Is Noah's flood in the Quran portrayed as global or local? Here are some arguments defending the idea the Quran portrays a local flood: The Quranic account consistently refers to the flood as an event involving Noah and his people specifically. For example, Q11:25 states: "And we had sent Noah to his people (saying): 'I am to you a clear warner.'"

The "Young Earth Creationism" movement is a recent phenomenon and brings with it new elements not widely accepted by early Christian thinkers. However, it should be stated that the idea of using biblical texts to come up with an age of the world isn't new or unique at all: "The Epistle of Barnabas" (80-120 CE) states the world will end when the world is 6000 years old

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.

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.

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

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.

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