The benefits of the saying of Allah the Exalted: “And of His signs are the night and the day, and the sun and the moon. Do not prostrate to the sun or to the moon, but prostrate to Allah, who created them, if it is Him you wish to worship.”

There are benefits in these two verses: First, that Allah has many signs that are not limited to two or three. We understand this from His saying: And how numerous they are in the Noble Qur'an: They are many.
Among the benefits of the noble verse is that Allah the Exalted has tangible signs that aid in understanding the rational signs. This is from the mercy of Allah, Mighty and Majestic, that Allah showed His servants the tangible signs so that they might use them to aid in understanding the rational signs. Every person knows that every occurrence must have an originator. This is a rational sign that no one denies. For this reason, Allah the Exalted said: The answer is: neither this nor that. They were not created from nothing, but they must have a Creator, and they did not create themselves. Thus, they have a Creator, and He is Allah, Mighty and Majestic. For this reason, when Jubayr ibn Muta'im heard this verse—and he was among the prisoners of Badr—and heard the Prophet (peace and blessings be upon him) reciting Surat al-Tur, he connected this to the verse, saying: “My heart almost flew away,” meaning he realized that he was in error and that all the polytheists were in error. The answer is: neither this nor that. It is established that they must have a Creator. Thus, the signs of Allah, Mighty and Majestic, are either rational or auditory/tangible. Here, among His signs are the night and the day. These signs are tangible, not rational? They are tangible. Everyone knows the night and the day and that no one can bring them about.
Among the benefits of the noble verse is that the night, the day, the sun, and the moon are great signs. For this reason, Allah mentioned them explicitly, and the matter is so. This sun is a great, luminous, hot star. No created being can possibly make anything like it. We have explained the reason for this during the exegesis.
Among the benefits of the noble verse is the prohibition of prostrating to the sun and the moon, based on His saying: Even though they are among the signs of Allah, they are created beings, and prostration is only for the Creator. We move from this to an important point indicated by the Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him), which is that the attributes of Allah, Mighty and Majestic, are not Allah Himself. Therefore, it is not permissible to call upon an attribute or prostrate to the attributes of Allah. For this reason, the Shaykh al-Islam (may Allah have mercy on him) said: Whoever calls upon one of the attributes of Allah is a disbeliever by consensus. This means, if someone were to say: “O Mercy of Allah, have mercy on me.” How so? “O Mercy of Allah, have mercy on me?” Is mercy a thing separate from Allah that can show mercy, or not? No. So if you say: “O Mercy of Allah, have mercy on me,” it means you have made another god alongside Allah, and this is disbelief. Likewise, if you say: “O Power of Allah, save me,” this is forbidden shirk (associating partners with Allah). Say instead: “O Allah, save me by Your power.” The saying: does not apply to this, because the meaning is not that I seek aid from mercy as if I believe it to be an independent entity. Rather, the meaning is seeking nearness to Allah the Exalted through His mercy, as if he is saying: “O Lord, help me by Your mercy.” One must be careful about this issue. Also, among the errors in this regard is the saying of some people: “The Power of Allah willed it” or “The decree willed it.” This is forbidden and not permissible. The power itself has no will. Whose is the will? It belongs to Allah, Mighty and Majestic. As for power, it has no will because it is an attribute, an attribute in an attributed one. The one who wills and chooses is Allah, Mighty and Majestic. However, saying: “The Power of Allah necessitated this” is correct, meaning that such and such is among the necessities of power. But the will does not come from one who has no choice, and this cannot be from an attribute.
Among the benefits of the noble verse is that among the eloquence of the Qur'an is that when it mentions a ruling, it mentions the rational evidence for it. Based on His saying: This is a clear religious command, but is a cosmic, decreed evidence that the one who deserves prostration is whom? The one who created these things. How do you prostrate to the sun and the moon and not prostrate to Allah who created them? Similar to this is His saying, the Exalted: And similar to this is His saying, the Exalted: Allah the Exalted said: This is among the miraculous styles of the Qur'an that indicate that it is from a Wise, All-Aware One.
Among the benefits of these noble verses is the refutation of the worshippers of the sun and the moon, based on His saying: Some scholars derived a benefit from this verse, which is the prescription of the eclipse prayer. He said: Because Allah said: and did not say: “to the night and the day.” This is because when the sun and the moon change, it may arise in the heart of their worshipper that he should prostrate to them, like a repentant person. So he said: This derivation has some distance, but it is not impossible that there is an indication in it to the prescription of the eclipse prayer.
Among the benefits of the noble verse is that it is not possible for a person who claims to worship Allah truly to prostrate to other than Allah, based on His saying: .
Among the benefits of this noble verse is the challenging of whoever associates partners with Allah in any type of shirk (associating partners with Allah) to be a true worshipper of Allah. For example, we say to the one who shows off in worship: You have not worshipped Allah truly; you have not singled Him out for worship, because you intended by your worship to draw near to whom? To the created beings. For this reason, He said: