Celestial Eschatology: The Lunar Chronometer of the Islamic Apocalypse
1. Introduction: The Moon in the Islamic Cosmic Order
In the intricate tapestry of Islamic theology, the cosmos is not merely a backdrop for human existence but a dynamic, communicative entity that bears witness to the will of the Creator. Among the celestial bodies, the moon (Al-Qamar) holds a position of singular preeminence, functioning simultaneously as a chronometer for sacred time and a harbinger of the eschatological end. The Islamic understanding of the End Times (Al-Sa’ah or The Hour) is intrinsically tied to the disruption of the cosmic order—a dismantling of the physical laws that govern the universe. While terrestrial signs such as moral degradation, political upheaval, and geological instability are frequently cited in eschatological literature, the celestial signs—specifically those involving the moon—hold a unique and terrifying primacy in the Quranic and Prophetic narratives.
The moon is described in the Quran as a "measure of time" (mawaqit) for mankind and for the Hajj pilgrimage. It defines the structure of the Islamic year, the rhythm of fasting in Ramadan, and the celebration of Eid. However, Islamic eschatology posits that this same celestial object, which currently serves as a beacon of order and regularity, will become an agent of chaos and a visual indicator of the universe's dissolution. The transition of the moon from a tool of temporal measurement to a sign of temporal collapse is a central theme in the study of the Last Day (Yawm al-Qiyamah).
This report provides an exhaustive analysis of the astronomic events concerning the moon that serve as signs of the End of Times in Islam. It synthesizes evidence from the Quran, the Sunnah (Prophetic traditions), classical exegesis (Tafsir), and sectarian theological discourse. The analysis necessitates a deep dive into three primary categories of lunar phenomena: the physical restructuring of the moon as described in Surah Al-Qamar and Surah Al-Qiyamah; the sectarian controversies surrounding lunar and solar eclipses as signs of the Mahdi, specifically examining the schism between Sunni orthodoxy and the Ahmadiyya interpretation; and the subtle prophetic minor signs such as the "swelling of crescents" (Intifakh al-Ahillah) and their implications for the compression of time.
The research indicates that lunar phenomena in Islamic eschatology are not merely poetic metaphors but are presented as tangible, physical alterations to the cosmos that signal the transition from the temporal world (Dunya) to the Hereafter (Akhirah). The moon, therefore, acts as the "Doomsday Clock" of Islamic theology—its phases regulating the life of the believer, and its disruption signaling the death of the world.
2. The Splitting of the Moon (Shaqq al-Qamar): The Prologue to the End
The event known as Shaqq al-Qamar (The Splitting of the Moon) represents a theological bridge between the prophetic era and the eschaton. It is referenced in the Quran with a sense of immediacy that binds the miracle directly to the approach of the Final Hour. Unlike other signs which are anticipated in the distant future, the Splitting of the Moon is a phenomenon that straddles history and prophecy, serving as both a confirmed miracle of the past and the inaugural sign of the End Times.
2.1 Quranic Text and Immediate Context
The primary scriptural reference is found in the opening verses of Surah Al-Qamar (54:1-2):
"The Hour has drawn near, and the moon has been cleft asunder. And if they see a sign, they turn away, and say: 'This is continuous magic.'" 1
This verse establishes a dual reality: the historical occurrence of a miracle and the chronological proximity of the Resurrection. The phrasing "The Hour has drawn near" (Iqtarabati al-Sa'ah) serves as a warning that the splitting of the moon is not an isolated event but the opening act of the final drama of human history.4 The grammatical structure links the approach of the Hour directly with the splitting, suggesting a causal or at least a sequential relationship—once the moon splits, the countdown to the Hour enters its final phase.
2.2 Historical Context: The Demand for a Sign
To understand the eschatological weight of this event, one must examine its historical context. The consensus of classical Sunni scholars, including Ibn Kathir and Al-Tabari, is that the splitting of the moon was a literal miracle performed by the Prophet Muhammad in Makkah roughly five years before the Hijrah (migration to Medina).3
The event was precipitated by a challenge from the leaders of the Quraysh, the polytheistic tribe of Makkah. They demanded a supernatural sign from the Prophet to prove his authenticity, specifically asking for the moon to be split. The Prophet prayed to Allah, and the moon was cleft into two distinct parts. The visibility of this event is described in Mutawatir hadiths—traditions reported by so many narrators that collusion is impossible. Companions such as Abdullah bin Masud, Abdullah bin Umar, Jubair bin Mut'im, and Anas bin Malik reported the event. Abdullah bin Masud, a direct eyewitness, stated:
"The moon was split into two parts during the lifetime of the Prophet, and the Prophet said, 'Bear witness (to this).'" 3
The specific visual detail recorded in the Hadith literature mentions that the two halves of the moon separated to such a degree that Mount Hira (the mountain of the first revelation) was visible between them.2 This geographical anchor—Mount Hira—serves to ground the miraculous event in physical reality, countering later arguments that it was a mass hallucination or optical illusion.
2.3 The Interpretive Divergence: Past Miracle vs. Future Sign
While the orthodox majority views the splitting as a historical event, Islamic scholarship has historically navigated a tension between this retrospective view and a futuristic, rationalist interpretation.
A. The Majority View: A Completed Sign
For the majority of classical exegetes, the verb inshaqqa (split) is in the past tense, indicating a completed action. Ibn Kathir argues that the mention of this event in the past tense alongside the approach of the Hour indicates that the appearance of the Prophet himself is a sign of the End Times. The splitting of the moon is a "completed" sign that validates the countdown to the Resurrection.3 The fact that the Quraysh dismissed it as "continuous magic" (sihr mustamir) further cements its historical nature; one does not call a future theoretical event "magic." The accusation of magic implies they saw something they could not explain and chose to rationalize it away.7
B. The Rationalist and Futuristic View
A minority of commentators and some modern rationalists have suggested that the verse refers entirely to a future event—the disintegration of the moon on the Day of Judgment. This view often stems from a desire to reconcile the Quran with a strictly naturalistic worldview or to address the lack of corroborating historical records from non-Islamic civilizations.
Linguistic Argument: Proponents of this view argue that Quranic Arabic sometimes uses the past tense to describe future events to emphasize their certainty (a rhetorical device known as al-madi li-l-tahaqquq). Thus, "the moon has split" could theoretically mean "the moon will inevitably split".8
Scientific Correlation: Some modern analyses attempt to link this to the physical destruction of celestial bodies anticipated in other verses (e.g., the stars falling). However, this view is generally rejected by classical exegetes who rely on the explicit Hadith literature confirming the event's historical occurrence during the Prophet's lifetime.5 The argument is that if the splitting were solely a future event of the Apocalypse, the Prophet's companions would not have narrated it as an eyewitness account.
2.4 Contemporary Discourse: Science and Apologetics
In the modern era, the "Splitting of the Moon" has entered the realm of scientific apologetics. Many Muslims circulate claims that NASA has discovered "rilles" or fault lines on the moon that prove it was once split and reassembled. While NASA scientists have generally stated that current lunar geology does not support a physical splitting and rejoining in the recent past, the persistence of this narrative within the Muslim community highlights the deep desire to find empirical validation for eschatological signs.5
However, theological purists argue that seeking scientific validation for a miracle (mu'jiza) is counter-intuitive. A miracle, by definition, is a suspension of natural laws. If the moon's splitting left geological evidence explicable by plate tectonics, it would cease to be a divine sign and become a geological phenomenon. The sign lies in the impossibility of the event.
2.5 The Moon Splitting as a Prototype for Cosmic Instability
Regardless of the debate over historical evidence or future timing, the theological significance remains consistent: the moon is a fragile object subject to divine command. The Quranic assertion that the moon can be split serves to dismantle the pre-Islamic notion of the "inviolability of heavenly bodies".5 In the pre-Islamic Jahiliyyah, as in many ancient cultures, celestial bodies were seen as eternal and divine. By splitting the moon, Allah demonstrates that these bodies are mere created objects, breakable and finite. This serves as a "fortified faith" for believers, illustrating Allah's absolute dominion over the cosmos and serving as a prototype for the greater destruction to come.4 If the moon can be split in the temporal world as a sign for the Quraysh, its total destruction in the Hereafter is a logical progression.
3. The Mechanics of Collapse: Khasf, Jam'a, and Surah Al-Qiyamah
While the splitting of the moon is generally viewed as a past miracle, the events described in Surah Al-Qiyamah (The Resurrection) are unanimously understood as future cataclysms that will occur at the very moment the universe unravels. Here, the moon is not merely split; it is extinguished and collided.
3.1 The Sequence of Lunar Death
Surah Al-Qiyamah (75:7-10) details a specific, terrifying sequence of lunar degradation that marks the onset of the Day of Judgment:
Fa-idha bariqa al-basar: "So, when the sight is dazzled."
Wa khasafa al-qamar: "And the moon is eclipsed (or loses its light)."
Wa jumi'a al-shamsu wa al-qamar: "And the sun and moon are joined together." 9
This sequence moves from the human physiological reaction (dazzled sight) to the astronomical phenomenon (the moon's darkening) to the cosmological catastrophe (the merger of sun and moon).
3.2 Exegetical Analysis of Khasf al-Qamar (The Eclipsing of the Moon)
The term Khasf is critical here. While often translated in standard dictionaries as "eclipse," in the Quranic context, it carries a heavier root meaning of "sinking," "disappearing into the earth," or "being obliterated" (as in a landslide, Khasf al-ard). In the context of the moon:
Total Extinguishment: The primary interpretation is the total, permanent loss of lunar luminosity. Since the moon borrows its light from the sun, the Khasf represents a severance of this relationship or the extinguishing of the source itself.11 unlike a periodic eclipse (Kusuf) which is temporary, Khasf here implies a finality—the light goes out and does not return.
Cosmic Disarray: Unlike a standard eclipse, which is a predictable interplay of shadows and orbits, this Khasf is a precursor to the destruction of the object itself. It serves as a visual herald of the Day of Judgment, designed to instill Taqwa (awe/fear) and prove the transient nature of the physical universe.13
3.3 The Phenomenon of Jam'a (Joining)
The phrase "the sun and moon are joined together" (wa jumi'a al-shamsu wa al-qamar) describes a violation of the orbital mechanics established in creation. Scholars have proposed three distinct physical manifestations of this verse, each offering a different vision of the End Times physics:
A. The Loss of Light Hypothesis
Classical commentators, including Ibn Kathir and the authors of Maarif-ul-Quran, interpret the joining as a simultaneous loss of light. The sun, which provides the light, is wrapped up or darkened (as mentioned in Surah 81:1, Idha ash-shamsu kuwwirat), and consequently, the moon goes dark. They are "joined" in their destitution and darkness.10 This interpretation views the "joining" as a metaphor for shared fate rather than physical proximity.
B. The Physical Collision Hypothesis
A more literal and terrifying interpretation suggests a physical merging. This could entail the moon falling into the sun or both bodies being brought together in a proximity that defies their separate orbits. This interpretation aligns with the scientific reality of the sun's gravitational dominance. If the divine command holding the orbits in place were lifted, the moon would naturally decay into the Earth or be pulled toward the Sun. This "joining" represents the collapse of the "fine-tuning" of the solar system.12
C. The Westward Rise Hypothesis
Some scholars link this verse to the Major Sign of the Sun Rising from the West. In this scenario, the rotation of the Earth reverses. The "joining" refers to the sun and moon rising simultaneously from the western horizon, a phenomenon that would shatter human understanding of day and night.12 This interpretation is supported by Hadith literature describing the reversal of celestial motions as the final door closing on repentance. In this view, the "joining" is a visual phenomenon seen from Earth—the sun and moon appearing in the same sector of the sky, moving in unison against the natural order.
3.4 Scientific Skepticism and Apologetics
Skeptics and critics of the Quran often point to this verse as scientifically problematic. They argue that the description of the sun and moon "joining" or the moon "following" the sun reflects a geocentric misunderstanding of parallel orbits.16 They contend that since the moon orbits the Earth and the Earth orbits the Sun, they are already part of a unified system and cannot "join" in the manner described without a complete violation of physics. Specifically, the distance between the earth and sun is roughly 93 million miles, while the moon is only 240,000 miles away; a "joining" implies a traversal of vast space that would incinerate the Earth long before the event occurred.
Theological Rebuttal: Islamic theology posits that the End Times is defined precisely by the violation of physics. The "joining" is not a natural astronomical phase but a supernatural dismantling of the laws of nature. The Quran 75:10 anticipates the human reaction to this impossibility: "On that Day man will say: 'Where is the refuge?'".9 The visual impossibility is the point of the sign. To argue physics against the Apocalypse is, in the Islamic view, to misunderstand the nature of the event—it is the end of physics.
4. The Great Sectarian Controversy: The "Double Eclipse" of the Mahdi
One of the most contentious astronomic signs in Islamic eschatology revolves around a specific prophecy concerning solar and lunar eclipses during the month of Ramadan. This topic represents a sharp fault line between mainstream Sunni Islam and the Ahmadiyya Muslim Community, serving as a case study in how astronomical data is weaponized in theological polemics.
4.1 The Prophetic/Narrative Claim
The controversy centers on a narration found in the compilation of Al-Daraqutni, attributed to Muhammad al-Baqir (a revered Tabi'i and the fifth Imam of the Shi'a, though respected by Sunnis). The narration states:
"Our Mahdi will have two signs, which have never appeared since the heavens and earth were created. The moon will be eclipsed on the first night of Ramadan, and the sun will be eclipsed halfway through it." 18
This text is pivotal. It sets up a condition for the Mahdi's recognition: a specific pair of eclipses occurring in the holy month of Ramadan.
4.2 The Ahmadiyya Interpretation: Fulfillment in 1894
The Ahmadiyya community cites the eclipses of 1894 (Eastern Hemisphere) and 1895 (Western Hemisphere) as the definitive fulfillment of this prophecy, thereby validating the claim of their founder, Mirza Ghulam Ahmad, as the Promised Mahdi and Messiah.
The Dates and Mechanics
In the Islamic Hijri year 1311 (1894 CE), the month of Ramadan witnessed two eclipses:
Lunar Eclipse: Occurred on the 13th of Ramadan (corresponding to March 21, 1894).
Solar Eclipse: Occurred on the 28th of Ramadan (corresponding to April 6, 1894).
Ahmadiyya literature emphasizes that these dates align perfectly with the "scientific possibility" of eclipses.21
The Hermeneutic Argument
Ahmadi scholars argue that the Hadith's phrase "first night" (awwal layla) does not mean the 1st of the month (which is scientifically impossible for a lunar eclipse, as the moon must be full). Instead, they interpret it to mean the first of the nights on which a lunar eclipse is possible (i.e., the 13th, 14th, or 15th). Thus, the eclipse on the 13th fulfills the "first night" condition. Similarly, "halfway through" (fi al-nisf) is interpreted as the middle of the possible days for a solar eclipse (27th, 28th, 29th), making the 28th the "middle" day.20
The Argument of Uniqueness
The Ahmadiyya interpretation hinges on the clause "never appeared since the creation of the heavens and earth." They acknowledge that double eclipses in Ramadan have occurred previously in history. However, they argue that the uniqueness lies in the confluence of the eclipses with the presence of a claimant to the office of Mahdi. They assert that in 1894, Mirza Ghulam Ahmad was the only person claiming to be the Mahdi, and thus the sign was specifically for him.23
4.3 The Sunni Orthodox Rebuttal: Authenticity and Application
Mainstream Sunni scholars universally reject the Ahmadiyya interpretation on both textual and historical grounds. The rejection is based on a rigorous analysis of the Hadith's chain of transmission (Isnad) and the literal meaning of the text.
A. Textual Critique (Isnad Analysis)
Sunni scholars classify the narration recorded by Al-Daraqutni as Mawdoo (fabricated) or at best Da'eef (extremely weak) and Mauquf (halted at a companion or successor, not traceable to the Prophet Muhammad).
The Problematic Narrators: The chain includes 'Amr ibn Shamr and Jabir (al-Ju'fi). Sunni critics like Al-Dhahabi and Ibn Hajar classify 'Amr ibn Shamr as a "liar," a "fabricator," and a "Rafidi" (a term for a Shi'a extremist who rejects the first three Caliphs). Consequently, his narrations are inadmissible in Islamic jurisprudence or creed.18
Attribution: The statement is attributed to Muhammad al-Baqir, not the Prophet Muhammad. Therefore, even if the chain were authentic, it represents the opinion of a Tabi'i (Successor), not divine revelation.19
B. The Content Critique (Matn Analysis)
Sunni polemics argue that the Ahmadiyya interpretation requires a "Texas Sharpshooter" approach—reinterpreting the clear Arabic text to fit historical data.
"First Night" vs. "13th Night": The Hadith says awwal layla (the first night). Sunnis argue that if the Prophet (or Baqir) meant the 13th, he would have said the 13th. Reinterpreting "First Night" to mean "13th" is seen as linguistic gymnastics designed to force a fit. Sunnis maintain that the prophecy describes a miraculous event—an eclipse on the 1st night of the month, which is scientifically impossible, signifying a breakdown of natural laws.25
Historical Precedence: Critics point out that eclipses have occurred on the 13th and 28th of Ramadan many times in history, rendering the "never before since creation" clause invalid unless one accepts the Ahmadi qualification of "for a claimant," which Sunnis dismiss as circular reasoning.25
Visibility: Sunni rebuttals note technical discrepancies, such as the solar eclipse of 1894 not being visible in Qadian, India, during the claimed times, or that the lunar eclipse was not visible in large parts of the Islamic world, undermining its value as a "universal sign".22
4.4 Comparative Analysis of Narrators
To understand the depth of this schism, one must look at the biographical evaluation (Ilm al-Rijal) of the narrators involved.
Narrator Name
Role in Chain (Isnad)
Sunni Scholar Assessment
Implication for Prophecy
Muhammad al-Baqir
Attributed Source (Tabi'i)
Trustworthy Imam, but statement is Mauquf (not from Prophet).
The prophecy is likely a personal opinion or non-Prophetic tradition.
Amr ibn Shamr
Transmitter
"Liar," "Fabricator," "Rafidi" (Dhahabi, Ibn Hajar).
Renders the specific "Double Eclipse" Hadith Mawdoo (Fabricated).
Jabir (al-Ju'fi)
Transmitter
"Weak," "Liar" (Abu Hanifa, Sufyan al-Thawri).
Further degrades the authenticity of the narration.
This table illustrates the Sunni position: the entire prophecy rests on the testimony of men deemed liars by the guardians of Hadith science. For Sunnis, building a theological claim on such a foundation is impermissible. For Ahmadis, the fulfillment of the event itself vindicates the narration, regardless of the chain's status in traditional scholarship.26
5. The Temporal Distortion: Swelling of Crescents (Intifakh al-Ahillah)
While the eclipses represent a point of sectarian conflict, the "Swelling of Crescents" is a sign found in Sunni Hadith collections that deals with the distortion of time and perception. This sign is subtle, psychological, and arguably occurring in the present day.
5.1 The Hadith Evidence
The relevant Hadith is recorded in various collections, including by Tabarani, and is graded as Sahih (authentic) by the renowned Hadith scholar Sheikh Al-Albani in Sahih al-Jami' (Hadith #5898).28
"From the approach of the Hour is the swelling of crescents (Intifakh al-Ahillah)." 29
Another variation states that people will see the new moon (Hilal) of the first night and say, "It looks like it is two nights old" or "three nights old".29
5.2 Phenomenological Analysis
Scholars interpret Intifakh (swelling/bloating) in several ways, ranging from the physical to the metaphysical.
A. Physical Expansion and Optical Phenomenon
This interpretation suggests a literal enlargement of the moon's visual signature. This could be due to:
Perigee Moon: The moon physically moving closer to the Earth in its orbit (Supermoon phenomena), making it appear significantly larger. If such events become more frequent or extreme, they could fulfill the prophecy.
Atmospheric Lensing: Changes in the Earth's atmosphere causing the moon to appear magnified or brighter than usual.
B. The Acceleration of Time (Taqarub az-Zaman)
This is the most common spiritual interpretation. The "swelling" signifies the rapid passage of time. The moon looks "older" than it is (looking like a 3-day moon on the 1st day) because time itself is compressing. This aligns with other authentic Hadiths describing the removal of Barakah (blessing) from time, where a year passes like a month, and a month like a week.31 In this view, the "swollen moon" is a marker of a society racing toward its end, unable to grasp the true passage of moments.
5.3 Societal Implications: The Death of Certainty
The phenomenon of "Swelling Crescents" also touches on the confusion regarding religious observances. Snippet 32 highlights the modern debate between astronomical calculation (Hisab) and naked-eye sighting (Ru'yah). The prophecy may allude to a time of confusion where people cannot agree on the start of the month. Negligence in sighting, or reliance on faulty methods, leads to a moon being sighted "late," at which point it is already large and "swollen," leading people to exclaim, "It looks two nights old!" This reflects a loss of connection with the natural signs of Allah, replaced by confusion and discord.32
Also, the swelling of the crescent is linked in Hadith literature to the prevalence of "sudden death" (Mawt al-Faj'ah).30 Just as the moon matures too quickly, human lives end abruptly without the "warning" of old age or sickness. This thematic linkage reinforces the idea of an accelerating, compressing reality as the Hour approaches.
6. The Terrestrial Echo: Three Landslides (Khasf)
The major signs of the Day of Judgment include three massive geological events known as Khasf (landslides/collapses): one in the East, one in the West, and one in the Arabian Peninsula.33 While primarily terrestrial, these events are linguistically and thematically tethered to the moon.
6.1 The Linguistic Link
The word used for these landslides is Khasf. This is the exact same Arabic word used in Surah Al-Qiyamah (75:8) to describe the darkening of the moon (Khasafa al-Qamar). This is not coincidental. In Arabic rhetoric, such parallelism suggests a synchronization between terrestrial and celestial destruction. Just as the earth "swallows" its inhabitants (Khasf of the earth), the sky "swallows" the light of the moon (Khasf of the moon). The universe is collapsing from both ends—the ground beneath and the sky above.
6.2 The Three Events and Their Locations
The specific locations mentioned in the Hadith create a global triangulation of disaster:
The East (Al-Mashriq): Often interpreted as the lands east of Medina (Persia, Asia).
The West (Al-Maghrib): The lands west of Medina (North Africa, Europe, Americas).
The Arabian Peninsula (Jazirat al-Arab): The heartland of Islam itself.
The Khasf in Arabia is often linked to other prophecies about a fire emanating from the Hijaz (near Medina) that will be so bright it lights the necks of camels in Busra (Syria).35 These geological upheavals are contextualized as the earth reacting to the sins of its inhabitants, mirroring the sky's reaction (the moon's darkening) to the end of the probationary period of humanity.37
6.3 Geological Eschatology
The occurrence of these landslides is described as a punishment and a sign. The Prophet mentions that they will occur when immorality (drinking alcohol, illegal sexual intercourse, singing girls) becomes prevalent.31 Thus, the Khasf of the earth serves the same function as the signs of the moon: a physical manifestation of moral decay. The stability of the ground and the stability of the moon's light are both revoked when humanity violates the covenant with the Creator.
7. Conclusion: The Final Phase
The research demonstrates that the moon plays a central, multifaceted role in Islamic End Times predictions. It is not merely a passive observer but an active participant in the dismantling of the cosmos. The trajectory of the moon in Islamic eschatology can be mapped through three distinct phases:
The Historical Validator: The Splitting of the Moon (Shaqq al-Qamar) stands as the historical anchor. It occurred in the past to validate the Prophet’s warning that "The Hour is Near." It broke the psychological barrier of the "eternal cosmos," proving that celestial bodies are breakable.
The Sectarian Divider: The prophecies concerning Solar and Lunar Eclipses in Ramadan have become the theological battleground defining the boundary between Sunni orthodoxy and the Ahmadiyya movement. This dispute illustrates how astronomical signs are utilized to legitimize or delegitimize messianic claimants, turning the moon into a tool of theological legitimacy.
The Harbinger of Doom: The Swelling of Crescents and the final Darkening and Joining (Khasf and Jam'a) signify the final death of the physical universe. The moon, which served as the calendar for Islamic worship (Hajj, Ramadan), will cease its function. Its light will be extinguished, its orbit shattered, and its existence merged with the sun in a final, cataclysmic singularity.
In Islamic eschatology, the stability of the moon represents the patience of Allah; its disruption represents His final judgment. The transition from the dependable phases of the moon to its swelling, eclipsing, and eventual collision marks the shift from the era of action (Amal) to the era of recompense (Jaza). The moon, having faithfully marked the months for millennia, will finally mark the end of time itself.
Table 1: Comparative Analysis of Lunar Eschatological Signs
Sign Category
Event Name
Arabic Term
Scriptural Basis
Status in Sunni Theology
Interpretive Context
Historical Miracle
The Splitting of the Moon
Shaqq al-Qamar
Quran 54:1; Mutawatir Hadith
Accepted (Past Event)
Signified the nearness of the Hour during the Prophet's time.
Major Cosmic Cataclysm
The Darkening/Eclipsing
Khasf al-Qamar
Quran 75:8
Accepted (Future Event)
The total loss of light preceding the Resurrection.
Major Cosmic Cataclysm
The Joining of Sun & Moon
Jumi'a al-Shamsu wa al-Qamar
Quran 75:9
Accepted (Future Event)
Physical collision, simultaneous rising, or total loss of light.
Minor Sign
Swelling of Crescents
Intifakh al-Ahillah
Hadith (Tabarani/Albani)
Accepted (Minor Sign)
Time compression, optical illusion, or physical approach.
Sectarian Dispute
Double Eclipse in Ramadan
Ayatan (Two Signs)
Daraqutni Narration
Rejected (Weak/Fabricated)
Used by Ahmadiyya as proof of Mahdi; rejected by Sunnis as a fabrication.
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