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Everything You Must Know About The End of Times | Signs of the Hour Ep. 1
5 Signs That Happened in the Prophet’s ﷺ Lifetime | Signs of the Hour Ep. 2
Was Dajjal Alive During The Prophet’s ﷺ Time? | Signs of the Hour Ep. 3
20 Verses of Qur’an That Protect from Dajjal | Signs of the Hour Ep. 4
When 40 Prophets Were Killed | Signs of the Hour Ep. 5
Signs of the Hour
Everything You Must Know About The End of Times | Signs of the Hour Ep. 1
How much time do we have left?
In this new series on the signs of the Day of Judgement, Dr. Omar Suleiman addresses one of the most pressing questions of our time: are we in the end times?
In this first episode, he examines the Prophet's ﷺ response when others would ask him about the Hour. The Prophet ﷺ informed us that recognizing the signs is about preparing for the day when repentance is no longer accepted, not about predicting its arrival or becoming consumed by speculation.
Watch this episode to understand why studying the Signs of the Hour carries such weight and urgency for every believer.
This transcript was auto-generated using AI and may contain misspellings.
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. I want you to just imagine that you are one of the handful of people that are following the way of 'Isa alayhi as-salam,
Jesus peace be upon him, in the true sense of the word. The way of Musa alayhi as-salam, Moses peace be upon him, in the true sense of the word. And you are looking at the world around you. What does the world around you look like? There is 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 Mecca, the home that was built by Ibrahim alayhi as-salam and his son Ismail alayhi as-salam, where the foundations were raised, you see women
undressed dancing around over 300 idols in and around the Ka'bah. 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, 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 lewdness 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 khamr.
Everyone gets drunk and drinks wine and they've even incorporated it 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. Do 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 says,
Allah 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 Ibrahim alayhi as-salam, 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-jahiliyyah.
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 falsehood. And the Prophet ﷺ said,
The Hour will be established, the actual day of judgment, the Hour will be established on the worst of creation. So jahiliyyah, 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 rahmatan
al-'alameen, 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 alayhi as-salatu wa-s-salam was
mercy, it was tajdeed, it was renewal, and it was the interruption of fasad, the interruption
of mass corruption all over the world. And so I want you to think about the time between the Prophet ﷺ and 'Isa alayhi as-salam and see 'Isa alayhi as-salam, Jesus peace be upon him,
as the last prophet of Bani Isra'il 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 'Azza wa-Jall says about 'Isa alayhi as-salam, that verily he is a sign of the Hour, he's 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 'Isa alayhi as-salam, right, which is one of the major
signs of the actual Hour taking place. But there are other opinions that benefit, that add to the richness of this meaning. A minor opinion says that he's 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 Bani Isra'il that the Comforter, that the Prophet that was awaited, that Ahmad, the all-praised
ﷺ, the highly praised, would come after him and he's the bishārah of the last prophet to come. He's 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, in that sense 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, is an imagery of resurrection
that the people could actually grasp. And so 'Isa alayhi as-salam is āyat al-sā'ah, he's a sign of the
day of judgment. The Prophet ﷺ is rahmatan lil-'alameen, 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, decreed 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,
that I and the Hour were sent 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 Sahih al-Bukhari, Muslim, and Musnad Ahmad, that's a hadith in Bukhari, Muslim, and Musnad Ahmad, he said,
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 riwāyah ﷺ, in another narration,
said the example of I and the Hour is like a man who was sent by his people as a talī'ah. A talī'ah 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. So you can actually think of the visual
that the Messenger of Allah ﷺ is saying. Imagine that you are on one side and you send your talī'ah, you send your scout to see how close is the approaching army. So he
says ﷺ, I am like the talī'ah, I'm like the scout that's sent forward. So when he went out and he saw them, he comes back to them, he comes back holding his garment and he says,
they're here, they're here. The Prophet ﷺ said, I am that person. I'm telling you about the closeness of the end, like that person ﷺ.
And so when we talk about his coming alayhi as-salatu wa-s-salam 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 Prophet ﷺ to now, that is what we have left in terms of human history and the closeness of the Hour. And the Prophet ﷺ embedded in this, a bushrā, a glad tidings as well.
He said about the ummah, qāla ﷺ, innama ajālukum fi ajali man khala minal umam. He said that the example of your lifespan compared to the nations before you,
qāla kamā bayna salāt al-'asr ilā gharūb al-shams, is like the time between 'Asr and Maghrib. It's like the time between 'Asr and Maghrib. He said in another narration,
alayhi as-salatu wa-s-salam, mathalukum wa mathalu ahl al-kitab, kamathali rajulin istajāra 'ujrā. He said, the example of you and the people of the book is like a man who employed some workers.
qāla fa 'amilat al-yahūd ilā nisf al-nahār, wa 'amilat al-nasāra ilā salāt al-'asr, thumma antum min salāt al-'asr ilā gharūb al-shams. He said, so the Jews worked until midday,
and the Christians worked until 'Asr, and then you worked from 'Asr until Maghrib, from 'Asr until sunset. Now I want you to think about this because you just came out of Ramadan.
When 'Asr hits on a day of fasting, what happens? Maghrib feels so close. If you think about it, it's the shortest period of the day. Think about the time between Fajr and Dhuhr, this long period,
and then think about the time between Dhuhr and 'Asr, and then think about the time from 'Asr to Maghrib. So the Prophet alayhi as-salatu wa-s-salam is 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 'Azza wa-Jall made you the majority of the people of Jannah. May Allah Subhanahu wa-Ta'ala make us amongst them. Allahumma ameen. 80 out of the 120 rows that will enter into Jannah as the
Messenger of Allah ﷺ 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 present. 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 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. And so we start from the time of the Prophet
ﷺ. He was sent alayhi as-salatu wa-s-salam to a people that didn't believe in a hereafter at all. They did not believe in al-yawm al-ākhir. 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
ﷺ talks about. Now what distinguishes our time from the previous time, from the time of jahiliyyah, 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 jahiliyyah. And we ask Allah Subhanahu wa-Ta'ala to protect us. Allahumma ameen. And so when the Prophet ﷺ stands up on a Safa to make his
first call as that caller, as that first point of interaction with the people, he immediately brings in the element of the ākhirah. He immediately brings in the element of the hereafter.
And so at the heart of his call alayhi as-salatu wa-s-salam is that your Lord is one and forever, and your return to him is inevitable and eternal. Your Lord is one and forever, Hayy al-Qayyum.
Your return to him is inevitable and eternal. When you go back to him it will be forever. And Subhan'Allah, that's why the 'ulama talk about this idea that from the call of Safa
to those first 10 years of the da'wah, those first 10 years of the prophetic call, what was the Prophet Sallallahu Alayhi Wasallam drilling into these people before law, before fiqh,
before jurisprudence, before halal and haram, was belief in Allah and the hereafter. The Qur'an drilled in this idea of belief in a Lord that you will return to and belief in the return itself.
And what does 'A'ishah Radiallahu Anha say? That's where corruption naturally starts to filter itself out. She says if the first ayah of the Qur'an that was revealed was don't commit adultery,
the people would have said wallahi la natruqu zina. 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 in Mecca, right? The culture of zina
that we have now, it was even worse in Mecca, right? But 'A'ishah Radiallahu Anha said the thinking had to be revolutionized with the idea of resurrection. And then once Allah Subhanahu
Wa Ta'ala forbade zina, forbade adultery, the people immediately left it. And she said if the first verse to be revealed was don't drink alcohol, la tashrubul khamr, 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 and the return, Allah and the return, Allah and the return, what
happened? When the ayah 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 Subhanahu Wa Ta'ala say?
That the hour gets closer 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 Subhanahu Wa Ta'ala employed two different vehicles in how he talked about this subject. For one, the Prophet Subhanahu Wa Ta'ala 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 Subhanahu Wa Ta'ala framed the world itself as temporary and unstable. And
by the way, Subhanahu Wa Ta'ala, 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 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 Sallallahu Alayhi Wasallam said, كُنْ فِي الدُّنْيَا كَأَنَّكَ غَرِيبٌ أَوْ عَابِرُ سَبِيلٍ Be in this world as if you're a stranger or a wayfarer.
What is the meaning of that? إِذَا أَصْبَحْتَ فَلَا تَنْتَظِرِ الْمَسَاءِ 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. Abdullah narrates,
and who is Abdullah when you just say the name of Abdullah in hadith? See if someone remembers from the first. Abdullah ibn Mas'ud Radiallahu Ta'ala Anhu. Abdullah narrates,
قَالَ نَامَ رَسُولُ اللَّهِ ﷺ عَلَى حَصِيرٍ فَقَامَ وَقَدْ أَثَّرَ فِي جَنْبِهِ The Prophet Sallallahu Alayhi Wasallam was sleeping on a mat. The bed of the Prophet Sallallahu Alayhi Wasallam, 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 Sallallahu Alayhi Wasallam in his tiny little room,
with a stomach that wouldn't eat two meals a day, that would eat one meal a day if even Sallallahu Alayhi 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 Sallallahu Alayhi Wasallam got up and he had marks all over his back from his bed. فَقُلْنَا يَا رَسُولَ اللَّهِ We said, O Messenger of Allah, لَوِ اتَّخَذْنَا لَكَ وِطَاءً
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 Sallallahu Alayhi Wasallam says, مَا لِي وَمَا لِلدُّنْيَا
مَا أَنَا فِي الدُّنْيَا إِلَّا كَرَاكِبٍ اسْتَظَلَّ تَحْتَ شَجَرَةٍ ثُمَّ رَاحَ وَتَرَكَهَا So what is it, 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 the pit stop for me. This dunya is just the pit stop for me.
Why do I want to settle myself so much in this dunya? And so Subhan'Allah, when you go back and you watch the other side and we talk about the barzakh, 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 Sallallahu Alayhi Wasallam already lived in the hereafter. And then he looked backwards, Alayhi Salatu Wasallam, 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 Sallallahu Alayhi Wasallam 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 Wa Ta'ala
talks about a person who's unprepared and who panics. When either one of those two things fall apart. And so Allah Aza Wa Jal says, Kalla idha balaghat al-taraqi wa qeela man raaq
wa dhanna anna hu al-firaq 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 Aza Wa Jal says, Idha zilzilat al-ard zilzalaha wa akhrajat al-ard athqalaha
wa qala al-insan maa laha Allah Aza Wa Jal talks about the earthquakes, right? And the earth shaking and everything falling apart. And then you say, what's going on with it? Right?
Subhan'Allah, 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.
Subhan'Allah, 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, you know, a few years ago. May Allah have mercy on all of the martyrs. And Subhan'Allah, it's the most terrifying thing in the world. 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, right? 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 mustaqarra. It's not a place to be taken as permanence.
And so the very first way that we come into the subject of signs of the hour is representing our own temporary nature and then recognizing the temporary nature of the world itself.
And that's why Hisham ibn Urwah, who narrates the hadith from Urwah ibn Zubayr, radiallahu ta'ala 'anhuma, who narrates from his aunt, 'A'ishah, Umm al-Mu'minin, radiallahu 'anha, one of the famous narrations about the Day of Judgment and how the Prophet, sallallahu 'alayhi wa-sallam, would answer people who asked him
about the signs of the hour. He said, al-qiyamah al-sughra, the minor resurrection, or sa'atuka, 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 al-nadhir, right? Ja'ahum al-nadhir, one of the interpretations of al-nadhir, the warner, is gray hair.
One of the tafsirs of al-nadhir 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's still got several years. I don't see the Mahdi yet. I think we're okay. It's going to take this many years for this to happen. Everything looks pretty stable right now, right? Think about how the world looked a month ago
and how it looks today, right? And you have the most stable president in the world by his words, right? Sarcasm, in case anyone doesn't catch it. Stable genius, mashallah, right? May Allah, Subhanahu wa Ta'ala, take him in his stability.
Allahumma amin. But like this guy, you know, and you think about the craziness and the insanity that we are in, what happened, right? 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 Subhanallah, take some people entirely by surprise.
And so the 'alamat call al-qiyamah al-sughra, the minor resurrection, al-ma'ad 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 is that Allah, Subhanahu wa Ta'ala, says, "Wa ma kana li-nafsin an tamoota illa bi-idhni-llahi kitaban mu'ajjala." That no person can die except by Allah's permission
at the appointed time. And you can't move the time that Allah 'Azza wa-Jal appointed, and only Allah, Subhanahu wa Ta'ala, knows your appointed time of death, right? And so the time of death is not known to us.
"Wa 'indahu mafatihu al-ghayb, la ya'lamuh illa huwa." Allah, Subhanahu wa Ta'ala, says, "With him are the keys of the unseen. No one knows them except for him." The Prophet, sallallahu 'alayhi wa-sallam, said that
mafatih al-ghayb, the keys of the unseen, are five things. No one knows the knowledge of the hour, as-sa'ah, except Allah. Allah knows when the rain will be sent.
Allah knows, ya'lamu ma fi al-arham, Allah knows what is in the wombs. Allah knows what a person will earn tomorrow. And only Allah knows in what place a person will die. A person will die.
That these are the five mafatih al-ghayb, the five keys of the unseen. The knowledge of the hour, the rain when it is sent, what is in the wombs, meaning what is to come, which womb will be impregnated, what will come out of that womb,
what a person will earn tomorrow, and what land a person will die. Likewise, the Prophet, sallallahu 'alayhi wa-sallam, compared the fitnah of the grave to the fitnah of ad-Dajjal,
the test of the grave to the test of ad-Dajjal, the test of the Antichrist. And in our salah, we seek refuge in Allah from what? What are the four things we seek refuge in Allah, Subhanahu wa Ta'ala, from?
Fitnah al-mahya wa al-mamat, right? And what do we seek refuge from? The fitnah of 'adhab al-qabr, 'adhab al-nar, and the fitnah of al-Masih ad-Dajjal. So the fitnah 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 ad-Dajjal. And the relationship between those two things, like when the Prophet, sallallahu 'alayhi wa-sallam, said to the companions that in your grave, you will face something that is more severe than the test of ad-Dajjal.
And the companions cried so much that Asma bint Abi Bakr, radiallahu 'anha, she was sitting in the masjid behind the men. And she said, we couldn't hear the Prophet, sallallahu 'alayhi wa-sallam, because of the crying of the men. And so I started to stop the men, and I asked them, what did the Prophet, sallallahu 'alayhi
wa-sallam, 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 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 Sallallahu Alaihi Wasallam. I know Allah, I know who my Lord is. And the Prophet Sallallahu Alaihi Wasallam said, it's so basic. The shaitan will say that he is your Lord, but your God is not one-eyed.
Know Allah, know who your Prophet Sallallahu Alaihi Wasallam is, know 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 Sallallahu Alaihi Wasallam taught us to seek from Allah Subhanahu Wa Ta'ala as the most frequent prayer, sabat, firmness, firmness.
Ya muqalliba al-qulub, thabbit qalbi 'ala deenak. Oh, turner of hearts, make my heart firm on your way. Whether that is because of all of the fitna 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 sabat, yuthabbitu-Allahu alladhina amanu. I want to be firm in the midst of it all. So what was the Prophet Sallallahu Alaihi Wasallam's usual answer? So let's now go to, if you walk up to the Prophet Sallallahu Alaihi Wasallam
and you asked him, Ya Rasulullah, mata al-sa'a, when is the hour? The first thing is the Prophet Sallallahu Alaihi Wasallam's repeated answer. And there's an important distinction here between something the Prophet Sallallahu Alaihi Wasallam
said one time, because that would be a message that he's specifically trying to deliver to the person in front of him, and something that was the usual answer of the Prophet Sallallahu Alaihi Wasallam. Aisha radiallahu ta'ala anha says, kaana rijalu min al-a'rabi,
that there were men from the desert, Bedouin men from the desert, and they would come to the Prophet Sallallahu Alaihi Wasallam jufaa, like they were very rude. And they would ask the Prophet Sallallahu Alaihi Wasallam in the middle of whatever he was doing,
mata al-sa'a, when is the hour? When is the hour? Prophet Sallallahu Alaihi Wasallam is giving a lecture, Ya Rasulullah mata al-sa'a, Ya Rasulullah mata al-sa'a. He's talking to someone outside. They don't have the mannerisms of, excuse me, they just say, mata al-sa'a, Ya Rasulullah mata al-sa'a.
So Aisha radiallahu anha says, they used to come to the Prophet Sallallahu Alaihi Wasallam, and they would ask him this question all the time. Qalat fa kana yanzuru ila asgharihim. The Prophet Sallallahu Alaihi Wasallam 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, in ya'ish hadha, la yudrik al-haram hatta taqum 'alaikum sa'atukum. 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 Sallallahu Alaihi Wasallam,
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 Sallallahu Alaihi Wasallam did not want those two things to get mixed up.
So that's the first thing. Ibn Kathir Rahimahu-Allahu Ta'ala, who wrote one of the seminal works in this, Al-Bidayah wa-al-Nihayah, the beginning and the end, which he literally wrote human history and then went into the signs of the Day of Judgment, one of the source works of the series.
He says that it means the end of you and your entrance 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 Anas Sallallahu Alaihi Wasallam narrates,
that a man said to the Prophet Sallallahu Alaihi Wasallam, Ya Rasulullah, mata qiyamu al-sa'a? O Messenger of Allah, when is the hour? Fa qama al-nabiyyu Sallallahu Alaihi Wasallam ila al-salah. The Prophet Sallallahu Alaihi Wasallam stood up
and he prayed. Falamma qada salatahu, qala, ayna sa'illu 'an al-sa'a? Prophet Sallallahu Alaihi Wasallam prayed. And then after he finished his prayer, he said, where is the one who asked me about the hour? Fa qala al-rajulu, ana ya Rasulullah. The man said, it was me, O Messenger of Allah.
Prophet Sallallahu Alaihi Wasallam said, ma a'datta laha? What have you prepared for the hour? Look at the sincerity of this answer. He said, Ya Rasulullah, ma a'datta laha kathira salatin wa la sawm aw katthira salatin wa la sawm.
I have not prepared a lot or any significant share of prayer and fasting. Illa anni uhibbu-Allaha wa Rasuluh. But I know I love Allah and I love the Messenger of Allah Sallallahu Alaihi Wasallam. Like I know I love, when he says I love Allah and I love the Messenger of Allah Sallallahu Alaihi Wasallam,
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, Ya Rasulullah. So the Prophet Sallallahu Alaihi Wasallam said, al-mar'u ma'a man ahab, wa anta ma'a man ahbabt.
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 Anas says. Qala fa-ma ra'aytu, fariha al-muslimuna ba'da al-Islam farahahum bi-hadha.
He said, I never saw the Muslims get happier about anything after Islam than their happiness at that statement of the Prophet Sallallahu Alaihi Wasallam. Because everyone feels insufficient.
Because everyone feels insufficient. Everyone feels unprepared. But this actually shows you a level of aspiration because you love the Prophet Sallallahu Alaihi Wasallam. So you're trying to be like the Prophet Sallallahu Alaihi Wasallam. You love the righteous
and you want to 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 Sallallahu Alaihi Wasallam is saying, just make sure you love those who are. And let that love translate into a lifelong journey.
Wa innama al-a'malu bi-al-niyyat. Actions are by intentions. And this is a shortcut towards these things. Finally, there is a narration. It comes under bab man su'ila ilman wa huwa mushtaghilun fi hadithihi.
Fa atmma al-hadith thumma ajaba al-sa'il. That if a person is speaking and they're asked a question and they should finish their speaking and then they should answer the question. That the Prophet Sallallahu Alaihi Wasallam was speaking one day and a Bedouin came and he said to the Prophet Sallallahu Alaihi Wasallam,
when is the hour? When is the hour? When is the hour? And the Prophet Sallallahu Alaihi Wasallam waited and he did what he did in the previous narration. He said, who is the one who asked the question? And then the Prophet Sallallahu Alaihi Wasallam said to him that when honesty is lost,
fa idha du'i'at al-amanah fantadhir al-sa'ah. When honesty is lost, then await the hour. When honesty is lost, then await the hour. qala kayfa idha'atuha ya Rasulullah. He said, how will honesty be lost?
And the Prophet Sallallahu Alaihi Wasallam said, when people who are not fit for leadership assume those positions. I don't need to say anything more. Allah musta'an. Now there's one more question
to the Prophet Sallallahu Alaihi Wasallam. And this question is not from a human being. Who asked the Prophet Sallallahu Alaihi Wasallam, when is the hour? Jibreel Alayhi Salaam. Angel Jibreel Alayhi Salaam asked the Prophet Sallallahu Alaihi Wasallam, when is the hour? But he asked the Prophet Sallallahu Alaihi Wasallam
as a means of teaching the people. In the famous Hadith of Jibreel, the Hadith of the angel Gabriel Jibreel Alayhi Salaam, where he asked the Prophet Sallallahu Alaihi Wasallam about Islam. What is Islam? What is Iman? What is Ihsan? What is Islam? What is faith? What is excellence in worship?
He then asked the Prophet Sallallahu Alaihi Wasallam at the end, the last question, matas sa'a? When is the hour? Which shows you how frequent the companions used to wonder this and they used to ask this. Because Jibreel was asking the Prophet Sallallahu Alaihi Wasallam
to teach those that were around. And it worked, it became the most famous Hadith in Islam, Hadith Jibreel. You build the entire creed off of Hadith Jibreel. Matas sa'a? When is the hour? The Prophet Sallallahu Alaihi Wasallam said,
mal mas'oolu anha bi a'lama minas sa'il that the one who is asked knows no better than the one who is asking, wa sa'ukhbiruka an ashratiha
but I will tell you about its signs. And the Prophet Sallallahu Alaihi Wasallam mentioned when a slave woman gives birth to her master, when the shepherds of camels start boasting and competing with others in the construction of their buildings. And he then mentioned
Sallallahu Alaihi Wasallam and the hour is one of the five things la ya'lamuha illallah that only Allah Subh'anaHu Wa Ta-A'la knows. And he recited the ayah Sallallahu Alaihi Wasallam.
Now here's the thing, when the Prophet Sallallahu Alaihi Wasallam mentions or when Allah Azzawajal connects, inna allaha indahu ilmus sa'a wa yunazzirul ghayth wa ya'lamu ma fil arham.
Allah knows when the hour is, Allah sends down the rain 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 Sallallahu Alaihi Wasallam 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, right, 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. I want you to think about ashrat as-sa'a 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 Azzawajal has decreed that it is soon. So when would the Prophet Sallallahu Alaihi Wasallam talk about it with the companions?
Hudhaifah ibn Asid, not Hudhaifah ibn al-Yaman, Hudhaifah ibn Asid. He said, radiAllahu ta'ala anhu, talaa alayna nabiyyu sallallahu alaihi wasallama min ghurfatin wa nahnu natadhaakaru as-sa'a. That the Prophet Sallallahu Alaihi Wasallam was in his room and we were sitting in the
masjid 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 sights that I've ever seen in my life are people smoking hookah and talking about when dajjal 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 Sallallahu Alaihi Wasallam came out and he said to us Sallallahu Alaihi Wasallam from his room, laa taqoomu saAAad, that the hour will not come hatta taqoona until 10 signs pass. And then he mentioned Sallallahu Alaihi Wasallam,
dajjal and what follows from a dajjal, right? So that's one way the Prophet Sallallahu Alaihi Wasallam would, if he saw people talking about it, then the Prophet Sallallahu Alaihi Wasallam 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 Sallallahu Alaihi Wasallam gave them that knowledge. Also, we noticed that the
Prophet Sallallahu Alaihi Wasallam would give the news of the day of judgment in the darkest of moments, especially of if those dark moments resemble the signs of the hour. So Auf ibn Malik,
he says, ataytun nabiyya Sallallahu Alaihi Wasallam fee ghazwati tabook. I went to the Prophet Sallallahu Alaihi Wasallam in the battle of tabook and he was sitting in his tent Sallallahu
Alaihi Wasallam. And he says to me in the middle of that, u'dud sitan bayna yadayis sa'a. I want you to count six things before the approach of the hour. Qala mawti. He said, my death Sallallahu
Alaihi Wasallam. Thumma fathu baytul maqdis. And then the opening of baytul maqdis of Jerusalem. May Allah Azawajal liberate it again. Allahumma ameen. On our hands, ya rabbal alameen. He said,
a plague that will afflict you in great numbers and kill you as the plague afflict sheep. And of course they saw the plague of Amwas, right? A massive plague that killed thousands of companions.
And he said, Sallallahu Alaihi Wasallam, then the increase of wealth to such an extent that even if one is given a hundred dinars, 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. 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 Sallallahu Alaihi Wasallam say this in the middle of that? One of the wisdoms of when the Prophet Sallallahu Alaihi Wasallam 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 Azawajal will get us out of this. And after adversity comes prosperity every single time, after hardship
comes ease. There's also, the ulama mentioned 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 fitna is always asleep amongst the people. May Allah curse 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 Sallallahu Alaihi Wasallam speaks to the companions. He sees Ali radiyaAllahu ta'ala Anhu and Zubair radiyaAllahu ta'ala Anhu sitting together. He says, do you love Ali, O Zubair? 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? Ya Rasulullah, would that really happen? Uthman radiyaAllahu Anhu sitting across from the Prophet Sallallahu Alaihi Wasallam in a well when they're sitting in Bir Aris. How beautiful
of a sitting. Prophet Sallallahu Alaihi Wasallam dangling his feet in the well with Abu Bakr and Umar and Uthman, his beloved companions. And the Prophet Sallallahu Alaihi Wasallam tells him of the glad tidings 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 one of the most incredible narrations in this regard is the narration that the Prophet Sallallahu Alaihi Wasallam,
he once led the Fajr salah. And I want you to think of, like, imagine being in the masjid of the Prophet Sallallahu Alaihi Wasallam on this particular day. This is an authentic hadith in Sahih Muslim.
Prophet Sallallahu Alaihi Wasallam led Fajr. After Fajr, he stood on the minbar Sallallahu Alaihi Wasallam. And he started to speak about the signs of the Day of Judgment all the way until Dhuhr.
He got down from the minbar. He led us in Dhuhr. He got back on the minbar and he went all the way till Asr. He got down and he led us in Asr. And then he got back on the minbar and he spoke all
the way till Maghrib. He got down and he led us in prayer. And then he got back on the minbar and he stayed there all the way till Isha Sallallahu Alaihi Wasallam, speaking about everything that
will happen before the hour. So he's, I mean, obviously this is overwhelming. So some of us remembered certain things, others remembered other things. So it sort of became like a collective memory. Like we have to remember, but he said this would happen Sallallahu Alaihi Wasallam. And he
said, this would happen Sallallahu Alaihi Wasallam. So those that had the stronger memory were able to capture more of that moment from the Prophet Sallallahu Alaihi Wasallam. But then Hudhayfah ibn al-Yaman Radhi Allahu Ta'ala Anhu, he says that the Prophet Sallallahu Alaihi Wasallam
qama fina Rasulullahi Sallallahu Alaihi Wasallam qiyaman fama taraka shay'an yaqunu fi maqamihi dhalika ila qiyam As-Sa'ah illa haddathahu Sallallahu Alaihi Wasallam. And he says,
hafidahu man hafidahu wa nasiyahu man nasiyahu, that the Prophet Sallallahu Alaihi Wasallam stood up and talked about everything that would happen before the Day of Judgment. And he who remembered, remembered and he who forgot, forgot. But then this is what he says Sallallahu Alaihi Wasallam, this is what he says
Radhi Allahu Ta'ala Anhu. He says that there would be something that we forgot. Wa innahu layakunu minhu shay' that there is something that you forgot. And he says that you would
suddenly remember it. Fa athkuruhu kama yathkuru rajulu wajha rajuli itha ghaaba anhu. Thumma itha ra'ahu a'rafahu. He said that like you would remember that sign of the Day of Judgment
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. Hudhayfah
was saying that's how we were with the signs of the hour. The Prophet Sallallahu Alaihi Wasallam said things that we really could not perceive at the time and we probably forgot. And then suddenly
something happened then we go, ya Allah. Prophet Sallallahu Alaihi Wasallam 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 Sallallahu Alaihi Wasallam said or how foreign it seemed at the time. How unlikely it seemed at the time. So the death of the Prophet Sallallahu Alaihi Wasallam. Sahaba forgot. Umar Radhi Allahu Anhu didn't think he was going to die.
Sallallahu Alaihi Wasallam. Then when he died, Umar who loves the Qur'an, when he heard the ayah recited by Abu Bakr Radhi Allahu Ta'ala Anhu, wa maa muhammadun illa rasool, qad khalat min qablihi rusul. That Muhammad Sallallahu Alaihi Wasallam is but a messenger and other messengers came before him.
Atha in mata, if he dies or he's killed, will you turn back on your heels? Then suddenly it's like the first time I heard the ayah. So Hudhayfah Radhi Allahu Anhu was saying, we lived as sahaba, those of us that lived long enough. Like things occurred in the ummah and then we went,
that's what he was talking about. And we suddenly remembered the hadith. You know, Subhan'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, in Sharon, Massachusetts, long time ago. And I went back and I dusted off my notes,
they're 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 MySpace 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 Sallallahu Alaihi Wasallam 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, Sallallahu Alaihi Wasallam, they believe the messenger of Allah, Sallallahu Alaihi Wasallam, they had iman in the prophet Sallallahu Alaihi Wasallam. So when things happened, it all unfolded.
Now, how does Allah Azawajal talk about the hour and its signs? And inshallah Ta'ala, we'll do our best to finish as much of the framing as we can today, bi-idhnillah, and we'll continue onwards
inshallah 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,
Verily, the hour is coming, and there is no doubt that it is coming. I want you to think about, and this is just something Subhan'Allah, because I'm doing the tafsir of Surah Al-Baqarah right now. What's the beginning of Surah Al-Baqarah?
This is the book in which there is no doubt. Allah uses the same words to say, verily, the hour is coming, there is no doubt. The beginning of Surah Al-Imran,
until the end, right? Allah swears by himself, and the book that he revealed, Allah Azawajal also says,
that Allah Azawajal 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,
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 Azawajal condemns the disbelievers, not for not asking, but for not acting. Because they would ask all the time,
they'd ask the Prophet ﷺ 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 awaiting it, and they're talking about it, when is it going to come? When is it going to come? And Allah Azawajal says, Its signs have already come.
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 Subhan'Allah, 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 Sallallahu Alaihi Wasallam says that Allah Azawajal 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 Sallallahu Alaihi Wasallam said, that the hour will not come, 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 Fir'awn, you're like the Pharaoh, with the lungs already
being halfway full with water, and then saying, aman, I believe, I believe. And at that point, it no longer counts. Now, of the wisdoms that the scholars mentioned of it called As-Sa'ah,
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? That the time between
you and it is but a matter of moments, but a matter of minutes. Also, the scholars mentioned the difference between ja'a ashraatuha, ashraat and ayat. The signs of the day of judgment,
ashraat 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 ashraat, 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, bi-idhnillahi Ta'ala, 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 over tyranny. It is oppression falling. It is, you know, the financial exploitation being replaced by a period of barakah, a period of blessing. It's a period of
victory for the believers. And so the bushra, the bushra, the glad 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 weren't properly dealt with with a 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 ﷺ 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 ﷺ 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 Radhi Allahu Anhu when he sees all of the huffaz that
have been killed, all the people that memorized the Qur'an being killed and he gathers the mushaf together when they could not think of a possibility where all the huffaz would be killed but we have to have it written as well as orally preserved. Uthman Radhi
Allahu Anhu when he standardizes the mushaf in his time because he sees what the writing on the wall in terms of the fitan that will occur, in terms of the trouble that will occur.
And this is a component of what Hudhayfah ibn al-Yaman Radhi Allahu Anhu said, that people used to ask the Prophet ﷺ about good things. Wa kunnu as'aluhu 'an ash-sharr And I used to ask him about bad things. Makhafatan ay-yudarikani
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? Right? 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 ﷺ said, especially about the minor signs, fall in this category. And insha'Allah ta'ala, I've run out of time, but next week, bismillah, 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. When's ad-Dajjal 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 materializations of the minor signs. What do I mean by that? There's ad-Dajjal, there's ad-Dajjal, and then there are people of Dajjal. There's deception that occurs before ad-Dajjal. If you don't know how to deal with the little Dajjals, 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 insha'Allah ta'ala what we're going to do is we're going to group the minor signs into genres bi-idhnillah. And then from those genres insha'Allah ta'ala 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 insha'Allah ta'ala 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 Jannah 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 insha'Allah ta'ala, class all of them into a single behavior, distill the behaviors, the common behaviors insha'Allah ta'ala. And then we get into the
historical occurrences. And may Allah subhanahu wa ta'ala grant us thabat 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. Allahumma Amin. Jazakum Allahu Khayran.
Wa assalamu alaikum wa rahmatullahi wa barakatuh.
