some light early in their life.
They are not quite stars, but are also not really planets
[28].
Second, is the way they form. The formation of
planets and stars begins with one large event. Scientists
believe that the process begins when a large cloud of dust
and gas collapses. Stars form when a cloud of gas, out in
a nebula or other region of interstellar space, collapses
under the influence of gravity. Stars are sources of
energy; they emit light and heat created through nuclear
fusion of hydrogen and helium in their cores. Planets, on
the other hand, form when material in the disk around a
pre-existing star begins to condense around rock or ice
cores. The material that collapses in the centre forms the
star and the rest of the material is left to rotate as a cloud
around the star. Eventually, the dust in the cloud clumps
together, forming planetesimals. These bodies collide and
become larger bodies known as planets [28]. In contrast
to stars, planet have no renewable source of energy and
slowly cool off over time.
In addition, there are observational differences
between stars and planets. When you observe the night
sky, stars are the bodies that appear to twinkle and have
fixed locations relative to each other. However, planets do
not twinkle and move relative to the stars. Stars are also
bright and hot because there are balls of gas that are so
massive that the pressure inside them causes a nuclear
reaction. In contrast, a planet is not big enough to cause
nuclear reactions, so they are not very hot and do not
emit much light certainly not to the visible eye, what we
see is the reflection of the sun [28].
 Middle-East J. Sci. Res., 24 (10): 3200-3211, 2016
Astronomers of the International Astronomical Union
(IAU) voted on and passed the first scientific definition of
a planet in August 2006. According to this new definition,
a celestial body must meet three criteria in order to be
classified as a planet. Firstly, it must orbit around the Sun.
Secondly, it must have sufficient mass for its self-gravity
to overcome rigid body forces so that it assumes a
hydrostatic equilibrium (nearly around) shape. Thirdly, it
must be able to clear the neighbourhood around its orbit.
To clear an orbit, a planet must be big enough to pull
neighbouring objects into the planet itself or sling-shot
them around the planet and shoot them off into outer
space. According to the IAU, Pluto does not meet this
third requirement but is now in a new class of objects
called ‘dwarf planets’. It is this third part of the definition
that has sparked debate [29].
Planet’s Terminology In The Quran: The use of the term
al-kawkab as a single term was stated three times in the
Quran in Surah al-An'am (6) verse 76, Surah Yusuf (12)
verse 4 and Surah al-Nur (24) verse 35. However, the use
of the plural term al-kawakib was stated twice namely in
Surah al-Saffaat (37) verse 6 and Surah al-Infitar (82)
verse 2.
Planet’s terminology of the term al-kawkab:
Surah al-An’am (6) : 76
When the night covered him over, He saw a star: He
said: “This is my Lord”. But when it set, He said: “I
love not those that set” [30].
Surah Yusuf (12) : 4
Behold! Joseph said to his father: “O my father! I did
see eleven stars and the sun and the moon: I saw
them prostrate themselves to me!” [30].
Surah an-Nur (24) : 35
Allah is the Light of the heavens and the earth.
The Parable of His Light is as if there were a Niche
and within it a Lamp: the Lamp enclosed in Glass:
the glass as it were a brilliant star: Lit from a
blessed Tree, an Olive, neither of the east nor of the
west, whose oil is well-nigh luminous, though fire
scarce touched it: Light upon Light! Allah doth
guide whom He will to His Light: Allah doth set
forth Parables for men: and Allah doth know all
things [30].
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Planet’s terminology of the term Al-Kawakib:
Surah as-Saffaat (37) : 6
“We have indeed decked the lower heaven with
beauty (in) the stars” [30].
Surah al-Infitar (82) : 2
“When the Stars are scattered” [30].
Interpretation Among The Quranic Commentaries
Concerning The Terms Al-Kawkab and Al-Kawakib:
Based on Surah al-An’am verse 76, among the Quranic
commentaries that interpret the term al-kawkab as a planet
is At-Tabari [31], Al-Baghwi [9], as-Sya’rawi [32], Ibn
‘Atiyyah [33], Ibn Hayyan [34], Al-Zamakhsyari [6] and
Al-Razi [5]. In this interpretation, they explain that
Prophet Ibrahim was looking at the planets in the sky at
night. The interpretation was in general without
mentioning a specific planet. In other words the names
and characteristics of the planet are not specified.
On the other hand, there are some scholars who
determined the planet to be Venus or Jupiter, as
mentioned by al-Baidhawi [35] and as-Syaukani [36].
In addition, Mujahid and as-Saddi claimed that the planet
is Jupiter. According to Ibnu ‘Abbas [37], the planet
referred to is Venus. This opinion is also supported by
As-Suyuti [38], Al-‘Alusi [39] and Rasyid Ridho [40].
Based on the development and research of modern
astronomers, eight planets are already known. However,
in this interpretation only two planets were mentioned
Venus and Jupiter. This shows that the Quranic
commentaries are still unclear in identifying the word or
sentence that refers to the planet.
Additionally, the Quranic commentaries state that the
term al-kawkab in Surah Yusuf verse 4 was a special word
and symbolic of the brother of Prophet Yusuf. The dream
experienced by Prophet Yusuf was a revelation from Allah
bestowed as a mark of respect to him.
For instance, Al-Baghwi [41], Ibn Hayyan [42],
Al-Razi [43] and Rasyid Ridho [44] stated that “‘ahada
‘asyara kaukaban” was devoted to the eleven brothers of
Prophet Yusuf, his father was described as the sun and
the moon was described as his mother who prostrated to
him as a mark of respect.
Briefly, the verse mentioned in Surah Yusuf did not
mention the planet or its features directly. However, this
verse is devoted to and is symbolic of the eleven brothers
of Prophet Yusuf. The Quranic commentaries did not
mention or explain this verse concerning the nature and
characteristics of the planet.
 Middle-East J. Sci. Res., 24 (10): 3200-3211, 2016
The term al-kawkab was also mentioned in Surah
an-Nur verse 35. At-Tabari [45] and Al-Baghwi [46]
interpreted that the “light” mentioned is symbolic of the
planet luminous reflection of sunlight as a result of the
lamp that is placed in a clear glass. In addition, As-Suyuti
[47] and Al-Baidhawi [48] also expressed the same
opinion. Moreover, Ibn Kathir [49] interpreted that Abi
bin Ka’ab said that the planet was glowing. Qatadah was
also stated that the planet was bright.
Ibn ‘Atiyyah [50] supported Imam al-Qadi’s view on
this verse that focuses on the light. While, according to
ad-Dhahhak, the luminous planet was symbolic of Venus.
This view was also supported by Al-‘Alusi [51] and
As-Syaukani [52]. Ibn Hayyan [53] who interpreted that
according to ad-Dhahhak, Venus, Mars and Jupiter were
like glass mirrors that reflected light. However, Al-Zuhayli
[54] in his interpretation explained that the planets that
reflect light were akin to the nature of Mercury, Venus and
Jupiter.
Whereas, Ibnu ‘Abbas [55] mentioned that the light
for the believers is like light shining planets such as
Mercury, Jupiter, Venus, Mars and Saturn. Such an
opinion was stated by al-Farra’ [56] in explaining this
verse.
In summary, this can be explained by the
interpretation that this planet reflects light from other
objects namely the sun because a planet does not have its
own light, which is like a lamp placed in a glass. However,
the interpretation given only focuses on certain planets,
such as Mercury, Jupiter, Venus, Mars and Saturn,
however scientifically the whole planet has the same
properties as three other planets Earth, Uranus and
Neptune not mentioned in this interpretation which also
reflect light from the sun.
In addition, the term al-kawakib was also mentioned
in Surah As-Saffaat verse 6. Quranic commentaries, such
as Ibn Kathir [57] stated that Allah Almighty has graced
the sky with planets for the people of Earth. These planets
are bright because the light reflected from the sun can
illuminate the Earth for human vision. At-Tabari [58], Al-
Baghwi [59], As-Suyuti [60], Al-Zamakhsyari [61], Al-Razi
[62], Ibnu Abbas [63], Al-Farra’ [64] and Al-Baidhawi [65]
supported this view that these planets are diamonds in
the sky.
In this regard, Ibn ‘Atiyyah [66] and Ibn Hayyan [67]
explained that Allah had been preaching that the mark of
His authority was to decorate the sky with the planets and
sort it according to His rules. While, the interpretation
given by As-Syaukani [68] and Al-Zuhayli [69] was that
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Allah graced the skies of the world for the Earth’s
population to view the scenery and the stunning beauty
of the planets shining.
Moreover, Al-‘Alusi [70] also interpreted that the
planets are celestial properties. According to the
philosopher, the position of this planet in the sky can be
arranged as the first being Earth, second being Mercury,
third being Venus, fourth being the sun, fifth being
Mars, sixth being Jupiter and the last planet being Saturn.
The seven planets are arranged according to the rules and
proofs of His truth.
The facts of modern astronomy indicate that there are
no objects in the sky that are closer to the Earth than
planets, such as Mercury, Venus, Mars, Jupiter, Saturn,
Uranus and Neptune. However, only seven planets were
mentioned in the interpretation and recitation of al-kawkab
(plural, al-kawakib). The sun is also mentioned as one of
the planets in their interpretation, although the Sun is a
star. This suggests that there was an unclear
understanding among the members of mufassirin about
the meaning of al-kawkab (plural, al-kawakib) and the
classification of a planet or star.
Next, the relevant verses of the planet are also
mentioned in Surah al-Infitar, verse 2 based on the word
of al-kawakib. In this regard, Ibn Kathir [71], At-Tabari
[72], Al-Baghwi [73], Al-‘Alusi [74], As-Syaukani [75]
and Al-Zuhayli [76] interpreted this verse as falling.
However, Ibnu ‘Abbas [78] interpreted it as falling to
Earth. Meanwhile, As-Suyuti [79], Al-Zamakhsyari [80]
and Al-Baidhawi [81] also indicated that it meant split and
scattered.
However, the interpreters interpreted the meaning
of this word briefly to indicate falling based on the word
without specifying what the falling object was.
In fact, when the Day of Resurrection occurs, the planets
will be the objects that will fall and scatter from their orbits
because there is no force acting on a moving object,
namely gravity from the sun. The same opinion is
expressed by Ibn Hayyan [82] and Ibn ‘Atiyyah [83]
stating that the planets would scatter, where they will fall
from the orbits of their original position.
Discussion On Al-Kawkab And Al-Kawakib Terms:
In line with the development of technology, it can be
concluded that the astronomers are the pioneers and first
trackers in the discovery of these planets. They have
managed to find and keep track of all the eight planets in
our solar system. However, the development of
technology and mastery of astronomy among the Quranic
 Middle-East J. Sci. Res., 24 (10): 3200-3211, 2016
commentaries at that time was undeveloped. Therefore,
the interpretations among Quranic commentaries, did not
correlate with the astronomical findings. Therefore, the
opinions and interpretations presented only provided a
brief description and modern astronomers have furthered
the development of this science.
Among the Quranic commentaries that are parallel
with the development of modern astronomy are those of
as-Syaukani (1250H/1834), Rashid Ridho (1354H/1935),
al-Maraghi (1371H/1951), Sayyid Qutb (1385H/1965),
as-Sya’rawi (1418H/1997) and Az-Zuhayli (now). Based on
the analysis of the interpretation and recitation of the term
al-kawkab (plural, al-kawakib), the Quranic commentaries
mentioned generally without specifically discussing the
meaning of the word, however there are Quranic
commentaries that do not place any relevance on the
planet. Therefore, the interpretations and views obtained
from the word al-kawkab (plural, al-kawakib) cause
confusion concerning the meaning of this word. However,
based on the analysis conducted, it can be concluded that
the word refers to a planet and not a star.
Hence, this discussion indicates that the term al-
kawkab (plural, al-kawakib) refers to a planet which is
based on the characteristics found from the analysis of
the Quranic commentaries.
Firstly, the planet reflects light from the sun.
The Quran has explained that al-kawkab is an object in
the sky that reflects light from other object. In other
words, al-kawkab is unable to produce its own light but
only reflects the light of the sun. This word is used in the
Quran, as follows:
“Allah is the Light of the heavens and the earth. The
Parable of His Light is as if there were a Niche and within
it a Lamp: the Lamp enclosed in Glass: the glass as it were
a brilliant star” (Quran, 24: 35)
Ibn Kathir [84] interpreted that Abi bin Ka’ab said
that the planet was glowing. Qatadah also stated that
the planet is bright. Al-Zamakhsyari [85], Al-Razi [86],
Al-Khazin [87], Al-Maraghi [88] and as-Sya’rawi [89]
explained that Allah has lit up the sky and the Earth with
light.
However, At-Tabari [90] and Al-Baghwi [91]
interpreted the “light” as a symbol of the planet that was
shining as a result of the reflection of the sun as a light
placed in a clear glass. As-Suyuti [92] and Al-Baidhawi
[93] also expressed a similar opinion. According to this
explanation, it can be concluded that al-kawkab is an
object that does not have its own source of light and the
light was just a reflection of other objects. In the context
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of modern astronomy, al-kawkab refers to the other
planets such as Mercury, Venus, Mars, Jupiter, Saturn,
Uranus and Neptune. These planets do not emit their own
light, but the light is generated due to the reflection and
reversal of light from the sun.
Ibn ‘Atiyyah [94] said that according to Imam al-Qadi,
this verse focuses on the light. Whereas, ad-Dahhak
stated that the planet shining brilliantly was symbolic
of the planet Venus. This view is also supported by
As-Syaukani [95] and Al-‘Alusi [96]. Furthermore, Ibnu
‘Abbas [97] assumed that the light was from the planets
that were shining such as Mercury, Jupiter, Venus, Mars
and Saturn. The interpretation of Ibn Hayyan [98] based
on ad-Dhahhak likens Venus, Mars and Jupiter to a glass
that emits light. However, Al-Zuhayli [99] in his
interpretation explained that a planet that reflects light is
like Mercury, Venus and Jupiter.
Therefore, a clear distinction shows that the planet is
not glowing but only reflects the light from the sun and
the stars shine because their cores undergoing the
process of nuclear fusion of hydrogen [100]. Thus, this
process enables the star to produce its own light without
depending on other objects. At night, the planets and the
stars look very similar but can be distinguished by a
number of factors such as light rays from the planet are
uniform, while the light from the star is twinkling [101].
However, the characteristics of the planet can be
found from the verses that state that the planet will fall.
The solar system consists of the Sun, planets and their
moons, asteroids, comets, meteors and other celestial
objects with a lower mass [102]. Each planet in the solar
system is bound by the gravitational pull of the sun.
Therefore, all these planets will revolve around the sun in
their respective orbits without any violation [103].
All of these celestial objects will rotate based on each
orbit without any breach. However, on the Day of
Judgment when the sky is split, the objects in the sky
including planets will no longer be in harmony and the
planets will disperse and be in contravention of each
other. This event signifies that everything that exists is
doomed to end. The planets will also undergo a process
of termination as stated by Allah :
“When the Stars are scattered” (Quran, 82: 2)
For instance, at-Tabari [104], Al-Baghwi [105], Ibn
Kathir [106], As-Syaukani [107] and Ibnu ‘Abbas [108]
interpreted as if these planets will fall and scatter.
In addition, al-Zamakhsyari [109], Al-Baidhawi [110] and
As-Suyuti [111] construed it as meaning that the planets
will fragment and scatter.
 Middle-East J. Sci. Res., 24 (10): 3200-3211, 2016
Ibn ‘Atiyyah [112], Ibn Hayyan [113], Al-Razi [114]
and Al-‘Alusi [115] explained that on The Day of
Judgement, the planets would fall from their orbit and
scatter. Meanwhile, Al-Zuhayli [116] interpreted that after
the event, the sky will split and the planets will be
dispersed.
Newton’s first law of motion is the law that explains
the factors that cause the planets to continue to move
and rotate around the sun. This law states that if there is
no forceful (push or pull) act on a moving object, the
object will not continue to move in a straight line. The
planets do not move in a straight line because there are
forces acting on it all during the time that creates gravity
between the Sun and the planets. This power makes the
planets move in elliptical orbits. However, because there
is no force that slows the movement of the planets, the
planets are constantly moving in their orbit around the
sun [117].
Based on the arguments, it has been explained that at
some time these planets will no longer be under control
and that they will move out of their orbits. The planets
scatter and be in contravention of each other before
bursting and exploding. This incident illustrates the Day
of Judgment when all the objects in the sky and the planet
will be in contravention of one another. This signifies the
destruction of nature in which all the objects in this world
are disorganized and are in an unstable atmosphere
without mutual control.
The the third characteristic that the planet is the
beauty in the sky. The translation of al-kawakib pertaining
to the planets is reinforced by the following verse in the
Qur’an :
“We have indeed decked the lower heaven with beauty
(in) the stars”. (Quran, 37:6)
Ibn Kathir [118] stated that Allah the Almighty has
graced the sky with planets for the people of Earth.
These planets are bright because of the light reflected
from the sun that permeates the Earth for human
vision. This view is also supported by At-Tabari [119],
Al-Baghwi [120], Al-Zamakhsyari [121], Al-Razi [122],
As-Suyuti [123], Al-Baidhawi [124] and Ibnu Abbas [125]
that these planets are diamonds in the sky.
While, Ibn ‘Atiyyah [126] and Ibn Hayyan [127]
explained that Allah has been preaching that the mark of
His authority is to decorate the sky with the planets and
sort them according to His rules. Similarly, the
interpretation given by As-Syaukani [128] and Al-Zuhayli
[129] that Allah has graced the skies of the world for the
people of Earth with the planets shining in view.
3206
Al-‘Alusi [130] interpreted the planets are the jewels
of sky. According to the philosopher, the position of the
planets in the sky can be arranged as the first being Earth,
second being Mercury, third being Venus, fourth being
the Sun, fifth being Mars, sixth being Jupiter and the last
planet being Saturn. The seven planets are arranged
according to the rules and proofs of His truth.
The phrase pertaining to the nearby sky associated
with al-kawakib could be intended as the solar system.
From Earth, these planets look like sparkling stars, but in
fact they are not stars because the stars are outside of our
solar system except the sun. Thus, it is more appropriate
when al-kawkab (plural, al-kawakib) signifies a planet
[131].
In the star context, the Sun is the closest star to
Earth. Due to the position of the planets orbiting the sun,
they are able to reflect and reverse the sunlight and it
shine. Based on the vision of the human eye, these
planets appear to glow at night and Allah has created
these planets as celestial jewels. This shows that the
definition and al-kawkab (plural, al-kawakib) as a planet in
the Quran is in line with the definition of the modern
science of astronomy.
The fourth characteristic can be determined based on
the term al-kawkab (plural, al-kawakib) it will rise and set.
This can be explained based on the verse :
When the night covered him over, He saw a star: He said:
“This is my Lord”. But when it set, He said: “I love not
those that set” (Quran 6: 76).
Based on the interpretation of Surah al-An’am, it is a
symbol of divinity recorded in the history of Prophet
Ibrahim during the search of his Lord. Al-Baidhawi [132]
and As-Syaukani [133] when interpreting the night, stated
that Prophet Ibrahim saw the planet in the sky. Some said
that the planet is Jupiter or Venus. They said this planet
is their God. However, when the planet was invisible and
drowned they said they do not believe the things that
were invisible and drowned.
This story happened during the night when it was
dark in the cave and Prophet Ibrahim saw the planet
Venus and he said this is the Lord. However, when the
planet went down and drowned and the situation became
normal, he said that he did not like something that is
sinking as it made it impossible to love God as it was not
permanent. A similar situation occurred when they saw
the moon which was larger in size than the planet they
claimed that the moon was their God. However, when the
moon is sinking, they do not believe that something is
 Middle-East J. Sci. Res., 24 (10): 3200-3211, 2016
missing and unfixed. These planets became the reference
point for people because their physical properties
attracted people to worship and trust the object.
This suggests that the nature of the planet is to rise
and set. Planets rise in the east and set in west. Each
planet moves around the sun in a movement called
revolution. In terms of the Earth, one revolution term
determines the annual long - term. While the planets
move around the sun, they also rotate on their own axis.
One full turn determines the daily long - time. For us, the
movement of celestial bodies in the sky is caused by the
Earth’s rotation on its axis. This rotation, which takes 24
hours gives the impression that the sun revolves around
the Earth during the day and the sky is starry at night.
CONCLUSION
Based on the Quranic commentaries and their views
regarding the Quranic verses discussed, it was concluded
that only four verses touch upon and state the features
and nature of planets in general Surah al-An’am (6): Verse
76, Surah al-Nur (24): Verse 35, Surah as-Saffaat (37):
Verse 6 and Surah al-Infitar (82): Verse 2. Among the
features and characteristics of the planets that can be
formulated are that they are an embellishment in the sky,
they reflect light from other objects, they would fall and
they will rise and set. Whereas, Surah Yusuf (12) verse 4,
does not specifically explain about the planets, this verse
is a symbol of the brothers of Prophet Yusuf and does not
specifically refer to the number of planets. In conclusion,
the explanation provided in the Quranic commentaries on
the term al-kawkab (plural, al-kawakib) clearly showed the
difference between the planets and stars. The physical
features of planets are also obtained based on the
interpretation in the Quranic commentaries. Therefore, it
is be proven that the term of al-kawkab (plural, al-kawakib)
means planet.
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