# 5 Signs That Happened in the Prophet’s ﷺ Lifetime | Signs of the Hour Ep. 2

**Author:** Dr. Omar Suleiman
**Series:** Signs of the Hour
**Published:** 2026-04-21
**YouTube:** https://youtu.be/1MVc5-CzttQ
**URL:** https://yaqeeninstitute.org/watch/series/signs-of-the-hour/signs-of-the-hour-ep-2-5-signs-that-happened-in-the-prophets-lifetime
**Topics:** Afterlife, Faith

## Description
How many minor signs of the Day of Judgment are still left? The answer might scare you. History is full of people who saw the signs with their own eyes and still turned away. Understand the difference between the major and minor signs, why the minor signs actually demand more from you, and how to...

## Transcript
**[0:00]** So last week, Alhamdulillah, we put forth a framework of how to prepare, how the Prophet Sallallahu Alaihi Wasallam would generally say to someone who would ask him how to prepare

**[0:17]** for the Day of Judgment, for the Hour, with practical tips, Alayhi Assalatu Wa Assalam, and something that was consistent with the way that we view our deen. And I had gotten to the part of categorizing minor signs versus major signs.

**[0:33]** And to be honest, I rushed through that part because I was delaying A'ishah significantly and I was afraid that one of the ammas might make my Day of Judgment come quicker if I delayed it any further than I already did. And so I want to actually recap it insha'Allah ta'ala and fill in some of the blanks, bidna

**[0:51]** and then we'll continue to the signs that happened during the life of the Prophet Sallallahu Alaihi Wasallam. So first and foremost, when we talk about categorizing the signs, some of the ulama, they categorize them as follows. They said there are the signs of fasaad, evil, and those are the most instructive ones from

**[1:08]** a behavioral perspective. Then there are historical signposts, asarat, that are a warning. They're a warning of something to come. Then there are historical signposts that affirm iman.

**[1:24]** Like you see it, and we'll talk about that insha'Allah ta'ala, some of those signposts for ourselves, that you see them and you say, "Sadaqa Rasulallah, Sallallahu Alaihi Wasallam." The Prophet Sallallahu Alaihi Wasallam has told the truth. Then you have bushra, glad tidings.

**[1:41]** Then the Prophet Sallallahu Alaihi Wasallam gives glad tidings of something that is to come. And then finally, you have some signs that are moments, meaning they occur one time, and some signs that are regular occurrences.

**[1:57]** So basically a moment versus a trend. Something that's a trend and the trend is getting worse, it intensifies or it gets less. Or it's something that just happens one time and the ulama will categorize that. They'll say what the Prophet Sallallahu Alaihi Wasallam said will happen here, happened

**[2:13]** here, and we move on. Now when you talk about the minor signs versus the major signs, categorizing the minor signs versus the major signs. One thing about the minor signs as well is that they can be past, present, or future. Past, present, or future.

**[2:31]** Whereas the major signs are only in the future. Now Subhan'Allah, you'll notice that the Prophet Sallallahu Alaihi Wasallam, when he speaks about the major signs, and this is why it's so important for us to be prepared. Like so many people are saying, "Well, this hasn't happened yet and this hasn't happened yet,

**[2:47]** so this major sign has not occurred yet. We still have time until the Day of Judgment, right? Similar to how we approach death. We still have time because I don't see any of the major signs. Anyone has a tasbih that they can hand me? Does anyone have a tasbih?

**[3:03]** They're going to say that people in Valley Ranch don't do tasbih. Can you bring me the tasbih, come here. Mashallah, that's a nice tasbih. Mashallah, this young sheikh is doing tasbih throughout my lecture. The Prophet Sallallahu Alaihi Wasallam, he said that the major signs are ten, and they're

**[3:23]** like the beads on a string. Imagine if you cut the string, how quickly the beads will fall. May Allah protect us. That's how quick it happens, right?

**[3:38]** So you're talking about it one day like something impossible, cut, then all ten fall very quickly. May Allah protect us. So the major signs of the Day of Judgment are like this. You can get your tasbih back.

**[3:55]** The major signs are like this. The minor signs can appear centuries apart, hundreds of years apart. And they can occur more than once in different manifestations. One of the distinctions the ulama also mention is that minor signs can affect a small group

**[4:12]** of people or they can affect a region, whereas major signs affect everyone. So it might be that this minor sign is seen in a particular country or region, but a major sign will happen to everybody and have a much broader impact in that sense. And as we said, as far as the Hour itself is concerned, many of the minor signs have

**[4:34]** already happened and they will continue to happen. Once the major signs happen, it's a sign of the imminence of the Day of Judgment. He divided the signs into four categories.

**[4:53]** So I'm giving you just various ways of categorizing the signs before I go into the way that I'm going to insha'Allah ta'ala for the rest of the series. He divided them into minor signs which have come and gone. And then the second category was minor signs that have happened, but they're still happening

**[5:09]** or they might be repeated again. So again, the first category was minor signs that have already come and gone. The second category was minor signs that have happened, but they still continue or they might come back.

**[5:25]** And then the third one are minor signs that have not yet happened. And Subhan'Allah, it's actually very scary that as I'm doing more and more research, there aren't many more of those left. Truly, there really are not many more of those minor signs left. It's actually incredibly eye-opening when you start to realize how few fall into that

**[5:43]** category of number three. And then fourth is major signs. As we said, we're going to insha'Allah ta'ala connect every sign to behaviors and we're going to make this series practical, whether it's a minor sign or major signs. And as I also said, that minor signs for your behavior sometimes are even more important

**[6:02]** to study than major signs. So I'm not going to rush in this series. Why did I say that? Does anyone remember? Because minor signs tend to entail more of your participation. Major signs happen.

**[6:21]** Minor signs involve much more of your behavior and your participation as an Ummah and as humanity. And just like how minor sins can become major sins if you neglect them, right? Belittling sins.

**[6:38]** Minor sins become major sins with insisting upon those sins. You could fall in a minor sin, minor sign, way before the major sign comes. And you already would have canceled that part of you. And so let me give you an example here.

**[6:57]** Ad-Dajjal. Al-Masih al-Dajjal. He has dajjals that precede him. If you can't deal with the dajjala, the deception before, al-Dajjal, how are you going to deal with al-Dajjal? If nature changing, if you can't deal with nature changing now, how are you going to deal with nature collapsing, literally collapsing all around you?

**[7:16]** And so you look at these minor signs and you'll notice that they connect to a major sign. In fact, every major sign is a minor sign magnified. Every single one of them.

**[7:35]** And when we get to the major signs, we'll show how there's a collection of signs that represented the coming of that major sign of the Day of Judgment. But as we said, minor signs tend to be ordinary. Major signs tend to be extraordinary. Now do major signs have a behavioral component?

**[7:50]** Yes. And I'm going to speak about one very specific way. You know what it is? It's waiting for the ultimate hero and the ultimate villain. It's the waiting game. And when you hear the word Mahdi, you know, Subhan'Allah, you look through the early generations

**[8:06]** and they did not use the term, the awaited Mahdi. It's not Muntadhir. The awaited Mahdi. Because no one was waiting for him. In the sense that we believe in him and we believe that he will come, not that he will come back, that he will come, that he will be born into this world.

**[8:24]** But ultimately, what is he? He's a Mujaddid. He's a reviver. And you're not waiting for that Mujaddid. You're trying to be a reviver yourself. Right? So the implication is that you try to be the Mujaddid right now, not wait for the ultimate Mujaddid in the Mahdi.

**[8:43]** Likewise, Isa Alayhi Assalam is the ultimate Muslih. Right? He comes back and he rectifies the situation. But you're not waiting for Isa Alayhi Assalam to do Islah, to rectify your society around you.

**[8:59]** Tajdeed and Islah, revival and rectification, are imperatives for every generation of this Ummah. Wa fee kulli qarni min ummati sabiqoon. And every generation of my Ummah has sabiqoon, has forerunners. So you try to be amongst the forerunners of your generation. You're not waiting for this ultimate clash of people to come later on.

**[9:18]** Try to be like those people. And lastly, I'll say in this regard, that the caliber of the followers of Isa Alayhi And lastly, I'll say in this regard, that the caliber of the followers of Isa Alayhi Salaam were compared to whom by the Prophet Sallallahu Alaihi Wasallam.

**[9:33]** Does anyone know? Prophet Sallallahu Alaihi Wasallam compared the caliber of those who will follow Isa Alayhi Salaam to the Sahabah. If I want to be included amongst those people, then I need to act like those people. I need to embody their traits.

**[9:50]** This is not something that just happens overnight. So how can you expect to be a follower of Isa Alayhi Salaam when he comes if you're not a follower of Muhammad Sallallahu Alaihi Wasallam now? How do you expect to be a follower of the Mahdi and not be a source of hidayah right

**[10:05]** now to the world that's around you and be someone that brings that guidance to the world that's around you? This is like the inverse of the claim, Qul in kuntum tuhibbuna Allaha fattabi'uni yuhbibkum Allah. Say that if you truly love Allah, follow me, follow Muhammad Sallallahu Alaihi Wasallam and Allah Subhanahu Wa Ta'ala will love you back.

**[10:23]** Now I'll say two more things on implication. What I'll say here is a warning about misinterpretation of the signs of the Day of Judgment. In this series, I am not going to be doing any revisionism of the tradition.

**[10:40]** I'm not going to tell you, actually, this sign means this. And actually, by the way, this sign appeared here. And actually, a lot of scholars thought this means this, but they all got it wrong and it means this. You're not going to hear any of that in this series, and I'll tell you why.

**[10:58]** There is deviation that exists in every one of the pillars of Iman. Remember the Hadith of Jibrail Alayhi Salaam? And that deviation in every one of the pillars of Iman is almost always us trying to impose a human conception on one of the pillars of faith which are unseen.

**[11:17]** And so how do you do deviation in regards to belief in Allah Azza wa Jal? You assign God-like qualities to human beings or you literally try to physically fashion a god or you call upon someone or you worship someone the way that you should worship Allah Subhanahu Wa Ta'ala.

**[11:32]** So you give more weight to creatures, right, creation, than the Creator himself. How do you do deviation in regards to the angels? Well, Allah Azza wa Jal mentions a very specific one which was referring to Iblis and referring

**[11:49]** to fallen angels and concepts that are very disruptive and can lead a person down a path of misguidance. Even angels were made to be creatures that are the opposite of La ya'suna Allaha ma'amrahum. They do not disobey what Allah Azza wa Jal commanded them.

**[12:06]** How do you have deviation in Kutubih, in the books of Allah Subhanahu Wa Ta'ala? Yabghunaha a'iwaja, you twist the text so that you can give permission in some regard. How do you do deviation in Rusulihi, in the prophets and messengers?

**[12:21]** You claim a prophet after the Prophet Sallallahu Alaihi Wasallam. Or you take away from the infallibility of the prophets, the Isma, of the Anbiya. You put others above them or you put them down to your level as someone who is not a prophet of Allah.

**[12:36]** How do you do deviation in regards to Qadar and Qadr, divine decree? I don't understand why Allah is allowing this to happen. Therefore, I don't believe in, you know, Allah's being able to decree what comes next. I believe in absolute free will or I believe in absolute Jabr, Allah Azza wa Jal forcing us

**[12:53]** into our ways of life because I can't see it. I don't understand how Allah would let this happen otherwise or I have no agency whatsoever. How do you do deviation in Al-Yawm Al-Akhir, the belief in the last day? You try to project your own judgment into who should go to Jannah and who should go

**[13:09]** to Jahannam. I think this person should be in Jannah, I think this person should be in Jahannam. And then finally, how do you do deviation in regards to these signs? You start to impose definitive meanings on them that are unfounded and baseless because

**[13:26]** you can't understand them. I don't get how it's possible that Dajjal could be somewhere and the satellites haven't got him yet. You know, when I taught this class, I mentioned I taught a class in Sharon, Massachusetts over a decade ago and there was an uncle and Subhanallah, he was truthful.

**[13:47]** He said, you know, who do you think runs the satellites anyway? He was like, even if it was there, I don't think we can, you know, if Dajjal was here, where would he be? You know, there's no way because we would have been able to find him on Google Maps, Mashallah. You put your yaqin in Google Maps, right?

**[14:04]** So I've got to give some other interpretation, therefore, Dajjal is this. Now it used to be one eye, now they put three eyes on it now, right? This is Dajjal. There's Dajjal for sure, but I don't get these signs. So I'm going to impose because it's not agreeing with my logic.

**[14:21]** So I'm going to impose some sort of a revisionist understanding of these signs so that I can feel better about them. And I can say this makes so much more sense. Your job, dear brothers and sisters, is to believe in these signs and to focus on your behavior.

**[14:37]** Believe in these signs, focus on your behavior. So whether the sign is exactly literal or something will happen that will make you think, oh, this is what the Prophet Sallallahu Alaihi Wasallam meant. Still there is a moral component and something you can take from it, bi-idhnillahi ta'ala,

**[14:52]** and you are to simply say Amant, amantu wa tawakkalt. I believe and I trust in Allah Subhanahu Wa Ta'ala. Another thing that I'll say, and this is the last thing inshallah and we'll move on, is one of the core differences between us as Muslims and these crazy Zionists and people that get

**[15:13]** deep into eschatology and are trying to make the Day of Judgment happen is that we do not believe as Muslims that we can speed up the hour one bit, nor do we want to speed up the hour. So this idea of trying to make it happen by creating the perfect circumstances, like,

**[15:30]** you can get together and you can say, hey, your name is Muhammad ibn Abdullah. You look like you could pass for a Mahdi. Let's make this happen. It's not going to happen. Just like we said, qiyam al-saghrah, death, cannot be sped up or slowed down except when Allah Azza wa Jal decrees it.

**[15:46]** Likewise, these things happen on Allah's time. We don't make signs happen. However, we read ourselves into these signs and into the continuum of human history and we ask Allah Azza wa Jal to put us on the good side of all of those signs, bi-idhnillahi

**[16:02]** ta'ala, and amongst those that are part of bushra, part of the glad tidings and not part of the warnings in this regard. Okay? So, with all that being said, we come to the first set of signs, which we will start with tonight bi-idhnillahi ta'ala, which are things that happened in the life of the Prophet Sallallahu

**[16:22]** Alaihi Wasallam, the signs that preceded his death, because we said that the first sign is when he came Alayhi Salatu Wasallam. He said that I, in the day of judgment and the hour will sound like this. He was the scout Alayhi Salatu Wasallam, the warner. One of the meanings of the word Prophet, Nabi, is to prophesize, is to predict, is to tell

**[16:45]** you what is going to happen. And for anyone that would like to read a small section from the book, Al-Rusul wa-l-Risalat by Shaykh Umar al-Ashqar, he just has the definition of a Nabi versus a Rasul, but I'll give you the summary. The word Nabi is derived from the word Naba, which is news.

**[17:04]** Amma yatasa'alun, A'an al-naba'i al-azim. What are they asking about? The great news. Subhanallah, it's actually incredible when you think about like embedded in his title Alayhi Salatu Wasallam is this core description that he gave us the news of the hour, right?

**[17:23]** Part of it is to warn us about the hour and then to tell us about its signs and then to tell us how to prepare. And it's actually so beautiful that Allah Azza wa Jal says as well, Qala man anba'aka hadha, said, who taught you this, Qala naba'ani al-'alim al-khabir.

**[17:42]** He said that the one who taught me is the all knowing and the all aware. Meaning what? That I am called a Nabi, a prophet, because I am sharing with you knowledge that is shared to me by the all knowing and all aware. So this is knowledge that's impossible for you to have. Like when Ibrahim Alayhi Salaam says to his father,

**[17:59]** Ya abati inni qad ja'ani min al-'ilmi ma lam ya'tika fattabi'ni. Oh, my dear father, some knowledge has come to me that has not come to you. And so part of being a Nabi is that yunabbi'uka, Allah Azza wa Jal tells you, and he is the all knowing, only he knows these things,

**[18:15]** things that human beings otherwise cannot know at all. Okay, the word nubuwwah is also derived from the word Nabwa, which in the Arabic language is a raised portion of land. And that's why when you read in Jahili poetry,

**[18:32]** they would actually use the word Nabi to refer to a landmark. Okay, because it's a raised portion of land, whether it's a structure or some sort of signpost that tells you that you have arrived here. And so one of the implications is that the prophets are of an elevated status.

**[18:47]** Right? In this life, wa laqad istafaynahu fi-l-dunya wa innahu fi-l-akhirati lamina as-salihin. We chose him in this life and in the hereafter he's from the righteous as well. They are elevated in this life, and they are elevated in the next.

**[19:03]** They are shining examples for you to follow They are shining examples for you to follow if you want to have an elevated character and have an elevated position in the hereafter. But let's get to the word Nabi in particular,

**[19:19]** giving naba, giving the news of the hour to come. It was the first thing the Prophet ﷺ did on Safa and then all of the implications of that. The Prophet prophesizes and his greatest prophecy is the day of judgment to come.

**[19:36]** Now I'm going to systematically unveil or let's try to unravel the accusations they made against the Prophet ﷺ. And I want you to again imagine you lived in Meccan society now. We put you last year in 550, now you're in 615. Okay, the very first thing they tried to say about the Prophet ﷺ was what?

**[19:55]** He came down from the mountain. He seemed perfectly normal before he went there. He was the most agreeable person ﷺ. He had everything set for him. And now all of a sudden he's talking about this, this and that. What do you think the first thing they're going to call him is?

**[20:12]** I need you guys to engage now. What is it? No. Before that, Majnoon. In jinn, majnoon. He lost his mind. He's gone crazy. And so the very first accusation they make against the Prophet ﷺ is majnoon.

**[20:32]** But then you'll see like from Tufayl ibn Umar al-Dawsi and others that are interacting with him. They're like, he doesn't look like someone who's lost his mind. He clearly still has his full senses. He's not speaking in any delirious way. He still has perfect articulation, a perfect grasp on reality.

**[20:49]** In fact, he has depth. He does not have the signs of anyone that's crazy at all ﷺ. His character has not been compromised. He's not acting in any way that's out of place. So this seems like basically a scapegoat so that we don't have to deal with the content of the naba of what he's bringing.

**[21:06]** So you're trying to make an accusation about the way he's talking because it's unfamiliar to you and you want to quickly delegitimize him. So they said majnoon. They said rather he's a sha'ir. He's a poet. But then that was debunked and nothing debunks the accusation

**[21:23]** that he was a poet more than the poets themselves saying that what the Prophet ﷺ has is unlike anything that we've ever heard. We know poetry. They're a society of shu'ara. We know poetry and the Qur'an is not poetry. This is far superior to anything that we have ever been able to produce.

**[21:42]** And so that was thrown out the window. Okay, and the Qur'an is a consistent refutation of that idea that he was a sha'ir ﷺ, that he was a poet that this man who was known to be ummi, illiterate, went from being illiterate to suddenly producing something that was so masterful

**[21:59]** that the most masterful poets could not produce a verse that was like it. So that gets refuted. Now here's where we break down two accusations against the Prophet ﷺ and I want you to pay very close attention. There are two more that are left. Can anyone name them?

**[22:15]** Sahir. Sahir means what? A magician. And what's the other one? Kahin. A soothsayer. All right, both of these affect the content of the signs of the Day of Judgment.

**[22:33]** How do we break it down? Again, you live in that society. Sahir, magic, means someone performs something in front of you. It's present, it's hala, right? It's right in front of you, but it's not real, right? So I do something in front of you and I'm portraying things in front of you,

**[22:51]** but they're not real signs. That's sahir. And usually someone would say sahir if I can't believe what I'm seeing right now, right? So I'm just going to claim this is magic. And so that was one way they tried to attack the Prophet ﷺ, and that affects a set of ayat, of signs.

**[23:09]** So signs that are physical, that are seen, and that are present. You understand? Physical, seen, and present. They're in the moment. The Prophet ﷺ does things in front of them, and they say, nope, this is sahir.

**[23:27]** Innahu li sahir. No way. Our eyes have been deceived. You're doing something, but this is not real. Kahin, a soothsayer, means someone who tells you things about the future.

**[23:44]** Right? They're predictions. I hear, but I doubt. I don't think this is true, or it's a half-truth, or they're making some sort of guess or prediction about the future. But subhan'Allah, in every society you have these people.

**[24:01]** It's unbelievable. I'm from New Orleans. We had voodoo. All right? But everywhere you go, you've got someone that's trying to tell you the future. Right? And by the way, that's why the Prophet ﷺ warned about someone that even asks or consults someone who claims to tell you the future,

**[24:17]** because that would fundamentally replace the concept of prophethood in your life. So Muslims are like, what's the big deal? It's a horoscope. What's the big deal? I'm just going to this person who's just telling me something here. It is a big deal. It fundamentally reshapes how you see the future.

**[24:33]** When you try to assume the driver's seat of predictions and prophesizing and talking about the future. So yes, be careful, O Muslims. I'm serious. Be very careful of in any way abdicating that, giving that to someone other than the Prophet ﷺ,

**[24:51]** other than what has come to you from the Qur'an and from the Sunnah of the Prophet ﷺ. It's very tempting because we all want to know the future. Mata nasru-Allah? When's the help of Allah coming? What do you think is going to happen tomorrow? A prediction on the market, a prediction on this, a prediction on my life. I want to know when this is all going to happen.

**[25:07]** When's my du'a going to be answered? And so we look for anything we can grasp at and that is in and of itself one of the greatest signs of weakness of faith. That's a serious dhu'f in iman and tawakkul. Because you either trust the one who's speaking or you have some trust in what's being said.

**[25:22]** So don't give that to anyone else. So sahir, the accusation of sahir was the Prophet ﷺ, what he's doing physically and in the moment, I don't believe what I'm seeing. What he's saying, kahin, what he's saying will come to happen in the future, I don't believe what I'm hearing.

**[25:37]** I don't think he's actually accurately predicting the future. So Allah 'azza wa jall gave him a set of ayat and ashrat, signs in both of those categories that systematically undid those claims against the messenger of Allah ﷺ. And so we start with sahir,

**[25:53]** the concept of sahir, that was leveled at the Prophet ﷺ. Now the Sahaba were used to seeing miracles from the Prophet ﷺ all the time. They are mutawatir, meaning narrated from too many people,

**[26:09]** the same miracle narrated from too many people, from too many different perspectives that all line up to themes. And so the miracle of the Prophet ﷺ, And so the miracle of the Prophet ﷺ, to put his hand on water and to run that water through his fingers

**[26:24]** and what is in a small container to run for hundreds and hundreds of people, many of the Sahaba saw that. The miracle of the Prophet ﷺ to take a little bit of food and through the blessing of Allah عز و جل, for that to become plentiful food, what could feed one person feeding hundreds of people.

**[26:40]** It happened multiple times with the messenger of Allah ﷺ. The nature that was interacting with him ﷺ, the tree that extends itself for him to shade him ﷺ or the tree that he used to be next to when he would give khutbah, crying, crying, subhan'Allah,

**[26:57]** making the sounds of a human being crying, like a human crying when the Prophet ﷺ went and erected a minbar away from that tree. The way that nature interacted with him ﷺ in a way that other people could see. These are things that the Sahaba witnessed in tawatur,

**[27:16]** a whole bunch of them, miracles and people. The miracle of the Prophet ﷺ describing something that was happening in the moment, but he was not there. Just imagine, he stands up on the minbar

**[27:31]** and he starts giving a play-by-play of what's happening in the Battle of Mu'tah, thousands of miles away. And he's telling you exactly what's happening in the moment. He's saying Zayd has the banner, Zayd was just martyred. Ja'far just picked up the banner.

**[27:46]** Ja'far was just martyred. Abdullah ibn Rawahah just picked up the banner. Abdullah ibn Rawahah was just martyred. Khalid just picked up the banner. وَهُوَ سَيْفٌ مِنْ سُيُوفِ اللَّهِ And he is a sword from the swords of Allah. He's narrating in real time ﷺ. When they come back from Mu'tah, it's exactly as the Prophet ﷺ said,

**[28:02]** happening in the moment. Or when the Prophet ﷺ went on the night of Isra' and Mi'raj and one of the ways that it was proven from the Prophet ﷺ is that he narrated things that happened between Mecca and Jerusalem. Al-Quds, may Allah ﷻ liberate it

**[28:17]** and make us from its liberators. Allahumma ameen. He narrated things that happened on the way that he could not have lied about ﷺ. And so the Meccans would try to verify by saying, did this happen on that night? Because the Prophet ﷺ said this happened on that night

**[28:33]** and this happened on that night and this happened on that night. Or the Prophet ﷺ narrating the secret intentions or secret conversations that people were having. Someone that hid something in their home or someone that had a bad intention with the Prophet ﷺ

**[28:50]** that they spoke to one person about or they never spoke at all. And the Prophet ﷺ saying, I know what's on your mind right now. I know exactly what you have come to do. These are all things that the Prophet ﷺ has done

**[29:05]** and that speaks to the unraveling of the claim that he was a sahir ﷺ, that he was a magician. Now, almost all of the signs of the Day of Judgment fall in the second category,

**[29:21]** which is refuting the idea he was a kahin, a soothsayer, fortune teller, right? Because almost all the signs of the Prophet ﷺ are things he said would happen and they either happen in his lifetime later

**[29:37]** or in the time of the Sahaba after him ﷺ or they continue to happen until today. So the Prophet ﷺ speaking about things that will come to be. However, when it comes to the first category, one of the most significant minor signs

**[29:54]** of the Day of Judgment happened in the lifetime of the Prophet ﷺ with the companions and that was the splitting of the moon. The splitting of the moon. And so Allah ﷻ says, اقْتَرَبَتِ السَّاعَةُ وَانْشَقَّ الْقَمَرُ

**[30:11]** that verily the hour has drawn near and the moon has split. The moon splitting in front of the Meccans was basically like their sun rising from the west moment. The Prophet ﷺ tells us that there would come a time

**[30:28]** that the sun would rise from the west and at that point the door of tawbah is closed. It's too definitive. It's too definitive to be denied at that point and it comes with a consequence as well.

**[30:44]** And so what is the story of this particular sign of the Day of Judgment? Allah ﷻ says the hour has drawn near and the moon has split into two. And Allah ﷻ says, وَإِن يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُسْتَمِرٌّ

**[31:01]** And every time they see a sign, they turn away and they say that this is magic that's just going to pass, right? And Allah ﷻ says that describing their intentions, وَكَذَّبُوا وَاتَّبَعُوا أَهْوَاءَهُمْ وَكُلُّ أَمْرٍ مُسْتَقِرٌّ

**[31:18]** Allah ﷻ says they denied and they followed their desires. Their desires thinking. They convinced themselves that whatever the Prophet ﷺ shows us, it's sihr. We're not going to believe no matter what he shows us. Even as they were demanding physical signs

**[31:33]** from him ﷺ, when he actually showed it to them, they said no way, this can't be true. Okay, because their intention all along was not to do ittiba' al-huda, so whoever follows the guidance not to follow the guidance of Allah ﷻ but to follow their desires instead.

**[31:50]** And this sign that would be given to the Prophet ﷺ was so undeniable. And you know, many of the 'ulama who write in Dalail al-Nubuwwah and the Proofs of Prophethood say if you look at most of the signs of the Prophets, they involve interpersonal relationships,

**[32:06]** things that happen amongst people. But even if you look at Ibrahim ﷺ, when Ibrahim ﷺ met Nimrod, قَالَ رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ قَالَ أَنَا أُحْيِي وَأُمِيتُ He said, my Lord gives life and death. Nimrod said, I give life and death.

**[32:21]** What did he respond? Nimrod said, watch this. He brought someone that was sentenced to death. He said, you go free, you have life. I give life. And then he brought another guy who was completely innocent and he sentenced him to death. He said, see, I give life, I give death.

**[32:39]** Ibrahim said, فَإِنَّ اللَّهَ يَأْتِي بِالشَّمْسِ مِنَ الْمَشْرِقِ فَأْتِ بِهَا مِنَ الْمَغْرِبِ Okay, go ahead and try to control natural phenomena. Control the sun if you can. Bring the sun from the opposite direction.

**[32:54]** فَبُهِتَ الَّذِي كَفَرَ And Allah Azzawajal completely shamed him and left him baffled in that regard. So this is a powerful sign from the Messenger of Allah Sallallahu Alaihi Wasallam and it represents a turning point of the signs of the Day of Judgment as well.

**[33:10]** If you go to Al-Bukhari, it's called بَابُ شِقَّاقِ الْقَمَرِ the chapter of the splitting of the moon. Anas ibn Malik Radhiallahu Ta'ala Anhu says that Ahlul Makkah, the people of Makkah

**[33:25]** سَأَلُوا رَسُولَ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ أَن يُرِيَهُمْ آيَةً They said, listen, the book, we get it, you're not crazy. Show us something. Show us a sign that we can see with our eyes. Right, the Qur'an is impressive.

**[33:42]** We want to see something. So the Prophet Sallallahu Alaihi Wasallam فَأَرَاهُمُ الْقَمَرَ شِقَّتَيْنِ حَتَّى رَأَوْا حِرَاءَ بَيْنَهُمَا The Prophet Sallallahu Alaihi Wasallam pointed to the moon and it split into two

**[33:59]** and Jabal Hira was right in the middle of the two halves of the moon. Subhan'Allah, it's actually deeply poetic when you think that Hira is where Allah Azzawajal spoke to the Messenger of Allah Sallallahu Alaihi Wasallam for the first time.

**[34:14]** And if any of you have seen Hira, Jabal An-Nur, it's actually a very distinctive mountain. It looks very different from all the mountains around it. Right? And it has like that extra tip if you're looking at it on top of it.

**[34:30]** So I want you to imagine that you are in Makkah. You're from Al-Mustad'afeen, you're from the few believers. This is early on in Makkah, Surah Al-Qamar. Or you're from the disbelievers that are mocking and the Prophet Sallallahu Alaihi Wasallam points to the moon

**[34:46]** and it splits in half. One half goes beyond the mountain of Hira, the other one stays ahead. Everyone was completely silent. Prophet Sallallahu Alaihi Wasallam said, Ishadu, bear witness. Bear witness. Ishadu.

**[35:03]** Then it came back together. What did they say? They said that he did something to our eyes. He cast some sort of a spell on our eyes. So they said, we're going to prove it. How did they prove it?

**[35:18]** They got on their horses and they went to the outskirts of Makkah. They said, did anybody see the moon split into two? And everyone said, yeah, actually we did. Right? People that were not involved in the hujjah, the proof that was being established against the people.

**[35:36]** So they confirmed as well what the Prophet Sallallahu Alaihi Wasallam had said. Again, this is a mutawatir hadith, meaning there are multiple Sahabah that narrated the exact same incident of having witnessed the moon split. With their own eyes.

**[35:52]** So immediately when they saw it, and then they sent the riders out, and it was confirmed by those that were on the outskirts of Makkah as well. They simply said, sihrul mustamir, they said, he's just gotten really good at his magic now. We have to be careful and we have to up our game

**[36:07]** because he's getting better at causing all of our eyes to be led astray and to see things that we were not seeing. Now, let me tell you what's an unhelpful way to deal with this. Someone might say, well, why didn't other people see it?

**[36:25]** And here's the rabbit hole that you might go down. All right, some of you are going to argue with me after salah and it's okay. I'm just gonna say jazakallahu khayran, I'm telling you right now. Some of you will go down the rabbit hole of NASA and geologists and people that actually talk about

**[36:40]** the ridge on the moon and having, you know, that there's evidence of the moon splitting in half at some point in history. Some of you will go down that rabbit hole. Some of you will go down looking at the history of India and where there's documentation around the same time of a king that saw the moon or says that he saw

**[36:58]** the moon split into two, okay? You can go down these rabbit holes and you should not need any of that to believe in this and to say the Qur'an documents it as a miracle

**[37:14]** and that's enough for me. Similar to Abu Bakr, did Abu Bakr say, well, let me ask the Prophet Sallallahu Alaihi Wasallam how the turbulence was because I've heard that when you get up into higher gravities and so on, he said, no, no, I believe the Qur'an came to him that Allah, the Lord of the heavens and the earth

**[37:31]** speaks to him, Sallallahu Alaihi Wasallam, that's enough for me. Amantu billah. And so I'm not saying that it's not okay to read these documents and to, you know, even look towards, you know, rigorous verification. I'm saying don't hinge, you know, don't make your faith attached to this,

**[37:48]** that it has to be validated through one of these accounts. And of course, it's important to say that a supernatural event does not necessarily have to have a natural impact. This is a supernatural event. People experience moon sighting in different parts of the world in different ways.

**[38:04]** Some people see an eclipse, some don't. The moon looks different to different people. This was ultimately a hujjah, a sign for the people of Makkah at that time, as they demanded a sign from the Prophet Sallallahu Alaihi Wasallam. Okay? So let's keep it to that, insha'Allah Ta'ala

**[38:21]** for the sake of what we are trying to do here. If this gives you problems in your faith, we need to go back to basics. This is not the class. Now, this miracle, the nature of this miracle, there's another hadith, and it's an authentic hadith,

**[38:38]** that Abdullah ibn Abbas Radhiallahu Alaihi Wasallam narrates that Quraysh said to the Prophet Sallallahu Alaihi Wasallam, ud'u lana rabbak yaj'al lana As-Safa dhahaba. Tell your Lord to turn Safa, Mount Safa, into gold.

**[38:57]** So this was nice, it was impressive, but we're not convinced yet. So can you go ahead and turn Safa into gold? Fa'in asbaha dhahaban taba'anak. If Safa becomes gold, we'll follow you.

**[39:13]** Now, you think they were being sincere? No, they would have gone and taken the gold and they would have said "sihir" while using that gold, storing it in their houses and benefiting from it. They're insincere. They're trying to make a mockery of the messenger, Sallallahu Alaihi Wasallam, and again, being evasive. Fa da'a rabbahu.

**[39:29]** So the Prophet, Sallallahu Alaihi Wasallam, he made du'a to Allah Azza wa Jal. Fa ataahu Jibril, Alaihi As-Salam. Jibril, Alaihi As-Salam, came to him and said to him, "Inna rabbaka yuqi'uka as-salam. Your Lord sends you salam, Ya Muhammad, Sallallahu Alaihi Wasallam. Wa yaqulu laka inshi'ta usabbi'u lahumu as-safa dhahaba.

**[39:48]** Fa man kafara minhum athabtuhu 'adhaban lam u'adhib-hu ahada min al-'alamin." If you want, Ya Rasulullah, I'll go ahead and I'll turn Safa into gold. But if I do that, and they still disbelieve, I will punish them in a way that I have not punished any of the nations that came before.

**[40:05]** The punishment that will come to them will be immediate and severe. That'll be it for the people of Mecca, khalas. Or, wa inshi'ta fataHtu lahum bab tawbati wa ar-raHma. Allah said, if you want, I'll leave the door open for them of repentance and mercy.

**[40:22]** Subhan'Allah, some of those same people later on in life that mocked the Prophet, Sallallahu Alaihi Wasallam, and made those demands, imagine they were described in the Qur'an in one way. The same people that Allah described negatively are also described positively in "Laqad radiya Allahu 'anil mu'minin." Allah is pleased with the believers

**[40:38]** when they took the bay'ah with you under the tree and Bay'at ar-Ridwan, or whatever it may be. They were described with displeasure and they were described with pleasure because Allah said, if you want, I'll leave the door open for repentance and mercy. So the Prophet, Sallallahu Alaihi Wasallam, said, "Bal bab tawbati wa ar-raHma."

**[40:54]** In that case, leave the door of repentance and mercy open for them. Now there is an important lesson here as we go through the signs of the Day of Judgment. The lesson is the following. The more Allah shows you, the more dangerous it is if you don't respond.

**[41:12]** You understand? The more of these signs that unveil themselves, the more dangerous your delayed tawbah becomes because it's being made more and more and more evident to you. And that is our state as we see these signs unfolding

**[41:29]** before our eyes. And this is a particular type of hujjah. It's clear evidence. And when Allah sends one of these signs, it removes all excuses and it forces a conclusion

**[41:45]** and a consequence in the moment, right? And if you look at the prophets before, they had these types of signs where they would be given this last chance and you either repent now or you don't. Now, before Allah Azza wa Jal destroyed the people of Nuh, Alayhi As-Salam,

**[42:00]** there were many signs before that ultimate sign. Before Yunus, Alayhi As-Salam, walked away from his people, there were many signs. Before Hud, Alayhi As-Salam, stood, many signs. But this is the one. And these are called, I want you to actually document this

**[42:17]** because this is a technical term, but it's actually a powerful term. And Subhan'Allah, I was thinking about so many things in regards to Surah Al-Baqarah. These are called ayat al-iqtirah, ayat al-iqtirah. In the Arabic language, that means suggested signs.

**[42:34]** That means Allah Subhanahu wa Ta'ala is requested or they demand a sign. They tell Allah, this is what we want as a sign from you. Not the hidayah, not ayat al-hidayah, the signs that Allah sends as guidance, but ayat al-iqtirah, their signs.

**[42:52]** Oh Allah, we tell you to give us a sign. You know what's amazing? The very first surah after Al-Fatihah, where we're asking Allah for guidance is called what? Al-Baqarah. And it's one of those signs. Allah Azza wa Jal tells them to sacrifice a cow.

**[43:09]** And they start to get back, "Ma lawnuha, innaha baqarah tashabahu alayh." Like they start going through specifications. No, we want this type of cow and tell us about this one and tell us about this one and tell us about this one. "Wa ma kaadu yaf'alun." And they were never going to actually do it.

**[43:24]** They were only saying this to be evasive with their Lord. And that is the type of sign that is the most punishable by Allah, Subhanahu wa Ta'ala, because you made the request and Allah gave you what you requested, so you better respond now.

**[43:39]** You made the request, Allah gave you what you requested, so you better respond now. I'll read just a section of Imam As-Sa'di, Rahimahu Allah Ta'ala. He says, commenting on the ayah, "Wa qala alladhina la ya'lamun lawla yukallimuna Allah aw ta'tina ayah. Kathalika qala alladhina min qablihim

**[43:55]** misla qawlihim, tashabahat qulubuhum. Qad bayyanna al-ayati li qawmin yuqinun." Allah Subhanahu wa Ta'ala says that those who do not say, they just say to the Prophet, Sallallahu Alaihi Wasallam, why doesn't Allah just speak to us? Or just show us a clear sign.

**[44:11]** And Allah says, those that came before them said the same things, "Tashabahat qulubuhum." What a powerful ayah. Your hearts are just like their hearts. Their hearts are the same. The hearts of those who rejected Musa, Alayhi As-Salam, who rejected Isa, Alayhi As-Salam,

**[44:26]** are the same hearts that rejected Muhammad, Sallallahu Alaihi Wasallam. Tashabahat qulubuhum. Your hearts are all the same. We already have shown you the ayat, the signs to a people who have certainty. So Imam Sa'di, whose tafsir is very short, but very poetic.

**[44:42]** He says, "Qala juhala min ahl al-kitab wa ghayrihim, 'Hal la yukallimunakallama ar-rusul?" The ignorant say, if only Allah would speak to us the way he spoke to the messengers, ya'anun ayat al-iqtirah." Like, we want to make

**[44:57]** our demands met. And Allah—and he says that they make these yaqtarihoonaha. They make these suggestions bi'uqoolihim al-fasida wa ara'ihim al-qasida with their corrupted minds

**[45:13]** and their messed up opinions. Like, even the signs that they're demanding don't make sense, but they want the signs on their terms. And Allah Subhanahu Wa Ta'ala mentions, yas'aluka ahlu al-kitabi an tunazzil alayhim kitaba min al-sama'i

**[45:30]** faqad sa'alu Musa akbar min dhalik Like, now the people of the book are asking you to bring down a sign from the heavens, bring them down the book from the heavens. The people of Musa asked for something even greater than that, right? It's not going to change because they weren't asking for guidance.

**[45:47]** They were demanding proof on their own terms. Al-Qurtubi, rahimahullah, says, lam yakun qasduhum al-istrshad that their intention was not to seek guidance, wa innama ta'annaut but rather it was to be stubborn. They were being evasive and they were being stubborn.

**[46:05]** What does this have to do with the signs of the Day of Judgment, right? Because when the Prophet SallAllahu Alaihi Wasallam tells you something or if the Prophet Alayhi Assalam shows you something and you look at that and you go, I don't know if that really happened, metaphorical. I can't really grasp it.

**[46:22]** You know, prove to me that Islam is true beyond what's already there. I'm going to ask Allah to do this and do that. It's the same mindset. Tashabahat quloobahum. The problem is with the heart. Now, I'd recommend, by the way,

**[46:38]** reading Shaykh Muhammad al-Shinqiti, hafidhahullah. He has a book, "Proofs of Prophethood." If you go to Yaqeen's website, you can download the book for free. In chapter six, he talks about miracles and he goes into details with the miracles and he talks about people that are skeptical of miracles.

**[46:53]** Miracle skepticism and psychologically why that is, especially in this time that we live in right now. So what were some of the other signs of the Prophet SallAllahu Alaihi Wasallam that were actually signs of the Day of Judgment, right? Remember, they're predictions. They're things that will come to pass.

**[47:10]** The most famous one is what? Does anyone know? Allah Azawajal describes in the Qur'an a very conclusive, predictive, timed prediction that has historic implications. Ghulibat al-Rum.

**[47:27]** The fall of Rome, right? Or rather, Rome coming back to defeat the Persians. Fee adna al-ardi wa hum min ba'di ghalabihim sayaghaliboon fee bida'i sineen. Allah specifying that the Romans who are falling apart

**[47:43]** and who look like it's all over for them, Allah specifies that in three to nine years, the Romans will rebound and defeat the Persians. This was gold for Quraysh because this is a timed prediction. You know how silly people look

**[47:59]** when they put their bets on something like, do you remember what the predictions of the past were? The year 2000 was obviously one of them. 2012 was a big one, right? The people that put their bets and they say, it's going to happen then,

**[48:15]** like the churches that hang the signs. And then what happens when it passes, right? Oh, you know, I got the calendar wrong. You know, I talked to Jesus and he said, actually, you know, I didn't mean 2012. I meant 2042. Like you missed it by 30 years.

**[48:30]** Like, you know, and it makes sense why you missed it by 30 years, but you look silly, right? No one takes these people seriously anymore. Imagine in that environment, Allah Azawajal says the two superpowers are at war.

**[48:46]** The superpower that looks like it's about to collapse— the Persians are deep into their territory. It's the end of the Romans. Allah says they're going to rebound and win in three to nine years, right? This was a sign of the Day of Judgment. It's considered one of the signs

**[49:02]** of the Day of Judgment, according to Ibn Mas'ud, radiAllahu ta'ala anhu. And I'll explain why he said that. But you'll notice Allah says, lillahi al-amru min qabl wa min ba'd. To Allah belongs the decision of this matter before and after.

**[49:19]** And that addresses the cynicism that a believer can have about the possibility of major global shifts when they can't see it with their own analysis and their own predictions. It's cynicism. Lillahi al-amru min qabl wa min ba'd.

**[49:34]** Allah had it before and Allah has it now and Allah will always have it, right? Wa yawma'idhin yafrahu al-mu'minoona bi nasrillah. On the day the believers will rejoice in the victory of Allah. Imam al-Andalusi, rahimahullah, says in al-Bahr al-Muhit, he says there are four reasons for their rejoicing.

**[49:52]** One of them is the miracle of prophecy unfolding before their eyes. As believers, when you see the Prophet SallAllahu Alayhi Wasallam having given you a sign and prophesying something, that further yazdadu imanak ala imanak.

**[50:08]** It increases your faith upon your faith, right? Faith upon faith, right? So there's a joy that the prophecy unfolded before my eyes and the Prophet SallAllahu Alayhi Wasallam— how do you feel when you see a sign of the Prophet SallAllahu Alayhi Wasallam that's so spot on? So that's one thing, right?

**[50:25]** So it further validates their belief in prophethood. So another one is that the Muslims would at that time find themselves celebrating their own victory, which was the Battle of Badr, which was to come. And of course that would happen in the year 624.

**[50:42]** So believers are rejoicing because prophecy is unfolding, a sign that the Prophet SallAllahu Alayhi Wasallam said will happen will happen, and it carries good news for the believers. And Allah Azawajal says at the end of Surah Rum, fasbir, inna wa'da Allahi haqq

**[50:58]** wa la yastakhifannaka alladhina la yuqinoon. What an ayah, what an ayah. So be patient. Indeed, the promise of Allah is true. And don't let those who are not certain of faith those that don't have any yaqeen,

**[51:14]** don't let them mess with your own moral and spiritual calculus. So don't let them mock you into starting to have doubts about how Allah said the world is going to unfold. It will unfold exactly as Allah Subhanahu wa Ta'ala

**[51:30]** said that it would unfold. So that's the second sign that happened in the lifetime of the Prophet Sallallahu alayhi wa sallam and the believers. The third one is what is built on that, which is the prophecy of Badr. Badr was prophesized long before it actually happened.

**[51:51]** And it's in, SubhanAllah, Surah Al-Qamar as well. Surah Al-Qamar starts off with the splitting of the moon. That iqtarabat al-sa'ah, the hour is coming and the moon has split. And Allah Azawajal says, sa yuhzam al-jam'u wa yuwalluna al-dubur.

**[52:06]** That their group will be defeated and they will turn away and be forced to flee. Bal al-sa'atu maw'iduhum wa al-sa'atu adha wa amr. And rather the hour is the appointed time. And if they think Badr is going to feel bad for them,

**[52:22]** if they think Badr will be bitter, and I mean, these people didn't believe in a hereafter. So when they lost Badr, they lost everything. There's no consolation for them. Our dead are in paradise. Their dead became dirt. We won. And Allah is saying, if you think that's gonna taste bad,

**[52:38]** wait till you taste the punishment of the day of judgment. Right? SubhanAllah, Umar ibn al-Khattab radiallahu anhu says that when this verse came down, I wondered, who is Allah talking about here? Who is al-jam'u? Who is this group of people

**[52:55]** that are going to be forced to flee? Because we were in Mecca. We were the oppressed group of people. We weren't at war with them. We're just trying to bear their persecution. This is an early verse in the Qur'an, and Allah is talking about it as if it's already happening.

**[53:11]** Right? Just like he did with Surah Ar-Rum. Ghulibat al-Rum. And they're going to come back and they're going to win. Right? So Umar radiallahu anhu said, then when the battle of Badr happened, I saw the Prophet Sallallahu alayhi wa sallam

**[53:28]** coming forth and charging in the battlefield, Sallallahu alayhi wa sallam, charging in the battlefield. And he was reciting the entire time, Sayuhzam al-jam'u wa yuwalluna al-dubur. He said, then I understood that this was a prophecy.

**[53:44]** This was talking about the day of Badr. At the time of the revelation of Surah Al-Qamar, this was so early in Islam that the persecution was so bad that they had to send people to flee to Abyssinia. So it's like, who is this talking about? Like the Muslims are fleeing to Abyssinia to get away from persecution.

**[54:02]** Sayuhzam al-jam'u wa yuwalluna al-dubur. Ibn Abbas radiallahu anhu says, from the revelation of the ayah to the moment that it happened was how long? Seven years. Seven years. Seven years and the entire circumstance will flip.

**[54:22]** It was a prophecy. It was an ayah that would come to be in the time of the believers. And Umar radiallahu ta'ala anhu said that on the night before the battle of Badr, he said the Prophet Sallallahu alayhi wa sallam, as he made du'a in his tent all night,

**[54:37]** he comes out Sallallahu alayhi wa sallam and he started to walk to the ground and he would touch the ground and he would say, hadha masra'u Fulan, hadha masra'u Fulan insha'Allah, hadha masra'u Fulan. This is where Abu Jahl is going to die. This is where Shaybah is going to die.

**[54:52]** This is where Utbah is going to die. Like you imagine the Prophet Sallallahu alayhi wa sallam mapping out the night before exactly where everyone was going to die. Umar radiallahu anhu was watching that. And he says, and you know Umar, Umar is not one who has any filter, who exaggerates.

**[55:09]** He says, fawallahi alladhi ba'athahu bilhaq, I swear by the One who sent him in truth. Every single person fell exactly where the Prophet Sallallahu alayhi wa sallam said that they would, not even a handspan away. Like he didn't just predict the victory, he mapped out the specifics of the death of the opponents.

**[55:29]** Where they would fall on that day of Badr. And that's why Badr is looked at as one of the ayat, the signs of the Day of Judgment as well. One of the people who saw it that way, there's a hadith in Bukhari.

**[55:45]** It actually is interesting. It comes under two chapters, or two sub-chapters in Bukhari. Surah Ad-Dukhan in both ayat. Verse 10.

**[56:00]** The chapter, then wait for the day when the sky will be full of smoke. Okay. The chapter, then wait for the day when the sky will be full of smoke. And Bab, يَوْمَ نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ إِنَّا مُنْتَقِمُونَ

**[56:15]** That the day that we will seize you with the greatest seizure, and indeed we will exact retribution. This is verse 16 of Surah Ad-Dukhan. So Bukhari has sub-chapters doing the tafsir of these verses. And he says,

**[56:30]** عَنْ عَبْدِ اللَّهِ Meaning Ibn Mas'ud radiallahu ta'ala anhu. قَالَ مَضَىٰ خَمْسٌ This is a very interesting narration. He said five signs of the day of judgment have passed. Five signs of the day of judgment have passed.

**[56:45]** قَالَ الدُّخَانِ The smoke. وَالرُّومِ And the defeat of Persia at the hands of Rome. وَالقَمَرِ And the moon. وَالبَطْشَةِ وَاللِّزَامِ Al-batshah is the seizure, like the defeat of the enemies.

**[57:05]** Al-lizaam is the punishment that follows. So he said these five signs have already passed. Now I'm going to break this down insha'Allah ta'ala because it's an interesting one. Ibn Abbas radiallahu anhu and some of the companions,

**[57:20]** they disagreed with Ibn Mas'ud about dukhan here. That the dukhan, the smoke is one of the later signs of the day of judgment. But Ibn Hajar rahimahallah said it can actually carry both meanings because that happens in the Qur'an.

**[57:35]** That Allah Azawajal will use a single word to describe two phenomena. So there is a dukhan, a smoke that the people of Mecca saw and there is a grand dukhan, a smoke that will cover the sky that will happen towards the end of time.

**[57:52]** And Abdullah ibn Mas'ud, he explains that innamaa kaana hadha that this happened because when the Prophet Sallallahu alayhi wa sallam left Mecca دعا على قريش bisinin kasina Yusuf alayhi assalam

**[58:07]** He made du'a against his people the way Yusuf alayhi assalam or for them to suffer years the way that Yusuf alayhi assalam's people suffered for years. Fa'asabahum qahtan wa jahdan hatta akaloo al-'izaam. And so they were struck by drought

**[58:23]** and severe hardship. And this is by the way true of the history of Mecca and SubhanAllah, poetic justice. What did they have to do? They had to eat bones in Mecca. And the exact conditions that they inflicted on the Prophet salAllahu alayhi wasallam and the Muslims in the boycott. So those of you that are watching

**[58:38]** what happened to Gaza, wallahi divine justice will come to those that did it to them. Right? It will come to those that did it to them. وعد الله The promise of Allah subhanahu wa ta'ala. So they're in Mecca and they were eating 'izam, they were eating bones. And Ibn Mas'ud radiyallahu ta'ala anhu says

**[58:55]** that a person was so hungry and there was so much dryness in the air from the famine. جعل الرجل ينظر إلى السماء فيرى ما بينه وبينها كهيئة الدخان من الجهد That you're starving

**[59:10]** and there's no water, there's no rain coming and it's just complete drought. And so imagine being in the desert and all you have to eat are these leaves and these bones. And he said, you'd look up in the sky and it was like there was smoke in the sky. So he said that Abu Sufyan

**[59:25]** asked the Prophet salAllahu alayhi wasallam to make du'a to Allah. He's still fighting the Prophet salAllahu alayhi wasallam to make du'a to your Lord since you made du'a to him against us to lighten on your people in Mecca. Imagine all they did to him.

**[59:41]** Ya Muhammad, take it easy on us. Your brothers in Quraysh who ran you out, who looted everything, who killed your family. You're different, take it easy on us. So the Prophet salAllahu alayhi wasallam said, إِنَّكَ لَجَرِيءٌ You have some nerve. But you know what? He still made du'a

**[59:56]** salAllahu alayhi wasallam for Allah to lift the punishment. Okay? فَاسْتَسْقَى So the Prophet salAllahu alayhi wasallam prayed for them. فَاسْقُوا And so rain came upon them. And Allah says, إِنَّكُمْ عَائِدُونَ You will go back to your state.

**[1:00:11]** What does that mean? As soon as Mecca was good again, as soon as the drought finished, as soon as they got everything back, they went right back to their kufr and they're deciding that they're going to end the Prophet salAllahu alayhi wasallam and we have to go and fight them. Right?

**[1:00:26]** And so Allah subhanahu wa ta'ala mentions the day that نَبْطِشُ الْبَطْشَةَ الْكُبْرَىٰ إِنَّا مُنْتَقِمُونَ And so then wait for the day that we will seize you. Verily, we will take our revenge on you. Ibn Mas'ud radiyallahu ta'ala anhu says, That is the day of Badr.

**[1:00:43]** So he says, al-batshah is actually the day of Badr. And al-lizam, just like when Allah says in the end of Surat al-Furqan, سَوْفَ يَكُونُ الْلِّزَامَ is al-mawt, it's death. Al-lizam is a binding death and a punishment that will come upon you.

**[1:00:59]** So Ibn Mas'ud radiyallahu ta'ala anhu said, al-dukhan is one sign, and that's the famine. And then, إِنَّكُمْ عَائِدُونَ You go back to your ways after relief. And then al-batshah al-kubra and al-lizam are the day of Badr and then the death

**[1:01:14]** that came after Badr. So he says those are five signs. Likewise, the Prophet salAllahu alayhi wasallam, and this is very important, he prophesized not just victory, but he also prophesized loss. And this is one of the most stunning functions of the seerah, by the way.

**[1:01:29]** He knew Uhud was going to happen, salAllahu alayhi wasallam. He saw a dream where he waved a sword, salAllahu alayhi wasallam, and it broke. And then he waved it back and it was put together. And he says this before Uhud even happens and he sees animals being slaughtered.

**[1:01:46]** And that is a representation of his ummah. And he says the sword broke this way, that is a defeat that's going to happen at Uhud. And it came back together, that is the fatah, the conquest that will follow. And this is very important because the Prophet salAllahu alayhi wasallam did not just prophesize moments of success,

**[1:02:01]** he prophesized moments of failure. And this is actually one of the signs of the truth of his prophethood. Not to get into too much detail, but some of the ulama spoke about this, like a prosperity soothsayer just tells you what you want to hear and he doesn't warn you.

**[1:02:16]** And the Prophet salAllahu alayhi wasallam was both bashir and nadhir. So his ayat, his signs, were not just all these great things that are going to happen to the ummah. Rather, we read the signs of the day of judgment and we say, okay, how do I not be a part of that loss? How do I not cause the difficulty that is to come?

**[1:02:34]** You also have the day of Tabuk, Tabuk, where the Prophet salAllahu alayhi wasallam said to the companions, it was a completely calm night. Qala: "Hasaa hubbu alaykumu allayla reehun shadeeda."

**[1:02:49]** That this, like a tornado is about to come. He's forecasting, the night is calm. He's saying a strong wind is about to come. And he said, salAllahu alayhi wasallam, so fasten your camels tight and shelter yourselves, don't stand outside.

**[1:03:05]** And Abu Humayd, who is the narrator of this, he says that one man basically stood up. He didn't take the Prophet salAllahu alayhi wasallam's advice and this huge, like hurricane or tornado-like wind came upon us. And he said, that man was picked up

**[1:03:21]** by that wind and basically thrown into the mountain. Like the wind was so strong that it actually picked him up and threw him into a mountain of Tayyi. The last thing I'll say here, dear brothers and sisters, inshaAllah ta'ala, because we're close to time,

**[1:03:36]** bi idhnillah, is then how did the believers interact with these signs? Allah 'Azza wa jall says that, al-Ahzab, "Wa-lamma ra'al mu'minuna al-Ahzab, qalu hadha ma wa'adana allahu wa rasuluhu wa sadaqa allahu wa rasuluhu

**[1:03:52]** wa-ma zadahum illa imanan wa taslima." This is verse 22 of Surah al-Ahzab. When the believers saw the army gathered against them, they were so at peace. They said, no, it's okay.

**[1:04:08]** This is what Allah and the messenger promised us. And Allah and the messenger have spoken the truth. And the only thing it did is it increased them in iman wa taslima, in faith and in submission.

**[1:04:24]** What's the difference between iman and taslim? Allah 'Azza wa jall also mentioned in Surah an-Nisa, "Afala wa-rabbika la yu'minuna hatta yuhakkimuka fima ash-shajara baynahum thumma la yajidu fi anfusi maharja mimma qadayt wa yusallim wa taslima." Taslim is like the last phase. What's the difference?

**[1:04:39]** Iman is to affirm the truth. Taslim is to submit to it, to yield to it, right? So it's that your reality, you're not just accepting the promise, you're actually yielding to the process of that promise.

**[1:04:56]** So we're good. Alhamdulillah, no matter what they put in front of us, Allah and the messenger already told us this would happen. And so it's important for us as Muslims, when we see the signs of the day of judgment that unfolded in the past, and those predictions of the Prophet salAllahu alayhi wasallam that came true,

**[1:05:11]** to be reminded that the Prophet salAllahu alayhi wasallam's promise was true. It was a true promise. Therefore, everything that Allah and the messenger have promised is true and will come to be. I'll end with these few narrations inshaAllah ta'ala.

**[1:05:28]** One of the things that happened after the death of the Prophet salAllahu alayhi wasallam is the sahaba would remind each other of the bisharah, the glad tidings of the Prophet salAllahu alayhi wasallam in the form of those signs of the day of judgment. And those things help them see through every single moment of history.

**[1:05:48]** And so remember the Prophet salAllahu alayhi wasallam in the Hijrah, right? And he gets caught by Suraqa ibn Malik. And Suraqa is the bounty hunter. And the Prophet salAllahu alayhi wasallam says, how will it be, oh Suraqa, when you're holding the golden bracelets of Kisra,

**[1:06:03]** the most powerful man in the world, when you're holding them in your hands? Like the Prophet salAllahu alayhi wasallam is a fugitive. He doesn't have power over a single locality at that point. He's pursued and he's saying to the man who caught him, one day you're going to hold the bracelets of Kisra.

**[1:06:19]** And what happened in the time of 'Umar ibn al-Khattab radiAllahu anhu? They defeated the Persians. And 'Umar radiAllahu anhu said, Suraqa come here. Imagine sahaba when Suraqa held those golden bracelets, two most expensive bracelets in the world, right? The golden bracelets of Kisra.

**[1:06:36]** They use this, subhanAllah, for the different moments, even on a very personal level. Ibn Mas'ud radiAllahu anhu, when he found Abu Dharr radiAllahu anhu, and his wife was holding him on the side of an unknown road in the middle of nowhere.

**[1:06:51]** And the Prophet salAllahu alayhi wasallam told Abu Dharr that you will live alone, you will die alone, and you will be raised up on the day of judgment alone. And his wife is holding his body, waiting for someone to pass through. And Ibn Mas'ud passes through. And he says, Sadaqa Rasulallah salAllahu alayhi wasallam.

**[1:07:07]** The Prophet salAllahu alayhi wasallam told the truth. Tamshi wahdak, wa tamutu wahdak, wa tub'athu wahdak. You walk alone, you'll die alone, and you'll be resurrected alone. 'Adi ibn Hatim radiAllahu anhu, when he says, "Fa in ta'alat bika hayatun."

**[1:07:22]** That if you live long enough, you will see a woman that travels all the way from this land to this land. And there are different lands that are mentioned. Tattawwuf al-Ka'bah, making tawaf around the Ka'bah. La takhaafu illa Allah, not fearing anyone

**[1:07:37]** but Allah Subhanahu wa Ta'ala. And he's mentioning that, you know, as he goes on. Qala: "Wa alayn ta'alat bikum hayatun." That if you live long enough, you will see that ma qala Abu al-Qasim salAllahu alayhi wasallam

**[1:07:52]** haqq, that everything the Prophet salAllahu alayhi wasallam said is true. And you'll see the writers saying that we saw these signs happen in our lives. I'm going to conclude with one incident that took place bi idhnillah ta'ala.

**[1:08:07]** And that is the incident with Abu 'Ubaidah radiAllahu anhu at Yarmouk. Abu 'Ubaidah radiAllahu anhu at the battle of Yarmouk, as he is there, a man comes to him on that day. And he says to Abu 'Ubaidah radiAllahu anhu

**[1:08:24]** that I've prepared myself for death. I think I'm going to die today. I have that intuition. I think I'm going to die today. So he says, if I see the Prophet salAllahu alayhi wasallam,

**[1:08:40]** should I tell the Prophet salAllahu alayhi wasallam anything? Fahal laka min hajah ila Rasulillahi salAllahu alayhi wasallam? What do you want me to tell the Prophet salAllahu alayhi wasallam on your behalf? Abu 'Ubaidah, you're staying behind. I think I'm going to be a shaheed today. If I die and I meet the Prophet salAllahu alayhi wasallam,

**[1:08:55]** what do you want me to tell him? He said, na'am. Qala: "Tuqri'uhu anni assalam." He said, you give him assalam. Wa taqul: "Ya Rasulallah, inna qad wajadna ma wa'adana rabbuna haqq. Tell the Prophet, may Allah's peace and blessings be upon him,

**[1:09:10]** O Messenger of Allah, we have found everything that was promised to be true. Everything you said would happen. Everything our Lord said would happen, happened. And subhanallah, that man indeed was martyred. And Allah knows what was conveyed to our Messenger, may Allah's peace and blessings be upon him.

**[1:09:26]** Dear brothers and sisters, one of the ways, the practical ways you deal with these signs is you say, "Sadaqallahu wa sadaqa Rasulullah." Allah has told the truth. The Prophet, may Allah's peace and blessings be upon him, has told the truth. This is actually your way to be like Abu Bakr as-Siddiq, may Allah be pleased with him, and affirm your iman with every sign that has passed

**[1:09:43]** and every sign that will pass. And if you think about what you're going to be asked in your grave, right? What the Dajjal is going to challenge. Who is your Lord? What is your religion? Who is your Prophet? Allah is my Lord. Muhammad, may Allah's peace and blessings be upon him, is my Prophet.

**[1:09:59]** Islam is my religion. The Dajjal is going to try to take that away from you, right? And what's prior to him and less than him will try to take that away from you. And in your grave, that could be taken away from you. That affirmation of "Amantu billah," I believe in Allah, "Sadaqallahu wa sadaqa Rasulullah," may Allah's peace and blessings be upon him,

**[1:10:16]** is one of the greatest ways to actually practically interact with these ayat of the Day of Judgment. And you see throughout the books, whether it's Ibn Kathir or an-Nawawi or al-Qurtubi or Ibn Rajab or Ibn Hajar, I have all of their listings that as they would write about the signs that passed, they would say, "Wa sadaqallahu wa Rasuluh,"

**[1:10:31]** that Allah and the Messenger told the truth. Or they would say, "Fa hadha kulluhu mimma akhbara bihi an-nabiyyu," may Allah's peace and blessings be upon him, "All of this that happened, the Prophet, may Allah's peace and blessings be upon him, told us would happen. Wa qad wujida hadha, wa qad zahara hadha," that this happened and this appeared. "Wa hadha min a'lam an-nubuwwah"

**[1:10:46]** And this is from the proofs of prophethood. So all of these things were ways that the scholars in history, they said, we saw it happen. You have over 1400 years of history of the signs unfolding before their eyes. We saw it happen. Next week, insha'allah ta'ala,

**[1:11:02]** we'll talk about a sign that the Sahaba thought happened while the Prophet, may Allah's peace and blessings be upon him, was still alive, which was khuruj ad-Dajjal and how they interacted with the Dajjal himself coming out at their time and the knowledge that he was potentially amongst them.

**[1:11:17]** Jazakumallahu khayran. Again, I apologize for going over time. Wa assalamu alaikum wa rahmatullahi wa barakatuh. Again, a reminder this Saturday, insha'allah ta'ala, we'll have a session of Qiyam between Maghrib and Isha. Barakallahu feekum.

**[1:11:39]** Jazakumallahu khayran.

## Other Episodes in "Signs of the Hour"
- [Everything You Must Know About The End of Times | Signs of the Hour Ep. 1](https://yaqeeninstitute.org/watch/series/signs-of-the-hour/signs-of-the-hour-ep-1-everything-you-must-know-about-the-end-of-times.md)