1. The event of the splitting of the moon which occurred probably in the 8th Nabavi year near Makkah at Mina is proved by both the Quran and the true traditions. All the commentators too agree with it unanimously. This verse of the Quran is explicit in the matter that the moon spitted which is a sign of the fact that the Resurrection has come near and that this sign is an indication of the Qiyamah. But after observing this clear sign the disbelievers denied to accept the ‘Truth and said that this is a magic shown by this man (the Messenger); that he has mesmerized our eyes and that this magic is an old thing.

And so far as the authentic Ahadith are concerned there are many narrations in Bukhari, Muslim, Tirmizi and other books of traditions specifically describing this event. Bukhari says:

“Abdullah bin Masood says the moon spitted into two parts in the time of the holy Prophet. One part remained above the mountain and the other behind it. The Holy Messenger said: Be witness.” (Saheehul Bukhari, Kitabut Tafseer)

Abdullah bin Masood is an eye witness to this event. Similarly this happening has been described also by Ali, Huzaifa and Jubair bin Mut’am who too had seen the phenomena with their own eyes. It is also testified by other companions of the messenger. Though they were not eye witnesses themselves, there is no reason to disbelieve their statements.

It should be understood that when Almighty Allah sends His Messenger some such signs do appear which amount to the proof of their truthtelling. At the time when the last law-giver Prophet Muhammad (Peace be upon him) was sent by Allah special precautionary and defence arrangements were made in the heaven like the increase in the number of glowing meteors etc. as mentioned by the jinns in Surah Jinn. Therefore, there is no wonder that this event of moon-splitting occurred in the time of the holy prophet. Deniers were regarding the Resurrection an impossible thing. The Almighty Allah showed to them a flash of Qiyamah by splitting the moon for a while. Thus it became clear that when the moon can split then other space objects too can be scattered. Hence there is no ground for denying Resurrection. Its occurrence has become nearer with the splitting of the moon. It seems the beginning of the dreadful happening of the Qiyamah too will start with the eclipsing of the moon. As mentioned in Surah Qiyamah:

“The man asks: when will be the Day of Resurrection? When eye-sight will be confounded and the moon will be eclipsed.”(Al Qiyamah: 6-8)

Regarding the surface of the moon, the scientists say there are many volcanic craters thereon. This is also seen in the pictures of the surface of the moon. Therefore, no wonder if some volcanic blast might have split the moon into two pieces which might have been rejoined soon due to the nature’s law of gravity.

It should also be noted here that Allah Almighty had shown this event of moonsplitting as a miracle. Whatever happens as a miracle is always of an extraordinary kind. It is not governed by common physical rules. For example: the throne of Queen Bilqees had reached the court of Sulaiman within the twinkling of eye (Surah Naml, Ayah : 40)

while nobody had seen it flying in the space. The staff of Moosa used to become a snake. Yet his snake did not bite anyone. Rather it swallowed the magic of the Firaun’s court magicians, There is a species of the snake. But the event of a staff turning into snake and again taking the shape of a staff, is obviously an exception to the physical laws. Likewise the splitting of the moon too had occurred in an extra-ordinary manner. Hence no one in the world heard its blast nor all the inhabitants of the earth knew of it then and there.

There was no change in the movement of the moon too nor did it have any effect on the environment of the earth. This sign was meant to be shown to those persons as a miracle among whom the Messenger was sent. He was informing them of the impending Qiyamah. So both the Muslims and the disbelievers could see that a piece of the moon remained above the mountain and the other went behind it. It increased the Faith of Believers. But the, disbelievers termed it ‘magic’.

It should also be kept in mind that the miracle of moon-splitting was not shown in response to the disbelievers’ demand. On several occasions the Quran has rejected their demands and said that the miracle of Quran is enough for those who want to at all believe. This miracle was not like a staff turning into snake which would have been occurred through the Prophet’s hands. Its kind was different from the miracles shown by other Messengers. It had occurred in the outer space and it was intended to show that the Day of Resurrection had come near. It was aimed to testify the truth fullness of the Holy Prophet. There is no contradiction between the manifestation of this Sign and those verses of the Quran wherein the disbelievers’ demand for miracles has been rejected.

2. That is: They did not take any lesson even after observing such a grand sign of moonsplitting. They said it was magic.

3. The consequence of their rejection will appear at its time. Allah Almighty has appointed a time for every deal which HE enters with His slaves. So no one should think, due to some delay, that this universe is lawless and that good or bad results would never appear.

4. That is: The news of the adverse end of those nations who had rebelled against Allah. This points to those who had falsified God’s Messengers.

5. The Holy Quran narrates the events of the destroyed nations in such an effective way that it opens the hearts and minds of people who ponder. It teaches every kind of wisdom in the most penetrating way. But the adamancy adopted by them is also such that these warning too do not shake them. Such deniers will come to senses only after testing the Divine punishment.

6. Leave them if they do not at all want to listen.

7. They will understand only when they will hear the summon of the summmoner angel who will order them to line up for gathering in the field of congregation on the day of Resurrection. There they will have to account for their deeds which will be a very unpalatable thing.

8. Because of their denial, rejection and evil deeds.

9. Just as the locust swarms scatter vastly in the space, these people too will come out of their graves that is: from wherever they had perished physically —--spread out in every direction. It will be like a roaring sea of human beings which will be seen all around.

10. Summoner means the angel who will call them to the mauqif (the spot to stand). They will be running toward him dumb-founded. Today they are not prepared to hear the call of the one who is inviting them to Truth. But, on the Day of Judgment, they will be compelled to rush toward the caller who will order them to present themselves for giving the account of their behaviour in their worldly life.

11. On the Day of Resurrection, were denying it and who made no preparation to face it will feel that this is a very hard day indeed. But what is the use of this awareness now?! It is too late.

12. The story of the community of Nooh has been narrated in Surah Hood and a number of other Surahs earlier. Here the aspect which has been briefly mentioned is how they did not appreciate the mission of Allah’s messenger and what kind of torment they tasted consequently. Henceforth we shall also see similar events concerning other peoples.

13. Allah Almighty has called His slave Nooh “Abdana” (Our slave) which shows both Nooh’s excellent slavery as well as Allah’s Grace toward His true slave.

14. It was the extreme disobedience of this nation that they paid no attention to the great personality of Prophet Nooh. Rather they threatened him of even stoning to death as described in Surah Shu’ra ayah 116.

15. They are bent upon mischief-mongering and it is not in my power to humble them. So now you send Your Punishment on them and deliver me.

This is an example of the circumstance wherein even Divine Messengers too felt them selves overpowered. But it did not weaken their steadfastness nor discourage them. Rather they relied on Allah and prayed to Him for His help. Herein is a lesson for those Muslims who find themselves weak under the governance of disbelievers.

16.This is a form of eloquence. It means there was a torrential rain from the clouds.

17. Means water gushed also from beneath the earth and streams flew all around.

18. That is: so much water which was required for the prefixed purpose.

19. It was a simple ship made up of wood planks and nails. It was very difficult for it to withstand the storm which was terrible. But God Almighty made it a means of salvation for Nooh (Peace be upon him). So the real thing is Allah’s Will and not the apparent means.

20. The disbelievers had dishonored Nooh though he was Allah‘s Messenger and a very respectable personality. God Almighty rewarded him thus that when and where his disbelieving community was being drowned, his ship became a means of salvation.

21. For explanation please see Surah Ankaboot. Note:26.

22. Quran is the Word of Allah-from beginning to end. Therein are both the depth of meaning and precious pearls of wisdom. It raises the curtain from secrets of the universe and also reveals the mysteries of human nature. It is a complete code of guidance. Therefore the subjects of this BOOK are multi dimensional. It contains treasures of knowledge as well as provision for the upliftment of the human soul. Despite its multifarious specialties, from the viewpoint of explaining its aim , and of enlightening man for guidance, it is such a simple Book that both an intellectual and a layman can be benefited from it. Difficult subjects too have been presented in the simplest way for human understanding and admonition. This Book addresses every human being. It is wrong to think that only Ulemascholars can understand it. The Quran invites each and every person to study it, to ponder over it and to gain counsel directly from it. Those who have no knowledge of the Arabic language can take the benefit of any reliable translation. But, not to try to understand the meaning and purport of the Holy Quran is a serious indifference and a grave deprivation. Alas, this carelessness is rampant among Muslims. Whereas a number of ulama have done a great service by translating and commenting upon the Holy Quran and are also continuing the courses of Quranic lessons, there are also some ulama who dislike the attempts to understand the meanings of the Quran with the help of translations.Describing the excellence of recitation of Quran and learning the text by heart they intend to keep people engaged only in these two things. One cannot deny the blessings mentioned in authentic Ahadeeth. But why these ulama do not put emphasis on the fact that people should gain the knowledge of Quran? It is astonishing that some ulama even translate this ayah in such a manner that attention of the reader gets concentrated only on ‘Hifz’ (memorizing) in place of ‘Naseehat’ (admonition). So one Aalim (Scholer) has translated this ayah of Surah Qamar thus:

“We have made the holy Quran easy to memories. Is there anyone to memories?” (Tableeghi Nisaab, Fazaile Quran P.55).

In this ayah the word ‘Zikr’ is in the meaning of admonishing or Naseehat and so the word Dawatul Quran 591 S. 54 ‘muddakir ‘means’ one who takes admonition, not to mean ‘one who learns it by heart or one who memorizes it. This is evident from the context as well as other similar ayah. In Surah Qamar, the addressees are disbelievers. They have been sternly warned for their denial of the Resurrection and they have been advised to listen to the admonition provided by the Quran. The adverse ends of the people of Nooh and of other rebellious communities have also been narrated in this connection so that the deniers may take lesson.

“ And: WE have made the Quran easy for taking admonition. So is there anyone who take advice”.

Here if the word ‘zikr’ is translated into ‘Hifz’ instead of ‘Naseehat’ then it would mean that the disbelievers are being told that the Quran is made easy for memorizing it, so is there any who would memories in other words, the Quran is inviting the disbelievers to memories the Quran when they have not yet believed in it nor have they accepted its admonition. Obviously such nonsense cannot be attributed to the holy Quran. They also take the support of dictionary in this matter, stating that one of the meanings of this word is ‘memorizing’ also as mentioned in Lisaanul Arab:-

“Zikr means to preserve something which you can memories.”

But, firstly, the author of Lisaanul Arab has not used the word ‘hifz’ to mean ‘memorizing’ independently and exclusively. Hence it is not proper to take it in the limited meaning of the word as it is in the Urdu language.

Secondly, even if the dictionary gives its one of the many other meanings as ‘hifz’ then also, with reference to the ayat under discussion, this meaning can be taken only in its comprehensive meaning, Otherwise its obvious meaning is ‘naseehat’. This is also evident from the fact that elsewhere in the Quran this word is described as ‘Zikr’ due to its being ‘naseehat’:

“Surely WE sent down this reminder, and surely WE are its Guardian.” (Hijr:9) And in Surah Dukhan:

“WE have, (O Prophet!) made it easy in your language so that they may heed.” (Dukhan:58)

In this ayah the meaning of making the Quran easy has been clearly described as obtaining advice and admonition. Therefore it is proper to take only this meaning in this ayah of Surah Qamar also. Ibne Jareer Tabri too has described the same thing:

“WE made the Quran easy, clarified it, explained it openly and simplified it for admonition, that is: for him who intends to obtain lesson, advice and counsel.” (Tafseer Tabari,Vol. 27 P.57)

Meanings of the Quranic terminology cannot be fixed only on the basis of vocabularies. It is essential to keep in mind their usage in the holy Quran. For example: take the word ‘ibaadat’. Lisanul Arab mentions one of its meaning “obedience”.

“IBADATmeans OBEDIENCE (ITAA’AT). ” (Lisanul Arab, Vol. 3 P.272)

Whereas its most apparent meaning is worship the same word is used regarding the worshipping of idols. Of course ‘obedience’ too comes in the wider meaning of ‘Ibadat’ (worship).But it will not be correct if we do not put emphasis on the most obvious meaning ‘ibaadat’ or, sidetracking it, we take it in the sense of ‘itaa’at’. Another example is the word “Salat” which, according to lexicon, means ‘prayer (Duaa). But the Quran has used it to mean a particular religious ritual which is called ‘namaz’ in Urdu. Then, relying only on the dictionary, will it be correct to take the meaning of as “Establish the Duaa”? If not, then it will also not be proper to disregard Quranic usages and to fix meaning on the basis of the dictionary. It can also be said authentically that nowhere in the holy Quran the word ‘zikr’ has been used in the sense of memorizing orally.

This ayah has been repeated a number of times in this Surah, its aim being to emphasis that people should take good counsel from the Quran.

23. The story of Aad too has been mentioned in various Surahs, in detail in Surah Hood.

24. ‘The day of continuous ominousness’ means the day of punishment. As mentioned in Surah Al Haqqah, this torment continued for eight days at a stretch. No day, in itself, is ominous. Superstitious people believe in the ominousness of days, which is a vicious belief. In view of Quran that day is ominous on which descends the Divine punishment. The torment of devastating winds had caught the community of A’ad for eight days whereas a week is made up of seven days: Thus, for this nation every day of the week was ominous, being a day of punishment. When the whole week became ominous, which day remained ominous for the superstitious people?

25.The high speed winds thoroughly uprooted this nation. There were only corpses all a around.