Asbab al-Nuzul -(أسباب النزول) 

SECTION 1

1/Reason for the revelation of Surat Al-Humazah

سُوۡرَةُ الهُمَزة
بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

وَيۡلٌ۬ لِّڪُلِّ هُمَزَةٍ۬ لُّمَزَةٍ (١) ٱلَّذِى جَمَعَ مَالاً۬ وَعَدَّدَهُ ۥ (٢) يَحۡسَبُ أَنَّ مَالَهُ ۥۤ أَخۡلَدَهُ ۥ (٣) كَلَّا‌ۖ لَيُنۢبَذَنَّ فِى ٱلۡحُطَمَةِ (٤) وَمَآ أَدۡرَٮٰكَ مَا ٱلۡحُطَمَةُ (٥) نَارُ ٱللَّهِ ٱلۡمُوقَدَةُ (٦) ٱلَّتِى تَطَّلِعُ عَلَى ٱلۡأَفۡـِٔدَةِ (٧) إِنَّہَا عَلَيۡہِم مُّؤۡصَدَةٌ۬ (٨) فِى عَمَدٍ۬ مُّمَدَّدَةِۭ (٩)

Translation
Sutat Al-Humazah (The Slanderer)
1/Woe to every slanderer and backbiter
2/Who collects and hordes wealth
3/He thinks that his wealth will make him immortal
4/Nay! Verily, he will be thrown into the crushing Fire
5/And what will make you know what the crushing Fire is?
6/The fire of Allah, kindled,
7/Which mounts directed at the hearts.
8/It will engulf them.
9/In its long columns of flames.

The primary reason for the revelation of Surah Al-Humazah (Chapter 104 of the Quran) was to condemn and warn individuals who engaged in slandering, backbiting, and mocking others, particularly those who did so out of arrogance stemming from their wealth.This Surah was revealed in Mecca during the early, vulnerable period of Islam, when the Prophet Muhammad (peace be upon him) and his followers faced intense psychological warfare from the wealthy and powerful chieftains of the Quraysh tribe

The Surah acts as a divine response to this campaign of mockery and defamation, highlighting the severe consequences in the Hereafter for such behavior.

1.Condemnation of Slander and Mockery
The Surah directly addresses the harmful actions of those who habitually insult and hold others in contempt. This includes:
Humazah (slanderer): Someone who criticizes people openly, often with gestures like raising a finger or winking, finding fault with their lineage or person.
Lumazah (backbiter): Someone who speaks ill of others behind their back, gossips, and satirizes them.
Example from the Quran’s context: During the early days of Islam, the Prophet Muhammad (peace be upon him) and his companions, many of whom were poor, were often subjected to ridicule and defamation by the wealthy elite of Mecca.This Surah was revealed to defend the honor of the believers and warn their tormentors.

2.Arrogance Fueled by Wealth
A key aspect of the individuals condemned in Surah Al-Humazah is their obsessive pursuit and hoarding of wealth, believing it grants them superiority and even immortality.They used their social status and riches as a basis to belittle others.

Example from the Quran’s context:
The Surah mentions individuals “who gathers wealth and counts it, thinking that his wealth will make him immortal”. This describes a mindset where material possessions become the ultimate source of security and pride, leading to a disregard for others’ dignity.

3. Warning of Divine Justice
   The Surah serves as a powerful warning about the severe punishment awaiting such individuals in the Hereafter. It describes a terrifying place called “Al-Hutamah” (The Crusher), a fire kindled by Allah that will reach the very hearts of the wrongdoers .This punishment is a direct consequence of their actions, where the spiritual sickness of their hearts (arrogance, greed, and malice) is targeted.

Example from the Quran’s context: The verses “No, indeed! He will surely be thrown into the Crusher. And what do you know what the Crusher is? It is the Fire kindled by Allah, the Fire that shall rise to the hearts (of criminals)” vividly illustrate the inescapable destiny of those who persist in these sins. This divine justice assures the oppressed that their suffering is not unnoticed and that accountability will be served.

In essence, Surah Al-Humazah was revealed to address a specific moral and spiritual ailment prevalent in Meccan society: the combination of verbal abuse and materialistic arrogance, and to deliver a clear, unambiguous warning of the divine consequences for such behavior.

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2/Reason for the revelation of Surat Al-Ikhlas (Chapter 112)

سُوۡرَةُ الإخلاص
بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

قُلۡ هُوَ ٱللَّهُ أَحَدٌ (١) ٱللَّهُ ٱلصَّمَدُ (٢) لَمۡ يَلِدۡ وَلَمۡ يُولَدۡ (٣) وَلَمۡ يَكُن لَّهُ ۥ ڪُفُوًا أَحَدٌ (٤)

Translation
1/Say: He is Allah, the One and Only;
2/Allah is He on Whom all depend.
3/He neither begets nor is born,
4/There is no one equal to Him.

The revelation of Surat Al-Ikhlas, also known as “The Purity” or “The Sincerity,” came about due to a specific inquiry regarding the nature of God. The primary reason for its revelation was to unequivocally define the oneness and absolute uniqueness of Allah (God) in response to questions from polytheists and Jews during the early days of Islam in Mecca.

The polytheists, who worshipped multiple gods and idols, often asked Prophet Muhammad (peace be upon him) to describe his God, much like they described their own deities with lineage and physical attributes. Similarly, some Jewish scholars also questioned the lineage of God, asking about His father, mother, and children. Surat Al-Ikhlas was revealed as a direct and concise answer to these inquiries, providing a clear and unambiguous declaration of God’s absolute singularity and transcendence.

The Surah itself is very short, consisting of only four verses, but each verse carries profound meaning:

“Say, ‘He is Allah, [the] One.’” (Quran 112:1) This verse directly refutes the idea of multiple gods or partners with Allah. It emphasizes His absolute oneness (Tawhid), a foundational principle of Islam. There is no other deity worthy of worship.

“Allah, the Eternal Refuge.” (Quran 112:2)The Arabic word used here, “As-Samad,” signifies that Allah is the Self-Sufficient Master, upon whom all creation depends, but who depends on no one. He is the ultimate source of all needs and desires, and He is eternal and everlasting.

“He neither begets nor is born.” (Quran 112:3)This verse directly addresses the questions about God’s lineage. It refutes the concept of God having a son and the idea of gods having parents or offspring. Allah is beyond such human characteristics; He has no beginning and no end, and He is not part of a family tree.

“Nor is there to Him any equivalent.” (Quran 112:4) This final verse reinforces the absolute uniqueness of Allah. There is nothing comparable to Him in His essence, attributes, or actions. He is utterly distinct from His creation.

Why it’s Considered One-Third of the Quran
The reason Surat Al-Ikhlas is considered one-third of the Quran is not because of its length, but because of the profound theological weight it carries, particularly concerning the concept of Tawhid (the oneness of God).

The Quran, as a whole, can be broadly categorized into three main themes:

1/Tawhid (Oneness of God): This theme deals with the nature of Allah, His attributes, and His absolute singularity.

2/Stories and Narrations: This includes stories of prophets, past nations, and moral lessons.

3/Laws and Regulations: This covers legal rulings, ethical guidelines, and instructions for daily life.

Surat Al-Ikhlas, in its entirety, focuses exclusively and comprehensively on the first theme – the absolute oneness and uniqueness of Allah. It encapsulates the core message of Islam regarding God’s nature in a concise and powerful manner.

Prophet Muhammad (peace be upon him) himself stated its significance. For example, in a Hadith narrated by Abu Sa’id al-Khudri, the Prophet said, “By Him in Whose Hand my soul is, it is equal to one-third of the Qur’an.” This statement highlights that understanding and believing in the principles outlined in Surat Al-Ikhlas is equivalent to grasping a significant portion of the Quran’s fundamental message. It provides a complete and perfect definition of God, which is a cornerstone of Islamic belief.

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3/Reason for the revelation of Surat At-Takathur (Chapter 102)

سُوۡرَةُ التّکاثُر
بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

أَلۡهَٮٰكُمُ ٱلتَّكَاثُرُ (١) حَتَّىٰ زُرۡتُمُ ٱلۡمَقَابِرَ (٢) كَلَّا سَوۡفَ تَعۡلَمُونَ (٣) ثُمَّ كَلَّا سَوۡفَ تَعۡلَمُونَ (٤) كَلَّا لَوۡ تَعۡلَمُونَ عِلۡمَ ٱلۡيَقِينِ (٥) لَتَرَوُنَّ ٱلۡجَحِيمَ (٦) ثُمَّ لَتَرَوُنَّہَا عَيۡنَ ٱلۡيَقِينِ (٧) ثُمَّ لَتُسۡـَٔلُنَّ يَوۡمَٮِٕذٍ عَنِ ٱلنَّعِيمِ (٨) 

Translation

1/The desire to have more of the worldly gains have pre-occupied you so much (that you have neglected remembering God), 2/Until you visit the graveyards.
3/No indeed; but soon you shall know.
4/Again, no indeed; but soon you shall know.
5/Nay! If you knew with a sure knowledge (the end result of piling up, you would not have occupied yourselves in worldly things)
6/You will surely see the Hellfire.
7/Again, you shall surely see it with the eye of certainty
8/Then you will surely be asked that Day about pleasure.

The specific historical context for its revelation, as narrated in various Islamic traditions, often points to a rivalry between two prominent tribes in Mecca or Medina. These two groups, often identified as the Banu Abd Manaf and the Banu Sahm (or Banu Harithah and Banu al-Harth from the Ansar in Medina, depending on the narration), engaged in a contest of pride, each trying to assert superiority over the other based on their wealth, status, and the number of their family members and descendants.This competition extended to even counting their deceased ancestors in their graves to demonstrate a larger lineage and greater historical prominence.The Surah serves as a stern warning against such materialistic and prideful pursuits, reminding humanity of the ultimate accountability before God
The revelation of Surat Al-Takathur (Chapter 102 of the Quran) is primarily attributed to a societal preoccupation with worldly accumulation and a competitive spirit among individuals or tribes regarding wealth and progeny. The central theme of the Surah is to admonish those who are engrossed in amassing wealth and boasting about their numbers, to the detriment of their spiritual well-being and remembrance of the Hereafter.This preoccupation is depicted as a distraction that diverts people from the true purpose of their existence until they visit the graves, signifying death.

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4/Reason for the revelation of Surat Al-Nur(Chapter 24). From Verse 11 to 26

سُوۡرَةُ النُّور

إِنَّ ٱلَّذِينَ جَآءُو بِٱلۡإِفۡكِ عُصۡبَةٌ۬ مِّنكُمۡ‌ۚ لَا تَحۡسَبُوهُ شَرًّ۬ا لَّكُم‌ۖ بَلۡ هُوَ خَيۡرٌ۬ لَّكُمۡ‌ۚ لِكُلِّ ٱمۡرِىٍٕ۬ مِّنۡہُم مَّا ٱكۡتَسَبَ مِنَ ٱلۡإِثۡمِ‌ۚ وَٱلَّذِى تَوَلَّىٰ كِبۡرَهُ ۥ مِنۡہُمۡ لَهُ ۥ عَذَابٌ عَظِيمٌ۬ (١١) لَّوۡلَآ إِذۡ سَمِعۡتُمُوهُ ظَنَّ ٱلۡمُؤۡمِنُونَ وَٱلۡمُؤۡمِنَـٰتُ بِأَنفُسِہِمۡ خَيۡرً۬ا وَقَالُواْ هَـٰذَآ إِفۡكٌ۬ مُّبِينٌ۬ (١٢) لَّوۡلَا جَآءُو عَلَيۡهِ بِأَرۡبَعَةِ شُہَدَآءَ‌ۚ فَإِذۡ لَمۡ يَأۡتُواْ بِٱلشُّہَدَآءِ فَأُوْلَـٰٓٮِٕكَ عِندَ ٱللَّهِ هُمُ ٱلۡكَـٰذِبُونَ (١٣) وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَيۡكُمۡ وَرَحۡمَتُهُ ۥ فِى ٱلدُّنۡيَا وَٱلۡأَخِرَةِ لَمَسَّكُمۡ فِى مَآ أَفَضۡتُمۡ فِيهِ عَذَابٌ عَظِيمٌ (١٤) إِذۡ تَلَقَّوۡنَهُ ۥ بِأَلۡسِنَتِكُمۡ وَتَقُولُونَ بِأَفۡوَاهِكُم مَّا لَيۡسَ لَكُم بِهِۦ عِلۡمٌ۬ وَتَحۡسَبُونَهُ ۥ هَيِّنً۬ا وَهُوَ عِندَ ٱللَّهِ عَظِيمٌ۬ (١٥) وَلَوۡلَآ إِذۡ سَمِعۡتُمُوهُ قُلۡتُم مَّا يَكُونُ لَنَآ أَن نَّتَڪَلَّمَ بِہَـٰذَا سُبۡحَـٰنَكَ هَـٰذَا بُہۡتَـٰنٌ عَظِيمٌ۬ (١٦) يَعِظُكُمُ ٱللَّهُ أَن تَعُودُواْ لِمِثۡلِهِۦۤ أَبَدًا إِن كُنتُم مُّؤۡمِنِينَ (١٧) وَيُبَيِّنُ ٱللَّهُ لَكُمُ ٱلۡأَيَـٰتِ‌ۚ وَٱللَّهُ عَلِيمٌ حَكِيمٌ (١٨) إِنَّ ٱلَّذِينَ يُحِبُّونَ أَن تَشِيعَ ٱلۡفَـٰحِشَةُ فِى ٱلَّذِينَ ءَامَنُواْ لَهُمۡ عَذَابٌ أَلِيمٌ۬ فِى ٱلدُّنۡيَا وَٱلۡأَخِرَةِ‌ۚ وَٱللَّهُ يَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ (١٩) وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَيۡڪُمۡ وَرَحۡمَتُهُ ۥ وَأَنَّ ٱللَّهَ رَءُوفٌ۬ رَّحِيمٌ۬ (٢٠) ۞ يَـٰٓأَيُّہَا ٱلَّذِينَ ءَامَنُواْ لَا تَتَّبِعُواْ خُطُوَٲتِ ٱلشَّيۡطَـٰنِ‌ۚ وَمَن يَتَّبِعۡ خُطُوَٲتِ ٱلشَّيۡطَـٰنِ فَإِنَّهُ ۥ يَأۡمُرُ بِٱلۡفَحۡشَآءِ وَٱلۡمُنكَرِ‌ۚ وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَيۡكُمۡ وَرَحۡمَتُهُ ۥ مَا زَكَىٰ مِنكُم مِّنۡ أَحَدٍ أَبَدً۬ا وَلَـٰكِنَّ ٱللَّهَ يُزَكِّى مَن يَشَآءُ‌ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ۬ (٢١) وَلَا يَأۡتَلِ أُوْلُواْ ٱلۡفَضۡلِ مِنكُمۡ وَٱلسَّعَةِ أَن يُؤۡتُوٓاْ أُوْلِى ٱلۡقُرۡبَىٰ وَٱلۡمَسَـٰكِينَ وَٱلۡمُهَـٰجِرِينَ فِى سَبِيلِ ٱللَّهِ‌ۖ وَلۡيَعۡفُواْ وَلۡيَصۡفَحُوٓاْ‌ۗ أَلَا تُحِبُّونَ أَن يَغۡفِرَ ٱللَّهُ لَكُمۡ‌ۗ وَٱللَّهُ غَفُورٌ۬ رَّحِيمٌ (٢٢) إِنَّ ٱلَّذِينَ يَرۡمُونَ ٱلۡمُحۡصَنَـٰتِ ٱلۡغَـٰفِلَـٰتِ ٱلۡمُؤۡمِنَـٰتِ لُعِنُواْ فِى ٱلدُّنۡيَا وَٱلۡأَخِرَةِ وَلَهُمۡ عَذَابٌ عَظِيمٌ۬ (٢٣) يَوۡمَ تَشۡہَدُ عَلَيۡہِمۡ أَلۡسِنَتُهُمۡ وَأَيۡدِيہِمۡ وَأَرۡجُلُهُم بِمَا كَانُواْ يَعۡمَلُونَ (٢٤) يَوۡمَٮِٕذٍ۬ يُوَفِّيہِمُ ٱللَّهُ دِينَهُمُ ٱلۡحَقَّ وَيَعۡلَمُونَ أَنَّ ٱللَّهَ هُوَ ٱلۡحَقُّ ٱلۡمُبِينُ (٢٥) ٱلۡخَبِيثَـٰتُ لِلۡخَبِيثِينَ وَٱلۡخَبِيثُونَ لِلۡخَبِيثَـٰتِ‌ۖ وَٱلطَّيِّبَـٰتُ لِلطَّيِّبِينَ وَٱلطَّيِّبُونَ لِلطَّيِّبَـٰتِ‌ۚ أُوْلَـٰٓٮِٕكَ مُبَرَّءُونَ مِمَّا يَقُولُونَ‌ۖ لَهُم مَّغۡفِرَةٌ۬ وَرِزۡقٌ۬ ڪَرِيمٌ۬ (٢٦) 

Translation

11/Those who brought forward the lie are a body among yourselves: think it not to be an evil to you; On the contrary it is good for you: to every man among them (will come the punishment) of the sin that he earned, and to him who took on himself the lead among them, will be a penalty grievous.
12/Why, when you heard it, did not the believing men and believing women think good of one another and say, “This is an obvious falsehood”?
13/Why did they [who slandered] not produce for it four witnesses? And when they do not produce the witnesses, then it is they, in the sight of Allah , who are the liars.
14/And if it had not been for the favor of Allah upon you and His mercy in this world and the Hereafter, you would have been touched for that [lie] in which you were involved by a great punishment
15/When you received it with your tongues and said with your mouths that of which you had no knowledge and thought it was insignificant while it was, in the sight of Allah , tremendous.
16/And why, when you heard it, did you not say, “It is not for us to speak of this. Exalted are You, [O Allah]; this is a great slander”?
17/Allah warns you against returning to the likes of this [conduct], ever, if you should be believers.
18/And Allah makes clear to you the verses, and Allah is Knowing and Wise.
19/Those who love (to see) scandal published broadcast among the Believers, will have a grievous Penalty in this life and in the Hereafter: Allah knows, and ye know not.
20/Were it not for the favor and mercy of God upon you (you would have faced painful punishment in this world and the life to come). God is Compassionate and Merciful.
21/O you who have believed, do not follow the footsteps of Satan. And whoever follows the footsteps of Satan – indeed, he enjoins immorality and wrongdoing. And if not for the favor of Allah upon you and His mercy, not one of you would have been pure, ever, but Allah purifies whom He wills, and Allah is Hearing and Knowing.
22/And let not those among you who are blessed with graces and wealth swear not to give (any sort of help) to their kinsmen, Al-Masakin (the poor), and those who left their homes for Allah’s Cause. Let them pardon and forgive. Do you not love that Allah should forgive you? And Allah is Oft-Forgiving, Most Merciful.
23/Verily, those who accuse chaste women, who never even think of anything touching their chastity and are good believers, are cursed in this life and in the Hereafter, and for them will be a great torment,
24/On a Day when their tongues, their hands and their feet will bear witness against them as to what they used to do.
25/That Day, Allah will pay them in full their deserved recompense, and they will know that it is Allah who is the perfect in justice.
26/Bad statements are for bad people (or bad women for bad men) and bad people for bad statements (or bad men for bad women). Good statements are for good people (or good women for good men) and good people for good statements (or good men for good women), such (good people) are innocent of (each and every) bad statement which they say, for them is Forgiveness, and Rizqun Karim (generous provision i.e.Paradise).

The revelation of Surah An-Nur (Chapter 24 of the Quran) is primarily linked to a significant event known as the “incident of the slander” or “Ifk” (the lie). This incident involved accusations against Aisha, the wife of Prophet Muhammad (peace be upon him). The surah was revealed to address these false accusations, clear Aisha’s name, establish legal procedures for such situations, and lay down principles for modesty and social conduct within the Muslim community. The verses concerning Aisha’s slander, which address the incident of Ifk and clear her name, are primarily found in Surah An-Nur, from verse 11 to verse 26.

Aisha (may Allah be pleased with her) accompanied the Prophet Muhammad (peace be upon him) on several expeditions. The specific war or expedition during which the incident of slander occurred was the expedition of Banu Mustaliq (also known as the Battle of Al-Muraysi’), which took place in the 5th or 6th year of the Hijra (migration to Medina).During the return journey from this expedition, Aisha was accidentally left behind by the caravan. She was later found by a companion named Safwan ibn Mu’attal, who brought her back to Medina. This incident became the basis for the false accusations spread by some individuals, particularly the hypocrites led by Abdullah ibn Ubayy ibn Salul.

The legal procedure for a husband who accuses his wife without other witnesses, known as Li’an, is detailed in Surah An-Nur. This procedure is a specific oath-taking process where both the husband and wife swear before Allah to affirm their truthfulness or deny the accusation. If the husband accuses his wife of adultery and has no witnesses, he must swear four times by Allah that he is truthful, and a fifth time that the curse of Allah be upon him if he is lying. If the wife denies the accusation, she must swear four times by Allah that he is lying, and a fifth time that the wrath of Allah be upon her if he is truthful. This procedure serves to resolve such disputes in the absence of conventional evidence, preventing both injustice and the breakdown of marital relations without due process.

These verses condemn those who spread the slander, establish the innocence of Aisha, and prescribe severe punishments for those who accuse chaste women without sufficient evidence.

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5/Reason for the revelation of Surat Al-Qamar(Chapter 54). From Verse 1 to 2

سُوۡرَةُ القَمَر
بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

ٱقۡتَرَبَتِ ٱلسَّاعَةُ وَٱنشَقَّ ٱلۡقَمَرُ (١) وَإِن يَرَوۡاْ ءَايَةً۬ يُعۡرِضُواْ وَيَقُولُواْ سِحۡرٌ۬ مُّسۡتَمِرٌّ۬ (٢)

Translation

1/The Hour has drawn near, and the moon has been cleft asunder (the people of Makkah requested Prophet Muhammad SAW to show them a miracle, so he showed them the splitting of the moon).

2/Whenever they see a miracle, they turn away from it and say, “This is just a powerful magic”.

The revelation of Surat Al-Qamar, particularly the verse “The Hour has come near, and the moon has split,” is directly linked to a miraculous event known as the splitting of the moon (Inshiqaq al-Qamar). This miracle occurred in Mecca before the Prophet Muhammad’s (peace be upon him) migration to Medina, in response to the persistent demands of the polytheists for a sign of his prophethood.

The full story unfolds as follows: The polytheists of Mecca, despite witnessing the Prophet Muhammad’s (peace be upon him) impeccable character and the profound message of Islam, remained obstinate in their disbelief. They frequently challenged him to produce miracles as proof of his divine mission. On one particular occasion, a group of them, including prominent figures like Abu Jahl, Al-Walid ibn al-Mughirah, and Al-‘As ibn Wa’il, gathered and demanded a spectacular sign. They specifically asked him to split the moon into two halves.In response to their challenge, the Prophet Muhammad (peace be upon him), by the will of Allah, pointed towards the moon. To the astonishment of those present, the moon visibly split into two distinct halves, with one half appearing over Mount Safa and the other over Mount Qa’iqan, with the Hira cave visible between them.

Despite witnessing this extraordinary phenomenon with their own eyes, many of the polytheists, driven by their deep-seated animosity and arrogance, refused to believe. They claimed it was mere magic or an illusion. Some even suggested that Muhammad had cast a spell on their eyes. The Prophet Muhammad (peace be upon him) then told them to wait for travelers coming from outside Mecca and ask them if they had also witnessed the moon splitting.This was a crucial point, as it would confirm that the event was not a local illusion but a universal phenomenon.

When caravans and travelers from various directions arrived in Mecca, they were indeed questioned about what they had seen. Multiple travelers from different routes confirmed having witnessed the moon split into two halves.This corroboration from independent witnesses should have removed any doubt, yet the polytheists, in their stubbornness, continued to deny the miracle, dismissing it as “continuous magic.”

There are several authentic Hadiths, and here are some relevant ones about this incident:

Sahih al-Bukhari: Narrated ‘Abdullah bin Mas’ud: “The moon was split into two parts during the lifetime of Allah’s Messenger (ﷺ) and the people saw it. So Allah’s Messenger (ﷺ) said, ‘Bear witness (to this).’”

حَدَّثَنَا صَدَقَةُ بْنُ الْفَضْلِ، أَخْبَرَنَا ابْنُ عُيَيْنَةَ، عَنِ ابْنِ أَبِي نَجِيحٍ، عَنْ مُجَاهِدٍ، عَنْ أَبِي مَعْمَرٍ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ ـ رضى الله عنه ـ قَالَ انْشَقَّ الْقَمَرُ عَلَى عَهْدِ رَسُولِ اللَّهِ صلى الله عليه وسلم شِقَّتَيْنِ فَقَالَ النَّبِيُّ صلى الله عليه وسلم ‏ “‏ اشْهَدُوا ‏”

Sahih Muslim:’Abdullah b. Mas’ud reported that the moon was split up in two parts during the lifetime of Allah’s Messenger (ﷺ). The mountain covered one of its parts and one part of it was above the mountain and Allah’s Messenger (ﷺ) said:Bear witness to this.

حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُعَاذٍ الْعَنْبَرِيُّ، حَدَّثَنَا أَبِي، حَدَّثَنَا شُعْبَةُ، عَنِ الأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ أَبِي مَعْمَرٍ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، قَالَ انْشَقَّ الْقَمَرُ عَلَى عَهْدِ رَسُولِ اللَّهِ صلى الله عليه وسلم فِلْقَتَيْنِ فَسَتَرَ الْجَبَلُ فِلْقَةً وَكَانَتْ فِلْقَةٌ فَوْقَ الْجَبَلِ فَقَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ اللَّهُمَّ اشْهَدْ ‏”‏ ‏.

Bukhari and Muslim:Ibn Mas’ud said that in the time of God’s messenger the moon was split in two portions, one above the mountain and one below it, and God’s messenger said, “Testify.”
*A call to the people to testify to his prophetic office, or to the miracle.

وَعَنِ ابْنِ مَسْعُودٍ قَالَ: انْشَقَّ الْقَمَرُ عَلَى عَهْدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِرْقَتَيْنِ: فِرْقَةً فَوْقَ الْجَبَلِ وَفِرْقَةً دُونَهُ. فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «اشْهَدُوا» . مُتَّفق عَلَيْهِ

These narrations from highly authoritative collections of Hadith confirm the occurrence of the splitting of the moon as a real and witnessed miracle. The revelation of Surat Al-Qamar serves as a divine testament to this event and a warning to those who deny the truth despite clear sign.

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Inshaallah, if Allah (God wills), more topics will come soon.