Chapter Three

The Splitting of the Moon in Hadiths and Athar

The incident of the splitting of the moon is originally mentioned in the Holy Qur’an. It clearly outlines the background of such signs and specifically the nature, purpose, and objective of this incident. Therefore, its contents hold fundamental importance in the explanation and details of this event. However, several Companions of the Prophet (PBUH) have also narrated this event. Among them, Ali, Abdullah bin Mas‘ud, Jubair bin Mut‘im, Abdullah bin Abbas, Abdullah bin Umar, Hudhayfah bin Yaman, and Anas bin Malik are prominent. Some of them were eyewitnesses while others narrated it based on the testimonies of others. These narratives are recorded in the collections of hadith and traditions in Bukhari, Muslim, Tirmidhi, Ahmad, Abu Awanah, Abu Dawood al-Tayalisi, Abdul Razzaq, Ibn Jarir, Bayhaqi, Tabarani, Ibn Mardawiyah, and Abu Nu‘aym Isfahani with several and varied chains of transmission. These narratives can be divided into two categories based on the observation of the narrators:

1. Narrations of the Companions Who Witnessed the Splitting of the Moon

2. Narrations from Companions Who Did Not Witness the Splitting of the Moon

Below, the aforementioned narratives have been analyzed in the same sequence. However, before the study of this, it is necessary to determine the timing of the splitting of the moon.

Time of Occurrence of the Incident

Time of the Occurrence of Splitting of the Moon

The incident of the splitting of the moon occurred during the time of the Prophet Muhammad (PBUH) before the migration to Medina. Scholars of history, biography, hadith, and exegesis agree on this. According to their estimates, this event took place approximately five years before the migration, in the presence of the Prophet (PBUH) in Mecca. He was in Mina at the time. On this occasion, several companions and the disbelievers of the Quraysh witnessed it.

The commentator of Bukhari, Hafiz Ibn Hajar Asqalani, writes in Fath al-Bari under the narrations of the splitting of the moon:

قال: انشقّ القمر بمكة يعني: أن الانشقاق كان وهم بمكة قبل أن يهاجروا إلى المدينة

A narration states that the narrator (Abdullah ibn Masud) reported that the incident of the splitting of the moon occurred in Mecca. This means that when the moon was split into two parts, they were in Mecca before the migration to Medina. (7/184)

In Al-Mawahib Al-Ladunniyah, Allama Ahmad bin Muhammad Qastallani has written:

كان بمكة قبل الهجرة بنحو خمس سنين

This event took place in Mecca approximately five years before the Hijra. (2/254)

Maulana Abul A‘la Maududi has also specified this date. He writes:

The details that emerge from compiling all the narrations indicate that this incident occurred approximately five years before the migration. It was the fourteenth night of the lunar month. The moon had just risen. Suddenly, it split, and one fragment appeared on one side of the nearby mountain while the other fragment appeared on the other side. This phenomenon lasted only for a moment, and then the two fragments rejoined. The Prophet (PBUH) was present in Mina at that time. (Tafheem-ul-Qur’an 5/229)

Syed Sulaiman Nadvi states that this event was the final sign of guidance for the disbelievers of Quraysh. Even after witnessing such a great sign, when the Quraysh did not come to faith, Allah commanded the Prophet (PBUH) that the argument had been completed, and thus, he should leave this community and migrate. He writes:

Among the signs of guidance, the most conclusive and final sign for the disbelievers of Mecca was the splitting of the moon, after which the onset of destruction was imminent… Before the migration, the sign of the splitting of the moon appeared, and even upon witnessing it, when the leaders of the Quraysh did not embrace Islam, the Prophet Muhammad (PBUH) was commanded to migrate from Mecca, and the time for the punishment of destruction was near. Among the companions, those who were privy to the mysteries of prophethood had already understood that this migration was a precursor to the destruction of the Quraysh. In ‘Al-Mustadrak al-Hakim’ (Volume 3, p. 7) and ‘Musnad Ahmad ibn Hanbal’ (Volume 1, p. 216), it is mentioned that when the Prophet (PBUH) left Mecca, Abu Bakr Siddiq (RA) said, “Indeed, to Allah we belong. The people of Mecca have expelled their Messenger, surely they will be destroyed, and then the verse of battle (Udhina Lillazeena) was revealed.” (Seerat-un-Nabi 3/172-173)

Accounts of the Companions who Witnessed the Incident

Accounts of the Companions who Witnessed the Splitting of the Moon

Based on the details of the event and certain indications from the narrations, it is plausible that a considerable number of Companions of the Prophet (PBUH) were present with him on this occasion. However, among those who narrated it, there are three eyewitnesses. These are Abdullah ibn Mas‘ud, Ali ibn Abi Talib, and Jubair ibn Mut‘im (may Allah be pleased with them). Their narrations are as follows:

1. Narration of Abdullah Ibn Mas‘ud

1. Narration of Abdullah Ibn Mas‘ud

Abdullah ibn Mas‘ud (RA) was a companion from Mecca. He is among the early converts to Islam. At the time of the incident of the splitting of the moon, he was approximately twenty-four or twenty-five years old. In the narrations of this event, his account holds the status of the primary narration. This is because he was an eyewitness to the event and has determined both the time and place of its occurrence. Moreover, it also mentions the reaction of the Prophet Muhammad (PBUH) to the event. This narration has been transmitted by almost all the hadith scholars who have included the splitting of the moon in their works. The summary of this is as follows:

It is clear from the various narrations in Bukhari and Muslim that Abdullah ibn Mas‘ud (RA) was present with the Prophet (PBUH) in Mina (Mecca).

He saw that the moon had split into two pieces.

A fragment detached and went to the other side of the mountain.

The Prophet (PBUH) said: You people be witnesses.

In the account by Bayhaqi, there is an addition that in response to this event, the infidels remarked that it seems Muhammad (PBUH) has cast a spell on them. Therefore, wait for those coming from outside. If they confirm it, it means the event is real. When the people coming from outside were asked, they reported that they had also witnessed it.

The following are a few representative chains of transmission for the narration:

حدثنا عبدان، عن ابي حمزة عن الاعمش، عن إبراهيم، عن ابي معمر، عن عبد الله رضي الله عنه، قال: انشق القمر ونحن مع النبي صلى الله عليه وسلم بمنى، فقال: اشهدوا وذهبت فرقة نحو الجبل.

Abdan narrated to us, from Abu Hamzah Muhammad bin Maimun, from A‘mash, from Ibrahim, from Abu Ma‘mar, and from Abdullah bin Mas‘ud (RA) who narrated that when the moon was split into two, I was present with the Prophet Muhammad (PBUH) in the field of Mina. The Prophet (PBUH) said, “O people, bear witness.” And one piece of the moon separated from the other and moved towards the mountain. (Sahih Bukhari No. 3869)

حدثنا ابو بكر بن ابي شيبة، وابو كريب، وإسحاق بن إبراهيم جميعًا، عن ابي معاوية. وحدثنا عمر بن حفص بن غياث، حدثنا ابي كلاهما، عن الاعمش. وحدثنا منجانب بن الحارث التمیمی واللفظ له اخبرنا ابن مسهر، عن الاعمش، عن إبراهيم عن ابي معمر، عن عبد اللّٰه بن مسعود، قال: بينما نحن مع رسول الله صلى الله عليه وسلم بمنى إذا انفلق القمر فلقتين، فكانت فلقة وراء الجبل وفلقة دونه فقال لنا رسول الله صلى الله عليه وسلم: اشهدوا.

Abu Bakr bin Abi Shaybah, Abu Kuraib, and Ishaq bin Ibrahim narrated to us from Abu Muawiyah. He said that Umar bin Hafs bin Ghiyath narrated to us, and he said that both were narrated by my father from Al-A‘amash. Manjab bin Al-Harith Al-Tamimi also narrated to us, and this wording is from him. Ibn Musher informed us, narrated from Al-A‘amash, from Ibrahim, from Abu Ma‘mar, who narrated from Abdullah bin Mas‘ud (RA) that we were with the Messenger of Allah (peace and blessings be upon him) in Mina when the moon split into two. One part remained on this side of the mountain, and the other went to the other side. The Messenger of Allah (peace and blessings be upon him) said, “Bear witness.” (Sahih Muslim No. 7250)

حدثنا عبيد الله بن معاذ العنبري، حدثنا ابي، حدثنا شعبة، عن الاعمش، عن إبراهيم، عن ابي معمر، عن عبد الله بن مسعود، قال: انشق القمر على عهد رسول الله صلى الله عليه وسلم فلقتين، فستر الجبل فلقةً، وكانت فلقة فوق الجبل، فقال رسول الله صلى الله عليه وسلم: اللهم اشهد .

Ubaidullah bin Mu‘az Al-Anbari narrated to us, he said that our father narrated to us, he said that Shu‘bah narrated to us, from Al-A‘amash, from Ibrahim, from Abu Ma‘mar, and from Abdullah bin Mas‘ud (RA), who narrates that during the time of the Messenger of Allah (PBUH), the moon split into two parts. One part covered the mountain and the other part remained above the mountain. The Messenger of Allah (PBUH) said, “O Allah, I bear witness.” (Sahih Muslim No. 7251)

أخبرنا أبو عبد الله محمد بن عبد الله الحافظ، ثنا أبو العباس محمد بن يعقوب، ثنا العباس بن محمد، ثنا سعيد بن سليمان، ثنا هشيم، ثنا مغيرة، عن أبِي الضحى، عن مسروق، عن عبد اللّٰه يعني ابن مسعود، قال: انشقّ القمر بمكة حتى صار فرقتين فقال كفار أهل مكة هذا سحر سحركم به ابن أبي كبشة. انظروا السفار فإن كانوا رأوا ما رأيتم فقد صدق وإن كانوا لم يروا ما رأيتم فهو سحر سحركم به قال فسئل السفار قال: وقدموا من كل وجه، فقالوا رأينا.

Abu Abdullah Muhammad bin Abdullah Hafiz informed us that Abu Abbas Muhammad bin Yaqub narrated to them, who said that Abbas bin Muhammad narrated to us, who said that Saeed bin Sulaiman narrated to us, who said that Hisham narrated to us, from Mughira, from Abu Dhuha, from Masruq, from Abdullah bin Mas‘ud (RA) who stated that, in Mecca, the moon split until it became two pieces. The disbelievers said (to each other) that it was magic performed by the son of Abu Kabsha on them.¹³ They advised to wait for people from outside; if they saw what you have seen, then it would be true. If they didn’t see what you have seen, then it is magic he has performed on you. The narrator states that when people from various directions came, they were asked this question, and they informed that they had also witnessed this scene. (Al-Iʿtiqad li’l-Bayhaqi 1/269)

2. Narration of Ali ibn Abi Talib

2. Narration of Ali ibn Abi Talib (RA)

In Tahawi’s Sharh Mushkil Al-Athar, a narration from Ali (RA) is recorded. This is a brief narration. It states that when this incident occurred, he and some other companions were present with the Prophet (PBUH). The narration is as follows:

حدثنا علي بن عبد الرحمنِ بنِ محمد بنِ المغيرة المخزومي الكوفِي، حدثنا لوين، حدثنا حديج بن معاوية الجعفي، عن أبِي إسحاق، عن أبِي حذيفة قال أبو جعفر ــــ وهو سلمة بن صهيب الأرحبي ــــ عن علي بنِ أبِي طالب رضي اللّٰہ عنه قال: انشق القمر، ونحن مع رسول الله عليه السلام.

Ali bin Abdur Rahman bin Muhammad bin Mughira Makhzumi Kufi narrated to us, he said that Luwayn narrated to us, he said that Hadaj bin Muawiya Jufi narrated to us, from Abu Ishaq, from Abu Hadhifa, who said that Abu Ja‘far—who is Salamah bin Suhaib Al-Arji—said that Hazrat Ali (RA) stated: (We observed that) the moon split, and at that time we were with the Messenger of Allah (PBUH). (696)

3. Narration of Jubair ibn Mut‘im

3. Narration of Jubair ibn Mut‘im (RA)

Jubair bin Mut‘im (RA) is the son of Mut‘im bin Adi. Mut‘im bin Adi is the same person who offered refuge to the Prophet Muhammad (PBUH) upon his return from Taif. Jubair (RA) embraced Islam in the period between the Treaty of Hudaybiya and the Conquest of Mecca. During the incident of the splitting of the moon, he was present near the Prophet (PBUH) in Mecca. The summary of traditions transmitted from him in Tirmidhi and Al-Mu‘jam al-Kabir by Tabarani is as follows:

It is mentioned in Tirmidhi that during the time of the Prophet (PBUH), the moon split into two pieces.

One piece came to rest on one mountain, and the other came to rest on another mountain.

Some of the disbelievers said that Muhammad (PBUH) has cast a spell on us. Some said that he may be able to bewitch us, but he cannot bewitch all the people.

It is mentioned in Al-Mu‘jam Al-Kabir by Tabarani that on this occasion, Jubair bin Mut‘im (RA) was present with the Prophet (PBUH).

The narrations are as follows:

حدثنا عبد بن حميد، حدثنا محمد بن كثير، حدثنا سلیمان بن کثیر، عن حصين، عن محمد بن جبیر بن مطعم، عن ابيه، قال: انشق القمر على عهد النبي صلى الله عليه وسلم حتى صار فرقتين على هذا الجبل وعلى هذا الجبل، فقالوا: سحرنا محمد، فقال بعضهم: لئن كان سحرنا ما يستطيع ان يسحر الناس كلهم.

‘Abd bin Humaid narrated to us, he said that Muhammad bin Kathir narrated to us, he said that Sulaiman bin Kathir narrated to us, from Husain, from Muhammad bin Jubair who narrated from his father (Jubair bin Mut‘im, RA) who related that during the time of the Prophet (PBUH), the moon split into two halves, one half over this mountain and one half over that mountain. The people said: Muhammad has cast a spell on us, but some among them said: If he has cast a spell on us, then he cannot put all the people (outside) under a spell. (Tirmidhi No. 3289)

حدثنا العباس بن حمدان الحنفي، حدثنا علي بن المنذر الطريقي، حدثنا محمد بن فضيل، عن حصين، عن سالم بن أبي الجعد، عن محمد بنِ جبير، عن أبيه، قال: انشق القمر، ونحن مع رسول الله صلى الله عليه وسلم.

Abbas bin Hamdan Hanafi narrated to us, he said that Ali bin Mundhir Tareefi narrated to us, he said that Muhammad bin Fudayl narrated to us, from whom Husayn narrated, from whom Salim bin Abi Ja‘d, from whom Muhammad bin Jubair narrated on the authority of his father (Hazrat Jubair bin Mut‘im, may Allah be pleased with him) that the moon split and we were with the Messenger of Allah, peace and blessings be upon him. (Al-Muʿjam al-Kabir li’l-Tabarani, No. 1540)

Accounts of Companions Who Did Not Witness the Incident

Accounts of Companions Who Did Not Witness the Splitting of the Moon

Among those narrating the event of the splitting of the moon, besides the eyewitnesses, are also companions who did not personally witness the event. Some of them were in Medina at the time, some were too young, and some were not yet born. Among these, the notable figures include Hudhayfah bin al-Yaman, Abdullah bin Umar, Abdullah bin Abbas, and Anas bin Malik (may Allah be pleased with them all). Their narrations are as follows:

1. Narration of Hudhayfah ibn al-Yaman

1. Narration of Hudhayfah ibn al-Yaman (RA)

Hudhayfah ibn al-Yaman (RA) is a Companion from Medina. He was born in Medina approximately 30 years before the migration (Hijrah). At the time of the incident of the splitting of the moon, he was around 25 years old and was residing in Medina. The summary of the narration transmitted from him is as follows:

It is mentioned in Musannaf Abdul Razzaq that while delivering the Friday sermon, Hudhayfah ibn al-Yaman (RA) first recited the verses of Surah Al-Qamar and then mentioned this incident. He stated that since the incident of the splitting of the moon has occurred, the Day of Judgment is now very near.

The narration is:

عن ابن عيينة، عن عطاء بن السائب، عن أبي عبد الرحمن السلمي قال: سمعت حذيفة يوم الجمعة وهو على المنبر قرأ اقْتَرَبَتِ السَّاعَةُ، وَانْشَقَّ الْقَمَرُ، فقال: قد اقتربت الساعة وقد انشق القمر فاليوم المضمار وغدًا السباق.

Ibn Uyaynah narrates that Ata bin Saib narrates from Abu Abdur Rahman al-Sulami, who says that Hudhayfah (RA) was delivering a sermon on the pulpit on the day of Jumu‘ah. He recited the initial verses of Surah Al-Qamar: “Iqtarabat al-Saa‘ah wa anshaqqa al-qamar.” Then he said: The Day of Judgment has drawn near, and the moon has split into two pieces.” Therefore, today is the day of preparation, and tomorrow is the day to strive forward with effort. (5285)

2. Narration of Abdullah ibn Umar

2. Narration of Abdullah ibn Umar (RA)

Abdullah ibn Umar (RA) is the son of Umar ibn Khattab (RA). He was born about ten or eleven years before the migration. At the time of the event of the splitting of the moon, he was approximately five or six years old. The summary of the narrations transmitted from him in Tirmidhi and Mustadrak is as follows:

According to the narration of Tirmidhi, the moon was split during the time of the Prophet Muhammad (PBUH). He said: Be witnesses, you people.

In Al-Hakim’s Al-Mustadrak ala al-Sahihayn, there is an addition that one piece of the moon remained visible while the other went behind the mountain.

The two narrations are as follows:

حدثنا محمود بن غيلان، حدثنا ابو داؤد، عن شعبة، عن الاعمش، عن مجاهد، عن ابن عمر، قال: انفلق القمر على عهد رسول الله صلى الله عليه وسلم، فقال رسول الله صلى الله عليه وسلم: اشهدوا.

Muhammad bin Ghaylan narrated to us, he said that Abu Dawood narrated to us, from Shu‘bah, from A‘amash, and from Mujahid who narrated that ‘Abdullah bin Umar (RA) said that during the time of the Messenger of Allah (PBUH) the moon was split into two parts. The Messenger of Allah (PBUH) said: ‘Bear witness to this.’ (Tirmidhi No. 2182)

فحدثناه أبو العباس محمد بن يعقوب، ثنا إبراهيم بن مرزوق البصري بمصر، ثنا أبو داؤد الطيالسي، ثنا شعبة، عنِ الأعمشِ، عن مجاهد، عن عبد الله بن عمرو رضي اللّٰہ عنه، فِي قوله عز وجل: اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ. قال: كان ذلك على عهد النبي صلى الله عليه وسلم، انشق القمر فلقتين فلقة من دون الجبل، وفلقة خلف الجبل. فقال النبي صلى الله عليه وسلم: اللهم اشهد.

Abu Abbas Muhammad bin Yaqub narrated to us, he said that Ibrahim bin Marzuq Basri narrated to us in Egypt, he said that Abu Dawood Tayalisi narrated to us, he said that Shu‘bah narrated to me, from A‘mash, from Mujahid, who narrated from ‘Abdullah bin Umar (RA) that while explaining the initial verse of Surah Al-Qamar, he stated that in the time of the Messenger of Allah (PBUH), the moon split into two parts. One part was in front of the mountain and the other was behind it. Upon this, the Messenger of Allah (PBUH) said: ‘O Lord, I bear witness.’ (Al-Mustadrak li’l-Hakim, No. 3759)

3. Narration of Abdullah ibn Abbas

3. Narration of Abdullah ibn Abbas (RA)

Abdullah bin Abbas (RA) was the son of the Prophet Muhammad’s (PBUH) uncle, Abbas ibn Abdul Muttalib (RA). He was born three years before the migration in the Valley of Abu Talib. The incident of the splitting of the moon occurred before his birth. According to a narration recorded in Bukhari and Muslim transmitted by him, he simply stated that the moon split during the time of the Prophet Muhammad (PBUH).

The various chains of narration are as follows:

حدثنا يحيى بن بكير، قال: حدثني بكر، عن جعفر، عن عراك بن مالك، عن عبيد الله بن عبد الله بن عتبة بن مسعود، عن ابن عباس رضي الله عنهما، قال: انشق القمر في زمان النبي صلى الله عليه وسلم

Yahya bin Bukair narrated to us, he said that Bakr narrated to me, from him Ja‘far narrated, from him ‘Urwah bin Malik narrated, from him ‘Ubaidullah bin ‘Abdullah bin ‘Utbah bin Mas‘ud narrated that Abdullah bin Abbas (may Allah be pleased with them) narrated that during the time of the Prophet Muhammad (PBUH), the moon had split. (Sahih Bukhari No. 4866)

حدثنا موسى بن قريش التميمي، حدثنا إسحاق بن بكر بن مضر، حدثني ابي، حدثنا جعفر بن ربيعة، عن عراك بن مالك، عن عبید الله بن عبد الله بن عتبة بن مسعود، عن ابن عباس، قال: إن القمر انشق على زمان رسول الله صلى الله عليه وسلم.

Musa bin Quraysh bin Al-Tamimi narrated to us, he said that Ishaq bin Bakr bin Mudhar narrated to us, he said that my father narrated to me, they said that Ja‘far bin Rabee‘ah narrated to us, from ‘Irak bin Malik, from Ubaydullah bin Abdullah bin Utbah bin Mas‘ud, who narrated that Abdullah bin Abbas (RA) narrated that during the time of the Prophet Muhammad (PBUH), the moon had split. (Sahih Muslim No. 7257)

4. Narration of Anas bin Malik

4. Narration of Anas bin Malik (RA)

Anas bin Malik (RA) is a Companion from Medina. He was born in Yathrib ten years before the migration. At the time of the splitting of the moon, his age was approximately five years, and he resided in Yathrib. The summary of the narration transmitted from him is:

During the time of the Prophet Muhammad (PBUH), the moon split into two parts and in such a way that the Hira mountain became visible between them. At this moment, he said, “You all be witnesses to this.”

The narrations are as follows:

حدثنا مسدد، حدثنا يحيى حدثنا شعبة، عن قتادة، عن انس، قال: انشق القمر فرقتين.

Musaddad narrated to us, he said that Yahya narrated to us, from whom Shu‘bah narrated, from whom Qatadah narrated, and Anas (RA) narrated that the moon was split into two parts. (Sahih Bukhari No. 4868)

وحدثنا محمد بن المثنى، حدثنا محمد بن جعفر، وابو داؤد. وحدثنا ابن بشار، حدثنا يحيى بن سعيد، ومحمد بن جعفر، وابو داؤد كلهم، عن شعبة، عن قتادة، عن انس، قال: انشق القمر فرقتين، وفي حديث ابي داؤد: انشق القمر على عهد رسول الله صلى الله عليه وسلم.

Muhammad bin Musanna narrated to us, he said that Muhammad bin Ja‘far and Abu Dawood narrated to us, they said that Ibn Bishar narrated to us, he said that Yahya bin Saeed, Muhammad bin Ja‘far, and Abu Dawood narrated to us, from whom Shu‘bah narrated, from whom Qatadah narrates that it is reported from Hazrat Anas (RA) that the moon split into two pieces. And in Abu Dawood’s narration, it is mentioned that during the time of the Messenger of Allah (PBUH), the moon split. (Sahih Muslim No. 7256)

A Comparative Analysis of the Narrations

A Comparative Analysis of the Narrations

The aforementioned narrations collectively support and elaborate on the statements of the Holy Qur’an. None of them are in contradiction or in excess of the primary declarations and intents of the Book of God. The summary of their agreed-upon points is as follows:

The incident of the splitting of the moon was a sensory event.

This event occurred approximately five years before the migration to Medina.

Among its eyewitnesses were the Messenger of Allah (PBUH), his noble companions, and the disbelievers of Quraysh.

People, regardless of religious distinction, have conveyed it from generation to generation; therefore, in historical context, it holds the status of khabar-e-mutawatir (continuously recurrent narration).

The incident occurred in the early part of the night, when people were still awake.

The Messenger of Allah (PBUH) and his Companions were present in Mina

The moon was in the form of a full moon and was clearly visible.

The moon split and separated into two pieces.

Then one piece went to one side of the mountain and the other went to the other side.

At this moment, the Messenger of Allah (PBUH) said, “People, bear witness.”

The disbelievers directly witnessed this event, yet they could not believe their own eyes, which is why they interpreted it as magic.

Some among them said to wait for the people who are returning from their journey, because they cannot be affected by magic.

When the people came, they also testified about this incident.

Thus, the disbelievers had to acknowledge the truth of this event.

Despite this, they did not believe.

Almost all the narrations of the splitting of the moon include essentially these points. However, in some versions of the narration by Anas (RA), a few additional points are also mentioned that are not transmitted in the narrations of other companions. These versions are as follows:

حدثني عبد الله بن عبد الوهاب، حدثنا بشر بن المفضل، حدثنا سعيد بن ابي عروبة، عن قتادة، عن انس بن مالك رضي الله عنه: ان اهل مكة سالوا رسول الله صلى الله عليه وسلم ان يريهم آيةً، فاراهم القمر شقتين حتى راوا حراءً بينهما.

Abdullah bin Abdul Wahab narrated to me, he said that Bishr bin Mufaddal narrated to us, he said that Saeed bin Abi Arouba narrated to us, from whom Qatadah narrated that Anas bin Malik (RA) narrated that the disbelievers of Mecca demanded a sign from the Messenger of Allah (PBUH), so the Prophet (PBUH) showed them the moon split into two. To the extent that they saw the Hira mountain between the two halves. (Sahih Bukari No. 3868)

حدثني زهير بن حرب، وعبد بن حميد، قالا: حدثنا يونس بن محمد، حدثنا شيبان، حدثنا قتادة، عن انس ان اهل مكة سالوا رسول الله صلى الله عليه وسلم ان يريهم آيةً فاراهم انشقاق القمر مرتين.

Zuhair bin Harb and Abdul bin Humaid narrated to me, they said that Yunus bin Muhammad narrated to us, he said that Shaiban narrated to us, he said that Qatadah narrated to us from Anas (RA) that the people of Mecca asked the Messenger of Allah, peace and blessings be upon him, for a sign. The Prophet, peace and blessings be upon him, showed them the moon splitting into two parts. (Sahih Muslim No. 7254)

The following three additional points have been mentioned in these accounts:

1. The event of the splitting of the moon occurred twice.

2. This occurred in response to the disbelievers’ demand for a sign.

3. The Messenger of Allah (PBUH) showed them the splitting of the moon.

These three points, in terms of the possibility of occurrence, are not beyond imagination. The reason is that if the moon can split once by the power of Allah, it can also do so more than once. Similarly, if Allah can send a sign in response to the demands for signs by former nations, this matter is also possible with the Quraysh. Furthermore, if Allah can grant multiple other miracles to His Messenger (PBUH), it is not unexpected for the splitting of the moon to be manifested through him as well. Despite this, most hadith scholars and commentators have not accepted these additions.

In this context, the summary of their arguments is as follows:

1. At the time of this incident, Anas (RA) was a young child of four or five years and was living in Medina. This makes it clear that he did not witness the incident directly. Furthermore, the individuals from whom he heard of the event are not mentioned in the narration. Therefore, it is likely that he heard and narrated it as a well-known story of his time. Based on this, it is necessary that the primary account of the incident should be attributed to the eyewitness, Abdullah ibn Mas‘ud (RA), and only those parts of Anas’s (RA) narrations should be accepted that are consistent with the accounts of Ibn Mas‘ud and other eyewitnesses.

2. In the narration of Anas (RA), the word marratayn (twice) is mentioned, implying that this event occurred twice. This is quite a unique assertion. The words of the Holy Qur’an do not accommodate this interpretation. They indicate a singular occurrence of the splitting of the moon. It is plausible that some later narrators misunderstood firqatayn or fiqatayn (two pieces) as marratayn (twice) and conveyed it as such. This mistake points to the weakness of the mentioned narration.

3. In some narrations from Anas (RA), the demand for a sign from the disbelievers is not mentioned, and in some narrations, instead of the word marratayn, the correct word firqatayn is used. This also creates the possibility that such words are additions by later narrators.

In reference to these evidences, excerpts from a few scholars of Hadith and Tafsir are provided below:

In Al-Mawahib al-Ladunniyah, Allama Ahmad bin Muhammad Qastallani writes:

As for Anas (RA) and Ibn Abbas (RA), they were not present at the time of this incident, because this event occurred in Mecca almost five years before the migration, and Ibn Abbas (RA) had not even been born yet. Hazrat Anas (RA) was about four or five years old at that time and was in Madinah. (2/254)

Imam Ibn Hajar Asqalani has written in Fath al-Bari:

Anas (RA) did not witness this event, and Ibn Abbas (RA), from whom this event is transmitted, also did not witness it. The companions, Abdullah bin Mas‘ud, Jubair bin Mut‘im, and Hudhayfah bin Yaman (may Allah be pleased with them), who are eyewitnesses to this event, do not mention in their narrations that this event occurred in response to the demand of the polytheists. This detail is mentioned only in the narration of Anas (RA) or is transmitted in some of the transmissions from Ibn Abbas (RA). (7/182)

He further writes:

I do not know of any scholar of hadith who has claimed that the event of the moon splitting occurred multiple times during the era of the Messenger of Allah (PBUH)… and according to the scholars of hadith and history, this view is incorrect. Therefore, the truth is that the event of the moon splitting happened only once. (7/183)

While summarizing this statement of Hafiz Ibn Hajar, Allama Qastallani has written:

And it is possible that those who say ‘Marratayn’ mean ‘Firqatayn’. Different narrations can only be reconciled in this manner. (2/256)

Maulana Syed Abul A‘la Maududi has elaborated on these points in detail. It is stated in Tafheem-ul-Qur’an:

Some narratives reported from Anas (RA) give rise to the misunderstanding that the event of the splitting of the moon occurred not once, but twice. However, firstly, no other companions have reported this matter. Secondly, some narrations from Anas (RA) use the words marratayn (twice), while others use the words firqatayn and shaqqatayn (two pieces). Thirdly, the Holy Qur’an only mentions a single occurrence of the splitting. Based on this, the correct understanding is that the event happened only once. As for the tales popular among the masses that the Messenger of Allah (PBUH) pointed towards the moon with his finger, and it split in two, and that a piece of the moon entered his collar and came out through his sleeve, these are entirely baseless.

Here, the question arises: what was the true nature of this incident? Was it a miracle shown by the Messenger of Allah (PBUH) at the request of the disbelievers of Mecca as a proof of his Prophethood? Or was it a cosmic event that occurred in the moon by the power of Allah, to which the Prophet (PBUH) merely drew attention, so that it might serve as a sign of the possibility and nearness of the Hour? A large group of Islamic scholars counts this among the miracles of the Prophet (PBUH) and holds the opinion that it was shown at the demand of the disbelievers. However, this view rests solely on certain reports narrated from Anas (RA). Apart from him, no other Companion has explicitly stated this. In Fath al-Bari, Ibn Hajar writes: “Among all the chains through which this event has been transmitted, I have not come across any version—except the hadith of Anas—that conveys the idea that the event of the splitting of the moon occurred at the request of the polytheists.” (Bab Inshiqaq al-Qamar) A narration conveying the same idea has been reported by Abu Nu’aym al-Isfahani in Dala’il al-Nubuwwah from Abdullah ibn Abbas, but its chain of transmission is weak. Moreover, among the many reports transmitted from Ibn Abbas with strong chains in the major hadith collections, none includes this detail. Furthermore, both Anas and Ibn Abbas were not contemporaneous eyewitnesses of the event. In contrast, Companions who were present at the time—such as Abdullah bin Masʿud, Hudhayfah, Jubair bin Mut‘im, Ali, and Abdullah bin Umar—none of them stated that the polytheists of Mecca had demanded a sign as proof of the Prophet’s truthfulness, and that this miracle of the splitting of the moon was shown in response. The most significant point is that the Noble Qur’an itself does not present this incident as a proof of the Prophethood of Muhammad (PBUH), but rather as a sign of the nearness of the Resurrection. Nevertheless, in this regard, it certainly serves as a prominent proof of the truthfulness of the Prophet (PBUH) in that it confirmed the news he had given about the coming of the Day of Judgment.