Qur’an and Science Series

Qur’an says:

Timing of the

End of the World

will be Known

Prof. Dr. Munir M. Hasan Former Professor and Vice Chancellor

NED University of Engineering & Technology

Karachi, PAKISTAN

© Copyrights @ 2014 reserved with the author

Author: Munir M. Hasan, Ph.D.

Mississauga, CANADA

First Edition: November, 2014

A publication of the:

Trust for the Scientific Research in Qur’an

Contacts:

Canada:

Prof. Dr. Munir M. Hasan

Tel: (+1) 647-260-0513

Email: munirhasan@hotmail.com

Pakistan:

Prof. Jamshed ur Rehman

Tel: (+ 92) 0300-251-6948

Email: jrkzai@hotmail.com

Timing of the End of the World will be Known Timing of the End of the World will be Known

1 2

Qur’an Says:

Timing of the End of the World

will be Known

What Do Other Translators Say?

Most of the translators, commentary writers and interpret-

ers of Qur’an believe that the timing of the end of the world (or

Doomsday) will not be known to the mankind. It will come all of

a sudden without any fore warning. In the support of their claim

they present the Qur’anic verses where the word “ has ” بغتة

been used. For example, verses 6:31, 7:187, 12:107, 21:40,

22:55, 26:202, 29:53, 39:55, 43:66 and 47:18.

In fact the translators have translated the word “ بغتة ” in

the meaning of “without any fore knowledge” which is not the

correct translation of this word. It only means “all of a sudden”.

My explanation is that when the timing of the end of the world

will be revealed by Allah to the geologists, geo-physicists,

astronomers, mathematicians and other scientists (may be a few

hundred persons in billions of population of the world) through

their research, and in spite of the warnings by them, nobody will

believe it and will not take it seriously. Everybody will be busy

in his routine and the end will come as a surprise to everybody.

At the same time this word also tells us that the end of the world

will not come slowly or gradually but it will come all of a

sudden.

Those translators who believe that the timing of the end of

the world will not be known, they develop their arguments on

the word “ إنما ” in the verse:

[67:26] قلإنماالعلمعندللا

and they say that the word “ إنما ” gives a hidden meaning of

“only ” or “alone”, and they translate this verse as:

Say: God “alone” has the knowledge, ….. [Ahmed Ali]

Say: Knowledge thereof rests with God “alone”, …..

[Asad]

Say: The knowledge is “only” with Allah, …..

[Daryabadi]

Say: The knowledge (of its exact time) is with Allah

“only”, ….. [Hilali & Khan]

Tell them: Allah “alone” has the knowledge of that; …..

[Malik]

Say: Allah “alone” knows about that, ….. [Maududi]

Say: The knowledge is with Allah “only”, …..

[Pickthall]

Say: Its knowledge is “only” with Allah, ….. [Qarai]

Say: The knowledge is “only” with Allah, …..

[Saheeh International]

Timing of the End of the World will be Known Timing of the End of the World will be Known

3 4

Say: The knowledge (thereof) is “only” with Allah, …..

[Shakir]

Say: God “alone” has knowledge of that, …..

[Wahiduddin Khan]

Say: As to the knowledge of time, it is with Allah

“alone”, ….. [Yusuf Ali]

In Qur’an this word “ نماإ ” has been used almost 140

times. In all of those verses the matter described there does NOT

restrict the information mentioned therein to “one being only”

and is referred to others as well. So, the explanation of the

translators bringing hidden meaning of “only” or “alone” cannot

be taken as an argument. For example, in another verse of

similar construction, Allah has described “ الغيب ” which is

generally considered as known to Allah “only”, but Allah has

invited the unbelievers to wait for some time for the الغيب to be

known to them. He says:

بهفقلإنماالغيبلله نر ويقولونلوالأنزلعليهآيةم

نالمنتظرين [10:20] فانتظرواإنيمعكمم

They say: "Why is not a sign sent down to him

(Prophet Muhammad, pbuh) from his Lord? Say:

The unseen is for Allah. So wait; I too will wait

with you (for the sign to be known to them)."

If the word “only” in the above translation is added, then

should have been known to Allah only and nobody would الغيب

ever be able to know it, but in the later part of the same verse the

unbelievers have been asked to wait for some time when the

.would be known to them الغيب

So, the addition of an apparently harmless word “only” in

the translations of verse 67:26 by the translators is completely

unjustified and has changed the whole concept of the message

which Allah wants to give us.

Probably, this misunderstanding has arisen due to neglect-

ing some other verses where the clues to the timing of the end of

the world are given. There are a number of verses in Qur’an

describing the end of the world. However, there are three verses

which clearly mention that some time in future the timing of the

end of the world “will not remain hidden”, and the timing of

the end of the world will be known. These are: verses 31:34,

20:15 and 7:187 which are explained here.

Verse 31:34 and Five Secrets Mentioned Therein

In verse 31:34, Allah has mentioned five things including

the Hour (of end of the world). This is:

لالغيثويعلممافيالرحام اعةوينز عندهعلمالس للا إن

أرض اوماتدرينفسبأي اذاتكسبغد وماتدرينفسم

تموت [31:34]

Many commentators of Qur’an say that these are the five

secrets (or unseen, Arabic word غيب ) which Allah (alone)

knows them and nobody else will ever be able to know.

There are two considerations against this interpretation.

One, the Arabic word غيب (secret) has not been used in this

verse. Two, anybody can see that these five things have not been

mentioned in one group, but clearly these are mentioned in two

groups. In the first group, three things are mentioned:

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(1) الساعة

the “Hour” (of end of the world),

لالغيث (2) ينز

the “rainfall” when it will occur, and

مافيالرحام (3)

“what is in the wombs (of mothers)”

In the second group two things are mentioned:

ا اذاتكسبغد (1) م

“what a person will earn tomorrow

(or in future), and

أرضت موتبأي (2)

“in what land a person will die”.

The first group has been introduced by saying that

عندهعلم ..…… للا إن

“Indeed, Allah has the knowledge of ….. ”

Even in the translation of this verse, the word “alone” or

“only”, has been added by the translators themselves without any

justification because there is no Arabic word in this verse which

can give this meaning. The addition of the word “alone” in

“Allah (alone) has the knowledge of …..” is obviously wrong

because out of the three things mentioned in this group, two

things are already known to the human beings. Through the

global network of weather satellites and computers the rainfall

can be predicted quite accurately. And with the invention of

ultrasonography it can be “seen” without any shadow of doubt

what is in the wombs of mothers.

The second group has been described in a different way

from the first. In this group both the things mentioned there start

with words:

وماتدرينفس

“No soul knows (or will ever be able to know)”

So, grouping all five things together in this verse and

interpreting in the same way is obviously wrong. The interpreta-

tion of the second group is quite clear and no soul will ever be

able to know the two things mentioned therein, while in the

first group Allah has not put any such condition. Out of three

things mentioned in the first group, as already stated above, two

things, i.e. the dropping of “rainfall”, and “what is in the

wombs” (of mothers) are already known. So, the third item of

this group, i.e. “Hour” of Doomsday or the “end of the world”

will also be known any time when Allah wills.

Verse 20:15 and Discussion on the Word “ أكاد ”

In verse 20:15 Allah says:

نفسبماتسعى الساعةءاتيةأكادأخفيهالتجزىكل إن

"The Hour (end of the world) is surely coming;

I am very close to keep it secret so that each

soul must be paid for its efforts."

In this verse the Arabic word “ أكاد ” has been used, which

means “I am very close to …..”. The use of the word “ أكاد ”

itself shows that a time will come when this secret will not

remain hidden. However, most of the translators have translated

the words “ أكادأخفيها ” incorrectly as under:

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“I keep it secret ..…” [Ahmed Ali]

“I have willed to keep it hidden …..” [Asad]

“I have willed to keep the time of its coming

hidden .….” [Maududi]

“I will keep it hidden …..” [Pickthall]

“My design is to keep it hidden …..” [Yusuf Ali]

and so on.

In the above translations, the translators have given a

definite meaning to the word “ أكاد ” which are not correct by

the standards of the same translators themselves because in many

other Qur’anic verses where the other derivatives of the word

have been used, the translators have translated them ” أكاد “

correctly in the meaning of “almost”, “close to”, “nearly” or

“hardly”.

To me, the best dictionary to know the meaning of a

Qur’anic word is the Qur’an itself. The word “ أكاد ” in its first

person form has been used in Qur’an only once in verse 20:15,

while in its second person form “ تكاد ” , and in the third person

form “ يكاد “, both in singular and plural forms, has been used in

Qur’an in many other verses. In addition to those verses, another

form of this word i.e. “ كادو “ has also been used quite a number

of times. Let us now see how these words have been translated

by the same translators.

ا الجبالهده الرضوتخر ماواتيتفطرنمنهوتنشق تكادالس

[19:90]

The heavens are close to being torn apart by

it, and the earth being split asunder, and the

mountains succumbing and falling down, …..

[Ahmed Raza]

[42:5] ماواتيتفطرنمنفوقهن تكادالس

The heavens almost break from above them,

….. [Saheeh International]

تكادتميزمنالغيظ [67:8]

Almost bursting with fury: ….. [Yusuf Ali]

يكادالبرقيخطفأبصارهم [2:20]

The lightning almost snatcheth away their sight

from them. ….. [Pickthall]

فمالهـؤالءالقوماليكادونيفقهونحديث ا [4:78]

What has happened to this people that they seem

to understand nothing. ….. [Maududi]

عهواليكاديسيغه [14:17] يتجر

Which he sippeth but can hardly swallow, …..

[Pickthall]

يكادون اال ينوجدمندونهماقوم د حتىإذابلغبينالس

[18:93] يفقهونقوال

….. till he reached between two mountains

where he found a people who could hardly

understand his language. ….. [Malik]

يكادونيسطونبالذينيتلونعليهمآياتنا [22:72]

They nearly attack with violence those who

rehearse Our Signs to them. ….. [Yusuf Ali]

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يكادزيتهايضيءولولمتمسسهنار [24:35]

Its oil is (so fine) as if it were going to shine

forth by itself though no fire touched it. …..

[Maududi]

يكادسنابرقهيذهببالبصار [24:43]

the flash of His lightning almost takes away

sight. ….. [Malik]

نهذاالذيهومهينواليكاديبين أمأناخيرم

[43:52]

Am I not better than this contemptible man who

can hardly make his meaning clear? ….. [Asad]

كر اسمعواالذ وإنيكادالذينكفرواليزلقونكبأبصارهملم

[68:51]

When the unbelievers hear this exhortation, they

look at you as though they would knock you

off your feet with their (hostile) glances, …..

[Maududi]

And indeed those who disbelieve would almost

make you slip with their eyes when they hear the

message, ….. [Saheeh International]

فذبحوهاوماكادوايفعلون [2:71]

They sacrificed it, but seemed not to be sacrific-

ing it. ….. [Ahmed Raza]

القوماستضعفونيوكادوايقتلونني إن قالابنأم

[7:150]

(Haroon, Aaron) said, O son of my mother, these

people took advantage of my weakness and

almost killed me, ….. [Ahmed Ali]

وإنكادواليفتنونكعنالذيأوحيناإليك [17:73]

They (who have gone astray) “endeavour to

tempt” thee away from all with which we have

inspired thee, ….. [Asad]

They had almost led you away from what has

been revealed to you, ….. [Ahmed Ali]

[17:76] ونكمنالرضليخرجوكمنها وإنكادواليستفز

They almost scare you off the land, to expel you

from it. ….. [Malik]

ا [72:19] يدعوهكادوايكونونعليهلبد اقامعبدللا وأنهلم

And when the slave of Allah stood up in prayer

to Him, they (the Jinns) crowded on him, almost

stifling. ….. [Pickthall]

Nowhere in the above mentioned verses can you find any

definite assertion or definite negation of the actions mentioned

therein. For example, in verse 19:90, the Heavens are “close to”

being torn apart, earth being split asunder, and the mountains

succumbing and falling down, but in fact they do not do so. In

verse 42:5, the heavens “almost” break from above them, but in

fact they do not break. In verse 67:8, (when people will be

plunged into the hell fire, the fire will look as if) “Almost” burst-

ing with fury.

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In verses 2:20 and 24:43, the lightening “almost”

snatches/ takes away the sight, but definitely does not snatch/

take away the sight. The lightening makes the persons blind

temporarily for a short period which may be for a few seconds or

a few minutes only, but the people do not become blind perma-

nently. In verse 4:78, the people do not “seem to” understand

anything, but not that they don’t understand anything at all. In

verse 14:17, the person is said to “hardly” swallow, and not that

he was unable to swallow. In verse 18:93, the persons there

were “hardly” able to understand the language and there is no

assertion that they were unable to understand the language at all.

In fact they talked together as mentioned in the very next verse.

In verse 22:72, the non-believers are said to “nearly” attack with

violence, but are not said to have definitely attacked. In verse

24:35, the oil is said “as if” to burn without fire, but definitely it

does not catch fire on its own in the absence of fire. In verse

43:52, the person is said to “hardly” make his meaning clear, but

not that he could not talk at all. In verse 68:51, Allah said that

the unbelievers look at you (Prophet Muhammad, pbuh)

“as though” they would knock you off your feet with their

hostile glances, but in fact they were never able to do so in

reality.

In verse 2:71, they (the people of Musa) slaughtered the

cow, while they “seemed” not to be sacrificing. In verse 7:150,

Prophet Haroon (Aaron) told Prophet Musa (Moses) that the

people “almost” killed him, but in fact they did not kill him. In

verse 17:73, the people (who had gone astray) “tried to tempt ”

Prophet Muhammad (pbuh), but could not do so. In verse 17:76,

the unbelievers “almost” scared the Prophet (pbuh) to expel from

the land, but they were unable to do so at that time. In verse

72:19, the Jinns crowded on him to listen “almost” stifling.

So, the interpretation of the words “ يكاد “ ,” تكاد ” and

is quite clear from above mentioned verses. That is why ” كادوا “

almost all the translators have used the words “might”, “seem

to”, “hardly”, “nearly”, “scarcely”, “close to”, “as if” and

“almost” in translating these words which are the correct

translations. With these meanings, the words “ أخفيها أكاد ” in

verse 20:15 should have been translated as, “I am very close to

keep it secret” and interpreted as, “it will remain secret tempo-

rarily for a period best known to Allah, but it will not remain

secret forever”. This is the only correct interpretation on the

basis of the above mentioned verses. However, it is strange to

note that the translators who used the words “might”, “seem to”,

“hardly”, “nearly”, “scarcely”, “close to” and “almost” for the

words “يكاد “ ,” تكاد ” and “ كادوا ” in all the above listed verses,

have given a different and definite meaning to the word “أكاد ”

by saying, “I will keep it secret”, and thus denying their own

translations given in the above mentioned many verses.

To me it is so because, on the basis of some other sources

of information not related to Qur’an, they already had made

their minds that the timing of the end of the world would never

be known, and in order to assert on their belief they have

changed the meaning of the word “ أكاد ” and have added the

word “only” in many other verses without any justification.

It is interesting to note that while all the translators

mentioned above have translated verse 20:15 incorrectly by

giving a definite meaning, two other translators, namely Ahmed

Raza Khan and Maulawi Sher Ali, have translated it differently

from all others. Ahmed Raza said, “It was “close” that I hide it

….. ”, and Sher Ali said, “I am going to manifest it …..”.

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This is the interpretation of the verse 20:15. If this

interpretation is understood, then it should not be difficult to

understand the interpretation of verse 31:34 mentioned earlier.

Verse 7:187 About Revealing of the Timing

In verse 7:187 Allah says:

اعةأيانمرساهاقلإنماعلمهاعنديسألونكع نالس

ماواتوالرض هوثقلتفيالس ربياليجليهالوقتهاإال

عنهاقلإنماعلمها يسألونككأنكحفي بغتة التأتيكمإال

أكثرالناساليعلمونعندللاه ولـكن

“They ask you about the hour of the Doom (end

of the world) and when will it take place. Say:

“Knowledge about it rests with my Lord. None

but He will reveal it at the proper time”.

Heavy masses are there in the Heavens and the

Earth (or that, gravitational forces are acing

between the masses present in the heavens and

earth). It will not fall upon you otherwise than of

a sudden. They ask you as if you yourself were

in search of it. Tell them: “The knowledge about

it rests with Allah though most people do not

understand.”

Verse 7:187 has many messages in it. In fact this verse

gives a comprehensive explanation of the timing of the end of

the world. It not only mentions that the knowledge of Doomsday

rests with Allah (Not that “only with Allah”), and that it will

come all of a sudden, but also it tells in clear terms that Allah

Himself will reveal the timing at the proper time.

The same part of the verse 7:187, ” هو “ اليجليهالوقتهاإال

has been translated by many translators as:

None but He will disclose it at its time ….. [Maududi]

He alone will manifest it at its proper time ….. [Pickthall]

He Himself will disclose it at the proper time ….. [Malik]

None but He will reveal it in its time ….. [Asad]

So, in this part of the verse it has been confirmed by all the

translators in clear words that the revealing of the timing of the

end of the world will be made by Allah Himself at some proper

time in future. It is really very surprising to note that while in

this verse all the translators have translated correctly that “None

but He (Allah) will disclose it at its time”, elsewhere by

wrongly interpreting the word “ إنما ” and adding the word

“only” they still insist that the timings of the end of the world

will not be known to anybody.

So, the interpretation of the Arabic word “ بغتة ” as done

by most translators and interpreters, that the timing of the end of

the world will not be known to any person, is obviously

incorrect, as the timings of the end of the world will be

revealed by Allah Himself at the proper time.

Apart from above mentioned explanation, the use of the

words “والرض ماوات الس في in between the two portions ” ثقلت

of the same verse (7:187) appears to be strange. The Arabic

word “ ثقلت " used here, meaning “heavy masses” or “gravita-

tional forces” between the heavenly bodies and the earth,

probably points out that this end may be due to the impact of

some heavy mass present in the heavens, or due to the heavy

gravitational forces. The presence of heavenly bodies is already

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15 16

known to the scientists that, apart from the recognized eight

planets, large number of heavy masses (Asteroids) are floating

in the heavens in between the planets, and there is always a

chance of striking any big asteroid with the earth. If it is so, then

the timing of possible impact of any asteroid can be predicted

quite accurately.

A second scientific interpretation of “ ماواتثقلت الس في

is also possible that this end may be due to the effect ” والرض

of unusual gravitational forces. This concept is additionally

supported by verse 75:9:

مسوالقمر وجمعالش

And (on the Doomsday) the sun and the moon

will be brought together.

To me, this verse points out to the timing when there will

be a solar eclipse when the sun and the moon will be in the same

line of sight. Although this occasion occurs quite often yet, in

my opinion, the end may be one such occasion when all or most

of the heavenly masses present in our solar system will be

aligned to produce extraordinary gravitational force on earth.

These forces will be so much enormous that they may cause

havoc on the earth. Additionally, any possible impact of an

asteroid on earth at that time will make the situation even worse.

In one of my other books on Qur’an & Science Series,

entitled, “The Importance of Believing in Allah – A Scientific

Interpretation” I have proposed a model explaining how the

end of the world is likely to take place.

ONE PROBABLE PREDICTION ON THE TIMING

OF THE

END OF THE WORLD

In the past, there have been a large number of predictions

about the end of the world. All those predictions which related

to the past dates have been proven wrong. These predictions

have been continuing and there are many other predictions which

relate to the future dates. One such prediction is described below.

In verse 43:61 of Qur’an Allah says:

بهاوإنهلعلمللساعة [43:61] فلتمترن

"And indeed, he (Prophet Isa, Jesus) is a sign for

coming of the Hour of Doom (to serve as a

marker for knowing the end of the world) so that

you can no longer harbour any doubt about it

(the end of the world).”

This verse points out that Jesus is a sign to know the end

of the world, and the year when the world will meet an end will

be known in relation to the Gregorian calendar which is related

with the Jesus.

In Surah 18, Allah has described the story of the

“Companions of cave”. In Verse 18:21 Allah says:

اعة الس وأن حق وعدللا وكذلكأعثرناعليهمليعلمواأن

الريبفيها [18:21]

“Thus, did we reveal their (companions of the

cave) secret to the people so that they might

know that the promise of Allah is true and that

there is no doubt about the coming of the Hour

(End of the world)”

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This verse shows that there is a definite correlation

between the secret which has been revealed by Allah about the

companions of the cave and the end of the world. And in the

same continuation, in Verse 18.25, a number “309” has been

mentioned in a peculiar way by saying:

ولبثوافيكهفهمثلثمائةسنينوازدادواتسع ا [18:25]

“They stayed in their cave three hundred (300)

years and add another nine (9)”.

It is an unusual way of mentioning the number 309. Thus,

it is expected that the end of the world and the numbers 300 and

309 are somehow related to each other.

In 1980 A.C.(After Christ) corresponding to 1401 A.H.

(After Hijrah), taking guidance from these verses, an Egyptian-

American Qur’anic scholar, Dr. Rashid Khalifa, has made a

prediction that the end of the world will take place in the year

2280 A.C, i.e. 300 years after the secret has been apparently

disclosed. In these 300 solar years we have to add 9 more years

to get the lunar years, as we know that there are 309 lunar years

in 300 solar years.

As mentioned above, number 309 is a number which has

been mentioned in a peculiar way in Verse 18:25, "Three

hundred years and add another nine". This indicates that

mentioning of 300 relates to solar years and 309 are lunar years.

Adding 300 years to 1980 when this secret was apparently

unveiled, makes 2280. At the same time, adding number “309”

to the lunar years “1401”, makes the number 1710. It is therefore

expected that the world will survive for 2280 years after Jesus, or

1710 lunar years after the Hijri calendar started. These years are

related with the Jesus as informed by Allah in verse 43:61

mentioned above, as under:

1. Between the Jesus and the birth of Prophet

Muhammad (pbuh) there are 570 years.

2. The difference between 2280 (A.C.) and 1710

(A.H.) is:

2280 – 1710 = 570

same as the difference between Jesus and the birth of Prophet

Muhammad (pbuh).

3. Both numbers, 1710 and 2280, are multiples of

570:

1710 = 570 x 3

2280 = 570 x 4

Allah has also mentioned in Qur’an that:

ا [72:28] وأحصىكلشيءعدد

……. And He (Allah) has kept the count of each

and everything in numbers.

Whatever has been mentioned above is a logical prediction

on the basis of some Qur’anic information. However, it is yet to

be confirmed by other scientific sources which, if true, Allah will

do it “at the proper time whenever He wills”.

_________________