The Qur'an and the End of the World | What the Qur'an Really Says | Dr. Zishan Ghaffar

From the Channel: https://www.youtube.com/@ExploringtheQuranandtheBible

Transcript from the Video

Professor Zishan Ghaffar from the University of Paderborn discusses whether the Quran predicted the end of the world. Here is the full transcript of the video:

Introduction and Thesis [00:00] Professor Ghaffar states that the Quran does not predict a specific timeline for the end of the world, asserting that it takes an agnostic stance. He emphasizes that the exact date of the Day of Judgment is known only to God. [00:17] This perspective is crucial in Quranic studies, as some theories propose an apocalyptic outlook in the Quran, a view Ghaffar challenges.

The Importance of Historical Context [04:24] Ghaffar argues that understanding the historical and intellectual context of late antiquity is essential for interpreting the Quran. He draws an analogy to the necessity of knowing Quranic Arabic for a philological understanding. [05:06] Just as God revealed the Quran in Arabic for people to comprehend, the revelation's timing and setting—the early 7th century in the Arabian Peninsula—are theologically significant. [05:40] This context, including the life of the Prophet Muhammad and the broader world of ideas, is crucial for a deep theological grasp of the Quran.

The Destruction of the Temples in Jerusalem [10:37] The video delves into Surah 17 (Al-Isra) of the Quran, which references the two destructions of the Jewish Temple in Jerusalem. [11:13] The first temple was destroyed by the Babylonians in the 6th century BCE, and the second by the Romans in 70 CE. The Quran describes these events as prophesied punishments for the corruption and disobedience of the Children of Israel. [12:05] The term "masjid" (a place of prostration) is used to refer to the temple, highlighting its ritual significance. [13:13]

Jerusalem's Significance and the Byzantine-Sasanian Conflict [16:40] The discussion then shifts to the Quran's focus on Jerusalem. Early Muslims, for a time, faced Jerusalem in their prayers (qibla). This historical practice underscores the city's importance in early Islam. [17:19] The video connects this to the broader geopolitical context of the early 7th century, particularly the conflict between the Byzantine and Sasanian (Persian) Empires. [20:10] The Sasanian conquest of Jerusalem in 614 CE was a dramatic event, which included the capture of the True Cross, a significant Christian relic. [21:44]

Jewish-Persian Relations and Apocalyptic Hopes [22:48] Historical sources suggest that the Jewish community in Jerusalem allied with the Persians during the conquest, which fostered apocalyptic hopes among some Jewish groups for the rebuilding of the temple and the coming of a Davidic messiah. [23:24] This hope was fueled by the historical parallel of the Persians liberating the Jews from Babylonian exile centuries earlier.

The Quran's Engagement with Apocalypticism [26:21] The Quran engages with these historical events and apocalyptic expectations. Surah 30 (Ar-Rum) refers to the defeat of the Romans (Byzantines) and prophesies their future victory, which is seen as a source of encouragement for the early Muslims. [28:42] Professor Ghaffar argues that the Quran counters the apocalyptic narratives of its time. For example, while it mentions figures like Gog and Magog (from Surah 18), it does not embrace the detailed apocalyptic scenarios found in other traditions. [35:58] The Quran omits figures like the Antichrist (Dajjal) and the Mahdi, which are prominent in later Islamic eschatology. [36:34]

Mary and the New Temple [40:07] The video also touches on the role of Mary, the mother of Jesus, in the Quran. Ghaffar suggests that the Quran's portrayal of Mary should be understood in the context of Byzantine ideology, where Mary was seen as the "new temple." [42:07] The Quran defends Mary against accusations of moral transgression while also presenting an anti-messianic view by referring to her as the "sister of Aaron," connecting her to the priestly lineage rather than the Davidic line from which a messiah was expected. [45:52]

Eschatology vs. Apocalypticism [47:48] Ghaffar distinguishes between eschatology (the doctrine of last things) and apocalypticism. He argues that the Quran is deeply eschatological, emphasizing the Day of Judgment and individual accountability to encourage ethical behavior. [50:09] This focus on the afterlife and divine judgment serves as a moral compass for believers, rather than a prediction of near-term worldly events.

Conclusion [51:26] The video concludes by reiterating that the Quran's engagement with the historical and ideological currents of its time reveals a sophisticated theological response to apocalypticism. The Quran uses eschatological themes to foster a sense of moral responsibility and piety, rather than to predict the end of the world.