بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ 

09/01/2026

I learned about Graph Research from my brother Mohamad in Turkey and Brother Mo On (Not Sure Which Country I need to find out) regarding Moon/Heaven Splits. My work includes a presentation on Quranic analysis, the history of graphs, and Prophet Mohamad’s Miracle. May Allah bless their efforts.

1/GRAPH

Graph theory was invented in the 18th century, with its formal origin attributed to the Swiss mathematician Leonhard Euler in 1736.
Euler laid the foundation for the field by solving the real-world puzzle known as the Seven Bridges of Königsberg problem. The problem asked if it was possible to walk through the city of Königsberg and cross each of its seven bridges exactly once without retracing any steps.

Euler’s Contribution
Euler’s key insight was to abstract the physical layout of the city into a diagram that only showed the relevant information for the problem: the landmasses (represented as points or vertices) and the bridges (represented as lines or edges).
He developed the first theorem in graph theory, proving that such a walk (an Eulerian path) was impossible because the resulting graph had more than two vertices with an odd number of edges (degree).
His 1736 paper, Solutio problematis ad geometriam situs pertinentis (“The solution of a problem relating to the geometry of position”), is considered the founding document of graph theory and a precursor to the field of topology.
Subsequent Development
While Euler established the first result, the field saw limited development for nearly a century afterward. Key milestones in the 19th and 20th centuries include:
1845: Physicist Gustav Kirchhoff used graph-theoretical ideas to analyze electrical circuits.
1852: The four-color map problem was first posed, spurring significant research into graph planarity and coloring.
1857: William Rowan Hamilton invented the “Icosian Game” puzzle, which involved finding a path along the edges of a dodecahedron that visits each corner exactly once, leading to the concept of Hamiltonian circuits.
1878: The term “graph” in the mathematical sense was first used by the British mathematician James Joseph Sylvester in a paper relating to chemical structures.
1930s onwards: The field expanded significantly in the 20th century with the introduction of random graphs, the development of algorithms (like Depth-First Search and Breadth-First Search), and widespread applications in computer science, social networks, and operations research.

QURAN

Inshaallah we will use Graph Technology to better understand the miracles of the Quran. The below is Chapter Number 55 of the Quran known as Al-Rahman. I didn’t copy the Translation of this Surat as you can find from books or Internet easily.

سُوۡرَةُ الرَّحمٰن
بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

ٱلرَّحۡمَـٰنُ (١) عَلَّمَ ٱلۡقُرۡءَانَ (٢) خَلَقَ ٱلۡإِنسَـٰنَ (٣) عَلَّمَهُ ٱلۡبَيَانَ (٤) ٱلشَّمۡسُ وَٱلۡقَمَرُ بِحُسۡبَانٍ۬ (٥) وَٱلنَّجۡمُ وَٱلشَّجَرُ يَسۡجُدَانِ (٦) وَٱلسَّمَآءَ رَفَعَهَا وَوَضَعَ ٱلۡمِيزَانَ (٧) أَلَّا تَطۡغَوۡاْ فِى ٱلۡمِيزَانِ (٨) وَأَقِيمُواْ ٱلۡوَزۡنَ بِٱلۡقِسۡطِ وَلَا تُخۡسِرُواْ ٱلۡمِيزَانَ (٩) وَٱلۡأَرۡضَ وَضَعَهَا لِلۡأَنَامِ (١٠) فِيہَا فَـٰكِهَةٌ۬ وَٱلنَّخۡلُ ذَاتُ ٱلۡأَكۡمَامِ (١١) وَٱلۡحَبُّ ذُو ٱلۡعَصۡفِ وَٱلرَّيۡحَانُ (١٢) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (١٣) خَلَقَ ٱلۡإِنسَـٰنَ مِن صَلۡصَـٰلٍ۬ كَٱلۡفَخَّارِ (١٤) وَخَلَقَ ٱلۡجَآنَّ مِن مَّارِجٍ۬ مِّن نَّارٍ۬ (١٥) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (١٦) رَبُّ ٱلۡمَشۡرِقَيۡنِ وَرَبُّ ٱلۡمَغۡرِبَيۡنِ (١٧) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (١٨) مَرَجَ ٱلۡبَحۡرَيۡنِ يَلۡتَقِيَانِ (١٩) بَيۡنَہُمَا بَرۡزَخٌ۬ لَّا يَبۡغِيَانِ (٢٠) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٢١) يَخۡرُجُ مِنۡہُمَا ٱللُّؤۡلُؤُ وَٱلۡمَرۡجَانُ (٢٢) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٢٣) وَلَهُ ٱلۡجَوَارِ ٱلۡمُنشَـَٔاتُ فِى ٱلۡبَحۡرِ كَٱلۡأَعۡلَـٰمِ (٢٤) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٢٥) كُلُّ مَنۡ عَلَيۡہَا فَانٍ۬ (٢٦) وَيَبۡقَىٰ وَجۡهُ رَبِّكَ ذُو ٱلۡجَلَـٰلِ وَٱلۡإِكۡرَامِ (٢٧) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٢٨) يَسۡــٴَـلُهُ مَن فِى ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ‌ۚ كُلَّ يَوۡمٍ هُوَ فِى شَأۡنٍ۬ (٢٩) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٣٠) سَنَفۡرُغُ لَكُمۡ أَيُّهَ ٱلثَّقَلَانِ (٣١) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٣٢) يَـٰمَعۡشَرَ ٱلۡجِنِّ وَٱلۡإِنسِ إِنِ ٱسۡتَطَعۡتُمۡ أَن تَنفُذُواْ مِنۡ أَقۡطَارِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ فَٱنفُذُواْ‌ۚ لَا تَنفُذُونَ إِلَّا بِسُلۡطَـٰنٍ۬ (٣٣) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٣٤) يُرۡسَلُ عَلَيۡكُمَا شُوَاظٌ۬ مِّن نَّارٍ۬ وَنُحَاسٌ۬ فَلَا تَنتَصِرَانِ (٣٥) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٣٦) فَإِذَا ٱنشَقَّتِ ٱلسَّمَآءُ فَكَانَتۡ وَرۡدَةً۬ كَٱلدِّهَانِ (٣٧) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٣٨) فَيَوۡمَٮِٕذٍ۬ لَّا يُسۡـٴَـلُ عَن ذَنۢبِهِۦۤ إِنسٌ۬ وَلَا جَآنٌّ۬ (٣٩) فَبِأَىِّ ءَالَآءِ رَبِّڪُمَا تُكَذِّبَانِ (٤٠) يُعۡرَفُ ٱلۡمُجۡرِمُونَ بِسِيمَـٰهُمۡ فَيُؤۡخَذُ بِٱلنَّوَٲصِى وَٱلۡأَقۡدَامِ (٤١) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٤٢) هَـٰذِهِۦ جَهَنَّمُ ٱلَّتِى يُكَذِّبُ بِہَا ٱلۡمُجۡرِمُونَ (٤٣) يَطُوفُونَ بَيۡنَہَا وَبَيۡنَ حَمِيمٍ ءَانٍ۬ (٤٤) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٤٥) وَلِمَنۡ خَافَ مَقَامَ رَبِّهِۦ جَنَّتَانِ (٤٦) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٤٧) ذَوَاتَآ أَفۡنَانٍ۬ (٤٨) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٤٩) فِيہِمَا عَيۡنَانِ تَجۡرِيَانِ (٥٠) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٥١) فِيہِمَا مِن كُلِّ فَـٰكِهَةٍ۬ زَوۡجَانِ (٥٢) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٥٣) مُتَّكِـِٔينَ عَلَىٰ فُرُشِۭ بَطَآٮِٕنُہَا مِنۡ إِسۡتَبۡرَقٍ۬‌ۚ وَجَنَى ٱلۡجَنَّتَيۡنِ دَانٍ۬ (٥٤) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٥٥) فِيہِنَّ قَـٰصِرَٲتُ ٱلطَّرۡفِ لَمۡ يَطۡمِثۡہُنَّ إِنسٌ۬ قَبۡلَهُمۡ وَلَا جَآنٌّ۬ (٥٦) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٥٧) كَأَنَّہُنَّ ٱلۡيَاقُوتُ وَٱلۡمَرۡجَانُ (٥٨) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٥٩) هَلۡ جَزَآءُ ٱلۡإِحۡسَـٰنِ إِلَّا ٱلۡإِحۡسَـٰنُ (٦٠) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٦١) وَمِن دُونِہِمَا جَنَّتَانِ (٦٢) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٦٣) مُدۡهَآمَّتَانِ (٦٤) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٦٥) فِيہِمَا عَيۡنَانِ نَضَّاخَتَانِ (٦٦) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٦٧) فِيہِمَا فَـٰكِهَةٌ۬ وَنَخۡلٌ۬ وَرُمَّانٌ۬ (٦٨) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٦٩) فِيہِنَّ خَيۡرَٲتٌ حِسَانٌ۬ (٧٠) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٧١) حُورٌ۬ مَّقۡصُورَٲتٌ۬ فِى ٱلۡخِيَامِ (٧٢) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٧٣) لَمۡ يَطۡمِثۡہُنَّ إِنسٌ۬ قَبۡلَهُمۡ وَلَا جَآنٌّ۬ (٧٤) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٧٥) مُتَّكِـِٔينَ عَلَىٰ رَفۡرَفٍ خُضۡرٍ۬ وَعَبۡقَرِىٍّ حِسَانٍ۬ (٧٦) فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ (٧٧) تَبَـٰرَكَ ٱسۡمُ رَبِّكَ ذِى ٱلۡجَلَـٰلِ وَٱلۡإِكۡرَامِ (٧٨) 

The Below is the analyses of this Surah.

The Chapter has 1657 Letters, 351 Words, 1 Chapter and 78 Verses

Line number 1, Chapter Number 55, Name of the Chapter is Al-Rahman, Verse Number 1, The Verse has 1 Word and 6 letters.

Line Number 2, Chapter Number 55, Name of the Chapter is Al- Rahman, Verse Number 2, The Verse has 2 Words, and 10 Letters.

And so on line number 3 and then 4 to the end line number 78

Now Find here below the graph with details and then Insha’Allah I will explain more about the results

The x-axis is the horizontal line (across) and the y-axis is the vertical line (up-down)

The X-Axis has Quran Verses starting from Verse Number 1 from left to Verse number 78 on the right.

The Y-Axis has Only Count Numbers from 0 to 80.

The First Line represent Words Count for each Verse (from Verses 1 to 78)

The Second Line represent Letters for each Verse (From Verses 1 to 78)

For example The first line (Down)represent the words and the second line (Top) represent the Letters.

So the researcher plotted all the Verses words and letters and joined together

With the help of Graph we can now see beautifully the relationship between Verses.

If you investigate the Graph you can see Verse number 33 is the highest due to more words and letters.

I mean its the only Verse which is highest on this diagram.

The verse’s meaning is connected to its greatness as it is a challenge from Allah to all humans and jinns.

Let’s learn the meaning of the Verse and connect with the Graph and understand.

 يَـٰمَعۡشَرَ ٱلۡجِنِّ وَٱلۡإِنسِ إِنِ ٱسۡتَطَعۡتُمۡ أَن تَنفُذُواْ مِنۡ أَقۡطَارِ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ فَٱنفُذُواْ‌ۚ لَا تَنفُذُونَ إِلَّا بِسُلۡطَـٰنٍ۬ (٣٣)

(Surah Ar-Rahman, 55:33),

Translation

“O company of jinn and mankind, if you are able to pass beyond the regions of the heavens and the earth, then pass. You will not pass except with authority [from Allah].”

Comment

This verse is indeed a profound challenge, highlighting the limitations of both jinn and humans in traversing the vastness of creation without divine permission or power. The core of your question revolves around the meaning of “السَّمَٰوَٰتِ وَالْأَرْضِ” (al-samāwāti wal-arḍ) in this context and its implications for space travel and exploration.

“السَّمَٰوَٰتِ وَالْأَرْضِ” (al-samāwāti wal-arḍ) in this verse refers to the entirety of creation, encompassing both the heavens (السَّمَٰوَٰتِ) and the earth (الْأَرْضِ) in their broadest, cosmic sense.

It is not limited to the physical planet Earth or the immediate atmosphere. Islamic scholars generally interpret “السَّمَٰوَٰتِ” as the celestial spheres, including all galaxies, stars, and cosmic phenomena beyond our immediate reach, and “الْأَرْضِ” as the terrestrial realm, including its depths and dimensions.

This comprehensive understanding implies that the challenge extends to all known and unknown territories within the universe.

The phrase “أَقْطَارِ” (aqṭār), meaning “regions” or “confines,” further emphasizes the vastness and boundaries of these realms.

Therefore, the verse is not merely about traveling within Earth’s atmosphere or to the moon, but about transcending the fundamental limits of existence as set by the Creator.

The verse suggests that neither humans nor jinn can penetrate these vast regions without “سُلْطَٰنٍ” (sulṭān), which is widely interpreted as divine authority, power, or enabling knowledge/means granted by Allah.

This “sulṭān” is not necessarily a magical power but can be understood as the scientific and technological advancements, or even spiritual insights, that Allah permits and facilitates.

The mention of “heavens and earth” together signifies the totality of the created order, from the deepest parts of the earth to the farthest reaches of the cosmos. This means the challenge encompasses both traveling through space and potentially exploring the depths of the earth, though the emphasis is often placed on the celestial due to its inherent mystery and vastness.

Regarding today’s spaceships and satellites, the verse does not contradict human achievements in space exploration.

The “sulṭān” can be seen as the knowledge and technology that Allah has enabled humanity to discover and utilize. When humans send spaceships and satellites into space, they are doing so with the “sulṭān” of scientific understanding, engineering capabilities, and the laws of physics that Allah has established.

These advancements allow humans to “pass beyond” certain regions, but within the confines and parameters set by divine will.

The verse implies that ultimate, unhindered traversal of the entirety of the heavens and earth, especially in a way that transcends the natural laws or without divine permission, is impossible.

It’s a reminder of the ultimate sovereignty of Allah over all creation and the inherent limitations of created beings, even with their greatest technological prowess. Therefore, the verse is not a denial of space travel but a profound statement about the source of all power and capability.

Allah knows best, but research helps us understand this Verse. As humans, it is not a sin to learn about the universe and appreciate Allah’s Power.

——————————-

2/The Placement of the Chapters.

The Second Research is interesting, and Alhamdulilah is beautiful. I will present it here. First, let’s analyze the Quranic Verses, then upload a photo to discuss some of their internal meanings.

سُوۡرَةُ الانشقاق Chapter Number 84, Verse 1 and 2)

بِسۡمِ ٱللَّهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ

إِذَا ٱلسَّمَآءُ ٱنشَقَّتۡ (١)
 وَأَذِنَتۡ لِرَبِّہَا وَحُقَّتۡ (٢)
 

The verse “إِذَا السَّمَاءُ انشَقَّتْ ١ وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ”

(When the heaven is split asunder, And listens to and obeys its Lord – and it must do so)

from Surah Al-Inshiqaq describes a pivotal event on the Day of Judgment, emphasizing the absolute obedience of the cosmos to God’s command.

This verse, the first of Surah Al-Inshiqaq, paints a vivid picture of the sky being completely torn apart on the Day of Judgment 

The Arabic word “inshaqqat” (انشَقَّتْ) comes from “shaq,” which implies a complete and irreversible tearing, unlike other words used to describe the sky being torn along its length or peeled. This signifies a point of no return, where the sky will never return to its normal state.

The second part of the verse, “وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ” (And listens to and obeys its Lord – and it must do so), highlights the sky’s absolute submission to God’s will 

The word “adhinat” (أَذِنَتْ) can mean both “permission” and “to listen carefully and obey”

In this context, it conveys that the sky not only hears God’s command but also promptly and fully complies with it

The phrase “wa huqqat” (وَحُقَّتْ) further emphasizes that it is the sky’s duty and inherent nature to obey its Lord

This obedience is presented as something inevitable and appropriate for the sky, an inanimate object, to do.

The verse serves as a powerful rhetorical device, contrasting the sky’s unquestioning obedience with the potential disobedience of rebellious humans

It suggests that if even the vast and mighty cosmos submits to its Creator’s command, then humanity, too, should listen intently and obey

This imagery sets the stage for the Surah’s central theme: the inevitability of returning to God and being held accountable for one’s deeds

The universe, in its submission, acts as a backdrop to highlight the human journey towards judgment

Let’s now Analyze another Verse from Chapter Al-Qamar Chapter Number 54 Verse Number 1ٱقۡتَرَبَتِ ٱلسَّاعَةُ وَٱنشَقَّ ٱلۡقَمَرُ (١)
 

The verse from Surah Al-Qamar of the Quran translates to

“The Hour has drawn near, and the moon has split.” 

This verse is the opening of the 54th chapter of the Quran and is a profound statement with significant theological and historical implications in Islam.

In simple language, it means that the Day of Judgment (the Hour) is approaching, and as a sign of this, the moon has already been observed to split into two parts.

Meaning of the Verse

The verse conveys two primary messages:

1. The Proximity of the Hour (Day of Judgment): The phrase “ٱقۡتَرَبَتِ ٱلسَّاعَةُ” (The Hour has drawn near) serves as a warning and a reminder to humanity about the impending end of the world and the subsequent accountability for one’s deeds. It emphasizes the transient nature of worldly life and the ultimate return to God. This theme is recurrent throughout the Quran, urging believers to prepare for the afterlife.
2. The Splitting of the Moon (Miracle of Prophet Muhammad): The phrase “وَٱنشَقَّ ٱلۡقَمَرُ” (and the moon has split) refers to a miraculous event attributed to Prophet Muhammad (peace be upon him). This event is understood by Muslims as a physical splitting of the moon into two halves, which then rejoined, serving as a sign of his prophethood and a challenge to the disbelievers in Mecca.

Historical Account of its Revelation

The historical context surrounding the revelation of this verse is crucial to understanding its meaning.

Islamic tradition, primarily through Hadith literature, provides a detailed account of the event.

The Request for a Sign: During the early years of Prophet Muhammad’s mission in Mecca, he faced significant opposition and skepticism from the Quraysh, the dominant tribe of Mecca.

They frequently demanded miracles as proof of his prophethood, similar to the miracles performed by earlier prophets.

One particular instance, widely narrated, describes the Quraysh leaders, including Abu Jahl, Al-Walid ibn al-Mughirah, and others, challenging the Prophet to show them a sign if he was truly a prophet. They specifically asked him to split the moon.

The Miracle: In response to their demand, Prophet Muhammad prayed to Allah. According to numerous authentic Hadith narrations, the moon then split into two distinct halves, with one part appearing over Mount Abu Qubays and the other over another mountain, or one part to the east and the other to the west. The Prophet reportedly told the people, “Bear witness!” as they observed the phenomenon.

After a period, the two halves rejoined.

Witnesses and Reactions: Many people in Mecca witnessed this extraordinary event. While some were convinced and embraced Islam, others, particularly the staunch opponents of the Prophet, dismissed it as magic or an illusion. They claimed that Muhammad had cast a spell on their eyes. Some accounts mention that travelers arriving in Mecca from other regions also reported seeing the moon split, further corroborating the event.

Revelation of the Verse: It is believed that the verse “ٱقۡتَرَبَتِ ٱلسَّاعَةُ وَٱنشَقَّ ٱلۡقَمَرُ” was revealed shortly after this miracle occurred, serving as a divine confirmation of the event and a direct address to those who witnessed it and those who denied it.

The verse thus encapsulates both a major sign of prophethood and a reminder of the ultimate destiny of humanity.

Scholarly Interpretations: While the majority of Islamic scholars and commentators (Mufassirun) interpret the splitting of the moon as a physical event that occurred during the Prophet’s lifetime, a minority view suggests it could be a metaphorical reference to the moon’s splitting at the Day of Judgment, or a prediction of a future event.

However, the overwhelming consensus, supported by numerous Hadith, points to a past, actual occurrence. The literal interpretation is supported by narrations from companions of the Prophet such as Abdullah ibn Mas’ud, Anas ibn Malik, and others, who explicitly stated that they witnessed the moon split.

The event of the splitting of the moon is considered one of the greatest miracles granted to Prophet Muhammad, demonstrating Allah’s omnipotence and validating His messenger’s truthfulness.

After analyzing the meanings of these verses, we will seek additional insights from fellow researchers and personal endeavors and Allah knows best if we are correct or wrong.

سُوۡرَةُ الانشقاق Chapter Number 84, Verse 1 and 2)

and

and Chapter Al-Qamar Chapter Number 54 Verse Number 1ٱقۡتَرَبَتِ ٱلسَّاعَةُ وَٱنشَقَّ ٱلۡقَمَرُ (١)

When we count from Chapter number 54 to Chapter Number 84 there are exactly 30 Chapters.

and when we count from Chapter 84 to the end of the Quran Chapter Al-Nas which is Number 114 there are Exactly 30 Chapters.

So Chapter Number 84 is in the middle. One side has 30 Chapters to the end of the Quran and another side 30 Chapters to the Chapter which speaks about Split of the Moon. The Chapter 84 speaks about split of the Heaven.

The Researcher finds this Chapter significant as it is positioned in the middle of the Quran. There are 30 Chapters before it, with the 31st Chapter discussing the Moon’s split, and 30 Chapters following it. This central position highlights the meaning of the word “SPLIT.”

The photo below shows a clear image of the Split. One verse talks about the splitting of the heavens on the Day of Judgment, while the other refers to the splitting of the Moon, a miracle performed by Prophet Muhammad during his life.

Soon more topics, InshaAllah. (If Allah Wills)