# The Night the Qur’an Disappears | Signs of the Hour Ep. 10

**Author:** Dr. Omar Suleiman
**Series:** Signs of the Hour
**Published:** 2026-07-07
**YouTube:** https://youtu.be/MoAkwd7M3Cg
**URL:** https://yaqeeninstitute.org/watch/series/signs-of-the-hour/the-night-the-quran-disappears-signs-of-the-hour-ep-10
**Topics:** Afterlife, Faith

## Description
The Prophet ﷺ told the Sahabah that abandoning 1/10th of what they were commanded would ruin them. Then he told them that a day would come when holding on to that 1/10th would be enough to save an entire generation. What changed between these two moments isn’t the religion. It’s what it cost to...

## Transcript
**[0:00]** Culture, identity, comfort. People entered into the religion in crowds and they will leave it in crowds. There will come a time where if people hold on to one-tenth of what they have been commanded, they will be saved. What if I told you that one-tenth of iman today is enough?

**[0:18]** A person will sell his religion for something so small of this world. Think about how hard it is to truly have a fully halal income today. What if I told you that there would come a time where saying la ilaha illallah is enough?

**[0:40]** Or just your basic salah? And what if I told you that one-tenth of iman today is enough? There are certain texts, subhanallah, that if you read when the Prophet ﷺ is talking about the Day of Judgment and the signs of the Day of Judgment,

**[0:57]** if you don't contextualize them, then you can either walk away from them very complacent or very scared. And subhanallah, this first segment, bidna dahi ta'ala, that we're going to be going over in this next theme, it actually leads up to a hadith that I was asked, subhanallah,

**[1:15]** coincidentally by our brother Ya'qub Aira who is still in prison, may Allah ﷻ free him, Allahumma ameen, if it was authentic because he came across it in one of the books in prison. But before I get there, when we spoke about knowledge disappearing, 'ilm disappearing,

**[1:32]** one of the main points about knowledge disappearing is that it's not that Allah ﷻ takes it quickly. Allah does not strip it away from the people. And that's one of the main points the Prophet ﷺ was talking about. But Allah ﷻ allows for the scholars to die one by one until no scholar remains.

**[1:52]** And so it's not a stripping away, but it's a decay. And the same thing is true for ad-din, for the religion itself. And so the next part of this is taking what the Prophet ﷺ spoke about in terms of 'ilm dying

**[2:08]** and speaking about din itself, the death of religion as a whole because there are parallels between those two things. In the same way that information doesn't disappear, that you will still have Mushafs, decorated Mushafs, you'll still have, you know, libraries with all sorts of books,

**[2:25]** you'll have online databases, you'll have information at a scale that you've never had it before, but knowledge has disappeared. Islam as a religion does not necessarily disappear. People calling themselves Muslim does not necessarily disappear.

**[2:41]** And I'm not making mass takfir of people. I'm talking about the hollowing out of the religion as well. So the religion itself remains, but it becomes what? It becomes culture, it becomes identity, or it becomes comfort. Or in some cases, may Allah protect us, it becomes a commodity.

**[3:00]** It becomes something that you can actually trade. But what it's not is its original purpose, which is haqq, truth, right? So the purpose of religion disappears while religion remains in the same way that 'ilm disappears while information,

**[3:17]** the appearance of 'ilm, the appearance of knowledge remains. And one of the reasons why I want to make this particular transition is because of how closely 'ilm and deen are connected in our epistemology, knowledge and faith.

**[3:33]** Allah 'azawajal refers to the deen as 'ilm. And Allah subhanahu wa ta'ala says, wa la in taba'ta ahwa'ahum min ba'di ma ja'aka minal 'ilm If you were to follow your desires after knowledge has come to you. Allah 'azawajal says, fa'alam annahu la ilaha illallah

**[3:51]** Know that there is no God but Him. When Allah 'azawajal tells us the story of Ibrahim 'alayhis salaam speaking to his father, ya abati inni qad ja'ani minal 'ilmi ma lam ya'tika fattabi'ni ahdika siratan sawiya Oh my dear father, there is knowledge that has come to me

**[4:08]** that has not come to you. So follow me and I will guide you to the right path. And so the point is, revelation itself is framed as 'ilm. And so when we talk about the loss of ad-deen,

**[4:23]** and this is a large genre in the ahadith of ashrat as-sa'ah, a large genre in the ahadith of the signs of the hour, how does this happen? In many ways, you look at the trends of Islam and you look at the trends of religion as a whole.

**[4:40]** And Islam tends to be the last to go. And subhanAllah, this is actually the case in every facet of religion. When you're talking about law, scripture, practice, congregational attendance, right?

**[4:56]** Islam is always like holding on longer than others do. And it survives longer than other religions do in a society because it has more to it. It has more to it. It's harder to manipulate because of just how clear it is, right?

**[5:12]** You really have to be dishonest in order to subvert its authority. And so people hold on. And so you'll see that if overall religious attendance is declining, the Muslims are still a little bit better. You'll see that if society is this way, the Muslims are just a little bit better.

**[5:27]** And of course, it varies from category to category. However, what's happening to religion in the 21st century and what is the trend of religion? Religion is becoming secularized to a point

**[5:42]** that the fastest growing religion in America is called what? Technically, it would be Islam if you're talking about organized religion, but they call them the nones, right? It's agnosticism. Yeah, there's a God, but religion is vibes and how I feel.

**[6:01]** And I like this part and I like that part. And I can mix a little bit of this and mix a little bit of that. And I can access and appreciate this particular text from this religion. And so I can mix some of this and mix some of that. And so 'ilm is actually what governs the objective nature of religion.

**[6:22]** Does that make sense? It's the 'ilm. It's the yaqeen in the 'ilm, the knowledge system itself that allows for the deen to remain protected. Otherwise, Allah 'azawajal says, wa la in taba'ta ahwa'ahum Right? Or if you follow your desires, right?

**[6:42]** Then the self leads and not submission, which is what Islam is meant to be. So religion becomes aesthetic. It becomes feel good in its nature. And at the end of the day, the problem is no longer with what's being delivered. The problem is actually with the receiver. And so as we go through the series,

**[6:58]** we're going to go between what's being given and what's being received because there is a correlation between the two things. When people don't care to know the truth anymore, then truth is no longer the ultimate guide in how they approach religion. And so I'm going to go through some of the ahadith,

**[7:16]** of how the Prophet ﷺ spoke about how religion is approached as time goes on. The first hadith, the Prophet ﷺ says in Sahih Muslim, badiru bil-a'mal Hasten to do good deeds. Fitan qaṭa' al-layl al-mudhallam

**[7:33]** Before tests and trials come to you, like pieces of a dark night. Yusbih ar-rajul mu'minan wa yumsi kafiran aw yumsi mu'minan wa yusbih kafiran yabi' dinahu bi-'ard min ad-dunya

**[7:49]** The Prophet ﷺ said that there will come a time that a person wakes up and is a believer, is a mu'min. And then they go to sleep a disbeliever. Or they go to sleep a believer, but they're already a disbeliever by morning. And a person will sell his religion for something so small of this world.

**[8:07]** Will trade his religion for something so small of this world. Now, is this talking about the individual or the community? If you guys want to pray 'Isha on time, you're going to have to interact because I have a lot of material to cover. Is this talking about the individual or the community? Primarily, it's talking about the individual, right?

**[8:24]** A person will go to sleep a disbeliever, wake up a believer or vice versa, right? So you wake up and you're like, I'm a mu'min today. I'm a Muslim. Now, two things can happen in the process when you start to break this hadith down.

**[8:39]** One is that the fitan, trials of tribulation, like Dajjal-type fitan, are so hard. Or the tribulations are so hard that it causes you to question your faith. And because you're anchoring your faith in what your faith is supposed to give you,

**[8:58]** before all else, worldly promise. Deen is supposed to make me feel good. My du'as are supposed to be answered in this dunya. Deen is supposed to mean that I feel great. Deen is supposed to mean that I get the world. Because that becomes your primary goal when approaching religion.

**[9:15]** The moment that that becomes flimsy, you know what? Forget this deen. And the Prophet, sallallahu alayhi wa sallam, is saying that the scary thing is it can happen within a day. So it's either that something hard hits or that you're pursuing your desires. And so I'm feeling Muslim today.

**[9:31]** And then by the evening, you know what? I came across something on Instagram. I came across something on ChatGPT. I was watching something, a show, and this host said this. And then I'm starting to feel this way. Right? And a person's deen becomes that volatile that it switches in a day entirely.

**[9:48]** So that's the individual. And another narration from Jabir, radiallahu ta'ala anhu. This one actually, subhanallah, makes my heart shake. It's in Muslim and Imam Ahmad. It's a lesser known narration that the Prophet, sallallahu alayhi wa sallam, said, "Inna al-nasa dakhalu fi deenillahi afwaja wa sayakhrujoona minhu afwaja,"

**[10:06]** that people entered into the religion in crowds and they will leave it in crowds. So this is talking now about the community element. Right? That just as mass conversion is possible, and you saw so much happen

**[10:22]** in the span of less than two decades in the life of the Prophet, sallallahu alayhi wa sallam, because the first few years, obviously, were the private da'wah. Even if you take the whole Meccan decade afterwards of persecution and not being able to actually, you know, pronounce the religion the way that he did, sallallahu alayhi wa sallam.

**[10:38]** But just like you can have these mass entrances into Islam, you can also have these massive exits from Islam too. Now, every generation interprets this hadith in accordance with their circumstances. So the Sahaba, when the Prophet, sallallahu alayhi wa sallam, died, they looked at ar-ridda. They looked at the waves of apostasy of people leaving Islam.

**[10:54]** And they said, this is it. Right? Following these false prophets. You have Musaylimah here. You have Sajjah here. You have Tulayha here. And so on and so forth. Right? But every generation has to kind of look at this hadith and say, there's something that the Prophet, sallallahu alayhi wa sallam, is telling us about a behavior here.

**[11:10]** Right? That sometimes you get too excited about the win, and you pay less attention to the loss, the potential loss. One hadith is not just showing the individual versus the community. One hadith is showing the speed of individual collapse.

**[11:27]** Like it can happen from morning to evening. May Allah give us firmness. And the other narration is showing us what? The scale of the community coming in and coming out. And subhanallah, when you see people not yadkhuluna but yakhrujuna min deen illahi afwaja.

**[11:45]** Right? Leaving the religion of Allah, subhanahu wa ta'ala, in large numbers. Then that's a sign of the opposite of nasr. The opposite of victory coming from Allah, 'aza wa jal. Right? That's a sign of destruction. So mass entry into Islam is a blessing that happens usually because sweetness is discovered. Mass exit from Islam.

**[12:08]** Right? Can happen for a few reasons. But one of the most dangerous ways is when Islam is inherited, but it's not internalized. Right? And that's when 'Umar, radiallahu ta'ala anhu, who worked so hard to become Muslim and to stay on Islam and to spread Islam.

**[12:24]** What did he say? I fear. If nasha'a fi al-Islam, when a generation grows up in Islam, man la ya'rif al-jahiliyyah. And they don't know the days of ignorance. So they didn't work for the religion. And so they take it for granted. So they don't care for it enough. They don't cultivate it enough. Right?

**[12:40]** And so they find themselves in a case where they can lose it. Now let's get back to the individual part of this. How Islam can become lost at this scale and this speed. Remember, the end of days are similar to the end of the period of Ahl al-Kitab before dukhulistory of Islam, before the Prophet, sallallahu alayhi wa sallam, came.

**[12:56]** And if you remember in jahiliyyah, in the narrations of Ibn 'Abbas, radiallahu ta'ala anhu, and of what al-Hasan al-Basri, rahimahu Allah, says about "wa min al-nasi man ya'bud illahi ala harf," that there are people that worship Allah on an edge. That kana rajul fi al-jahiliyyah, that a person, a man in the days of jahiliyyah would worship an sanam, al-hajar, this particular color of a rock and this particular idol.

**[13:16]** And then if he didn't like it, he simply moved on to another idol. So they would switch out idols very quickly. That happens in one of two ways. Either like aesthetically, like I like the way this idol looks. I'm kind of feeling it, or now I'm feeling like I need a change.

**[13:34]** I'm not getting good vibes from this idol. Let me go ahead and set up another idol now to give me good vibes. Or like, you know, I tried this one for a while. Look how destructive our relationship with du'a can become. I tried this one for a while and this idol was an idol for fertility, to have children. And I didn't have a child for a year.

**[13:53]** So let me go set up another idol and see if this one gives me a child. Right. I was afraid of bankruptcy and this idol was supposed to give me wealth and that didn't work. You see how destructive the relationship with du'a can actually become, by the way, when you start putting your boundaries on du'a and your own timelines and your own expectations.

**[14:10]** So people would switch idol to idol. So there's a theological component to that, too, that you... live in a time where people would switch. One day I'm a Muslim, the next day I'm a Buddhist, the next day I'm this, the next day I'm that,

**[14:27]** I'm doing Kabbalah one day, I'm doing this one day. There's like a sophisticated theological element of this. And then there is a, you know, moving on from religious practice to religious practice. But what you will pay attention to is that every idol served a purpose

**[14:45]** and that purpose was never haqq, that purpose was never truth, right? It was tribe, it was fear, it was fertility. And if you read about the trajectory of modern religion, it's spiritual consumerism. It's literally spiritual consumerism is what it's called.

**[15:02]** And so I'm going to borrow the calm of the Buddhists and the chosenness of the Jews and the aesthetics of the Methodists and some of the verses of the Qur'an, you know, from Islam and some sayings from the Prophet, sallallahu alayhi wa sallam.

**[15:19]** I'm going to mix it all up. Whatever serves me in the moment, I'm going to do that. That's what modern spiritual consumerism becomes. I like what this guy is saying. I like what this preacher is saying. I'm going to take this, I'm going to take that. So truth no longer becomes the qiblah, no longer becomes the orientation.

**[15:35]** And that is a return to idolatry in a different form. It's also important to understand that a person doesn't abandon religion only by rejecting it. In fact, Allah, 'aza wa jal, mentions, "wa yabghunaha 'iwaja," that abandonment usually comes

**[15:51]** through twisting and distortion, right? Not outright rejection. And so once religion no longer is about truth, then it's a tool and you effectively become the God that's shaping religion in your way. So faith becomes cultural,

**[16:07]** is what the Prophet, sallallahu alayhi wa sallam, is speaking about. And of course, when Islam becomes cultural, then it can be lost culturally as well. So if Islam is only holding on by culture, then it also can become lost culturally. then it also can become lost culturally.

**[16:26]** Hence the hadith of Hudhayfah ibn al-Yaman, radi Allahu ta'ala anhu. It's narrated in al-Hakim, who grades it as authentic, as does al-Dhahabi and al-Albani. Some of the scholars say the narration is mawquf. It's a saying of Hudhayfah and not from the Messenger of Allah, Sallallahu Alaihi Wasallam. But again, al-Hakim, radi Allahu ta'ala, has it

**[16:42]** as a hadith of the Prophet Sallallahu Alaihi Wasallam from Hudhayfah, radi Allahu ta'ala anhu. Qala qala Rasulullah Sallallahu Alaihi Wasallam yadrusu al-Islam kama yadrusu washi thawb hatta la yudraa ma siyam wala salat wala nusk wala sadaqah.

**[16:59]** He said that there will come a day when Islam will wear out the way that a garment wears out until people won't know what fasting is anymore, what prayer is anymore, what pilgrimage is anymore, and what charity is anymore.

**[17:15]** And the Prophet Sallallahu Alaihi Wasallam says, wa la yusra ala Kitab Allah al-Aziz al-'Aziz fi laylah that the Book of Allah will be taken away at night. Fala yabqa fil ardi minhu ayah and there will not remain on the face of the earth an ayah.

**[17:31]** So this is obviously talking about at the very end, when the Qur'an is now taken away. So first the people of the Qur'an are taken away. Now the Qur'an itself is taken away. And the Prophet Sallallahu Alaihi Wasallam said that there will be some people who will be left,

**[17:47]** tawa'ifun min al-nas, al-shaykh al-kabir wa al-'ajuz, an old man and an old woman, yaqulun adrakna abaana ala hadhihi al-kalimah, la ilaha illallah, fanahnu naquluhaha. We remember that we used to hear our fathers

**[18:03]** saying la ilaha illallah, and we're cultural Muslims. They said la ilaha illallah, so we kept saying la ilaha illallah. This is the equivalent of we didn't eat pork because our fathers were Muslim, or we have Muslim names because our fathers were Muslim, or our mother named us Muslim names because my uncle converted to Islam once upon a time.

**[18:22]** This is the equivalent of that, right? So there's some cultural element to la ilaha illallah, which is the core of this religion. They're saying it. Imagine a people saying la ilaha illallah and saying that we used to hear our parents saying this.

**[18:37]** So Sillah, who is the narrator from Hudhayfah, said to Hudhayfah, what good is it going to do for them at that point? Right? Ma tughnee anhum la ilaha illallah

**[18:52]** wa hum la yadrun ma salat wala siyam wa la nusk wa la sadaqah. Fa a'rada anhu Hudhayfah. So Hudhayfah turned away from him. He said, what good is la ilaha illallah gonna be for them at that point? Hudhayfah turned away from them. Thumma addaha alayhi thalatha. And then he said to him three times.

**[19:09]** He said that all of that, kulla thalika yu'rid. I'm sorry. Every time he turned towards him, sorry. He said to him, Ya Sillah tunjihi min al-nar, ya Sillah tunjihi min al-nar, ya Sillah tunjihi min al-nar.

**[19:24]** O Sillah, it will save them from hellfire. If that's all they know at that point and they're holding onto it, it'll save them from hellfire. Which brings us to a very interesting couple of ahadith, right? So at the beginning, Islam was revelation.

**[19:42]** At the end, Islam becomes a sentence that grandma used to say, right? So it's basically you've assimilated to a point that you're holding onto some culture of Islam. Two ahadith—one of them that you have heard many times,

**[19:57]** and then a second hadith that is the most uncommon, which I said Ya'qub asked me if it was authentic. Hadith from Abu Tha'labah, very famous hadith. Fanna min waraaikum ayyam, al-sabr fiihinna mithlu al-qabd ala al-jamr. But the Prophet Sallallahu Alaihi Wasallam

**[20:14]** said that ahead of you are days —this is the second part of the hadith— in which patience is like holding onto a hot coal, a burning hot coal. And he said, lil-amil fiihinna mithlu ajr khamsina rajul

**[20:29]** ya'malun mithla a'malikum. For someone to act in those days is the reward of 50 times the deeds that you do. And so the question then comes,

**[20:45]** qila ya Rasulullah ajr khamsina rajul minna am minhum? 50 of them or 50 of us? Like doing a good deed at those times is like 50 of them or 50 of us? Qala bal ajr khamsina minkum. Rather, the reward of 50 of you.

**[21:04]** Now, what's being spoken about here? Okay, do we ever become 50 times better than the Sahaba? No, we don't become anywhere near the companions of the Prophet Sallallahu Alaihi Wasallam. But there are particular elements of the deen that holding onto—for you to do them these days—

**[21:22]** is multiplied by 50 compared to the time of the Prophet Sallallahu Alaihi Wasallam. Because of how hard the fitna has become when it comes to holding on to the religion. And so the harder it becomes to hold on to the religion, the greater the reward becomes to carry it, right?

**[21:40]** Now here's the hadith that is truly 'ajib, like it is a stunning hadith. And it's the one that I'll transition from, bi-idhnillahi ta'ala. It's an authentic hadith in Sunan al-Tirmidhi, where Abu Hurayrah, radi Allahu ta'ala anhu, said

**[21:57]** that the Prophet Sallallahu Alaihi Wasallam said, innakum fi zaman man taraka minkum 'ushru ma umira bihi halak, thumma ya'ti zaman man 'amila minhum bi 'ushri ma umira bihi naja. It's an authentic hadith.

**[22:14]** The Prophet Sallallahu Alaihi Wasallam said that you are in a time where, is he speaking to here? The Sahaba, right? [Says] you are in a time where if you abandon one-tenth of what you have been ordered, you will be ruined.

**[22:32]** There will come a time where if people hold onto one-tenth of what they have been commanded, they will be saved. I'm gonna repeat the narration. You are in a time where if you leave off 10%

**[22:47]** of what you've been commanded from the religion, you're ruined. There will come a time where if people only hold on to 10% of what they were commanded, they will be saved.

**[23:05]** Any of you heard that narration before? Maybe a handful of you. What do you make of that narration? You could take that narration and you could go, "Oh, we're good then." Why are we making this so hard on ourselves? I'll do everything 10% halal, right?

**[23:22]** And I'll be good, right? I'll pray 10% of my salawat. I don't know what that looks like. I'll eat 10% halal. My wealth will be 10% halal. I'll fast 10% of Ramadan. What does this actually mean?

**[23:38]** Now, the first thing I wanna say, by the way, to people who are in the field of da'wah, there is a reason why we should never, I mean, if you take like the narration of la ilaha illallah, we'll save them from the fire. We should not belittle the value of giving people la ilaha illallah.

**[23:56]** You know, I don't give up hope. When I'm speaking to someone who has just a terrible record and I know that they're likely going to continue their terrible record, but they'll say la ilaha illallah. They'll die saying la ilaha illallah. I have hope in that person that perhaps Allah 'Azza wa jall's mercy will overcome.

**[24:14]** And so like, I don't sit there and judge, like if I'm doing da'wah, like I think this guy is still gonna drink alcohol. I don't think this person's realistically gonna start praying five times a day. I think this person's going to culturally be completely lost, but they'll say la ilaha illallah. You know what?

**[24:29]** It's better they die with la ilaha illallah and all of that than not die with la ilaha illallah. And that hadith, by the way, that narration of hadith has been used extensively in fiqh discussions over, you know, tariq al-salah, the one who leaves salah intentionally or out of laziness or out of intention.

**[24:45]** Obviously it's a famous dispute between the Hanbalis and the Shafi'is, right? But the point is, is that Islam is beautiful. We're holding on to whatever it is that can save us. And Allah 'Azza wa jall is indeed so merciful

**[25:01]** because Allah 'Azza wa jall does look at our circumstances. Like Allah 'Azza wa jall knows the struggles that you have to hold on to your deen in times and places that it's not favorable to do so. And Allah 'Azza wa jall takes that all into account in his mercy when he rewards.

**[25:18]** However, what the ulama speak about with this hadith is that this hadith is not talking about a person abandoning their obligations or abandoning what they've been commanded. It's saying one of two things. Either a person lives in a circumstance

**[25:35]** in which haram has tainted so much. And, you know, a lot of the narrations talk about that. Think about how much zina, adultery and fornication, the eyes, the ears, the tongue commits at the bare minimum in this time.

**[25:52]** Think about the normalization, right? Of pornography that can break through, you know, algorithms. Right? To where all of the protection in the world, it's like you can't get away from it. Think about riba, the dust of riba, usury, a major sin.

**[26:07]** And how it penetrates all of our financial transactions. Think about how hard it is to work, to truly have a fully halal income today. Think about the cross-contamination that probably happens with some of your food. Think about all of these things, right?

**[26:23]** So just the bare circumstances that we live in, in terms of the overcoming of our situation. And so this is referring to that, or it's talking about under persecution. Some of the ulama mentioned that, and, you know, an explanation of this is, too, is under persecution,

**[26:39]** but there's some people that under persecution, I mean, let's just look at our Uyghur brothers and sisters. Right? And how they're forced in Ramadan to eat pork or to drink something, right? In their internment camps.

**[26:55]** Like you think about the torture in Bashar al-Assad's Syria, which we so quickly want to forget, of Muslims that were forced to do certain things in prison. So it's either the heat of persecution that's being spoken about, and what comes under that persecution, or it's the circumstances being so terrible

**[27:13]** in terms of the tainting of everything by haram that you can't escape it in any way. But it does not come out of careless neglect. It comes from 'ajz, from inability. Wa na'udhu billahi min al-'ajzi wa al-kasal. We seek refuge in Allah from being unable to do something or being unwilling to do something out of laziness.

**[27:30]** So this is what's being spoken about here, right? But there's so much rahmah in that hadith, that there would come a time that your 10% is equal to their 90%. In fact, even more, naja, you would survive. You would be saved with your 10%,

**[27:47]** whereas they would have been destroyed if they left off their 10%. You have the hadith of Abdullah ibn 'Amr al-'As, salallahu alayhi wa sallam, who said that for me to do a good deed after the death of the Prophet, salallahu alayhi wa sallam, is twice as beloved to me as doing a good deed

**[28:02]** when the Prophet, salallahu alayhi wa sallam, was amongst us. Because when we were with the Prophet, salallahu alayhi wa sallam, all we thought about was the akhirah. We didn't think about the dunya, but now the dunya has overcome us, right? So there's something about how motivated you were in the presence of the Messenger of Allah, salallahu alayhi wa sallam.

**[28:17]** Like if Jibril alayhi wa sallam motivated the Prophet, salallahu alayhi wa sallam, right? And he would read more and do more, then what about the Prophet, salallahu alayhi wa sallam, with the ummah, right? They would read more, they would do more, and they would naturally be incentivized towards good. And so this is one element of this,

**[28:34]** which is the decline of religion and the decline of knowledge parallel one another. This video contains references to the Qur'an and Sunnah.

## Other Episodes in "Signs of the Hour"
- [The Rise of the Unqualified | Signs of the Hour Ep. 9](https://yaqeeninstitute.org/watch/series/signs-of-the-hour/the-rise-of-the-unqualified-signs-of-the-hour-ep-9.md)
- [Acts of God: Disasters Foretold by the Prophet ﷺ | Signs of the Hour Ep. 8](https://yaqeeninstitute.org/watch/series/signs-of-the-hour/acts-of-god-disasters-foretold-by-the-prophet-ﷺ-signs-of-the-hour-ep-8.md)
- [Jerusalem to Constantinople: The Promised Conquests | Signs of the Hour Ep. 7](https://yaqeeninstitute.org/watch/series/signs-of-the-hour/signs-of-the-hour-episode-7.md)
- [When Only One Sahabi Was Left In The World | Signs of the Hour Ep. 6](https://yaqeeninstitute.org/watch/series/signs-of-the-hour/signs-of-the-hour-episode-6.md)
- [When 40 Prophets Were Killed | Signs of the Hour Ep. 5](https://yaqeeninstitute.org/watch/series/signs-of-the-hour/signs-of-the-hour-ep-5-when-40-prophets-were-killed.md)
- [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)