There can only be True Prophecies in the Qurʾān. Before clarifying some of the True Prophecies in the Qurʾān that are less obvious, an obviously false one must be refuted with a comparative analysis.
The following Ḥadīth of Sunan Abi Dāwūd is used by Sunnis and Shi’as to retrospectively “refute” Qurʾān Alone belief.
This Ḥadīth 4604 of the book Sunan Abi Dāwūd claims that the Messenger of Allah said that he has been given “the Qurʾān and something like it”, this contradicts verses 2:23, 10:38, 11:13 and 17:88 of the Qurʾān which insist there is absolutely nothing like the Qurʾān, meaning that the Messenger was never given something like the Qurʾān alongside it. Hadith 4604 also claims that the Messenger of Allah said that “there will come a man reclining on his couch who will say adhere only to this Qurʾān…”. This gives a negative connotation regarding those who reject the “something like it” saying adhere only to the Qurʾān, by pointing out that they will be reclining on a couch when saying this, this contradicts verses 18:31 and 36:56 of the Qurʾān which are positive connotations.
And if you are in doubt about what We have sent down upon Our Servant [Muhammad], then produce a surah the like thereof and call upon your witnesses other than Allah, if you should be truthful. (Qur’an 2:23)
Or do they say [about the Prophet], “He invented it?” Say, “Then bring forth a surah like it and call upon [for assistance] whomever you can besides Allah, if you should be truthful.” (Qur’an 10:38)
Or do they say, “He invented it”? Say, “Then bring ten surahs like it that have been invented and call upon [for assistance] whomever you can besides Allah, if you should be truthful.” (Qur’an 11:13)
Say, “If mankind and the jinn gathered in order to produce the like of this Qur’an, they could not produce the like of it, even if they were to each other assistants.” (Qur’an 17:88)
Those will have gardens of perpetual residence; beneath them rivers will flow. They will be adorned therein with bracelets of gold and will wear green garments of fine silk and brocade, reclining therein on adorned couches. Excellent is the reward, and good is the resting place. (Qur’an 18:31)
They and their pairs – in shade, reclining on adorned couches. (Qur’an 36:56)
People who follow unverifiable hearsay narrations (i.e. Saheeh Ahadith) attributed to the Messenger of Allah from books that were written long after his departure usually make a false dilemma fallacy and say that “hadeeth rejectors” will reject this hadith (hadith 4604 of Sunan Abi Dawud) either due to “vibes” or bogus “chain of transmission”, the other viable option they refused to show is that it’s rejected as it contradicts the Qurʾān blatantly, not because of vibes or skepticism on its chains of transmission.
The hadith claims the Nabī predicted someone would reject his “Aḥadīth” and say that the Qurʾān is enough while sitting on his couch but during the Nabī’s time, there were no “Aḥadīth” belonging to the Nabī and narrated by him, neither is there any contemporary evidence for this. The concept of rejecting Aḥadīth narrations couldn’t exist because these Aḥadīth narrations hadn’t been created yet. This Ḥadīth creates an impossible temporal contradiction. How can a Ḥadīth be used (which didn’t exist during the Nabī’s time) to condemn someone for rejecting something that wasn’t even compiled or existed yet?
These post-hoc prophecies follow a clear pattern: an event or development occurs (like telephone invention or Aḥadīth rejection), then a “prophecy” is created and backdated to make it appear as though it was predicted. This is fundamentally different from genuine prophecy, which must precede the events it predicts. This exposes a significant flaw in how such aḥadīth were likely fabricated to serve later theological agendas.
The ḥadīth prophesying about people building towers in the future, resorts to is-ought fallacy, as it is regarding the existing continuous practice of tower construction, this hadith completely ignores both contemporary and historical reality. The Qurʾān itself mentions in 26:128-129 how the people of ʿĀd built tall structures and fortresses, establishing tower-building as a continuous human practice existing around millennia before the Nabī.
This ḥadīth prophecy about a continual practice fails logically because it attempts to frame an already existing, ongoing human activity as a future prediction. It’s like standing in a world where people have been building houses for thousands of years and “prophesying” that people will build houses in the future. The practice never ceased to exist, making it impossible to be a genuine prophecy.
This combination of is-ought argumentum and prophesying about continuous, pre-existing practices reveals a fundamental flaw in how such Aḥadīth were constructed to increase validity of Aḥadīth. And the same can be said about the ḥadīth that Prophesied about Sodomy in the future, although, Sodomy was an already re-occuring practice since the time of Sodom & Gomorrah which existed before the Nabī and their cities were destroyed, and then re-emerged later among some societies.
ʾĀyah 59:7 is used as a “gotcha” by Sunnis and Shias to “refute” Qurʾān Alone by saying that the passage وَمَاۤ ءَاتَىٰكُمُ ٱلرَّسُولُ فَخُذُوهُ (wa maaa aataakumur Rasoolu fakhuzoohu) which means “whatever the Messenger gives/commands for you, take it” in 59:7 is referring to the aḥadīth in their Sunni Shia books allegedly given to the companions at the time in the past from the Nabī, whom then passed them down, but this is false because if it was referring to those then the passage would be in the third-person past tense and not referring to us the readers in second-person but to the companions in third person as “whatever the Messenger gave/commanded for them, they took it”. Though, the passage is in present tense, and if one were to read the ʾĀyah in full, they would know it’s referring to dawlat (typically translated as wealth/goods), and not aḥadīth nor written taḥakkum scriptures taken from the People of the Cities, since neither of these words are used. And why would the Messenger take and give lawbooks from the People of the Cities when he literally has the Qurʾān? Also, since the verse is in present tense and is referring to all the audience in the second-person, it is clearly referring to something that the Messenger will give to the people that are with him during the Hour.
The following verse that is about Muhājirīn meaning Immigrants, which is in present tense, the common belief is that this verse is about those Immigrants mentioned in the Sunni and Shia aḥadīth in the past tense, some of who disputed amongst themselves, some who resorted to tyranny, some to anarchy, some that became warlords and some who left Islam altogether, disputing amongst themselves and disputing with group of people called Anṣār meaning Helpers i.e. those who helped the immigrants to settle after leaving danger under the Mushrikeen, only to resort to riddah, khurooj, zulm and nifaaq afterwards as per the same aḥadīth books, it is in no way conceivable that these troublesome are the group of people that the Qurʾān is referring to in the present tense as Anṣār and Muhājirīn. The following verse is proof that Anṣār and Muhājirīn are those people who will be with the Messenger during the Hour, thus it’s actually a Prophecy, and not people of today calling themselves “Muhajir” or “immigrants” or “refugees” nor people of the past who are labeled as such who have knowingly caused trouble since the Messenger went.
ٱلقرءان سورة التوبة 117
لَّقَد تَّابَ ٱللَّـهُ عَلَى ٱلنَّبِىِّ وَٱلْمُهَـٰجِرِينَ وَٱلْأَنصَارِ ٱلَّذِينَ ٱتَّبَعُوهُ فِى سَاعَةِ ٱلْعُسْرَةِ مِنۢ بَعْدِ مَا كَادَ يَزِيغُ قُلُوبُ فَرِيقٍ مِّنْهُمْ ثُمَّ تَابَ عَلَيْهِمْ إِنَّهُۥ بِهِمْ رَءُوفٌ رَّحِيمٌ
• Saheeh International
Allah has already forgiven the Prophet and the Muhajireen and the Ansar who followed him in the hour of difficulty after the hearts of a party of them had almost inclined [to doubt], and then He forgave them. Indeed, He was to them Kind and Merciful.
At-Tawbah (9), ʾĀyah 117
Surah Al Asr is talking about those who believe that do righteous deeds and bring one another to The Truth and The Sabr, it’s in the present tense, so what this means is that it’s referring to those Mu’mineen (Confiders) [that are with the Nabī during his time]. Not everyone across all time, not any vague society where there’s no messenger present like New York, Delhi, Bradford or some place, they don’t have The Truth there, nor The Sabr, they just have fragments of truths mixed with their own false assumptions and myths.
ٱلقرءان سورة العصر 3-1
وَٱلْعَصْرِ إِنَّ ٱلْإِنسَـٰنَ لَفِى خُسْرٍ إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَتَوَاصَوْا۟ بِٱلْحَقِّ وَتَوَاصَوْا۟ بِٱلصَّبْرِ
By The Compression, Mankind is in loss, except those who confided and do righteousness, and enjoin by The Truth and enjoin by The Perseverance.
Al-ʿAṣr (103), ʾĀyāt 1-3
Clearly, the real Muhājirīn who will be Muʾminīn won’t be tempted to betray and gaslight their saviours i.e. the Anṣār. In other times, it’s what has been seen happening time and time again, especially in Muslim countries and countries that once were Muslim. There will be no Sunni refugees making ethno-supremacist radical armed groups against the leaders of the Muslim nations hosting them. There will be no “Ahlul Kitab” refugees being taken in by their fellow “Ahlul Kitab” Muslim allies after asking from dangerous places only to then betray them and rob their homes on the basis of a false and distorted history and a completely butchered and misinterpreted promise by Allah, however long ago that promise was made, 2,000, 3,000(?) or 5,000 years ago, rather these people are the ones mentioned in 103:2, they are in khusr.
How Al-ʿAṣr may relate to 9:117 is the fact that ʿAṣr (عصر) and ʿAsr (عسر) sound very similar in phonetics inspite of the different spellings. ʿAsr means difficulty, so the عسر may be something during the عصر, the difficulty during the compression, then ease and rise after. The difference is the Ṣād (ص) to Sīn (س) consonant shift.
ٱلقرءان سورة البقرة 238
حَـٰفِظُوا۟ عَلَى ٱلصَّلَوَٰتِ وَٱلصَّلَوٰةِ ٱلْوُسْطَىٰ وَقُومُوا۟ لِلَّـهِ قَـٰنِتِينَ
Guard upon The Hearths and [in particular] the Central Hearth and Rise to Allah devoutly.
Al Baqarah (2), ʾĀyah 238
Regarding verse 2:238, due to physiological and neurological limitations in this fleeting/decaying temporally restricted time, it is not possible for any human to be Ḥāfiẓ in this time, in terms of what the Qurʾān commands them to be Ḥāfiẓ of, since Ḥāfiẓū is an imperative verb meaning its a command in the present tense, so it clearly has a future application as a command for the future when the Time comes.
If one were to read this entire segment of verses, one will understand how it’s talking about the future, The Day in the Hour period, so according to this, Battle of Badr hasn’t happened yet, because when it does happen, then the falsifiers will lose and admit loss, cursing and woeing themselves. And one can also understand that what it says in 25:30, the Messenger hasn’t said that yet in our history, it’s not historically recorded, it is future speech, which implies that the Messenger is coming back, with initially one thousand angels, but in total 9 thousand angels or so (1+3+5=9), they are military back-up that evens the odds in the battle.
The verse 54:1 is preceded by verse 53:57 with the warning about the Approach. None personally have seen that the moon is split into two or more pieces, as far as everyone knows, everyone can still see it whole, objections are made that the word انشق does not necessitate a split in half or even a “major split” (words sharing the same root as this word are also used in 25:25 and 69:16 for the sky), the response to this is that it must necessitate a split that is visible with our bare eye/s, Traditionalists may claim that 21+ kilograms of the moon was “split” off on 21st July, 1969 when the Apollo 11 lunar module left the moon, although this claim is based on the belief that the moon landing is true and that the moon rock they have is legitimate and not just any random rock from the Earth itself that has been altered to make it appear like it’s a piece of the moon. One should be skeptical of studies from “scientists” who reject and openly oppose the Qur’an, as they are practically fāsiqūn.
Messenger’s Return and Descent of Angels
Regarding the ritual aspect, the night vigil (Al-Layli Fa-tahajjud) after Isha, during Al-Layl, is not for ritualised begging through mindless parroting, it’s to ask Allah to enter at a Righteous Entrance (mudkhala sidqin), that the Truth has come and Falsehood has diminished, these verses clearly have a future application so they ARE in fact during the Hour, because what would be the point now to say “Truth has come, falsehood has vanished” many times when there is still clearly falsehood existing being masqueraded as the truth? That is in fact in and of itself baaṭil in the sense that it’s useless for now to say.
“Truth has come, and Vanity has passed away” (definitely a permanent future-tense prescription)
So these Muṣalleen are Mushfiqūn according to this set of verses. The word Mushfiqūn is plural of Mushfiq which would mean Sympathizer. Mushfiq comes from the root word Shafaq which as a verb means to Sympathise. Shafaq also means Aurora.