An objection raised about the occurrence of the splitting of the moon is that this event pertains to the field of astronomy, yet it has neither been documented by the astronomers of the prophetic era nor has it been confirmed by modern observatories and scientific instruments. Therefore, this event is not scientifically proven.
In our view, this objection is not valid for the following reasons.
Firstly, there is no evidence available to suggest that during the time of the Prophet (PBUH), there were people in the land of Hijaz who had an interest or expertise in such sciences and arts. If a region lacks experts in a particular science or art, it is unrealistic to expect the preservation and transmission of related information in that area.
Secondly, it is evident from the accounts in the Qur’an and Hadith that there was no effect on the moon’s orbit as a result of the event. If the moon’s orbit had stopped, astronomers who track the speed of the moon might have noticed this. Even in that case, the question remains as to whether they had the expertise to determine a momentary pause in the moon’s axial rotation and orbital revolution.
Thirdly, the most significant question regarding this objection is whether, from the time of the incident until now, any astronomer, observatory, scientist, or research institution has made a serious effort to investigate the event of the splitting of the moon. To the best of our knowledge, the answer is negative. It is quite possible that by going to the moon and conducting in-depth research, evidence of its splitting might be found.
Fourthly, it is also possible that after splitting, when the two parts rejoined, they merged together exactly as they were in their original state, without the slightest trace of fracture remaining. Just like when Prophet Abraham (PBUH) sacrificed four birds and placed them on separate mountains, and upon calling them, they returned by the command of Allah in the same state as they were before being sacrificed. This incident is narrated in Surah Al-Baqarah. It is stated:
وَاِذْ قَالَ اِبْرٰهٖمُ رَبِّ اَرِنِيْ كَيْفَ تُحْيِ الْمَوْتٰي قَالَ اَوَلَمْ تُؤْمِنْﵧ قَالَ بَلٰي وَلٰكِنْ لِّيَطْمَئِنَّ قَلْبِيْﵧ قَالَ فَخُذْ اَرْبَعَةً مِّنَ الطَّيْرِ فَصُرْهُنَّ اِلَيْكَ ثُمَّ اجْعَلْ عَلٰي كُلِّ جَبَلٍ مِّنْهُنَّ جُزْءًا ثُمَّ ادْعُهُنَّ يَاْتِيْنَكَ سَعْيًا وَاعْلَمْ اَنَّ اللّٰهَ عَزِيْزٌ حَكِيْمٌ.
And, [in this regard,] that incident should also be kept in consideration when Abraham had said: “Show me, Lord, how You will raise the dead?” He replied: “Do you not have faith?” “Yes I do have faith, but just want to fully reassure my heart,” said Abraham. God said: “Okay! Take four birds; then tame them with yourself; then [after slaughtering them] place each of them on every hill; then call them. They will [come back to life and] run swiftly towards you, and [for the future] fully understand that God is Mighty, very Wise.” (2:260)
Our scholars have also extensively addressed this objection. Syed Sulaiman Nadvi writes:
The primary factor in the occurrence and happening of celestial events is that their observation depends on horizons and settings, which are significantly different for each location. Especially in the case of the moon, there is even greater disparity; at one place, the moon sets, and at another, it rises. In one location, there is moonlight, while another is in darkness; in one place, the moon is eclipsed, and people in other locations do not even see it. Therefore, if the entire world did not witness this miracle, it does not serve as evidence against the splitting of the moon. Various informed nations of the world have recorded different celestial events in their respective books, but the event that one has described extensively is entirely absent in the contemporary books of other nations.
However, can this silence serve as proof of its non-occurrence? Among various other reasons for this silence and disparity, one reason is precisely that the entire world’s horizon is not the same. Hence, something is visible in one place and not in another. (Seerat-un-Nabi 3/312)
Syed Abul A‘la Maududi writes:
In the present era, based on the information that humans have acquired about the structure of planets, it is entirely possible for a sphere to burst due to its internal volcanic activity. From that tremendous explosion, its two pieces can travel a significant distance apart and then, due to the magnetic force of their center, come together again. …as for the books of astrology and almanacs, their mention of this event would only have been necessary if there had been any difference in the moon’s speed, its orbital path, and its times of rising and setting. Since this situation did not arise, the attention of the ancient astrologers was not drawn to it. During that era, observatories were not so advanced as to take notice of every event occurring in the heavens and record it systematically. (Tafheem-ul-Qu’ran 5/230-231)
Maulana Amin Ahsan Islahi has written:
It is possible that in the future, vast avenues for lunar research may open for scientists, and scholarly investigations may establish that a certain part of the moon was once connected to another, but separated and later joined to a different section. There are many such revelations regarding our planet that are now coming to light, and people are accepting them. So, why is there wonder at this statement about the moon in the Qur’an? If science has not yet confirmed it, it is an indication of its current limitations. Be patient and wait; perhaps in the future, science will also be compelled to acknowledge it. (Tadabbur-e-Qur’an 8/92)