Since the beginning of time, all human beings have been amazed by the heavens. Poets, scientists, and truth seekers are among those who have always been mesmerized by the sun, the moon, and the myriad of stars that light up the night sky. Humans have always found them to be particularly intriguing. Do they affect the world, and if so, in what way?
Many societies over the years have looked to the stars for guidance and luck, often thinking of them as heavenly. However, Islam emerged as a beacon to dispel such thoughts and prove that Allah is the One Creator in control of everything, from an atom to the most mighty star.
Throughout the Holy Qur’an, there is a repeated appeal to treat the skies as signs that point to the strength and wisdom of the Creator, rather than as an object of devotion.
اِنَّ فِیۡ خَلۡقِ السَّمٰوٰتِ وَالۡاَرۡضِ وَاخۡتِلَافِ الَّیۡلِ وَالنَّہَارِ لَاٰیٰتٍ لِّاُولِی الۡاَلۡبَابِ
“In the creation of the heavens and the earth and in the alternation of the night and the day there are indeed Signs for men of understanding” (Surah Āl-‘Imrān 3:191).
Islam thus acknowledges the greatness of the order in the universe, the close harmony between the heavenly bodies, and their impact upon the world. All of the mentioned effects take place, nonetheless, only by the will and consent of Allah. And in such a way, it shows that no created thing has free will.
1. The Status of Heavenly Bodies in Creation
In Islamic belief, all heavenly bodies are part of a big mechanism in the creation of God. According to the Qur’an, they are God’s faithful workers who carry out their appointed tasks with ideal accuracy:
وَالشَّمۡسُ تَجۡرِیۡ لِمُسۡتَقَرٍّ لَّہَا ؕ ذٰلِکَ تَقۡدِیۡرُ الۡعَزِیۡزِ الۡعَلِیۡمِ ﴿ؕ۳۹﴾ وَالۡقَمَرَ قَدَّرۡنٰہُ مَنَازِلَ حَتّٰی عَادَ کَالۡعُرۡجُوۡنِ الۡقَدِیۡمِ
“And the sun is moving on the course prescribed for it. That is the decree of the Almighty, the All-Knowing God. And for the moon We have appointed stages, till it becomes again like an old dry branch of a palm-tree” (Surah Yā-Sīn 36:39-40).
These verses indicate that the sun and moon each follow a certain law set by the One who created them and thus are bound by Divine command. Their rising and setting, and rotation together regularly, reflect the perfection and oneness in God’s creation.
It is further explained that the sun, moon, and stars are not self-governing. They do not act on their own but serve rather as vessels for the appearance in the material world of divine force. They are tools, not ends in themselves.
The Promised Messiah (as) talks about this very concept, that the heavenly bodies like sun etc. are not self governing:
“We do not believe that either the Sun, the Moon or any of the stars is self-governing and independent in its actions or exerts any influence by itself or has any intentional authority over any kinds of effects such as the conveying of the light, or causing of the rain, or the growth of the bodies or organisms or the fruits […] And at the same time, we believe that the properties of things are a reality and that they have effects, by the permission of God, the All-Knowing, the All-Wise, Who has not created anything in vain […] And the truth is that the effects of the Sun, the Moon and the stars are things that people observe all the time and every moment and there is no room for denying them, for instance, the alteration of seasons and their circumstances and each season being tied with specific diseases, well-known plants and famous insects is something that you know very well […] And you know that when the Sun rises and light spreads, there is no doubt that it has a special effect on plants, inanimate objects and animals […] Then when the Sun is about to set at dusk, there are other kinds of effects at that time. The bottom line is that the distance of the Sun or its proximity has a significant and powerful effect on trees, fruits, rocks and the temperaments of human beings […] And there are so many characteristics of the Moon that farmers and agriculturists are aware of […] And the hukama (scholars) have come to a consensus that the most well-built of the peoples are comprised of the inhabitants along the equator, and some such special effect is the reason for their perfect health and their elevated understanding and prudence” (Hamamat-ul-Bushra, Ruhani Khazain Vol. 7, Edition 2021, pg 285-288).
Thus, Islam establishes the concept of oneness of God; all acts of creation originate from a single Source. To give any celestial body authority on its own would be to deny divine unity.
2. Observable Physical Effects
Heavenly bodies are, no doubt, tangible objects influencing this world, although they are not gods. The Qur’an itself describes the moon as a “light” and the sun as a “radiant lamp,” which is essential for life:
تَبٰرَکَ الَّذِیۡ جَعَلَ فِی السَّمَآءِ بُرُوۡجًا وَّجَعَلَ فِیۡہَا سِرٰجًا وَّقَمَرًا مُّنِیۡرًا
“Blessed is He Who has made mansions in the heaven and has placed therein a Lamp and a Moon giving light” (Surah Al-Furqān 25:62).
Scientific observation confirms the age-old realization that the moon controls the tides, the sun’s rays provide warmth and facilitate photosynthesis, and the cycle of day and night controls development, sleep, and ecological balance.
Similarly, living things can be observed to be affected by the phase of the moon. Moonlight nurtures fruits, while the sun fully ripens them. This shows how all life on Earth is fostered by cosmic harmony, a reflection of the mercy of the Creator.
The Qur’an reminds us that these natural laws are expressions of divine order, rather than blind forces:
یُقَلِّبُ اللّٰہُ الَّیۡلَ وَالنَّہَارَ ؕ اِنَّ فِیۡ ذٰلِکَ لَعِبۡرَۃً لِّاُولِی الۡاَبۡصَار
“Allah alternates the night and the day. Therein surely is a lesson for those who have eyes” (Surah An-Nūr 24:45).
Thus, the physical influence of the heavenly bodies is recognized as part of God’s ordained system, which is called the law of means or nizām-e-asbāb.
3. The Spiritual Dimension of the Cosmos
Islam also believes in the dual character of creation, material and spiritual. Just like the sun emits physical light, under divine command, spiritual realities flow through all creation.
The Promised Messiah (as) stated that each of the planets, stars, and other celestial bodies possess both a material form and a spiritual essence. He writes:
“It is the established position of the Holy Qur’an that the material substance of each of the stars and planets has a soul of its own which may well be called its mind. These heavenly bodies, in respect of their physical form, have a number of characteristics which in turn influence each and every thing on earth according to their optimum capacity. Similarly, their spiritual selves also have characteristics of all kinds and categories which, as decreed by the All-Wise, also exert their influence on the inner side of terrestrial reality. The same spiritual entities, by assuming material form, make their appearance to the perfect servants of God and become visible by assuming human shapes” (Elucidation of Objectives, Edition 2004, pg 34).
This view thus supports the Qur’anic vision that God is indeed exalted in everything:
تُسَبِّحُ لَہُ السَّمٰوٰتُ السَّبۡعُ وَالۡاَرۡضُ وَمَنۡ فِیۡہِنَّ ؕ وَاِنۡ مِّنۡ شَیۡءٍ اِلَّا یُسَبِّحُ بِحَمۡدِہٖ وَلٰکِنۡ لَّا تَفۡقَہُوۡنَ تَسۡبِیۡحَہُمۡ ؕ اِنَّہٗ کَانَ حَلِیۡمًا غَفُوۡرًا
“The seven heavens and the earth and those that are therein extol His glory; and there is not a thing but glorifies Him with His praise; but you understand not their glorification. Verily, He is Forbearing, Most Forgiving” (Surah Al-Isrā’ 17:45).
Therefore, all the celestial objects are not just inanimate lumps of matter; they form part of a living conscious universe in continuous service to their Maker. These bodies are described in later works as an example of angelic obedience:
“Thus, all particles, heavenly bodies, and so forth are actually a form of angels who are occupied in service day and night; some are occupied in serving the human body and some in the service of the soul” (Mirror of Excellences of Islam, Edition 2025, pg 170).
This is a poetic yet profound notion, essentially teaching that divine energy permeates all levels of creation and integrally unites the spiritual and physical realms.
4. Balance Between Science and Faith
One of the most beautiful features of Islamic teaching is the harmony between faith and reason. Rather than dismiss natural causes, Islam regards these as instruments of divine wisdom.
Matters such as gravity, radiation, and magnetic fields are seen as God’s acts, not something to conflict with one’s religion. Acknowledging that the sun provides warmth or that lunar cycles have an impact on nature does little to weaken belief; rather, it strengthens it. The more depth one discovers in creation, the greater becomes one’s awareness of the Creator. It develops gratitude.
How the universe works, down to very specific principles, is evidence of divine intelligence. Thus, a true scientific reflection becomes an act of worship when it brings the heart closer to God.
5. The Rejection of Astrology and Superstition
While it acknowledges the actual and legal effects of celestial bodies, Islam still strongly stands against any form of astrology, fortune telling, and predetermination of one’s fate by the stars. Astrology falsely claims that a person’s personality and future are determined based on the stars aligned in their birth chart. Such claims go against divine justice and free will.
The Qur’an leaves no doubt that human fate depends upon actions, morality, and God’s mercy, not on the position of the planets:
وَاَنۡ لَّیۡسَ لِلۡاِنۡسَانِ اِلَّا مَا سَعٰی ﴿ۙ۴۰﴾ وَاَنَّ سَعۡیَہٗ سَوۡفَ یُرٰی
“That man shall have nothing but that for which he strives; And that his striving shall so be seen” (Surah An-Najm 53:40-41).
It diminishes God’s sovereignty to believe that fate is determined by the stars, turning faith into fatalism. Islam warns against confusing creation signs with the Creator Himself and calls this view a deception of ignorance.
6. The Law of Divine Means
In Islamic thinking, the Law of Means or Nizām-e-Asbāb is a vital notion. God Almighty has so laid down a pattern of causes through which the world is regulated, and everything in this causal system is perfectly interconnected. Every event that occurs-from the sprouting of a seed to the orbiting of a planet-is all ordained by God’s will.
This would mean that though causes exist and operate, they are powerless in their nature. The real command is issued from the Creator. The sun shines only because God allows it to, and it is only when He commands the clouds to assemble that rain falls. Thus, all seeming causes are but channels for the will of God.
Knowing this idea protects one from materialism on the one hand and superstition on the other. It allows a believer to use material resources sensibly while retaining faith in Allah, the ultimate Cause of all causes.
7. Human Receptivity and Spiritual Influence
“The fact is that the purity and perfection of this influence is directly proportionate to the purity and perfection of the capacity to receive it” (Elucidation of Objectives, Edition 2004, pg 34).
For just as the clean soil receives more perfectly the sunlight and produces abundant fruit, so the pure soul absorbs divine light. In this way, spiritual purification enhances one’s connection to the universe and to its Creator.
8. Reflection, Wonder, and Gratitude
The Qur’an instructs Muslims that the skies should be treated as signs to stir remembrance, rather than as an object of scientific interest alone:
اَلَمۡ تَرَوۡا کَیۡفَ خَلَقَ اللّٰہُ سَبۡعَ سَمٰوٰتٍ طِبَاقًا ﴿ۙ۱۶﴾ وَّجَعَلَ الۡقَمَرَ فِیۡہِنَّ نُوۡرًا وَّجَعَلَ الشَّمۡسَ سِرَاجًا
‘Have you not seen how Allah has created seven heavens in perfect harmony,‘ And has placed the moon therein as a light, and made the sun as a lamp?’ (Surah Nūḥ 71:16-17).
Every sunrise and every motion of the stars is a reminder that the universe is directed, meaningful, and purposeful rather than accidental. It is worship to look up to the heavens in awe and in appreciation. The Prophet Muhammad (peace and blessings be upon him) often would go outside and look up at the night sky and recite these verses and contemplate upon the greatness of his Lord.
Conclusion
Therefore, when we gaze upon the stars or feel the warmth of the sun, we are observing the manifestations of divine mercy. These are not objects of worship but mirrors of God’s glory.
The Qur’an says:
اَللّٰہُ نُوۡرُ السَّمٰوٰتِ وَالۡاَرۡضِ
“Allah is the Light of the heavens and the earth” (Surah An-Nūr 24:36).
To know the heavens, then, is to know a reflection of that Light, The Light which undergirds existence, guides the heart, and draws all creation toward the remembrance of its Lord.
“Every particle of the universe proclaims: There is no god but Allah.”
References:
Ahmad Ghulam, The Mirror of the Excellences of Islam (Islam International, 2025), p. 605 https://www.alislam.org/book/mirror-of-excellences-of-islam/
Al Hakam. (2022, June 21). What does Islam say about zodiac signs and do celestial bodies have any effects? https://www.alhakam.org/what-does-islam-say-about-zodiac-signs-and-do-celestial-bodies-have-any-effects/
Elucidation-of-Objectives.pdf. (Edition 2004). https://files.alislam.cloud/pdf/Elucidation-of-Objectives.pdf
Holy quran: Read, listen and search. The Holy Quran. https://alislam.org/quran/app/_s=(Surah%20An-N%C5%ABr%2024:36)
Hamamat-ul-Bushra, Ruhani Khazain Vol. 7 p. 285-288 (2021 Edition) https://new.alislam.org/library/books/rk-hamama-tul-bushra?option=search&page=285
