Chapter 4: Chapter Two: The Splitting of the Moon in the Qur’an

Chapter Two

The Splitting of the Moon in the Qur’an

_T

he incident of the splitting of the moon is mentioned in the opening verses of Surah Al-Qamar in the Qur’an. To understand the nature, reality, and purpose of this event, it is important to comprehend the meanings and implications of these verses. It is stated:

اِقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ. وَاِنْ يَّرَوْا اٰيَةً يُّعْرِضُوْا وَيَقُوْلُوْا سِحْرٌ مُّسْتَمِرٌّ. وَكَذَّبُوْا وَاتَّبَعُوْ٘ا اَهْوَآءَهُمْ وَكُلُّ اَمْرٍ مُّسْتَقِرٌّ.

The hour which they are being warned of is about to arrive and the moon is cleft asunder. [But they will not profess faith,] and whatever sign they see, they will only evade it and remark: “This is a magic that is being handed down from the past.” [Thus, this is what has happened] and they have denied even now and followed their fancies, and [We did not seize them immediately because with Us] every matter has an appointed time. (54:1-3)

When this passage is read in the light of the overall themes of the Qur’an and the coherence of the discourse, the following points become clear:

1. It is evident from the content of the Surah that it was revealed in Mecca, during the phase of general warning in the Prophet Muhammad’s call. The theme of the Surah is the establishment of the Day of Judgment and, in reference to it, a warning and good tidings. It argues from the manifestation of God’s judgment.

2. It is also evident from the content of the Surah that the address is to the Quraysh of Mecca, who were demanding a sign for the impending punishment. In the aforementioned verses, the words wa in yaraw āyatan yu‘ridū wa yaqūlū sihrun mustamir (and whatever sign they see, they will only evade it and remark: This is a magic that is being handed down from the past) also confirm this point.

3. The Surah references the accounts of the people of Noah, the people of ‘Ad, the people of Thamud, the people of Lot, and the people of Pharaoh. It clarifies that messengers from Allah were sent to them. Alongside them, Allah sent His signs, yet they remained obstinate in denial until the very end. Therefore, Allah brought His punishment upon them. The case of the Quraysh of Mecca is no different from these. Thus, they will be dealt with in the same manner as the wrongdoers of past nations. This has been expressed as a definitive prophecy. The words of verse 45 of the Surah are:

سَيُهْزَمُ الْجَمْعُ وَيُوَلُّوْنَ الدُّبُرَ.

This group of theirs shall soon be routed, and turning their backs they will be fleeing away. (54:45)

Regarding this prophecy of punishment, Javed Ahmed Ghamidi has written:

This is an explicit prophecy that was made years before the migration and was fulfilled exactly as it was made, down to every letter. After the conclusive proof had been established against the Quraysh, this scene was first witnessed at the Battle of Badr. In the face of God’s overwhelming forces, their assemblages could not hold their ground in any field thereafter, until Mecca was conquered, and everywhere people witnessed them turning away and fleeing. (Al-Bayan 5/91)

4. The chapter begins with the words Iqtarabat al-Saa‘ah (The hour which they are being warned of is about to arrive). According to the esteemed teacher, al-Saa‘ah here refers to the Hour of Judgment, “which begins with the punishment that necessarily befalls the deniers of the Messenger, as a result of their insistence on denial.”¹¹ This means that the execution of their judgment in the Hereafter actually begins in this world, and their punishment starts from here as well. There is no further reckoning for them in the Hereafter. They first endure worldly punishment, then suffer in the torment of the grave, and subsequently become fuel for Hell as a continuation of this. The disbelievers of the Quraysh are being warned that if they persist in their ways of denial and disbelief, their fate will be the same. Soon their judgment will be pronounced, and the series of their punishments will commence.

The words Wa anshaqqa al-qamar are explicit regarding the splitting or cleaving of the moon. Anshaqqa is a past tense verb, indicating the occurrence and completion of an action. This means the act of splitting has taken place and reached completion. The subsequent connected verse further emphasizes and confirms that this is not an event to occur in the future,¹² which is yet to happen, but rather an event that has already occurred. The next verse is Wa in yaraw ayatan yu‘ridoo wa yaqoolu sihrum mustamirrun (and whatever sign they see, they will only evade it and remark: This is a magic that is being handed down from the past).

Javed Ahmed Ghamidi states:

Wa in yaraw ayatan yu‘ridoo wa yaqoolu sihrum mustamirrun. This sentence is clear evidence that the event of the splitting of the moon is not a prophecy of the future, but rather an incident that occurred during the time of the Messenger of Allah (PBUH), with which the Qur’an has reasoned about the punishment and the occurrence of the Day of Judgment. Because if the meaning of anshaqqa al-qamar is taken to be that the moon will split, then after that this sentence becomes completely irrelevant. (Al-Bayan 5/83)

6. Similarly, it cannot be attributed to any time before the Messenger, PBUH. It is completely clear from verse 2 that its addressees are the Quraysh, about whom Allah has informed that they will continue to dismiss such signs by declaring them as magic.

1. The Nature of the Incident

The Nature of the Incident of Splitting of the Moon

The Qur’an has described the splitting of the moon as an āyah. A detailed discussion regarding its meaning, connotation, and its application and use has been elaborated in the first chapter. The nature of this discussion serves almost as a preface to the understanding of subsequent discussions. This is because it holds a fundamental position in their knowledge, reasoning, analysis, and evaluation. Therefore, it would be appropriate to consider a summary of the previous chapter. This can be outlined in the following points:

The word ayat is a well-known term in the Arabic language. It means a sign or symbol.

When this word is mentioned in relation to Allah Almighty, it refers to the signs within self and the universe that direct attention towards His various attributes.

When the Qur’an seeks to draw people’s attention to the attributes of Allah, it presents these very āyah (signs) as evidence, thereby providing a means for reminding and encouraging them, as well as for warning and cautioning them.

In this technical sense, this word has been used in the Qur’an for four different references.

One type, related to the signs of God that manifest regularly in the realms of the self and the universe, which are evident in the world and pertain to the customary actions of God’s power. The creation of man from clay, the regulation of the sun and moon by a law, or sending down water from the sky to bring life to the dead earth are signs of this nature.

Second, the divine signs manifested in the universe and within the self that deviate from the norm, which are supernatural and extraordinary, occur by the direct command of Allah or through the agents of destiny. Examples of these include the descent of mann and salwa upon the Israelites during the prophetic era of Moses (PBUH), the consistent shade of clouds over them in the wilderness of Sinai, and the birth of Jesus (PBUH) without a father and his speaking from the cradle.

Thirdly, the divine signs of God that manifest as supernatural and beyond ordinary in the universe and the self, which appear through God’s prophets by His command. In religious terminology, these are referred to as ‘miracles.’ Examples of these include the staff of Moses (PBUH) transforming into a serpent, the striking of his staff causing twelve springs to gush forth, Jesus (PBUH) bringing the dead back to life, and the divine revelation flowing from the blessed tongue of Prophet Muhammad (PBUH).

Fourth, the Qur’anic verses that describe the signs of Allah manifested in the self and the universe, both in the usual and unusual manner, which are inscribed between the covers of the Qur’an and are recited as structured units within its chapters.

In light of these points, the question now is, in Surah Al-Qamar, which of the aforementioned four contexts does the word āyah refer to?

If we wish to interpret this in the context of a sentence or verse from the Qur’an, it is evident that there is no room for such an interpretation. The sentence Wa in yaraw ayatan yu‘ridoo wa yaqoolu sihrum mustamirrun is undoubtedly a verse from the Qur’an, but the word ayat used within this sentence does not mean a Qur’anic verse in any way. The reason is that this word is used not for a phrase or statement from the Qur’an, but for the incident of the splitting of the moon.

Similarly, applying this to the signs that regularly appear in the self and the universe would also not be correct, because this is not a usual event. In known human history, this event has occurred only once. The rising and setting of the moon, its waxing and waning, the different phases of its new moon, full moon, and crescent, its partial or complete eclipse, its redness, whiteness, and blackness, the determination of months and years by its rotation, the tides of the sea by its gravitational pull, its enchanting light and the guidance it provides to travelers at night—all these are signs of Allah, His great signs, yet they are everyday and usual events. There is continuity and regularity in their occurrence. Humans are familiar and connected with them. These are the persistent customs of the universe, not extraordinary phenomena. In contrast, the splitting of the moon is an unusual and extraordinary event; therefore, the meaning of the verse cannot be applied to it.

As far as those verses are concerned that manifest through the miracles and marvels associated with the prophets, this event cannot be categorized among them. The reason is that this event does not involve the intercession of the Messenger of Allah (PBUH). That is, neither did he utter any words from his tongue, nor did he command the moon to split into two with a gesture of his blessed hand, nor did he throw anything towards it. If such a circumstance had existed, then undoubtedly, this event would be counted among those verses that appear by the hand of prophets with the permission of Allah.

Now, the only remaining possibility is to ascribe this to the nature of divine signs, which, though supernatural, are directly manifested by Allah.

Therefore, the correct interpretation is that this event is such an extraordinary sign, which appeared by the direct command of Allah, and in this, the mediation of the Prophet Muhammad (PBUH) was not employed. This means that it is counted among the same type of signs that were manifested before during the times of the prophets of the Israelites.

During the time of the Messenger of Allah (PBUH), it was decided to demonstrate similar signs. This decision of Allah Almighty is stated in Surah Ha Mim Sajdah and Surah An-Naml. It is declared in Ha Mim Sajdah:

سَنُرِيْهِمْ اٰيٰتِنَا فِي الْاٰفَاقِ وَفِيْ٘ اَنْفُسِهِمْ حَتّٰي يَتَبَيَّنَ لَهُمْ اَنَّهُ الْحَقُّ…

[Rest assured O Prophet! and they should also be warned that] soon We shall also show them Our signs in the world around them and within them as well until it will become evident to them that this Qur’an is the absolute truth. (41:53)

In Surah An-Naml, it is stated:

وَقُلِ الْحَمْدُ لِلّٰهِ سَيُرِيْكُمْ اٰيٰتِهٖ فَتَعْرِفُوْنَهَا وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُوْنَ.

And say: Gratitude is for God alone. Soon He will show His signs to you and you will recognize them and your Lord is not unaware of whatever you are doing. (27:93)

Imam Amin Ahsan Islahi has described the proclamation of Ha-Meem Sajda with the words “consolation for the Prophet (PBUH) and warning and threats for the deniers of the Qur’an.” In explanation of this, he has written:

This means that if these people are not ready to accept the Qur’an based on its arguments, but insist on seeing our signs to verify it, then the time is fast approaching when such signs of its truth will appear around Mecca and within Mecca itself, among the Quraysh, that they will exclaim that indeed, the Qur’an is absolutely true. By ‘signs’, it refers to the evidence and indications of the triumph of truth and the defeat of falsehood which the Qur’an has predicted. This prediction has already been discussed earlier in this Surah in light of historical evidence. Initially, the leaders of the Quraysh mocked these assertions by considering them to be boastful claims. However, when Islam began to take root in Medina, within Mecca itself, and in its surroundings, even among some good people of the Quraysh, then these leaders and their supporters were somewhat alarmed. Ultimately, after the migration, events occurred that demonstrated the dominance of Islam to such an extent that it became impossible for not just the Quraysh but also for Rome and Persia to stand against Islam. (Tadabbur-e-Qur’an 7/128-129)

Javed Ahmed Ghamidi writes under the aforementioned verse of Surah An-Naml:

You will come to know that these are the very signs about which I had warned you. Thus, it is known that after the migration, all these signs became manifest and people saw with their own eyes how truthful the words of God’s Prophet were. (Al-Bayan 3/581)

The splitting of the moon was indeed the manifestation of that decision which had already been announced. It was an exceedingly extraordinary and magnificent sign that appeared in the universe. Its amazement, grandeur, awe, and might highlighted it as a great divine sign. In terms of its nature, it is counted among those signs that were directly manifested by Allah, without adopting the mediation of prophets. It is as if it belongs to the same kind of signs that were previously manifested during the times of the prophets of the Israelites. Examples of these include the descent of mann and salwa, the casting of shade by clouds, the suspension of Mount Sinai, and the creation of Jesus (PBUH) without a father.

2. The Purpose of the Incident

The Purpose of the Event of the Splitting of the Moon

It is also clear from the Qur’an that the sign of the splitting of the moon was specifically for the disbelievers of the Quraysh, and its purpose was to warn them about al-Saa‘ah, meaning the Hour of Resurrection. For those who deny the Messenger, this Hour begins with the worldly punishment that descends upon them as a consequence of their persistent rejection of the truth, and its ultimate fulfillment will occur when the trumpet is blown and the Day of Judgement takes place.

In order to understand the reality of this chastisement, it is necessary to understand the mission of the prophets. The details of this are as follows: Prophets of Allah come into the world to call towards Allah and to warn and give glad tidings about the Day of Judgment. That is, they call their addressees towards Allah, the Lord of the worlds, give glad tidings of a good outcome in the Hereafter to the believers, and warn the disbelievers about the bad outcome. This is their prophetic duty. The Qur’an has described this duty of the prophets in these words:

كَانَ النَّاسُ اُمَّةً وَّاحِدَةً فَبَعَثَ اللّٰهُ النَّبِيّٖنَ مُبَشِّرِيْنَ وَمُنْذِرِيْنَ….

Mankind was just a single community. Then [differences arose between them. So,] God sent forth prophets as bearers of glad tidings and as warners… (2:213)

Regarding the Muhammad (PBUH), this command is mentioned in these words:

يٰ٘اَيُّهَا النَّبِيُّ اِنَّا٘ اَرْسَلْنٰكَ شَاهِدًا وَّمُبَشِّرًا وَّنَذِيْرًا. وَّدَاعِيًا اِلَي اللّٰهِ بِاِذْنِهٖ وَسِرَاجًا مُّنِيْرًا.

O Prophet! [you also pay no heed.] We have sent you forth as a witness, a bearer of glad tidings, a warner and as one who will call men to God by His leave and as a shining lamp [which guides people out from darkness. (33:45-46)

Some of these prophets are elevated by God to the office of “Messengership” along with “Prophethood.” This means that a prophet makes the truth absolutely clear to their audience, thereby completing God’s proof against them. The divine court is established on earth, and the ultimate and final fate of the deniers is determined and implemented in this world. It is as if a minor Day of Judgment is established for the deniers of the Messenger, and their paradise and hell are decided in this very life. The narratives of these messengers presented in the Qur’an make it clear that the same treatment was meted out to the deniers of Noah, Saleh, Lot, Hud, Shuaib, and Moses (peace be upon them). They were annihilated through celestial calamities. The deniers of the Messenger Muhammad (PBUH) were also destroyed under the same law through the swords of his companions.

In this context, observe that at the beginning of the Surah, it is stated that the hour, al-Saa‘ah, meaning the moment of punishment, has drawn near for the disbelievers of the Quraysh. The Messenger of Allah was warning them about this, and as a sign of it, Allah showed the moon splitting. After this introduction, the stories of the previous Messengers are referenced, indicating that their audiences also rejected them, leading Allah to utterly destroy them. Hence, when the people of Noah rejected, they were drowned in water. When ‘Ad rejected, they were destroyed by a fierce wind, and their bodies became like hollow trunks of palm trees, rolling here and there with the force of the wind. When Thamud rejected, Allah made the she-camel a sign for them, and when they hamstrung it, Allah destroyed them with a dreadful thunder and a terrifying scream, decimating their settlements completely. When the people of Lot disbelieved, they were annihilated by a wind carrying stones. When the people of Pharaoh rejected, they too were seized with formidable might and destroyed. After presenting these historical testimonies, it is stated that if the consequence of these nations’ rejection manifested as punishment, how can the outcome of your rejection be any different? If you continue on this path for a little while longer, know that the time for your punishment is also near. The extraordinary event of the moon splitting is a sign of this. It reflects the reality that He who has the power to split and then rejoin such a magnificent sphere as the moon can effortlessly dismantle and reassemble your being. Therefore, be aware that the hour of your minor Day of Judgement is near, and in its continuation, the hour of the major Day of Judgement is not far off either. In the final part of the Surah, it is stated:

اَكُفَّارُكُمْ خَيْرٌ مِّنْ اُولٰٓئِكُمْ اَمْ لَكُمْ بَرَآءَةٌ فِي الزُّبُرِ. اَمْ يَقُوْلُوْنَ نَحْنُ جَمِيْعٌ مُّنْتَصِرٌ. سَيُهْزَمُ الْجَمْعُ وَيُوَلُّوْنَ الدُّبُرَ. بَلِ السَّاعَةُ مَوْعِدُهُمْ وَالسَّاعَةُ اَدْهٰي وَاَمَرُّ.

[O People of the Quraysh!] Are these disbelievers among you any better than them or is there an acquittal written for you in the scriptures? Do they claim: “We are a group who has the ability to fight back.” [Listen clearly!] This group of theirs shall soon be routed, and turning their backs they will be fleeing away. No! in fact, the actual time of fulfilment of the promise made to them is the Day of Judgement, and the Day of Judgement will be very stern and very bitter [for these disbelievers]. (54:43-46)

Imam Amin Ahsan Islahi explains the term al-Saa‘ah at the beginning and end of the Surah in such a manner that it fully clarifies the purpose of the splitting of the moon. He writes:

The term al-Saa‘ah refers to the moment of judgment and punishment. We have been clarifying in various places that God’s messengers have warned their communities about two types of punishment. The first is the punishment in this world, which inevitably befalls a community if it disregards the warnings of the messenger and persists in its denial. The second is the punishment that will occur in the Hereafter. The difference between these two types of punishment is only in terms of initiation and completion, or preparation and conclusion. The community that is seized by punishment due to the denial of the messenger is effectively seized for the punishment of the Hereafter. Therefore, the word al-Saa‘ah often encompasses both types of punishment. From this perspective, it becomes clear that for every community in which a messenger appears, the moment of its decision is imminent. Thus, the phrase Iqtarabat al-Saa‘ah is not a rhetorical expression of exaggeration, but rather a straightforward statement of fact.

Wa anshaqqa al-qamar – This sign is mentioned as indicating the approaching moment of punishment. We have referred multiple times in this book to a practice of Allah Almighty, that although signs of His power and wisdom are present throughout every inch of the heavens and the earth, and new signs continue to become manifest day by day, during the time of the messenger’s missions, Allah Almighty specifically reveals such signs through which the warnings of the messenger and the truthfulness of his claim to messengership become evident…

The purpose of these signs, as we have indicated, is to reinforce the warning of the Messenger. The messages that the Messenger proclaims through words are supported by evidence and signs that appear in this universe in various forms so that God’s argument is completely evident upon the people. A similar sign was manifested in the form of the splitting of the moon to support the warning of the Messenger of Allah (PBUH), so that it would be clearly evident to the deniers of punishment and resurrection that the Qur’an’s warnings about the Day when the earth will be shaken, mountains will become dust and scatter in the atmosphere, seas will boil over, and the sun will become darkened are not just to intimidate them, but these are truths that will inevitably occur one day. These are not impossible events; their indications manifest in this world in one form or another.

One of the major reasons why the disbelievers considered the Resurrection to be something utterly implausible was their belief in the impossibility that this entire universe could one day be completely dismantled. The question they posed concerning the mountains—as recorded in the Qur’an—reveals that they regarded such things as absolutely stable, immutable, and imperishable. By showing them the sign of the splitting of the moon, Allah Almighty demonstrated that nothing in this universe—no matter how great it may be—is autonomous, eternal, or immune to change. Rather, everything is subject to the command of Allah. Whenever He wills, He can bring all of it to ruin and destruction.

It is important to note here that the verse mentioned earlier (Iqtarabat al-Saa‘ah) referred to the punishment and defeat that deniers of the messengers inevitably face in this worldly life. This verse (Balis-sa‘atu maw‘iduhum, was-sa‘atu adha wa amarr) refers to the punishment that will confront them on the actual Day of Judgment, which will be exceedingly severe. Throughout this book, we have repeatedly referred to this divine law that those who deny the messengers are invariably defeated in this world, and the Hereafter is, of course, a place of their disgrace. (Tadabbur-e-Qur’an 8/90-91, 113)