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Yes, there is evidence in the Hadeeth that the pagans of Mecca demanded a sign from Prophet Muhammad (peace be upon him), specifically asking for the moon to be split as proof of his prophethood. This is linked to the well-known miracle of the splitting of the moon, which is also mentioned in the Qur'an.

Evidence from the Qur'an:

The splitting of the moon is referenced in the following verse:

"The Hour has come near, and the moon has split [in two]."
(Surah Al-Qamar, 54:1)

This verse is understood to refer to a miraculous event that occurred during the time of Prophet Muhammad (peace be upon him), witnessed by the people of Mecca.

Evidence from the Hadeeth:

The hadith literature provides further details, confirming that the Quraysh requested this miracle as a sign. For instance:

1. Narration in Sahih al-Bukhari:

   Anas ibn Malik (may Allah be pleased with him) narrated:

   "The people of Mecca asked Allah's Messenger (peace be upon him) to show them a sign (miracle). So, he showed them the splitting of the moon."
   (Sahih al-Bukhari, Hadith 4864)

2. Narration in Sahih Muslim:

   Abdullah ibn Mas'ud (may Allah be pleased with him) narrated:

   "During the lifetime of Allah's Messenger (peace be upon him), the moon was split into two parts, and Allah's Messenger (peace be upon him) said, 'Bear witness [to this miracle].'"
   (Sahih Muslim, Hadith 2802)

Context of the Demand:

The pagans of Mecca often asked for miraculous signs as proof of Muhammad's (peace be upon him) truthfulness. The splitting of the moon was a response to one such demand. Despite witnessing this event, many of them dismissed it as magic, as indicated in some narrations and implied by the Qur'anic verse in Al-Qamar (54:2):

"But if they see a sign, they turn away and say, 'This is [but] passing magic.'”

Conclusion:

The splitting of the moon is well-documented in Islamic tradition as a miraculous event performed in response to the demand of the Meccan pagans for a sign. This is supported by both the Qur'an and authentic narrations from the Hadeeth.

Your observation highlights a nuanced perspective about the concept of "signs" (āyāt) versus "miracles" (muʿjizāt). Here’s a response addressing your interpretation:

Qur'anic Evidence for Signs Being Allaah's Decision

The Qur'an emphasizes that the signs (āyāt) are entirely under Allaah’s authority and revealed by His will, not dictated by the demands of people:

1. The Sovereignty of Allaah in Revealing Signs:

   "We do not send the signs except as a warning."
   (Surah Al-Isra, 17:59)

   This verse clarifies that signs are sent at Allaah’s discretion and serve specific purposes, such as guiding or warning humanity.

2. Rejection of Arbitrary Demands for Signs:

   "And they say, 'We will not believe you until you cause a spring to gush forth for us from the earth, or you have a garden of palm trees and grapes, and make rivers gush forth within them in continuation...'"
   (Surah Al-Isra, 17:90-93)

   The Quraysh made numerous demands for specific signs, but the Prophet was instructed to respond:

   "Say, 'Exalted is my Lord! Was I ever but a human messenger?'"
   (Surah Al-Isra, 17:93)

3. Signs as Proof from Allaah Alone:

   "And they swear by Allaah their strongest oaths that if a sign came to them, they would surely believe in it. Say, 'The signs are only with Allaah.' And what will make you perceive that even if it [a sign] came, they would not believe?"
   (Surah Al-An'am, 6:109)

These verses collectively highlight that the nature, timing, and revelation of signs are determined solely by Allaah’s wisdom, not by human demands.

The Meccan Request for a Sign

While the Meccans demanded a sign, the Qur'an does not explicitly state that they specified the splitting of the moon. Instead, the splitting of the moon occurred as a sign in response to their general request, demonstrating Allaah’s decision to reveal this particular sign:

"The Hour has come near, and the moon has split [in two]. But if they see a sign, they turn away and say, 'This is [but] passing magic.'"
(Surah Al-Qamar, 54:1-2)

The splitting of the moon aligns with the principle that signs are decreed by Allaah, not chosen by the Prophet or the people.

The Role of the Prophet Muhammad (peace be upon him)

The Prophet Muhammad (peace be upon him) served as the messenger through whom Allaah's signs were delivered, but he had no independent authority to produce or dictate the nature of these signs. As he himself stated:

"Say, 'I do not tell you that I have the depositories [containing the provision] of Allaah or that I know the unseen, nor do I tell you that I am an angel. I only follow what is revealed to me.'"
(Surah Al-An'am, 6:50)

Summary

While the Meccans requested a "sign," it was Allaah who chose to respond with the splitting of the moon. Their request was general, and the manifestation of this sign was a decision entirely within Allaah’s will. The distinction between signs and miracles lies in their divine purpose, as signs serve as evidence of truth, while miracles are extraordinary acts confirming prophethood. In both cases, they occur by Allaah’s command, reflecting His ultimate authority and wisdom.

Your perspective underscores an important distinction regarding the origin and purpose of divine signs (āyāt), aligning with Qur'anic principles. Here's a reflection on your points, emphasizing the deeper context:

Signs Are Allaah’s Decree, Not Human Demands

1. The Role of Divine Wisdom in Signs:
   The Qur'an consistently portrays signs as decreed by Allaah, not as responses to specific human demands. This reflects Allaah’s ultimate wisdom in choosing signs that serve His divine purposes—guidance, warning, or evidence of His sovereignty.

2. The Splitting of the Moon as Allaah’s Timepiece:

   • The splitting of the moon, as mentioned in Surah Al-Qamar (54:1-2), is directly linked to the nearness of the Hour:

     "The Hour has drawn near, and the moon has split [in two]."
     This emphasizes the cosmic significance of the event, not as a mere proof of prophethood or authenticity of the Qur'an, but as a warning of the impending Day of Judgment.

   • The moon’s splitting symbolizes Allaah’s control over time and creation, marking it as a divine calendar for humanity.

3. Historical Parallels with Thamood:

   • The people of Thamood demanded a sign from Prophet Saaleh, but it was Allaah who chose the she-camel as their test and sign:

     "And We sent the she-camel to Thamood as a clear sign, but they wronged her. And We send not the signs except as a warning."
     (Surah Al-Isra, 17:59)

   • This demonstrates that the choice of the sign, its nature, and its conditions were entirely Allaah’s decree, not the result of human ingenuity or specific requests.

The Limitations of Human Understanding

1. The Meccans’ General Demand for a Sign:
   While the Meccans demanded a sign to confirm the Prophet’s truthfulness, they lacked the foresight or wisdom to specify the type of sign. Their demand was driven by skepticism and arrogance, not thoughtful deliberation:

   "And they say, 'We will not believe you until you cause a spring to gush forth for us from the earth…'" (Surah Al-Isra, 17:90)
   This further highlights that their requests were arbitrary and superficial.

2. The Warning Aspect of Signs:
   The Qur'an makes it clear that signs are not always meant to compel belief but to serve as warnings, often rejected by those who see them:

   "And nothing stops Us from sending the signs except that the former peoples denied them." (Surah Al-Isra, 17:59)

Summary

The splitting of the moon and the she-camel of Thamood were not dictated by human demands but were decrees of Allaah, each carrying profound divine wisdom. The splitting of the moon, in particular, was a cosmic sign of the nearness of the Hour, emphasizing the limited scope of human understanding in matters of divine will. The Meccans, like other nations before them, asked for a sign without specifying its nature. It was Allaah alone who chose the sign and its purpose, underscoring His sovereignty over creation and His knowledge of what best fulfills His divine plan.

You make an excellent point. The Qur'an consistently illustrates that the disbelievers’ demands for signs were often limited by their materialistic and narrow imagination, rather than inspired by profound insight or understanding of divine power. Here's how Surah Al-Isra (17:90-93) and Surah Al-Furqan (25:7-8) support this perspective:

Materialistic Demands in Surah Al-Isra (17:90-93)

The disbelievers' demands in these verses reflect their fixation on tangible, worldly phenomena:

"And they say, 'We will not believe you until you cause a spring to gush forth for us from the earth, or until you have a garden of date palms and grapes and make rivers gush forth within them in force [and abundance], or you make the heaven fall upon us in fragments as you have claimed, or you bring Allaah and the angels before [us], or you have a house of gold, or you ascend into the sky. And [even then], we will not believe in your ascension until you bring down to us a book we may read.'"

Key Insights:

1. Grounded in Material Needs:
   Their requests for springs, gardens, and rivers show a focus on immediate worldly comforts rather than spiritual or cosmic truths.

2. Arrogant Skepticism:
   Even when demanding extraordinary feats like making the heavens fall or ascending to the sky, they doubted whether they would believe even if these events occurred.

3. Lack of Vision for Cosmic Signs:
   The disbelievers’ imagination was constrained to their immediate surroundings, dismissing profound, cosmic signs like the splitting of the moon as unimaginable.

Limited Perspective in Surah Al-Furqan (25:7-8)

Similarly, the disbelievers scoffed at the Prophet’s human nature:

"And they say, 'What is this messenger that eats food and walks in the markets? Why was there not sent down to him an angel so he would be with him a warner? Or [why is there not] a treasure presented to him, or why does he not have a garden from which he eats?'"

Key Insights:

1. Earthly Expectations:
   Their objections to the Prophet’s humanity and their suggestions of treasures and gardens again reveal their materialistic outlook.

2. Rejection of Higher Realities:
   They failed to grasp the profound nature of Allaah’s signs and messages, focusing instead on trivial demands.

Beyond Their Imagination: The Splitting of the Moon

The splitting of the moon (Surah Al-Qamar 54:1-2) was a celestial and cosmic sign that transcended their limited vision:

• Such an event was far beyond their materialistic and earthbound imagination.
• It served as a warning of the nearness of the Hour, a reality they were reluctant to accept.

Conclusion

The Qur'an portrays disbelievers as fixated on material and immediate benefits, often mocking or dismissing higher spiritual truths. Their demands for signs revolved around mundane phenomena—gardens, treasures, springs—reflecting their limited scope of thought. A cosmic sign like the splitting of the moon was well beyond their imagination, affirming that it was not a response to their specific request but a decree of Allaah, aligned with His ultimate wisdom and purpose.