Prophecies in the Quran - Revision history

Lightyears at 00:42, 5 December 2025

2025-12-05T00:42:18Z

← Older revision		Revision as of 00:42, 5 December 2025
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	(7) They know but the outer (things) in the life of this world: but of the End of things they are heedless.}}		(7) They know but the outer (things) in the life of this world: but of the End of things they are heedless.}}

	This famous Quranic passage does not mention the Persians (Sasanids), though it was understood in tafsir (commentary) tradition to be a reference to the long-running war between the Byzantines (Romans) and their Sasanian (Persian) imperial rivals. Given the importance of their rivalry, often a topic of prophecy in late antiquity, it is perhaps unsurprising that a prophet would be expected to ~~prophecise or~~ comment on the ~~outcome~~.		This famous Quranic passage does not mention the Persians (Sasanids), though it was understood in tafsir (commentary) tradition to be a reference to the long-running war between the Byzantines (Romans) and their Sasanian (Persian) imperial rivals. Given the importance of their rivalry, often a topic of prophecy in late antiquity, it is perhaps unsurprising that a prophet would be expected to comment on the situation.

	In 614 CE, the Sasanids captured Jerusalem from the Byzantine empire, a moment of great dispair for the Christian world and seems to be the defeat mentioned in Q. 30:2. In 622 CE the Byzantines had a significant victory over the Sasanids in Anatolia, modern Turkey. This marked the end of the first stage of the war and is commonly claimed to be the fulfilment of the prophecy. Fighting continued, with the Romans increasingly successful. The end of the war came in 628 CE when the Byzantine emperor Heraclius accepted the surrender of the Sasanids, regained Jerusalem and returned to that holy city the relic of the "true cross" which the Sasanids had taken as spoils of war during their conquest of Jerusalem 14 years earlier (see [[w:Byzantine–Sasanian War of 602–628\|Byzantine–Sasanian War of 602–628]]).		In 614 CE, the Sasanids captured Jerusalem from the Byzantine empire, a moment of great dispair for the Christian world and seems to be the defeat mentioned in Q. 30:2. In 622 CE the Byzantines had a significant victory over the Sasanids in Anatolia, modern Turkey. This marked the end of the first stage of the war and is commonly claimed to be the fulfilment of the prophecy. Fighting continued, with the Romans increasingly successful. The end of the war came in 628 CE when the Byzantine emperor Heraclius accepted the surrender of the Sasanids, regained Jerusalem and returned to that holy city the relic of the "true cross" which the Sasanids had taken as spoils of war during their conquest of Jerusalem 14 years earlier (see [[w:Byzantine–Sasanian War of 602–628\|Byzantine–Sasanian War of 602–628]]).

	The Arabic word translated "a few" years in verse 4 is ''biḍ'ʿi'', which traditionally and in Arabic dictionaries indicates a range of three to nine (though there is ~~some~~ doubt about this definition, discussed below). Three to nine years would fit the eight year gap between the capture of Jerusalem and the Byzantine victory under Heraclius in Anatolia, though critics sometimes point out that this was by no means the end of the war~~, which~~ did not come until some years later (628 CE, fourteen years after Jerusalem was captured in 614 CE). Rather, Anatolia marked what turned out to be a turning point in Byzantine fortunes. Indeed, the prophecy most likely is an attempt to predict a conclusive victory that ends the war rather than an intermediate battle. As set out below, wars between these two sides were often the topic of prophecies in late antique eschatalogical tradition, in which the final victory of the Romans (Byzantines) over the Persians was seen as an apocalyptic prelude to the end times.		The Arabic word translated "a few" years in verse 4 is ''biḍ'ʿi'', which traditionally and in Arabic dictionaries indicates a range of three to nine (though there is significant doubt about this definition, discussed below). Three to nine years would fit the eight year gap between the capture of Jerusalem and the Byzantine victory under Heraclius in Anatolia, though critics sometimes point out that this was by no means the end of the war.

			That did not come until some years later in 628 CE, fourteen years after Jerusalem was captured in 614 CE; Jerusalem itself was only recovered to great rejoicing in 629 CE under the peace treaty. Rather, Anatolia marked what turned out to be a turning point in Byzantine fortunes. Indeed, the prophecy most likely is an attempt to predict a conclusive victory that ends the war rather than an intermediate battle. As set out below, wars between these two sides were often the topic of prophecies in late antique eschatalogical tradition, in which the final victory of the Romans (Byzantines) over the Persians was seen as an apocalyptic prelude to the end times.

	===Apocalyptic prophecies of a final Byzantine victory in late antiquity===		===Apocalyptic prophecies of a final Byzantine victory in late antiquity===
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	Given the late antique context set out above, in which any prophecy about the Byzantine-Sasanid wars would be understood to refer to a final triumph of the Byzantines, as an important event in sacred history (perhaps with apocalyptic connotations), it is unlikely that the Quranic prophecy in verses 3-4 was intended as anything less than the ultimate triumph of the Byzantines over the Sasanids. Critics would point out that this would not in fact come until 14 years after the Byzantines lost Jerusalem to the Sasanids and not within the 3-9 years predicted in Surah al-Rum.		Given the late antique context set out above, in which any prophecy about the Byzantine-Sasanid wars would be understood to refer to a final triumph of the Byzantines, as an important event in sacred history (perhaps with apocalyptic connotations), it is unlikely that the Quranic prophecy in verses 3-4 was intended as anything less than the ultimate triumph of the Byzantines over the Sasanids. Critics would point out that this would not in fact come until 14 years after the Byzantines lost Jerusalem to the Sasanids and not within the 3-9 years predicted in Surah al-Rum.

	The Byzantine victory in Anatolia in 622 CE is often presented as the fulfillment of the Quranic prophecy within the required timeframe. However, that first major Roman victory marked ~~the end of the first stage of~~ the war, after which ~~point~~ the Byzantines became increasingly successful, culminating in the Sasanid capitulation to Heraclius which did not come until 628 CE.		The Byzantine victory in Anatolia in 622 CE is often presented as the fulfillment of the Quranic prophecy within the required timeframe. However, that first major Roman victory marked what turned out to be a turning point in the war, after which the Byzantines became increasingly successful, culminating in the Sasanid capitulation to Heraclius which did not come until 628 CE, and the recovery of Jerusalem (lost when the Romans were defeated in the "nearest land") under the peace treaty in 629 CE.

	The verb ghalaba which occurs repeatedly in Q. 30:2-3 means "to overcome", "conquer", "become superior"<ref>Ghalaba - [http://www.studyquran.org/LaneLexicon/Volume6/00000063.pdf Lane's Lexicon] page 2279</ref> and the context of the verse suggests that it forsees a victory that ends the war.		The verb ghalaba which occurs repeatedly in Q. 30:2-3 means "to overcome", "conquer", "become superior"<ref>Ghalaba - [http://www.studyquran.org/LaneLexicon/Volume6/00000063.pdf Lane's Lexicon] page 2279</ref> and the context of the verse suggests that it forsees a victory that ends the war.
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	{{Quote\|{{Quran\|37\|62\|66}}\|		{{Quote\|{{Quran\|37\|62\|66}}\|
	Is Paradise a better accommodation or the tree of zaqqum? Indeed, We have made it a torment for the wrongdoers. Indeed, it is a tree issuing from the bottom of the Hellfire, Its emerging fruit as if it was heads of the devils. And indeed, they will eat from it and fill with it their bellies. }}		Is Paradise a better accommodation or the tree of zaqqum? Indeed, We have made it a torment for the wrongdoers. Indeed, it is a tree issuing from the bottom of the Hellfire, Its emerging fruit as if it was heads of the devils. And indeed, they will eat from it and fill with it their bellies.}}

			Regarding these verses and others, see the article [[Contradictions in the Quran]].

	~~Regarding these verses~~ and ~~others~~, ~~see~~ the article ~~[[Contradictions~~ in the Quran]].		==Other prophecies==
			===Preservation of the Quran===
			{{Main\|Textual History of the Quran}}
			{{Quran\|15\|9}} states "Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian." This has been taken as Allah's assurance that the Quran is safe from corruption. The exact interpretation varied and became stricter over time. A common notion today is that the book is preserved from the original, letter for letter, dot for dot. Such notions have faced challenges both due to modern academic work and the Islamic tradition itself. See the main article for detailed information.

			===Abu Lahab's fate===
			Surah 111, al-Masad, consists of five verses ({{Quran-range\|111\|1\|5}}) condemning a man it calls Abu Lahab ("Father of the flame") and his wife to hell. According to tradition, Abu Lahab died some years later, still in disbelief.

			It is often claimed in apologetics discourse that Abu Lahab could have destroyed the credibility of Muhammad and the Quran by converting or pretending to do so after the surah had been revealed. This notion that the prophecy was falsifiable has faced two main criticisms: Firstly, the surah does not state that Abu Lahab will never believe, but only that he is destined to be plunged into hell when he dies, which is unfalsifiable. If instead it is interpreted as a prophecy about Abu Lahab's continuing non-belief, critics argue it was self-fulfilling the moment it was made. He could not credibly come to believe in a book which prophecises that he will not do so.

	==See Also==		==See Also==

Lightyears: /* The Romans (Byzantines) have been defeated in the nearest land - Quran 30:2-7 */

2025-11-10T23:47:14Z

The Romans (Byzantines) have been defeated in the nearest land - Quran 30:2-7

← Older revision		Revision as of 23:47, 10 November 2025
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	(7) They know but the outer (things) in the life of this world: but of the End of things they are heedless.}}		(7) They know but the outer (things) in the life of this world: but of the End of things they are heedless.}}

	This famous Quranic passage does not mention the Persians (Sasanids), though it was understood in tafsir (commentary) tradition to be a reference to the long-running war between the Byzantines (Romans) and their Sasanian (Persian) imperial rivals. In 614 CE, the Sasanids captured Jerusalem from the Byzantine empire, a moment of great dispair for the Christian world and seems to be the defeat mentioned in Q. 30:2. In 622 CE the Byzantines had a significant victory over the Sasanids in Anatolia, modern Turkey. This marked the end of the first stage of the war and is commonly claimed to be the fulfilment of the prophecy. Fighting continued, with the Romans increasingly successful. The end of the war came in 628 CE when the Byzantine emperor Heraclius accepted the surrender of the Sasanids, regained Jerusalem and returned to that holy city the relic of the "true cross" which the Sasanids had taken as spoils of war during their conquest of Jerusalem 14 years earlier (see [[w:Byzantine–Sasanian War of 602–628\|Byzantine–Sasanian War of 602–628]]).		This famous Quranic passage does not mention the Persians (Sasanids), though it was understood in tafsir (commentary) tradition to be a reference to the long-running war between the Byzantines (Romans) and their Sasanian (Persian) imperial rivals. Given the importance of their rivalry, often a topic of prophecy in late antiquity, it is perhaps unsurprising that a prophet would be expected to prophecise or comment on the outcome.

			In 614 CE, the Sasanids captured Jerusalem from the Byzantine empire, a moment of great dispair for the Christian world and seems to be the defeat mentioned in Q. 30:2. In 622 CE the Byzantines had a significant victory over the Sasanids in Anatolia, modern Turkey. This marked the end of the first stage of the war and is commonly claimed to be the fulfilment of the prophecy. Fighting continued, with the Romans increasingly successful. The end of the war came in 628 CE when the Byzantine emperor Heraclius accepted the surrender of the Sasanids, regained Jerusalem and returned to that holy city the relic of the "true cross" which the Sasanids had taken as spoils of war during their conquest of Jerusalem 14 years earlier (see [[w:Byzantine–Sasanian War of 602–628\|Byzantine–Sasanian War of 602–628]]).

	The Arabic word translated "a few" years in verse 4 is ''biḍ'ʿi'', which traditionally and in Arabic dictionaries indicates a range of three to nine (though there is some doubt about this definition, discussed below). Three to nine years would fit the eight year gap between the capture of Jerusalem and the Byzantine victory under Heraclius in Anatolia, though critics sometimes point out that this was by no means the end of the war, which did not come until some years later (628 CE, fourteen years after Jerusalem was captured in 614 CE). Rather, Anatolia marked what turned out to be a turning point in Byzantine fortunes. Indeed, the prophecy most likely is an attempt to predict a conclusive victory that ends the war rather than an intermediate battle. As set out below, wars between these two sides were often the topic of prophecies in late antique eschatalogical tradition, in which the final victory of the Romans (Byzantines) over the Persians was seen as an apocalyptic prelude to the end times.		The Arabic word translated "a few" years in verse 4 is ''biḍ'ʿi'', which traditionally and in Arabic dictionaries indicates a range of three to nine (though there is some doubt about this definition, discussed below). Three to nine years would fit the eight year gap between the capture of Jerusalem and the Byzantine victory under Heraclius in Anatolia, though critics sometimes point out that this was by no means the end of the war, which did not come until some years later (628 CE, fourteen years after Jerusalem was captured in 614 CE). Rather, Anatolia marked what turned out to be a turning point in Byzantine fortunes. Indeed, the prophecy most likely is an attempt to predict a conclusive victory that ends the war rather than an intermediate battle. As set out below, wars between these two sides were often the topic of prophecies in late antique eschatalogical tradition, in which the final victory of the Romans (Byzantines) over the Persians was seen as an apocalyptic prelude to the end times.

Lightyears at 15:31, 23 October 2025

2025-10-23T15:31:11Z

← Older revision		Revision as of 15:31, 23 October 2025
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	====Criticisms and other views====		====Criticisms and other views====
	Tesei's article has received a number of academic criticisms, particularly by Zishan Ghaffar, as detailed below,<ref>Zishan Ghaffar, 2020, "Der Koran in seinem religions und weltgeschichtlichen Kontext", chapter: "30:2-7 – Reichseschatologische Verheißung?", pp. 167-185<BR />		Tesei's article has received a number of academic criticisms, particularly by Zishan Ghaffar, as detailed below,<ref>Zishan Ghaffar, 2020, "Der Koran in seinem religions und weltgeschichtlichen Kontext", chapter: "30:2-7 – Reichseschatologische Verheißung?", pp. 167-185<BR />
	See Ghaffar's English summary of his arguments in the thread surrounding [https://x.com/GhaffarZishan/status/1783821366212313561 this post on X.com] - 26 April 2024 (requires login to view)</ref> as well as from ~~Medhy~~ Shaddel, who points out that known ex-eventu prophecies in late antique apocalypses have a 2-part structure: an ex-eventu prophecy (to gain the reader's trust) followed by an attempted actual apocalyptic prediction about the future, unlike the Quranic passage.<ref>[https://x.com/MayShaddel/status/1001770032760684544 X.com thread by ~~Medhy~~ Shaddel - 30 May 2018 (requires login to view)</ref>		See Ghaffar's English summary of his arguments in the thread surrounding [https://x.com/GhaffarZishan/status/1783821366212313561 this post on X.com] - 26 April 2024 (requires login to view)</ref> as well as from Mehdy Shaddel, who points out that known ex-eventu prophecies in late antique apocalypses have a 2-part structure: an ex-eventu prophecy (to gain the reader's trust) followed by an attempted actual apocalyptic prediction about the future, unlike the Quranic passage.<ref>[https://x.com/MayShaddel/status/1001770032760684544 X.com thread by Mehdy Shaddel - 30 May 2018 (requires login to view)</ref>

	Ghaffar has criticised Tesei for interpreting the Quranic passage as an ex-eventu prophecy since "a few years" would be an unnecessarily vague prediction if made after the events had transpired, unlike known ex-eventu prophecies. Unlike typical apocalyptic prophecies, it also does not fortell how events will unfold up to the end time.		Ghaffar has criticised Tesei for interpreting the Quranic passage as an ex-eventu prophecy since "a few years" would be an unnecessarily vague prediction if made after the events had transpired, unlike known ex-eventu prophecies. Unlike typical apocalyptic prophecies, it also does not fortell how events will unfold up to the end time.

CPO675: /* Judgement day would be close to Muhammad's time */ Added another academics' comment to the Judgement Day being close debate and two more relevant Qur'an verses.

2025-10-11T12:11:47Z

Judgement day would be close to Muhammad's time: Added another academics' comment to the Judgement Day being close debate and two more relevant Qur'an verses.

← Older revision		Revision as of 12:11, 11 October 2025
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	==Judgement day would be close to Muhammad's time==		==Judgement day would be close to Muhammad's time==
	The idea of judgment day being imminent was a common belief in late antiquity, with many prominent Christian, Jewish and Zoroastrian writings preaching the eschaton (the purposeful end of the world as part of God's divine plan for judgement day) was about to happen, which continued in early Islam.<ref>For examples of sudden end times being promised due to political movements in Christian, Jewish and Zoroastrianism literature in the centuries preceding Islam, see Shoemaker, Stephen J. [http://www.jstor.org/stable/j.ctv16t6jmh. ''The Apocalypse of Empire: Imperial Eschatology in Late Antiquity and Early Islam.''] University of Pennsylvania Press, 2018. Chapters 1 - 4 And for early Islam, see chapters 5 and 6.</ref> Although not a consensus belief, many academic scholars have argued Muhammad preached this belief in the Qur'an.<ref>Ibid. pp. 124-132</ref>{{Quote\|{{Quran\|54\|1}}\|<b>The Hour has drawn near</b> and the moon is split.}}(~~See~~ also e.g. {{Quran\|40\|18}} and {{Quran\|53\|57}} where ~~it's~~ imminence/closeness is implied in the words ''azifati / āzifat''<ref>Lane's Lexicon Quranic Research [https://lexicon.quranic-research.net/data/01_A/067_Azf.html for root ازف] Lane's Lexicon Classical Arabic Dictionary [https://lexicon.quranic-research.net/pdf/Page_0053.pdf أَزِفَتِ / (ءَازِفَة Book 1. pp 53.]</ref>)		The idea of judgment day being imminent was a common belief in late antiquity, with many prominent Christian, Jewish and Zoroastrian writings preaching the eschaton (the purposeful end of the world as part of God's divine plan for judgement day) was about to happen, which continued in early Islam.<ref>For examples of sudden end times being promised due to political movements in Christian, Jewish and Zoroastrianism literature in the centuries preceding Islam, see Shoemaker, Stephen J. [http://www.jstor.org/stable/j.ctv16t6jmh. ''The Apocalypse of Empire: Imperial Eschatology in Late Antiquity and Early Islam.''] University of Pennsylvania Press, 2018. Chapters 1 - 4 And for early Islam, see chapters 5 and 6.</ref> Although not a consensus belief, many academic scholars have argued Muhammad preached this belief in the Qur'an.<ref>Ibid. pp. 124-132</ref>{{Quote\|{{Quran\|54\|1}}\|<b>The Hour has drawn near</b> and the moon is split.}}(Cf: {{Quran\|21\|1}} and {{Quran\|70\|6-7}}. And see also e.g. {{Quran\|40\|18}} and {{Quran\|53\|57}} where its imminence/closeness is implied in the words ''azifati / āzifat.''<ref>Lane's Lexicon Quranic Research [https://lexicon.quranic-research.net/data/01_A/067_Azf.html for root ازف] Lane's Lexicon Classical Arabic Dictionary [https://lexicon.quranic-research.net/pdf/Page_0053.pdf أَزِفَتِ / (ءَازِفَة Book 1. pp 53.]</ref>)

	Some take {{Quran\|54\|1}} as a future prediction of a sign of judgment day, however Neuwirth (2024) notes the issue with interpreting this as a future event is not based on the Qur'an's words but later traditions.<ref>Neuwirth, Angelika. ''The Qur'an: Text and Commentary, Volume 2.1: Early Middle Meccan Suras: The New Elect (pp. 57-58).'' Yale University Press. Kindle Edition.</ref> Alongside the [[Scientific Errors in the Quran#Moon%20split%20in%20two\|moon splitting in this verse]], which given the dubious scientific issues and lack of sightings from anywhere else in the world, modern academics have noted was most likely referring to a celestial phenomenon like a lunar eclipse,<ref>Ibid. pp. 56 - 57 (Citing Uri Rubin who suggests a partial lunar eclipse, who also notes Rudi Paret came to the same conclusion in ''“Muhammad’s message in Mecca: warnings, signs, and miracles" [The case of the splitting of the moon (Q 54:1-2)].'' in Jonathan E. Brockopp, ed., The Cambridge Companion to Muhammad (Cambridge, 2010), 39-60. Uri Rubin. Rudi Paret's opinion is noted in footnote 9 pp. 44.</ref> given as a sign of the hour close to happening, which the Meccans rejected due to it seemingly being unrelated to Muhammad.<ref>Ibid. pp. 57</ref>		Some take {{Quran\|54\|1}} as a future prediction of a sign of judgment day, however Neuwirth (2024) notes the issue with interpreting this as a future event is not based on the Qur'an's words but later traditions.<ref>Neuwirth, Angelika. ''The Qur'an: Text and Commentary, Volume 2.1: Early Middle Meccan Suras: The New Elect (pp. 57-58).'' Yale University Press. Kindle Edition.</ref> Alongside the [[Scientific Errors in the Quran#Moon%20split%20in%20two\|moon splitting in this verse]], which given the dubious scientific issues and lack of sightings from anywhere else in the world, modern academics have noted was most likely referring to a celestial phenomenon like a lunar eclipse,<ref>Ibid. pp. 56 - 57 (Citing Uri Rubin who suggests a partial lunar eclipse, who also notes Rudi Paret came to the same conclusion in ''“Muhammad’s message in Mecca: warnings, signs, and miracles" [The case of the splitting of the moon (Q 54:1-2)].'' in Jonathan E. Brockopp, ed., The Cambridge Companion to Muhammad (Cambridge, 2010), 39-60. Uri Rubin. Rudi Paret's opinion is noted in footnote 9 pp. 44.</ref> given as a sign of the hour close to happening, which the Meccans rejected due to it seemingly being unrelated to Muhammad.<ref>Ibid. pp. 57</ref>
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	"Say, 'I hold not for myself (the power of) benefit or harm, except what Allah has willed. And if I knew the unseen, I would have acquired much wealth, and no harm would have touched me. I am not except a Warner and a bringer of good tidings to a people who believe.'"}}		"Say, 'I hold not for myself (the power of) benefit or harm, except what Allah has willed. And if I knew the unseen, I would have acquired much wealth, and no harm would have touched me. I am not except a Warner and a bringer of good tidings to a people who believe.'"}}
	Cf: {{Quran\|31\|34}}		Cf: {{Quran\|31\|34}}

			Sinai (2017) notes that stating the end is said to be 'nigh' while not specifying exactly when (or trying to foretell specific pre-judgment day historical signs to mark it is close) is not contradictory, and has been seen in other late antique Christian writings.<ref>– “The Eschatological Kerygma of the Early Qur’an”, in ''Apocalypticism and Eschatology in Late Antiquity: Encounters in the Abrahamic Religions, 6th–8th Centuries'', edited by Hagit Amirav, Emmanouela Grypeou, and Guy Stroumsa, Leuven: Peeters, 2017, 219–266. ''pp.24-25''

			What the early Qur’an is primarily interested in, then, is not in foretelling when and under which historical circumstances the world will come to an end. Rather, it is concerned to confront its hearers, through the artful deployment of a whole range of literary techniques, with the Judgement they will ultimately have to face and to convince them that this basic fact necessitates a fundamental makeover of the way they live and act. I take it that it is primarily to inculcate such an eschatologically tinged outlook on the world that several Qur’anic verses make the dramatic announcement that the Day of Judgement is, or has drawn, “nigh” (see Q 70:6–7 as well as 54:1, and, even later, 21:1).<sup>74</sup> At the same time, already the early Qur’an insists that only God, not Muhammad, knows when the end will arrive (Q 79:42–46). As indicated by the opening verse of this latter passage (Q 79:42: “They ask you about the Hour: When is the time of its anchoring?”; cf. also 75:6 and 51:12), the Qur’an’s insistence that it is not part of Muhammad’s mandate to predict the time of the end responds to pressing queries by some of his hearers to be told when exactly the Hour would occur.<sup>75</sup> That such agnosticism about the exact time of the end was not necessarily seen as incompatible with announcements of eschatological imminence is confirmed by a sermon of Jacob of Serugh, which advances a very similar combination of claims.<sup>76</sup></ref>

	==The day of resurrection==		==The day of resurrection==
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	{{Quote\|{{Quran-range\|69\|15\|17}}\|Then on that Day, the Resurrection will occur, And the heaven will split [open], for that Day it is infirm. And the angels are at its edges. And there will bear the Throne of your Lord above them, that Day, eight [of them].}}		{{Quote\|{{Quran-range\|69\|15\|17}}\|Then on that Day, the Resurrection will occur, And the heaven will split [open], for that Day it is infirm. And the angels are at its edges. And there will bear the Throne of your Lord above them, that Day, eight [of them].}}

	===~~Contradictiory~~ prophecies regarding the last day and punishment of disbelievers===		===Contradictory prophecies regarding the last day and punishment of disbelievers===
	{{Main\|Contradictions in the Quran}}		{{Main\|Contradictions in the Quran}}

Lightyears at 17:47, 3 October 2025

2025-10-03T17:47:21Z

← Older revision		Revision as of 17:47, 3 October 2025
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	This famous Quranic passage does not mention the Persians (Sasanids), though it was understood in tafsir (commentary) tradition to be a reference to the long-running war between the Byzantines (Romans) and their Sasanian (Persian) imperial rivals. In 614 CE, the Sasanids captured Jerusalem from the Byzantine empire, a moment of great dispair for the Christian world and seems to be the defeat mentioned in Q. 30:2. In 622 CE the Byzantines had a significant victory over the Sasanids in Anatolia, modern Turkey. This marked the end of the first stage of the war and is commonly claimed to be the fulfilment of the prophecy. Fighting continued, with the Romans increasingly successful. The end of the war came in 628 CE when the Byzantine emperor Heraclius accepted the surrender of the Sasanids, regained Jerusalem and returned to that holy city the relic of the "true cross" which the Sasanids had taken as spoils of war during their conquest of Jerusalem 14 years earlier (see [[w:Byzantine–Sasanian War of 602–628\|Byzantine–Sasanian War of 602–628]]).		This famous Quranic passage does not mention the Persians (Sasanids), though it was understood in tafsir (commentary) tradition to be a reference to the long-running war between the Byzantines (Romans) and their Sasanian (Persian) imperial rivals. In 614 CE, the Sasanids captured Jerusalem from the Byzantine empire, a moment of great dispair for the Christian world and seems to be the defeat mentioned in Q. 30:2. In 622 CE the Byzantines had a significant victory over the Sasanids in Anatolia, modern Turkey. This marked the end of the first stage of the war and is commonly claimed to be the fulfilment of the prophecy. Fighting continued, with the Romans increasingly successful. The end of the war came in 628 CE when the Byzantine emperor Heraclius accepted the surrender of the Sasanids, regained Jerusalem and returned to that holy city the relic of the "true cross" which the Sasanids had taken as spoils of war during their conquest of Jerusalem 14 years earlier (see [[w:Byzantine–Sasanian War of 602–628\|Byzantine–Sasanian War of 602–628]]).

	The Arabic word translated "a few" years in verse 4 is ''biḍ'ʿi'', which traditionally and in Arabic dictionaries indicates a range of three to nine (though there is some doubt about this definition, discussed below). Three to nine years would fit the eight year gap between the capture of Jerusalem and the Byzantine victory under Heraclius in Anatolia, though critics sometimes point out that this was by no means the end of the war, which did not come until some years later (628 CE, fourteen years after Jerusalem was captured in 614 CE). Rather, Anatolia marked what turned out to be a turning point in Byzantine fortunes. Indeed, the prophecy most likely is an attempt to predict ~~the final outcome of~~ the war rather than an intermediate battle. As set out below, wars between these two sides were often the topic of prophecies in late antique eschatalogical tradition, in which the final victory of the Romans (Byzantines) over the Persians was seen as an apocalyptic prelude to the end times.		The Arabic word translated "a few" years in verse 4 is ''biḍ'ʿi'', which traditionally and in Arabic dictionaries indicates a range of three to nine (though there is some doubt about this definition, discussed below). Three to nine years would fit the eight year gap between the capture of Jerusalem and the Byzantine victory under Heraclius in Anatolia, though critics sometimes point out that this was by no means the end of the war, which did not come until some years later (628 CE, fourteen years after Jerusalem was captured in 614 CE). Rather, Anatolia marked what turned out to be a turning point in Byzantine fortunes. Indeed, the prophecy most likely is an attempt to predict a conclusive victory that ends the war rather than an intermediate battle. As set out below, wars between these two sides were often the topic of prophecies in late antique eschatalogical tradition, in which the final victory of the Romans (Byzantines) over the Persians was seen as an apocalyptic prelude to the end times.

	===Apocalyptic prophecies of a final Byzantine victory in late antiquity===		===Apocalyptic prophecies of a final Byzantine victory in late antiquity===
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	See also this [https://x.com/GhaffarZishan/status/1783828487767503291 X.com post] - Zishan Ghaffar 26 April 2024</ref>		See also this [https://x.com/GhaffarZishan/status/1783828487767503291 X.com post] - Zishan Ghaffar 26 April 2024</ref>

	Nevertheless, the passage read as a whole is generally understood to be intended as a prophecy. While a proposed eschatalogical aspect is contested by academic scholars, it is very likely that the passage is at least meant to prophecise ~~the concluding outcome of~~ the Byzantine-Sasanid conflict (not merely the ~~first Byzantine victory~~) and the timing thereof. The contemporary expectations and prophecies mentioned above were always about the ~~final outcome~~ of the war~~, and there are linguistic considerations too (detailed below)~~.		Nevertheless, the passage read as a whole is generally understood to be intended as a prophecy. While a proposed eschatalogical aspect is contested by academic scholars, it is very likely that the passage is at least meant to prophecise a conclusive victory in the Byzantine-Sasanid conflict (not merely a turning of the tide) and the timing thereof. The contemporary expectations and prophecies mentioned above were always about the conclusion of the war.

	===Three to nine years?===		===Three to nine years?===
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	===Claim that the Byzantine victory of 622 CE fulfilled the prophecy===		===Claim that the Byzantine victory of 622 CE fulfilled the prophecy===
	Given the late antique context set out above, in which any prophecy about the Byzantine-Sasanid wars would be understood to refer to a final triumph of the Byzantines, as an important event in sacred history (perhaps with apocalyptic connotations), it is unlikely that the Quranic prophecy in verses 3-4 was intended as anything less than the ultimate triumph of the Byzantines over the Sasanids. Critics would point out that this would not in fact come until 14 years after the Byzantines lost Jerusalem to the Sasanids and not within the 3-9 years predicted in Surah al-Rum. The verb ghalaba which occurs repeatedly in Q. 30:2-3 means "to overcome", "conquer", "become superior"<ref>Ghalaba - [http://www.studyquran.org/LaneLexicon/Volume6/00000063.pdf Lane's Lexicon] page 2279</ref>, and elsewhere in the Quran is used in contexts of decisive victory, not an intermediate win without having yet established superiority.<ref>[https://quranx.com/Analysis/Root/ghayn-lam-ba Concordance for the verb Ghalaba in the Quran] - Quranx.com</ref>		Given the late antique context set out above, in which any prophecy about the Byzantine-Sasanid wars would be understood to refer to a final triumph of the Byzantines, as an important event in sacred history (perhaps with apocalyptic connotations), it is unlikely that the Quranic prophecy in verses 3-4 was intended as anything less than the ultimate triumph of the Byzantines over the Sasanids. Critics would point out that this would not in fact come until 14 years after the Byzantines lost Jerusalem to the Sasanids and not within the 3-9 years predicted in Surah al-Rum.

	The Byzantine victory in Anatolia in 622 CE is often presented as the fulfillment of the Quranic prophecy within the required timeframe. However, that Roman victory marked the end of the first stage of the war, after which point the Byzantines became increasingly successful, culminating in the Sasanid capitulation to Heraclius which did not come until 628 CE.		The Byzantine victory in Anatolia in 622 CE is often presented as the fulfillment of the Quranic prophecy within the required timeframe. However, that first major Roman victory marked the end of the first stage of the war, after which point the Byzantines became increasingly successful, culminating in the Sasanid capitulation to Heraclius which did not come until 628 CE.

			The verb ghalaba which occurs repeatedly in Q. 30:2-3 means "to overcome", "conquer", "become superior"<ref>Ghalaba - [http://www.studyquran.org/LaneLexicon/Volume6/00000063.pdf Lane's Lexicon] page 2279</ref> and the context of the verse suggests that it forsees a victory that ends the war.

	===Dating the prophecy===		===Dating the prophecy===

Lightyears: Updated due to academic criticisms of Tesei's paper and that section of the page

2025-10-01T23:43:32Z

Updated due to academic criticisms of Tesei's paper and that section of the page

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CPO675: /* Gog and Magog - Quran 18:93-101 and 21:96 */ Have added in a section on Judgement Day being close to Muhammad's time (previously put into Historical Errors) as a prophecy in the Qur'an, this time noting that it is not a consensus view - and added in counter arguments and cited/linked to the full discussion from Dr Ghaffar covering the counter arguments so readers can make up their own mind.

2025-09-27T15:38:33Z

Gog and Magog - Quran 18:93-101 and 21:96: Have added in a section on Judgement Day being close to Muhammad's time (previously put into Historical Errors) as a prophecy in the Qur'an, this time noting that it is not a consensus view - and added in counter arguments and cited/linked to the full discussion from Dr Ghaffar covering the counter arguments so readers can make up their own mind.

← Older revision		Revision as of 15:38, 27 September 2025
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	From a modern perspective, there is no way that any mountain range could seal off world-threatening tribes for millenia, without any trace of them or the mythical iron and brass wall being discovered.		From a modern perspective, there is no way that any mountain range could seal off world-threatening tribes for millenia, without any trace of them or the mythical iron and brass wall being discovered.
			==Judgement day would be close to Muhammad's time==
			The idea of judgment day being imminent was a common belief in late antiquity, with many prominent Christian, Jewish and Zoroastrian writings preaching the eschaton (the purposeful end of the world as part of Gods divine plan for judgement day) was about to happen, which continued in early Islam.<ref>For examples of sudden end times being promised due to political movements in Christian, Jewish and Zoroastrianism literature in the centuries preceding Islam, see Shoemaker, Stephen J. [http://www.jstor.org/stable/j.ctv16t6jmh. ''The Apocalypse of Empire: Imperial Eschatology in Late Antiquity and Early Islam.''] University of Pennsylvania Press, 2018. Chapters 1 - 4 And for early Islam, see chapters 5 and 6.</ref> Although not a consensus belief, many academic scholars have argued Muhammad preached this belief in the Qur'an.<ref>Ibid. pp. 124-132</ref>{{Quote\|{{Quran\|54\|1}}\|<b>The Hour has drawn near</b> and the moon is split.}}(See also e.g. {{Quran\|40\|18}} and {{Quran\|53\|57}} where it's imminence/closeness is implied in the words ''azifati / āzifat''<ref>Lane's Lexicon Quranic Research [https://lexicon.quranic-research.net/data/01_A/067_Azf.html for root ازف] Lane's Lexicon Classical Arabic Dictionary [https://lexicon.quranic-research.net/pdf/Page_0053.pdf أَزِفَتِ / (ءَازِفَة Book 1. pp 53.]</ref>)

			Some take {{Quran\|54\|1}} as a future prediction of a sign of judgment day, however Neuwirth (2024) notes the issue with interpreting this as a future event is not based on the Qur'an words but later traditions.<ref>Neuwirth, Angelika. ''The Qur'an: Text and Commentary, Volume 2.1: Early Middle Meccan Suras: The New Elect (pp. 57-58).'' Yale University Press. Kindle Edition.</ref> Alongside the [[Scientific Errors in the Quran#Moon%20split%20in%20two\|moon splitting in this verse]], which given the dubious scientific issues and lack of sighting's from anywhere else in the world, modern academics have noted was most likely referring to a celestial phenomenon like a lunar eclipse,<ref>Ibid. pp. 56 - 57 (Citing Uri Rubin who suggests a partial lunar eclipse, who also notes Rudi Paret came to the same conclusion in ''“Muhammad’s message in Mecca: warnings, signs, and miracles" [The case of the splitting of the moon (Q 54:1-2)].'' in Jonathan E. Brockopp, ed., The Cambridge Companion to Muhammad (Cambridge, 2010), 39-60. Uri Rubin. Rudi Paret's opinion is noted in footnote 9 pp. 44.</ref> given as a sign of the hour close to happening, which the Meccans rejected due to it seemingly being unrelated to Muhammad.<ref>Ibid. pp. 57</ref>

			The hours non-arrival seemed to be a repeated source of contention with his audience, with opponents regularly questioning when it would arrive, and questioning why the punishment that was promised to them has not yet come.<ref>Shoemaker, Stephen J.. ''The Death of a Prophet (Divinations: Rereading Late Ancient Religion) (p. 161-163).'' University of Pennsylvania Press, Inc.. Kindle Edition. (For example Q79:42, and he is told to hasten it in Q29:53, cf: Q11:8, and questioned as why the punishment promised to them hasn't come in Q7:70, 77; Q10:48; Q13:6; Q21:38; Q22:47; Q46:22).</ref> Though one might point out there may appear to be tension with the creation of a law-giving prophet and community building in the Medinan Qur'an, Shoemaker and Cook point out those preaching the end of the world often also preached living righteously until the hour arrived.<ref>Ibid. pp. 159</ref>

			Alongside the plain meaning of the text, there is ample evidence this belief was held by many early Muslims too, including very early canonical and sahih rated hadith (''see: [[Scientific Errors in the Hadith#Failed%20eschatological%20predictions\|failed eschatological predictions in the hadith]]'') with more cited by Shoemaker.<ref>Shoemaker, Stephen J. [http://www.jstor.org/stable/j.ctv16t6jmh. ''The Apocalypse of Empire: Imperial Eschatology in Late Antiquity and Early Islam.''] University of Pennsylvania Press, 2018. pp. 131-132 & pp. 142-144</ref> There are also many other non-canonical but early (within the first century of Islam) traditions stating the end of the eschaton would occur within Muhammad's lifetime or shortly after,<ref>Shoemaker, Stephen J.. ''The Death of a Prophet (p. 174-178).'' Kindle Edition.</ref> in other sources such biographical 'seerah' material<ref>Ibid. & Shoemaker, Stephen J. 2018. ''The Apocalypse of Empire: Imperial Eschatology in Late Antiquity and Early Islam. pp. 142-144.''</ref> Later Islamic scholars like al-Tabari would often use metaphorical interpretations of these to reconcile the continued passage of time by pushing the predicted end date into the future.<ref>Shoemaker, Stephen J. 2018. ''The Death of a Prophet (p. 173-174).'' Kindle Edition. [Note the following numerical symbolism interpretation of the eschatological hadith are also false predictions as this would move judgment day to no later than ~1,132AD (As 500 years after Muhammad's death being traditionally recorded in 632AD)] "Perhaps the most famous effort to reconcile the two fingers tradition with the Hour’s delay occurs at the beginning of al-Ṭabarī’s History, where he rather cleverly deploys this tradition in order to place his work within an extended version of Islam’s eschatological calendar.<sup>231</sup> This he achieves by transforming these eschatological warnings of imminent doom into an orderly model of historical periodization that frames his historical narrative. ''Al-Ṭabarī here concludes that since the index finger is one-fourteenth shorter than the middle finger, and the total length of the world’s existence is known to be seven thousand years, Muhammad clearly meant to signal that the Hour would arrive five hundred years after him, thus leaving another two hundred years or so beyond al-Ṭabarī before the world would come to an end.'' In the same context, al-Ṭabarī also identifies a second eschatological tradition that he employs to similar effect. According to this report, Muhammad once addressed his followers at a time “when the sun had almost set and only a small sliver of it remained visible,” and he explained to them that “as compared to what remains of our world, that which has passed is like what remains of this day as compared to what has passed of it, and you will see only a little (more) of the sun.”<sup>232</sup> The eschatological immediacy of this ḥadīth is rather clear, and once again it seems quite unlikely that such a prediction would have been ascribed to Muhammad very long after his death. ''Yet here al-Ṭabarī deploys a similar hermeneutic strategy that enables him again to push the Hour into the future. When Muhammad spoke these words, according to al-Ṭabarī, the day was half past, and since a day with God is as a thousand years, the Hour’s advent could be expected five hundred years after the time when Muhammad spoke. In this way, what was presumably a very early expression of Islamic belief in the Hour’s immediacy could be reconciled with the centuries that had elapsed between Muhammad’s warnings and al-Ṭabarī himself.'' By reinterpreting the tradition’s “small sliver” of the sun as somehow the equivalent of midday, al-Ṭabarī postpones the Hour into a distant future."</ref>

			However others scholars have disputed the idea such as Dr Zishan Ghaffar, who states that the Qur'an takes an agnostic stance on when the eschaton will occur, noting many verses claiming the knowledge belongs to God and that Muhammad is not told when it will occur.<ref>See the full arguments and discussion here: ''[https://www.youtube.com/watch?v=O7XWxCc64dI The Qur'an and the End of the World] - Dr Zishan Ghaffar'' - Youtube Video on Gabriel Said Reynolds' Academic Channel [https://www.youtube.com/c/ExploringtheQuranandtheBible Exploring the Quran and the Bible]</ref>
			{{Quote\|{{Quran\|7\|187-188}}\|"They ask you, [O Muhammad], about the Hour: when is its arrival? Say, 'Its knowledge is only with my Lord. None will reveal its time except Him.'"
			"Say, 'I hold not for myself (the power of) benefit or harm, except what Allah has willed. And if I knew the unseen, I would have acquired much wealth, and no harm would have touched me. I am not except a Warner and a bringer of good tidings to a people who believe.'"}}
			Cf: {{Quran\|31\|34}}

	==The day of resurrection==		==The day of resurrection==

Lightyears at 12:06, 11 September 2023

2023-09-11T12:06:11Z

← Older revision		Revision as of 12:06, 11 September 2023
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	==See Also==		==See Also==
	~~==References==~~
	~~{{Reflist\|30em}}~~

	*[[Muhammad's prophecies]]		*[[Muhammad's prophecies]]
	*[[Scientific Miracles in the Quran]]		*[[Scientific Miracles in the Quran]]
	*[[Islam and Miracles]]		*[[Islam and Miracles]]

			==References==
			{{Reflist\|30em}}

	[[Category:Miracles]]		[[Category:Miracles]]

Lightyears: /* Hadiths stating that it was revealed after the event */

2023-06-25T13:48:29Z

Hadiths stating that it was revealed after the event

← Older revision		Revision as of 13:48, 25 June 2023
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	The Byzantine victory in Anatolia in 622 CE is often presented as the fulfillment of the Quranic prophecy within the required timeframe. However, that Roman victory marked the end of the first stage of the war, after which point the Byzantines became increasingly successful, culminating in the Sasanid capitulation to Heraclius which did not come until 628 CE. It may be that the verses in Surah al-Rum represent an ex-eventu prophecy shortly after the events of 622 CE, but before it became apparent that the last day was not imminent and the war still had a significant way to go.		The Byzantine victory in Anatolia in 622 CE is often presented as the fulfillment of the Quranic prophecy within the required timeframe. However, that Roman victory marked the end of the first stage of the war, after which point the Byzantines became increasingly successful, culminating in the Sasanid capitulation to Heraclius which did not come until 628 CE. It may be that the verses in Surah al-Rum represent an ex-eventu prophecy shortly after the events of 622 CE, but before it became apparent that the last day was not imminent and the war still had a significant way to go.

	===~~Hadiths~~ stating that it was revealed after the event===		===Hadith stating that it was revealed after the event===
	Interestingly, a ~~sahih~~ hadith in Sunan al-Tirmidhi, one of the main six Sunni hadith collections, states that this passage was not in fact intended as a prophecy but was uttered after an unspecified Roman victory at the time of the battle of Badr. The timing is a little off (Badr is believed to have occured in 624 CE, two years after the Byzantine victory in the Anatolian campaign), but there is conceivably a kernal of history here.		Interestingly, a hadith in Sunan al-Tirmidhi, one of the main six Sunni hadith collections, states that this passage was not in fact intended as a prophecy but was uttered after an unspecified Roman victory at the time of the battle of Badr. The timing is a little off (Badr is believed to have occured in 624 CE, two years after the Byzantine victory in the Anatolian campaign), but there is conceivably a kernal of history here. The hadith is graded sahih in the Dar-us-Salam edition, though is generally graded weak due to the narrator. Some other narrations state instead that it was a prophecy made before the event, though include a rather unlikely story about a hasty bet made by Abu Bakr which seems intended to cement the definition of the time duration specified in the verse (see for example {{Al Tirmidhi\|\|5\|44\|3194}}).

	{{Quote\|{{Al Tirmidhi\|\|5\|44\|3192}} ~~(see also {{Al Tirmidhi\|\|5\|44\|3193}} and {{Al Tirmidhi\|\|5\|44\|3195}}, graded sahih and hasan, respectively)~~\|Narrated 'Atiyyah:		{{Quote\|{{Al Tirmidhi\|\|5\|44\|3192}}\|Narrated 'Atiyyah:

	Abu Sa'eed narrated: "On the Day of Badr, the Romans had a victory over the Persians. So the believers were pleased with that, then the following was revealed: 'Alif Lam Mim. The Romans have been defeated, up to His saying: 'the believers will rejoice - with the help of Allah... (30:1-5)'" He said: "So the believers were happy with the victory of the Romans over the Persians."}}		Abu Sa'eed narrated: "On the Day of Badr, the Romans had a victory over the Persians. So the believers were pleased with that, then the following was revealed: 'Alif Lam Mim. The Romans have been defeated, up to His saying: 'the believers will rejoice - with the help of Allah... (30:1-5)'" He said: "So the believers were happy with the victory of the Romans over the Persians."}}

Lightyears at 16:49, 9 June 2023

2023-06-09T16:49:01Z

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