Miracle of the Shaqqul-Qamar — Seal of the Prophets Vol. 1
Introduction
In this discourse from The Life & Character of the Seal of the Prophets (Volume 1), Hazrat Mirza Bashir Ahmad (ra) details the historical events and scholarly insights surrounding Miracle of the Shaqqul-Qamar.
Book Series: The Life & Character of the Seal of the Prophets (Volume 1)
Author: Hazrat Mirza Bashir Ahmad (ra)
Section: VII-Days of Struggle
Pages: Book pp. 233–237 (PDF pp. 257–261)
Navigation: Book Table of Contents | « Previous: [Deliverance of the Muslims from Persecution] | Next: [Demise of Hadrat Khadijah (ra) and Abu Ṭalib] »
Historical Account
The Holy Prophetsa was perhaps still in the The Valley of Abū Ṭālib when the renowned miracle of the Shaqqul-Qamar took place. A few among the infidels sought a miracle of the Holy Prophetsa and he showed them the miracle of the moon breaking into two pieces. The Holy Qur’ān makes mention of this occurrence in the following words:
“The Hour has drawn nigh, and the moon is rent asunder. And if they see a
Sign, they turn away and say, ‘A passing feat of magic and such has been done before.’ They denied our messengers and followed their own greed and lust, but for everything is an appointed time. We have given them such news as provides them a warning and means of awareness.”
([Al-Qamar (54:2-5)])
Mention of this miracle is found in the following words in Ḥadīth:
َاِنَّ اَھْلَ مَكَّ ةَ سَ ئَالُوْا رَسُ وْلَ اللّٰهِ صَ لَّی اللّٰهُ عَلَیْهِ وَسَ لَّمَ اَنْ یُرِیَھُمْ اٰیَةً فَاَرَاھُمُ الْقَمَر
شَ قَّتَیْنِ حَ تّٰی رَاٴَوْ حَ رَاءَ بَیْنَھُمَا
Meaning, “The infidels of Makkah sought a sign from the Holy Prophetsa, upon which he showed them the moon in two pieces. Thus, they saw one piece of the moon to one side of the Ḥirā mountain, and the other piece to the other side.”
[Ṣaḥīḥ Bukhārī, Kitābu Manāqibil-Anṣār, Bābu Inshiqāqil-Qamar, Ḥadīth No. 3868 * Ṣaḥīḥ Muslim, Kitābu Ṣifatil-Qiyāmati wal-Jannati wan-Nār, Bābu Inshiqāqil-Qamar, Ḥadīth No. 7076]
In another narration related by ‘Abdullāh bin Mas‘ūdra, the following words are recorded:
َاِنْشَ قَّ الْقَمَرُ وَنَحْ نُ مَعَ النَّبِیِّ صَ لَّی اللّٰهُ عَلَیْهِ وَسَ لَّمَ بِمَنیٰ فَقَالَ اشْ ھِدُوا۔۔۔۔۔فِرْقَةٌ فَوْق
الْجَ بَلِ وَفِرْقَةٌ دُوْنَهٗ
Meaning, “We were at Minā with the Holy Prophetsa when the moon was rent asunder, upon which the Holy Prophetsa said, ‘Look and bear witness.’ One piece of the moon was towards the top of the mountain and the other towards the bottom.”
[Ṣaḥīḥ Bukhārī, Kitābut-Tafsīr Sūratul-Qamar, Bābu Wanshaqqal-Qamar, Ḥadīth No. 4864 * Ṣaḥīḥ Muslim, Kitābu Ṣifatil-Qiyāmati wal-Jannati wan-Nār, Bābu Inshiqāqil-Qamar, Ḥadīth No. 7072]
In addition to this, there are many other narrations recorded in Ḥadīth and books of Sīrat regarding the Shaqqul-Qamar, in which other details have also been recorded. However, the more authentic narrations are those which have been mentioned above. Moreover, since our purpose is not to
take up this issue here in the form of a debate, the mere allusion of the above mentioned narrations will suffice. However, it is necessary to present a brief explanatory note regarding this issue, in order to present the actual truth behind this miracle. Did the moon in fact split into two pieces or were the eyes of spectators supernaturally overpowered such as the moon appeared to them split in two? Moreover, what was the purpose behind this miracle?
Hence, on this subject, it should be known that before the power of God, nothing is impossible. One who believes that this entire universe came into being by the hand of God can not show reluctance in believing, even for a moment, that if God wills, he can annihilate the whole of it by a single command. However, as far as this occurrence is concerned, the established belief is that the moon did not actually split into two pieces; rather, it appeared to spectators as if it had been rent asunder, by the power of God. This is not surprising, because if a trained individual can project a visible object in an unreal state, through mental power i.e., by hypnotism, then before the power of God and the spiritual power of His messenger, it is not impossible that at that time, the eyes of the spectators were overpowered by a supernatural power, and they saw the moon split into two pieces. In any case, to us, the definite reality is that the moon did not actually break into two, but only appeared to spectators as breaking into two pieces. If one ponders closely, the words of Ḥadīth also allude to this actuality, that this was the divine influence of God, which was impressed upon the sight of spectators. Most research scholars have accepted this explanation as true. However, if hypothetically, we accept this miracle in its physical sense, even then there is no room for objection. The powers of God are infinite, and human sights cannot comprehend even its simplest dimensions. Just recently in 1928, an occurrence took place in South America in the country of Le Plata, where a star was seen splitting into two pieces. The name of this star was the Nova Pictoris, and the largest observatory in southern Africa, situated in Johannesburg, also confirms this occurrence. Scientists assert the possibility that in the past perhaps other heavenly bodies have also broken into two. Therefore, it is not surprising if in the era of the Holy Prophetsa, by the supernatural power of God, a piece of the moon broke off, or if the moon was broken into two pieces and then joined together. No scientist can object to this. However, the truth of the matter is that which has been mentioned above.
[Refer to Hindustān Times Delhi dated April 29, 1928]
ُوَاللّٰهُ اَعْ لَم
Now the second question remains: what was the purpose of this miracle? In actuality, this is the real and significant question, because only it can reveal the reality and grandeur of this miracle. As such, in this regard, it should be comprehended that according to ‘Ilm-e-Ta‘bīr-e-Ru’yā1, the moon is symbolic of sovereignty and reign, whether it be just and equitable or cruel and despotic. Numerous examples of this interpretation can be found in history. Thus, we shall see ahead that when Ṣafiyyahra, the daughter of a Jewish Cheiftain of Khaibar, Ḥuyaiyy bin Akhtab, saw a dream that the moon had fallen in to her lap, her father also interpreted that one day Ṣafiyyahra will come into the matrimonial tie of an Arab Ruler. Therefore, it so happened that after the victory of Khaibar, Ṣafiyyahra came into the matrimonial tie of the Holy Prophetsa. Similarly, when Ḥaḍrat ‘Ā’ishahra saw in a dream that three moons have fallen into her chamber, the course of events substantiated this dream, by the same interpretation, the actual purport of which was that the Holy Prophetsa, Ḥaḍrat Abū Bakrra and Ḥaḍrat ‘Umarra were to be buried there. In this case, the purpose of showing the miracle of the moon being rent asunder to the infidels of Makkah was an insinuation that now their rule was about to end and the rule of Islām would be established in its place. In other words, when the infidels of the Quraish demanded a sign from the Holy Prophetsa, God the Almighty showed them the moon rent asunder, so as to inform them that you ask for a sign, while the hour of your death draws near. Therefore, with reference to this miracle, where the Holy Qur’ān uses the words, ُ( ,اِقْتَرَبَةِ السَّ اعَ ةi.e., the Hour draws nigh), the purpose is to hint towards this very actuality. In other words, when the infidels demanded a sign, by showing them the miracle of the Shaqqul-Qamar, they were informed that, with the end of your reign, the rule of Muḥammadsa shall now be established, which shall be evidence of the Holy Prophetsa being from Allāh. Moreover, since the Quraish understood this indication well, they powerlessly cried out, ٌّ سِ حْ رٌ مُّسْ تَمِ رmeaning, ‘O Muḥammad[sa]! If this actually happens, considering your current state of weakness, then this shall be great magic indeed.’ In short, the true purpose behind the miracle of the ShaqqulQamar was to illustrate before the infidels of Makkah that now your rule comes
([Ta‘ṭīrul-Anām fī Ta‘bīril-Manām, p. 279, Bābul-Qāf, Under the word “Qamar”, Beirut (1996)])
[Usdul-Ghābah, Volume 6, p. 172, Bābu Ṣafiyyah bint Ḥuyaiy bin Akhṭab, Dārul-Fikr, Beirut (2003) * Sharḥul-‘Allāmatiz-Zarqānī ‘alal-Mawāhibil-Ladunniyyah, By Muḥammad bin ‘Abdul-Bāqī Az- Zarqānī, Volume 4, pp. 428-429, Bābu Ṣafiyyati Ummil-Mu’minīn, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)]
[Mu’aṭṭā Imām Mālik, Kitābul-Janā’iz, Bābu Mā Jā’a fī Dainil-Maiyyiti, Ḥadīth No. 546]
to an end. It is this very elucidation which makes the Shaqqul-Qamar a grand miracle. Although literally breaking the moon into two pieces without purpose would prove to be a wonder in light of astronomy, it would hold no weight in the spiritual realm. For this reason, past research scholars the like of Imam Ghazālī and Shāh Walīullāh Muḥaddith Dehlvī, have also expressed a similar ideology that this was merely a supernatural influence, under which the infidels witnessed the moon breaking into two pieces, but the moon did not actually break into two. Moreover, when the moon did not actually break into two, rather, only seemed that way to spectators, without question, there must be a deeper wisdom behind it. That very wisdom is the one we have mentioned above. ُ وَاللّٰهُ اَعْ لَم2 The miracle of the Shaqqul-Qamar took place approximately five years prior to the migration, in 9 Nabawī.
Demise of Ḥaḍrat Khadījahra and Abū Ṭalib
When the Holy Prophetsa came out of the The Valley of Abū Ṭālib he was struck by two consecutive misfortunes. Ḥaḍrat Khadījahra and Abū Ṭālib passed away, one after the other. Both of them were aged and death is ordained for every individual. However, the demise of both of them so close to the era of their besiegement in the The Valley of Abū Ṭālib, strongly gives rise to the possibility that the insistent hardships of their imprisonment had a great role to play in their demise. It seems as if under the influence of constant severities, their health greatly deteriorated. While they were besieged, the thought of struggle kept their dispositions well-maintained, but as soon as they came out, the adversity of their besiegement brought forth its impact, and both of them fell victim to death, one after the other. On account of these consecutive grievances, the Holy Prophetsa named this year, that is, 10 Nabawī, the ‘Āmul- Ḥuzn, ‘The Year of Grievances’. Abū Ṭālib was like a father to the Holy Prophetsa. He loved the Holy Prophetsa immensely and the Holy Prophetsa also loved him dearly. When Abū Ṭālib was in his terminal illness, the Holy Prophetsa would
[Sharḥul-‘Allāmatiz-Zarqānī ‘alal-Mawāhibil-Ladunniyyah, By Muḥammad bin ‘Abdul-Bāqī Az- Zarqānī, Volume 2, p. 49, Bābu Wafāti Khadījata wa Abī Ṭālib, Dārul-Kutubil-‘Ilmiyyah, Beirut, Lebanon, First Edition (1996)]
Book Series: The Life & Character of the Seal of the Prophets (Volume 1)
Section: VII-Days of Struggle | Navigation: « Previous: [Deliverance of the Muslims from Persecution] | Next: [Demise of Hadrat Khadijah (ra) and Abu Ṭalib] »