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)