The incident of the splitting of the moon is mentioned in the opening verses of Surah Al-Qamar (54) in the Quran. To understand its nature, reality, purpose, and objectives, it is necessary to comprehend the meanings and implications of these verses. It states:
“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..” (Al-Qamar 54:1-3)
When these verses are studied in the light of the overall message and structure of the Quran, the following points become evident:
وَإِن يَرَوْا۟ ءَايَةًۭ يُعْرِضُوا۟ وَيَقُولُوا۟ سِحْرٌۭ مُّسْتَمِرٌّۭ وَكَذَّبُوا۟ وَٱتَّبَعُوٓا۟ أَهْوَآءَهُمْ ۚ وَكُلُّ أَمْرٍۢ مُّسْتَقِرٌّۭ
From the content of the Surah, it is apparent that it was revealed in Umm al-Qura (Makkah) during the stage of public warning (Inzar-e-Aam) in the prophetic mission of the Messenger of Allah (PBUH). The theme of the Surah is to establish the Day of Judgment and provide warnings and glad tidings in its context. It draws arguments from the manifestation of God’s judgment. The content of the Surah also makes it clear that it is addressing the Quraysh of Makkah, who were demanding a sign as proof of impending punishment. This is further clarified by the words in the above verses: “and whatever sign they see, they will only evade it and remark: “This is a magic that is being handed down from the past.” (Al-Qamar 54:2). The Surah references the histories of the people of Noah, Aad, Thamud, Lot, and Pharaoh. It highlights that Allah sent messengers to them along with signs, yet they persisted in denial till the end. Consequently, Allah’s punishment descended upon them. The case of the Quraysh of Makkah is no different. Hence, they will face the same fate as the wrongdoers of previous nations. This has been stated as a definitive prophecy. The words of verse 45 are: “[Listen clearly!] This group of theirs shall soon be routed, and turning their backs they will be fleeing away.” (Al-Qamar 54:45)
Regarding this prophecy of punishment, Javed Ahmed Ghamidi writes: “This is a clear prophecy made years before migration, which was fulfilled exactly as foretold. The first manifestation of this occurred during the Battle of Badr. After the conclusive proof against the Quraysh, their forces could no longer stand firm against God’s mighty army in any battle, until Makkah was conquered, and everywhere, people witnessed them fleeing in retreat.” (Al-Bayan, 5/91)
The Surah begins with the words “The Hour has drawn near” (Iqtarabat al-Sa’ah). According to Javed Ahmed Ghamidi, the term “al-Sa’ah” here refers to the Hour of Judgment, which begins with the punishment that inevitably descends upon those who persist in denying a messenger. Their ultimate judgment is enforced in this world, and their punishment starts here. They face worldly punishment first, then the torment of the grave, and finally become fuel for Hell. The disbelievers of Quraysh are warned that if they persist in their path of denial and rejection, this will also be their fate. Their judgment will soon be decreed, and their punishment will commence. The words “and the moon has split” (wan-shaqqal-qamar) clearly refer to the moon splitting or being torn apart. The verb “inshaqqa” is in the past tense, indicating that the action has occurred and been completed. The next verse confirms that this is not a future event yet to occur, but an event that has already taken place. The next verse states: “And whatever sign they see, they will only evade it and remark: “This is a magic that is being handed down from the past.” (Al-Qamar 54:2)
Javed Ahmed Ghamidi explains: “The statement: ‘and whatever sign they see, they will only evade it and remark: “This is a magic that is being handed down from the past,’ is a clear proof that the incident of the splitting of the moon is not a future event but one that occurred during the time of the Prophet Muhammad (PBUH). The Quran used this as evidence for the coming punishment and the Day of Judgment. If the phrase ‘the moon has split’ were interpreted as referring to a future event, the subsequent sentence would become entirely disconnected.” (Al-Bayan, 5/83)
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Similarly, this incident cannot be attributed to a time before the Prophet Muhammad (PBUH). Verse 2 makes it clear that the audience of this event is the Quraysh, about whom Allah has already stated that they would dismiss such signs as magic and continue their rejection.
The Nature of the Splitting of the Moon
The Quran refers to the splitting of the moon as an ayah (sign). The meanings, connotations, and applications of this term have been discussed in detail in the previous chapter. This discussion serves as a prelude to understanding the subsequent arguments, as it provides the foundational basis for analysis and reasoning. The summary of this discussion is as follows:
Ayah is a well-known Arabic word meaning “sign” or “symbol.” When this term is used concerning Allah, it refers to the signs in the universe and human existence that direct attention to His various attributes. The Quran employs these signs to draw people’s attention to Allah’s attributes, serving as a basis for reminders, encouragements, warnings, and admonitions. In this technical sense, the word ayah is used in the Quran for four different applications:
In light of these points, the question now arises: In Surah Al-Qamar, to which of these four applications does the term ayah pertain?
If we interpret it as a verse or phrase of the Quran, it is evident that this interpretation is not viable. The phrase “And if they see a sign, they turn away and say: This is magic, “continuous”
1. For the signs of Allah that are regularly manifested in the universe and human existence —these are apparent and visible in the universe and are related to Allah’s established natural laws. For example, Allah creating man from clay, binding the sun and moon to a specific system, or bringing down water from the sky to bring life to the dead earth are examples of such signs. 2. For the signs of Allah that appear in the universe and human existence contrary to regular patterns—these are supernatural and extraordinary and occur by Allah’s direct command or through the agency of the forces of fate. Examples include the descent of manna and salwa upon the Israelites during the prophethood of Moses (PBUH), the continuous shade of clouds over them in the Sinai Desert, the birth of Jesus (PBUH) without a father, and his speaking from the cradle. 3. For the signs of Allah that appear as miracles through the prophets in extraordinary circumstances—these are supernatural and extraordinary and are manifested by Allah’s command through His prophets. In religious terminology, these are called “miracles” (mu’jizat). Examples include Moses’ staff turning into a serpent, twelve springs gushing forth from the rock upon his strike, Jesus raising the dead, and the divine speech flowing from the blessed tongue of Prophet Muhammad (PBUH). 4. For the Quranic verses that recount or describe the signs of Allah in both regular and extraordinary manifestations—these are recorded between the covers of the Quran and recited as the phrases of its Surahs.
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is indeed a verse of the Quran, but the word ayah used within this phrase does not refer to a Quranic verse. This is because the word is employed to describe the event of the splitting of the moon, not any statement or verse of the Quran.
Similarly, if it is applied to signs regularly manifested in the universe, this too would be incorrect, because this is not a regular event. In the recorded history of mankind, this incident occurred only once. The rising and setting of the moon, its waxing and waning phases, its partial or total eclipses, its reddish, white, or dark appearances, the determination of months and years based on its orbit, the tidal effects due to its gravitational pull, its captivating light, and the guidance it provides to nighttime travelers—these are all signs of Allah and great manifestations of His might. However, these are daily and regular phenomena, occurring continuously and repeatedly. Humans are familiar with and connected to these phenomena. These are part of the ongoing natural order, not extraordinary occurrences.
In contrast, the splitting of the moon is an extraordinary and supernatural event; hence, this meaning of ayah cannot apply to it either.
As for the category of signs that are manifested as miracles through the prophets, this event cannot be included in that category either. This is because the mediation of the Prophet Muhammad (PBUH) was not employed in this instance. Neither did he issue a command verbally, nor did he use his blessed hand to direct the moon to split, nor did he throw anything toward it. Had any of these actions occurred, this event would undoubtedly have been classified among the signs that are manifested through prophets by Allah’s command.
The only remaining possibility is that this event falls into the category of Allah’s signs that are supernatural but directly manifested by Him.
Thus, the correct interpretation is that this event is an extraordinary sign directly manifested by Allah’s command without involving the mediation of the Prophet Muhammad (PBUH). It belongs to the same category of signs that were shown during the times of the Israelite prophets.
During the era of the Prophet Muhammad (PBUH), it was decided to show similar signs. This decision of Allah is mentioned in Surah Ha Mim Sajdah and Surah Al-Naml. In Surah Ha Mim Sajdah, Allah states:
“[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’ān is the absolute truth….” (41:53)
And in Surah Al-Naml:
سَنُرِيهِمْ ءَايَٰتِنَا فِى ٱلْءَافَاقِ وَفِىٓ أَنفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ ٱلْحَقُّ ۗ أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُۥ عَلَىٰ كُلِّ شَىْءٍۢ شَهِيدٌ
“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 described the declaration in Surah Ha Mim Sajdah as “a reassurance for the Prophet (PBUH) and a warning and threat for the rejecters of the Quran.” Explaining this, he writes:
“The meaning is that if these people are unwilling to accept the Quran based on its arguments and instead insist on seeing signs to confirm its truth, then the time is soon approaching when such signs will appear in the surroundings of Makkah and within Makkah itself, and among the Quraysh, that they will exclaim: Indeed, the Quran is absolutely true.”
“By Ayah, it is meant the signs of the triumph of truth and the defeat of falsehood, as foretold by the Quran. This prophecy is also discussed earlier in this Surah in light of historical evidence. Initially, the leaders of Quraysh dismissed these predictions as arrogance and mocked them. However, as Islam began to take root in Madinah, within Makkah, and even among the better individuals of Quraysh, they and their supporters were forced to reflect. Ultimately, following the migration, the dominance of Islam manifested itself in such events that not only Quraysh but also Rome and Persia were rendered incapable of standing against it.” (Tadabbur-e-Quran, 7/128-129)
Javed Ahmed Ghamidi, while discussing the aforementioned verse from Surah Al-Naml, writes: “This means that you will come to know that these are the very signs about which I had forewarned you. It is evident that after the migration, all these signs manifested, and people saw with their own eyes how truthful the Prophet of God was in his proclamations.” (Al-Bayan 3/581)
The splitting of the moon was, in fact, an expression of the very decree that had been previously announced. It was an extraordinary and magnificent sign manifested in the horizons. Its wonder, grandeur, awe, and majesty established it as a great sign of Allah. In terms of its nature, it falls under the category of those signs that were directly manifested by Allah and did not involve the mediation of prophets.
Thus, it belongs to the same category of signs as those shown during the times of the Israelite prophets. Examples include the descent of manna and salwa, the continuous shade of clouds, the suspension of Mount Sinai, and the miraculous creation of Jesus (PBUH) without a father.
[To Be Continued]
وَقُلِ ٱلْحَمْدُ لِلَّهِ سَيُرِيكُمْ ءَايَٰتِهِۦ فَتَعْرِفُونَهَا ۚ وَمَا رَبُّكَ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ