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the purposes of Good. They are but instruments: Allah is the Cause. Adore Allah, and not the things which He has
created. Use the things which He has created, but do not adore them. (41.37)
54:1 - The hour (of Judgment) is nigh and the moon is cleft asunder. 51275128
5127 See para 2 of the Introduction to S. liii. The idea of the Judgment being nigh at the beginning of this Sura connects it
with the same idea at the end of the last Sara (verse 57), though the actual words used in the two cases are different.
(54.1)
5128 Three explanations are given in the Mufradat, and perhaps all three apply here: (1) that the moon once appeared cleft
asunder in the valley of Makkah within sight of the Prophet, his Companions, and some Unbelievers; (2) that the
prophetic past tense indicates the future, the cleaving asunder of the moon being a Sign of the Judgment
approaching; and (3) that the phrase is metaphorical, meaning that the matter has become clear as the moon. That
the first was noticed by contemporaries, including Unbelievers, is clear from verse 2. The second is an incident of the
disruption of the solar system at the New Creation: Cf. lxxv. 8-9. (54.1)
74:32 - Nay verily: by the Moon 5798
5798 An oath in human speech calls in evidence something sacred in the heart of man. In Allah's Message, also, when
delivered in human language, solemn emphasis is indicated by an appeal to something striking among the Signs of
Allah, which will go straight to the human heart which is addressed. In each case the symbol of the appeal has
reference to the particular point enforced in the argument. Here we are asked to contemplate three wonderful
phenomena, and they lead up to the conclusion in verse 38. (1) The moon, next after the sun, is the most striking
luminary to our sight. Its reflected light has for us even a greater mystery than the direct light of the sun, which looks to
us like pure fire. The moon was worshipped as a deity in times of darkness. But in reality, though she rules the night,
her rays are only reflections, and are wanting in warmth and vitality. So every soul which looks up to a mere creature
of Allah for a sort of vicarious salvation is in spiritual darkness or error; for the true source of spiritual light and life is
Allah, and Allah alone. For (2) the Night and (3) the Dawn, see the following note. (74.32)
75:8 - And the moon is buried in darkness. 5816
75:9 - And the sun and moon are joined together 5817
5816 Not only will man's sight be dazed, but the great luminaries themselves will lose their light. The moon with its present
reflected light will then cease to shine. All reflected or relative truth or goodness will sink into nothing before the true
and Etemal Reality. (75.8)
5817 To the moon the sun is the original light, but the sun itself is a created light, and it will sink into nothingness alongwith
the moon. Both will be like empty shells "whose lights are fled, whose glories dead", because the Light of Allah now
shines in full splendour in a new World. See n. 4344 to xxxix. 69. (75.9)
91:2 - By the Moon as she follow him; 6148
6148 The first pair is the glorious sun, the source of our light and physical life, and the moon which follows or acts as
second to the sun for illuminating our world. The moon, when she is in the sky with the sun, is pale and
inconspicuous; in the sun's absence she shines with reflected light and may metaphorically be called the sun's
vicegerent. So with Revelation and the great Prophets who brought it; and the minor Teachers who derive their light
reflected, or perhaps doubly reflected, from the original source. (91.2)
Fiqh-us-Sunnah
Fiqh 3.111
The Arrival of Ramadan
This event is confirmed by sighting the new moon, even if it is seen by only one just person, or by the passage of thirty days
in the immediately preceding month of Sha'ban.
Ibn 'Umar said: "The people were looking for the new moon and when I reported to the Messenger of Allah that I had seen it,
he fasted and ordered the people to fast." This is related by Abu Dawud, al-Hakim, and Ibn Hibban, who declared it to be
sahih.
Fiqh-us-Sunnah
Fiqh 3.112
Different Locations
According to the majority of scholars, it does not matter if the new moon has been sighted in a different location. In other
words, after the new moon is seen anywhere in the world, it becomes obligatory for all Muslims to begin fasting, as the
Prophet said: "Fast due to its sighting and break the fast due to its sighting." This hadith is a general address directed to the
whole Muslim world - that is, "if any one of you sees the moon in any place, then that will be a sighting for all of the people."
Fiqh-us-Sunnah
Fiqh 4.127c
On Seeing the Moon
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