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→Pre-Islamic Arabic poetry and Arabian inscription parallels.
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==References== | ==References== | ||
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== Other == | == Other == | ||
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[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)] | [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> | "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> | ||
Given we are still here more than a millennium after it was stated, we can say like other contemporary preachers who thought they were at the end of history, this prediction was not historically accurate. | '''Given we are still here more than a millennium after it was stated, we can say like other contemporary preachers who thought they were at the end of history, this prediction was not historically accurate.''' | ||
'''Others have disputed the idea such as Dr Zishan Ghaffar, <ref>See 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> however the motifs would be explained by common late antiquity writings/motifs around?''' | |||
== External Links == | == External Links == | ||