and winter: when the sun is high in the northern signs of the zodiac or low in the southern signs. This explanation makes clear that their predictions of visibility are of the same kind as their astrological predictions, and weaker still. For suppose it has been established that celestial motions cause terrestrial events.

A Muslim cannot categorically deny this much, since Allah, glorified is He, has made some created things—their very entities, attributes, and movements—causes affecting others. Neither revelation nor reason rules this out. Muslims, however, fall into two groups on this matter.

Some say that there is no evidence establishing this, so it is not permissible to assert it, for that would be speaking without knowledge.

Others say that, on the contrary, it is established in general terms, because some instances of it have become known through experience, and because the revealed law indicates this through the words of the Prophet, may Allah bless him and grant him peace:

“The sun and the moon do not eclipse because of anyone’s death or birth. Rather, they are two of Allah’s signs through which He instils fear in His servants.”

Fear is only aroused when there is a cause for fear. Thus, it is known that their eclipses may cause something fearful. His words,

“They do not eclipse because of anyone’s death or birth,”

refute what some people had imagined. The sun was eclipsed on the day of Ibrāhīm’s death, and some people believed that it had been eclipsed because of his death, in honour of his passing, and that his death had caused its eclipse. The Prophet therefore explained