Category: Blog

Blogging Theology On 31/08/2021 posted the following statement:

“A Secular Muslim is someone who believes that the Creator was sufficient enough to set highly calculated Mathematical and Physical laws that organize Planets in Orbit but wasn’t sufficient enough to create laws that organizes the human society.”

Al Mudarabah answered by posting the following comment:

Al Mudarabah:

Quran provided the general outline of how people shall organize their societies, details of which are left to the people to be decided in according to their circumstances. Thus although providing the general outline, it gave some freedom for people to select their system as best suited to their time.

1. A) Al Bai’a   نظام البيعة

{Indeed, those who pledge allegiance [Al Bai’a] to you, [O Muhammad] – they are actually pledging allegiance to Allah. The hand of Allah is over their hands……..(10)} Surat Al Fath [48]

{Certainly was Allah pleased with the believers when they pledged allegiance to you, [O Muhammad], under the tree, and He knew what was in their hearts, so He sent down tranquillity upon them and rewarded them with an imminent conquest (18)} Surat Al Fath [48]

1. B) Consultation (Shura Committee)  نظام الشوري (أمرهم شورى بينهم)

{And those who have responded to their lord and established prayer and whose affair is [determined by] consultation among themselves, and from what We have provided them, they spend (38)} Surat al-shura [42]

1. c) Rules of commanding the Good actions and forbidding the Evil / Bad as agreed upon by the people.

{You are the best nation that has been raised up [as an example] for mankind. you command Al-Ma’ruf (what people agreed upon to be good) and forbid Al-Munkar (what people agreed upon to be bad/evil), and you believe in Allah.….(110)} Surat Al Omran [3]

Quran & Science “The Creation & Working of our Universe”

Episode 1         https://youtu.be/bDHBoo15hZA

Episode 2         https://youtu.be/qBC1aahlmbY

Episode 3         https://youtu.be/psumuulQDCk

Episode 4         https://youtu.be/guMfQlqG06E

Episode 5         https://youtu.be/8HuMIzGW2LY

Episode 6        https://youtu.be/hOnKGhGYLBw

Al Naskh (Abrogation) in Al Quran

“Legislative, Historical & Critical Study” by Prof Mustafa Zaid

      One of the important issues that confront us when we read and contemplate the Qur’an is the issue of Al Naskh. In this video, I will not address the question: Is there Naskh [abrogation] to some verses of the Holy Quran; or there is no Naskh to any of the verses. This question had been addressed throughout the centuries and scholars differed on its ruling. I am more inclined towards the opinion that there are no Naskh in the Quran. However, this video is not to discuss arguments for and against.

I will only provide the summary of the conclusion of an extensive, comprehensive, and acclaimed research, conducted by the late Dr. Mustafa Al-Sayed Badr Zaid, may Allah have mercy on him.

Dr. Mustafa Zaid was Professor and Head of Al Shariah Department [the Islamic Law Department] at Cairo University and Beirut Arab University from 1960 till 1976, and held the same position in the Islamic University in Al Madinah during the period 1976 till 1978. (Where he died in 1978 (1398 AH) and was buried in Al Baqi3 البقيع cemetery in Al Madinah Al Munawara).

      توفي رحمه الله في المدينة المنورة و دفن فيها في بقيع الغرقد الي جوار قبر الإمام مالك سنة 1398هـجرية.

The extensive research was published in 1971 in a book, titled “Al Naskh in the Holy Qur’an, a Historical and Critical Legislative Study.” (980 pages in two volumes). The Arabic language book is available on the Internet and can be downloaded.

Dr. Mustafa Zaid is one of the scholars who said there are Naskh in the verses of the Quran. He thoroughly studied all the verses which other scholars claimed were abrogated, and concluded the results, which I am summarizing hereafter, as they were presented in his book. (For the Readers who are interested to read the verses mentioned in this Summary and in this article, I have listed them in the Appendix at the end of this Article).

Here is the Summary:

1- The abrogation [Naskh] verse (106) in Surat (2) indicates that abrogation is admissible, and the replacement verse in Surat (16) indicates its occurrence.

2- The meaning of abrogation (as mentioned in the verse) is removal. [the word Naskh in Arabic language means removal and also means copying, Professor Mustafa Zaid said in this verse Naskh means removal]

3- The fourth section, contained a lengthy study of the claims of the abrogation of sixty-three verses, which were all abrogated by one verse, which is the verse of the Sword (as it is commonly called, Verse 5 of Surah (9), and the study concluded the invalidation of all these claims. All the 63 verses are valid and not abrogated.

4- As for the fourth and final chapter, it presents the verses where Al Naskh occurred, and the abrogation is correct and valid. These are five events in six verses. They are:

1. In Surat (73) Al-Muzzammil. That it is obligatory to perform tahajjud prayer in verses 2 & 3, then such obligation is abrogated in verse 20 of the same Surah.
2. In Surat (58). The obligation of offering charity contribution when consulting the Messenger (PBUH) in verse 12, then such obligation was removed in verse 13 of the same Surah.
3. In Surat (8) [Al-Anfal]. The order in verse 65 to stand and fight in front of ten times their number of infidels. Then such order was eased and abrogated in verse 66 of the same Surah, by the order to stand and fight in front of only 2 times their number of infidels. Both verses in the same Surah.
4. The punishment for adultery in the two verses 15 & 16 of Surat [4] Al-Nisa’a. and its abrogation in Al hadd punishment in the verse (2) of Surat al-Nur (24).
5. And the incident of abrogating the concept of not to go near praying while under the influence of wine (Alcoholic drinks) in verse (43) Surat [4] (Al-Nisa’a). And the prohibition of drinking Alcohol in verse (90) Surah (5).

Accordingly, this comprehensive and detailed study, which was praised by many jurists and scholars, showed that the verses that were abrogated, are only six verses concerning the five cases that we mentioned, Thus, it can be said that the distance between the scholars who denied the occurrence of abrogation in the Quran and those who said it does occur, that distance has narrowed to the point where a Muslim who is not familiar with the subject of Naskh, when he has viewed the five mentioned abrogation, can read the Qur’an and act on it all, without someone telling him this verse is abrogated and is invalid.

The importance of the application of what said before, is that all the Qur’anic verses which call for peace, mercy, free will, tolerance, respect for others and many more, all these verses are valid and obligatory on all good Muslims.

Read the Quran, with confidence that every word you read is valid, do not listen any more to whoever tells you: “But this verse was abrogated” specially by verse 5 of surat (9) sūrat Al-Tawbah (The Repentance), because as we seen in this most acclaimed and approved research. It was not.

We come here to the end. For Readers who are interested to read the verses mentioned. These verses are listed in the following Appendix. 

Appendix 

Summary of Verses where Naskh Occurred:

A) The abrogated 6 verses and the 5 events:

i. In Surat (73) Al-Muzzammil. That it is obligatory to perform tahajjud prayer in verses 2 & 3, then such obligation is abrogated in verse 20 of the same Surah.

{ O you who wrapped yourself in garments (i.e. Prophet Muhammad SAW) (1) Rise [to pray] all the night except a little (2) Half or less than half (3) Or more, and recite the Qur’an with measured recitation [rhythmic tones](4) For We shall send down on you a heavy words (5)} Surah (73)   

{Verily, your Lord knows that you do stand (to pray at night) a little less than two-thirds of the night, and (sometime) half the night, or a third of the night, as do a party of those with you, Allah measures the night and the day. He knows that you are unable to pray the whole night, so He has turned to you (in mercy). Recite, then, of the Qur’an that which is easy for you. He knows that there will be some among you sick, others travelling through the land, seeking of Allah’s Bounty; and others fighting in Allah’s Cause. So recite as much of the Quran as may be easy (for you), and perform As-Salat (Iqamat-as-Salat) and give Zakat, and lend to Allah a goodly loan, Whatsoever good you do for yourself you will find it with Allah, better and greater in the recompense. And seek forgiveness of Allah. Allah is all Forgiving and All Merciful (20)} Surah (73)

ii. In Surat (58). The obligation of offering charity contribution when consulting the Messenger (PBUH) in verse 12, then such obligation was removed in verse 13 of the same Surah.

{Believers, whenever you consult the Prophet, offer charity before your consultation. This will be better for you and more pure. However, if you do not find anything to give in charity, then God is All-forgiving and All-merciful (12)} Surah (58)

{Are you afraid of offering charity before your consultation (with him)? If you do not so, and Allah has forgiven you, then perform the prayer, and pay Al Zakat and obey Allah and His Messenger, Allah is aware of what you do(13)} Surah (58)

iii. In Surat (8) [Al-Anfal]. The order in verse 65 to stand and fight in front of ten times their number of infidels. Then such order was eased and abrogated in verse 66 of the same Surah, by the order to stand and fight in front of only 2 times their number of infidels. Both verses in

{O Prophet (Muhammad SAW)! Urge the believers to fight. If there are twenty steadfast persons amongst you, they will overcome two hundred, and if there be a hundred steadfast persons they will overcome a thousand of those who disbelieve, because they (the disbelievers) are people who do not understand (65) Surah (8)

{Now Allah has eased your (task), for He knows that there is weakness in you. So if there are of you a hundred steadfast persons, they shall overcome two hundred, and if there are a thousand of you, they shall overcome two thousand by permission of Allah. Allah is with the patient (66)} Surah (8)

iv. The punishment for adultery in the two verses 15 & 16 of Surat [4] An-Nisa’a. and its abrogation of al hadd punishment in the verse (2) of Surat al-Nur.

{Those who commit unlawful sexual intercourse of your women – bring against them four [witnesses] from among you. And if they testify, confine the guilty women to houses until death takes them or Allah ordains for them [another] way (15) And the two who commit it among you, punish them both. But if they repent and correct themselves, leave them alone. Indeed, Allah is ever Accepting of repentance and Merciful (16)} Surah (4)

{The woman and the man guilty of adultery, flog each of them with a hundred stripes. Let not pity withhold you in their case, in a punishment prescribed by Allah, if you believe in Allah and the Last Day. And let a party of the believers witness their punishment (2)} Surah (24)

v. And the incident of abrogating the concept of not to go near praying while under the influence of wine (Alcoholic drinks) in Surat An-Nisa’a. And the forbidding of drinking Alcohol in verse

{O you who believe! Do not go near prayer when you are in a drunken state until you know what you are saying …. (43)} Surah (4)

{O you who believe! wine (all kinds of alcoholic drinks), gambling, Al­ Ansab, and Al ­Azlam (idols and divining arrows for seeking luck or decision) are an abomination of Shaitan’s (Satan) handiwork. So, avoid (strictly) them all in order that you may be successful (90)} Surah (5).

B) Other verses that mentioned in the Article:

{مَا نَنسَخْ مِنْ آيَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍ مِّنْهَا أَوْ مِثْلِهَا ۗ أَلَمْ تَعْلَمْ أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (106) }

(We do not abrogate of Ayat or cause it to be forgotten except that We bring forth [one] better than it or similar to it. Do you not know that Allah has power over all things? (106)} Surah (2)

{وَإِذَا بَدَّلْنَا آيَةً مَّكَانَ آيَةٍ ۙ وَاللَّهُ أَعْلَمُ بِمَا يُنَزِّلُ قَالُوا إِنَّمَا أَنتَ مُفْتَرٍ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ} (101)

{And when We replace Ayat in place of (another) Ayah, and Allah knows the best of what He reveals, they (the disbelievers) say: “You (O Muhammad SAW) are Muftari (falsely inventing it) but most of them do not know (101)} Surah (16)

آية السيف في سورة التوبة (سورة براءة) لا تنسخ أي آية أخرى.

{فَإِذَا انسَلَخَ الْأَشْهُرُ الْحُرُمُ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُوا لَهُمْ كُلَّ مَرْصَدٍ ۚ فَإِن تَابُوا وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ فَخَلُّوا سَبِيلَهُمْ ۚ إِنَّ اللَّهَ غَفُورٌ رَّحِيمٌ (5)} سورة (9)

The Sword Verse Does not abrogate any other verse.

{Then when the Sacred Months have passed, then kill the Mushrekeen wherever you find them. Capture, besiege, and ambush them. But if they repent and perform As-Salat (Iqamat-as-Salat), and give Zakat, then let them [go] on their way free. Verily, Allah is All Forgiving, All Merciful (5)} Surah (9)

Response to Dan Gibson Claim that Petra Not Mecca was the Birthplace of Islam

The following links will be replaced once republished on Facebook Contemporary Islamic Research

1) Mecca Did Not Exist Before 7th Century.

https://youtu.be/HFr2QH1Hm5A

2) Mecca Described as Center of International Trade Route

https://youtu.be/m663wv9k_UA

3) Mecca is Mother of All Cities, But No Antiquities!

4) Mecca should be Next to Sodom the City of Lot (as)

https://youtu.be/3iIBoNObQYQ

5) Trees, Fruits & Olives Do Not Grow in Mecca

https://youtu.be/p596mHvHZSY

6) Quraysh in Humaymah, Large Armies & Ibrahim (as) Travel to Mecca

https://youtu.be/lis1Oigu1Ik

7) First Century Mosques were Oriented Toward Petra Not Mecca!

https://youtu.be/N8IN1nudYcw

Before reviewing the Quran verses which refers to the creation, we should address the basics and principles which are stated in the Qur’an, and should be considered in our interpretation of the said verses, which we will briefly state in the following:

The first rule: the condition of believing in the absence of a physical and conclusive evidence.

One of the conditions is to belief in the absence of physical and empirical evidence. God Almighty disallowed us ever reaching a definitive evidence, and left us with the logical evidence that, although convincing, it must not be conclusive, and the subject of accepting or rejecting faith is optional that people decide upon based on their un-influenced free will.

This condition points to us an important conclusion that we have to pay attention to. The condition of believing with the absence of conclusive evidence, necessarily indicates that we will never find a conclusive evidence of the existence of God, or Angels or life after death among many others. Such as the evidence of intelligent design, because such evidence, if it was conclusive without a shadow of doubt, it will breach the condition of believing in the absence of a proof, and such breach is not permitted.

So we can conclude that we will not find any conclusive proof of the existence of God in any of our experimental natural sciences, or others. Because although God Almighty left us many logical and circumstantial evidences to see and feel, conclusive evidences were not permitted and are hidden from us. The following Quran verses support this notion:

في قوله تعالى في أول كتابه الكريم بعد الفاتحة: {الم (1) ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِّلْمُتَّقِينَ (2) الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ (3)} سورة البقرة.

in the first Surat of Quran after Al-Fatihah, it reads: {This is the Book whereof there is no doubt, a guidance unto those who fear Allah (2) Who believe in Al Ghaib and perform Prayers, and spend out of what We have provided for them (3)} Chapter 2

Al Ghaib is the Unseen, it is what is outside the reach of our senses, the absent, the verse say, “they believe in the unseen”, such as God, Angels, Paradise… etc., in the absence of any sensory evidence of their existence. Because if sensory or physical evidence are found for their existence, they will not be Ghaib.

Al-Taher Ibn Ashour [a respected scholar] says, “What is meant by Al Ghaib (unseen) is what is not perceived by the senses, from what the Messenger, peace be upon him, told explicitly that it has occurred or will occur like the existence of God, his attributes, the existence of angels, ……….etc.,”

It is clear from this verse that belief must be in the absence of conclusive physical evidence, and this is expected, if we accept the concept that ​​human existence in this life is in a kind of test or trial phase. Now if we all observe physical irrefutable evidence of the existence of God, then the idea of ​​being subject to a test and judgement doesn’t work, and life becomes meaningless immediately after a definitive proof appears. In Quran, we find what supports this notion: 

{Are they [the unbelievers] waiting for Allah and the Angels to come to them in the shadow of the clouds? Then [if Allah came to them] judgements will be already determined} Chapter 2:210,

هَلْ يَنظُرُونَ إِلَّا أَن يَأْتِيَهُمُ اللَّهُ فِي ظُلَلٍ مِّنَ الْغَمَامِ وَالْمَلَائِكَةُ وَقُضِيَ الْأَمْرُ ۚ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ (210)} البقرة 210،

and the same notion is stated in:

{……If Allah willed, He would have defeated them, but He wants to test some of you by means of others…..} Chapter 47:4

{ … وَلَوْ يَشَاءُ اللَّهُ لَانتَصَرَ مِنْهُمْ وَلَٰكِن لِّيَبْلُوَ بَعْضَكُم بِبَعْضٍ ۗ …} سورة محمد 4

 And in the verse 6:8 

{They say: If only an angel is sent down unto him. But if We sent down an angel, then all would be determined; and no further time would be allowed [for them to repent]} Chapter 6:8

{وَقَالُواْ لَوْلَآ أُنزِلَ عَلَيْهِ مَلَكٌ ۖ وَلَوْ أَنزَلْنَا مَلَكًا لَّقُضِىَ ٱلْأَمْرُ ثُمَّ لَا يُنظَرُونَ} (الأنعام – 8)

These verses, and many others in the Quran, do indicate that our earthly life is a phase where we are tested and we will be judged in the afterlife according to our conducts and deeds, and that a conclusive evidence is not allowed in this phase.

Accordingly, proof is kept beyond the limits of Human abilities and reach, and for this, even the Qur’an itself, which is the word of God Almighty, is not supposed to be conclusive evidence, as the hearts of the non-believers can be blinded from seeing such proof.

God Almighty says, addressing His Messenger PBUH:

{[Muhammad] And as their [the unbelievers] denials is too hard for you [to bear], [to the point] that you are wishing if you were able to find a tunnel in the ground or a ladder up to the sky, so you may bring them a miracle, the time if Allah willed, He could have brought them together unto the true path, so [Muhammad] do not be one of Al-Jahileen [the uninformed – the ignorant]} Surat 6:35

{وَإِن كَانَ كَبُرَ عَلَيْكَ إِعْرَاضُهُمْ فَإِنِ اسْتَطَعْتَ أَن تَبْتَغِيَ نَفَقًا فِي الْأَرْضِ أَوْ سُلَّمًا فِي السَّمَاءِ فَتَأْتِيَهُم بِآيَةٍ ۚ وَلَوْ شَاءَ اللَّهُ لَجَمَعَهُمْ عَلَى الْهُدَىٰ ۚ فَلَا تَكُونَنَّ مِنَ الْجَاهِلِينَ (35)} سورة 6

Therefore, the mechanism and the phases of evolution – if true – will not be inevitable, that is, it will not show a clear –beyond any shadow of doubt- an intelligent design which by necessity will lead to an intelligent designer. But the evolution will have a random part, which is what some call a coincidence, and for this, although we will find a design and a plan, but it will not be inevitable or an absolute proof. Isn’t this is what we find today? Evolution of the universe and of life, both strongly point to a plan and design, but not conclusively, allowing many of our scientist to avoid such conclusion, and insist on the randomness nature of such evolution, in spite they needed massive number of failed universes to justify their choice.

The second rule is that the creation of the universe is comprehensible in general terms, as we can conclude from the following verse (which we mentioned before):

Verse 29:20: {Say, Travel in the land and find out how the creation began…..}

{قُلْ سِيرُوا فِي الْأَرْضِ فَانظُرُوا كَيْفَ بَدَأَ الْخَلْقَ ۚ ثُمَّ اللَّهُ يُنشِئُ النَّشْأَةَ الْآخِرَةَ ۚ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ (20)}سورة العنكبوت

As said before, this verse strongly direct us towards a creation, the mechanism of which could be understood and uncovered by observation and research. This will leave out the miraculous creation and strengthen the evolutionary concept, which, to a reasonable degree, could be traced and comprehended. However, such creation, should not clearly, and without a shadow of doubt, pointing to an intelligent design and therefor a Designer. Because if it did, it will undermine the first rule which stipulate the absence of proof. 

So, how can creation be comprehensible and yet, does not point to a plan and intelligent design, a good question, perhaps we cannot answer it with our human reasoning, except that, this is what we find around us today. Yes, we can understand evolution to a reasonable degree, in both the creation of the universe and of life, we can see the intelligent design in it, However, we have not been able to determine with certainty the inevitability of this explanation, instead, we resort to the hypothesis of probabilities to explain its occurrence by the means of a blind chances.

The choice to take this explanation or not to take it, remains a matter of belief rather than a scientific one. Although the new Darwinian evolutionists do not have the answers to many of the questions that faces them, they believe they will find such answers in the future, and they adhere to their modern theories as if it is a religion and faith, and although years and decades passes, and the unanswered questions increases the more science advances, and the complexities of the cell and the body workings keep getting more complex, and the vastness of the universe and the strangeness of the quantum keep increasing, they remain faithful to their belief in blind evolution, and this is good, because it incites them to research and achieve more scientific advances, which ultimately will lead to the development and preservation of our planet, a task and duty instructed in the Quran.

As for the third rule, God Almighty did not leave us thus confused between metaphysical or philosophic faith and inconclusive evidences. As there is the principle of verification, according to it, we know, that God Almighty will show people signs in the horizons (meaning the universe) and in themselves (meaning life) in order for them to be certain that the Qur’an is the truth, and why the Qur’an, what is the relationship of the Qur’an to the creation of the universe and life. The Qur’an contains verses related to the creation of the universe, its attributes and the way it will end, and verses related to the creation of life, and the creation of the human species.

In the verse 53 of chapter 41:

{سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ ۗ أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ} (53) سورة فصلت

{We will show them Our signs in the horizons and within themselves, until they become clear that this [The Quran] is the truth. Is it not enough that your Lord is witness on all things} Chapter 41:53

And:

{وَقُلِ ٱلْحَمْدُ لِلَّهِ سَيُرِيكُمْ ءَايَٰتِهِۦ فَتَعْرِفُونَهَا ۚ وَمَا رَبُّكَ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ} (سورة النمل – 93)

{And say “[All] praise is [due] to Allah. He will show you His signs, and you will recognize them. And your Lord is not unaware of what you are doing.”} Chapter 27:93

If someone says: if modern science is mentioned in the Qur’an, then why not extract science from it instead of waiting for thousands of years and spending money and effort in research and experiments, when we can obtain such scientific knowledge from the Quran.

We say that the significance of these verses can only be interpreted after human knowledge reaches these facts through science research and advances, for God Almighty said: {We will show them our signs in the horizons and within themselves until it become clear to them that this [The Quran] is the truth} that is to say that we will first see these signs and facts in the horizon and in ourselves, meaning we must discover such facts first, then after that we will be able to understand and find that the relevant verses in the Quran, do agree with these discoveries and do not contradict, clash or be at odd with such facts. We will find that these facts were already mentioned in the Qur’an, and when we find this, we will be more certain that the Quran is the truth.

That is why it is not correct to say that we can extract science from the Qur’an. Rather, the miracle here is that the verses that were revealed one thousand four hundred years ago correspond to and do not contradict any of our modern science, something no other holy book can claim.

And see the following verses:

{لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ (16) إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ (17) فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ (18) ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ} (19) سورة القيامة. أي أن الله تعالى سوف يبينه لنا في زمان مستقبلي، حيث أن “ثم” تفيد التراخي الزمني.

{Do not move your tongue quickly to hasten it (16) We are responsible for its collection and its recitation. (17) So when We have recited it, then follow its recitation. (18) Thereafter We shall be responsible for its interpretation (19)} Surat Al Qyamah

Meaning that God will direct us to its interpretation at some time in a future, where ‘Thuma’, which means ‘Thereafter’ refers to a time in the future, could be far in the future.

In addition to above, further reason why we cannot obtain scientific knowledge from the relevant verses, is explained in the following last condition.

Finally, there is the condition that the Quran shall not influence or effect mankind natural scientific advancement. This will demand that the text which is dealing with any scientific fact shall agree with the accepted human knowledge at any period, even when such knowledge, although accepted during a particular past time, will be proven wrong at a later time. This is to ensure that the correct science which disagrees with early people’s knowledge, will not confuse them and cause disturbance to the natural advancement of human knowledge.

I have explained this in details in previous articles, accordingly we conclude that there should be, and there are -in fact- a periodic interpretation of the fixed text, in which, the meaning of the text comes out of the interaction between the fixed text with the accepted knowledge for each era. We find that the text is compiled in a way which permit it to yield interpretations in line with human knowledge in different periods. I find in this more astounding than if it just yielded the meaning which agrees with the ultimate advanced sciences, but conflicted with human knowledge throughout past histories, when such knowledge was utterly wrong.

To give an example, people till few centuries ago believed that god created man from clay or dust, although the relevant Quranic verses could be interpreted to indicate this to somebody who only knew this, same verses will yield an evolutionary creation starting from a first cell from mud. As we said the meaning of a verse, is what is yielded from the interaction between the fixed text and the human knowledge at a particular period of time, when our human knowledge advanced, the text was able to advance with it. We will show in this essay the supportive evidence of this statement. 

To Be Continued in the Next Article

وَجَدَهَا تَغْرُبُ فِي عَيْنٍ حَمِئَةٍ – ذوالقرنين     

The Sun Sets in a Warm Spring – Zul-Qarnain

https://youtu.be/jQQJkLQjDWU

 

 

House & Car Purchase with Deferred Price Payable on Instalments

https://youtu.be/D_7-IPrvO4E

 

 

Note: The Arabic text is left just to show the source and the authenticity of the English translation. Readers who do not read Arabic should just ignore the Arabic text as it is already translated to English in the text they are reading.

Considering all what we said so far, we can summaries as follows:

Although the majority of the early scholars interpreted the Quranic verse to indicate that the miracle of splitting the moon occurred in Mecca at the time of the Prophet, others namely, Al Hassan, Al Qushairi, Al Mowardy, Al Balkhi took the view that the split of the moon is yet to happen at the end of time.

The words of the verse [in the Quran] are not explicit in its occurrence [meaning the split], but the apparent meaning of the verse is”.

There are many verses in the Quran stating the principal that no physical Miracles will be given to the Prophet in respond to the unbeliever’s challenges nor to answer the prophet wishes. Quran itself is the only living Ayat [Miracle].

On the other hand, we have Ahadeeth Al Ahad which states that ‘the split of the moon’ occurred during the time of the Prophet in Mecca, and in Mena. However,

Some Ahadeeth stated that the split happened and the Surat was revealed after the occurrence, while others indicated that the split happened after the revelation of surat Al Qamar. It is worth mentioning here, that according to the order of tanzeel or revelation, surat Al Qamar is the 37^th out of the 112 Surah, but what revealed before it was more of the short surahs, so as a percentage; what preceded it was approximately 7.5% of the Quran only, As the whole Quran was revealed in a period of 22 or 23 years, so it will be difficult to justify that this surat was revealed on the 7^th year after the start of the revelation, which is almost on third of the period. According to this agreed order of revelation, this Surat more likely have been revealed much earlier, possibly on the 3^rd or 4^th year after the start of the revelation, the time the Ahadeeth put the event of the splitting of the moon at the 7^th year. So more likely that the surat was revealed before the event, and in this case, the interpretation that the split of the moon referred to in the surat, is still waiting to happen and will be at the time of Resurrection day, as was the view of many early scholars like Al Hasan, Attaa, Al Qushairi, Al Mawardi and AlBalkhi, and as described in surat Al Qiyaama. Or the event happened many years earlier than the seventh year.

Also Anas said it happened two times and in some Ahadeeth it happened also in Mena.

Now, let us look at the Ahadeeth. Al Ahadeeth came from 5 sources: Abdullah Bin Masoud, Anas Bin Malek, Jubair Bin Muta3am, Abdullah Ibn Abbas and Abdullah Ibn Omar (may Allah be pleased with them all). If the event took place in the year 5 BH, except Ibn Masoud and Jubair, the others either been very young or not born yet, also Anas was in Madinah, and Jubair did not become Moslem till 6 years after Hijra. So only Bin Masoud and Jubair could have witnessed this event. The others said their hadith on what they heard from a trusted sahabi, but they did not name him in their hadeeth, and Jubair was not Moslem that time.

وممن عاين انشقاق القمر ابن مسعود وجبير بن مطعم ، وأخبر به ابن عمر وأنس وحذيفة وابن عباس.

Now, let’s look at the Ahadeeth in some details:

 1)

جاء في تفسير البغوي: وقال مقاتل : انشق القمر ثم التأم بعد ذلك .

“In Tafseer Al Baghaway: Muqatel Said: the moon split and after that it reinstated (or restored).”

This tells us the moon returned to its normal shape.

2)

عنِ ابنِ عباسٍ قال انشقَّ القمرُ فِلقتَينِ فلقةٌ ذهبتْ وفلقةٌ بقِيتْ. الراوي :ذكوان السمان أبو صالح. المحدث :ابن كثير. المصدر :البداية والنهاية. الصفحة أو الرقم:3/119 . خلاصة حكم المحدث: إسناده قوي وله طرق.

2.1 Ibn Abbas said: the moon split into two parts, one part went and one stayed.

2.2 Narrated Ibn Mas’ud, may Allah be pleased with him:

“We were with the Messenger of Allah (ﷺ) in Mina, when the moon was split into two parts. Part of it was behind the mountain, and part of it before it. The Messenger of Allah (ﷺ) said to us: ‘Bear witness’ meaning: The hour approached, and the moon split (54:1).”

حَدَّثَنَا عَلِيُّ بْنُ حُجْرٍ، أَخْبَرَنَا عَلِيُّ بْنُ مُسْهِرٍ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ أَبِي مَعْمَرٍ، عَنِ ابْنِ مَسْعُودٍ، رَضِيَ اللَّهُ عَنْهُ قَالَ بَيْنَمَا نَحْنُ مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم بِمِنًى فَانْشَقَّ الْقَمَرُ فِلْقَتَيْنِ فِلْقَةٌ مِنْ وَرَاءِ الْجَبَلِ وَفِلْقَةٌ دُونَهُ فَقَالَ لَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ اشْهَدُوا ‏”‏ ‏.‏ يَعْنِي ‏:‏ ‏(‏اقتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ ‏)‏ قَالَ هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏

Grade : Sahih (Darussalam)  

English reference   : Vol. 5, Book 44, Hadith 3285

Arabic reference    : Book 47, Hadith 3596

2.3 ‘Abdullah b. Mas’ud reported that the moon split in two parts during the lifetime of Allah’s Messenger (ﷺ). The mountain covered one part and one part of it was above the mountain and Allah’s Messenger (ﷺ) said: Bear witness to this.

حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُعَاذٍ الْعَنْبَرِيُّ، حَدَّثَنَا أَبِي، حَدَّثَنَا شُعْبَةُ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ أَبِي مَعْمَرٍ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، قَالَ انْشَقَّ الْقَمَرُ عَلَى عَهْدِ رَسُولِ اللَّهِ صلى الله عليه وسلم فِلْقَتَيْنِ فَسَتَرَ الْجَبَلُ فِلْقَةً وَكَانَتْ فِلْقَةٌ فَوْقَ الْجَبَلِ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ اللَّهُمَّ اشْهَدْ ‏”‏ ‏.‏

Reference    : Sahih Muslim 2800 c

In-book reference  : Book 52, Hadith 29

USC-MSA web (English) reference     : Book 39, Hadith 6726

2.4 This hadith has been transmitted on the authority of Abdullah b. Mas’ud (who said):

While we were along with Allah’s Messenger (ﷺ) at Mina, the moon split into two parts. One of its parts was behind the mountain and the other one was in front of the mountain. Allah’s Messenger (may peace be upon him) said to us: Bear witness to this.

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَأَبُو كُرَيْبٍ وَإِسْحَاقُ بْنُ إِبْرَاهِيمَ جَمِيعًا عَنْ أَبِي، مُعَاوِيَةَ ح وَحَدَّثَنَا عُمَرُ بْنُ حَفْصِ بْنِ غِيَاثٍ، حَدَّثَنَا أَبِي كِلاَهُمَا، عَنِ الأَعْمَشِ، ح وَحَدَّثَنَا مِنْجَابُ بْنُ الْحَارِثِ التَّمِيمِيُّ، – وَاللَّفْظُ لَهُ – أَخْبَرَنَا ابْنُ مُسْهِرٍ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ أَبِي مَعْمَرٍ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، قَالَ بَيْنَمَا نَحْنُ مَعَ رَسُولِ اللَّهِ صلى الله عليه وسلم بِمِنًى إِذَا انْفَلَقَ الْقَمَرُ فِلْقَتَيْنِ فَكَانَتْ فِلْقَةٌ وَرَاءَ الْجَبَلِ وَفِلْقَةٌ دُونَهُ فَقَالَ لَنَا رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ اشْهَدُوا ‏”‏ ‏.‏

Reference    : Sahih Muslim 2800 b

In-book reference  : Book 52, Hadith 28

USC-MSA web (English) reference     : Book 39, Hadith 6725

2.5 Narrated `Abdullah: The moon split while we were with the Prophet (ﷺ) in Mina. He said, “Be witnesses.” And one Piece went towards the mountain. Others narrated ‘Abdullah’: The moon split in Mecca.

حَدَّثَنَا عَبْدَانُ، عَنْ أَبِي حَمْزَةَ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ أَبِي مَعْمَرٍ، عَنْ عَبْدِ اللَّهِ ـ رضى الله عنه ـ قَالَ انْشَقَّ الْقَمَرُ وَنَحْنُ مَعَ النَّبِيِّ صلى الله عليه وسلم بِمِنًى فَقَالَ ‏ “‏ اشْهَدُوا ‏”‏‏.‏ وَذَهَبَتْ فِرْقَةٌ نَحْوَ الْجَبَلِ وَقَالَ أَبُو الضُّحَى عَنْ مَسْرُوقٍ عَنْ عَبْدِ اللَّهِ انْشَقَّ بِمَكَّةَ‏.‏ وَتَابَعَهُ مُحَمَّدُ بْنُ مُسْلِمٍ عَنِ ابْنِ أَبِي نَجِيحٍ عَنْ مُجَاهِدٍ عَنْ أَبِي مَعْمَرٍ عَنْ عَبْدِ اللَّهِ‏.‏

Reference    : Sahih al-Bukhari 3869

In-book reference  : Book 63, Hadith 95

USC-MSA web (English) reference     : Vol. 5, Book 58, Hadith 209

From the above 5 Ahadeeth (4 by Ibn Masoud), we understand the moon split in two parts, only one part could be seen, and the other part could not be seen, as they said ‘went away’ and ‘went behind the mountain’, which could only be their own assumption as there is no way to confirm it was behind the mountain.

3)

Anas reported that the people of Mecca demanded from Allah’s Messenger (ﷺ) that he should show them a sign and he showed the splitting of the moon twice.

This hadith has been narrated on the authority of Anas through another chain of transmitters.

حَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ، وَعَبْدُ بْنُ حُمَيْدٍ، قَالاَ حَدَّثَنَا يُونُسُ بْنُ مُحَمَّدٍ، حَدَّثَنَا شَيْبَانُ، حَدَّثَنَا قَتَادَةُ، عَنْ أَنَسٍ، أَنَّ أَهْلَ، مَكَّةَ سَأَلُوا رَسُولَ اللَّهِ صلى الله عليه وسلم أَنْ يُرِيَهُمْ آيَةً فَأَرَاهُمُ انْشِقَاقَ الْقَمَرِ مَرَّتَيْنِ ‏.‏

وَحَدَّثَنِيهِ مُحَمَّدُ بْنُ رَافِعٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، أَخْبَرَنَا مَعْمَرٌ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ، بِمَعْنَى حَدِيثِ شَيْبَانَ ‏.‏

Reference    : Sahih Muslim 2802 a, b

In-book reference  : Book 52, Hadith 32

USC-MSA web (English) reference     : Book 39, Hadith 6728

Narrated Anas:

“The people of Makkah asked the Prophet (ﷺ) for a sign, so the moon split in Makkah two times, so the following was revealed: ‘The Hour approached, and the moon split, up to : ‘Magic Mustamir (54:1 & 2)’ meaning ‘Going away.'”

حَدَّثَنَا عَبْدُ بْنُ حُمَيْدٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنْ مَعْمَرٍ، عَنْ قَتَادَةَ، عَنْ أَنَسٍ، قَالَ سَأَلَ أَهْلُ مَكَّةَ النَّبِيَّ صلى الله عليه وسلم آيَةً فَانْشَقَّ الْقَمَرُ بِمَكَّةَ مَرَّتَيْنِ فَنَزَلَت ‏:‏ ‏(‏اقتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ ‏)‏ إِلَى قَوْلِهِ ‏:‏ ‏(‏سحْرٌ مُسْتَمِرٌّ ‏)‏ يَقُولُ ذَاهِبٌ ‏.‏ قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ‏.‏

Grade : Sahih (Darussalam)       

English reference   : Vol. 5, Book 44, Hadith 3286

Arabic reference    : Book 47, Hadith 3597

From Ahadeeth Anas we know that the moon split twice in Mecca.

4)

Allah’s Messenger (ﷺ) said: “The sun and the moon are two signs amongst the signs of Allah and they do not eclipse because of the death of someone but Allah frightens His devotees with them.”

حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، قَالَ حَدَّثَنَا حَمَّادُ بْنُ زَيْدٍ، عَنْ يُونُسَ، عَنِ الْحَسَنِ، عَنْ أَبِي بَكْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏”‏ إِنَّ الشَّمْسَ وَالْقَمَرَ آيَتَانِ مِنْ آيَاتِ اللَّهِ، لاَ يَنْكَسِفَانِ لِمَوْتِ أَحَدٍ، وَلَكِنَّ اللَّهَ تَعَالَى يُخَوِّفُ بِهَا عِبَادَهُ ‏”‏‏.‏ وَقَالَ أَبُو عَبْدِ اللَّهِ لَمْ يَذْكُرْ عَبْدُ الْوَارِثِ وَشُعْبَةُ وَخَالِدُ بْنُ عَبْدِ اللَّهِ وَحَمَّادُ بْنُ سَلَمَةَ عَنْ يُونُسَ ‏”‏ يُخَوِّفُ بِهَا عِبَادَهُ ‏”‏‏.‏ وَتَابَعَهُ مُوسَى عَنْ مُبَارَكٍ عَنِ الْحَسَنِ قَالَ أَخْبَرَنِي أَبُو بَكْرَةَ عَنِ النَّبِيِّ صلى الله عليه وسلم‏.‏ ‏”‏ إِنَّ اللَّهَ تَعَالَى يُخَوِّفُ بِهِمَا عِبَادَهُ ‏”‏‏.‏ وَتَابَعَهُ أَشْعَثُ عَنِ الْحَسَنِ‏.‏

Reference: Sahih al-Bukhari 1048   In-book reference: Book 16, Hadith 9    USC-MSA web (English) reference: Vol. 2, Book 18, Hadith 158

Abu Mas’ud al-Ansari reported Allah’s Messenger (ﷺ) as saying:

Verily the sun and the moon are two signs among the signs of Allah by which He frightens his servants and they do not eclipse for the death of any one of the people. So if you see anything of them, observe prayer, appeal to Allah till it is cleared from above you.

وَحَدَّثَنَا يَحْيَى بْنُ يَحْيَى، أَخْبَرَنَا هُشَيْمٌ، عَنْ إِسْمَاعِيلَ، عَنْ قَيْسِ بْنِ أَبِي حَازِمٍ، عَنْ أَبِي مَسْعُودٍ الأَنْصَارِيِّ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ إِنَّ الشَّمْسَ وَالْقَمَرَ آيَتَانِ مِنْ آيَاتِ اللَّهِ يُخَوِّفُ اللَّهُ بِهِمَا عِبَادَهُ وَإِنَّهُمَا لاَ يَنْكَسِفَانِ لِمَوْتِ أَحَدٍ مِنَ النَّاسِ فَإِذَا رَأَيْتُمْ مِنْهَا شَيْئًا فَصَلُّوا وَادْعُوا اللَّهَ حَتَّى يُكْشَفَ مَا بِكُمْ ‏”‏ ‏.‏

Reference    : Sahih Muslim 911 a   In-book reference     : Book 10, Hadith 23        USC-MSA web (English) reference   : Book 4, Hadith 1987

It was narrated that Abu Bakrah said:

“The Messenger of Allah (ﷺ) said: ‘The sun and moon are two signs of the signs of Allah (SWT), and they do not eclipse for the death or birth of anyone, rather Allah (SWT) strikes fear into His people through them'”

أَخْبَرَنَا قُتَيْبَةُ، قَالَ حَدَّثَنَا حَمَّادٌ، عَنْ يُونُسَ، عَنِ الْحَسَنِ، عَنْ أَبِي بَكْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏‏ “‏‏ إِنَّ الشَّمْسَ وَالْقَمَرَ آيَتَانِ مِنْ آيَاتِ اللَّهِ تَعَالَى لاَ يَنْكَسِفَانِ لِمَوْتِ أَحَدٍ وَلاَ لِحَيَاتِهِ وَلَكِنَّ اللَّهَ عَزَّ وَجَلَّ يُخَوِّفُ بِهِمَا عِبَادَهُ ‏‏”‏‏ ‏‏.‏‏

Grade: Sahih (Darussalam)        Reference: Sunan an-Nasa’i 1459    In-book reference: Book 16, Hadith 1    English translation: Vol. 2, Book 16, Hadith 1460

Note that the Prophet PBUH called the Sun, the Moon and their eclipse Ayat. They will not eclipse for the death of any body.

Also, eclipse of the sun or the moon are events which made people scared at that time.

 5)

قالَ جَلاَلُ الدِّينِ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ السُّيُوطِيُّ (ت: 911 هـ) : (وأخرج الطبراني، وابن مردويه من طريق عكرمة عن ابن عباس قال: كسف القمر على عهد رسول الله صلى الله عليه وسلم فقالوا: سحر القمر فنزلت {اقتربت الساعة وانشق القمر} إلى قوله {مستمر}). [الدر المنثور: 14/68] (م)

Jalaluddin Abderrahman bin Abi Bakr al-Suyuti said: “And al-Tabarani and the son of Mardawiyya narrated from ‘Aqramah from Ibn Abbas that he said: The moon eclipsed during the time of the Messenger of Allaah (peace and blessings of Allaah be upon him) and they said: magic will pass away). [Durr al-Manthur: 14/68] (m)

Here, Ibn Abbas called this event: kasaf meaning eclipsed.

6)

قالَ جَلاَلُ الدِّينِ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ السُّيُوطِيُّ (ت: 911 هـ) : (وأخرج أبو نعيم من طريق عطاء عن ابن عباس قال: انتهى أهل مكة إلى النّبيّ صلى الله عليه وسلم فقالوا: هل من آية نعرف بها أنك رسول الله فهبط جبريل فقال: يا محمد قل: يا أهل مكة إن تختلفوا هذه الليلة فسترون آية فأخبرهم رسول الله صلى الله عليه وسلم بمقالة جبريل فخرجوا ليلة أربع عشرة فانشق القمر نصفين نصفا على الصفا ونصفا على المروة فنظروا ثم مالوا بأبصارهم فمسحوها ثم أعادوا النظر فنظروا ثم مسحوا أعينهم ثم نظروا فقالوا: يا محمد ما هذا إلا سحر ذاهب فأنزل الله {اقتربت الساعة وانشق القمر}). [الدر المنثور: 14/69] (م(

Jalaluddin ‘Abd al-Rahman ibn Abi Bakr al-Suyuti said: “And Abu Na’im narrated from ‘ Ata from Ibn Abbas. He said: The people of Mecca came to the Prophet PBUH and said: Will there be a verse so we know you are the messenger of Allah, So Gabriel came down and said: O’ Mohammed tell them: people of Makkah, if you differ [Go out] this night, then you will see An Ayat . Then the Messenger of Allaah (PBUH) told them what Gabriel said. They went out on the night of the fourteen [of the month]. The moon split half on the Safa and half on the Marwa. Then they looked and then wiped their eyes and looked again. And they said: O Muhammad, what is this, but a magic will pass away}). [Al Dir al-Manthur: 14/69] (m)

انتَهى أهلُ مكَّةَ إلى رسولِ اللَّهِ صلَّى اللَّهُ عليهِ وسَلَّمَ فقالوا هَلْ مِن آيةٍ نعرِفُ بها أنَّكَ رسولُ اللَّهِ فهبَط جَبْرائيلُ فقال يا محمَّدُ قُلْ لِأهلِ مكَّةَ أن يحتَفِلوا هَذِه اللَّيلَةَ فَسَيَرَوْا آيةً إِنِ انتَفَعوا بها فَأخبَرهمْ رَسولُ اللَّهِ صَلَّى اللَّهُ عليهِ وسلَّمَ بمقَالَةِ جَبرائيلَ فخرَجوا لَيلَةَ الشَّقِّ ليلَةَ أربَعَ عَشرَةَ فانشَقَّ القَمرُ نِصفَينِ نِصفًا على الصَّفا ونِصفًا على المرْوَةِ فنظَروا ثمَّ قالوا بأبصارِهِمْ فمَسحوها ثمَّ أعادُوا النَّظَر فنظروا ثمَّ مَسحوا أعينَهُمْ ثمَّ نظَروا فقالوا يا مُحمَّدُ ما هذا إلا سِحرٌ ذاهِبٌ فأنزَل اللَّهُ { اقْتَرَبَتِ السَّاعَةُ وانْشَقَّ القَمَرُ }

الراوي : عبدالله بن عباس | المحدث : ابن كثير | المصدر : البداية والنهاية | الصفحة أو الرقم : 3/118 | خلاصة حكم المحدث : [إسناده قوي وله طرق]

In this hadeeth by Ibn Abbas, we learn: it was the night of the 14^th of the month when the moon is full moon. We also learn that the Angel Gabriel told the Profit to tell the unbelievers that if they go out that night they will see Ayat (a sign).

According to one of the Ahadeeth of Ibn Abbas, he said “The moon eclipsed at the time of the Prophet PBUH” he used the word ‘Kasaf’ which is a natural phenomenon.

In this Hadeeth of Ibn Abbas, Gabriel told Mohammed to tell the people of Mecca that they will see Ayat, a sign that night. This sign could be the natural Khosof or eclipse of the moon.

Notice that in all the stories, the split happened at the night of full moon, on the night of the 14^th of the month, in several Ahadeeth, they described the Moon split in two parts, ‘one part disappeared’ and in another hadeeth: ‘ one part went behind the mountain and the other stayed in the sky. Also the same split was seen by the travellers who arrived to Mecca after a day or two.

We also learned that the Prophet called the eclipse of the Sun and the Moon as Ayat meaning wonders or signs. Also in Hadeeth ibn Abbas that Gabriel said ‘they will see Ayat’. Also The Quran said: If they see an Ayat.

All of this could indicate the possibility –only possibility- that what they saw that night may have been an eclipse of the moon which happens only in the middle of the lunar month when the moon is full, one part disappear because it get obscured by the Earth’s Umbra, the other part stays visible, and observers on the ground will see only half or less or more of the full moon. To them, the moon is split in two parts, one gone and one remained. Isn’t that what was said in more than one Hadeeth, lets listen to the Ibn Mas’ud hadeeth again:

‘Abdullah b. Mas’ud reported that the moon was split up in two parts during the lifetime of Allah’s Messenger (ﷺ). The mountain covered one of its parts and one part of it was above the mountain and Allah’s Messenger (ﷺ) said: Bear witness to this.

حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُعَاذٍ الْعَنْبَرِيُّ، حَدَّثَنَا أَبِي، حَدَّثَنَا شُعْبَةُ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ أَبِي مَعْمَرٍ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، قَالَ انْشَقَّ الْقَمَرُ عَلَى عَهْدِ رَسُولِ اللَّهِ صلى الله عليه وسلم فِلْقَتَيْنِ فَسَتَرَ الْجَبَلُ فِلْقَةً وَكَانَتْ فِلْقَةٌ فَوْقَ الْجَبَلِ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ اللَّهُمَّ اشْهَدْ ‏”‏ ‏.‏

Reference       : Sahih Muslim 2800 c

In-book reference       : Book 52, Hadith 29

USC-MSA web (English) reference  : Book 39, Hadith 6726

So in this hadeeth, they saw only one part.

And listen to Ibn Abbas Hadeeth:

Ibn Abbas said: the moon split into two parts, one part went and one stayed.

The Ahadeeth also indicated the two parts joined together again and the full moon recovered to its full size, shape and form. Which also what happens at the end of an eclipse.

They asked the travellers who confirmed seeing the moon split and re-joined. Which also could be explained as eclipse.

We know from the hadeeth of the eclipse of the Sun, which happened probably on the year 10^th Hijri, after the Prophet Muhammad’s son Ibrahim died, Muslims thought that the solar eclipse occurred because of the death of the Prophet’s son. The Prophet called for a prayer and after the prayer he told them: “The sun and the moon are two of the Ayat of Allah [wonders of Allah]. They do not eclipse because of the death or life of any one. So when you see them, call upon Allah and pray and give in charity.”

The Prophet PBUH called the Sun and the Moon Ayat, wonders and signs from Allah, and although a partial solar eclipse is a natural cosmos phenomenon which occurs like 2 to 3 times each decade, still people at these times, were afraid when they witness it.

We know that a partial solar eclipse happened in Madina, it begins at 07:15 am and ended at 9:54 in the year 632 AD (27th January) [28 Shawal 10 Hijri]

As of Moon eclipses in Mecca before Hijra, We also know that 4 moon total eclipse occurred in the years 614, 615, 618, 618 [-7 BH, -7, -4.-3] in addition to 5 partial eclipses occurred in the years between 614 AD to 617 [-8 BH till -4].

وهو على ما في بعض الروايات أول الليلة الرابعة عشرة من ذي الحجة سنة خمس قبل الهجرة -.وقد كان القمر – على ما في بعض الروايات – بدرا وانشق في حوالي غروب الشمس حين طلوعه ولم يبق على الانشقاق إلا زمانا يسيرا

It is learnt from narrations that at the night of the fourteenth of Dhu al-Hijjah five years before the hijra. The moon was full moon and it split at about the sunset when the moon risen up and remained split only for a little time after it risen.

If we look at what moon eclipse happened at 5 years before Hijra (year 617 AD) which could be seen in Mecca around the time of sunset, we find one eclipse which occurred on 26^th April 617 which is 13^th Shaaban -5 BH  at that day the sunset Al Maghrib was at 6:44 pm, the moon risen above horizon around 6:40 pm with partial eclipse already started (at 6:33 pm but the moon was under the horizon by -2 degrees), as the moon came up from the south east (above Mena), as there are higher hill in that direction (around 500 ft.),  possibly they would not have seen it till it risen enough which will be around 7:20 at that time as shown in the simulation, it would have had almost one fifth cut, being entered in the earth shadow Umbra, by 7:31 pm, one quarter of it would have been blackened and will show as if it is split away from the moon (one part went behind the mountain, one part above the mountain). After that it started to slowly move away from the Umbra (earth shadow) and after one hour at 8:30 pm the full moon retained its fullness and the split ended. So the whole event took just over one hour, between sunsets Maghreb till 16 minutes after Isha.

I drew the phases of this particular partial eclipse, which could be similar to what could be seen in Mecca that night 5 years before Hijra. (Not to Scale. Moon much bigger than in reality)

In the Ahadeeth we mentioned, several of them stated that the split of the moon happened twice in Mecca, other mentioned in Mena. So there could be more than one event.

There was other moon eclipses which happened before Hijra, but most were after midnight or early before dawn. Which probably would not have been noticed. Other than the one in 617 [-5 BH], the ones that happened just after sunset or early night, are 3, 2 total eclipses and 1 Partial eclipse, as follows:

Another eclipse happened early night in 4 March year 611 but this was too early.

So, from all said before, and if we go back to hadeeth of Ibn Abbas, in which Gabriel told Mohammed to tell the people of Mecca that they will see Ayah (a sign) that night. This sign could have been the eclipse of the moon, then the fact that the Prophet PBUH told them of this occurrence before it happens; is a Miracle by itself. At that time no one on earth could tell in advance when an eclipse is due to occur.

We will not conclude this study here, because although what presented is elegant, there are some descriptions of the event, which the above hypothesis or explanation cannot cover or resolve:

What goes against this explanation, are the following:

In many other Ahadeeth, like the ones by Anas, it stated that they saw the two parts of the moon, one above Mountain أبي قبيس and the other above the mountain قعيقعان.

In another hadeeth, the moon split that they been able to see Heraa Mountain in the middle of the two parts.

In these Ahadeeth, they saw the two parts of the moon in the same time, this could not be explained by the eclipse assumption.

In other hadeeth, it indicated it occurred in Haj time, in another it said that the night of the fourteenth of Dhu al-Hijjah. There was no eclipse of the moon occurred at or after sunset or early night in the month of Dhu al Hijjah during the 7 years before Hijrah.

In addition, the moon eclipse is a natural phenomenon, which occurs regularly.

This observations among others – if taken as fact- will rule out the eclipse hypothesis and after discounting such explanation, this takes us back to conclude that what happened that night in Mecca was a Miracle, not natural phenomenon,  an interpretation in agreement with the majority of the Moslem Scholars.

If Allah subhanu caused the moon to split, if Gabriel told the Prophet PBUH about the eclipse before it occurred, or any other, these are all Ayat – miracles, we believe in all of them. In fact. Any scientist will tell you, the fact that we do exist in this miraculous universe, is the greatest miracle of all.

والحمد لله الذي هدانا ،،

Note: The Arabic text is left just to show the source and the authenticity of the English translation. Readers who do not read Arabic should just ignore the Arabic text as it is already translated to English in the text they are reading.

As a believer, I believe in all miracles mentioned in the Holy Quran. I believe that Al Quran itself is a miracle. I believe that Moses split the sea, that the son of Mariam was born from a virgin mother, that he cured the leper and made the blind see. I believe that God created the universe, the biggest miracle of all, and I believe that when God wishes something to be, it will instantly be.

Splitting of the moon is not the only cosmic miracle in the Abrahamic religions, in the old testament, it is said that the Prophet Yosha3 ben noon, or Joshua as named in the old testament, pleaded to God and the Sun stopped in the sky for 24 hours, this is the miracle of stopping the Sun, and we know that stopping the sun actually means that the Earth stopped rotating around its axis for 24 hours.

The following verses from Joshua 10:12-14 [New International Version (NIV)]

¹² On the day the Lord gave the Amorites over to Israel, Joshua said to the Lord in the presence of Israel:

“Sun, stand still over Gibeon,    جِبْعُونَ
    and you, moon, over the Valley of Aijalon.”   أَيَّلُونَ
¹³ So the sun stood still,
    and the moon stopped,
    till the nation avenged itself on its enemies,

as it is written in the Book of Jashar. يَاشَر

The sun stopped in the middle of the sky and delayed going down about a full day. 

¹⁴ There has never been a day like it before or since, a day when the Lord listened to a human being.

12 حِينَئِذٍ كَلَّمَ يَشُوعُ الرَّبَّ، يَوْمَ أَسْلَمَ الرَّبُّ الأَمُورِيِّينَ أَمَامَ بَنِي إِسْرَائِيلَ، وَقَالَ أَمَامَ عُيُونِ إِسْرَائِيلَ: «يَا شَمْسُ دُومِي عَلَى جِبْعُونَ، وَيَا قَمَرُ عَلَى وَادِي أَيَّلُونَ».

13 فَدَامَتِ الشَّمْسُ وَوَقَفَ الْقَمَرُ حَتَّى انْتَقَمَ الشَّعْبُ مِنْ أَعْدَائِهِ. أَلَيْسَ هذَا مَكْتُوبًا فِي سِفْرِ يَاشَرَ؟ فَوَقَفَتِ الشَّمْسُ فِي كَبِدِ السَّمَاءِ وَلَمْ تَعْجَلْ لِلْغُرُوبِ نَحْوَ يَوْمٍ كَامِل.

14 وَلَمْ يَكُنْ مِثْلُ ذلِكَ الْيَوْمِ قَبْلَهُ وَلاَ بَعْدَهُ سَمِعَ فِيهِ الرَّبُّ صَوْتَ إِنْسَانٍ.

 

So, this essay is not about whether the splitting of the moon could have happened at the time of the Prophet PBUH, or it could not have happened. The answer to this question, without any hesitation: yes it could have happened, if God wished it to happen. And Yes it could have happened, without having any effect on Earth spin or orbit, on tidal gravity, and without any other people, not meant to view this miracle, seeing it. 

That takes us to the next question. Did it happen? And if it did happen, was it a miracle or it was simply a natural phenomenon. 

In the early books of Tafseer [interpretation of Al Quran], and the books of Hadeeth [the sayings of the Prophet PBUH & the saying of his companions] it is mentioned that the split of the Moon, took place one night in Mecca at the time of the Prophet PBUH. There are also sayings about this event taking place in Mena. This interpretation was and is the view of the majority of Moslem scholars throughout the past centuries till today.

However, there were also other views, which said that the splitting of the moon did not take place yet, and it will happen just before the end of time. In Tafseer Al Qurtoby [in his book ‘Ahkam Al Quran’ which was written nearly 800 years ago], Al Qurtoby after stating the view of the majority that the splitting of the moon took place in Mecca at the time of the prophet, he also added the following:

وَقَالَ قَوْم : لَمْ يَقَع اِنْشِقَاق الْقَمَر بَعْد وَهُوَ مُنْتَظَر ; أَيْ اِقْتَرَبَ قِيَام السَّاعَة وَانْشِقَاق الْقَمَر ; وَأَنَّ السَّاعَة إِذَا قَامَتْ اِنْشَقَّتْ السَّمَاء بِمَا فِيهَا مِنْ الْقَمَر وَغَيْره . وَكَذَا قَالَ الْقُشَيْرِيّ . وَذَكَرَ الْمَاوَرْدِيّ : أَنَّ هَذَا قَوْل الْجُمْهُور , وَقَالَ : لِأَنَّهُ إِذَا اِنْشَقَّ مَا بَقِيَ أَحَد إِلَّا رَآهُ ; لِأَنَّهُ آيَة وَالنَّاس فِي الْآيَات سَوَاء . وَقَالَ الْحَسَن : اِقْتَرَبَتْ السَّاعَة فَإِذَا جَاءَتْ اِنْشَقَّ الْقَمَر بَعْد النَّفْخَة الثَّانِيَة .

“Some people said: the splitting of the moon did not happen and it is still waiting to occur. Meaning the end of time and the split of the moon are approaching. The Doomsday when it happens, the Sky will split with all what is in it; including the moon and other objects. Same was said by AlQushairi. Al Mawardi mentioned that this is the view of الجمهور  the public [the majority], and said: because if it did split [in Mecca], there wouldn’t be any one who did not see it [splitting], because it is a miracle and all people are equal in seeing a miracle. Al Hassan said: The Hour is approaching and when it arrives the moon will split after the second blow [of the Trumpet]”. End of the Quote from Al Qurtoby.

وَقِيلَ : ” وَانْشَقَّ الْقَمَر ” أَيْ وَضَحَ الْأَمْر وَظَهَرَ ; وَالْعَرَب تَضْرِب بِالْقَمَرِ مَثَلًا فِيمَا وَضَحَ ; قَالَ : أَقِيمُوا بَنِي أُمِّي صُدُور مَطِيّكُمْ فَإِنِّي إِلَى حَيّ سِوَاكُمْ لَأَمْيَلُ فَقَدْ حُمَّتْ الْحَاجَات وَاللَّيْل مُقْمِر وَشُدَّتْ لِطَيَّاتٍ مَطَايَا وَأَرْحُلُ وَقِيلَ : اِنْشِقَاق الْقَمَر هُوَ اِنْشِقَاق الظُّلْمَة عَنْهُ بِطُلُوعِهِ فِي أَثْنَائِهَا , كَمَا يُسَمَّى الصُّبْح فَلْقًا ; لِانْفِلَاقِ الظُّلْمَة عَنْهُ . وَقَدْ يُعَبَّر عَنْ اِنْفِلَاقه بِانْشِقَاقِهِ كَمَا قَالَ النَّابِغَة : فَلَمَّا أَدْبَرُوا وَلَهُمْ دَوِيّ دَعَانَا عِنْد شَقّ الصُّبْح دَاعِ قُلْت : وَقَدْ ثَبَتَ بِنَقْلِ الْآحَاد الْعُدُول أَنَّ الْقَمَر اِنْشَقَّ بِمَكَّة , وَهُوَ ظَاهِر التَّنْزِيل”

Al Qurtoby also added a third view: “and it was said, ‘the moon split’ meaning the matter became clear and visible, [as] the Arab use the moon as example for whatever becomes clear [he listed 2 lines from an old poem to support this view]:

أَقِيمُوا بَنِي أُمِّي صُدُور مَطِيّكُمْ         فَإِنِّي إِلَى حَيّ سِوَاكُمْ لَأَمْيَلُ

فَقَدْ حُمَّتْ الْحَاجَات وَاللَّيْل مُقْمِر         َشُدَّتْ لِطَيَّاتٍ مَطَايَا وَأَرْحُلُ

And it was [also] said, splitting of the moon, is the splitting of darkness from it when it rises within its folds. Also the morning is called [ فَلْقًا ] break [split], because darkness break from it. And split could be used to express break, as said by النَّابِغَة [in an old poem line supported this use of words].

فَلَمَّا أَدْبَرُوا وَلَهُمْ دَوِيّ            دَعَانَا عِنْد شَقّ الصُّبْح دَاعِ

وأضاف الإمام القرطبي: “قُلْت : وَقَدْ ثَبَتَ بِنَقْلِ الْآحَاد الْعُدُول أَنَّ الْقَمَر اِنْشَقَّ بِمَكَّة , وَهُوَ ظَاهِر التَّنْزِيل.”

Al Qurtoby finally added [stating his opinion]: I said, it is proven by the sayings of just and authentic sole sources that the moon split in Mecca, and this is the apparent [interpretation of the] verses.” End of the Quotations from Ahkam Al Quran, Al Qurtoby.

Thus the opinion that the miracle or the event of the Moon splitting did not yet happen and that the Quranic verse refers to an event yet to take place in the future, was taken by several scholars like Al Mawardi & AlQushairi, both are well respected scholars lived one thousand years ago. In addition to Al Hassan [most likely the grandson of the prophet PBUH] who took similar view.

Last century, the Tunisian well known Islamic scholar Muhammad al-Ṭāhir ibn Ashour in his Quran Interpretation book, The Verification and Enlightenment (تفسير التحرير و التنوير‎): a 30 volume interpretation of the Qur’an, in addition to stating the view that this event occurred during the prophet PBUH time in Mecca, he added that “Al Hassan and Attaa عطاء said the split of the moon will be at the time of Resurrection Day, this view was chosen by AlQushairi. And same was said by Al Balkhi [849-934 AC]. Al Mawardi said this was the view of the majority, which is not known to be”. Ibn Ashour also said that “the words of the verse [in the Quran] are not explicit in its occurrence [meaning the split], but the apparent meaning of the verse is”.

Having mentioned the different views, Let us look at the Quran Verses referring to this phenomenon to see what it tells us:

{اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ(1) وَإِن يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُّسْتَمِرٌّ(2) وَكَذَّبُوا وَاتَّبَعُوا أَهْوَاءَهُمْ ۚ وَكُلُّ أَمْرٍ مُّسْتَقِرٌّ(3) وَلَقَدْ جَاءَهُم مِّنَ الْأَنبَاءِ مَا فِيهِ مُزْدَجَرٌ(4) حِكْمَةٌ بَالِغَةٌ ۖ فَمَا تُغْنِ النُّذُرُ(5) فَتَوَلَّ عَنْهُمْ ۘ يَوْمَ يَدْعُ الدَّاعِ إِلَىٰ شَيْءٍ نُّكُرٍ(6) خُشَّعًا أَبْصَارُهُمْ يَخْرُجُونَ مِنَ الْأَجْدَاثِ كَأَنَّهُمْ جَرَادٌ مُّنتَشِرٌ(7) مُّهْطِعِينَ إِلَى الدَّاعِ ۖ يَقُولُ الْكَافِرُونَ هَٰذَا يَوْمٌ عَسِرٌ(8)}

Surat Al Qammar [the Moon]   Note the hour [refers to the Final hour meaning the End of the World]

Here is the translation as near as possible to the meaning as understood:

In the Name of Allah, Most Compassionate, Most Merciful

{The Hour drew near and the moon split (1) and if the unbelievers see a sign, they turn away and say this is magic and will pass away (2) They disbelieved and followed their own desires and all settled matters (3) Indeed, There has already came to them news [of the old nations] in which there are deterrence (4) Far reaching wisdom, but warnings’ do not avail (5) So leave them; until the day when the Caller calls unto a dreadful happening (6) With Humbled eyes, they are emerging from the graves as if they were locusts spreading (7) hastening toward the caller; the disbelievers say: This is a difficult day (8)}

In Surat Al Qammar, The first verse states that the End is nearing and the moon split. It relates or associate the splitting of the moon to the approaching End. This verse could be understood as taking us to a future time and frame, describing a scene where the End is approaching and the moon already split. In other words, We are already there standing near the end of time, and the End is closing upon us and one of the phenomenon preceding it has already occurred, namely splitting of the moon, this explains the past tense for the approaching end. And the split of the moon.

In the Quran, we see this kind of speech about events in the future told in the past tense, which is expected, as the Quran is the word of Allah, and Allah Subhanahu is outside the bounds of time and space. We can see the same in the first verse of Surat Al Nahl:  أَتَىٰ أَمْرُ اللَّهِ فَلَا تَسْتَعْجِلُوهُ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يُشْرِكُونَ (1) “Allah’s commandment [Judgement Day] has arrived, so do not hasten it; glory be to Him, He is above what they associate [with Him]”. Here the day of Judgement already arrived, so do not ask or desire it to come quickly. This style is used to indicate the certainty and conclusiveness of its happening, and that it is so close to the point it could be considered as already here.

On this Ayah of Surat Al Nahel, Ibn Katheer said: ‘’Allah Subhanu tells us about the approach of the hour expressing it in the past tense; which indicates its inevitable occurrence, [as the Almighty says in Surat the prophets verse 1]:  ( اقترب للناس حسابهم وهم في غفلة معرضون ) [ الأنبياء : 1 ]  {People’s judgement is approaching them while they are in denial unaware}, and Allah said in Surat Al Qammar [Moon verse 1]: (اقتربت الساعة وانشق القمر) (The hour approached and the moon split)’’. End of Quote from Ibn Katheer.

So past tense in Quran dos not necessarily indicate that an event already happened, it depends on the style and context it is mentioned in.

On the other hand, it is said the Prophet PBUH said: I am sent [with the message], Me and the hour same as this [and he pointed to his locked index and centre fingers] Meaning the time I am sent with the message and the Resurrection Day are as close to each other as my closed fingers are. Which means that the Hour is near and approaching at the time of the Prophet’s message.

We can understand this concept as time is relative, and considering the 13.70 billion years already passed since the start of creation of our universe, then even if the Dooms Day is after thousands or millions of years after the time of the prophet PBUH, relatively speaking, it is actually very near. 

So, if we assume that the end is near at the time of the Prophet PBUH, then there should be no wonder that the moon did split at that time, then and there in Mecca.

Back to the Surat Al Qammar, The following second verse states: “if they [The unbelievers] see a sign, they turn away and say this is magic and will pass away.” ‘If’ or “When”, because ‘Inn’ in Arabic can be translated to either If or When, both are conditional, If [or when] condition A happens, Result B happens. A: On seeing Ayah, a sign or miracle, B: they say it is magic. This is a statement about a general rule which applies now and always; and the situation or the condition is real and possible. So it could be said this verse is a general statement and does not refer to a particular event, or it could refer to an event in which they said this is a magic. What was said in the interpretation books that this statement prove the event took place, however, it is not totally explicit, as others can say, conditional ‘if ‘could also indicate that the event did not take place, because if it did, why say ‘If’.

In addition, the verse refers to ‘a sign’ which is unknown and refers to any and all signs, it did not refer to ‘ the sign’ which in this case, will refer to a particular sign being the split of the moon., 

In AlSaadi interpretation (1889–1956) the sheikh said:

تفسير الشيخ السعدي (1889–1956) :

“وهذا ليس إنكارا منهم لهذه الآية وحدها، بل كل آية تأتيهم، فإنهم مستعدون لمقابلتها بالباطل والرد لها، ولهذا قال: { وَإِنْ يَرَوْا آيَةً يُعْرِضُوا } ولم يعد الضمير على انشقاق القمر فلم يقل: وإن يروها بل قال: { وَإِنْ يَرَوْا آيَةً يُعْرِضُوا } وليس قصدهم اتباع الحق والهدى، وإنما قصدهم اتباع الهوى،”

“This is not a denial of them for this sign only, but denial for every sign brought to them. They are ready to respond to it with denial. That is why the verse said: {and if the unbelievers see a sign, they turn away…} where ‘see a sign’ does not refer to the split of the moon, as it does not say ‘if they see it’ [it refers to the split of the moon] but the verse said ‘if they see a sign they turn away’ as their intention is not to follow the truth and the correct path, but their intention is to follow their desires.” End of quote.

So, we can reason here, that so far, the verses  are not explicit in indicating that such event took place or yet to take place. However, the majority understood it to be referring to the sign which took place at the time of the Prophet.

Next, let us consider the sayings which reached us through authentic narrations, such as:

قالَ جَلاَلُ الدِّينِ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ السُّيُوطِيُّ (ت: 911 هـ) : (وأخرج الطبراني، وابن مردويه من طريق عكرمة عن ابن عباس قال: كسف القمر على عهد رسول الله صلى الله عليه وسلم فقالوا: سحر القمر فنزلت {اقتربت الساعة وانشق القمر} إلى قوله {مستمر}). [الدر المنثور: 14/68] (م)

Jalaluddin Abderrahman bin Abi Bakr al-Suyuti said: “And al-Tabarani and Ibn Mardawiyya narrated from ‘Aqramah from Ibn Abbas that he said: (The moon eclipsed during the time of the Messenger of Allah PBUH and they [the unbelievers] said: he bewitched the moon, so {the Hour approached and the moon split, if they see a sign, they say a magic will pass away} was revealed.). [Al-Durr al-Manthur: 14/68] (m)

قالَ جَلاَلُ الدِّينِ عَبْدُ الرَّحْمَنِ بْنُ أَبِي بَكْرٍ السُّيُوطِيُّ (ت: 911 هـ) : (وأخرج أبو نعيم من طريق عطاء عن ابن عباس قال: انتهى أهل مكة إلى النّبيّ صلى الله عليه وسلم فقالوا: هل من آية نعرف بها أنك رسول الله فهبط جبريل فقال: يا محمد قل: يا أهل مكة إن تختلفوا هذه الليلة فسترون آية فأخبرهم رسول الله صلى الله عليه وسلم بمقالة جبريل فخرجوا ليلة أربع عشرة فانشق القمر نصفين نصفا على الصفا ونصفا على المروة فنظروا ثم مالوا بأبصارهم فمسحوها ثم أعادوا النظر فنظروا ثم مسحوا أعينهم ثم نظروا فقالوا: يا محمد ما هذا إلا سحر ذاهب فأنزل الله {اقتربت الساعة وانشق القمر}). [الدر المنثور: 14/69] (م)

Jalaluddin ‘Abd al-Rahman ibn Abi Bakr al-Suyuti said: “And Abu Na’im narrated from ‘ Ata from Ibn Abbas. He said: The people of Mecca came to the Prophet PBUH and said: Will there be a sign so we know you are the messenger of Allah, So Gabriel came down and said: O’ Mohammed tell them: people of Makkah, if you go out this night, then you will see a sign. Then the Messenger of Allah (PBUH) told them what Gabriel said. They went out on the night of the fourteen [of the month]. The moon split half on the Safa and half on the Marwa. They looked and then they wiped their eyes and looked again. And they said: O Muhammad, what is this but a magic will pass away) so Allah revealed {The end drew near and the moon split}. [Al Dir al-Manthur: 14/69] (m)

According to these 2 hadith and many others, the moon did split one night in Mecca, also in Mena, at the time of the prophet before hijra.

We notice that Ibn Abbas used the word Kasaf, which means eclipse as in Ahadeeth of the eclipse of the sun, although the word Khasaf was used for the moon eclipse, it seems this may have come later, because the word Khasaf was used in the Quran meaning something collapsed and disappeared inside the ground, to fall and disappear down under. Only in Surat Al Qyamah, ‘Wa Khasaf Al Qamar’, which meant that it disappeared, but most scholar interpret it to mean it lost its light. Later the word was used to mean eclipse of the moon.

End of Part (1) To Be Continued in Part (2)