- This article explores the miracle of the moon splitting, drawing on philosophical insights, islamic sources, scientific journals and historical evidence.
One of the greatest miracles of the Prophet Muhammad (s.a.w) was the splitting of the moon. This event served as a decisive sign of his prophethood. As Muslims, we believe in this miracle just as we believe in the miracles granted to earlier prophets, such as Jesus, peace be upon him, and Moses, peace be upon him, who split the sea by God’s permission. The primary evidence for this event is found in the Quran itself.
“The Hour has drawn near and the moon was split ˹in two˺. Yet, whenever they see a sign, they turn away, saying, “Same old magic!” Qur’an 54:1-2
The great Islamic scholar Ibn Kathir, in his tafsir, explicitly states that this event occurred during the lifetime of the Prophet Muhammad, (s.a.w) He explains that it is mentioned both in the Quran and in numerous ahadith, transmitted through authentic chains of narrators. The splitting of the moon is a matter upon which the scholars of Islam have reached consensus, such as Al-Tabari and Al-Qurtubi. It was a genuine historical event; a powerful miracle granted to the seal of the prophets- Prophet Muhammad (s.a.w) by God Himself.
Narrated Ibn Masud narrates:
During the lifetime of Allah’s Messenger (ﷺ) the moon was split into two parts; one part remained over the mountain, and the other part went beyond the mountain. On that, Allah’s Messenger (s.a.w) said, “Witness this miracle.”
Sahih al-Bukhari 4864
But what about the skeptic, the atheist, or the agnostic?
What about those who argue that extraordinary claims require extraordinary evidence? And that scientific evidence is the only evidence that can be accepted regarding this miraculous event. This discussion is directed especially toward them.
Prominent thinker in the philosophy of religion, Yujin Nagasawa, has long explored the nature of miracles. In 2017, he published Miracles: A Very Short Introduction, in which he challenges conventional assumptions, including the enduring critique of miracles by 18th-century Scottish philosopher David Hume.
“…even though we can never accumulate sufficient evidence for miracles… miracles actually do occur. Such a possibility is compatible with Hume’s argument… it is incredibly difficult to justify believing that miracles have really taken place.” (P82-83)
Nagasawa reframes Hume’s skepticism. And, states that in the face of epistemic constraints, the possibility of miracles remains philosophically viable – a subtle but profound distinction that reframes contemporary discourse on faith and reason.
Scientific Theories on the Origin of the Moon
Let us begin by considering the origins of the moon itself. Modern scientific institutions, including NASA, propose several theories regarding the moon’s formation. One of the most prominent is the giant impact hypothesis. According to this theory, a Mars-sized body called Theia collided with the Earth approximately 4.5 billion years ago. Debris from this impact eventually coalesced to form the moon.
This hypothesis is extraordinary in its own right. There are no eyewitness accounts, no video recordings, and no direct physical remnants of the impact on Earth. Despite this, it is widely accepted based on indirect evidence, orbital characteristics, and geological analysis. It is taught in universities and schools despite the absence of direct observation.
History provides similar examples. We are taught about the Seven Wonders of the Ancient World, but only one still stands today: the pyramids of Giza. Structures such as the Hanging Gardens of Babylon, the Lighthouse of Alexandria, the Colossus of Rhodes, and the Statue of Zeus at Olympia no longer exist. There are no photographs, no surviving structures, and no firsthand written accounts from the builders themselves. What we possess are oral traditions and later historical reports, which historians collectively accept as sufficient evidence for their existence.
This demonstrates an important principle. Human knowledge does not depend solely on modern visual documentation. Oral testimony, when transmitted reliably and corroborated widely, has long been accepted as valid historical evidence.
The splitting of the moon is undoubtedly more astonishing than any architectural wonder. It was not a natural event, nor do Muslims claim that it was. It was a miracle, a deliberate sign from the Creator of the universe affirming that Muhammad, peace be upon him, was a true prophet of God.
Academic Research on Moon Formation Dynamics
This raises a crucial question. Is such an event even scientifically possible? Interestingly, modern astronomy suggests that celestial bodies can fracture and later merge. NASA’s Cassini mission to Saturn, launched in 1997 and concluded in 2017, provided images of Saturn’s moons that reveal striking geological features. One such moon, Iapetus, possesses a massive ridge spanning its surface. Scientists have proposed that this ridge may be the result of two bodies merging into one.
Our own moon also displays unusual features. The side facing Earth differs dramatically from the far side. NASA scientists have proposed that Earth’s moon may have formed from the merger of two moons. Furthermore, large grooves and fissures known as rimae stretch across the lunar surface, including Rima Ariadaeus, which spans nearly 300 kilometers. One explanation for these formations is the collision and fusion of celestial bodies.
NASA does not claim certainty, but it acknowledges the possibility. This establishes that the splitting and reuniting of a moon is not scientifically impossible.
The strongest evidence does not lie in theory alone. It lies in eyewitness testimony
During the lifetime of the Prophet Muhammad (s.a.w), the leaders of Mecca challenged him. They demanded that he split the moon as proof of his prophethood. He asked them whether they would believe if he did so. They agreed. Consequently, he prayed to God for the ability to perform this miracle, and the moon split before their eyes, then reunited the same night.
This event was witnessed by many. One of the primary narrators ‘Abdullāh ibn Mas’ud’ (d. 32 AH / 653 CE) was a well-known Companion of the Prophet (s.a.w) whose biography is extensively documented in early Islamic sources. His name, lineage (Banu Hudhayl), approximate birth (c. 594 CE), and death are recorded in classical biographical works such as al-Ṭabaqat al-Kubra by Ibn Sa’d and Siyar A’lam al-Nubala’by al-Dhahabi. He is a major hadith narrator, and his reports are transmitted through continuous chains of narrators whose identities and reliability are preserved in the science of ʿilm al-rijal. Multiple narrations from Ibn Mas’ud are recorded in Sahih al-Bukhari, just as the particular testimony of the splitting of the moon. Sahih al-Bukhari is a collection that applies stringent criteria for authenticity, including narrator integrity, precision, and verified transmission. Therefore, his account was transmitted through a well-established chain of narrators, each of whom is known by name, biography, and reliability.
Testimony from Non-Muslim Witnesses
Another eyewitness was Jubayr ibn Mut‘im. At the time of the event, he was not a Muslim. He accepted Islam years later, in 628. He testified that he witnessed the moon split during the time of the Prophet Muhammad, peace be upon him. His narration is recorded by Imam Ahmad and Imam Muslim. Again, his biography is fully preserved.
Additional eyewitnesses include Anas ibn Malik, born in 612 and deceased in 711, who reported the event in Sahih al-Bukhari, as well as Abdullah ibn Umar and others. Some companions were too young to witness the event directly, but they reported it after confirming it with those who had seen it.
Even more significant is the testimony of non-Muslims. Ibn Kathir records in his historical works that prominent opponents of the Prophet, including figures such as Abu Jahl and other polytheists, witnessed the event. These were his enemies. Had the miracle not occurred, they would have been the first to deny it. Instead, they acknowledged it and attempted to explain it away as magic.
They even reasoned among themselves that if Muhammad (s.a.w) had performed magic, it could not have deceived the entire world. They therefore questioned traveling caravans returning from Syria and Yemen. These caravans confirmed that they too had seen the moon split. This is crucial. The miracle was not confined to a single city, nor testified to only by believers. It was witnessed by supporters, opponents, and observers outside Mecca.
Some skeptics ask why there are no reports from Europe or the Americas. The answer is simple. Due to time zones, it would have been daytime in those regions. The moon would not have been visible. In parts of East Asia, it would have been very late at night, when most people would have been asleep. Arabia and nearby regions such as India were ideally positioned to witness the event.
Mufti Muhammad Shafi Deobandi, in his tafsir, Ma’arif-ul-Quran, volume 8, p. 241, writes:
A careful analysis shows that the event had occurred in Makkah at night. At that particular moment, in many parts of the world it must have been day time where and when the question of witnessing this event does not even arise. In many other countries, it must have been middle of the night, or last part of the night when the people normally sleep. Furthermore, people who are awake also do not stare at the moon all the time. Splitting of the moon would not make any difference on the moonlight spread on the earth, so that it would attract people’s attention. The event took place suddenly and lasted for a short while. It is a daily experience that in particular countries at different times lunar eclipse takes place. Nowadays a forecast is made about its occurrence well in advance, yet there are hundreds of thousands of people who are absolutely unaware of it. Can this be the proof that the lunar eclipse did not take place? Thus if the event is not recorded in world history books, its occurrence cannot be denied or refuted.
Witnessed by an Indian King, Evidenced in the British Library
The Qiṣṣat Shakarwatī Farmād manuscript is housed and preserved in the British Library on London today, specifically within the India Office Record collection (MS Islamic 2807d, folios 81a–104a) The document describes an Indian king from Kerala who witnessed the splitting of the moon and later embraced Islam.
German Orientalist, Otto Loth, wrote in his 1877 Catalogue of the Arabic Manuscripts in the Library of the India Office, volume 1, p. 299:
A fabulous account of the first settlement of the Muhammadans in Malabar, under king Shakrûti of Cranganore, a contemporary of Muhammad, who was converted to Islam by the miracle of the division of the moon.
Further confirmation comes from the National Digital Library of India, which reports that this account is supported by multiple manuscripts, oral traditions, and historical writings. These sources identify the king as Cheraman Perumal, who ruled during the early seventh century. His conversion, travels to Arabia, and the construction of the Cheraman Mosque in 629 CE are well documented. The mosque still stands today.
According to Indian historians, this event is a recognised part of regional history, preserved through both written and oral tradition.
Notably, many local Hindus in India have also accepted this historical event. George Milne Rae, a Presbyterian missionary, wrote in his 1892 book, The Syrian Church in India, p. 169:
The last Emperor of Kerala was Cheraman Perumal. The closing act in the drama of his life is remarkable even after it has been stripped of sundry embellishment is and reduced to a form in which it can be accepted both by the Hindus and the Mohammedans of that part of the country. It turned on a strange dream. Cheraman Perumal dreamt that the full moon appeared on the night of new moon at Mecca in Arabia and that when on the meridian it split into two one half remaining in the sky and the other half descending to the foot of a hill called Abikubais where the two halves joined together and then set.
These accounts are corroborated by Portuguese, and European historians, including Duarte Barbosa and German missionary scholars.
When all this evidence is considered together, the conclusion is clear. The splitting of the moon is supported by an extraordinary volume of evidence. It has more verified eyewitness testimony than many events universally accepted in world history.
Proponents and opponents witnessed the splitting of the moon, residents of Mecca and travellers beyond it testified to it. Furthermore, no contemporary opponent denied that it occurred. Moreover, historical records later from outside Arabia align with these reports.
For those who sincerely question this historical event, the invitation remains open. Study the life of the Prophet Muhammad, peace be upon him. Read the Quran, the mightiest of miracles – still preserved to this very day. Examine his (s.a.w’s) character, his message, and the signs granted to him. Let knowledge, not dismissal, guide the search for truth God-willing.
