Unveiling Overlooked Symbols: How Eschatological Signs in Hadith Align With Historical Events in the Light of the Bible and the Quran

Smoke

In the Hadith, smoke is described as one of the major signs of the Day of Judgment, but there is no further clarification. It is also not mentioned in other religious scriptures. This event should be prominent globally for it to be a major sign.

After the Industrial Revolution, the extraordinary increase in human activities promoted the excessive use of fossil fuels, which led to the widespread production of smoke and atmospheric pollution. This revolution was a significant turning point in human history, profoundly affecting the environment.

Smoke, smog, and air pollution are now bitter parts of modern cities, causing health problems, environmental degradation, and declining quality of life. These phenomena affect billions of people globally and are in harmony with the sign of smoke described in the Hadith.

The Landslides in the East, the West, and the Arabian Peninsula

In Hadith, landslides in the East, West, and Arabian Peninsula are mentioned as three of the major signs of the Day of Judgment. The details of these signs are limited, but rather than restricting their meaning to just the physical landslides, they can also allude to social and political crises. These crises may represent situations where a nation collapses under its own weight due to internal conflicts and civil war.

In the Book of Revelation, the seven seals, trumpets, and bowls of wrath represent progressively intensifying historical events. These events begin after Jesus (PBUH) and reach their peak during the time of Muhammad (PBUH). After the opening of the seventh seal, there is silence, and the seventh trumpet symbolises the proclamation of God’s kingdom,⁴⁸ which represents the establishment of the Muslim state through Muhammad (PBUH) and his companions in the seventh century. Similarly, the seventh bowl of wrath mentions the destruction of cities, mountains, and islands, reflecting the downfall of the ruling civilisations of Rome and Persia.⁴⁹

Since the collapse of social and political structures has been likened in previous prophecies to natural disasters, these prophecies may reflect social and political crises rather than geological events, where nations are destroyed due to internal conflicts. In this context, the three possible manifestations of these prophecies are as follows:

East (Iraq – 2006)

Iraq experienced social and political turmoil during the United States’ invasion in 2003 and the civil war in 2006. These events not only shattered the political structure but also devastated education, the economy, healthcare, agriculture, and other essential sectors, which resembles the landslide described in the Hadith.

West (Libya – 2011)

Historically, the West in the Arab context is associated with North Africa, which aligns with the collapse of Libya during the Arab Spring in 2011. Prolonged civil war and political instability in Libya not only led to the collapse of political institutions but also crippled the country’s economic output, oil industry, education system, and other sectors.

Arabian Peninsula (Yemen – 2014)

Yemen is not historically part of Arabia proper but part of the Arabian Peninsula.⁵⁰ After the Arab Spring in 2011, Yemen experienced escalating unrest, culminating in full-scale civil war in 2014. Since the outbreak of civil war in 2014, Yemen has faced one of the worst humanitarian crises. There is a lack of governance, famine, unemployment, the collapse of the healthcare system, and the closure of educational institutions, rendering the land seemingly “barren”—a region that has become not only politically but also practically “unproductive.”

The landslides have manifested as comprehensive failure in every aspect of life in all three locations. After the collapse of Iraq, instability emerged in Libya and then Yemen, which corresponds to the signs of the landslides described in the Hadith.

Fire from Yemen

According to the Hadith, after the landslide in the Arabian Peninsula, a fire will emerge from Yemen, specifically from the lower regions of Aden, driving people towards the Gathering Place—the final place of assembly. This fire will move with the people; wherever they stop to rest, it will also halt there.515253

This sign mentioned in the Hadith has most likely not yet occurred. Like other signs, its purpose is not to serve as a prediction. These signs should be understood in the context of the present or the past, rather than as speculation about the future.

Signs of the Day of Judgment: Other Important References

Hadiths Related to the First Fitnah

There are several Hadiths that contain predictions related to the First Fitnah. For example, in one narration, the Prophet Muhammad (PBUH) said that he could see the places where fitnas would fall among the houses of Medina, just as raindrops fall.⁵⁴ This article does not cover all such Hadiths in detail; however, a few important and selected Hadiths are presented below.

The Appearance of a Mountain of Gold from the Euphrates River – Wealth and Resources of Iraq

In one Hadith of the Messenger of Allah (PBUH), it is predicted that soon the Euphrates River will reveal a mountain of gold, and when people hear about it, they will rush towards it.⁵⁵ However, those who are near this treasure will say: If we let these people take from it, they will take it all. As a result, they will fight among themselves, and ninety-nine out of every hundred will be killed. The Prophet (PBUH) warned that whoever is present at that time should not take anything from this treasure.⁵⁶

The Book of Revelation mentions the prophecy of the “drying up of the Euphrates” as a result of the “sixth bowl of God’s wrath,”⁵⁷ so that the “kings of the east” may cross it easily.⁵⁸ This scenario symbolises the Byzantine–Sasanian wars (602–628 CE), in which Sasanian forces crossed the Euphrates River to attack Byzantine territories. Here, the “drying up of the Euphrates” actually refers to the removal of a major obstacle, symbolising the facilitation of military advancement for the Sasanians. As a result of these wars, both empires were severely weakened, paving the way for the Muslim conquests.

In this context, the appearance of the “mountain of gold” from the Euphrates River symbolises the immense wealth, resources, and fertile lands of the Sasanian Empire, which manifested in the form of spoils of war acquired by the Muslims after the final defeat of the Sasanian Empire. This interpretation is based on three main reasons:

• First, the “mountain of gold” refers to wealth or treasure that can be easily acquired, just as spoils of war can be seized after a battle. After the fall of the Sasanian Empire, its resources quickly came into the hands of the Muslims, which is why it is described as becoming a “mountain of gold.”

• Second, the deadly wars during the First Fitnah primarily took the form of political and economic disputes. Since the Messenger of Allah (PBUH) entrusted the right of leadership to the Quraysh after him,⁵⁹ the influential factions of the Banū Umayyah and the Quraysh, who enjoyed the majority support of the Quraysh, are symbolised in this Hadith as those “near the treasure.” In contrast, those “rushing towards the treasure” included the soldiers of Iraq and Egypt, the disgruntled warriors of Kūfah, and a large number of new converts. These groups sought equal participation in wealth and power and, being dissatisfied with the policies of ʿUthmān (may Allah be pleased with him), became supporters of ʿAlī (may Allah be pleased with him). Especially considering the support of the warriors of Kūfah, ʿAlī (may Allah be pleased with him) migrated from Medina to Kūfah and established his government there.

• Third, the two major battles of the First Fitnah—the Battle of the Camel (656 CE) and the Battle of Ṣiffīn (657 CE)—were fought in the vicinity of the Euphrates River. These wars are counted among the most severe conflicts in Islamic history. The prediction of the Messenger of Allah (PBUH) that “ninety-nine out of every hundred will be killed” vividly depicts the immense loss of life in these wars. For example, in the Battle of the Camel, approximately 10,000 to 20,000 people were martyred, while in the Battle of Ṣiffīn, the number of martyrs reached up to 70,000. The intensity and consequences of these events proved to be exactly as forewarned and predicted by the Prophet Muhammad (PBUH).

All these circumstances can be seen as a symbolic interpretation of this Hadith, in which the fear and uncertainty that arose between those “near the treasure” and those “rushing towards the treasure” gave rise to political and economic disputes. Those “near the treasure” began to think, “If we let others take from it, they will take everything,” and this very fear became the cause of intense conflict.

The Emergence of the Devil’s Horn — The Role of Najd

In the Hadiths, the Prophet Muhammad (PBUH) prayed for blessings for Syria and Yemen, but regarding Najd, he stated that earthquakes and tribulations would appear there,⁶⁰ and that the horn of Satan would rise from that direction — meaning from the east of Medina, where Najd is located.⁶¹

The tribes of Najd, renowned for their martial prowess, were settled by ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him) along the borders of Iraq during the era of the Rāshidūn Caliphate, so that their skills could be utilised in the Islamic conquests. However, certain groups from this region played a prominent role in the fitnas. For example:

• Support for false claimants to prophethood such as Musaylimah the Liar, who hailed from Yamāmah (a region in Najd);

• Kūfah, which was located in Iraq and where a large number of people from Najd had settled, became the origin of groups that rebelled against the caliphate of ʿUthmān ibn ʿAffān (may Allah be pleased with him), and later played a prominent and active role in conflicts such as the Battle of the Camel and the Battle of Ṣiffīn; and

• Later, after separating from the caliphate of ʿAlī ibn Abī Ṭālib (may Allah be pleased with him), they emerged as the Kharijites.

All these historical events can be seen as the practical manifestation of the warnings and prophecies made by the Prophet Muhammad (PBUH) in the Hadiths regarding the First Fitnah, in which Najd was described as the centre of tribulations and the “Land of the Devil’s Horn.”

The Desire for Death in the Past — Under the Shadow of Regret and Fitnah

In one Hadith, the Prophet Muhammad (PBUH) said that a time would come when a person, passing by another’s grave, would say: “I wish I were in his place.”⁶²

This desire is, in fact, not merely a wish for death, but expresses intense regret, anxiety, and a longing for deliverance from tribulation and chaos. Such incidents truly occurred during the First Fitnah, in which the Companions (may Allah be pleased with them) experienced deep sorrow and remorse after the battles of the First Fitnah. For example, when ʿAlī ibn Abī Ṭālib (may Allah be pleased with him) reached Ṭalḥah ibn ʿUbayd Allāh (may Allah be pleased with him) after the Battle of the Camel—by then he had been martyred—he dismounted, wiped his face, prayed for mercy upon him, and said:⁶³

“I wish I had died twenty years before this day.”

This sentence reflects the pain, remorse, and aversion to fitnah present in the heart of ʿAlī (may Allah be pleased with him)—a feeling that arises only in the hearts of the truthful and sincere.

The End of the First Fitnah — The Prophecy About Ḥasan (PBUH)

The Messenger of Allah (blessings and PBUH) prophesied about Ḥasan ibn ʿAlī (PBUH) that through him, Allah would bring reconciliation between two major groups of Muslims.⁶⁴

This prophecy was fulfilled exactly when Ḥasan (PBUH) presented the conditions of peace to Muʿāwiyah ibn Abī Sufyān (PBUH). After these conditions were accepted, Ḥasan (PBUH) pledged allegiance to Muʿāwiyah (PBUH), and thus the First Fitnah came to an end.

Hadiths Related to the Second Fitnah

A selection of important Hadiths concerning the Second Fitnah is provided below.

The Last Ruler from the Ṣaḥābah — ʿAbd Allāh Ibn Al-Zubayr (May Allah Be Pleased with Him)

In several Hadiths, the Messenger of Allah (peace and blessings be upon him) described events that closely resemble the life and circumstances of ʿAbd Allāh ibn al-Zubayr (may Allah be pleased with him), who was the last caliph from among the Companions of the Prophet (may Allah be pleased with them). The following Hadiths are presented in chronological order, each closely mirroring key phases in the life of ʿAbd Allāh ibn al-Zubayr (may Allah be pleased with him):

A Qurayshi Man Seeking Refuge in the Kaʿbah

In one narration, the Prophet (PBUH) said that a Qurayshi man would seek refuge in the Kaʿbah, and an army from his ummah would be sent to capture him. However, when this army reached Bayḍāʾ, a plain near Medina, the earth would swallow them up. The Prophet added that on the Day of Judgment, each person in that army would be resurrected according to their intention.⁶⁵

This Hadith bears a striking resemblance to the life of ʿAbd Allāh ibn al-Zubayr (may Allah be pleased with him):

• A Man from Quraysh: ʿAbd Allāh ibn al-Zubayr (may Allah be pleased with him) was from the tribe of Quraysh. • Seeking Refuge in the Kaʿbah: When Yazīd ibn Muʿāwiyah assumed power in 680 CE, ʿAbd Allāh ibn al-Zubayr (may Allah be pleased with him) refused to pledge allegiance. He left Medina for Mecca, where, near the Kaʿbah, he was recognised as caliph. • The Syrian Army Swallowed by the Earth: In 683 CE, during the first Umayyad siege of Mecca, news suddenly reached the besieging army that Yazīd had died. This created a crisis of leadership and deep political uncertainty. The army, unable to continue the siege, was forced to withdraw to Syria. Although the troops were not literally swallowed by the earth, their sudden disintegration and retreat without achieving their objective symbolically reflect the Prophetic prediction of an army being engulfed by the earth. This may be understood as a form of divine intervention, whereby the army collapsed without external resistance. • The Plain of Baydāʾ: Just as Medina was the centre of the Muslim polity during the Prophet’s ﷺ time, so ʿAbd Allāh ibn al-Zubayr (may Allah be pleased with him) made Mecca the capital of his caliphate. In this context, although Baydāʾ is geographically close to Medina, symbolically the prophecy points to the downfall of the Syrian army near the capital of the caliphate at that time — Mecca.

Iraq and Syria Cut Off from Their Revenues and the Caliph Who Gives Without Measure

In another Hadith, the Prophet (PBUH) said that a time would come when Iraq would cease to receive its regular grain and silver revenues, due to a blockade by the Persians (al-ʿAjam). Similarly, Shām (Greater Syria) would be cut off from its dinars and food supplies, because of interference from the Romans (al-Rūm). And in the latter days of the Ummah, a Caliph would arise who would distribute wealth such that he would not even count it.⁶⁶

These predictions mirror the disruptions faced during the rule of Ibn al-Zubayr:

• The Withholding of Iraq’s Revenues: In Iraq, al-Mukhtār al-Thaqafī seized control of Kūfah in 685 CE with the support of the Persian mawālī. His pro-ʿAlid revolutionary movement effectively deprived ʿAbd Allāh ibn al-Zubayr (may Allah be pleased with him) and his administration in Basrah of both the manpower and the revenues of central Iraq.

• The Withholding of Syria’s Revenues: During the same period, while the Umayyad government was entangled in internal civil strife, the Byzantine (Roman) Empire exploited the situation by intensifying its attacks on northern frontier regions such as Antioch, Tarsus, and Cyprus. As a result, Syria’s traditional financial resources, linked to Anatolia and the western borderlands, were cut off. The government in Syria was therefore faced not only with military defence but also with severe economic strain.

• The Caliph Who Gives Without Measure: ʿAbd Allāh ibn al-Zubayr (may Allah be pleased with him), after the martyrdom of his father al-Zubayr ibn al-ʿAwwām (may Allah be pleased with him), personally assumed responsibility for repaying all of his debts. He sold his own properties and gave every creditor their due. During his own caliphate, he would, for four consecutive ḥajj seasons, publicly announce that anyone with a rightful claim should come forward — and he fulfilled every claim, neither keeping count nor imposing conditions.⁶⁷ This conduct is a direct reflection of the meaning of the Hadith in which the Prophet Muhammad (peace and blessings be upon him) foretold a “caliph who gives without reckoning” — a ruler who grants every rightful due without calculation or restriction.

• The Final Era of the Ummah: The reference to the “final era of the Ummah” here symbolically alludes to the closing phase of the age of the Companions of the Prophet (PBUH). ʿAbd Allāh ibn al-Zubayr (may Allah be pleased with him) was the last of the Companions to rule, and in this capacity he stands as the fulfillment of that Hadith.

Withholding of Wealth from Iraq, Syria, and Egypt

In a third Hadith, the Prophet (PBUH) said that Iraq, Syria, and Egypt will withhold their dirhams, dinars, and grain and You (Sahaba) will return to where you began.⁶⁸

This directly relates to the decline of Ibn al-Zubayr’s caliphate:

• The Blocking of Resources from Iraq, Syria, and Egypt: Although Iraq and Egypt had initially recognised his authority, these regions eventually fell back under Umayyad control, cutting off crucial financial support. As a result, by the final years of ʿAbd Allāh ibn al-Zubayr’s (may Allah be pleased with him) rule, only Mecca and parts of the Ḥijāz remained under his control.

• “You Will Return to Where You First Began”: This phrase illustrates the reality that, in that era, the sphere of the caliphate had contracted until it was confined solely to Mecca — much like the early period after the Hijrah, when the Muslim polity was limited to Medina and its immediate surroundings.

Abyssinian, Qaḥṭānī, and Jahjah – Ḥajjāj Ibn Yūsuf

The following three Hadiths in Sahih Muslim present an allegorical and symbolic scenario, according to which the Day of Judgment will not occur until (1) a man from the tribe of Qaḥṭān appears who will rule the people with severity,⁶⁹ (2) an Abyssinian man with thin shins destroys the Kaʿbah,⁷⁰ and (3) a person named Jahjah attains a position of power.⁷¹

Although these narrations are brief in detail, their central theme points to political turmoil, the violation of sacred traditions, and the rise of oppressive power. All three narrations share a symbolic sequence: the mention of a symbolic figure and then their impact or action. In interpretive discussions of these Hadiths, the personality most often identified is Ḥajjāj ibn Yūsuf, the Umayyad governor of Iraq, who played a significant role in the Second Fitnah. Although his name is not explicitly mentioned in these Hadiths, his rule and controversial reputation closely align with the symbolic imagery of these narrations.

Driving People with a Staff

The first Hadith, which predicts a man from Qaḥṭān who will “drive people with his stick,” is particularly noteworthy. This is a symbolic reference to a tyrannical figure who establishes authority through fear and oppression. During the time of the Prophet Muhammad (PBUH), the Qaḥṭānī tribes were renowned for their martial prowess, pride, and strong leadership. Although Ḥajjāj was not of Qaḥṭānī descent, his style of governance closely resembled the characteristics described in the Hadith: he ruled with an iron fist, tolerated no dissent, and was regarded as a figure of fear and awe. His military campaigns in Mecca and Iraq, where he strictly enforced Umayyad rule, aptly fit the metaphor of “driving with a stick” in the Hadith—this symbol represents dominance through power, not through counsel or moral superiority.

The Demolition of the Kaʿbah

The second Hadith mentions the destruction of the Kaʿbah at the hands of an “Abyssinian with thin shins,” which carries a deep symbolic meaning. Although historically Ḥajjāj ibn Yūsuf was not of Abyssinian descent, the mention of “Abyssinian” in the Hadith actually refers to a style of governance that was considered contrary to Arab tribal traditions and freedom. During the time of the Prophet Muhammad (PBUH), the Abyssinian system of government was centralised and autocratic, differing from the decentralised, tribal, and consultative nature of the Arabs. Similarly, the physical description of “thin shins” points to a person who neither belongs to a noble tribe nor holds traditional leadership—a person of low social standing, generally not considered suitable for leadership by society. All these symbolic references strikingly apply to Ḥajjāj ibn Yūsuf—a man of undistinguished lineage, but remembered in history as a controversial figure due to his iron rule, harsh conduct, and grave actions such as attacking the Kaʿbah with catapults.

The Rule of Jahjāh

The third Hadith mentions a person named “Jahjah” seizing the throne, which creates a linguistic and poetic effect. Although this name is not directly linked to Ḥajjāj, the phonetic similarity between “Jahjah” and “Ḥajjāj” is noteworthy, establishing a symbolic connection in the listener’s mind. Prophecies about the future often use symbolic language so that the reality remains partially veiled under God’s wisdom. A similar example is found in the Book of Revelation with the number “666,” described as the mark of the “beast of the earth.” Here, the “beast of the earth” was actually a symbolic expression for the church. Later Christian thinkers⁷² connected this number to the official title of the Pope⁷³ using the Jewish “gematria”⁷⁴ system of calculation prevalent during the time of Prophet Jesus (PBUH). In this way, the true meaning of the prophecy remained hidden from the general public, but was revealed to those who reflected deeply.

Miscellaneous Prophecies

The Passing of the Prophet Muhammad (Peace and Blessings Be upon Him) and the Major Events Thereafter

In one Hadith, the Prophet Muhammad (PBUH) enumerated six signs before the Day of Judgment: (1) My death, (2) The conquest of Jerusalem, (3) A plague that will spread among you like the scab disease among sheep, (4) An abundance of wealth such that even if someone is given a hundred dinars, he will remain dissatisfied, (5) The emergence of a tribulation from which no Arab household will remain safe, (6) There will be a truce between you and the Banū Aṣfar (Romans), but they will betray it and attack you under 80 flags, with twelve thousand soldiers under each flag.⁷⁵

The details of these signs are explained below:

The Death of the Prophet Muhammad (PBUH)

This refers to his passing in 632 CE, which is considered one of the initial signs of the Day of Judgment.

The Conquest of Jerusalem

In accordance with the prophecy of the Messenger of Allah (PBUH), Muslims conquered Jerusalem during the caliphate of ʿUmar ibn al-Khaṭṭāb (may Allah be pleased with him) in 636-637 CE.

A Plague That Will Spread Among You Like Scab Among Sheep

This refers to the Plague of ʿAmwās in 639 CE, which spread across the regions of Greater Syria and Palestine. This epidemic claimed the lives of thousands of Muslims, including a large group of the Companions (may Allah be pleased with them), such as Abū ʿUbaydah ibn al-Jarrāḥ, Muʿādh ibn Jabal, Shuraḥbīl ibn Ḥasanah, and other distinguished figures. This plague broke out about two years after the conquest of Jerusalem and is considered one of the earliest major calamities in Islamic history.

An Overwhelming Abundance of Wealth

This sign is interpreted as the immense influx of wealth to the Muslims following the conquest of the regions of Persia, Rome, and Egypt.

The Emergence of a Tribulation from Which No Arab Household Will Remain Safe

This refers to the First and Second Fitnahs, beginning with the martyrdom of ʿUthmān (may Allah be pleased with him) in 656 CE and culminating in the martyrdom of ʿAbd Allāh ibn al-Zubayr (may Allah be pleased with him) in 692 CE. During these thirty-six years, the Muslim community endured civil war, intense struggles over leadership, the martyrdom of eminent Companions (may Allah be pleased with them), the assault on the Kaʿbah, the sieges of Mecca and Medina, and above all, the heartrending martyrdom of Ḥusayn (may Allah be pleased with him) at Karbala. It was a time of trial that touched nearly every Arab family in some form.

The Treaty, Betrayal, and Attack of the Romans with Eighty Flags

In 678 CE, Muʿāwiyah (may Allah be pleased with him) concluded a historic peace treaty with the Byzantine emperor Constantine IV, marking a new chapter in Muslim–Byzantine relations. However, when the Muslims became engulfed in the turmoil of the Second Fitnah (680–692 CE), the Byzantines exploited the crisis and violated the agreement. At the end of the Fitnah, in 692 CE, the Battle of Sebastopolis was fought, during which the Muslims carried the broken treaty into battle as a flag, publicly exposing the Byzantines’ treachery.⁷⁶ Although partial truces were made thereafter, no peace of such magnitude was ever achieved again. Eventually, the scenario foretold in the Hadith came to pass: the Romans sought assistance from the Western Christian nations, and in 1096 the Crusades began. This was the very “Roman army” mentioned in the Hadith — “eighty flags, and under each flag twelve thousand men.” It was a massive Christian onslaught in which diverse European nations participated under their own flags. These Crusades lasted for centuries, involving hundreds of thousands of Christian warriors, particularly during the first nine major expeditions launched to seize control of Christian holy sites in the East.

A Fire from the Ḥijāz That Will Illuminate the Necks of Camels in Busra

A Hadith describes a fire from the Ḥijāz that will illuminate the necks of camels in Busra.⁷⁷ This event is often mentioned alongside the major sign of the fire of Yemen, but it has already occurred.

This sign mentioned in the Hadith occurred in 1256 CE (654 AH), when a major volcanic eruption took place in the Ḥijāz region near Medina. The intensity of this fire was so great that its light was seen from afar, even illuminating the necks of camels in Busra at night. This event was documented by contemporary scholars and historians such as Imām al-Nawawī and Ibn Kathīr.⁷⁸ Their accounts confirm the fulfillment of this Hadith, which is considered one of the signs of the Day of Judgment.

It is likely that the Hadith mentions “Ḥijāz” instead of “Medina” so that, unlike the other signs of the Day of Judgment related to Medina, it would not be considered a general sign for the entire ummah.

Worship of Dhū al-Khalaṣah

According to a Hadith, the Messenger of Allah (PBUH) said that the Hour will not be established until the women of the tribe of Daws move their waists around Dhū al-Khalaṣah.⁷⁹

Dhū al-Khalaṣah was a temple that was worshipped by the Arabs during the Age of Ignorance, and it was particularly associated with the tribe of Banū Daws. This shrine was demolished by Jarir ibn ʿAbd Allāh al-Bajalī (may Allah be pleased with him) on the order of the Prophet Muhammad (PBUH), as a result of which the site became a ruin.

Historical accounts indicate that in the nineteenth century and the early twentieth century, there was a partial revival of the beliefs associated with Dhū al-Khalaṣah. When law and order collapsed in the Arabian Peninsula, its inhabitants were deprived of peace and tranquillity, and poverty and hardship prevailed in the land. Consequently, some people reverted to their old ways of ignorance—adopting innovations and superstitions, and seeking blessings from stones and trees. The Daws tribe and neighbouring tribes were at the forefront of this regression, returning to Dhū al-Khalaṣah—seeking blessings from it, making vows, and offering sacrifices there. Eventually, in 1925, during the reign of the founder of the modern Saudi state, King ʿAbd al-ʿAzīz Āl Saʿūd, the site of this temple was completely demolished.⁸⁰⁸¹

Inanimate Objects Revealing the Hiding Places of Jews – the Holocaust During World War II

The Hadith states that the Muslims, the servants of Allah, will fight the Jews, and inanimate objects such as stones and trees will reveal the hiding places of the Jews, except for the Gharqad tree.⁸²

Just as the Hadith describes Gog and Magog as servants of Allah whom no one can overcome⁸³—and in this context, Nazi Germany is considered their symbolic manifestation—similarly, the “Muslims” and “servants of

Allah” mentioned in the Hadith about the Jews also symbolically refer to the role of Nazi Germany. This is exactly like how, in Sūrat al-Isrāʾ, the polytheists of Babylon are also called “ʿibādan lanā” (Our servants).⁸⁴

These expressions are not meant to praise, support, or endorse any nation; rather, they merely indicate the fact that certain nations are used as instruments or means under the Divine plan at a specific time, even if their own actions are objectionable.

Historically, it is an established fact that the Nazis persecuted Jews and conducted widespread searches, often using informants, collaborators, and local authorities in occupied territories to force Jews out of their homes, bunkers, and forests. The Gharqad tree, which commonly grows in the Middle East, indicates that such persecution would occur in regions where the Gharqad tree does not typically grow, such as the colder areas of Europe.

A Slave-Girl Giving Birth to Her Mistress and Shepherds Competing in Tall Buildings — the Practical End of the Institution of Slavery and the Race for Skyscrapers in the Gulf States

Among the signs of the Day of Judgment mentioned in the Hadith is that a slave-girl will give birth to her mistress, and that barefoot, unclothed, destitute shepherds will compete with one another in constructing tall buildings.⁸⁵

This sign holds significant importance because it is mentioned in a Hadith in which Gabriel (PBUH) taught the fundamental principles of religion.

The first part of the Hadith, “a slave girl will give birth to her mistress,” indicates social changes, particularly after the abolition of slavery. The formal condemnation of slavery and the promotion of equality through the United Nations Universal Declaration of Human Rights in 1948 provided former slaves and their descendants with freedom and equal rights. According to this interpretation, this phrase symbolises the emancipation of slaves and social equality.

The second part of the Hadith mentions “barefoot, naked, destitute shepherds” who will compete with each other in constructing tall buildings. This scenario can be clearly observed in the Gulf countries, where historically Bedouin Arabs were known as shepherds, but due to oil wealth, they are now engaged in building the world’s tallest structures. Dubai’s Burj Khalīfah and Saudi Arabia’s Jeddah Tower are clear examples of this transformation. This Hadith reflects the prediction of their shift from a humble lifestyle to one of luxury.

The Revival of Worship of Al- Lāt and Al- ʿUzzā

According to a Hadith, the day and night will not end until Al- Lāt and Al- ʿUzzā are worshipped again.⁸⁶

In modern times, as a result of growing interest in the pre-Islamic history of the Arabian Peninsula, there has been a limited but notable trend towards the revival of ancient Arab deities. Just as there has been a return to the worship of ancient deities in the Western world,⁸⁷ there are also some individuals and online communities engaged in seeking or partially reviving the worship of these pre-Islamic gods. This trend is called “Wathanism,”⁸⁸ which includes the worship of deities such as Al- Lāt and Al- ʿUzzā, who are also mentioned in Hadiths.

The Majority of Romans at the Time of the Hour – the Majority of Christians in the World

The Prophet Muhammad (PBUH) said that the Hour will not be established until the Romans are the most numerous people. He described their characteristics: they are patient in trials, recover quickly after calamity, attack again after retreat, treat orphans, the poor, and the weak kindly, and, finally, they resist oppressive rulers.⁸⁹

During the time of the Prophet Muhammad (PBUH), the Byzantine Christians were referred to as “Romans,” and Christianity was a prominent part of their identity. Therefore, this prophecy—that the Romans will be the majority at the time of the Hour—actually indicates that Christian nations will be the majority in the world. In the present era, Christianity is the largest religion globally, and this condition will persist until the end of time.⁹⁰

The remaining characteristics mentioned can also be observed in many Western countries today, where Christian nations have demonstrated military strength and resilience throughout history, established welfare systems for orphans and the needy, raised their voices against the oppression of kings, and promoted democracy and constitutional monarchies within their societies. These qualities serve as a living reflection of the prophecy that was articulated more than fourteen centuries ago.

Imam al-Mahdī

Although some other collections of Hadith mention details about Imam al-Mahdī, there is no Hadith in Ṣaḥīḥ al-Bukhārī or Ṣaḥīḥ Muslim that explicitly mentions him by name. Generally, the narrations attributed to Imam al-Mahdī are based on a combination of different Hadith. Only those Hadiths are mentioned below which have been declared Ṣaḥīḥ (authentic) by the renowned Hadith scholar, Shaykh al-Albānī (may Allah have mercy on him):

Being from the Descendants of Fāṭimah (May Allah be Pleased with Her) — Ḥasan ibn ʿAlī (May Allah be Pleased with Him)

Some narrations state that Imam al-Mahdī will be from the lineage of Fāṭimah (may Allah be pleased with her).⁹¹ Although such Hadiths are not found in Ṣaḥīḥ al-Bukhārī or Ṣaḥīḥ Muslim, the prophecy of the ‘Mahdī’—the rightly guided one—appears to allude to the great role of Ḥasan ibn ʿAlī (may Allah be pleased with him), who brought an end to the First Fitnah and strove for the unity of the Muslim community. The Hadith concerning him has been discussed in the section on the First Fitnah.

Journey from Medina to Mecca and Receiving Allegiance, and the Generous Khalīfah — ʿAbdullāh Ibn Al-Zubayr (May Allah Be Pleased with Him)

Some narrations mention that a man from Quraysh will travel from Medina to Mecca, where the people will pledge allegiance (bayʿah) to him. At that time, an army from Syria will march against him, but the army will be swallowed up by the earth at the place called Baydāʾ.⁹² This figure is also described in Hadith as being extremely generous.⁹³ Even in these narrations, Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim do not explicitly mention Imam al-

Mahdī by name. In this article, under the section on the Second Fitnah, the circumstances of ʿAbdullāh ibn al-Zubayr (may Allah be pleased with him) are connected with these narrations.

The Leader of the Muslims Inviting Prophet Jesus (PBUH) to Lead the Prayer — Pakistan’s Appeal to the United States to Lead the Baghdad Pact Some narrations mention that the leader (amīr) of the Muslims will invite Prophet Jesus (PBUH) to lead the prayer.⁹⁴ This symbolic statement is not attributed to Imam al-Mahdī by name in Ṣaḥīḥ al-Bukhārī or Ṣaḥīḥ Muslim; rather, it is mentioned in reference to the leader of the Muslims. In this article, this has been interpreted as the state of Pakistan. For further details, see the chapter on the descent of Prophet Jesus (PBUH).

In summary, the narrations commonly known regarding Imam al-Mahdī are, in fact, the result of a combination of various prophecies and Hadith.

Summary and Acknowledgements

Summary of the Major Signs of the Day of Judgment

• The Beast of the Land: This symbolises a tyrannical power that spreads its conquests and influence through land routes, as opposed to those powers that expand via sea routes. Its interpretation refers to the Mongol Empire, which emerged from Central Asia in the 13th century and, at its height, became a symbol of destruction and terror across vast territories.

• The Rising of the Sun from the West: This sign symbolises the rise of Western civilisation, which began with the Renaissance in the 12th century during the Middle Ages.

• Dajjāl (the False Messiah): This represents a misleading force that deceives humanity with false promises of salvation and prosperity while promoting atheism, oppression, and religious coercion. In history, communist states represent those thirty (30) Dajjāls mentioned in the Hadiths, with the former Soviet Union playing the most prominent and central role, emerging as “ad-Dajjāl”—the greatest deceiver.

• Gog and Magog: These nations represent the peoples of Northern and Western Europe, who, from the 16th to the 20th centuries, established colonial dominance, exploitation, and plundering of resources across the world. However, their colonial supremacy ended as a result of their mutual conflict—the Second World War. This war not only defeated fascism but also laid the foundation for the decline of the colonial system.

• The Descent of Jesus (PBUH) (the Messiah): In the Second World War, the United States played a decisive role among the European powers—Gog and Magog—emerging as a saviour force, especially against fascism. Later, during the Cold War, it assumed a central position against Dajjāl (the Soviet Union) on ideological, military, and diplomatic fronts. Thus, in the context of these two great world conflicts, the United States emerged as a symbolic ‘Messiah.’

• The Smoke: Smoke is a metaphor for air pollution and the environmental crisis following the Industrial Revolution, which affected billions of people.

• The Landslides (in the East, West, and the Arabian Peninsula): These have been understood as symbolic manifestations of sudden social decline, resulting from political instability and civil wars in various regions. The events in Iraq (2006) in the East, Libya (2011) in the West, and Yemen (2014) in the Arabian Peninsula are possible examples of this.

• Fire from Yemen: This major sign has not yet appeared. Such symbols should be regarded as an invitation to reflection rather than a prediction.

Acknowledgements

The development of this framework and the detailed analysis began with Islamic scholar Javed Ahmad Ghāmidī’s observation that many of the signs of the Day of Judgment were shown to the Prophet Muhammad (PBUH) in visions.⁹⁵ Later, Adnan Ejaz’s interpretation of the ten signs of the Day of Judgement gave further direction to this work,⁹⁶ where he introduced a new perspective by interpreting Hadith prophecies in light of Biblical prophecies.⁹⁷

Moreover, the latest version of this article can be accessed on the website: https://scripturehistorian.wordpress.com/.