Splitting of the Moon
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I used to interpret it as the moon being the emblem of the Meccans, or rather the party dominant in Mecca, to rend the moon asunder would be breaking their power.
But I think of course it may be the eclipse, since after that it would patch up agains.
On the other hand it is true that the geological origin of the moon is itself very interesting. I read long time ago, but I do remember that there was something quite interesting to it.
Salaam
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Salam all,
Do you all believe that Splitting of the Moon occured at the time of Prophet Muhammad (PBUH)?. Or you guys interpret the Chapter 54 verse 1 differently?
Please share your thoughts.
Salam
Salaam
Few points to reflect upon in 541
541
Both verbs in red above are in past tense. Quran uses past tense to describe an event in future to give surety that it will happen for sure.
The root means to explode and not parting into two.
This verse has no mention of splitting of moon in two halves by the prophet.
Most probably it is referring to one of the events at the end time.
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The Appointed Moment has made itself nearer.
Moreover, the Moon has become cratered.
Instead of assigning meanings as "asunder", "broken into two pieces" to the Root please consider "cleft", "indentation", Urdu/Persian word and the meanings of the verse might become evident
Measure VII Passive Meaning - Indicates that he received the action of the verb without a doer, or it happened on its own. It reveals that the Moon was not originally like it, but it was a later phenomenon.
It was mentioned when Telescope and Hubble was not there. We saw this impact on Moon late November 1609 when it was discovered that, contrary to general opinion at that time, the Moon was not a perfect sphere, but had both mountains and cup-like depressions.
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Peace Novice,
The next verse makes no sense if we take the verse to the future event.
Salam.
SLM NK,
lets take take them
Quran 54 1-8
The Hour has come near, and the moon has split .And if they see a miracle, they turn away and say, "Passing magic."
And they denied and followed their inclinations. But for every matter is a settlement.
And there has already come to them of information that in which there is deterrence -
Extensive wisdom - but warning does not avail .
So leave them, . The Day the Caller calls to something forbidding,
Their eyes humbled, they will emerge from the graves as if they were locusts spreading,
Racing ahead toward the Caller. The disbelievers will say, "This is a difficult Day."first sentence , is it happened or is it gonna happen ( i think gonna happens) . thats the question
second one , is talking about a sign , not particularly sign but A sign ( ) and it seems to be that the rest is connected to the line from 2 and aboveor ,
you can also take the whole context to the future, with the thoughts only what between the in parentheses is the opinion of the translator... it can fit also ...
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Salam all,
Do you all believe that Splitting of the Moon occured at the time of Prophet Muhammad (PBUH)?. Or you guys interpret the Chapter 54 verse 1 differently?
Please share your thoughts.
Salam
The Definition
As opposition 4/115
As a change of state or condition e.g. separation, crack etc 4/35; 80/25-32
Therefore if you read 54/1 - 5 you will noticed that inshaq is an ayat(God's handwork) and a warning to mankind
You may reflect on the following verses
55/37
69/16
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The Appointed Moment has made itself nearer.
Moreover, the Moon has become cratered.
Instead of assigning meanings as "asunder", "broken into two pieces" to the Root please consider "cleft", "indentation", Urdu/Persian word and the meanings of the verse might become evident
May I know which classic dictionary gives these meanings to the root
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First Frame of this Sura/Chapter containing Ayahs 1-8 is an example of superb use of literary technique termed Juxtaposition in which two or more ideas, places, characters, phenomena, and their actions are placed side by side in a narrative, for the purpose of developing comparisons and contrasts. It is employed in order to surprise the readers and evoke their interest, by means of developing a comparison between two dissimilar things by placing them side by side. The comparison drawn adds vividness to a given image, controls the pacing of the narrative.
Ayah 1-3 of Frame begins with gradable proximity of a figure - the Appointed Moment . She is the Subject of preceding feminine perfect Form-VIII verb, stemming from Root . This Subject is a figure that is closely guarded and we do not have any specific information frame by which we could image its location in timeline. The verb is result verb which also describe events that take time but these events have an inherent temporal endpoint the time when the result state comes about. The duration of the event up to the endpoint is taken up by the process that leads up to this result state, though it is left unspecified by the verb; it is this process that a means/manner verb names. Such events are known as ACCOMPLISHMENTS.
he second sentence of the Ayah, like the first, is declarative and cautionary in intent, as if the proximity of preceding fact is being compared to a ground reality. The verbal sentence comprises of third person masculine perfect verb, Form-VII http//haqeeqat.pk/English%20Tafsir%20e%20Haqeeqat/00.Tabweeb%20Part%202/001.%20Roots%20originating%20in%20Surat%20002/2.074/2.%20Shaqaq%20Sheen%20Qaaf%20Qaaf/15.gif followed by its Subject the Moon. Form-VII is always intransitive. It has self reflexive meaning and has effective connotation, a state produced in the subject. The verb stems from Root that leads to the perception of rift, cleave, fissure, chasm, breakdown happening in a thing. Thus, the sentence gives an impression that the Moon has become in the state signified by the Root. The information reveals that the Moon was originally not in this state and it is a later phenomenon.
The information contained in the sentence has now visually been shown to us (as promised 4153) and is perceptible for us after the invention of telescope and Hubble by seeing the surface of Moon having become cratered.
In the following Ayahs the attitude and response of non-believers is mentioned who are adamant and keep purposely following myths and conjectures. They refrain paying attention and reflecting on purpose of such type of cautioning information and without having given a thought contradict it as illusory falsity, thus subtly attributing to the Narrator of information about the state of Moon is just his illusory vision and that it is false. It is, thereby, clarified in the concluding remarks on this subject thathttp//haqeeqat.pk/English%20Tafsir%20e%20Haqeeqat/00.Arabic%20Text/054.%20Al%20Qamar/Temp%2001%2054.03.gif
Take note, every affair-matter is unshakable and dormant for an earmarked-appointed moment-location (when it will become active).............
The irrational response of the non-believers to the information and implicit warning is not necessarily because of lack of understanding it in the absence of experience and cognitive frames. It is not because of Plato's problem. "Plato's problem is the term given by Noam Chomsky to the gap between knowledge and experience. It presents the question of how we account for our knowledge when environmental conditions seem to be an insufficient source of information. It is used in linguistics to refer to the "argument from poverty of the stimulus" . In a more general sense, Plato's Problem refers to the problem of explaining a "lack of input". Solving Plato's Problem involves explaining the gap between what one knows and the apparent lack of substantive input from experience (the environment."
It is immediately clarified by mentioning that concrete historical instances have already been quoted to them but such explicit warnings are also of no avail to them, whereby, it is evident that problem with them is not of understanding. Thereby, no further effort is needed to persuade them to become alive to inevitable upshot.
For complete article along with morphological and syntactic analysis read here on website
http//haqeeqat.pk/English%20Tafsir%20e%20Haqeeqat/00.%20Individual%20Ayaat/054/054/054.1-8.htm