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Quran 54:1

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Quran 54:1
Verse's Information
NameVerse of Inshiqaq al-Qamar • Verse of the Splitting of the Moon
SuraSura al-Qamar
Verse1
Juz'27
Page528
Content Information
Cause of
Revelation		Demand of Meccan polytheists for a Miracle
Place of
Revelation		Mecca
TopicTheological and Historical
AboutThe miracle of the Splitting of the Moon • Proximity of the Day of Judgment
Related VersesVerse 2 of Sura al-Qamar


Quran 54:1, known as the Verse of Inshiqaq al-Qamar (Arabic: آيَة ٱنْشِقَاق ٱلْقَمَر, Verse of the Splitting of the Moon), is the first verse of Sura al-Qamar. It refers to one of the greatest miracles of Prophet Muhammad (s), known as "Shaqq al-Qamar" (Splitting of the Moon).

According to the majority of commentators and Muslim scholars, this verse speaks of a historical event that occurred in Mecca five years before the Hijra. When the polytheists of Quraysh demanded a miracle to prove the Prophet's (s) truthfulness, the moon split into two halves by the permission of God.

The verse also links this cosmic event to the approach of the Day of Judgment, indicating that the appearance of the last Prophet (s) and the occurrence of such celestial signs are indications of the End Times.

Text and Translation

Cause of Revelation

There is a consensus among Shi'a and Sunni commentators regarding the cause of revelation of this verse. It is narrated that the leaders of Quraysh (including Abu Jahl, al-Walid b. al-Mughira, and al-As b. Wa'il) gathered and said to Prophet Muhammad (s): "If you are truly truthful, split the moon for us into two halves." The Prophet (s) asked: "If I do this, will you believe?" They said: "Yes."

On a night when the moon was full, the Prophet (s) prayed to God to grant their request. Suddenly, the moon split into two distinct halves; one half appeared over Mount Abu Qubays and the other over Mount Quayqa'an. The Prophet (s) called out to the people: "Witness! Witness!"[1]

Despite witnessing this undeniable miracle, the polytheists accused the Prophet (s) of sorcery. They decided to wait for travelers arriving from outside Mecca to verify if they had seen the phenomenon, arguing that magic usually only affects those present. When travelers arrived and confirmed seeing the moon split, the polytheists persisted in their denial. They called it "continuous magic" (sihr mustamirr), which is referred to in the subsequent verse.[2]

Commentary

"The Hour has drawn near"

The phrase "Iqtarabat al-Sa'a" (The Hour has drawn near) refers to the Day of Resurrection.

  • Connection to the Prophet (s): The advent of Prophet Muhammad (s) as the "Seal of Prophets" is in itself a sign of the End Times. The Prophet (s) is reported to have said while holding his index and middle fingers together: "I and the Hour have been sent like these two."[3]
  • Connection to the miracle: The splitting of the moon is considered one of the "Signs of the Hour" (Ashrat al-Sa'a). The occurrence of such a grand celestial violation of nature signals that the universe's system is nearing its end.[4]

"And the moon has split"

There are two main views regarding this phrase:

  1. A past event (majority view): Most commentators, including al-Shaykh al-Tusi, al-Tabrisi, and Allama Tabataba'i, argue that the verb "inshaqqa" (split) is in the past tense, indicating that the event has already occurred. Furthermore, the context of the next verse ("And if they see a sign, they turn away...") confirms that the disbelievers had indeed seen a miraculous sign but rejected it. If the splitting were only an event of the future, their accusation of "magic" would make no sense.[5]
  2. A future event (minority view): A few commentators suggested that this refers to the splitting of the moon that will occur as a cataclysmic event on the Day of Judgment. However, this view is largely rejected because the Qur'an uses different terminology for the actual destruction of the universe (e.g., "folding up" or "darkening" of the stars/moon), and the context of the polytheists' reaction strongly supports the historical occurrence.[6]

Historical and Scientific Discussions

Muslim theologians argue that the splitting of the moon was a miracle granted to the Prophet (s) since miracles, by definition, are supernatural acts performed by God's permission to validate a prophet and they supersede normal physical laws.

Critics also question why this event was not recorded by other civilizations to which Muslim scholars respond that the event happened at night in Mecca while time in other parts of the world differ (for example night in Mecca would be day in the Western hemisphere). It also lasted for only a short period of time and celestial observation was not a constant global activity at that time. Additionally, historical reports mention that travelers arriving in Mecca confirmed seeing it.[7]

See Also

Notes

  1. ↑ Ṭabrasī, Majmaʿ al-bayān, vol. 9, p. 282; Suyūṭī, al-Durr al-manthūr, vol. 6, p. 133; Qumī, Tafsīr al-Qumī, vol. 2, p. 341.
  2. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 23, p. 9.
  3. ↑ Ṭabrasī, Majmaʿ al-bayān, vol. 9, p. 281.
  4. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 19, p. 55.
  5. ↑ Ṭūsī, al-Tibyān, vol. 9, p. 443; Ṭabāṭabāʾī, al-Mīzān, vol. 19, p. 56.
  6. ↑ Fakhr Rāzī, al-Tafsīr al-kabīr, vol. 29, p. 28.
  7. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 23, pp. 13-16.

References

  • Fakhr Rāzī, Muḥammad b. ʿUmar. Mafātīḥ al-ghayb. Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, 1420 AH.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran, Dār al-Kutub al-Islāmiyya, 1374 Sh.
  • Qumī, ʿAlī b. Ibrāhīm al-. Tafsīr al-Qumī. Qom, Dār al-Kitāb, 1363 Sh.
  • Suyūṭī, Jalāl al-Dīn al-. Al-Durr al-manthūr. Qom, Ayatollah Marashi Library, 1404 AH.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. Al-Mīzān fī tafsīr al-Qurʾān. Beirut, Al-Aʿlamī lil-Maṭbūʿāt, 1390 AH.
  • Ṭabrasī, Faḍl b. Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Tehran, Nasser Khosrow, 1372 Sh.
  • Ṭūsī, Muḥammad b. Ḥasan al-. Al-Tibyān fī tafsīr al-Qurʾān. Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, n.d.
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