# When 40 Prophets Were Killed | Signs of the Hour Ep. 5

**Author:** Dr. Omar Suleiman
**Series:** Signs of the Hour
**Published:** 2026-05-12
**YouTube:** https://youtu.be/tz5_bSu5PKA
**URL:** https://yaqeeninstitute.org/watch/series/signs-of-the-hour/signs-of-the-hour-ep-5-when-40-prophets-were-killed
**Topics:** Afterlife, Faith

## Description
First all the Prophets (as) go. Then the Companions (ra). Then slowly, the righteous and good-hearted people start to dwindle until only corrupt people are left. These are signs of the Hour. Learn why trust will vanish in the end times, and how to protect yourself.

## Transcript
**[0:00]** Can you imagine having an AI Imam? You know, SubhanAllah, there are hadiths of the Prophet that I could imagine hearing back

**[0:18]** then and I would wonder, what's he talking about here? What is this referring to? But the Sahaba, out of their adab with the Prophet, they heard it and they believed it and they kind of just let it unfold. So this will be a cliffhanger, you have to wait two episodes before we talk about what

**[0:37]** the Prophet mentioned of 'ilm bi surat al-'ilm, of knowledge with the appearance of knowledge and people having more access to information than ever before and people not knowing if what they're looking at is even a real person.

**[0:55]** We'll talk about that later, insha'Allah. But what distinguishes the Prophet is not just that he is as-Sadiq al-Amin, he is the truthful one, the trustworthy one. When he speaks, you know that he's speaking the truth. It's the integrity of the man and he was a real human being amongst us.

**[1:16]** As real of a person as you could be. We knew him for 40 years, his character is spotless and the very thing that the mushrikeen mocked about him, which was his humanity, the fact that he would use the bathroom, the

**[1:32]** fact that he would eat and drink, the fact that he would sleep, these were the things that they were using against him, his humanity and they said why wasn't it an angel, right? But Allah sent down for us a human being who speaks in the language that we understand,

**[1:51]** who is as human in the flesh as all of us, and that was always the case of the Prophets. We have not sent a messenger except in the tongue of his people so he could make things clear.

**[2:08]** He was from them and he spoke to them in a way they could understand and it was always trustworthy. Now I want to take you to the world now again where you have the signs of the Day of Judgment unfolding and we're going to approach this subject insha'Allah ta'ala in the most structured

**[2:25]** way possible. I'm not following any previous template, I'm going about it to try to build out a world from the time of the Prophet salallahu alayhi wasallam until how we got here now.  How many Prophets were sent before the Prophet salallahu alayhi wasallam?

**[2:46]** 24? So they're the named Prophets obviously, but the hadith in Muslim and Imam Ahmad: 124,000 Prophets. There were 124,000 Anbiya. So I want you to imagine a dark world, right, and the world gets confused, it gets lost

**[3:06]** and Allah keeps sending Prophet after Prophet after Prophet after Prophet. Each one of them, Jibreel alayhi assalam, descends upon them. Each one of them receives revelation. Each one of them has at their essence the same thing, believe in Allah and believe in the hereafter.

**[3:21]** Believe in Allah, believe in the hereafter. Each one of them warns about Ad-Dajjal and they also give the Bushra, the glad tidings of the Prophet salallahu alayhi wasallam to come. So each one is carrying a creed of believe in Allah and believe in the last day and also

**[3:38]** is carrying the news of the future to an extent that there's going to be a malicious character in Al-Masih ad-Dajjal and that there is a Prophet that will come after me and there's particularly Rasulullah salallahu alayhi wasallam who is to come. Now I want you to think about this.

**[3:56]** Were there ever two Prophets at the same time? Yes. In fact that was the norm because the idea of universal Prophethood or a Prophet that spoke to everyone at the same time was not foreign.

**[4:11]** You may be sitting in a place where a Prophet once walked. It might be that there was a Prophet that once came to this part of the world that walked in what is now the United States of America and spoke to whatever indigenous population was here at the time, right? Before Christopher Columbus founded this place.

**[4:28]** That's sarcasm. Please don't take it seriously, all right? But the point is that there were many Prophets. Now when you think about that, that walked all over the face of the earth, a Prophet for this people, a Prophet for that people at the same time, right? Were there ever two Prophets in the same place?

**[4:47]** Yes. We know obviously specifically of Harun and Musa, Yahya and Isa, Yaqub and Yusuf, Ibrahim and Ismail and Ishaq, may Allah send his peace and blessings upon them all at the same time.

**[5:02]** So you imagine each one of them has an independent relationship with Allah through Jibreel alayhi assalam where revelation comes to them and they are amongst their people. No one is contradicting each other. They're building out the structure of Prophethood with the same message.

**[5:20]** This league of Anbiya, this league of Prophets are the most elite human beings that ever walked the face of the earth. Meaning even the Sahaba, as much as we love them and we talk about them, when the Prophet talked about Abu Bakr and said that the sun has not risen or set upon a man better than

**[5:38]** him except that it was a Prophet. The Anbiya are the best of all people. The Prophets maintain the greatest rank amongst humanity. And I want you to think about these lights in the sky, right? If the world is dark and there is a map of Prophets, you know, I talked about this at

**[5:57]** the end of Ramadan, the angels heat map, right? There is a map of Prophets. When it comes to Bani Israel in particular, before the Messenger of Allah salallahu alayhi wasallam, there are so many Anbiya to the point that as the scholars mentioned of Tafseer

**[6:15]** that in Bani Israel, all of the Khulafa themselves, all of the leaders themselves were Anbiya. They were Prophets themselves, right? So a Prophet dies, a Prophet passes on to another Prophet. There's always a Prophet that comes after them or even that's alongside them that carries

**[6:32]** the mission forward. And that was the fear of Zakariya alayhi assalam when he was looking around and he didn't see the Khalifa as a Nabi because Bani Israel only had Anbiya Khulafa. And the Prophet salallahu alayhi wasallam said that the Prophets of Bani Israel, they

**[6:47]** used to direct their affairs. This is an authentic Hadith, by the way, according to the Sunnah. So they were directed by the Prophets. Whenever a Prophet died, another Prophet would succeed him. So they had their map. They had their Prophets. Each one of them comes, but listen to this.

**[7:04]** This is going to get very interesting, very quick, by the way, these next three lessons. Okay. In Tafseer Ibn Abi Hatim, there's a narration where Abu Ubaidah Al-Jarrah radiallahu ta'ala 'anhu. He says, "O Messenger of Allah, who are the people that will be punished the worst on the Day of Judgment?" أَشَدُّ عَذَابًا يَوْمَ الْقِيَامَةِ

**[7:19]** So the Prophet salallahu alayhi wasallam mentioned a person who killed his Nabi, and in one narration the Prophet salallahu alayhi wasallam said, or was killed by his Prophet. Who killed his Prophet, or was killed by his Prophet. Because this is the best of humanity sent to guide.

**[7:34]** You either killed the guide, or you were killed by the guide because of where you were. I mean, you have to be the lowest of humanity in order to be that. And in one narration, the Prophet salallahu alayhi wasallam mentioned a person who killed his Prophet, or a person who commanded evil and forbade good. The opposite of,

**[7:53]** enjoining good and forbidding evil. But here's where it gets interesting. Then the Prophet salallahu alayhi wasallam recited: "They kill the Prophets without justification, and they kill those who enjoin justice amongst the people." And he said, "O Abu Ubaidah, before I read the rest of this hadith, how many Prophets could you imagine at one time in one location?

**[8:08]** One, two, three, four, five, six, seven." The Prophet ﷺ said, "Bani Israel killed 43 Prophets in one day, in one hour."

**[8:23]** Bani Israel reached the point where they murdered 43 Prophets in one day. So you imagine having this legion of people amongst you. Each one of them sent by Allah, infallible. Jibreel ﷺ descends upon them.

**[8:39]** And they tell you, "Believe in Allah and the last day is coming. Believe in Allah and the last day is coming.

**[8:57]** And rectify your affairs in accordance with that." So they killed 43 Prophets in one day. And then those who stood up in their defense. Those who enjoin good and forbid evil. Because they weren't all evil. They were righteous people from Bani Israel too.

**[9:12]** They stood up and they were outraged. They were killed in the latter part of the day. And in some narration it mentions over a hundred and things of that sort. They are the ones that Allah speaks about as Who enjoined good and forbid evil.

**[9:28]** Because they weren't all evil. They were righteous people from Bani Israel too. They stood up and they were outraged. قُتِلُوا جَمِيعًا مِنْ آخِرِ النَّهَارِ فِي ذَٰلِكَ الْيَوْمِ They were killed in the latter part of the day. And in some narration it mentions over a hundred and things of that sort. فَهُمُ الَّذِينَ ذَكَرَ اللَّهُ عَزَ وَجَلَّ

**[9:44]** They are the ones that Allah speaks about as الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ Those who enjoin justice amongst the people. Enjoin justice amongst the people. So you can imagine a scene. And this was of course towards the end of Bani Israel. Ibn al-Qayyim says

**[10:00]** The most wicked of Bani Israel was the last of Bani Israel. Which is why as soon as Zakariya threatens in any way with his righteousness, he's gone. Yahya alayhi assalam, he's gone. Isa alayhi assalam, they try to kill him too.

**[10:15]** It's immediate transgression against the prophets. They went from takdheeb, from denying the prophets, to killing the prophets. Why is this significant when it comes to signs of the Day of Judgment?

**[10:31]** Because this actually is a sign of the Day of Judgment. It's not just the death of the prophets. It's the end of nubuwwah. It's the end of prophets. We're actually living in a very strange time that we don't walk amongst prophets. That there aren't anbiya.

**[10:46]** And we talked about the definition of a nabi. That we live in a time where there are no anbiya amongst us. It actually is a very strange time when you think of human history. And you go back to how we started this series where the Prophet alayhi assalam mentioned that his sending and the Day of Judgment are like the distance between these two fingers.

**[11:03]** It's only a matter of time at this point. Now here's the thing. Prophets are chosen by Allah. They're sent by Allah Subhanahu wa Ta'ala. And no one can worship their way into prophethood. It's actually a very interesting story. That between Isa alayhi assalam and the Prophet Sallallahu alayhi wasallam,

**[11:20]** which of course was the darkest of humanity, al-Jahiliyyah, there was a man by the name of Umayyah ibn Abi Salt. Umayyah. Umayyah ibn Abi Salt. One of the most interesting characters in Jahiliyyah, by the way.

**[11:35]** He was from Ta'if. And he rejected idolatry. So he believed in one God. And he believed in a concept of resurrection. So he kind of was familiarizing himself with Ahl al-Kitab. And intellectually.

**[11:51]** But he was trying to worship his way into prophethood. I'm going to worship until Allah appoints me as a nabi. I want to be the prophet. So he's familiarized himself, but he wants to be the prophet. And so he knows a prophet is coming. He wants to be the prophet that's coming.

**[12:06]** He's very different from Waraqa ibn Naufal and some of the others that we speak about in that regard. Or Zayd ibn Amr ibn Nufail. He wants to be that prophet. And when the Prophet Sallallahu alayhi wasallam comes and it's not him, he's upset. Right? Because he was expecting to worship his way into that.

**[12:22]** And so the narration about him. We have these poems that a lot of them like surrounded truthful things. That his poetry believed, but his heart disbelieved. So he shut off. Because prophethood is something that Allah chooses.

**[12:38]** And the Prophet Sallallahu alayhi wasallam was asked, when was prophethood decreed for him? He said, when Adam alayhi wasallam was bayna al-ruh wa al-jasad. As the spirit was being breathed into Adam alayhi wasallam before it fully occupied his body. From his loins the Prophet Sallallahu alayhi wasallam was already decreed.

**[12:53]** And the decree here meaning nubuwwah was already written upon him Sallallahu alayhi wasallam. As the loins will be extracted from. The descendants will be extracted from his back alayhi wasallam. And the prophets are lined up across generations. This brings us to one of the most defining traits of the coming of the hour.

**[13:16]** Which is the departure of the righteous. The departure of the righteous. And we're going to spend time here. Because I don't want to rush this series. I actually think Subhanallah there's a behavioral component in every single one of these signs.

**[13:32]** The departure of the righteous. Humanity had a time where they had tens of prophets at a time. Those prophets were killed. Allah sent the Prophet Sallallahu alayhi wasallam this last light alayhi wasallam.

**[13:48]** As a warning and a giver of glad tidings. And the final prophet Sallallahu alayhi wasallam. With his death comes the death of the concept of prophethood. So the first category of salihin. Because they're the most salih.

**[14:04]** The most righteous. The first category of the righteous dies. A category of people dies. And then the family and companions of the Prophet Sallallahu alayhi wasallam. They die. And then when the Prophet Sallallahu alayhi wasallam talks about the tabi'een. The next generation. They die. And then when the Prophet Sallallahu alayhi wasallam talks about the decline of the quality of people.

**[14:22]** And the day of judgment is established on the worst of humanity. Right? So let's start with this. And there's the analogy. You have a dark sky. The lights are on. So you think of the light bulbs. The biggest light bulbs are the prophets.

**[14:39]** And of those light bulbs. The Prophet Sallallahu alayhi wasallam is the most beautiful light. Not all lights are the same. Right? They're the same in size. They're the same in role. They all turn on the light. They all illuminate. But as the Prophet Sallallahu alayhi wasallam said that I am to the rest of the prophets like that last brick in a house.

**[14:57]** People walk by and they see a missing brick. Subhanallah, we just built. Right? We put the bricks there. So we can connect to these analogies. Right? You see how when one brick goes in. I am the last brick. People walk by and they say if only that place was filled. So the Prophet Sallallahu alayhi wasallam gets plugged in.

**[15:13]** Right? Think of the Prophet Sallallahu alayhi wasallam as the greatest light bulb. And then when that light bulb goes out, you have the Sahaba. Think of the Messenger of Allah Sallallahu alayhi wasallam as the moon and they are like the stars. So you have a different category of light but they're not as illuminating as the first category.

**[15:32]** Then those lights go out. And you have the righteous amongst every generation light bulbs. Light bulbs. Right? Keeping something alive in this world of what was left to us by the Prophet Sallallahu alayhi wasallam.

**[15:51]** And this brings us to a hadith to think about now. When the Messenger of Allah Sallallahu alayhi wasallam led the Sahaba in Salat al-Maghrib. Then he went home. And he came back and he found them sitting in the masjid like you are.

**[16:07]** Right? And he said, You're still here? They said, Yes. Why? They were sitting to remember Allah until Salat al-Isha. We're going to think of Allah Subhanahu wa Ta'ala, contemplate, remember, worship until Salat al-Isha. And the Prophet Sallallahu alayhi wasallam smiled and he said, Ahsantum. Good job. I'm proud of you.

**[16:26]** And he sat amongst them Sallallahu alayhi wasallam. And he said to them alayhi assalam wa assalatu wasallam, النجوم أمنة للسماء The stars are safety for the sky. فإذا ذهبت النجوم أتى السماء ما توعد This is now a prediction of the Day of Judgment.

**[16:45]** Once the stars fall, what was promised to the skies will come. Meaning once you no longer see the stars, once it all starts tearing apart, that's a sign. When the lights go, the sky is torn apart. And then he said, وأنا أمنة لأصحابي I am to you a source of safety, to my companions.

**[17:07]** فإذا ذهبت أتى أصحابي ما يوعدون Once I die, once I leave, what was promised to my companions will come to them. Major. Major sign, not in the categorization of major signs. Major in its gravity.

**[17:22]** When I die, things will come to you now that were promised to you. And my Companions are a source of safety for my Ummah. So then when my Companions go away, then what was promised to my Ummah will come to it.

**[17:44]** Meaning there are certain signs of the Day of Judgment that were not possible while the Prophet ﷺ was still alive. And once he was gone ﷺ, there were certain signs that were not possible while the Companions were alive.

**[17:59]** But then once they die too, then what was promised to this Ummah starts to hit us in different ways. As Auf ibn Malik narrated that the Prophet ﷺ said count six signs of the Day of Judgment.

**[18:14]** He said the first one is my death. And then he started to mention the five afterwards. And the death of the Prophet ﷺ is seen as a sign of the Day of Judgment. I'm going to sit with this one for a while.

**[18:30]** It's hard to talk about just from a place of pain if you love Rasulullah ﷺ, his death even though you never met him. Because the Prophet ﷺ said it is the greatest disaster. The greatest disaster for multiple reasons.

**[18:47]** One of them is undoubtedly the emotional connection we have to the Messenger of Allah ﷺ. Like we get to see him, we get to be with him. You get to go to the masjid and pray behind him ﷺ. You can go up to him and ask him a question. You love to see him. The idea of the Companions of Jannah was that it has the Prophet ﷺ in it.

**[19:05]** That was what Jannah was to them. The most hopeful thing about Jannah to them was that Rasulullah ﷺ was there. We get to be with our Prophet ﷺ again. And if anyone has ever intensely loved a parent or a spouse or a child that way, you know exactly what that's like.

**[19:21]** Like that is my Jannah. The coolness of my eyes is that. Rasulullah ﷺ is the coolness of my eyes. May Allah ﷻ cool our eyes with the Prophet ﷺ, with the sight of the Prophet ﷺ. Because once we meet him, we're never separated from him ﷺ.

**[19:39]** And the Prophet ﷺ taught us, just so you can think about the gravity of it, that when anyone of you is struck by a tragedy, cancer, the death of a child, a car accident, sudden disaster,

**[19:55]** remember your calamity in the death of Rasulullah ﷺ. Remember the way that you overcame the disaster of the death of the Prophet ﷺ and it will lighten the burden of that tragedy that you're now going through.

**[20:10]** That I survived the death of the Prophet ﷺ. And that was the greatest tragedy that ever struck us, right? Was his death ﷺ, so much so that there were those that saw that day,

**[20:25]** that wished that they never lived to see that day. I mean, it's like, I wish I would have died before this. I mean, you can imagine, right? You wish to die before those that you love most because you can't bear the pain of having to bury them. I mean, can you imagine how many of the Companions were like,

**[20:41]** I wish I never had to see this day. I wish I never had to see the day that I have to bury the Prophet ﷺ. Now let's talk about it through the perspective of a sign of the Day of Judgment. Anas ibn Malik, may Allah be pleased with him, says, the day the Prophet ﷺ entered into Medina, everything in Medina lit up.

**[21:01]** And the day that the Prophet ﷺ died, everything went dark. And subhanAllah, he says something very powerful. He says that the dirt was still on our hands, burying the Messenger of Allah ﷺ and we felt the change in our hearts.

**[21:20]** Like we felt like something different happened. None of us experienced that. We didn't experience the beauty of living with the Prophet ﷺ and we didn't experience the tragedy of having to bury the Messenger of Allah ﷺ. How do you bury that man ﷺ, right? Anas says our hearts changed, Medina changed, our hearts changed.

**[21:37]** The world changed and how we live in this world changed as well. You understand? The world changed and how we live in this world changed as well. So there's the element of tragedy that we will not be struck by any tragedy, collectively or individually,

**[21:53]** with a tragedy greater than his death ﷺ. Right? And that's why we ask Allah ﷻ that as we were forbidden from living with the Prophet ﷺ on this earth, that Allah ﷻ does not forbid us, deprive us of living with him ﷺ for eternity.

**[22:08]** We love the Prophet ﷺ. We love the Prophets. We want to be with them. But now let's see this through the lens of a sign of the Day of Judgment. What does it mean for it to be a sign of the hour from a structural perspective as we are speaking about this?

**[22:24]** The tranquility in the hearts changed, but also it is undoubtable that we were better when we were with him ﷺ. Is there any doubt about it? The Companions are better than us as a whole. But they were the best version of themselves when the Prophet ﷺ was alive.

**[22:43]** How many hadiths do we need to even cite to prove that? The hadith of al-Hamdulillah ﷺ, like I'm a hypocrite. Why am I a hypocrite? Because when I'm with the Prophet ﷺ, we feel this way and then we go home and we feel this way. Abu Bakr ﷺ was saying that in that case, I'm a hypocrite too.

**[23:00]** Because when we're with the Prophet ﷺ, it's like we're on a different level of faith, right? And the Prophet ﷺ said, if you were to be in the same state that you are in when you are with me, the angels would shake your hands in the streets. Of course, you're on a different level when you're with the Prophet ﷺ, right?

**[23:17]** And that's why Abdullah ibn Amr ﷺ used to say that for me to do a good deed after the death of the Prophet ﷺ is twice as beloved to me as doing that good deed when the Prophet ﷺ was still alive. Why? Because when the Prophet ﷺ was alive,

**[23:34]** the only thing that we cared about was the Afterlife. We didn't care about this world. But now, the worldly life is overtaking us. The world is overtaking us. Structurally connect what Abdullah ibn Amr is saying to the Prophet ﷺ saying that indeed from after you,

**[23:50]** O companions, there are days after you, days of patience, days that will require great patience. To be patient in those days will be like holding on to a burning hot coal. The reward of someone who acts in those days is like fifty.

**[24:05]** Ya Rasulullah, fifty of them? No, fifty of you. Fifty of you. Because the further you get from the life of the Prophet ﷺ, the harder it becomes to act in accordance with what the Prophet ﷺ brought with the same intensity,

**[24:20]** with the same love, with the same devotion. Therefore, the reward increases. May Allah ﷻ increase our reward. Allahumma amin. And make us amongst those people. So the tranquility changed in the heart. But also just the state of the people changed as well.

**[24:35]** The state of the world changed. Certain trials start to happen that we didn't think was possible. But move on from the element of tragedy and read this hadith differently now. And this is where we will now build into,

**[24:50]** inshaAllah ta'ala, the worldview. We talked about the coming of the Prophet ﷺ. We talked about living in Medina, thinking that Dajjal was already out amongst you and what that was like. Now the death of the Prophet ﷺ and this is the first time, the end of the era of prophethood.

**[25:07]** The end of the era of prophethood on earth. The first time from Adam ﷺ until that time, that there will be a complete cessation of prophethood on this earth. You understand the significance of it?

**[25:22]** So now you understand the hadith of Umm Ayman ﷺ. Where Anas ﷺ who narrated that hadith about the hearts changing and Medina changed, the world changed and we changed. And he says that, that,

**[25:37]** Abu Bakr said to Umar, after the death of the Prophet ﷺ, let us go to Umm Ayman to visit her. kama kana Rasool Allah ﷺ yazooruha. Abu Bakr says to Umar, may Allah be pleased with him, let's go visit Umm Ayman ﷺ,

**[25:52]** the way the Prophet ﷺ used to go visit her. Another mother to the Messenger of Allah ﷺ. So they went in to visit her and when they got to Umm Ayman and they sat with her, she started to cry.

**[26:07]** And the idea was, she's probably crying like a mom would cry when she loses her son. Right? Like she saw the Prophet ﷺ from birth to death. No one else can say they were there the moment he was born and the moment he died. 63 years.

**[26:22]** Allahu Akbar. What a woman. 63 years. From the moment he came into this world ﷺ to the moment that he was buried. She saw it all. And she's crying. So you would think like, of course we know why you're crying. And she says,

**[26:38]** or when they said to her, ma yubkiki, what's making you cry, Umm Ayman? And she said, ma 'inda Allahi khayrun li Rasulihi ﷺ Allah is so much better for the Prophet ﷺ. The way you would comfort a mom, the way you comfort a dad. Your loved one has gone to a much better place.

**[26:55]** They have a much better reward now, bi-idhnillahi ta'ala. We have husn adhan in Allah. Good expectation of Allah. Insha'Allah, they have a garden of Jannah now. What's causing you to cry? And she said, ma 'abki an la akuna a'lamu anna ma 'inda Allahi khayrun li Rasulihi ﷺ I'm not crying because I have any doubt

**[27:11]** that what Allah has given to the Prophet ﷺ is better than what he had here. wa lakin 'abki an al-wahy qad inqata'a min al-sama'a I'm crying because revelation no longer comes from the heavens.

**[27:27]** See this now in a different light. Umm Ayman is speaking about a sign of the Day of Judgment. This is now going to be the first time in history that from now on, there is no more divine communication,

**[27:43]** direct divine communication to a messenger, to the people. And so both Abu Bakr and Umar started to cry. And you have to think, SubhanAllah, how these pivotal moments in history, where they, like this then imparts upon them,

**[27:59]** once again reaffirms the importance of the Qur'an, that the function of the messenger of Allah ﷺ at the end of the day was, he was the man who brought the Qur'an ﷺ and he lived the Qur'an and his description ﷺ was, Qur'anun yamshi,

**[28:14]** a Qur'an that walks on the face of the earth, khuluquhu al-Qur'an. His character is the Qur'an. At the end of the day, the Prophet ﷺ was the vessel of the Qur'an. The most important function of the messenger is to bring the message, to deliver the message. And when he says, alayhi salatu wasalam,

**[28:29]** before he dies, hal ballaght, did I deliver the message to you? Yes. Allahumma inni ballaght, Oh Allah, I delivered the message. Allahumma fashhad, Oh Allah, bear witness. You have to think like how this shaped history because wasn't it then that when a false prophet came

**[28:45]** and killed many of the huffadh, and Umar says to Abu Bakr, we need to make sure that we have the Qur'an written in every way possible so that it cannot be lost. Right?

**[29:00]** And of course Allah 'Aza wa Jall took it as a promise upon himself, but we have to do our part here. Huffadh are being killed. Basically, here is the point now, as we now come into the next zaman here. What comes after as far as the sign of the Day of Judgment is concerned.

**[29:16]** The Qur'an is the untainted and universal message from Allah Subhanahu wa ta'ala that cannot be changed because there will be no prophets after the Prophet Sallallahu 'Alaihi Wasallam. That's one of the reasons for it.

**[29:31]** There will be no prophet after the Prophet Sallallahu 'Alaihi Wasallam. So no one would be allowed to tamper with it. Allah 'Aza wa Jall is the one who revealed al-dhikr. He's the one who revealed the Qur'an and he takes it upon himself Subhanahu wa ta'ala that it will be preserved. No one will tamper with it.

**[29:46]** If the whole world wanted to burn every Qur'an in the world, we would not be able to, or the enemies of Islam wanted to burn every Qur'an in the world, they would not be able to take away the Qur'an. Alhamdulillah, it has survived now about 1500 years, right? So we have that promise that the Qur'an survives.

**[30:03]** But when the Prophet Sallallahu 'Alaihi Wasallam speaks about what remains of prophethood, it's not just the Mushaf. In fact, of the signs of the Day of Judgment is when we start to decorate the Mushaf.

**[30:19]** You decorate your Qur'an, but you empty it of its meaning, right? And we'll get into the specifics of that In sha'Allah ta'ala in a later halaqah, but I just want to mention it that when we're going to talk about what remains of nabuwa,

**[30:34]** of prophethood, the first thing is the Qur'an. The very first thing is the Qur'an, right? And so when Allah 'Aza wa Jall says, وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَذَا الْقُرْآنَ مَهْجُورًا The complaint of the Prophet Sallallahu 'Alaihi Wasallam

**[30:50]** on the Day of Judgment is that my people, they abandoned the Qur'an. They turned their backs on the Qur'an. It starts and ends with the Qur'an. The Qur'an is the 'ahd that remains, the covenant that remains from Allah Subhanahu wa ta'ala until the end of time.

**[31:06]** You hold onto it. The Prophet Sallallahu 'Alaihi Wasallam said, تَرَكْتُ فِيكُمْ مَا إِنْ اعْتَصَمْتُمْ بِهِ لَنْ تَضِلُّوا I have left with you, if you hold onto it, you will not go astray. كِتَابَ اللَّهِ The Book of Allah.

**[31:22]** I'll talk about some of the other narrations in a bit, inshallah. But it starts with the Book of Allah. كِتَابَ اللَّهِ Allah 'Azza wa Jall says, وَاعْتَصِمُوا بِحَبْلِ اللَّهِ جَمِيعًا وَلَا تَفَرَّقُوا Hold onto the rope of Allah, all of you together. Do not be divided.

**[31:37]** Now think about this. The Qur'an and what it calls us to and its commands and its prohibitions and also how many of the signs of the Day of Judgment have to do with fitna amongst the people and killing amongst the people and Muslims turning on Muslims and people no longer being trustworthy

**[31:52]** and clarity being lost. So hold onto the Qur'an. It is الْعِرْوَةُ الْوُثْقَى It's the trustworthy handhold for you as an individual and it is حَبْلُ اللَّهِ It's the rope of Allah that we all hold onto as a community.

**[32:07]** Right? You start with that. As the Prophet ﷺ said, كِتَابَ اللَّهِ وَحَبْلُ اللَّهِ الْمَمْدُودُ مِنَ السَّمَاءِ إِلَى الْأَرْضِ And I'm shortening, obviously, just kind of, but this idea of it is the rope of Allah that extends from the heavens to the earth.

**[32:23]** So the signs of the Day of Judgment will unfold. There is a rope that exists amongst us collectively as an ummah. Grab on to it, grab on to it, grab on to it. So the first thing that remains of prophethood is

**[32:39]** the Qur'an. And when we talk about الفِتَن unfolding and the signs of the Day of Judgment, we go back to the Qur'an. Right? We all hold on to that rope of Allah ﷻ. It is our identity. It is our faith. It is our rope. Now, the question then becomes: what else remains

**[32:58]** from prophethood amongst us? And this is why I said there's a behavioral component of every single one of these signs of the Day of Judgment. When the Prophet ﷺ died, what else remains of prophethood? Can anyone tell me? The Sunnah. Excellent. And we'll talk about

**[33:14]** that inshallah shortly. What else? What else remains of prophethood? So Allah ﷻ no longer directly communicates wahy to us, revelation to us as prophets, as appointed prophets.

**[33:29]** Ilham, inspiration. What else? So let's start with, after the Qur'an, dreams. And the Prophet ﷺ specifically connected dreams to the end of times. And subhanallah, in fact, even the way that it's titled in Abu Dawud and in Tirmidhi,

**[33:53]** the chapter, prophethood has gone. And what remains amongst you are glad tidings. Glad tidings. Anas ibn Malik radiyallahu ta'ala 'anhu, he says in an authentic hadith,

**[34:15]** messengership and prophethood has ceased after me. There will be no prophet and no messenger after me. Subhanallah, look what Anas says. That was heavy for people. That was heavy for people to bear. It's a hard thing to hear. So

**[34:34]** we love the Prophet ﷺ, but also the idea that what do we do when you're gone? What do we do when you're gone? So the Prophet ﷺ, when he saw that, said, "Lākin al-mubashshirāt." But remain or pay attention to the glad tidings. They said, "Yā Rasūlallah, wa mā al-mubashshirāt?" They

**[34:55]** said, "O Messenger of Allah, what are the glad tidings?" He said, "Ru'yā al-muslimah, wa hiyā juz'un min ajzā' an-nubuwwah." The vision of the believer, and it is a portion of the portions of

**[35:11]** prophethood. Okay? And it's an authentic hadith. What does he mean by it's a portion of prophethood? First and foremost, as it relates to him ﷺ. 'Ā'ishah radiyallahu ta'ala 'anha said, "Awwalu mā budiya bihi Rasūlallah ﷺ min an-nubuwwah, hīna arādallahu karāmatahu

**[35:30]** wa rahmatahu wa rahmatu al-'ibād bihi." I love this hadith, subhanallah. These little things get lost sometimes, so I'm going to translate it. She said, "The first thing that Allah ﷻ started with, with the Prophet ﷺ, with his honoring of him, but his mercy to the 'ibād, his mercy to the rest of us

**[35:51]** through him." See, like, these are the things that get lost when you read a hadith too quickly. It was a karamah, it was an honoring of the Messenger of Allah ﷺ, but it was a mercy for the rest of us. His rahmah to al-'ibād. She said, "An lā yarā shay'an illā jā'at mithla falaq

**[36:07]** al-fajr fa makatha 'alā dhālika mā sha'allahu an yamkuth." She says that he would not see anything in a dream except that it would come true like the break of dawn, and he continued upon that for as long as Allah ﷻ willed for that to be the case. Six months like the break of dawn. Can you

**[36:28]** imagine being the Prophet ﷺ? What you see in your dream happens the next day exactly as you saw it. You know, when we wake up and sometimes we're like, "What did I just see?" It's a little foggy. In fact, you kind of try to sit with yourself and try to remember and capture everything that you

**[36:43]** saw in your dream, like the daybreak. Think of the daybreak. So clear. He sees something in a dream ﷺ, and the next day, for six months, it's exactly as he saw it. Then he goes to Hira' ﷺ.

**[37:03]** So the same one that is going to speak to you about the signs of the Day of Judgment with such precision that it's as if he's here watching today ﷺ. You understand now how this is coming? He is the same one who was seeing the next day with such clarity that he could narrate to you what

**[37:24]** was going to happen that day ﷺ with no fog. So this wasn't Ibn Sayyad and Ad-Dajjal and the weird people that work with the jinn and try to get like a few things here or there, and they throw a hundred things and one of them sticks. No. Everything was precise ﷺ of the next day.

**[37:41]** So when he tells us about the next chapter in history ﷺ, he's narrating to us with that same precision ﷺ. But here's where it gets interesting. The Prophet ﷺ said that true dreams are one

**[37:59]** forty-sixth of prophethood. One forty-sixth. How do we work the equation? It actually has math to it, as Ibn Hajar says about this hadith. Twenty-three years of prophethood,

**[38:18]** six months out of twenty-three years is one forty-sixth. You all understand? Twenty-three years, six months is one over forty-six. So the Prophet ﷺ said it's one forty-sixth, forty-sixth of prophethood. But then listen to this. He said ﷺ:

**[38:40]** "When the end comes near, the dream of a believer will hardly be untrue. The vision of a believer will hardly be untrue." Which is very interesting because the actual world we live in is full of deception. You can't trust what's right in front of you, but suddenly Allah ﷻ starts gifting the

**[39:01]** believers with things that are so much clearer in their sleep, in their state of being unconscious. Okay, and he said ﷺ, because there is a behavioral component. Does Allah ﷻ just suddenly start giving this to people? No. The Prophet ﷺ said

**[39:22]** hadith: The most truthful of them, and what they see in their dreams, will be the most truthful of them in their speech. By the way, this is why, if you ask me why I'm optimistic in a world that just witnessed a genocide, the visions of the people of Gaza are

**[39:41]** too precise. I believe in what they're seeing. I believe in the dreams of the people of Gaza and what they're seeing. Some of these people had in their visions the day that they would be martyred and they would give a specific day. You could talk to the doctors that went to Gaza and they

**[39:57]** will tell you all about it. Some of the dreams of these people and what they have been seeing— call me crazy, but today is pretty crazy, isn't it? Anyway, right? I believe in it because they're the most truthful people on the face of the earth right now. Do we have any doubt?

**[40:15]** So the Prophet ﷺ is saying the later you get towards the end, believers start seeing true dreams, and those dreams are assigned to those that are most truthful. And of course, you then correlate

**[40:31]** that to how the Prophet ﷺ talks about the end of time. The closer you get to the end of time, the less truthful everything becomes and everyone becomes, and truthfulness becomes a rare commodity amongst the people. So the Prophet ﷺ is saying that that's one of the signs of the Day of Judgment:

**[40:47]** true dreams. What remains of nubuwwah, what remains of prophethood, are true dreams. Very vivid dreams. And then he said ﷺ, and I'm only going to paraphrase this next part, but then I'll actually mention what Abu Hurayrah said. He said ﷺ that dreams are of three types:

**[41:04]** okay, and he said the first one is al-bushra, a glad tidings, a good dream, bushra min Allah and that is something that a person takes, and it is something that's good. And then he mentioned ﷺ

**[41:22]** another thing: yuhaddithu rajulu bihā nafsahu, and that's the majority of dreams. The majority of dreams are your regurgitated thoughts, your weird things all coming together, what you saw in the day all kind of bunched together, right? And then he said ﷺ, "and a dream from the shaytan that

**[41:37]** frightens you," and he said that you should not speak to anyone about those things, right? And he said ﷺ so when you see something you dislike, you should get up and you should perform salah. Get up and make wudū and perform salah. If you saw a nightmare, get up and do wudū and perform your salah. Now here's something really interesting. Abu Hurayrah radiyallahu ta'ala 'anhu narrates

**[41:55]** the hadith, and then he says, "Qāla Abū Hurayrah: Yu'jibunī al-qayd wa akrahu al-ghul." He said that I like al-qayd—it's like the cuffs on the leg, right? Like something like if someone

**[42:13]** is cuffed by the leg—and he said, "and I hate al-ghul"—it's like the chains on the neck. Okay, and when I did tafsir of Surat Al-Insan at the knowledge retreat, and I was talking about right when Allah 'Azza wa Jall says, "Aghläl wa sa'eer." Allah 'Azza wa Jall mentions aghlāl,

**[42:29]** the iron collars around the neck. It's humiliation as well as punishment, right. Why would Abu Hurayrah say I like the cuffs on the feet but not the ones on the neck? He's talking about a good dream versus a bad dream. Can anybody tell me? It's amazing how when I

**[42:45]** start talking about dreams, the eyes get big. You're all going through your dreams. What did you see last night? Can anybody think? Why would that be a good dream? Why would a cuff on the ankle be a good dream and a collar on the neck be a bad dream? Because he said that what's on the

**[43:04]** foot represents the feet being firm upon the religion. That's why dream interpretation is like a fatwa, by the way. It's serious. It's not anything. Please, don't go to ChatGPT for your dreams. ChatGPT can't even answer your fiqh questions. They can't tell you about your dreams

**[43:27]** as well. All right, so that's the point here, right? So there's an 'ilm to this, and you'll notice, by the way, not to go on a tangent, by the way, that the people who can do ta'wīr al-ahlām, who can properly do, like, interpretation of dreams, are the people who know the Qur'an and the Sunnah best. Why? Because they get the symbolism. They know amthāl al-Nabī ﷺ.

**[43:45]** They know the parables. They know the analogies. So they can immediately make those connections right, because they connect to the revelation in a deep way. So they perceive in a certain way, okay. So this remains amongst the people as a part of prophethood, all right. Now, that's what remains

**[44:08]** amongst the people of prophethood, of nubuwwah. It doesn't mean you become a nabī. It also doesn't mean that you can be certain of what you saw. It means that be truthful in your connection with Allah 'Azza wa Jall, and in a world that becomes more deceptive, Allah 'Azza wa Jall may show you something

**[44:24]** that you start to connect with, especially along the lines of bushra, of glad tidings, when the believer feels like things are becoming tough. Subhanallah, I can't tell you how many righteous people I know that passed away, and before they passed away, they saw good dreams. I can't tell you how consistent of a theme that is. Even someone who died unexpectedly, right? And they had some

**[44:45]** dreams in the few weeks before that, you know, like, "This was an interesting dream, right?" So you don't become a prophet, but that is what remains. The Qur'an is what remains of nubuwwah. So being the people of the Qur'an, holding on to the Qur'an, dreams, true dreams, remain part of nubuwwah, and as

**[45:03]** one of the signs of the end of times, the dreams become more vivid for the righteous. There are other ahadith, by the way, that there's one hadith which is also authentic where the Prophet ﷺ mentioned as-samtu al-hasan—that to have, like, a dignified presence—

**[45:23]** and he said ﷺ, and to take al-iqtisād, to take a place of balance, to be a dignified, to have a dignified smile, a dignified presence, and to take a middle path. He said salallahu alayhi wa sallam, is one of

**[45:39]** 24 parts of the nubuwwah, of prophethood. This one the 'ulama mentioned is not mathematical in the sense that we don't know the divine calculation. As Ibn Hajar points out, you can point out the six months from 23 to 146, perhaps what the Prophet salallahu alayhi wa sallam is saying:

**[45:56]** if you take having a dignified presence amongst the people and being balanced in your affairs, if you were to bucket the akhlaq, the prophetic characteristics and qualities, that's 1/24th of them. And this is similar to the hadith of the Prophet salallahu alayhi wa sallam

**[46:19]** of the words that were transmitted throughout prophethood, constantly from the very beginning until the end: if you have no modesty, then do as you will. That haya is from the characteristics, the qualities of the prophets and the qualities of those that wish to follow.

**[46:35]** So there is guidance that remains of prophethood, and then there are qualities that remain of prophethood that become more rewardable to uphold. Then comes what someone mentioned: al-ilham, inspiration. Who is the person? So wahi is direct communication from Allah

**[47:00]** and it's very clear-cut—there's no two ways about it—and that doesn't happen to us anymore. But when you think of ilham, who's the person you think about from the Sahaba? Pay attention: this hadith, by the way, one hadith which is in at-Tirmidhi and many of the scholars

**[47:20]** consider it to be authentic—from al-Hakim to al-Albani of the contemporaries and others— the Prophet salallahu alayhi wa sallam said: "If there was to be after me a prophet, it would have been

**[47:38]** [Umar]." One of them is just pure fadhl—it's pure virtue. The Prophet salallahu alayhi wa sallam is praising the virtue of a companion, and this is similar to what the Prophet salallahu alayhi wa sallam said to 'Ali, radhi allahu ta'ala 'anhu:

**[47:56]** "Are you not pleased, O 'Ali, that you are to me like Harun was to Musa, except that there is no prophet after me?" So one of them is pure praise—the praise of the virtue of a companion. But many of the scholars say: "No, but there are qualities that the Prophet salallahu alayhi wa sallam is talking about."

**[48:11]** Like when the Prophet salallahu alayhi wa sallam was praising 'Ali, radhi allahu ta'ala 'anhu— praising how, like, notice he left him in his bed in Mecca, right? And then he left Medina to him during a battle, and 'Ali, radhi allahu 'anhu, was upset because he wanted to go out. But there's a caretaking element, and that's part of the job of a prophet: to be a shepherd. The Prophet salallahu

**[48:29]** alayhi wa sallam is praising that, just like Musa when he left—he left Harun, alayhi assalam, amongst his people in that regard. So there are qualities. So with 'Umar, radhi allahu ta'ala 'anhu, in this regard: "...fihi inabatun 'ala al-fadli alladhi ja'ala allahu fi 'Umar, radhi allahu ta'ala 'anhu."

**[48:44]** As the 'ulama say, that there is a sign of the virtue, but also "...wa al-awsaf allati takunu fil-anbiya'," but also characteristics amongst the prophets. And so what he's saying here: "...lima kana lahum min 'azimi fadlin wa quwwatin fil-haq

**[49:00]** wa fiqhin bimuradi ash-shari'ah"—what existed in 'Umar, radhi allahu 'anhu, of his understanding and his strength and the way that he was able to arrive at the truth. So naturally he arrives at the truth naturally.

**[49:16]** Connect this, by the way, to when the Prophet salallahu alayhi wa sallam—the example he gives is the loss of trust, the loss of truthfulness, as the sign of the Day of Judgment coming. And now someone who's connecting to what remains of an-nubuwwah, and 'Umar, radhi allahu 'anhu, and his

**[49:31]** sincerity in wanting to know the truth so he could abide by it. See, if you're truthful in your tongue, Allah 'azawajal will show you a truthful vision. 'Umar, radhi allahu ta'ala 'anhu, is showing us another element of that. As the Prophet salallahu alayhi wa sallam said in another hadith in Bukhari and Muslim:

**[49:47]** "Innahu kana fi man qablakum muhaddathun. Fa in yakun fi ummati ahadun fa 'Umar." The Prophet salallahu alayhi wa sallam said that there were people in the nations that came before you who were spoken to. Muhaddath is someone who speaks—hadath 'an fulan. Muhaddath is someone who's spoken to—spoken to by whom?

**[50:05]** Spoken to by whom? By the angels. The opposite of waswasah, of Shaytan—the whispers of the devil. The more room you give to the waswas of Shaytan, the more Shaytan will play in your head. He'll give you fatwas. He'll give you fiqh. He'll give you interpretations of the Qur'an.

**[50:24]** He'll grade hadith for you. He'll tell you, "This really means this, or this, or that," or "I like this interpretation. I don't like that interpretation." He'll make all of your wickedness righteous. In a moment when you lean into the waswasa, and so you'll be so lost that it's not even that you

**[50:41]** can't believe the person in front of you. You can't even believe what you're hearing in your own head anymore, right? Because you're entertaining the waswasa of Shaytan by following a way other than Allah and His messenger. We're asked to lean into

**[50:59]** what does Allah want from me right now? What did the Prophet salallahu alayhi wa sallam do in a situation like this? What did the Prophet salallahu alayhi wa sallam say about a situation like this? What do I think— like, what would Muhammad salallahu alayhi wa sallam do? What would Allah say about this specific situation? And you lean into that—then you're leaning into the angels, the prompting of the

**[51:16]** angels. So muhaddath—like someone who's so naturally divinely inspired towards the truth. And so in another narration, subhanallah, I love this. The Prophet salallahu alayhi wa sallam said: "Allah put the truth on 'Umar's tongue and in his heart." So perceptive. And so what it's speaking to

**[51:37]** is not that revelation comes to you, but you're just remarkably aligned with revelation because of how sincere you are to the truth. And how sincere was 'Umar to the truth? We're talking about a world where the Prophet salallahu alayhi wa sallam

**[51:53]** has left and all we have is the Qur'an. We have to hold on to the Qur'an. He would say things, and revelation would agree. Think about that.

**[52:09]** There's a whole chapter in the books of tafsir about the times that revelation came down to agree with what he thought should happen about alcohol, and the Qur'an comes down and confirms it. What he thought should happen about hijab, and the Qur'an comes down and says it. What

**[52:25]** he thought should happen to the prisoners of Badr, and the Qur'an comes down and agrees with him. So his instincts start to match revelation. Does that exist after him? Absolutely. Right? There is that concept of ilham. But that ilham only comes

**[52:48]** after holding on to the Sunnah, holding on to the Qur'an and the Sunnah of the Prophet salallahu alayhi wa sallam, the way 'Umar did: his willingness to want to know the truth and then his willingness to abide by the truth right away with no ifs and buts about it, right?

**[53:03]** And that was Ibrahim, alayhi assalam. [Allah] tells him, "Submit," he submits. So ilham comes after [that]. Otherwise, to use slang, it's all over the place, right? You don't know what's happening in your head, right? You have no idea what you're hearing anymore—whispers. And that's why people

**[53:23]** come up with the weirdest stuff in the world, and they will call it ilham. You know, that's— that's Shaytan with a nice packaging for you. Ilham is different in this regard. Here's another thing: so there is an idea of ilham that arrives as a result of sincerity, just like dreams will

**[53:41]** arise as a result of sincerity when the world becomes more confusing. Right? There's ilham that comes through, and the natural discernment of the believers. A believer can start to see things differently. So the narration—when [someone's] son of [such and such], if there's a weakness in

**[53:59]** [the chain of narration], but it's still true in its meaning: "Fear the perception of the believer, because he sees with the light of Allah subhanahu wa ta'ala. He sees things differently. He can identify things. He can look at something, and he's connecting with

**[54:15]** it at a much deeper level. And that can be scary to be around too, because he might see something." It's like, "Okay, be careful in that regard," because the believer is always looking deeper and deeper. What we talked about in the khutbah, by the way, about paying attention to the people with

**[54:31]** deeper insight—because they're paying attention to what Allah is putting around them. So that's one way that, as the signs of the Day of Judgment comes, the Prophet is talking about the sharpening of that tool. Another way is through—so this is discernment, divine discernment.

**[54:47]** Another way is through pattern recognition. Pattern recognition—one of the reasons why the prophets gave us signs in genres, right, in different categories, is that you start to recognize the pattern, and you recognize the pattern of your behavior with those patterns of

**[55:05]** the signs occurring. So when the Prophet says: "[a believer is not stung from the same hole twice]," that means that you have to observe patterns, and that's part of how Allah inspires us towards the correct course of action. Do

**[55:23]** you understand? So when you have a bunch of signs that fit a genre—"Okay, I messed up here. I messed up here. Maybe I'm messing up a lot, and maybe I need to get back into understanding how I should be acting in accordance with these signs"—and then comes ilham, right? Another form of divine

**[55:43]** discernment. So divine revelation has ceased, but what we have is divine perception, or divine vision, that's not infallible—because we're not prophets. Only the prophets were infallible—

**[55:58]** but it's what remains of what the prophets have left with us. Now you move forward and you go back to the Qur'an. Of the signs of the Day of Judgment, then, is removing the authority of the revelation itself. So the Prophet salallahu alayhi wa sallam said—an authentic hadith of Abu Dawud:

**[56:17]** "'Ala wa inni ootitul-Kitaba wa mithlahu ma'ahu." "Verily, I have been given the Book and something like it with it." "That verily, there is a person that will arise, lazy, sitting on his couch, reclined.

**[56:37]** The image is of someone who is the opposite of 'Umar, radiyallahu ta'ala 'anhu. You think of 'Umar, you think: intense! 'Ya Rasulallah, what's the truth? I want to know what it is!' The opposite is: 'Oh, we're good. Relaxed and reclined on his couch.

**[56:56]** [Taking] the materialist view, like: 'I like the part of the religion that says, you know, I love that part. I love this part about like, you know, pursuing wealth in a halal way. This is all great.' And so, you know, turning Islam into another form of evangelical prosperity doctrine, right? Like,

**[57:15]** 'I love this part of the deen. I love, you know, I love this ayah for my wedding invitation card. I'm not going to do anything that the Qur'an tells me about marriage, but I'll follow women. I love this— this looks really great on our card. Let's make sure it's recited in the wedding. I love these [parts].'

**[57:31]** It's beautiful, right? So the Prophet says, 'So a person is chilling on their couch, relaxed, reclined, and he says: 'People should follow the Qur'an. People should follow the Qur'an.'

**[57:55]** 'So if something is halal in the Qur'an, then treat it as halal. If something's haram in the Qur'an, treat [it as] haram.' What does Allah say about these people in the previous nations?

**[58:11]** Allah talks about the motivations: they want to stir fitna, and they also want personal interpretation, because personal interpretation is great. There are no scholars. Hadith are not authentic. 'I understand the Qur'an. If it's not direct in the Qur'an, I'm not going to follow it. It's not clear for me. Doesn't make sense. I don't like this interpretation. It doesn't fit

**[58:29]** my external framework that was taught in 2026 in the United States and will likely change in 2028 to an entirely radically different framework. And then I'll twist the religion to fit it then too.' But that person doesn't say, 'I deny the religion.' No, 'I'm a Muslim. I love the Qur'an.

**[58:47]** But all the other stuff can [be subject to interpretation]. Yeah, it's subject to interpretation, okay?' Imagine a person dealing with their physical health that way. Actually, that's scary, because we probably will use ChatGPT to do our own medicine at some point too, right? And just treat ourselves as doctors, right? But this is your life, your salvation.

**[59:06]** So what did the Prophet say? He said: "He said, 'Verily, Rasul Allah salallahu alayhi wa sallam has made haram as Allah has made haram.'

**[59:21]** Meaning, what? Like, the Prophet salallahu alayhi wa sallam is part of the equation of legislation. So what guards the Qur'an? The interpretation—its protection is that yes, a Nabi salallahu alayhi wa sallam has left, but the authority of his nubuwwah has not. The authority of his prophethood has not. The Qur'an

**[59:39]** was revealed, and the Prophet salallahu alayhi wa sallam taught you how to live it. And once you start killing the connection of the Prophet salallahu alayhi wa sallam and removing him, you turn it into ambiguous scripture. Ambiguous scripture always follows human desire. Human desire always leads to the

**[59:55]** destruction of humanity. That's the end. The equation is very clear. So the Prophet salallahu alayhi wa sallam spoke about it in the context of the end of times.

**[1:00:12]** "I have left for you two things that, as long as you hold on to them, you will not go astray: the book of Allah and my Sunnah, another narration: my family. And there is no contradiction between the two because Ahlul-Bayt are not an alternative

**[1:00:27]** to the Sunnah; they're the greatest practitioners of the Sunnah, the people around the Prophet Sallallahu alayhi wa sallam. You want to understand the Sunnah? You look at the Sahaba and the people around them, the family of the Prophet Sallallahu alayhi wa sallam and the Sahaba. You want to understand the Qur'an? You look at the Sunnah of the Prophet Sallallahu alayhi wa sallam, how he lived with the Qur'an, right? 'Alayhi as-salātu wa-ssalām. And taught the Qur'an. There is no way you're going to

**[1:00:46]** understand the Qur'an better than the one upon whom it was revealed, and that is a sign of the Day of Judgment. Why? Because if you get to a point where if you don't like a hadith— not that you scrutinize its authenticity, because there's room for people to scrutinize the

**[1:01:01]** authenticity of certain hadith—by the way, "I don't like it, therefore I'm not going to follow it," and I'm going to deny it. You'll get to a point where you just outright deny the authority. How does that usually work? I'll tell you how it works: it always goes this way—Bukhari, then Abu Hurayrah,

**[1:01:17]** then the Prophet Sallallahu alayhi wa sallam himself, then through the whole body. And I can access divine revelation myself, not from a place of tadabbur and tafakkur and connection, but interpreting and deriving my own worldview from it. You'll get lost. And the Prophet Sallallahu alayhi wa sallam

**[1:01:34]** clearly is talking about that as a sign of the Day of Judgment. So he said: Fa innahu man ya'ish minkum ba'di fa-sayara ikhtilāfan kathīran. Fa-'alayikum bi-Sunnatī wa-sunnat al-khulafā' ar-rāshidīn al-mahdiyyīn. Tamassaku bihā wa'addu 'alayha bi-an-nāwaaji'd.

**[1:01:52]** He said, Sallallahu alayhi wa sallam, that whoever lives after me is going to see a lot of difference of opinion. And when that happens, hold on to my Sunnah and hold on to the Sunnah of al-Khulafā' ar-Rāshidīn al-Mahdiyyīn, the rightly guided khulafā'. He said bite on to that with your

**[1:02:09]** molar teeth, like it's being dragged away from you. So there is an authority that exists after the Prophet Sallallahu alayhi wa sallam. Remember, we're talking about Wilāyat as-Sālihīn in this regard. He also said, Sallallahu alayhi wa sallam, that the Jews split up into 72 groups, and there are

**[1:02:26]** multiple narrations here in terms of the numbers, but the point is that he mentioned that the path of the people of the book splits up into multiple paths, whether it's actually the number 70 or 72 or not, but multiple paths. He said that stick to one path in regards to me.

**[1:02:47]** What I am upon, and my companions. It's very important here that the Prophet is not talking about like a niche jurisprudence issue. He's talking about, Sallallahu alayhi wa sallam, like the core of this religion. That is their way. There's a methodology. It's there's a way that

**[1:03:04]** they understood the Qur'an, and they interacted with the world in that regard. So you have the Prophet's Sunnah. Now you move into the end of nubuwwa, and what happens with the people after the Messenger of Allah, Sallallahu alayhi wa sallam? He said, Sallallahu alayhi wa sallam, there will be

**[1:03:20]** 30 dajjāls amongst my Ummah, each one of them claiming that he is a prophet, but I am the seal of the prophets. There are no prophets after me. As well, in another hadith, he said, Sallallahu alayhi wa sallam, that amongst my Ummah there will be 27 dajjāls, four of them including four women.

**[1:03:37]** But I am the seal of the prophets, and there will be no prophet after me. Obviously, people rose up. You had people that actually rose, especially in the immediate aftermath of the death of the Prophet Sallallahu alayhi wa sallam, that tried to take the mantle,

**[1:03:54]** because that was the most sensitive time of revelation. You know, Subhanallah, you think about like the time immediately after the attempt on 'Isa 'alayhi as-salam and what Allah preserved through Abu Bakr as-Siddiq, radi Allahu ta'ala, and then 'Umar and then 'Uthman and then 'Ali, may

**[1:04:11]** Allah be pleased with them all. But the point is that's the time where it's fresh. The wound is fresh. And really, you had people go in. But of course, we've had false prophets throughout history, and they are dajjāl in their nature. Every false prophet is a dajjāl, right? And there are no two

**[1:04:29]** ways about it. And we all know, even in our lifetimes, right, we've seen people that have claimed prophethood. I mean, God help us all with all the Mahdi claimants. That's a... there are thousands of those, if not millions. But the point is we talked about dajjāl. He's not the first person to claim a status that he didn't deserve. This happened after the Prophet Sallallahu

**[1:04:49]** alayhi wa sallam. you

## Other Episodes in "Signs of the Hour"
- [20 Verses of Qur’an That Protect from Dajjal | Signs of the Hour Ep. 4](https://yaqeeninstitute.org/watch/series/signs-of-the-hour/signs-of-the-hour-ep-4-20-verses-that-protect-from-dajjal.md)
- [Was Dajjal Alive During The Prophet’s ﷺ Time? | Signs of the Hour Ep. 3](https://yaqeeninstitute.org/watch/series/signs-of-the-hour/signs-of-the-hour-ep-3-was-dajjal-alive-during-prophets-time.md)
- [5 Signs That Happened in the Prophet’s ﷺ Lifetime | Signs of the Hour Ep. 2](https://yaqeeninstitute.org/watch/series/signs-of-the-hour/signs-of-the-hour-ep-2-5-signs-that-happened-in-the-prophets-lifetime.md)
- [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)