I have been told by some that the tall buildings prophecy in the hadith literature is actually more specific and not general in its descriptions because we have reports that state where the tall buildings will be built (Mecca) and how tall they will be (talller than mountains):
First, the reports referenced are attributed to companions and are NOT raised to the Prophet. One can postulate that the content of the reports ultimately came from the Prophet, but that is speculative. As per traditional terminology, these are not Prophetic Hadith.
There are two companions who have reports attributed to them about the buildings in Mecca (and its connection to the end times): Abdullah ibn Umar and Abdullah ibn ‘Amr ibn al-Aāṣ, and the reports are found in six sources as per islamicsystem.blogspot.com/2022/01/authen…
First, we shall look at the report attributed to Abdullah ibn Umar. Here is the screenshot, which describes how he *saw* (notice past tense, indicates fulfillment at the time of recording of narration) houses on top of mountatins, and how THAT was the sign.
IOTW, the houses to come in the end times were not like modern tall buildings (like the tower in Mecca), but rather houses build *on* the mountains. BTW the chain contains a character the Sunni sources say is daef, Yazeed ibn Abi Ziyād, so the report would be considered weak
Let's now go through the reports attributed to Abdullah ibn ‘Amr ibn al-Aāṣ. The famous ones are these, which have the sign being when Mecca has buildings that surpass the tops of mounatins. However, 'Ataa al-'Amri, the father of Ya'la, has not been well documented/is unknown.
The other reports are not so vague in nature, unfortunately, and so it is clear what exactly is being attributed to Abdullah ibn ‘Amr ibn al-Aāṣ: the fact that the buildings will be *on top* of the mountains, and the fact it was already occuring when recorded!
These reports have the weakened Yazeed ibn Abi Ziyād and Muslim ibn Khālid (who was weakened by Bukhāri, Abu Ḥātim, Abu Dāwud). All the reports have a narrator or chain considered problematic by traditonal Sunni scholarship.
I don't think I covered all the reports here, but most of them I did. Link will be provided to an article with some more of them for you to look at. islamicsystem.blogspot.com/2022/01/authen…
In short: these are not Prophetic Hadith, there are elaborations that indicate that the buildings will be (or *are* in the case of reports where it already is occuring) on top of the mountains instead of from the ground up, trad Sunni scholarship has weakened the narrators/chains
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Some notes on the moon splitting story from Uri Rubin's “Muhammad’s message in Mecca: warnings, signs, and miracles":
In the Qur'an, Muhammad is depicted as a mortal prophet/warner, with the Qur'an itself as his only miracle. As evidence, Rubin points to verses that state: "I am only a plain warner" (Q 29:50); he is "just a mortal of flesh and blood (bashar)" (Q 17:93; 18:110; 41:6), etc.
Later extra-Qur'anic sources portray Muhammad supernatural abilities and miracles to equal or surpass those of other prophets. As a case study, Rubin analyzes the narrative of Muhammad splitting the moon in two (Q 54:1-2).
I read the article "Pseudepigraphy and group formation in Second Temple Judaism" by John Collins which goes over how Jewish groups used Daniel, Enoch, and Moses as mouthpieces for their ex eventu prophecies, to legitimize their sects.
The reason I was interested in this article in particular is because I wanted to understand how Hebrew prophecy operated. I have seen conversations online that perhaps a lot (or maybe even all) of Hebrew prophecy is "conditional" instead of more deterministic like fortune-telling
Collins discusses various Jewish pseudepigraphic writings from the Second Temple period, such as parts of 1 Enoch, Daniel, Jubilees, and 4Q390.
Paula Fredriksen titles Chapter 5 of her book "Paul: The Pagans' Apostle" as "Christ and the Kingdom", and speaks in some depth about Paul's eschatological beliefs. Here are some notes:
Paul was convinced, based on his visionary experience of the risen Christ, that the end of the ages was at hand and that Christ would soon return to establish God's kingdom.
This is clear from his letters, such as 1 Thessalonians 4:15-18, where he says "We who are alive...will be snatched up together with them in the clouds, meeting the Lord in the air." He lived in eager expectation of this coming event.
Michael E. Pregill's new paper (which he will send to you if you request it, though I happened to obtain it from someone else), “From the Mishnah to Muḥammad: Jewish Traditions of Late Antiquity and the Composition of the Qur’an" has some interesting insights:
Pregill examines how the Quran engages with biblical and parabiblical material in 3 ways:
1. Diffusion of biblical folklore 2. Appropriation and liturgical reshaping 3. Rescripting specific written sources
Diffusion mode: indirect, gradual spread of biblical stories into Arabia. E.g. very basic version of Noah's story in Quran 26, conveying core narrative in simplified form. Reflects limited biblical knowledge.