[Third]
The third argument:

It may be said: None of the statements of the prophets that you have cited as supporting a position like yours actually supports it, for several reasons. This is known with certainty. Indeed, some of them indicate the opposite of your position—the position held by the proponents of affirmation. The same is true of most arguments advanced by those who uphold falsehood, especially scriptural arguments: they actually indicate the opposite of their position.

[Refutation of the argument drawn from the account of Abraham, peace be upon him]

As for the account of Abraham, Allah’s intimate friend, peace be upon him, linguists and Quran commentators agree that setting is not movement—whether movement in space, meaning a change of location; movement in quantity, such as growth; or movement in quality, such as turning black or white. Nor does it mean change. In Arabic, not everything that moves or changes is described as āfil (“setting”), nor is it said to have set. Someone praying or walking is not described as āfil. Nor is a change involving transformation, such as illness or the sun’s turning yellow, called setting. When the sun turns yellow, it is not said to have set; this is said only when it disappears and is hidden from view.

This is known with immediate certainty from the widely transmitted usage of the Arabic language: āfil means “absent from view.” Afalat al-shams, with the present-tense forms ta’filu and ta’fulu and the verbal noun ufūl, means “the sun has disappeared from view.”