The End Times: Everything You Need to Know | Signs of the Hour Ep. 1 | Dr. Omar Suleiman

[MUSIC] I wanted to start this subject by putting you in a particular frame of mind. And instead of taking you ahead, I want to actually take you back. So I don't want to take you to the end of times. I want to take you to 1500 years ago. And I'm going to give you a very specific year. The year is 550. I want you to imagine that you are in the year 550. 20 years before the Prophet (ﷺ) is born. And the messenger of Allah, (ﷺ) of course, will come with what he comes with. And I want you to just imagine that you are one of the handful of people that are following the way of (ﷺ) of Jesus' peace be upon him in the true sense of the word. The way of (ﷺ) is the way of (ﷺ) and you are looking at the world around you. What does the world around you look like? There's not a single official established religious place that is upon correct teachings anymore. The entirety of the church or the temple, the synagogue, has been led astray. You look around and you see rampant corruption in every way, financial corruption, exploitation, the darkest of ages all around you. When you look towards Jerusalem, you see it being plundered into the worst of violence and oppression, to where even its relics are being stolen and it's being turned into a dumpster at some point by the Persians. When you look towards Makkah, the home that was built by Abraham, (ﷺ) and his son is Ma'id, (ﷺ) where the foundations were raised. You see women undressed dancing around over 300 idols in and around the Ka'aba. You see wars at the global level happening all around you and every empire has massive blood on its hands and is not observing any credible code of conduct. And then you look towards the types of things that start decades-long battles and tribal warfare, and sometimes over something as silly as a camel that was killed for 40 or 50 years, tribes go to war and kill off entire generations. Zina, adultery is so rampant at this point that incest has become normalized to where people don't know who their children or their parents actually are. The justifications and the types of ludeness that takes place between master and slave, between brother and sister, between mother and son, between father and daughter openly and unashamedly is all around you. Alcohol is the norm. Everyone has legalized Khmer. Everyone gets drunk and drinks wine and they've even incorporated into their acts of worship. And you're looking around and there is no boundary to any type of corruption and there seems to be not a single bright spot in the world. These signs sound very familiar to what you typically hear when you're thinking about the day of judgment. It's actually the point. And in that world, the Prophet (ﷺ) looked at the world at that time and he detested them, except for a handful of the people of the book that were holding on to the way of Jesus peace be upon him to the way of Moses peace be upon him to the way of Abraham peace be upon him. And so it was the worst state that we have known of mankind prior to the one that we are in and it's called al-Jahiriyah. There is no knowledge. There is no clear guidance in the midst of that all. It's such a dark world that a person who dies in that time in an authentic narration is judged differently on the day of judgment. They have no way of even knowing what is truth at some point and what is fossil. And the Prophet (ﷺ) The hour will be established, the actual day of judgment, the hour will be established on the worst of creation. So Jahleya, the days of ignorance resemble the worst of creation and the day of judgment will fall upon the worst of creation. So there is a precedent that actually exists in history where you're looking around and believe it or not, it's even worse than this because right now, as dark as it is, you have something to look to. You have something to follow. You have a guide. You have a guide book. You have people that are looking for answers just like you. You have communities. You have places of worship. You have scholars that are still upon the truth. You have institutions that are still upon the truth. You have mass clusters of populations of righteous people that exist today. All of that was gone before the Prophet (ﷺ) comes. And this is why I want you to now understand another dimension of Rahmatun al-Alamin, a mercy to the worlds. The Prophet (ﷺ) was sent as a last breath of this world, as the last breath of this world. And so his sending, al-Histatul-Alaam was Rahma, it was mercy, it was Tejdeed, it was Renoul, and it was the interruption of Fassad, the interruption of mass corruption, all over the world. And so I want you to think about the time between the Prophet (ﷺ) and see (ﷺ) Jesus peace be upon him as the last Prophet of Benny Israel and the last Prophet before the Prophet (ﷺ) and the world is technically about to end after him. And the Prophet (ﷺ) comes and there is an extension that is given to this world. There is a mercy, a breath of mercy in this world. Allah (ﷺ) about Isha Ali's (ﷺ) and that verily he is a sign of the hour. He is a sign of the day of judgment himself. Now the strongest opinion, the majority opinion, is that this is referring to the return of Christ, the return of Isha Ali's (ﷺ) which is one of the major signs of the actual hour taking place. But there are other opinions that benefits, that add to the richness of this meaning. A minor opinion says that wa innahu l-a'ilmul nassaha that he is a sign of the day of judgment actually refers to his first coming. Why? Because his first coming when he came, he gave the message to Benny Israel that the Prophet that was awaited, that Ahmad, the all-praised, (ﷺ) the highly praised would come after him. And he is the bishara of the last Prophet to come. He is giving the glad tidings of the last Prophet to come. So in that sense, because he is prophesizing the Prophet that will come with the hour, (ﷺ) and that sense, innahu l-a'ilmul nassaha. Another opinion is that the way that he was born without a father by the permission of Allah and how he brought the dead back to life in front of the people by the permission of Allah subhanahu wa ta'ala is a sign of resurrection. There is an imagery of resurrection that the people could actually grasp wa innahu l-a'ilmul nassaha. And so, (ﷺ) is a sign of the day of judgment. The Prophet (ﷺ) is a mercy to the world. And in this short period of time that exists from the Prophet (ﷺ) until the end, Allah subhanahu wa ta'ala in the mercy that he embedded in the mercy of this Prophet (ﷺ) and created that the majority of the people of Jannah would be from this Ummah. That two-thirds of the people of Jannah would exist in this period of human history. And the messenger of Allah (ﷺ) said, "Bo'if tu anawasah aqa'a' tain." That 'I' and the 'hour' were sense like these two fingers. What that means is that from the time of the Prophet (ﷺ) to the hour occurring is the time between these two fingers. So you can actually visually see how small that span actually is. This represents human history and this represents what remains of it. From the time that the messenger of Allah (ﷺ) was sent. And in Muslim man Ahmed, that's a Hadith and a Bukhari, in Muslim man Ahmed, he said, "Salam Allah, in Salaam, Bukh'is tu anawasah a' tu jam'i an'in qadat al-Tasbikudin." That 'I' and the 'hour' were sent together, it was as if it was about to surpass me. It was as if the day of judgment was about to come at the same time that I was sent. He also says in another Rewa'a, insa Allah, in some other narration, "Khala ma'thali wa mathalusaha'a, khamethu ri rajulin ba'athahu qawmuhu taliyah." So the example of 'I' and the 'hour' is like a man who was sent by his people as a taliyah. A taliyah is a scout, like a military scout. When you send someone out to see where the army is, how far the army is, whether it's approached or not. You can actually think of the visual that the messenger of Allah, Salaam, is saying. Imagine that you are on one side and you send your taliyah. You send your scout to see how close is the approaching army. So he says, "Sala Allah, I send them. I am like the taliyah. I'm like the scout that sent forward." So when he went out and he saw them, he comes back to them. Al-Ahab-e-Thobih, he comes back holding his garment. And he says, "Uti, tuam, uti, tuam." They're here. They're here. The Prophet's Salaam said, "I am that person. I'm telling you about the closeness of the end. Like that person." Sala Allah. Allahu 'Anahi wa Sallam." And so when we talk about his coming, 'Ali, his Salat wa Sallam and the closeness of the hour, his coming is in and of itself part of the coming of the hour, part of the onset of the hour as the last prophet that is sent to mankind. How long is human history? We don't even know. Thousands and thousands and thousands and thousands of years. How many millions, billions of people have walked the face of the earth. From the time of the prophets, like, 'Salam to now,' that is what we have left in terms of human history and the closeness of the hour. And the prophets, like, 'Salam embedded in this abusra, a glitidings as well.' He said about the Ummah, 'Khala sallallahu alayhi salam innama aja lukum fi aja lii fi aja lii man khala min al-umam.' He said that the example of your lifespan compared to the nations before you, 'Khala kamaa bayna salaatil aasli ila arrubish shams.' Is like the time between asr and mahrib. Is like the time between asr and mahrib. He said in another narration, 'Ali, his Salat wa Sallam, 'Mas alukum wa mas aluahil el kitab.' 'Kameth al-Kameth al-Kameth al-Rajulin is sta-jarah ujarah.' He said, 'Slay samdi example of you and the people of the book is like a man who employed some workers.' Khala fa'amilatil yohudu ila nasfin nahar. Wa'amilatil nasara ila asalatil asr. Fumma antum min salatil asr li ila arrubish shams. He said, 'So the Jews worked until midday, and the Christians worked until asr, and then you worked from asr until mahrib, from asr until sansa.' Now, once you think about this, because you just came out of Ramallah, when asr hits on a day of fasting, what happens? Mahrib feels so close. If you think about it, it's the shortest period of the day. Think about the time between Fajr and thehor, this long period, and then think about the time between the thehor and asr and then think about the time from asr to mahrib. So the Prophet's life, and I'm saying, you are a continuation of the prophets and the nations that came before you. And you are the last ummah, you have the shortest time window, and you are living in the final stretch of history. And with all of that, Allah, as we've said, made you the majority of the people of Jannah, may Allah subhanahu wa ta'ala make us amongst them, Allah ma'amin, 80 out of the 120 rows that will enter into Jannah as the messenger of Allah, so Allah, how are you, asr, and said? Why do I put you in that place? Not just for you to think about the urgency, but to put yourself through the time span of Islam as a whole, and to stop thinking about your religion and your person only in the presence. It's actually one of the fundamental flaws that we have about how we study subjects like this, is that we start the history of the ummah almost as if it's from our presence, and then we identify occurrences around us as if this is the first time that they're occurring. And we forget that the sense of urgency that we are supposed to have is independent of the signs around us. What I mean by that is if that there was no other sign of the coming of the day of Judgment, except for the fact that the Prophet (ﷺ) was sent, and he told you about it, that is enough for us to have a sense of urgency about the hereafter. So we start from the time of the Prophet (ﷺ) he was sent, alaihi sallallahu wa sallam to a people that didn't believe in a hereafter at all. They did not believe in aliyam al-Akhir, they did not believe in a hereafter, and because they did not believe in a hereafter, they did not believe in a return to a Lord with accountability. And the extension of that is that the less that people believe in accountability, the more that they're going to fill the earth with corruption. And that's what's happened in the past, and that's what we see happening as we go into this plunge that we are in today. The less accountable people feel, the more corruption, they are likely to spread, and that corruption represents the vast majority of the signs of the hour that the Messenger of Allah, sallallahu al-Akhi wa sallam, talks about. Now what distinguishes our time from the previous time, from the time of Jahaliyah, is honestly the evolution of the tools of deception. So the nature of corruption is still there, but the nature of the tools of deception and corruption and violence. When you start to categorize the signs of the day of judgment and the signs of the hour, you start to see that it revolves around these themes, the tools by which you can deceive, the tools by which you can kill, the tools by which you can spread corruption are far greater today than they were in the era of Jahaliyah. And we ask Allah s-Sallallahu Sallam to protect us. Allah ma'amiyah. And so when the Prophet's life, some stands up on a sofa to make his first call on his Salat with Salam as that caller, as that first point of interaction with the people, he immediately brings in the element of the, of the Akhirah. He immediately brings in the element of the hereafter. And so at the heart of his call on his Salat with Salam is that your Lord is one and forever, and your return to him is inevitable and eternal. Your Lord is one and forever, you return to him is inevitable and eternal when you go back to him, it will be forever. And Subhallah, that's why the Al-Alamat talk about this idea that from the call of Safa to those first ten years of the Dala, those first ten years of the prophetic call, what was the Prophet's life, some drilling into these people before law, before fikr, before jurisprudence, before Halal and Haram, his belief in Allah and the hereafter. The Quran drilled in this idea of belief in a Lord that you will return to and belief in the return itself. And what is Aaysh al-Di'Allah'u An-Haseh, that's where corruption naturally starts to filter itself out. She says, if the first eye of the Quran that was revealed was, don't commit adultery, the people would have said, "Wa-Lahi lana-truquzina, we will never leave Zina, we can't stop committing adultery." Right? We have a culture where, you know, like, I mean, frankly, you think of our society right now, and you start preaching abstinence now. Right? Like, whoa, what are you talking about? It seems so far-fetched. It was even worse than Makkah. Right? The culture of Zina that we have now, it was even worse in Makkah. Right? But Aaysh al-Di'Allah'u An-Haseh, the thinking had to be revolutionized with the idea of resurrection. And then once Allah Subhallah, Subhallah, to Allah, forbade a Zina, forbade adultery, the people immediately left it. And she said, "If the first verse to be revealed was, don't drink alcohol. La Tash-Shabur-Hamah." People would have said, "We can't give up alcohol." But after all of those years of instilling in people this idea of Allah and the day of judgment, Allah in the return, Allah in the return, Allah in the return, what happened? When the Aayah, prohibiting alcohol came down, the people broke their wine bottles and they filled the streets with their alcohol. No problem. So the more that you feel accountable, the more urgent the hour is to you, the more likely you are to leave off the corruption for which you fear being held accountable. And the opposite is true. And so as we get closer to the day of judgment, what does Allah's (ﷺ) say? Iqta rabid-idna si'h-sabuhum, that the hour gets closer, where Humfi-Raflati-Namah, Adulun and the people get further. The hour gets closer but the people get further from that idea of the hour. Now as we're talking about framings as well, the messenger of Allah's (ﷺ) employed two different vehicles and how he talked about the subject. For one, the Prophet's (ﷺ) framed our own instability in the world. So forget about the world itself. There is your own personal instability. How temporary you are. And then the Prophet's (ﷺ) framed the world itself as temporary and unstable. And by the way, some Allah, these are two different heartstrings to pull on. And so first and foremost, your life here is temporary and unstable. Your life here is temporary and unstable, even if the earth was permanent. Even if it was a jannah in that it had no corruption in it. And everything was reward without risk, was enjoyment without consequence. Even if it was permanent, you are temporary. And so, "Humud Dunya wa-sukhul yathu'yah." The love of this world is at the root cause of every single sin. If you love the world too much, then your sins will be determined by that. You'll follow your desires and your desires will become your God, effectively your God. And so that's the first thing. The messenger of Allah, (ﷺ) said, "Kunfid dunya ke'annna kevaribe wa 'abiru sabir." Be in this world as if you're a stranger or a waifer. What is the meaning of that? Ida asbahta felat antabari l-masa if you wake up then don't expect to live till the evening. And if you go to sleep at night, don't expect to live till the morning. Abdulla narrates. And who is Abdulla when you just say the name of Abdullaan hadif? See if someone remembers from the firsts. Abdullaan mas'udu radiallahu ta'ala anhu. Abdullaan narrates. Qala namar Rasulullah, (ﷺ) Fakama wa qad'athfarah fi jambihi. The Prophet's life was sleeping on a mat. The bed of the Prophet's life, Salam, the most powerful man in the world, was made of branches stuffed with a pillow, stuffed with some palm fibers. When he would get up from his bed, alihist alat wa sallam, in his time. a tiny little room with a stomach that never would, that wouldn't eat two meals a day, right? That would eat one meal a day if even Salallahu Alaihi Wasallam. He gets up and you imagine seeing the most powerful man in the world and that's his living standard. So Abdullah says the Prophet (sas) got up and he had marks all over his back from his bed. Fakul Nayyar (sas) we said, oh Messenger of Allah. (Sas) Can we just buy you a bed? Can we buy you a comfortable bed? Can we get you something nice to sleep on? And the Prophet (sas) Maali wa Maal Dunya Maana Fiduña illa karakibin (Sas) So what is it, you know, what's the relationship of me to this world? He said, what do I have to do with this world? I am but a rider that seeks shade under a tree. And then he catches his breath and then he keeps on with his journey. Think about it. This dunya is just a pit stop for me. Why do I want to settle myself so much in this dunya? And so SubhanAllah, when you go back and you watch the other side and we talk about the Barsach, there's this idea of being one station ahead. You know, I say being one step ahead, that's where success is in the worldly sense, being one station ahead. The Prophet (sas) already lived in the hereafter and then he looked backwards (Sas) at this dunya. And if you think about yourself and you frame yourself in this world, before you start thinking about the instability of the world, how much do you desire stability? By the way, desiring stability in the sense of, you know, being financially stable in the sense of not needing to ask people for something in the sense of not being in debt in the sense of taking care of your family, these are all praiseworthy things. It's the emotional attachment that the Prophet (sas) is talking about. How much are you seeking from this world? So then you go from your life here as unstable and temporary to the world itself is temporary and unstable. And this is where Allah Subhanahu Alayhiatat talks about a person who's unprepared and who panics when either one of those two things fall apart. And so Allah (sas) (Sas) Right? When death comes to a person and at that moment help something's wrong, something's off, something doesn't feel right. You know, holding the chest, I'm not ready. No, not yet. That's one form of panic that's based in not being prepared enough. The other form when it comes to the instability of the world, Allah (sas) Manaha Allah (sas) Adad talks about the earthquakes, right? And the earth shaking and everything falling apart. And then you say, what's going on with it? Right? SubhanAllah, you know, earthquakes may Allah protect us and may Allah have mercy on all of our brothers and sisters that have perished in them and those that have been through them. You know, I've only been in a minor earthquake, not too long ago actually. SubhanAllah, this last year. And it was the strangest feeling. We had one here in Dallas, but just like people say, we don't have a real winter, say we don't have a real earthquake. I actually was just, I witnessed a little earthquake in Turkey and we know what happened in Turkey a few years ago. May Allah (sas) all of the martyrs. And it's probably the most terrifying thing in the world. It's like the earth is the most stable representation to you of this world. And when that's moving, there's no way to even describe that. Like a hurricane, I grew up in New Orleans. I know hurricanes. Hurricane, the wind is blowing hard, the storms, right? But your earth is still stable. But when the earth itself starts to shake, then that is a sign of how this is not a place to be taken as Mustaqarwa. It's not a place to be taken as permanence. And so the very first way that we come into this subject of signs of the hour is representing our own temporary nature and then representing the temporary, recognizing the temporary nature of the world itself. And that's why he shamab niruwa, who narrates the Hadith from Irwa bin Azubair, (speaks in foreign language) One of the famous narrations about the day of judgment and how the Prophet's life someone answered people who asked him about the signs of the hour, he said, (speaks in foreign language) the minor resurrection or (speaks in foreign language) Your hour means your death. Your death is your resurrection. Your death is your day of judgment. And just like there are signs to the day of judgment, there are signs of your death, right? You get older, you start to get weaker, you start to get grayer, you start to become more dependent, you start to find different things that give you indications of the end. And that's why Nnir, right? (speaks in foreign language) One of the interpretations of a Nnir of the warner is gray hair. Is gray hair, one of the tfseed of a Nnir is your gray hair. And then just like how, as much as you think that you know when it's coming, some people are taken by surprise. Likewise, the day of judgment will take people who think, oh, no, it's still a long time. The world still got several years. I don't see the maddy yet. I think we're okay. It's gonna take this many years for this to happen. Everything looks pretty stable right now. Think about how the world looked a month ago and how it looks today. And you have the most stable president in the world by his words, right? Sorry, Qasim, in case anyone doesn't catch it. Stable genius, Masha'Allah, right? May Allah subhanahu wa ta'ala take him in his stability. Allah am I mean. But like this guy, and you think about the craziness and the insanity that we are in, what happened? One month ago, look how it changed. So just like how the aging process or the alamat, the signs of your end, there are alamat to the incoming end, right? Of this life. And subhanahu wa ta'ala take some people entirely by surprise. And so the alamat call al-Tiyamus Surah, the minor resurrection al-Mahad al-Awwal, the first appointed time. Your personal day of judgment. Is that your personal hour? Is that? Or if you live to see the hour of this earth. So basically, you have the end of your world or you have the end of the world. The way that you prepare for both of those things is the exact same thing. And the similarities between the two, as Allah subhanahu wa ta'ala says, "Wa makinnafsin antamu ta'illahi bi'ithnillahi kitab wa mo'ajjala, that no person can die except by Allah's permission at the appointed time. And you can't move the time that Allah Azawajal appointed, only Allah's partanah knows your appointed time of death." Right? And so the time of death is not known to us. Wa'indahu mafatih al-Rayb, la yai alamuhah il-lahuh. Allah's partanah says, "With him are the keys of the unseen. No one knows them except for him." The Prophet (s) said, "That mafatih al-Rayb, the keys of the unseen are five things." No one knows the knowledge of the hour, as saha'a except Allah. Allah knows when the rain will be sent. Allah knows, Ya'anuhu mafil arham, Allah knows what is in the wounds. Allah knows what a person will earn tomorrow. And only Allah knows in what place a man will die, a person will die. That these are the five mafatih al-Rayb, the five keys of the unseen, the knowledge of the hour, the rain when it is sent, what is in the wounds, meaning what is to come, which wound will be impregnated, what will come out of that wound, what a person will earn tomorrow, and what land a person will die. Likewise, the Prophet (s) compared the fitna of the grave to the fitna of the jah, the test of the grave, to the test of the jah, the test of the antichrist. And in our salaah, we seek refuge in Allah. From what? What are the four things we seek refuge in Allah's partanah from? Fitna til mahiyah wa l-Ramat. Right? And what do we seek refuge from? The fitna of Adab al-Khabar, Adab al-Nar, and the fitna of al-Masihat al-Jah. So the fitna of life and death, the test of life and death, the test of the grave, test of the punishment of the fire, and the test of a jah. And the relationship between those two things, like when the Prophet (s) said to the companions, that in your grave you will face something that is more severe than the test of the jah. And the companions cried so much that a smabbed into Abibekir al-Dilaw'an as she was sitting in the masjid behind the men. And she said, "We couldn't hear the Prophet (s) because of the crying of the men." And so I started to stop the men on the, I asked them, "What did the Prophet (s) say that made you all cry?" What's the relationship between those two things? That when the angels come to a person in the grave, and they shake you, and they, when you're asked in your grave, it's a very disorienting circumstance. You're extremely disoriented, right? And what holds you in the midst of that disorientation? Is that sabat, that firmness that Allah subhanahu wa ta'ala puts inside of you? Likewise, what will hold you in days of extreme disorientation and deception, except for what you know? Allah, Islam, Muhammad (s) I know Allah, I know who my Lord is. and the Prophet's life says, "It's so basic." The man will say that he is your Lord, but your God is not one eye. No Allah, no who your Prophet's life said him is, no what your religion is in the midst of all of that. Just hold on to your basics. And so the disorientation, the idea of being able to hold on to something, no matter how disorienting it gets, is the key to success through the end of your world and through the end of the world. And that's why the Prophet's life has taught us to seek from Allah, Subhanahu Wa Ta'ala, as the most frequent prayer, "Athabaat, firmness, firmness." Ya Muqalli Baal Qudub, Thaabid Qalbi Ya'al Adinik, "O Turner of Hearts, make my heart firm on your way." Whether that is because of all of the fit and around me that could take me away, or that is at the moment of death, or that is at the moment where I am asked, it is a Thabaat, you Thaabbitu Allahu Adin Aamunu, I want to be firm in the midst of it all. So what was the Prophet's life, Salams? Usual answer. So let's not go to, if you walk up to the Prophet's life, someone you asked him, Ya Rasulullah, Mata Sa'ah, when is the hour? The first thing is the Prophet's life, Salams repeated answer. (bell dings) And there's an important distinction here between something the Prophet's life, Salams said one time, because that would be a message that he specifically trying to deliver to the person in front of him, and something that was the usual answer of the Prophet's life, Salam. Arabic, that there were men from the desert, bedwin men from the desert, and they would come to the Prophet's life, some jufaat, like they were very rude. And they would ask the Prophet's life, Salam in the middle of whatever he was doing, Mata Sa'ah, when is the hour? When is the hour? Prophet's life, Salams giving a lecture. Ya Rasulullah, Mata Sa'ah. He's talking to someone outside. They don't have the mannerisms of, excuse me, they just say, Mata Sa'ah. So, I, Shaudi Allah, on her says, they used to come to the Prophet's life, Salam, and they would ask him this question all the time. The Prophet's life, Salam, would look towards them, and he would look to the youngest one amongst them. And he would point to the youngest one amongst them, and say, If that young man lives long enough, then he will not reach old age, except that your hour would have already reached him. Like this obsession with eschatology, and this obsession with when's this gonna happen, when's that gonna happen? Hello, you're gonna die, right? So, that was the usual answer of the Prophet's life, Salam, which is very instructive. Because if you think about why people are fascinated with this subject right now, is it for the sake of preparation, or is it for the, oh my God, is it all over? And do I need to go here and get out of here and do this differently? Right? Is it prediction or preparation? There's a big difference between those two things. And the Prophet's life, Salam, did not want those two things to get mixed up. So that's the first thing, who wrote one of the seminal works in this, and it'll be at the beginning and the end, which he literally wrote, human history, and then went into the signs of the day of judgments, one of the source works of the series. He says that it means the end of you, and you're entrants into the hereafter because once you die, you've entered into the hereafter effectively and you've embarked upon your resurrection. There's another narration that, that a man said to the Prophet, Oh, messenger of Allah, when is the hour for common The Prophet Prophet and then after he finished his prayer, he said, "Where is the one who asked me about the hour?" The man said it was me, oh messenger of Allah. Prophet What have you prepared for the hour? Look at the sincerity of this answer. I have not prepared a lot for any significant share of prayer and fasting. But I know I love Allah and I love the messenger of Allah's line of sound. Like I know I love, when he says I love Allah and I love the messenger of Allah, and he says, "Hello." He's saying like, "I have serious aspirations. I know that my deeds don't match up, but I know I love Allah and I know I love you, Yalusul Allah." So the Prophet "A'hab wa'antah, ma'amah, ahbapt." A person will be with those whom he loves on the day of judgment and you will be with the one that you love. Listen to what Anasus, He said, "I never saw the Muslims get happier about anything after Islam than their happiness at that statement of the Prophet's life." 'Cause everyone feels insufficient. Everyone feels unprepared. But this actually shows you a level of aspiration because you love the Prophet so you're trying to be like the Prophet's life. You love the righteous and you wanna be like the righteous. And everyone kind of feels like, "I'm not ready for this." Like there's an urgency that dawned upon me and I'm not ready. And the Prophet's life, some of them are saying, "Just make sure you love those who are." And let that love translate into a lifelong journey. Actions are but by intentions. And this is a shortcut towards these things. Finally, there is a narration. It comes under Badman So if a person is speaking and they're asked the question, and they should finish their speaking and then they should answer the question, that the Prophet's life was speaking one day and a bed when came and he said to the Prophet's life, "Sallam, when is the hour, when is the hour?" "When is the hour?" And the Prophet's life is waiting. And he did what he did in the previous narration. He said, "Who is the one who asked the question?" And then the Prophet's life, and I'm said to him, that when honesty is lost, when honesty is lost, then await the hour. When honesty is lost and await the hour. How will honesty be lost? The Prophet's life, said, "When people who are not fit for leadership assume those positions." I don't need to say anything more, long-time. Now there is one more question to the Prophet's life, and this question is not from a human being. Who asked the Prophet's life, Angel, asked the Prophet's life, and one is the hour, but he asked the Prophet's life, as a means of teaching the people. In the famous Hadith of Jabri, the Hadith of the angel Gabriel, where he asked the Prophet's life, Islam, what is Islam, what is Iman, what is Islam, what is Islam, what is faith, what is excellence in worship. He then asked the Prophet's life, the last question, when is the hour, which shows you how frequent the companions used to wonder this and used to ask this, 'cause Jabri was asking the Prophet's life, to teach those that were around. And it worked, it became the most famous Hadith in Islam, Jabri, when is the hour, the Prophet's life, the hour, the most famous, that the one who has asked knows no better than the one who is asking, and but I will tell you about its signs. And the Prophet's life, when a slave woman gives birth to her master, when the shepherds of camel start boasting and competing with others in the construction of their buildings and he then mentions and the hour is one of the five things that only Allah subhanahu wa ta'a knows and he recited the ayah Now here's the thing, when the Prophet's life, or when Allah Allah knows when the hour is, and Allah knows what is in the stomach. I want you to think about this. If the world got pregnant, if you gave the world a pregnancy term, right? When the Prophet's life comes, you're in the last term, right? The world is in its last term. When you look at someone who's very pregnant, without having seen any ultrasound or having spoken to that person, if that person does not tell you what they know about their own child, you know nothing except that that person is very pregnant, right? Which is a sign that the delivery is near. Now I want you to think about in the very same way, that when you start to see sign after sign, after sign, after sign, after sign pass, that the world seems very pregnant. But you can't see when, you can't see what is actually under it, but you know that Allah, that it is soon. So when would the Prophet's life some talk about it with the companions? He said, But the Prophet's life some was in his room and we were sitting in the mosque talking about the hour. And there's something just in and of itself. there that they were sitting in the masjid talking about the hour. I remember one of the strangest sites that I've ever seen in my life are people smoking hukka and talking about when the jala is coming. Like between their puffs, they're talking about we think it's here and we think it's there and this happened and that happened. They're in the masjid talking about when is the hour. And so the Prophet's line of sam came out and he said to us, "Sallallahu alayhi wa sallam from his room, 'La taqomusna'a, 'that the hour will not come, hattatakuna, 'patekuna, 'aashwa ayat' until 10 signs pass." And then he mentioned alayhi wa sallallahu alayhi wa sallam, the jala and what follows from the jala. Right? So that's one way. The Prophet's line of sam would, if he saw people talking about it, then the Prophet's line of sam would inform them. Right? Because these were not people that weren't trying to prepare. These were people that were actually trying to prepare. And so they were looking for that type of knowledge and the Prophet's line of sam gave them that knowledge. Also we noticed that the Prophet's line of sam would give the news of the day of judgment in the darkest of moments, especially if those dark moments resemble the signs of the hour. So O Thibnu Malik, he says, "Ataithun nabiyasallallahu alayhi wa sallam, 'Fi razwati tabuk, I went to the Prophet's allallahu alayhi wa sallam in the battle of tabuk and he was sitting in his tent, 'Sallallahu alayhi wa sallam." And he says to me, in the middle of that, "O'r ad-dud, sit ten bayneyadeya sama. I want you to count six things before the approach of the hour." Kala Mauti, he said, "My death, Sallallahu alayhi wa sallam, 'Thumma fatthu baytun makdus, and then the opening of baytun makdus of Jerusalem, may Allah, as well as alliberated again, Allah na'amin, on our hands, Ya Rabbi, ala'alameen." He said, "A plague that will afflict you in great numbers and kill you as the plague afflicts sheep." And of course they saw the plague of Amwas, right? A massive plague that killed thousands of companions. And he said, "Sallallahu alayhi wa sallam, then the increase of wealth to such an extent that even if one is given a hundred denoms, he's still not satisfied with that wealth." And he said, "Then a fitna that no house of the Arabs will escape." And then he said, "A truce between you and the Byzantines, then in Usfara are the Byzantines, the Romans, who will betray you and then attack you under 80 flags, and under each flag will be 12,000 soldiers." Why would the Prophet's al-Aasam say this in the middle of that? One of the wisdoms of when the Prophet's al-Aasam would speak about the day of judgment the end of times was again the idea that it may seem like it's dark now. There are still dark days ahead. You know, this resembles, I want you to think about how this feels right now. I want you to think about what's coming later on. Allah, Izzojal, will get us out of this. And after adversity comes prosperity every single time, after hardship comes ease. There's also, there isn't that mention that sometimes when things seemed really good, perfect. The Sahaba, they thought that certain elements of those dark days that we spoke about were behind them. They wouldn't happen again. Right? But a fitna tunayima, Allah, may Allah, may Allah, first, the one who wakes it up, it's a sleeping beast, a trial and affliction amongst people. Someone just has to poke it and then suddenly brothers become enemies. Even the best of brothers become enemies, the best of sisters become enemies to each other. Right? And so when everything seems really good, the Prophet's al-Aasam speaks to the companions. He sees, "A'ril al-Di'Allah wa ta'ala an-hum" and "Azzubair al-Di'Allah wa ta'ala an-hum" sitting together, says, "A'r-Tuhib wa A'r-Di' Ya'zubair, do you love A'r-Di'Ozzubair?" Yeah, of course. You're going to fight him one day and you're going to be in the wrong. What? You know, we're brothers. What are you talking about? Yarrahsullah, would that really happen? "A'r-Tumay'Allah wa ta'ala an-hum" sitting across from the Prophet's al-Aasam in a well when they're sitting in a bit of a reach. How beautiful of a sitting. Prophet's al-Aasam dangling his feet in the well with Abu Bakr and Al-Mu'ran al-Arthman, his beloved companions, and the Prophet's like Sunt tells him of the glad times of Jannah, but after a massive trial, he basically tells him that he's going to be assassinated before it all happens so that you don't get too comfortable, right? So either so that you don't fall too far into despair or so that you don't get too complacent, that's when the impact of speaking about the signs of the hour is important. We also find that of the most incredible narrations in this regard is the narration that the Prophet Salallahu al-Anihi wa-Sallam, he once led the Fajr Salah. Now, I want you to think of like, imagine being in the mess of the Prophet's al-Aasam on this particular day. This is an authentic Hadith and Sahih Muslim. Prophet's al-Aasam led Fajr. After Fajr, he stood on the Manbarsala Allahu al-Ani wa-Sallam and he started to speak about the signs of the day of judgment all the way until Zuhr. He got down from the Manbars, he led us in Zuhr, he got back on the Manbars and he went all the way till Asr. He got down and he led us in Asr and then he got back on the Manbars and he spoke all the way till Makhrib. He got down and he led us in prayer and then he got back on the Manbars and he stayed there all the way till Eisha, Salallahu al-Ani wa-Sallam, speaking about everything that will happen before the hour. So he's, I mean obviously this is overwhelming. So some of us remember certain things, others remembered other things so it sort of became like a collective memory. Like we have to remind remember but he said this would happen so I said and he said this would happen so Allah, he said them so those that had the stronger memory were able to capture more of that moment from the Prophet's al-Alauhu al-Ani wa-Sallam. But then for the Eif of Naniyaman al-Diyallahu al-Tal'Anihu, he says that the Prophet Salallahu al-Ani wa-Sallam qamah faenah Rasulullah, Salallahu al-Ani wa-Sallam, qaiman, faema taraka shaytan, yakunuh fae makamihi thaliqa ilaqiyamus saa'a illa haddahuhu, Salallahu al-Ani wa-Sallam, and he says hafizahu, min hafizahu, and asya'ahu, min nasya'ahu that the Prophet's Laisum stood up and talked about everything that would happen before the day of judgement and he who remembered and he who forgot, forgot. But then this is what he says, Salallahu al-Ani, Salallam. This is what he says with the Allah of tala'anhu. He says that there would be something that we forgot, wa-innahu layakunuh min hu shayt, that there is something that you forgot and he says that you would suddenly remember it. fae asquruhu, kema yathkurur rajulu, wajhar rajuli, ida qaba'anhu, faema ida, ra'ahu, arafahu. He said that like you would remember that sign of the day of judgement suddenly the way that you would suddenly remember someone if you saw them after a very long time. You know like you see an old friend or you see someone that represents a pivotal moment in your life and then suddenly when you see that person, all those memories flood you again, are they follow the Allah of tala'anhu saying that's how we were with the signs of the hour. The Prophet's Laisum said things that we really could not perceive at the time and we probably forgot. And then suddenly something happened and we go Allah. Prophet's Laisum said this would happen and it seems so abstract, it seems so impossible. Like how we didn't even know but now it makes sense. And that's either because of the gravity of what the Prophet's Laisum said or how foreign it seemed at the time, how unlikely it seemed at the time. So the death of the Prophet's Laisum said them. So how the forgot, wa-innahu, then think he was going to die. So Allah, wa-innahu,ani wa-sana' then when he died, wa-innahu, who loves the Quran and he heard the ayah recited by Abu Bakr, radiAllah wa-innahu wa-man Muhammadun ila Rasul, khat khatat min qabli, hurusa da, Muhammad's Laisum is but a messenger and other messengers came before him. If a innaa, if he dies or he's killed, will you turn back on your hills, then suddenly it's like the first time I heard the ayah. So, if they follow the Allah on, who is saying, we lived a sahaba, those of us that lived long enough, like things occurred in the Ummah, then we went, that's what he was talking about. And we suddenly remembered the Hadith. You know, some Allah true story. I taught a class and I categorized the signs of the day of judgment into 10 different genres, 10 different genres and I taught this in Massachusetts and share in Massachusetts long time ago. And I went back and I dusted off my notes, their physical notes, by the way, dusted off my notes like to prepare for this class. And I'm looking at the examples that I'm giving and I'm like, oh my god, I'm talking about, and now we have the internet and my face and Facebook. And you got your USB and I'm like, these terms are so foreign to everybody right now. And I'm like, wow, look how much things have changed, right? I'm not that old. That's not that long ago. Think about the sahaba and the way that the world changed so dramatically in their lifetimes and they're saying that's when we'd see something. And that's what we would understand what the Prophet (pbuh) was talking about. So a lot of the signs of the day of judgment that occurred, especially the historical ones. The sahaba would see them and then suddenly they would remember them and suddenly it all made sense. And you can imagine some of these hadiths about the signs of the day of judgment. You can imagine how someone at their time was looking at these like, what does that even mean? People jumping between the earth and the sky, right? Like people traveling between the earth and the sky, a person having what's on their waist, talk to them, right? About what they, like none of this would have made sense, but they believed it because he said it's Allah, he was saying they believe the messenger of Allah, say, and they had Imam in the Prophet (pbuh). So when things happened, it all unfolded. Now, how does Allah, as we were talking about, the hour and its signs and inshallah, to Allah, to do our best to finish as much of the framing as we can today, and we'll continue onwards and shall we? Allah ta'ala in the weeks to come. Number one, Allah Subhanahu wa Ta'ala talks about its closeness and in it is no doubt. He says, "Inna sā'ata lā'a tiyatun lā'a rebā fi'ha." Verily, the hour is coming and there is no doubt that it is coming. Think about and this is just something from Allah because I'm doing the tough service with Al-Bakrari right now. What's the beginning of service with Al-Bakrari? That is the book and there is no doubt. Allah uses the same words to say, "Verily, the hour is coming, there is no doubt." The beginning of surat al-Iamran, Allahu lā ilāhi l-lāhu l-ha'yul-qayyong, has al-A'riq al-Kitab al-Hak until the end, right? Allah swears by himself and the book that he revealed, Allah Azza wa Jalla also says, Allahu lā ilāhi l-Lahu, la yajma'annna qumila yamanukiyamati lāraibahhi. That Allah, Azza wa Jalla, is God, there is no God but Him, He will certainly gather you for a resurrection in which there is no doubt. Allah talks about Iqtaraba. Iqtaraba, right? Iqtaraba to sā'a, Iqtaraba to nāsi, he sābuham. The hour is coming near. The accountability of mankind is coming closer and Allah says, they see it as something far away and we see it as something very close. And Allah, Azza wa Jalla, condemns the disbelievers not for not asking but for not acting because they would ask all the time, 'Alu naka anisea ati a'iyyāna mursa'ah. They'd ask the prophets like, 'Salam, constantly, when is the hour, when is the hour?' In one of two breaths, either to mock or to prepare themselves, because a human being always feels like at the last hour, we have this tendency as human beings. We have hastiness with desires and we have a tendency of complacency with disaster. And what does that mean? Like hastiness with desires, we see something we want it, we try to forget ourselves and consequences and take it. And complacency with disaster, we have this idea that maybe I can weasel out at the last moment. I can make a call, I can pivot at the last moment, I'll be able to get myself out of this disaster. And that's the attitude that Allah talks about, with the disbelievers, when Allah subhanahu wa ta'ala is talking about, they're waiting it and they're talking about it, when is it going to come? When is it going to come? In Allah, as a result, it's a bad thing. Its signs have already come. And this day we see, 'Illa anta tiya humul melāika, 'O yā tiya rabbuk, 'O yā tiya bādu ayāti rabbik, 'Yāum yā tiya bādu ayāti rabbik alā yānafā'a, 'O nafsa'n imanuhā, 'Lamtaqun 'Amanat min kubl', 'Aukhāsa bāti fi imanuhā, 'Haira, 'Hulin ta'idrū, 'Inna 'Muntādirū''. Allah says, "Are they waiting for the angels to come? Are they waiting for God to show up? Are they waiting for some of the signs of Allah to come?" And Allah says, "The day that no one will benefit from faith at that point, if they did not believe before or act upon that faith, say to them, go ahead and wait, we too are waiting for you. Go ahead and just wait for it all to happen. We too are waiting for it to happen." And some hownola, this idea by the way of what it looks like to just wait for it to all fall apart. There's a personal component to this and then there is a, again, the world itself. When the Prophet's (ﷺ) says, "Allah, as they are dead, will forgive a person, so long as they don't foam at the mouth at the time of death, that the door of repentance is open to a person, so long as they don't reach the point in which they are foaming at the mouth, where the onset of death has already come." And the Prophet's (ﷺ) said, "That the hour will not come, that's a Khulmasa, the hour will not come until the sun rises from the west instead of the east." And at that point, whoever believes it will be of no good to them. Right? So at that point, you're like for the own, you're like the Pharaoh with the lungs already being halfway full with water and then saying, "A month, I believe, I believe." And at that point, it no longer counts. Now of the wisdoms that the scholars mentioned of it called as Saa, the hour, is that you always expect the next hour to come. And when you think about the closeness of the hour, the next hour to come, then you feel a sense of immediacy, right? But the time between you and it is but a matter of moments, but a matter of minutes. Also, the scholars mentioned the difference between Jaha-a-sharat-ul-ha, ashrat-ul-ayat. The signs of the Day of Judgment, ashrat are the preconditions, the precursors. The things that will happen, that have to happen before the hour actually comes. A lot of these are historical things that will happen. Some of them are forms of corruption that will happen. Ayat are indications, right? They're more indications. And so some of the scholars, they specified this idea of ashrat of things that will come afterwards, that a person will certainly have to go through in order for the hour to actually come and for the hour to actually commence, which means the end. The last thing that I'll leave you with tonight, is that of the wisdoms of knowing where we are in history, is that you connect your personal end to the end of the Ummah. You connect your personal end to the end of the Ummah. The end of the Ummah is justice. The end of the world is justice, reigning overturning. It is oppression falling. It is the financial exploitation being replaced by a period of Baraka, a period of blessing. It's a period of victory for the believers. And so the Bushra, the Bushra, the glide tidings of this is okay if I die and I don't see this because I know it's going to happen. On the other hand, that a person should have some foresight for what is to come of the Ummah and to say that I'm accountable if I cause something to happen, even if I did not live to see it take place. And so a lot of the corruption that exists in the world today are forms of corruption that we're improperly dealt with with the generation prior and it got out of hand and it got out of hand and it got out of hand. And so when you place yourself on the continuum of the Ummah, from the time of the Prophet's Al-Alaim, to the end of time, you don't just think to yourself, well, there's victory at the end and goodness at the end. So I'm not too sad if I don't die or if I die without seeing that goodness come. The opposite of that is also that I don't want to be responsible for having put into motion something that will come later on that I'm going to be held accountable for because trends and many of the signs of the day of judgment are trends. Trends go back to those that started or magnified those trends, whether they are of good or whether they are of bad. Finally, you find that the Prophet's Al-Alaim gave us these signs to think about how we can prevent corruption before it actually takes place. And so if you think about the foresight of the companions when they thought about the division of the Ummah, Abu Bakr al-Diyallahu tala'anhu, when he sees all of the Hafad that have been killed, all the people that memorized the Quran being killed and he gathers the must-have together. When they could not think of a possibility where all the Hafad would be killed but we have to have it written as well as orally preserved. The Rathman al-Alaim al-Alaim, when he standardizes the must-have in his time because he sees what the writing on the wall in terms of the fitun that will occur in terms of the trouble that will occur. And this is a component of what Hadeif of Naliman al-Alaim al-Alaim al-Alaim, who said that people used to ask the Prophet's line, "Salam about good things." Wa-Kuntu as-Aluhu an-Ashar, and I used to ask him about bad things, Maha-Fatan, and Yudriqani because I was afraid that I would fall into them. This is not just talking about the hereafter. Knowing the trajectory, the negative trajectories of the world, and the negative trajectories of the signs of the day of judgment allows you to take a step back and to ask yourself, where do I fall in these trajectories? And how do I make sure that I don't become a product of any of these forms of corruption that are going to come? And if you look at the majority of the signs of the day of judgment, they fall in this category. The majority of what the Prophet's line says, especially about the minor signs fall in this category. And inshallah, T'ala, I've run out of time, but next week we're going to actually categorize the signs between the minor signs and the major signs. Now the minor signs are many, right? There are literally hundreds and hundreds of hadiths that talk about minor signs. The major signs are a few. And I know that many people want to get straight to the major signs. One's the job coming, is this happening or not happening? Right? I don't want to rush through the minor signs because the minor signs have a lot of practical benefit and they have huge behavioral elements to them. And the major signs are but full realizations and materializing of the minor signs. What do I mean by that? There's a dhajjah, there's zidhajjah, and then there are people of dhajjah. There's deception that occurs before zidhajjah. If you don't know how to deal with the little dhajjah, how are you going to deal with the big one? Right? Every major sign. has minor signs that precede it that are of the same genre. And there is a behavioral element. Minor signs tend to be amongst ordinary things. Major signs tend to be extraordinary things. Minor signs tend to entail our participation in them. The major signs, they tend to be things that happen one time and they're completely out of our control and we just have to stay put at that point, right? So the minor signs have huge behavioral components and inshallah's out of what we're going to do is we're going to group the minor signs into genres, but in Allah. And then from those genres inshallah to ada, we'll look at the major benefits. Some of the narrations you will know, some of them, I'm sure that you've probably never heard before, and inshallah to ada, all of it will be able to derive a practical element. If you look at every series that I've done, whether it's on the day of judgment or jannana or the angels, I always look at the behavioral and practical aspect. I haven't seen that done in a particular work, but that's how I'm going to try to cover all of the signs and shahs. The class, all of them into a single behavior, just still the behaviors, the common behaviors, inshallah to ada. And then we get into the historical occurrences and may Allah subhanahu wa ta'ala grant us sabat and grant us firmness with everything that is to come and protect us from what is to come. And may Allah subhanahu wa ta'ala keep us firm, always upon righteousness. Allah ma'amin. JazakAllah wa khayran wa sallamu a'a'aikum wa rahmatullahi wa barakatuh.