Splitting of the Moon in the Light of the Holy Quran and Hadith-e-Rasool
Real or Allegorical? A Miracle or an Incident?
ABSTRACT
“THE LAST HOUR draws near, and the moon is split asunder! But if they [who reject all thought of the Last Hour] were to see a sign [of its approach], they would turn aside and say, "An ever-recurring delusion!" for they are bent on giving it the lie, being always wont to follow their own desires.Yet everything reveals its truth in the end”.
It should be noted that this statement in the ayah “ and the moon is split asunder” is preceded by another announcement “The Hour of Doom is drawing near”. This has led many commentators to suggest that the splitting of moon is referring to the closeness and proximity and feasibility of the Day of Judgment. Dr. Mohammed Asad, eminent scholar and exegist clarifies this event: “But whatever the nature of that phenomenon, it is practically certain that the above Qur'an-verse does not refer to it but, rather, to a future event: namely, to what will happen when the Last Hour approaches”. He has quoted early Muslim scholars in his defense.
The Quran remains silent after making a short statement. The hadith literature, though provides details of this event based on mutawatir traditions— i.e. reported successively and uninterruptedly— by such a large number of authorities that “their concurrence on falsehood is inconceivable”. “This Prophetic miracle has been proved by incontrovertible evidence” according to Mufti Mohammed Shafi.
According to these riwayaah as per Maulana Maudoodi this incident occurred about five years before the Hijrah. It was the 14th night of the lunar month; the moon had just risen when it suddenly split and its two parts were seen on either side of the hill in front. Then after a moment or so they rejoined. The Prophet (peace be upon him) at that time was at Mina. He told the people to mark it and be witnesses to it. The disbelievers said that Muhammad (peace be upon him) had worked magic on them; therefore, their eyes had been deceived. The other people said: Muhammad could have worked magic on us but not on all the people. Let the people from other places come, we shall ask them if they also had witnessed this incident. When the people from other places came, they bore evidence that they also had witnessed the same phenomenon. Please note, the splitting is described here as a remarkable incident.
Another version of the incident quoted by Mufti Mohammed Shafi and supported by large group of the Muslim scholars labels the phenomenon as a miracle. Maulana Maudoodi has analysed in details the evidence for this view and concludes by quoting Abu Nuaim Isfahani as saying “but it has a weak chain of transmitters and none of the traditions that have been related with strong chains of transmitters in the collections of Hadith on the authority of Abdullah bin Abbas, contains any mention of this”.
Allaamaa Yousuf Ali quotes from Al-Mufradat fi Gharib al-Quran, (المفردات في غريب القرآن) a dictionary of Qur'anic terms by the Islamic scholar Al-Raghib al-Isfahani which gives three explanations for this event:
1) that the moon once appeared cleft asunder in the valley of Mecca within sight of the Prophet, his Companions, and some Unbelievers; 2) the cleaving asunder of the moon being a Sign of the Judgment approaching; and 3) that the phrase is metaphorical. The Allaamaa comments “and perhaps all three apply here”.
Pretty confusing. Let me summaries for clarity:
1) The Holy Quran makes a definite short statement: “The Hour has come near, and the moon has split [in two]” and then leaves the elaboration to us.
2) There is clear and strong evidence in the Quran and early (mutaqaddamain) Islamic Scholarship to suggest that the Quran is referring here to a phenomenon occurring at the “hour”, the Day of Judgement as a reminder and proving the possibility and feasibility of ultimate destruction of the universe.
3) According to this view, the popular story about the event is most probably an optical illusion. Just as sky, mentioned time and again in the Quran is a now undoubtedly an optical illusion.
4) The riwayaah from later (mutakherain) Muslim scholars in the hadith literature strongly suggest that this was a momentary but actual physical phenomenon observed by many along with the Holy Prophet.
5) The hadith literature describes it as an unusual incident. There is no reliable and convincing evidence in the hadith books to call it a miracle. And finally
6) Since we Muslims firmly believe that a stick had been converted into a serpent and a dead man had been revived in the past by the Prophets of Allah we do not and should not have any problem in accepting as a principle the power of God Almighty to break the moon into two.
March 26, 2019
Read ONLY, IF AND WHEN you have time and mood for:
“An Ayah of the Quran for 30 Days” -- March 2019
Choose the section you have time, in the next 30 days to read this ayah:-
Prelude: Recurrent Primary Message 1st. Page
Starting Dua, a note & The Ayah 2nd. Page
A Short Summary: For the Busy Bee Two Minus Pages
The Main Story: Recommended Three Pages
Footnotes: For the Perfectionist None Pages
PRELUDE
From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning..............and clearly and comprehensively AlLAH knows best.
In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Admonitions will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran.
It should sound unbelievable but factually appears to be true: Many of our prevalent, widespread and important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would be very educative and helpful to discuss an Ayah once a month to see if it supports or rejects our views and actions in our daily life. I wish and hope this generates a fruitful interactive discussion.
DUAA’
بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ
In the name of Allah, we praise HIM, seek HIS help and ask for HIS forgiveness. Whosoever Allah guideth none can misguide; whosoever HE allows to fall astray, none can guide him right. We bear witness that there is none worthy of worship but Allah alone and we bear witness that Mohammed, SAW is HIS slave-servant and the Seal of HIS Messengers.
Further, we recall that Allah Ta’aala has declared in HIS Book1
“He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message (or remember or receive admonition) but men of understanding (or intellect)”
and we also recollect that he has warned us about the day of judgement2
“Then on that day you shall most certainly be questioned about the boons (joy, pleasure).”
We realise, that there cannot be a greater boon or blessing or benefit than wisdom and we wonder if this should be a timely reminder to very many of us sincere and practicing Muslims who use our critical thinking to enhance the mundane for ourselves and our families but in matters religion we choose to
resort to blind following -- taqleed, doctrine of classical Sunni Islamic Fiqh.
(NOTE: I have filtered out the proofs and details into the Footnotes for those who have the time and interest for them. The main text will then be of reasonable length, hopefully for the busy majority. What follows is not a sermon; I do not feel qualified to give one, anyhow. I wish, it may provide a food for thought. A caveat seems in order: If the ayah selected pertains to issues we face in our daily life with our family, friends, neighbours or peers it may affect us personally and lead to some self analysis and soul searching which in turn could be divisive and distressing. If taken in the right spirit, it can be a humble attempt towards finding the “straight path”.)
THE AYAH
Surah Al-Qamar (54), Ayahs 1 to 3
اقتَرَبَتِ السّاعَةُ وَانشَقَّ القَمَرُ-وَإِن يَرَوا آيَةً يُعرِضوا وَيَقولوا سِحرٌ مُستَمِرٌّ-وَكَذَّبوا وَاتَّبَعوا أَهواءَهُم ۚ وَكُلُّ أَمرٍ مُستَقِرٌّ
“THE LAST HOUR draws near, and the moon is split asunder! But if they [who reject all thought of the Last Hour] were to see a sign [of its approach], they would turn aside and say, "An ever-recurring delusion!" for they are bent on giving it the lie, being always wont to follow their own desires.Yet everything reveals its truth in the end”.
A SHORT VERSION
“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i
As a general rule, a single ayah serves as a unit to understand and study the Quran. On occasions, a part of the ayah conveys an important and full message. On the other hand, adjacent ayahs above and below have to be included on many other occasions to get the proper meaning. I have therefore included three ayahs to understand the complete meaning of the event of splitting of the moon.
A very general and pertinent precept and principle, before we proceed further…...(Please See the Main Story)
To a modern rational mind…..(Please See the Main Story)
It should be noted that sensory miracles…….(Please See the Main Story)
The eminent scholar Dr. Israr Amed…….(Please See the Main Story)
The first of the three ayahs makes a clear and definite statement ….(Please See the Main Story)
This whole Creation has been designed for the “Test and Trial” of mankind…...(Please See the Main Story)
Let us proceed step by step:
First, it should be noted that this statement in the ayah “ and the moon is split asunder” is preceded by another announcement “The Hour of Doom is drawing near”. This has led many commentators to suggest that the splitting of moon is referring to the closeness and proximity and feasibility of the Day of Judgment. According to Dr. Mohammad Asad this ayah was revealed perhaps the fourth year of Prophet Muhammad’s prophethood. Acknowledging the popular narrative about the splitting of moon, he suggests that it was probably an optical illusion. Let me quote his words: “Most of the commentators see in this verse a reference to a phenomenon said to have been witnessed by several of the Prophet’s contemporaries. As described in a number of reports going back to some companions, the moon appeared one night as if split into two distinct parts. While there is no reason to doubt the subjective veracity of these reports, it is possible that what actually happened was an unusual kind of partial lunar eclipse, which produced an equally unusual optical illusion”. This eminent scholar and exegist further clarifies this event: “But whatever the nature of that phenomenon, it is practically certain that the above Qur'an-verse does not refer to it but, rather, to a future event: namely, to what will happen when the Last Hour approaches.” For his defense he refers to Al-Mufradat fi Gharib al-Quran, (المفردات في غريب القرآن) written by Al-Raghib al-Isfahani, an eleventh-century Persian Muslim scholar of Qur'anic exegesis and the Arabic language “Thus, Raghib regards it as fully justifiable to interpret the phrase inshaqqa 'l-qamar ("the moon is split asunder") as bearing on the cosmic cataclysm - the end of the world as we know it - that will occur before the coming of Resurrection Day”. To further convince us, Dr. Asad brings in another heavy weight Al-Zamakhshari, a medieval Muslim scholar of Persian origin regarded as a great authority on the Arabic language as well as a rationalist theologian who records: “this interpretation has the support of some of the earlier commentators; and it is, to my mind, particularly convincing in view of the juxtaposition, in the above Qur'an-verse, of the moon's "splitting asunder" and the approach of the Last Hour”. In this connection we must bear in mind the fact that none of the Quranic allusions to the "nearness" of the Last Hour and the Day of Resurrection is based on the human concept of “time”.
Please note that Dr. Asad states that this ayah refers to “a future event”. As per Arabic grammar, this is permissible because ……….(Please See the Main Story)
Second, the hadith literature provides details of this event based on traditions related by……...(Please See the Main Story) have stated that “the reports narrating the phenomenon of “moon-splitting” are mutawatir i.e. it has been reported successively and uninterruptedly by such a large number of authorities that their concurrence on falsehood is inconceivable”. “This Prophetic miracle has been proved by incontrovertible evidence” adds Mufti Mohammed Shafi.
Third, according to these riwayaa as per Maulana Maudoodi this incident occurred about five years before the Hijrah. It was the 14th night of the lunar month; the moon had just risen when it suddenly split and its two parts were seen on either side of the hill in front. Then after a moment or so they rejoined. The Prophet (peace be upon him) at that time was at Mina. He told the people to mark it and be witnesses to it. The disbelievers said that Muhammad (peace be upon him) had worked magic on them; therefore, their eyes had been deceived. The other people said: Muhammad could have worked magic on us but not on all the people. Let the people from other places come, we shall ask them if they also had witnessed this incident. When the people from other places came, they bore evidence that they also had witnessed the same phenomenon. Please note, the splitting is described here as a remarkable incident.
Fourth, another version of the incident quoted by Mufti Mohammed Shafi calls the phenomenon as a miracle:……...(Please See the Main Story)
Another report by Nasr, Sayyeid Hussain in the “Quran Study” repeats the same version…….(Please See the Main Story)
A large group of the Muslim scholars regards this splitting of moon as among the miracles of the Prophet and holds the view that it had been shown on the demand of the disbelievers. Maulana Maudoodi has analysed in details the evidence for this view. He concludes “But this view is based only on some of those traditions which have been related from Anas. Apart from him no other companion has stated this”. He quotes Abu Nuaim Isfahani as saying “but it has a weak chain of transmitters and none of the traditions that have been related with strong chains of transmitters in the collections of Hadith on the authority of Abdullah bin Abbas, contains any mention of this”.
Fifth, Allaamaa Yousuf Ali quotes from Al-Mufradat fi Gharib al-Quran, (المفردات في غريب القرآن) a dictionary of Qur'anic terms by the Islamic scholar Al-Raghib al-Isfahani which gives three explanations for this event:
1) that the moon once appeared cleft asunder in the valley of Mecca within sight of the Prophet, his Companions, and some Unbelievers;
2) that the prophetic past tense indicates the future, the cleaving asunder of the moon being a Sign of the Judgment approaching; and
3) that the phrase is metaphorical, meaning that the matter has become clear as the moon.
The Allaamaa comments “and perhaps all three apply here”.
Such a cosmic phenomenon should have been reported world wide…...(Please See the Main Story)
In the second ayah……..(Please See the Main Story)
The last segment of the third ayah …….(Please See the Main Story)
I think I am through the Test but with a lingering ambivalence. Let me summarise for clarity:
1) The Holy Quran makes a definite short statement: “The Hour has come near, and the moon has split [in two]” and then leaves the elaboration to us.
2) There is clear and strong evidence in the Quran and early (mutaqaddamain) Islamic Scholarship to suggest that the Quran is referring here to a phenomenon occurring at the “hour”, the Day of Judgement as a reminder and proving the possibility and feasibility of ultimate destruction of the universe.
3) According to this view, the popular story about the event is most probably an optical illusion. Just as sky, mentioned time and again in the Quran is a now undoubtedly an optical illusion.
4) The riwayaah from later (mutakherain) Muslim scholars in the hadith literature strongly suggest that this was a momentary but actual physical phenomenon observed by many along with the Holy Prophet.
5) The hadith literature describes it as an unusual incident. There is no reliable and convincing evidence in the hadith books to call it a miracle. And finally
6) Since we Muslims firmly believe that a stick had been converted into a serpent and a dead man had been revived in the past by the Prophets of Allah we do not and should not have any problem in accepting as a principle the power of God Almighty to break the moon into two.
........and Allah knows best.
May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.
THE MAIN STORY
“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i
As a general rule, a single ayah serves as a unit to understand and study the Quran. On occasions, a part of the ayah conveys an important and full message. On the other hand, adjacent ayahs above and below have to be included on many other occasions to get the proper meaning. I have therefore included three ayahs to understand the complete meaning of the event of splitting of the moon.
A very general and pertinent precept and principle, before we proceed further. To a modern rational mind it is very difficult to accept a proposal which is “kharke aadat” that is unreal, immaterial or intangible. However an Islamic rational mind has been trained and guided to accept the super powers of his omnipotent Creator. He knows it for a fact that a stick has been converted into a large snake in the past and a dead person has been brought to life by the orders of God Almighty through HIS Prophets. In this light, let us discuss the splitting of moon mentioned in these ayahs.
It should be noted that sensory miracles—those that can be seen or heard—were a very prominent and vital part of the mission of earlier prophets. This is very apparent during the ministries of Prophets Moosa and Issa. This was necessitated by the state and development of knowledge and intellect in those days. The Holy Prophet’s only major and probably the only miracle is the Quran which appeals only to reason and understandings. This is a reflection of the intellectual state of his times; no sensory miracle was deemed necessary.
The eminent scholar Dr. Israr Amed, in his series of darse-Quran videos has stressed that the term miracle should be strictly restricted to such ultra-physical acts only when they are thrown as a challenge by the prophets to his people and to prove their identity. Or when these are shown in reply to the demands of the people as in the case of Prophet Shoaib. All other such acts should be categorized as “karaamaat”.
The first of the three ayahs makes a clear and definite statement “and the moon has been cleaved” leaving no room for a believing Muslim to doubt the authenticity of its occurrence. As Maulana Maudoodi has put it: “Therefore, the truth is that the incident of the splitting of the moon is confirmed explicitly by the words of the Quran and it is not dependent upon the traditions of the Hadith”. Our only dilemma, therefore is: was it a physical phenomenon or an allegorical statement?
This whole Creation has been designed for the “Test and Trial” of mankind. This is our firm Belief. It seems as if we are going through this process of test and trial of our eemaan, knowledge and intelligence even when we are trying to interpret and understand the Holy Quran. There is a great deal of ambiguity and controversy in proper comprehension of these ayahs as in other places in the Holy Text. I felt as if I am going through a test for Allah Ta'aala Subhaanahoo when I was writing this piece.
Let us proceed step by step:
First, it should be noted that this statement in the ayah “ and the moon is split asunder” is preceded by another announcement “The Hour of Doom is drawing near”. This has led many commentators to suggest that the splitting of moon is referring to the closeness and proximity and feasibility of the Day of Judgment. According to Dr. Mohammad Asad this ayah was revealed perhaps the fourth year of Prophet Muhammad’s prophethood. Acknowledging the popular narrative about the splitting of moon, he suggests that it was probably an optical illusion. Let me quote his words: “Most of the commentators see in this verse a reference to a phenomenon said to have been witnessed by several of the Prophet’s contemporaries. As described in a number of reports going back to some companions, the moon appeared one night as if split into two distinct parts. While there is no reason to doubt the subjective veracity of these reports, it is possible that what actually happened was an unusual kind of partial lunar eclipse, which produced an equally unusual optical illusion”. This eminent scholar and exegist further clarifies this event: “But whatever the nature of that phenomenon, it is practically certain that the above Qur'an-verse does not refer to it but, rather, to a future event: namely, to what will happen when the Last Hour approaches.” For his defense he refers to Al-Mufradat fi Gharib al-Quran, (المفردات في غريب القرآن) written by Al-Raghib al-Isfahani, an eleventh-century Persian Muslim scholar of Qur'anic exegesis and the Arabic language “Thus, Raghib regards it as fully justifiable to interpret the phrase inshaqqa 'l-qamar ("the moon is split asunder") as bearing on the cosmic cataclysm - the end of the world as we know it - that will occur before the coming of Resurrection Day”. To further convince us, Dr. Asad brings in another heavy weight Al-Zamakhshari, a medieval Muslim scholar of Persian origin regarded as a great authority on the Arabic language as well as a rationalist theologian who records: “this interpretation has the support of some of the earlier commentators; and it is, to my mind, particularly convincing in view of the juxtaposition, in the above Qur'an-verse, of the moon's "splitting asunder" and the approach of the Last Hour”. In this connection we must bear in mind the fact that none of the Quranic allusions to the "nearness" of the Last Hour and the Day of Resurrection is based on the human concept of “time”.
Please note that Dr. Asad states that this ayah refers to “a future event”. As per Arabic grammar, this is permissible because the imperfect verb used in this ayah includes both present and future tense. However this interpretation can be regarded as conflicting with the next ayah which says “But if they see a Sign, they turn away……..” Maulana Maudoodi therefore states “with this meaning in mind when we read the following verses, they appear to be altogether incoherent. The verses that follow clearly show that the people at that time had witnessed a sign that was a manifest portent of the possibility of Resurrection, but they rejected it as a magical illusion”. Mostly this segment of the ayah is translated as “But if they see a Sign…” whereas the Maulana is pretty sure that “that the people at that time had witnessed a sign”.
Second, the hadith literature provides details of this event based on traditions related by Bukhari, Muslim, Tirmidhi, Ahmad, Abu Uwanah, Abu Daud Tayalisi, Abdur Razzaq, Ibn Jarir, Baihaqi, Tabarani, Ibn Marduyah, and Abu Nuaim Tsfahani with many chains of transmitters on the authority of Ali, Abdullah bin Masud, Abdullah bin Abbas, Abdullah bin Umar, Hudhaifah, Anas bin Malik and Jubair bin Mutim (Maudoodi). Imams Tahawi and Ibn Kathir have stated that “the reports narrating the phenomenon of “moon-splitting” are mutawatir i.e. it has been reported successively and uninterruptedly by such a large number of authorities that their concurrence on falsehood is inconceivable”. “This Prophetic miracle has been proved by incontrovertible evidence” adds Mufti Mohammed Shafi.
Third, according to these riwayaa as per Maulana Maudoodi this incident occurred about five years before the Hijrah. It was the 14th night of the lunar month; the moon had just risen when it suddenly split and its two parts were seen on either side of the hill in front. Then after a moment or so they rejoined. The Prophet (peace be upon him) at that time was at Mina. He told the people to mark it and be witnesses to it. The disbelievers said that Muhammad (peace be upon him) had worked magic on them; therefore, their eyes had been deceived. The other people said: Muhammad could have worked magic on us but not on all the people. Let the people from other places come, we shall ask them if they also had witnessed this incident. When the people from other places came, they bore evidence that they also had witnessed the same phenomenon. Please note, the splitting is described here as a remarkable incident.
Fourth, another version of the incident quoted by Mufti Mohammed Shafi calls the phenomenon as a miracle: “Whilst the Messenger of Allah was sitting at Mina in Makkah, the pagans demanded that the Messenger of Allah should produce a proof substantiating his claim. Allah split the moon in two parts. A part of the moon was over one mountain on the eastern side, and another part was over another mountain on the western side. Thus there was a mountain between the two parts……..” Rest of the story is identical to the mentioned above.
Another report by Nasr, Sayyeid Hussain in the “Quran Study” repeats the same version “One evening he was addressing a group of disbelievers and Muslims on the plain of Minā, just outside of Makkah. The disbelievers had been disputing with the Prophet for several days, demanding a miracle as proof of his prophethood, and they began to do so again. The Prophet then raised his hand and pointed to the moon, whereupon it appeared to separate into two halves, one on either side of nearby Mt. Ḥirāʾ. He then said, “Bear witness!”, and the line of separation disappeared”.
A large group of the Muslim scholars regards this splitting of moon as among the miracles of the Prophet and holds the view that it had been shown on the demand of the disbelievers. Maulana Maudoodi has analysed in details the evidence for this view. He concludes “But this view is based only on some of those traditions which have been related from Anas. Apart from him no other companion has stated this”. He quotes Abu Nuaim Isfahani as saying “but it has a weak chain of transmitters and none of the traditions that have been related with strong chains of transmitters in the collections of Hadith on the authority of Abdullah bin Abbas, contains any mention of this”.
Fifth, Allaamaa Yousuf Ali quotes from Al-Mufradat fi Gharib al-Quran, (المفردات في غريب القرآن) a dictionary of Qur'anic terms by the Islamic scholar Al-Raghib al-Isfahani which gives three explanations for this event:
1) that the moon once appeared cleft asunder in the valley of Mecca within sight of the Prophet, his Companions, and some Unbelievers;
2) that the prophetic past tense indicates the future, the cleaving asunder of the moon being a Sign of the Judgment approaching; and
3) that the phrase is metaphorical, meaning that the matter has become clear as the moon.
The Allaamaa comments “and perhaps all three apply here”.
Such a cosmic phenomenon should have been reported world wide, runs one of the strong criticism of this splitting of moon. These critical remarks may be valid in our modern age but very unlikely in the seventh century. Besides, the event is recorded in the history book of India called ‘Tarikh-e-Farishtah’. It has been mentioned there-in that the Mahrajah, a native ruler, of Malabar had witnessed this phenomenon that night with his own eyes, and had it entered in his diary. This incident was the cause of his embracing Islam.
In the second ayah, the disbelievers qualified their accusation of magic as “sehrun mustamir”. This has been translated as “Passing magic, prolonged illusion, powerful magic, continuous sorcery”. According to Yousuf Ali “transient, or powerful: either meaning will apply.”
The last segment of the third ayah “Yet everything reveals it's truth in the end” needs a little elaboration. Sin and denial of truth can have a long life but surely it will not last for ever; it must and will end after all. The Quran has been saying all along “that everything that exists happens has a meaning and a purpose” like the rejection herein of those who are "wont to follow [but] their own desires”. Nasr et al relate this phrase to the hereafter suggesting that ““everything has a reality of its own and is bound to display that reality in the Hereafter …….that good will be established in the Garden for those who do good and evil will be established in the Fire for those who do evil”. Maulana Maudoodi, typical of his scholarship concludes a meaningful generalization: “That is, it cannot be so endlessly that Muhammad (peace be upon him) should go on inviting you to the truth while you persist in your falsehood stubbornly and his truth and your falsehood should never be established. All affairs ultimately have to reach an appointed end. Likewise, inevitably this conflict between you and Muhammad (peace be upon him) has also to reach an end. A time will certainly come when it will be clearly established that he had been in the right and you in the wrong throughout. Likewise, the worshipers of the truth shall one day see the result of their worshiping the truth and the worshipers of falsehood of their worshiping the falsehood’.
I think I am through the Test but with a lingering ambivalence. Let me summarise for clarity:
1) The Holy Quran makes a definite short statement: “The Hour has come near, and the moon has split [in two]” and then leaves the elaboration to us.
2) There is clear and strong evidence in the Quran and early (mutaqaddamain) Islamic Scholarship to suggest that the Quran is referring here to a phenomenon occurring at the “hour”, the Day of Judgement as a reminder and proving the possibility and feasibility of ultimate destruction of the universe.
3) According to this view, the popular story about the event is most probably an optical illusion. Just as sky, mentioned time and again in the Quran is a now undoubtedly an optical illusion.
4) The riwayaah from later (mutakherain) Muslim scholars in the hadith literature strongly suggest that this was a momentary but actual physical phenomenon observed by many along with the Holy Prophet.
5) The hadith literature describes it as an unusual incident. There is no reliable and convincing evidence in the hadith books to call it a miracle. And finally
6) Since we Muslims firmly believe that a stick had been converted into a serpent and a dead man had been revived in the past by the Prophets of Allah we do not and should not have any problem in accepting as a principle the power of God Almighty to break the moon into two.
........and Allah knows best.
May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.
Dr. Khalid Mitha
FOOTNOTES
(1) Surah 2/269
يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِ
(2) Surah 102/8
ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ
