The Qur’an has described the splitting of the moon as an āyah. A detailed discussion regarding its meaning, connotation, and its application and use has been elaborated in the first chapter. The nature of this discussion serves almost as a preface to the understanding of subsequent discussions. This is because it holds a fundamental position in their knowledge, reasoning, analysis, and evaluation. Therefore, it would be appropriate to consider a summary of the previous chapter. This can be outlined in the following points:
The word ayat is a well-known term in the Arabic language. It means a sign or symbol.
When this word is mentioned in relation to Allah Almighty, it refers to the signs within self and the universe that direct attention towards His various attributes.
When the Qur’an seeks to draw people’s attention to the attributes of Allah, it presents these very āyah (signs) as evidence, thereby providing a means for reminding and encouraging them, as well as for warning and cautioning them.
In this technical sense, this word has been used in the Qur’an for four different references.
One type, related to the signs of God that manifest regularly in the realms of the self and the universe, which are evident in the world and pertain to the customary actions of God’s power. The creation of man from clay, the regulation of the sun and moon by a law, or sending down water from the sky to bring life to the dead earth are signs of this nature.
Second, the divine signs manifested in the universe and within the self that deviate from the norm, which are supernatural and extraordinary, occur by the direct command of Allah or through the agents of destiny. Examples of these include the descent of mann and salwa upon the Israelites during the prophetic era of Moses (PBUH), the consistent shade of clouds over them in the wilderness of Sinai, and the birth of Jesus (PBUH) without a father and his speaking from the cradle.
Thirdly, the divine signs of God that manifest as supernatural and beyond ordinary in the universe and the self, which appear through God’s prophets by His command. In religious terminology, these are referred to as ‘miracles.’ Examples of these include the staff of Moses (PBUH) transforming into a serpent, the striking of his staff causing twelve springs to gush forth, Jesus (PBUH) bringing the dead back to life, and the divine revelation flowing from the blessed tongue of Prophet Muhammad (PBUH).
Fourth, the Qur’anic verses that describe the signs of Allah manifested in the self and the universe, both in the usual and unusual manner, which are inscribed between the covers of the Qur’an and are recited as structured units within its chapters.
In light of these points, the question now is, in Surah Al-Qamar, which of the aforementioned four contexts does the word āyah refer to?
If we wish to interpret this in the context of a sentence or verse from the Qur’an, it is evident that there is no room for such an interpretation. The sentence Wa in yaraw ayatan yu‘ridoo wa yaqoolu sihrum mustamirrun is undoubtedly a verse from the Qur’an, but the word ayat used within this sentence does not mean a Qur’anic verse in any way. The reason is that this word is used not for a phrase or statement from the Qur’an, but for the incident of the splitting of the moon.
Similarly, applying this to the signs that regularly appear in the self and the universe would also not be correct, because this is not a usual event. In known human history, this event has occurred only once. The rising and setting of the moon, its waxing and waning, the different phases of its new moon, full moon, and crescent, its partial or complete eclipse, its redness, whiteness, and blackness, the determination of months and years by its rotation, the tides of the sea by its gravitational pull, its enchanting light and the guidance it provides to travelers at night—all these are signs of Allah, His great signs, yet they are everyday and usual events. There is continuity and regularity in their occurrence. Humans are familiar and connected with them. These are the persistent customs of the universe, not extraordinary phenomena. In contrast, the splitting of the moon is an unusual and extraordinary event; therefore, the meaning of the verse cannot be applied to it.
As far as those verses are concerned that manifest through the miracles and marvels associated with the prophets, this event cannot be categorized among them. The reason is that this event does not involve the intercession of the Messenger of Allah (PBUH). That is, neither did he utter any words from his tongue, nor did he command the moon to split into two with a gesture of his blessed hand, nor did he throw anything towards it. If such a circumstance had existed, then undoubtedly, this event would be counted among those verses that appear by the hand of prophets with the permission of Allah.
Now, the only remaining possibility is to ascribe this to the nature of divine signs, which, though supernatural, are directly manifested by Allah.
Therefore, the correct interpretation is that this event is such an extraordinary sign, which appeared by the direct command of Allah, and in this, the mediation of the Prophet Muhammad (PBUH) was not employed. This means that it is counted among the same type of signs that were manifested before during the times of the prophets of the Israelites.
During the time of the Messenger of Allah (PBUH), it was decided to demonstrate similar signs. This decision of Allah Almighty is stated in Surah Ha Mim Sajdah and Surah An-Naml. It is declared in Ha Mim Sajdah:
سَنُرِيْهِمْ اٰيٰتِنَا فِي الْاٰفَاقِ وَفِيْ٘ اَنْفُسِهِمْ حَتّٰي يَتَبَيَّنَ لَهُمْ اَنَّهُ الْحَقُّ...
[Rest assured O Prophet! and they should also be warned that] soon We shall also show them Our signs in the world around them and within them as well until it will become evident to them that this Qur’an is the absolute truth. (41:53)
In Surah An-Naml, it is stated:
وَقُلِ الْحَمْدُ لِلّٰهِ سَيُرِيْكُمْ اٰيٰتِهٖ فَتَعْرِفُوْنَهَا وَمَا رَبُّكَ بِغَافِلٍ عَمَّا تَعْمَلُوْنَ.
And say: Gratitude is for God alone. Soon He will show His signs to you and you will recognize them and your Lord is not unaware of whatever you are doing. (27:93)
Imam Amin Ahsan Islahi has described the proclamation of Ha-Meem Sajda with the words “consolation for the Prophet (PBUH) and warning and threats for the deniers of the Qur’an.” In explanation of this, he has written:
This means that if these people are not ready to accept the Qur’an based on its arguments, but insist on seeing our signs to verify it, then the time is fast approaching when such signs of its truth will appear around Mecca and within Mecca itself, among the Quraysh, that they will exclaim that indeed, the Qur’an is absolutely true. By ‘signs’, it refers to the evidence and indications of the triumph of truth and the defeat of falsehood which the Qur’an has predicted. This prediction has already been discussed earlier in this Surah in light of historical evidence. Initially, the leaders of the Quraysh mocked these assertions by considering them to be boastful claims. However, when Islam began to take root in Medina, within Mecca itself, and in its surroundings, even among some good people of the Quraysh, then these leaders and their supporters were somewhat alarmed. Ultimately, after the migration, events occurred that demonstrated the dominance of Islam to such an extent that it became impossible for not just the Quraysh but also for Rome and Persia to stand against Islam. (Tadabbur-e-Qur’an 7/128-129)
Javed Ahmed Ghamidi writes under the aforementioned verse of Surah An-Naml:
You will come to know that these are the very signs about which I had warned you. Thus, it is known that after the migration, all these signs became manifest and people saw with their own eyes how truthful the words of God’s Prophet were. (Al-Bayan 3/581)
The splitting of the moon was indeed the manifestation of that decision which had already been announced. It was an exceedingly extraordinary and magnificent sign that appeared in the universe. Its amazement, grandeur, awe, and might highlighted it as a great divine sign. In terms of its nature, it is counted among those signs that were directly manifested by Allah, without adopting the mediation of prophets. It is as if it belongs to the same kind of signs that were previously manifested during the times of the prophets of the Israelites. Examples of these include the descent of mann and salwa, the casting of shade by clouds, the suspension of Mount Sinai, and the creation of Jesus (PBUH) without a father.