Theology of Faith And I wanted to start off with one of the fundamental pillars of our faith of our theology and that is belief in Judgment Day and the signs of Judgment Day. What is called in Arabic, Asrat al-Saa'a, the signs of Judgment Day. Now, the concept of Judgment Day and the signs of Judgment Day is something that is actually mentioned in the most fundamental hadith of our religion, that's the hadith of Jibreel. The famous hadith of Jibreel, when Jibreel came and quizzed the Prophet ﷺ, quizzed the Prophet ﷺ, what is Islam, what is Imam, what is Isa, One of the questions Jibreel asked him is what?
One of the questions Jibreel asked him is, when is the day of judgment? متى الساعة? And the Prophet ﷺ said, I don't know, you don't know.
مَلْ مَسْؤُلُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ Then Jibreel said, فَأَخْبِرْنِي عَنْ عَلَامَاتِهَا Inform me about the signs of judgment day. Inform me about the signs of judgment day. Now the very fact, That Jibreel is asking this question.
When the time is limited, the occasion is auspicious. Only once in the entire seerah did Jibreel come down in public so that everybody could see. This never happened before, never happened again.
And every question is from Allah subhanahu wa ta'ala. So, the very fact that Jibreel is coming down and asking these questions. Remember, Jibreel does not come because he wants to.
وَمَا نَتَنَزَّلُ إِلَّا بِأَمْرِ رَبِّكَ Allah has sent Jibreel. And at the end of the hadith, what did the Prophet ﷺ say? Do you know who that was?
No. He was Jibreel who came to teach you. To teach you what? Your religion. Which means every single question that was asked was a fundamental question of the religion.
Otherwise it would not have been asked. If Jibreel had not asked those questions, every question is of the fundamentals. And one of the questions, tell me about the signs of Judgment Day. This indicates that the signs of Judgment Day are an integral part of our faith, or else it would not have been come here. And that is why the genre of writing books about Judgment Day goes back to the earliest of times.
Every major collection of hadith from Sahih Bukhari, Sahih Muslim, Abu Dawud. In fact, many muhadithin wrote special books. Of them is Nu'aym ibn Hamad.
He wrote a multi-volume book called Kitabul Fitani wa Asrtul Sa'a. The Signs of Judgment Day, an entire encyclopedia written in the 3rd century or 4th century of the Hijrah. And from that time onwards, many many books have been written. And not only have books been written, our Prophet ﷺ dedicated special classes for the signs of judgment day. How do we know?
Abu Zayd al-Ansari narrates in Sahih Muslim. Listen to this very interesting narration. One day, the Prophet ﷺ prayed Fajr with us.
And then he climbed on the mimbar, which was not his habit. He didn't climb on the mimbar after Fajr. He climbed on the mimbar. فَخَطَبَنَا إِلَى الظَّهْرِ and he gave us a lecture until Salatul Dhuhr. Then he came down and he prayed Dhuhr with us.
Then he went up and he spoke until Asr. He came down, he prayed Asr with us. He went up and he spoke until Maghrib.
Essentially almost non-stop. We can assume there were smaller breaks, but the point is one full day class was given from Fajr until Isa. What? Sorry, until Maghrib, not Isa, until Maghrib. What was the topic of that?
Abu Zayd Al-Ansari said, فَعَلَّمَنَا بِمَا هُوَ كَائِنٌ إِلَى يَوْمِ الْقِيَامَةِ He taught us what would happen until the day of judgment. He taught us what would happen until judgment day. And the most knowledgeable of us about signs of judgment day is the one who had the best hifdh and memorized the most on that day.
This hadith is in Sahih Muslim, the most authentic book after Bukhari. So there was a class that the Prophet ﷺ gave from Fajr until Maghrib about the signs of judgment day. How else do we know?
Other sahaba were present. The famous sahabi, Hudhayfahh ibn al-Yaman, the one whom kept the secret of the Prophet ﷺ. He said, one day the Prophet ﷺ gave us a khutbah in which he didn't forget to mention anything until the day of judgment. He mentioned everything that will happen.
So Hudhayfahh is there, he's putting it in his own words, that one day he gave us a lecture about everything that would happen. The same that Abu Zayd al-Ansari said, you know when two people attend the same lecture, they'll narrate to you the gist but there'll be slight differences. So Hudhayfahh is saying, the Prophet ﷺ gave us a khutbah, a lecture that he taught us everything until the day of judgment that would happen. And then he said, عَلِمَهُ مَنْ عَلِمَهُ وَجَهِلَهُ مَنْ جَهِلَهُ Whoeverever knows it, knows it. Whoeverever doesn't, doesn't.
Whoeverever remembers those, remembers. Whoeverever doesn't, doesn't. And then he said something interesting.
He said, and sometimes, I see something happening in my life, and it reminds me of something that I had forgotten that the Prophet ﷺ said on that day. Just like one of you... Doesn't see his friend for many months doesn't think about him then he sees his friend or acquaintance And he says where have you been so he remembers he had an acquaintance You know there you have your close circle of friends then you have your hundred or two hundred Acquaintances you know you don't really keep in touch so suppose somebody of that Acquaintance goes missing for a week or two then you see him in the masjid.
Oh, okay? Where have you been in that week you didn't remember him, but when you see him you remember him This is what her defa is saying sometimes. I see something and and I forgot that I had heard about it before. But when I see it happening, I remember that is what the Prophet said.
And this is why when Umar ibn al-Khattab in his Khilafah, he asked, who amongst you knows what the Prophet said about the end of times, it was Hudhayfahh who responded. There's a famous conversation, we'll get to it later on. It was Hudhayfahh.
Why do you concern yourself with it, Ya Amir al-Mu'minin? Don't you know there's a closed door? You're not gonna see those signs. Umar said, will that door open with a key or will it be broken? Will it be smashed?
And Hudhayfahh said, it will be smashed, it will be broken. That was the prediction that Umar would die a shaheed. He wouldn't die a natural death. But what did Hudhayfahh say? Why are you worried, O Amir al-Mu'mineen?
You're not gonna see all of those things. That's gonna be before your time. You will be gone. Notice, Hudhayfahh said to Umar radiallahu anhu, you're not gonna see the fitan between the sahaba.
I mean, he didn't say that phrase, but you get the point. You're not gonna see the, you know, the zalazil, the fitan, the mihan. You're not gonna see all of those signs.
Why are you worried about them? So he said, what is that door that's gonna be between me and it? Is it a natural door?
Or it is gonna be broken open? He said, no, it's gonna be broken. And this was the prediction that Umar ibn al-Khattab would die a death of a shaheed. How did Hudhayfah know?
this is of those things that the Prophet is mentioning, in cryptic language. He didn't say, after me will be Abu Bakr, he will die a natural death. Then will be Umar, he will die. No, but he is speaking in a language that the intelligent Sahaba understand. So Hudhayfah understands roughly what era, and that in my era, what the Prophet said is not gonna happen.
And therefore, Umar radiallahu anhu will not live to see it, but he will die the death of a shaheed, and so on and so forth. So, in today's series of lectures, today is our first day. We'll continue inshaAllah next week. Then I will be departing for Hajj and we'll resume after Hajj inshaAllah.
Maybe four, maybe six. I don't know how many lessons we'll have inshaAllah about the signs of Judgment Day. And we'll go over all of the major and minor signs one after the other in a bit of a detail.
This is gonna be a detail series about the signs of Judgment Day. And also inshaAllah ta'ala, for those of you that listen to my lectures, you know I will definitely go into very different tangents that are typically not... Discussed and you will you know of those of you who are not familiar with me you will very quickly be familiar I will be very frank. There are many major issues.
We need to discuss. Yeah, judge and my judge What do we say about them? What do we say? Where are these million people?
Where are they living? We have to be very frank. How do we talk about these issues?
Okay, the John is he alive or dead? You know, what does he have supernatural powers? Does this mean the John is some mystical force or is he an actual entity? These are things that there are theories and I will be frank as is my my want all the time in sha Allah We will inshallah benefit and agree or agree to disagree one of the two inshallah taala So let us begin.
This is the prelude. Why are we studying signs of judgment day? What are the benefits of studying this branch of Islamic theology?
Realize that Allah subhanahu wa ta'ala has mentioned in the Quran that the day of judgment is very close Don't think it is far away. It is very close Allah subhanahu wa ta'ala mentions that people are quizzing you about judgment day. يَسْأَلُونَكَ عَنِ السَّاعَةِ They ask you about judgment day.
Allah says, فَقَدْ جَاءَ أَشْرَاطُهَا The signs of judgment day have begun already. The signs have already begun. They're asking you, when is judgment day? I am telling you, the precursors, the flags, the warning flags have already begun.
Allah says in the Qur'an, إِقْتَرَبَتِ السَّاعَةِ The judgment is close. Allah says in the Qur'an, That the hisab of mankind is coming closer to closer. Allah says in the Quran, إِنَّهُمْ يَرَوْنَهُ بَعِيدًا وَنَرَاهُ قَرِيبًا They think that judgment day is far away, but we know that it is very very close.
And our Prophet ﷺ, he predicted, and the hadith is in Sahih Muslim, and he put his fingers out like this, and he said, بُعِثْتُ أَنَا وَالسَّاعَ كَهَاتَيْن That myself and judgment day, we have been sent like this now. scholars say either we have been sent like this meaning this is him and this is judgment day so the difference between your first finger and the second finger right either that or i have been sent to judgment day so the distance between two fingers either one's a small amount right either this is the coming of the process and this is judgment day this is the difference between two so all of this and all of this what is the difference very little or There's a small space between the two fingers. So he's saying, I have been sent and judgment day will come after me.
So the coming of the Prophet ﷺ is the beginning of the signs of judgment day. With his coming, with his birth, with his mission, and then with his death ﷺ. This is the beginning of judgment day.
Or I should say the beginning of the signs of the judgment day. And our Prophet ﷺ said, hadith is in Sahih Muslim, That your example, you, O Ummah of Prophet Sallallahu Alaihi Wasallam, your example of the time that you have compared to the times of the Ummahs before you is like that of a person who has prayed Asr and he's waiting for Maghrib and that will be judgment day. You are the people that have prayed Asr and are waiting for Maghrib.
Everybody else prayed Fajr, Dhuhr, what not. The previous Ummahs were way before you. The time slot between...
Asr and Maghrib is the shortest. We barely pray Asr, before we know it, it's Maghrib time. So the Prophet ﷺ said, your example, O ummah, is like of the man who prayed Asr and he's done with Asr, he's just waiting for Maghrib.
And the previous ummahs, they are the previous salawat. And therefore, the judgment day and the signs of judgment day are something that make us waken up to the reality of actual qiyamah. In one hadith in Muslim Muhammad, our Prophet ﷺ said, I was sent along with the Day of Judgment, and I just preceded it.
It almost beat me. This is an authentic hadith in Muslim Imam Ahmad. That it is as if Allah sent the both of us together, and I just beat the Day of Judgment by a little bit. So, this means, especially given the fact that 1440 years have passed since the Prophet ﷺ said that, right?
So imagine, our Prophet ﷺ said these phrases. that I have been sent with Judge Binday like this, and 1,440 years have gone. That is not a joke, that is a millennia and a half. That is a huge step in human history. All of recorded human history does not go back more than 3,000-4,000 years.
The earliest actual records that we have of any civilization are 4,000 years old at max. Yes, we have remnants of people, 5, 6, 7, 8, but no histories. We don't know the dynasties, we don't know only 3, 4, 5, 4,000 at max. Of these 4,000, 1,400 is our own ummah.
So how about the previous ummahs before? How about the ummahs before the recording? How about the ummahs that go back to Nuh and pre-Nuh? How many tens of thousands of years only Allah knows?
And now we have just a little bit of time left. As Allah Azzawajal says in the Quran, وَمَا أَمْرُ السَّاعَةِ إِلَّا كَلَمْحِ الْبَصَرِ أَوْ هُوَ أَقْرَبٌ The judgment day is like the twinkling of an eye. It's like your eye blinking.
Or it is even faster than that. And if you look at how long this world has been here, billions and billions of years, and how long human beings have been here, at the very least 40,000 years, we Homo sapiens have been here, at the very least. Then what is 1,400 years? Nothing.
And that's why our Prophet Sallallahu Alaihi Wasallam said, that I am the first of the sign. My death is going to be the first of the major signs. Not major in that sense, but in the sense of beginning the signs of judgment day.
And Allah subhanahu wa ta'ala reminds us that, هَلْ يَنظُرُونَ إِلَّا السَّاعَةَ Are they waiting for judgment day? فَقَدْ جَاءَ أَشْرَاطُهَا Can't they see the signs of judgment day have already come? The signs of judgment day have already come. And Allah azawajal mentions that عِيسَى بْنِ مَرْيَم is also one of the signs of Judgment Day. وَإِنَّهُ لَعَلَمٌ لِّسَاعٍ وَانْقِرَاءً In Surah Zuhru for 61. Isa and the coming of Isa is a flag for Judgment Day.
But this is the second coming of Isa as we're gonna come to inshallah ta'ala, not the first coming of Isa. And the Qur'an also mentions the coming of Ya'juj and Ma'juj. حَتَّى إِذَا فُتِحَتْ يَأْجُوج وَمَأْجُوج So all of these are signs that are mentioned in the Qur'an about Judgment Day.
What is the reason why we are studying these signs? Many reasons. Of them, the primary reason is that it makes us appreciate the truthfulness of our Prophet ﷺ.
When we see things that he could never have known, impossible to know. When we see that he's predicting the future and we are living that future, how can our iman not go up? How can our Imam not become firm?
How can we not have Yaqeen that this man, وَمَا يَنطِقُ عَنِ الْهَوَىٰ إِنْ هُوَ إِلَّا وَحْيٌّ يُوحَىٰ He is not a normal human being in the sense that he is not speaking from his mind. He is speaking from Allah subhanahu wa ta'ala who is inspiring him. And when we hear of these predictions, when we see the specific, very, very interesting predictions that nobody could have thought of, and He is telling them to us, and we see them before our eyes, then our iman increases in Allah, in the Qur'an, in the sunnah. As well, why else are we studying judgment day?
The signs of judgment day, they are like the symptoms of a disease. When you see the symptoms, you should be concerned. You should be concerned. You should take precaution.
What happens when your cholesterol level goes up? You start monitoring your food, right? What happens when your sugar level? What happens when your heartbeat?
You start taking adequate measures to protect yourself. So what will be the case when you realize that judgment day is around the corner, that qiyamah is coming closer and closer, what are you gonna do? You will take precautions, you will become more aware, you will feel, I need to prepare for qiyamah. So one of the main factors why we are studying signs of judgment day, that it impacts our life, we live better lives, so that we are prepared to meet Allah subhanahu wa ta'ala on the day of judgment. So it is a wake-up call for us that we realize, The end is near and we need to prepare ourselves.
And of course, of the reasons that we study the signs of judgment day as well, is that inshaAllah ta'ala this gives us a sense of comfort. Let us be brutally honest. Billah, we live in depressing times.
Let's be honest here. So much is going on that the heart bleeds. What is happening around the world, subhanAllah, where does one begin?
Now you read these hadith, and you realize, you know what? A lot of this has actually been predicted. The very fact that it's been predicted, you know, let me give you an example, if the doctor tells you, you know, you're gonna go through some sickness, it's gonna go down before it gets better. When it goes down, it's painful.
But when the doctor's told you it's gonna go down, doesn't that knowledge say, you know what, the doctor told me. The doctor said it's gonna be hard for a week, you know, it's gonna be difficult. That prediction of the doctor, get my point, that forecast, I should say, it gives you a sense of peace. You know what? Okay, the end will be better.
This is the point, when we study a hadith about judgment day, and these hadith, they have a lot of warnings, but they also have some good news, they also have some bashara. So those warnings, they're not gonna make us depressed, we are prepared, we're mentally prepared, psychologically prepared, emotionally prepared, I need to prepare. And when we see it happening, when we see those trends, our iman goes higher, we turn to Allah subhanahu wa ta'ala, and we feel a sense of comfort, that insha'Allah, Allah will take care of us.
Because, why? do you think our Prophet told us these are hadith? Why did he tell us that my ummah will be split up?
Why did he tell us that this is gonna happen, that's gonna happen? So that we get depressed? So that we feel down?
So that, no! He told us to give us the comfort that we need, to give us the moral support. the encouragement he told us so that insha'Allah ta'ala when it happens, we are prepared emotionally and mentally for dealing with those signs of judgment day.
So these are some of the reasons why we will study the signs of judgment day. Jaiyat. The next subsection.
How do we categorize the signs of judgment day? There are so many ahadith, so many verses in the Quran, so many traditions of the Prophet ﷺ, over a dozen. Works have been authored in classical Islam by classical. I mean basically pre Let's say pre 1000 hijra Let's say the first 800 hundred years of the hijrah in the early stage of Islam over a dozen works Ibn Kathir is one of the most comprehensive when he wrote his book al bidaya when nihaya the beginning and the end He put an entire volume the end and nihaya the entire volume he put for signs of Judgment Day. And many authors before him and after him, they wrote special treatises about the signs of Judgment Day.
So when they're looking at all of this material, when they see all of these ahadith in front of them, they try to categorize. And categorization is a well-known science. And how you categorize is all relative.
I can categorize everybody in this room based upon gender, male or female. Well, right now male or female, I don't know what's gonna happen in a few years. Anyway, I can also categorize based upon work, engineered.
Doctor, I can categorize based upon ethnicity. The same group, different categories, right? Similarly, when it comes to signs of judgment day, you have the same ahadith, how do you categorize?
It can be different. So, one way to categorize is to categorize it into one of two. Either a specific incident or a general trend. Some predictions, one incident, one off.
The Muslim shall conquer Constantinople. Okay, that's a one-off, okay? In another hadith, the Muslims will conquer Rome. That's a one-off incident. That the Dajjal will come.
That's a one-off incident. Ya'jooj and Ma'joo will be released. That's a one-off incident.
This is a one incident. The Mahdi will come. That's another incident. Or you have a trend, a general trend. Ignorance will prevail, for example, okay?
In one hadith, writing will be common. This is a very interesting prediction. كتابة Writing will be common. And imagine in a society when the Prophet ﷺ was sent in Mecca, barely 12 people knew how to read and write. Most of the sahaba of early Islam were not literate because it wasn't the culture to be literate.
They were not literate. And our Prophet ﷺ said, one of the signs of judgment day, the majority of mankind will write. This is a trend. It's not a one-off, right? You see that.
One of the signs of judgment day is that خمر Alcohol, everybody will be taking drugs and alcohol. One of the signs. One of the signs of judgment day, immorality, fahisha.
That people will be doing it in public or nudity will be in public. This is a trend. It's not a one incident.
So these are two ways to categorize. A one incident or a trend. And this is something that is very clear.
Now, another way to categorize which is the more common way and it is the one that we will be using inshallah for today and the rest of our series is to divide... the signs of Judgment Day into what is called major signs, al-ashraat as-sa'a al-kubra, and minor signs. Asrat as-sughra, major signs and minor signs. And where do we get this from? We get it straight from the hadith of the Prophet ﷺ, in that, in a number of authentic hadith, he explicitly mentioned that there are going to be 10 major signs of Judgment Day.
So by mentioning 10 will be major, automatically this means the rest are going to be minor. Okay? So he is the one who brought forth this categorization.
That he said there's going to be 10 كُبْرَ or كَبِير signs. And those ones are separate from the rest of them. So the hadith is in Sahih Muslim, the hadith is in Sahih Muslim that our Prophet sallallahu alayhi wasallam came across the sahaba one day, they were sitting in the masjid, he came and they were having a heated discussion.
So he said to them, Okay. What are you discussing? So they said, we are talking about when Qiyamah will happen.
We're talking about making a guess, when will Qiyamah happen? So the Prophet ﷺ said, Qiyamah will not happen until you see its 10 signs. So now he said, there are 10 signs that are directly linked to Qiyamah.
There are 10 that are definitely in a different category. Qiyamah will not happen until you see its 10 signs. Then he mentioned them one by one.
And I'm gonna quickly list them now. And inshallah, later on in our series, we'll go over each one of them in a lot of detail. Number one, he said, the dukhan. Bukhari is a dust, smoke, smog.
The dukhan. Number two, and by the way, all ten of these are specific. These are not trends. All ten of these are one-off incidents.
So these ten, it is a clear-cut sign. Something major is gonna happen. catastrophic catastrophic cataclysmic and everybody will recognize this is one of those major signs so number one the Bukhari no and this is not in order we're going to mention this this is just ten that he said there don't necessarily be in this order number two the Dajjal and that is a long discussion we'll talk about that number three the dabba and the dabba is the beast and he's mentioned in the Quran what if I the walkway the walker or a him a courage no no home دابة من الأرض تكلمهم So this is in the Quran. There's something called the dabba or a beast. And by the way, before I move on, so signs of judgment day in every tradition, in every tradition, they are cryptic.
They are cryptic. This is one of the things that we find. Even in the conservative Christian movement, even in the Orthodox Jewish movement, this is the genre of...
of signs of judgment. In every religious tradition, you have these phrases that might be difficult to unpack. One of the wisdoms might be that you only recognize it after it happens, that, oh, this is what it is referencing.
So Allah knows best, but that is an interesting point. Each of these you can tell is, what is the dhabba, what is the dukhan? And again, we're gonna get to it one by one. So where were we? We said the Bukhari, the Dajjal, the Dabba.
Number four, the rising of the sun from the west. So the sun rises in the east as in the west. One day it will rise from the west. Number five, Nuzoolu Isa ibn Maryam.
The coming down of Isa ibn Maryam. Okay, this is a specific incident and that is not ambiguous at all, very clear. Number six, Ya'juj and Ma'juj and the coming of Ya'juj and Ma'juj. Okay, that is a major sign.
I will talk about them. And some of the problems that are raised by this issue, we'll talk about it very frankly when we get to inshaAllah. Number 7, 8 and 9, three zalazil, three earthquakes that will shake the world. There's gonna be major, this isn't a regional earthquake.
These are earthquakes that essentially the world will know it is an earthquake. Three zalazil that will shake the world in one hadith, each next one will be bigger than the first one. So it's gonna be three consecutive earthquakes that are, the whole world will know that there is an earthquake. taking place.
And then he said, وَآخِرُهُنَّ The last of these signs, number 10. The last of these signs is a blazing fire that will emanate in Yemen and will force the people towards أرض المحشر or the land of resurrection. The land of resurrection. The very last sign of judgment day will be the fire that will force people to gather in one place and that will be the end of humanity in that one place which is going to be in bilad al-sham as we will come to when we come to it in another hadith he said any time one of these ten comes expect the other to come immediately after so these ten are like dominoes one after the other these ten when the first one comes halas the rest are going to follow very very quickly and the first of these ten without a doubt is the coming of isaab this is the first of these ten The first of these ten is the coming of Isa ibn Maryam. And when Isa comes, the rest of these are gonna come one by one. And that's it, Qiyamah will take place very shortly after the coming of Isa ibn Maryam.
And the last of the minor signs links the first of the major signs. Let me repeat, the last of the minor signs links the first of the major signs. The last of the minor signs is the coming of the Mahdi.
The coming of the Mahdi is the last of the minor signs. And the Mahdi will be alive and will interact with the first of the major signs and that is who? Isa ibn Maryam.
So, the Mahdi and the Isa will coexist at the same time, same place, interact with one another. And it is literally as if the minor is coming to an end and the major is beginning. And then that's it, the rest will go from there until Qiyamah.
So, For the rest of today, and inshallah, our next lecture on Wednesday, we'll be discussing some of the primary minor signs. Now, I wanna make a point here. While I have done a somewhat exhaustive list, it is not possible to do an encyclopedic list that would take at least 4 to 6 weeks of lectures and also into a lot of detail about various narrations and how authentic they are. So, what I have done, I have culled it from the primary books that I have.
The major... Not the major science, the word major is not problematic to use because we're talking about minor. The more significant of the minor science, let's put it that way, okay? So, by no stretch is this list fully comprehensive.
And I have told you about one of the most comprehensive books. Some say it is the most encyclopedic book ever written. And it is Kitab al-Fitan by the famous scholar of Hadith of the 4th century, Nu'aym ibn Hamad. It has over...
Don't quote me on this, a thousand something narrations about the signs of judgment day. These are, he wrote a book of hadith, he's in the classical time frame, he isn't some modern guy, he's in the time of right after Bukhari. So he's writing every hadith with his isnat to the Prophet ﷺ, and it is a massive compendium that was recently, very recently edited and published. They came across a manuscript copy, otherwise it was missing for many centuries, but they came across it, it was recently.
printed. This is a massive encyclopedia. That's not going to be done in just two or three lectures. So let us begin inshallah talking about some of the more significant of these minor signs and I will try my best to use authentic hadith and we will come to the topic of weak hadith eventually as well and you will hear my position about them which is the position of the vast majority of the scholars of our religion including Imam An-Nawawi and Ibn Taymiyyah and others who said that weak hadith Hadith that are not 100% authentic. They may be used with a number of conditions.
You must have some conditions attached to them. No classical scholar completely rejected weak hadith. This is actually a modern opinion of the classical ulama and the medieval ulama.
Da'if hadith was only accepted with a number of conditions. One of them being you point out this hadith is weak. And so you have a warning that you know what?
Not a warning but a gray, like a gray light or a yellow light, be cautious, right? That's what it is. So some of these will be weak but most of these and when it is I'll point it out.
Otherwise, the default, whatever you hear me say in these lists is authentic hadith, inshallah ta'ala. The first of the minor signs I already mentioned and that is the birth of the Prophet sallallahu alayhi wa sallam and the da'wah and the message of the Prophet sallallahu alayhi wa sallam. and the death of our Prophet ﷺ.
This all together, let's just say, is the first of the signs of Judgment Day. This is where it all begins. And that's why he said, بُعِثْتُ أَنَا وَالسَّعَكَ هَاتَيْنَ Myself and Judgment Day, we came like this. Notice, myself and Judgment Day.
He's putting himself as the first sign, because he is the first sign. And in the other hadith, Allah sent the both of us together, and I just beat it. I just beat it by a little bit.
that hadith is in Muslim Imam Ahmad. So he is the first and the beginning of all of the minor signs of judgment day. Of the minor signs that are mentioned in at least a dozen different hadith, and this is a collection, I'm not gonna go over all of them, so this is a point here.
At least a dozen hadith of the minor signs is the prediction that the sahaba themselves would fight each other. This is an authentic narration. a number of authentic narrations that the Sahaba themselves would be fighting one another. And once the sword was lifted, the Muslim Ummah would continually be fighting until judgment day.
And that's why Hudhayfahh said to Umar, what are you worried? It's not gonna happen in your lifetime, it's gonna happen after you. Don't worry, it's not gonna happen in your lifetime. And that's why Uthman when he was surrounded by those evil people, he said, I'm not gonna be the one to open that sword.
That was the famous phrase he said. I will not be that one to unsheathe the sword because whoever is the first to do it, it will never be put back in. You remember that famous...
Inshallah one day we'll give a lecture about the death of Uthman. It's a very emotional lecture. That famous phrase, why did he say, I will not be the one who unsheathes the sword?
Because he knew and he said this, whenever it is taken out, it's never gonna go back in. He knew this. And we saw what happened when those evil people, the Khawarij, They killed Uthman radiallahu anhu and they then started what they started.
They were the ones who caused Siffin and Jamal and all of those things and all of that trials and tribulations. And once it happened, subhanAllah, up until our times the ummah has been divided. So this is a genre of predictions that there's going to be in-fighting, physical fighting.
amongst the Muslims. With that, they will be divided and they will go to war with one another and they will shed the blood of one another. And this is one of those things the Prophet ﷺ was saddened by.
In the famous hadith, he said, I asked Allah, this hadith is by a Muslim, I asked Allah for three things. He gave me two of them and He did not give me one. By the way, this hadith is so powerful. Even our Prophet ﷺ, he does not have a haqq that whatever I say happens.
Only Allah says, kun fayakoon. Only Allah. Even the Nabi, the Musa, the Ahmad, the Muhammad sallallahu alayhi wa sallam, even he cannot demand, he can ask.
And it is up to Allah. Hadith is in time Muslim. Sa'altu rabbi thalathan, fa'a'tani ithnein, wa man'ani wahid.
He gave me two and he denied me one. What did he give me, what did he deny? I asked him to never cause an...
external enemy to come and eliminate my ummah he gave it to me never will the ummah be destroyed in its entirety you might have a section you might have our brothers here our sisters there but the ummah as a whole and our Prophet said some ummahs before us were destroyed by external enemies so he made a dua to Allah Oh Allah let my ummah be protected so that external enemies will never eliminate all of them Allah said you have it He said, O Allah, let no disease or plague eliminate my entire ummah. Because some of the previous ummahs, something happened internally. You know, the black death or whatever you call this.
You know, some type of disease or virus and the whole ummah was eliminated. So Allah gave it to him. Never will the ummah be eliminated because of an internal disease.
Then the third one, he said, O Allah, let my ummah not fight one another. And Allah did not give me that. Allah Azzawajal is the one, he says, كُنْ فَيَكُونْ لَا يُسْأَلُ عَمَّا يَفْعَلُ This is in the Qur'an.
No one can challenge Allah for what Allah decides. وَهُمْ يُسْأَلُونَ You will be asked what you do. No one can ask Allah, why did you do something?
For a wisdom known to Allah, He did not give this to our Nabi ﷺ. So this is one genre. The fighting of the Ummah, internal fighting.
Another predictions of the minor signs of Judgment Day. And this is at least five hadith in this regard, if not more. He predicted explicitly the martyrdom of Umar radiallahu anhu and Uthman radiallahu anhu. And he implied pretty much explicitly, or you can say implicitly, that Abu Bakr as-Siddiq would not die. As a martyr, but he would die a natural death, that of a siddique.
Right? And there are many hadith in this regard. And again, Hudhayfah understood this. Again, remember, Hudhayfah is the one who said, Oh, you will not die a natural death, the door will be broken. How did he know?
The Prophet ﷺ did not mention names, but the concept was there. In the famous hadith reported in Sahih Muslim, that once the Prophet ﷺ was with Abu Bakr and Umar and Uthman. And they were walking on the mountain of Uhud. They were walking on the mountain of Uhud, and Uhud began to tremble.
It began to shake. And our Prophet ﷺ, he took his foot and he tapped it. And he said, أُثْبُتْ أُحُدْ Calm down, Uhud.
Some say it was trembling in awe. I have on me, all of these people is trembling in awe. By the way, another tangent, side point. Those of you who know, you know, I have all of these tangents.
We believe that inanimate objects have consciousness. This is something that's a part of our faith. We believe the walls, the stones, the sun, the moon, they have a type of consciousness different than our own. Not like us. I'm not saying they see, hear, but they are aware.
And by the way, many modern philosophies and many theories of physics and biology also... Prove this, plants and what not, they have a type of consciousness. A type, again, not like ours.
And this is proven in so many ayat and hadith. Of them is, وَإِمِّن شَيْءٍ إِلَّا يُسَبِّ بِحَمْدِهِ Nothing is there except that it praises Allah. The sun praises Allah, the moon praises Allah. These are inanimate objects.
How can they praise Allah? They have consciousness. Of them, when the Prophet ﷺ picked up the stones, and the stones, the sahaba said, we heard the stone say, Subhanallah, we heard it say.
Subhanallah When it was in the hand of the Prophet Hadith in Sahih Muslim Of them the famous hadith in Bukhari That when the Prophet Sallallahu Alaihi Wasallam Was giving the khutbah on that On that mimbar Made out of the trunk of the tree Then he had a fancy three step constructed He left it Allah allowed the trunk of the tree Its expressions to be heard Not that the expressions were not there But Allah allowed the sahaba to hear How the tree felt Think about that Right? The tree was feeling something. If Allah had willed, just like now, we cannot hear the sun, the moon, the trees, the stars.
We cannot hear the walls. At that point in time, Allah blessed the sahaba to hear, to be on the same wavelength of communication as this trunk tree. So they heard it in a language that they understand. And they said, we heard it sobbing. In one narration, like a baby boy in another narration, like a camel that has been separated from its mother.
It was sobbing, sobbing, sobbing. This was the expression that Allah gave to the ears of the sahaba so that they could understand how the tree felt. You understand this point, right?
Obviously, the tree is expressing in its own language, its own wavelength, but we are deaf to that. So Allah blessed the sahaba. So what did the Prophet ﷺ do?
He interrupted the khutbah and he came down and he hugged the tree. Even inanimate objects feel the love. He hugged the tree and he patted it to calm it down. Even inanimate objects.
And then he ordered that the tree be dug out and be buried right where he stood. And to this day, it is buried under the mimbar that the Prophet ﷺ used. The point is, all of this shows inanimate objects they have.
What they have? You guys listening? What do they have?
Consciousness. They can understand. They can...
accept what is going on in their own way. So Allah allowed Uhud to express how it felt. Awe, trembling.
And the Prophet said, Calm down, don't worry. Uthbut ya Uhud. فَإِنَّمَا عَلَيْكَ نَبِيٌّ وَصِدِّيقٌ وَشَهِدَيْنِ You only have a Nabi, a Siddiq, and two Shahids on you, don't worry. You only have a Nabi, a Siddiq, and two Shahids.
Notice, he predicted here. Everybody understands, he is the Nabi ﷺ, Abu Bakr as-Siddiq, and then Umar and Uthman, the Bota'i shaheeds. Siddiq is higher, he died on his deathbed, he didn't need... to die like the shaheed, he is higher than that, sadiq. And then shahideen.
So he's predicting, also in the famous narration as well, that Abu Musa al-Ash'ari was with the Prophet sallallahu alayhi wa sallam and he followed him and the Prophet sallallahu alayhi wa sallam went into the garden of one of the ansar whom he knew that the Prophet sallallahu alayhi wa sallam knew that the ansari would not mind him coming in. It was a public garden. So he walked in and he sat down in contemplation. Abu Musa al-Ash'ari said, I will volunteer to be the doorman of the Prophet. The guard of the Prophet.
I don't want anybody to disturb him when he's in his ibadah. So he went outside and he stood outside of the garden. So when he went outside, Abu Bakr came, where is the Prophet?
He's inside. Can I go inside? Let me ask him.
He went inside, Ya Rasulullah, Abu Bakr is at the door, can he come in? Yes, tell him to come in and tell him that he shall enter Jannah. Okay, alhamdulillah.
Umar, the same thing. Uthman, the same thing but then after a calamity that will befall him. Ba'da musibatin After a musibah, he will be tested with. Then he will enter Jannah. So the fitan began in the time of Uthman.
And that's what Hudhayfahh said, Oh Umar, don't worry. You're not gonna see the musibah that's gonna be a community musibah. The assassination of Umar was a one-off. one deranged lunatic, one majusi assassinated. It wasn't a conspiracy, there wasn't a mob.
One crazy person went and killed our Khalifa Umar al-Khattab. As for Uthman radiallahu anhu, what happened? Mob mentality. Break up of the unity of the ummah.
That's why he said, بعد بلوى, after a calamity, a major issue that's gonna affect him. And in the famous hadith in the Mustadhaq of al-Hakim, our Prophet ﷺ said to Uthman, that, O Uthman, Allah Azza wa Jamal will give you a shirt to wear and others will come wanting to snatch that shirt away from you. But do not give them that shirt until Allah Himself takes it away. Do we all understand what this means? This is a prediction.
Now, did Uthman r.a. understand this when it was said? Maybe he did, maybe he didn't.
But he clearly understood it in his khilafah. When, and that's why I said cryptic wording. This is of the points of predictions of judgment, they are cryptic.
What shirt? What is going on? Why is this shirt being mentioned? Maybe, maybe, Uthman r.a. did not understand what does the shirt mean.
But definitely, in the time of his khilafah, now he knows. And that is one of the reasons he did not budge. Because he knew if he gave them an inch, they would take a foot.
If he gave them a foot, they would do much more than this. So he did not budge, and he did the right thing, and he died a shaheed. But the Prophet ﷺ said, he's gonna be tested.
Balwa. Balwa means a calamity of a big nature. So the Sahaba understood, in Uthman's time, the door will be opened. And that's when the issues will take place. So this is the genre of predicting Abu Bakr, Umar, and Uthman's death.
Another prediction, Is the prediction of the battle of the camel, and the battle of the camel was one of the most tragic battles. No, let me rephrase. It was the most tragic battle of early Islam, of the time of the Sahaba. There is no exception.
It was the most heart-wrenching battle, because, Allah, who can you... You cannot choose sides. How can you choose sides?
And that's why when somebody... What is the battle of the Jamal? The battle of the Jamal, on one side you have Aisha and Talha and Zubayr radiallahu anhum, on the other side you have...
Ali ibn Abu Talha and many of the Sahaba radiallahu anhum. How do you choose sides here? The battle of the Jamal.
And this is why when Imam Ahmad ibn Hanbal was asked, what happened during that time? Which side should we have taken? Imam Ahmad ibn Hanbal died 240 Hijrah, 200 years after the battle of the camel, the battle of the Jamal. It's called the battle of the camel because Aisha radiallahu anha, she was on a camel that had a mini tent. You know our mothers, they were not allowed to be seen at all, unlike other ladies, they can be seen in hijab.
Our mothers, the wives of the Prophet ﷺ, they cannot even be seen in hijab, they have to be in a mini tent. No one can even see the outer shape of our mother. This is a special commandment only for them.
And so when they were, when she was on the camel, she was in something called a hodaj. And the hodaj is the mini tent on the camel. And so, Everybody could see the camel bobbing up and down and in the middle and so they called it and usually you don't see a Woman's tent in the middle of the battlefield, right?
so that's why it's called the Battle of the Camel because in that battle there was a camel with the Aish radiallahu anhu's tent on it and Imam Ahmad was asked about that battle And he said, that was a battle. Allah saved our swords from having to have blood, so why don't we save our tongues from having to have sides? That was a battle. Alhamdulillah, we didn't have to pick our swords.
We weren't alive back then. I wasn't forced to choose sides. So then why are you dragging my tongue in and making me force and pick sides now?
Let me be quiet. And this by the way, is pure Sunni theology. We stay quiet about what happened between the Sahaba and we don't discuss it in a lot of detail.
We don't bring up, he said, she said. We don't let it be. تِلْكَ أُمَّةٌ قَدْ خَلَتْ رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ And some other groups, they love to discuss this and that and this and that. And what happens? The heart becomes hard.
and no benefit happens. There were people who were righteous, they had a misunderstanding, and what happened, happened, and life goes on. We don't dwell on the past. So Imam Ahmad said, I don't want to talk about it.
My tongue will remain silent about it. But our Prophet ﷺ predicted the battle of the Jamal. Hadith is in Mustadrak of Al-Hakim and it is a Hassan Hadith and in fact there are three other Hadith, Tabarani and others so it's an authentic Hadith.
That, and why this Hadith is so bizarre, the first time I read it I couldn't believe this is many years ago, I couldn't believe this is so explicit. I actually looked it up in the Mustadrak of Al-Hakim to make sure that the book I was reading didn't, you know, change some words or what not. I went to the original to look it up. So, in this, in the Hadith, Aisha radiallahu anha and Ali radiallahu anha are sitting in the same room as the Prophet ﷺ.
And the Prophet ﷺ says to Ali r.a, O Ali, what will you do when there will be an issue between you and her? What will you do on that time when there's gonna be some issue? So he said, Ya Rasulullah, me? Aisha, how?
How? I will be the worst of the two, not the better of the two. Means, no, no, that's not gonna happen.
I'm not gonna do that. So the Prophet ﷺ said, that when it does happen, then return her from where she came from safely. Ruddaha ila ma'maniha Bring her back and take her where she came from safely.
And that is why Ali radiallahu anhu, after the battle of the camel, he sent his own daughters. And he sent the noble ladies of Medina as bodyguards. Women, he sent them. Meaning, the internal bodyguard, then you have the external convoy, obviously. They have the internal, like nobody should interact with the women.
He sent his own daughters. And he sent the noble ladies of, I said Medina Kufa, sorry. Kufa.
He sent them from Kufa all the way back to Medina to return Aisha to Medina. And then he brought the ladies back and he left Aisha there. Why?
Because the Prophet ﷺ said, perhaps a day will come when there will be something between you and her. When that day happens, then you, O Ali, you take her back to her place safe and sound. And he did exactly as he was commanded, and he returned Aisha exactly what the Prophet ﷺ told him to do. Also, the Prophet ﷺ predicted the battle of Siffin.
And Siffin was another tragedy. In some ways, it was a worse tragedy than Jamal. Both were tragedies.
Jamal was the tragedy because you had Asr Mubashara on both sides. That's painful. That's painful.
You had Asr Mubashara on both sides. And by the way, One of the benefits of the battle of Jamal and Sufine, and subhanAllah so beautiful, because even in problems, there is good. Even in some negatives and evils, there is khair that you can derive. One of the khair that we derive, righteous people sometimes have arguments.
Good people can disagree. People of Jannah, people of Jannah, cannot get along in this world sometimes. That's a benefit for us to know, that you know, it's possible, it's possible, that sometimes you get into an argument and you're both good people.
And Subhanallah, I mean, this is a complete different tangent, but again, it's important to know, marriage and divorce is another reality. If somebody has a divorce, doesn't mean that one of the two sides is bad. Maybe both of them are people of Jannah. Maybe both of them are gonna go to Jannah. You don't have to get along, you know, in this world to be a participant.
Obviously, it's better to, but it's not a necessary requirement. Sometimes, people are tested, and righteous people were tested. So much so, they went to war with one another, and yet they're both people of Jannah. Subhanallah.
This is Allah's sunnah. So the point is that the Prophet ﷺ predicted the battle of Siffin as well. How so? How did he predict the battle of Siffin?
The hadith is in Sahih Bukhari and Sahih Muslim. It is the most authentic hadith imaginable. The most authentic hadith imaginable.
And it's a famous hadith, you've all heard it. The Prophet ﷺ was on the minbar. and he's giving the khutbah.
And his grandson, Hassan radiallahu anhu, who's probably three years old at this time, two or three years old, he comes in and he was wearing a red thawb. And you know in those days they didn't have much money. So they would put clothes on their kids that was longer than what they needed because they could then grow up.
You know they weren't as... fine-tuned as us. One to two months, you go to the baby Walmart, whatever, the Toys R Us, Baby Zara, then three to four months, then six to...
Every few weeks, you buy a new outfit for your kid. No, they didn't have that luxury. They didn't have that. They would just have to.
So they put a thobe that went below to the floor because they want him to grow up and use it for some time. So, Hassan radiallahu anhu, he came out of the house of Fatima radiallahu anhu. And you know how little toddlers are.
He sees his grandfather on the mimbar. So he rushes forward and what's gonna happen? He tripped on his own thobe and he fell and smacked his head and he began crying in the middle of the masjid.
Subhanallah. By the way, this is the humanity. Billah, sometimes we don't imagine.
You know, these are human beings. Hassan radiallahu anhu was a baby at this time and babies cry. So he fell and he cried.
Now, the sahaba are told to listen. and be respectful of the khutbah. What are they gonna do now?
Whoever's gonna stand up? I mean, what are you gonna do? On the one hand, you know the authentic hadith that don't do anything when the imam is giving the khutbah, right? You sami'na wa'apan, you hear and you obey.
On the other hand, Hassan radiyallahu anhu himself is crying. What to do? The sahaba just stood there, froze.
So the Prophet sallallahu alayhi wa sallam himself, he came down. Stop the khutbah. He came down.
Walked between the Sahaba and he picked up Hassan, calmed him down, walked back up and he said that I was not able to contain my anxiety when my son was crying. He called him his son When my son was crying And you know every parent knows this Every parent knows this You know that when your child is crying Your concentration is out You know in the salah time Mothers know this Fathers know this That you know you recognize Those of you that don't have kids by the way Believe you me Right now all kids sound alike to you When you have your kid You shall recognize him Or his or her cry From amongst a thousand cries You will know this is my kid And that's why Allah says in the Quran About the Yahud They know him كَمَا يَعْرِفُونَ أَبْنَاءَهُمْ As they recognize their own children. The recognition of children is something totally different. Anyway, where was I? Whoever was I talking about?
Hassan. Hassan radiallahu anhu, the Prophet ﷺ picked him up, brought him back. Now, listen to this.
He kissed him on the mimbar, and he lifted him up. There's a famous hadith, Bukhari and Muslim. He lifted him up. This is the leader.
Right? All other later motifs are coming from here. He lifted him up and he said, إِنَّ بِنِي هَذَا سَيِّدٌ This son of mine, and he called him a son, even though he's a grandson. This is an honor for Hassan.
This son of mine is a leader. Sayyid here means leader. This son of mine is a leader. And a time will come When he shall be the cause of reconciling between two large groups of Muslims. بين فئتين عظيمتين من المسلمين Now this hadith is so profound and I have to gloss over it.
But the Prophet ﷺ did not criticize either side. Notice. Unlike another trend in our ummah that thinks that they are on one side versus the other. And we respectfully disagree without Riling up any hatred, but we disagree. We don't agree with that trend.
We are on both sides, even though we respect one side as closer to the truth than other. But we do not disrespect the other side. And we get this from where? From our Prophet ﷺ. He didn't say, this son will reconcile between Muslim and kafir.
A'udhu Billah. He didn't say between Muslim and fajir, between guided and misguided. No. What did he say? between two great groups of Muslims.
And we know what happened between Muawiyah radiallahu anhu and Ali radiallahu anhu. They were fighting, fighting, fighting at the death of Ali radiallahu anhu. Hassan took charge for a few months. Muawiyah for maslah and noontime decided to have one more attack. And Hassan said, you know what, enough is enough.
You keep it and khalas, go. And I'm gonna withdraw. And... Because of that, the ummah united. is the true leader.
Not the one who sits on the kursi, the one who unites the ummah was called the leader. Imagine that. Not the figurehead, who is great, we respect him, he is a sahabi, but you cannot compare him with Hassan.
There is no comparison. The real leader in the metaphorical sense, not in the political sense. Politically, yes, the leader of the ummah was a leader. But the real leader was the one who stepped back and said, Khalifa, you have it, enough bloodshed, let us be one. And that's the process that called him the leader.
Also, the prediction is given as well in the famous hadith in Sahih Muslim. That, who's is this? Can you turn it off? That Ali radiallahu anhu was...
fighting the Kharijites. So Ali fought multiple wars. He fought in the battle of Jammu, this is predicted. He fought in the battle of Safin, this is predicted. He also fought the Kharijites.
And the Kharijites are the first sect to break away from the Ummah. The first fanatic group to break away and they consider themselves holier and better than everybody else. And he fought the Kharijites and he won them.
Then he said, go find somebody who has a deformity of the hand and he described in vivid detail. There's gonna be a protrusion, there's gonna be a black spot. He described in vivid detail. Go find somebody with that deformity amongst the dead.
So, they went once, they said, Oh, Amir Mu'ineen, we didn't find this person. He said, No, you didn't look. Go look again.
So, they went for a second time and they scoured every dead body before they buried him. Before they buried. and they didn't find this sign.
Oh, Amir Munir, we looked at every dead body, we didn't find this sign. He said, go for a third time. Billah, I know what I heard. And neither was the person who said this to me a liar, nor was I lied to.
In other words, the one who said it spoke the truth, and I know what I heard. So now he got angry, said, go and do it, I know what I heard, the one who said this is not a liar, and I heard the truth, go find this man. So they went and they found that there were two people who were actually covering a third body.
And because of that they hadn't found the third body. So when they pulled the purple, they said, oh, here is it, and they found that, that same deformity. And they said, oh, here he is, he said, Allahu Akbar.
I know I heard the truth. The Prophet ﷺ told me I would fight. And he described the groups of people, the Kharijites, and he said their leader will be a person, described him, and the deformity was there. This hadith is in Sahih Muslim. Imagine how specific of a narration.
Where Ali r.a, he knows he has to fight this. this fringe group. And he knows that this is a wrong group and that their leader is gonna have this deformity. And he's so confident.
Three times they come, they say, we didn't find this guy. No, go, I know what I heard. And the one who said this to me is not a liar. Don't accuse me of anything. I know what I heard.
So then they found the man. This is a prediction, is it not? It is one of the signs of judgment day that Ali radiallahu anhu is going to be fighting this group of the Kharijites.
And we already mentioned the battle of Sifin. There's one more hadith, I forgot to mention it. This hadith is in Sahih Muslim. And Sahih Bukhari, Mutafak Ali Hadith, that the Prophet Sallallahu Alaihi Wasallam said, Qiyamah will not come until a large war takes place, qital takes place between two groups of Muslims who have the same call, da'wahuma wahid. They have the same call, and yet they're still having a major war.
Now, this hadith is cryptic, but almost by unanimous consensus, our later scholars have understood this to be the battle of Safin, and or the battle of Jamal, or both. Why? Because it was the only point in time where in reality, theologically, methodologically, and religiously, both sides were on par with one another. In almost every battle after this, generally speaking, it is very different. But in that time frame, there were no theological differences between these two camps.
They didn't differ about salah, zakah, hajj, haqidah. Ironically, and not ironically, it is authentically mentioned that during the battles of Siffin, at the night time, sometimes the two warrior camps would pray to hajj under the same imam. Because there's no difference in aqeedah.
And once a person came to Ali r.a. and said, Is Muawiyah r.a. a kafir? He said this to him. And he said, A'udhu Billah.
Muawiyah ran away from kufr. How can he be a kafir? So, He said to Ali, then why are you fighting him?
How can you be fighting him? So Ali radiallahu anhu said, I pray in my duas that me and Muawiyah are like the ones whom Allah said in the Quran, وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ إِخْوَانًا عَلَىٰ سُرٍّ مُتَقَابِلِينَ We have removed the animosity between them and they are now brothers in Jannah facing one another. He said, this is my dua to Allah that me and Muawiyah radiallahu anhu are this ayah. Notice, they're fighting one another in the day, but at night they are making this dua to one another. And there are also stories mentioned about Muawiyah radiallahu anhu as well, that he did not allow certain things as well that were of a crude nature.
So the point being that the Prophet ﷺ is saying, two massive groups will fight and they have the same call. When did this happen? It happened during the time of the sahaba.
A number of other predictions are given as well. I know time is limited, so I'm gonna go two, three more, and then inshallah we'll open the floor for some Q&A, and then inshallah continue next week. One other prediction that was truly very bizarre, and this prediction is one of those that increases our iman, that our Prophet ﷺ is speaking from Allah عز و جل. Hadith is in Sahih Bukhari. When...
Umar ibn Ya was almost tortured to death. When his father Ya, his mother Sumayya were massacred, when Billah was being dragged through the streets and his flesh being used with hot combs, some of the Sahaba came to the Prophet ﷺ and complained. Ya Rasulullah, for how long will this happen?
And the Prophet ﷺ was sitting in the shade of the Ka'bah after Salatul Dhuhr, hot. And there's a little bit of shade after Dhuhr, he's sitting there. And he was lying, not lying but you know, with his back on the Ka'bah.
And they're around him. And they said, for how long Ya Rasulullah? When they said this, he stood, not stood up but he came up.
And he said, How quickly and hastily you guys lose hope. How hasty you are. How hasty you are.
فَوَاللَّهِ It's only a matter of time when a lady will come from Sana'a to Hadramaut with her flock of sheep fearing none except Allah subhanahu wa ta'ala. and then the wolf attacking her sheep. Now this is a very bizarre and yet explicit hadith.
How so? He is telling them that in their own lifetime, يوشكنّة means literally, it's just gonna happen. يعني وشك in Arabic means, it's just gonna happen.
It's not gonna happen after decades and centuries, it's gonna happen now. In your own lifetime, it's gonna happen. That a lady, Now, in those days, there is no central government.
Ladies do not travel on their own. We all know the hadith prohibiting that from those time frames. Whether it's applicable now or not is a fiqh discussion. We'll come to it someday, inshaAllah. But definitely, the hadith are there for that time frame, for their own safety.
You don't have a lady traveling alone, especially between two cities. But the Prophet ﷺ said, it's only a matter of time where a new government will arise that will give so much security. and safety that the furthest nether regions of this land and that's sana and hadramot so sana and hadramot imagine we are in dallas here imagine if somebody said between vancouver and seattle far far away this is the analogy right far far away between we are in the center here i'd like to say dallas is the center huh this is our center now we are in the center physically, metaphorically, intellectually, inshallah.
Maybe even politically things are heading, Allah knows where, let's not go there. But anyway, our state has a unique law. Anyway, let's not go down that tangent.
Okay, where am I? Center of the world? Hadramaut, we're in Hadramaut, yes. Okay, he mentions two cities far, far away.
Why? To signify how powerful that new government is going to be. That it shall bring peace and security to the nether regions.
to a young lady. And young ladies, generally speaking, wolves prey on them amongst the men, prey amongst them the most. But there will be no cause of fear.
And what will she be scared of in her own personal life? Allah subhanahu wa ta'ala. And then she's worried about wolves and foxes attacking her sheep. You're worried about physically being beaten to death because you're a Muslim. And I am telling you, a time will come when there will be so much security.
that no one will fear the robber, the highway robber, the thief. And as we know in the time of the Sahaba, this happened and it was manifested many, many times. This is a prediction. that no one could have ever made when the Sahaba are being cut to pieces.
And our Prophet ﷺ says, we shall be safe, just be patient. One generation, not even one generation. And that is exactly what happened in their own lifetimes.
The Sahaba saw the coming of this peace and this security. And with this, inshaAllah, we will pause for today and resume next Wednesday. And there's time for two or three questions.
So I typically like to alternate between brothers and sisters. I don't know. if the sisters are comfortable doing that. If not, you're free to write it or you can raise your hand and speak. So the first from the brothers.
Bismillah. Go ahead. Bismillah.
The question is that, there's a slight rephrase. There are some hadith that tell us to avoid the fitan when Muslims fight. And how do we understand this in light of the Sahaba fighting? Realize that when the Sahaba fought, there were actually three camps.
There was the group of Ali radiallahu anhu. There was the group of Muawiyah radiallahu anhu. And then there was a small third category that refused to take part.
And this was the elite of the elite, the kareem del kareem, the likes of Allah ibn Abbas, the likes of Allah ibn Umar. They did not participate in either side. And somebody came to ibn Abbas and said, are you in the camp of Ali or in the camp of Muawiyah? He said, I'm in the camp of Muhammad sallallahu alayhi wa sallam.
Okay, so he refused to take sides here. If you can give us one more minute inshallah. Sisters, quick question.
Any hands, anything? Going once, going twice. Any sister have any questions?
Is that a question? I don't know. Is that the mic? Okay, go ahead, bismillah.
Yes, no question. Okay, back to the brothers. Bismillah, it's good. No, the brother, good.
I know, the other brother, good. Go ahead with me. Sallallahu alayhi wa sallam. What is the difference in your mind between a prediction and a prophecy?
It's a pedantic point, an interesting point. So, our brother is asking, should we use the word prophecy instead of prediction? Okay, I will use prophecy, no worries.
No problem. I think it's a technical point. I don't see a... Issue either way it is a prediction but coming from a prophet I agree becomes a prophecy agree with me love sisters anything Nothing for the sisters.
Okay brothers. Yes, that will be on Saturday Be patient your question will be answered on Saturday. Okay, and shall this go ahead That's a very detailed question. The question is, what was the reason of the battle of Sufim? And inshallah, maybe one day we'll give a brief summary, but it is the methodology of Ahlul Sunnah to not go into details about this issue because there's no benefit.
The heart becomes hard. The example that I give is an awkward example, but it's true. That look, if your parents have an argument, you're growing up as a teenager, your parents have an argument. Now years go by. Do you go back and think about that argument?
And who said what? Or do you think of the good times? You see my point? Why should we go back and think of these were people that were on the same path, the same methodology, the same theology.
And some negatives happened. Is it healthy to go back and just be obsessed about what he said, what he said, what's gonna be the benefit? Now true, small group of people doing PhD in early Islamic history, somebody should preserve and somebody should write.
But for us as average Muslims, what do we gain by going back and regurgitating? He said this, he said that. What's gonna happen?
It was a time of fitan. And they both wanted peace and stability. This is for sure.
That's why the Prophet said, دعواهما واحد They both wanted peace and stability. But the way they wanted to achieve it politically was different. Let's just put it like this. And that led to a clash that they could not resolve. Except going to war and what happened happened inshallah with this inshallah Will there is one question sisters?
I want to give you a chance because I want to make sure one question says We just what's the what but this is a filthy question sister. Let's keep inshallah. This is the Q&A We will have it inshallah.
I will add this question to our Tuesday session inshallah Okay for Wednesday sessions, let's keep it related, but inshallah you're a very important question We will inshallah answer it in one of the Tuesday session Let the power of media improve your connection to your Deen and make a positive impact on your life. Download the OneIslamTV app today and embark on a transformative journey of knowledge, inspiration and spiritual growth.