Tunnels dug and tall buildings in Mecca

Claim:

Prophet Muhammad predicted about tunnels being dug in Mecca as well as buildings exceeding the
height of mountains. This has come true.

"When the belly of Makkah will be cleft open and through it will be dug out river-like passage (i.e.
tunnels) and the buildings of the Holy City of Makkah will rise higher than its mountains when you
observe these signs, then understand that the time of trial is near at hand"

Response:

These words were never attributed to the Prophet but are the words of Abdullah bin Amr bin Al-Aas
and can thus not be used as evidence for his prophethood. It should be noted that the chains of
transmission are classified as weak. Although in some cases one could argue that a companion’s
statement originated from the prophet, there are multiple reasons to believe that this is not the case
here. First, Abdullah bin Amr bin Al-Aas was known for narrating from the Israeli stories which
included signs of the end times. Second, based on predictions made by the prophet, companions
could expand on details and elaborate on what they thought might be involved/entailed, thus merely
giving their opinion.

Translation of https://islamqa.info/amp/ar/answers/247118:

This is a tradition narrated from the words of Abdullah bin Amr bin Al-Aas, and the narrators did not attribute it to the
Prophet, may God’s prayers and peace be upon him, so it is not called “hadith” in the precise terminology that settled with
the later people, which requires mentioning from the beginning, so that none of the readers are confused.

Then we search after that for the proof of this speech originally on the authority of Abdullah bin Amr bin Al-Aas, may God
be pleased with them both, according to the rules of the hadith scholars, so we say: This narration was narrated from three
paths on the authority of Abdullah bin Amr bin Al-Aas, may God be pleased with them both, with similar meanings:

The first path:

On the authority of Ya’la bin Ata’, on the authority of his father, who said: I was holding the bridle of an animal of Abdullah
Ibn Amr, and he said: How would you be when you demolished the house, leaving not one stone upon another? They said:
And we are on Islam? He said: And you are on Islam. I said: Then what? He said: Then it will be built better than it was. So if
you see that Mecca has cleaved and channels/wells in which water flows are created and you see that the building is on the
tops of the mountains, then know that the matter has overshadowed you.” It was narrated by Ibn Abi Shaybah in “Al-
Musannaf” (7/461), Abu Amr Al-Dani in “Al-Sunan alwarida fi alfatani” (462) and Ibn Al-Ja’d in his “Musnad” (2108).

This is a possible attribution; because Ataa al-Amiri, Ya’la’s father, we did not come across a text documenting him, and
they stipulated that his son Ya’la was from the freed slaves of Abdullah bin Amr bin al-Aas, which appears to be intended to
be his father, because the son – Ya’la – did not realize Abdullah bin Amr. It is known that Mawla (this word in Arabic means
ally, master and champion, but it may also come to express the other subordinate party, in the context here it means the
subordinate party or slave) specifically follows his Master.

Shu'bah took care of the hadiths that Ya'la attributed to his father in case he did not send them. It was also mentioned in al-
Tareekh al-Kabeer by al-Bukhari (6/463) that Shu’bah said: Ya’la used to narrated from his father (as a source), so he would
send him, so I would say to him: What are the sources that your father relied upon (i.e., from whom did he narrate)? He
said: You do not accept my father as a good source!! Despite that my father lived and was a company of Othman, may God
be pleased with him, realized this.

And it was mentioned in the “Tarikh Dimashq” by Ibn Asaker (74/196): Shu’bah said, and Ya’la bin Ataa told me, on the
authority of his father: That a man came to the Prophet, may God’s prayers and peace be upon him, asking his permission
for jihad. Shuba said: He did not mention it on the authority of Abdullah bin Amr bin Al-Aas, so I underestimated it. He said:
Do not take this from me, on the authority of my father, and my father was born for three years remaining from the
caliphate of Omar?

Conclusion: the attribution is possible for improvement and acceptance in such news chapters.

The second path:

It was narrated by Yazid bin Abi Ziyad, on the authority of Mujahid, on the authority of Abdullah bin Amr bin Al-Aas, that he
said: “If you see a building as high as Abu Qubays, and water flowing into the valley, then be careful.” It was narrated by
Abd al-Razzaq in “Al-Tafsir” (3/183), and Na’im bin Hammad in “Al-Fitan” (1/43), and Al-Fakihi in “Akhbar Makkah” (1/339,
also 3/42), but it is with both Na’im and Al-Fakihi on the authority of Ibn Omar, not Ibn Amr, and most likely it is a typo, and
the right thing is: Ibn Amr NOT Ibn Omar, especially since Al-Fakihi narrated it through Abdul-Razzaq. It is agreed upon the
weakness of Yazid bin Abi Ziyad’s hadeeth, and much of it was rejected. See Tahdheeb Al-Tahdheeb (11/330). However, Al-
Amash followed it up, on the authority of Mujahid, on the authority of Abdullah bin Amr, who said: If the houses of Makkah
appear on its wood, be careful. It was included by Ibrahim Al-Harbi in “Gharib Al-Hadith” (2/ 544), and Al-Ruba’i in
“Muntaqa Min Akhbar Al-Asma’i” (p. 100). But Al-A’mash narrated it with the style of “we heard from A who in turn heard
from B who in turn heard from C, etc.”, and he did not explicitly hear it, and there is a well-known difference in hearing it
from Mujahid. It can be reviewed in “Jami’ al-Tahsil” (pp. 188-189).

The third way:

It was narrated by Muslim bin Khalid, on the authority of Ibn Khathim, on the authority of Yusuf bin Mahik, on the authority
of Abdullah bin Amr bin Al-Aas that he said: "If you see its houses, meaning Mecca, its woods raised high, and its bellies
gush forth with rivers, then the matter has come to naught." Narrated by Al-Azraqi in “Akhbar Makkah” (1/ 282). And Ibn
Khathim is Abdullah bin Othman bin Khathim, his authentication and weakness is controversial, so Ibn Maeen trusted him in
a narration, and Abu Hatim said: Saleh Al-Hadith, Al-Nasa’i in a narration, and Ibn Saad. It was weakened by Ibn Mo’in in
one narration, Al-Nasa’i in another narration, and Ali bin Al-Madini, and Ibn Hibban said: He was making mistakes. See
Tahdheeb at-Tahdheeb (5/315).

The same applies to the difference in Muslim bin Khalid, his translation in “Tahdheeb at-Tahdheeb” (10/129) What appears
is that the multiplicity of these methods - despite their weakness in the criteria of strict criticism - is evidence that the
narration has its origin in the words of Abdullah bin Amr, may God be pleased with them, and that the soul of the critic is
reassured by the issuance of these words, or similar ones, from him, may God be pleased with him, so the weakness is easy.
And the board is not denied. But - with that - it is not taken for granted that is firmly established from the words of the
Prophet, may God’s prayers and peace be upon him, and it is not given the characteristic of infallibility with the “ruling of
elevation” for three reasons:

The first: the weakness of the chain of transmission.

The second: The fame of Abdullah bin Amr bin Al-Aas in speaking about the Israeli narrations (stories), and the narrators
often confused about him, and the Israeli narrations (stories) are full of news of the end of the world, and signs of the
events of the end of the world.

The third: the entry of ijtihad (attempt to make contribution) and analogy into this section, in other words, the entry of
“consideration” and “firasa” (physiognomy), “looking forward” and “insight” in the reports of this section among some of
the companions and many of the followers (e.g., “barefoot, naked, destitute shepherds compete in constructing
buildings”, narrated by Muslim (No. 8)), and therefore, it is not far-fetched that the phrase by Abdullah bin Amr bin Al-Aas -
in the previous reports - was rather a distraction in the meaning of the hadeeth of the barefooted and naked, and other
hadiths, and their agreement in them, and an expansion in expectation of its details and what it denotes, and it is not a
text-based hearing that is independent of the Prophet, may God’s prayers and peace be upon him. Finally, the demolition of
the Kaaba and the eruption and flow of water in the Arabian Peninsula are among the signs of the Hour mentioned in other
hadiths. On the authority of Abu Hurairah, may God be pleased with him, on the authority of the Prophet, may God’s
prayers and peace be upon him, who said: “The Ka’bah with two stumps is destroyed by Abyssinia (2909) Narrated by Al-
Bukhari (1909). On the authority of Abu Hurairah, may God be pleased with him, who said: The Messenger of God, may
God’s prayers and peace be upon him, said: “The Hour will not come until the land of the Arabs returns to life and
prosperity.” Narrated by Muslim (5) (5)