# When Will Palestine Be Free? Signs of the Day of Judgment | Al-Aqsa: Past, Present, and Promise

**Author:** Dr. Omar Suleiman
**Series:** Al-Aqsa - Past, Present, and Promise
**Published:** 2025-02-20
**YouTube:** https://youtu.be/du-gYduKzAA
**URL:** https://yaqeeninstitute.org/watch/series/al-aqsa-past-present-and-promise/when-will-palestine-be-free-signs-of-day-of-judgment-al-aqsa
**Topics:** History

## Description
Allah has promised this ummah victory — how could victory in Palestine not be a part of that? So when will Palestine be free? Dr. Omar Suleiman explains how the story of Bani Isra’il conveys an important warning to all people to never become like their tyrants. He emphasizes that Muslims always...

## Transcript
**[0:30]** Whether you're in person or whether you're watching online, insha'Allah ta'ala, so that we can beat all the shadow bands that we have on our content, bi'idhnillahi ta'ala. So, with that being said, tonight we come to the final lecture, which is meant to take us on a journey through the promise of Allah subhanahu wa ta'ala in regards to Al-Masjid Al-Aqsa.

**[0:53]** We left off with how we lost it after Salahuddin Al-Ayubi rahimahullah ta'ala, how the history of Zionism developed and became the full-blown Zionist project that we see and we live under today.

**[1:08]** And insha'Allah ta'ala, tonight we're going to go on a brief overview, a journey of the ayat and ahadith and the narrations about what the end of times look like around Palestine, around Jerusalem. Precisely trying to answer the question, so when will Palestine be free? Which is a question that many people may have asked over the last year and a half especially.

**[1:31]** So when does it all stop? When does this freedom actually become realized in the tradition of the Prophet sallallahu alayhi wasallam? And I want you to appreciate that I can't go through the entire body of literature tonight, just as I haven't been able to go through the entire body of history.

**[1:48]** But that there are frameworks that are necessary to understand the end of times and how we should be acting in our present times while also covering these narrations in the spirit that the Prophet sallallahu alayhi wasallam delivered them to us.

**[2:03]** And what do I mean by that? Salahuddin Al-Ayubi rahimahullah ta'ala was not waiting for the Mahdi. He chose to be the mujaddid, the reviver of his time. Salahuddin wasn't waiting for khuruj ad-dajjal, for the appearance of al-Masih ad-dajjal.

**[2:20]** He fought the evil doers amongst the crusaders of his time. Salahuddin wasn't waiting to restore the great masjid in Damascus. He grew up in it, reveling in it and reciting the Quran and preparing for what Allah subhanahu wa ta'ala had prepared him for.

**[2:37]** Salahuddin was not waiting for Isa alayhi salam to come down and to enter triumphantly into the courtyard of al-Masjid al-Aqsa as the Prophet sallallahu alayhi wasallam told us he would do. Instead he did it himself.

**[2:52]** And there's a mindset that is so important here that when you read these narrations about the end of times to not get so caught up in trying to read the signs so that you don't become a part of the movement that the Prophet sallallahu alayhi wasallam was inspiring in the hearts of the Muslims for times to come.

**[3:12]** And so let's go through a few foundations here. Number one, Allah subhanahu wa ta'ala has promised this ummah victory. And there are too many ayat to go through. Wal aqibatu lil muttaqeen

**[3:28]** Of the promise of Allah subhanahu wa ta'ala to this ummah of victory. And can anyone here imagine a victory for the ummah that doesn't include a victory for Palestine? That doesn't include the victory of al-Masjid al-Aqsa and the full restoration of its lands?

**[3:44]** If Palestine is the beating heart of the ummah, how is it that the first Qibla would remain under occupation and remain under humiliation while the ummah is supposedly given victory? So there is no such thing as a victory for the ummah without a victory for Palestine.

**[3:59]** And therefore, Allah subhanahu wa ta'ala has promised this ummah victory. But when is the question? And I was reflecting on two sets of ayat in the Quran to start this lecture. The first one is the following.

**[4:14]** Did Allah subhanahu wa ta'ala ever give a promise of victory with a time span in the Quran? What do you all think? Did it ever happen that Allah subhanahu wa ta'ala revealed that a victory would come and Allah subhanahu wa ta'ala gave a time span?

**[4:31]** Actually, He did. When? Fee bidu'i seneen. When Allah talked about the Romans and the Persians. When Allah subhanahu wa ta'ala says, غُلِبَتِ الرُّومُ فِي أَدْنَى الْأَرْضِ وَهُم مِن بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ

**[4:46]** Now if it didn't say, fee bidu'i seneen, and it just went on, لله الأمر من قبل ومن بعد it would still sound very natural, by the way. But Allah subhanahu wa ta'ala put, fee bidu'i seneen, that between three to nine years, that the Romans would come back and overcome the Persians.

**[5:01]** So there is a precedent for Allah subhanahu wa ta'ala giving a time span of something to happen, of something momentous to come, though it's not the norm. But then you have another set of ayat. When Allah subhanahu wa ta'ala told the Prophet sallallahu alayhi wa sallam

**[5:18]** and the believers that you will enter into Mecca, into the haram in Mecca, once again with the same imagery that you remember, with your hair shaved, with your talbiya, with your ihram, Allah did not say to the Prophet sallallahu alayhi wa sallam, when?

**[5:34]** And this became a test for the believers, didn't it? Because when Hudaybiyyah happened, Umar radiyallahu anhu and some of the sahaba said, but ya Rasulullah, you had the dream that we were going to go and do Umrah. What happened?

**[5:49]** Allah subhanahu wa ta'ala did not give a time span, and instead it was delayed, but in that delay there was khair for this ummah, there was goodness for this ummah. Too much, too much to count, of what would come from that delay through the treaty of Hudaybiyyah.

**[6:06]** Now, why is it that Allah subhanahu wa ta'ala mentions a time span here, but He doesn't mention a time span there? Of the reflections that some of the ulama mention, is that the time span that was revealed in Mecca, was a challenge to the kuffar. It was a challenge to the disbelievers to let them know,

**[6:23]** it was when Allah subhanahu wa ta'ala is demonstrating miracles, to the believers, yes, but also to the disbelievers, that you will see the impossible become possible, and Allah subhanahu wa ta'ala is issuing a hujjah, a challenge. But in Medina, the believers now, are not being challenged.

**[6:41]** Instead, they're being affirmed. And the believer who trusts Allah subhanahu wa ta'ala, al-alim, al-hakim, al-qadir, al-qawiy, al-jabbar, doesn't need a time frame from Allah subhanahu wa ta'ala. We know that Allah subhanahu wa ta'ala decrees in truth,

**[6:58]** and so whether Allah tells us 3-9 years, or Allah tells us that it's going to happen with no years attached, we know inna wa'ada allahi haqq. That verily, the promise of Allah is true. And so, when Allah subhanahu wa ta'ala promises us

**[7:14]** through the body of literature from our Prophet sallallahu alaihi wasallam, that we will enter into al-Masjid al-Aqsa, we don't need to know when, in order to know that it's true. And so that's the first thing that I want to establish.

**[7:29]** Allah has promised, Intansurullaha yansurukum, wayuthabbit aqdamakum. If you support the cause of Allah subhanahu wa ta'ala, Allah subhanahu wa ta'ala will support you, and He will plant your feet firm. That's a timeless principle. Allah subhanahu wa ta'ala has promised that disunity leads to failure.

**[7:47]** No matter what time period we are in in our ummah. Fatafshalu watadhhaba rihukum. That as a result of your division, you will lose steam as an ummah. And you will become a vulnerable ummah, unable to realize its full glory.

**[8:03]** Because Allah subhanahu wa ta'ala has protected you from the external enemies, but you have to protect yourself from your internal ills. And that's the one dua that Allah did not give the Prophet sallallahu alaihi wasallam. Alla yaj'ala ba'sahum baynahum. That their misfortune does not remain amongst themselves.

**[8:21]** And so that's a timeless principle. From the time the Prophet sallallahu alaihi wasallam came until the end of times, that disunity leads to failure. We also know that injustice leads to Allah subhanahu wa ta'ala taking away blessing.

**[8:36]** As Ibn Taymiyyah rahimahullah ta'ala mentioned, innallaha liyuqeema dawlat al-adila wa inkanat kafira, wa yahdima dawlat al-dhalima wa inkanat muslima. Allah subhanahu wa ta'ala will establish a just nation, even if it's a disbelieving nation. And Allah will destroy an oppressive nation,

**[8:52]** even if it's a Muslim nation. And so that's a timeless principle that we have as well. Finally, the last timeless principle, wa la tahinu wa la tahzanu wa antumul a'launa in kuntum mu'mineen. That you should not lose heart nor should you grieve.

**[9:09]** Where you are the elevated ones, if you are believers. And so in this timeless principle, before we get into the exact ayat and ahadith that talk about Palestine in the end of times,

**[9:24]** it's important for us to know that those who are considered winners are not necessarily those who enter into Jerusalem as the liberators. Those who are considered winners at the end of the day are all of those who died in the process.

**[9:39]** And all of those who retained their faith in their principles and refused to buckle. All of them are considered from al-a'laun, are considered from the eventual victors. In the same way that Khadijah radiyallahu ta'ala anha is an essential part of Fath-Makkah

**[9:54]** even though she never lived to see the conquest of Makkah, the reopening of Makkah. She's an essential part of it and she's a winner. Hamza radiyallahu ta'ala anhu was martyred in Uhud. He never saw all of that glory, but he's an essential part of it. All of those that lived and died in the process

**[10:09]** while retaining their iman are part of the victory. And so it's not only the generation that will physically realize in this dunya the opening of al-Masjid al-Aqsa. It's everyone in the process that gets the gold.

**[10:24]** And the gold in terms of the gold medal from Allah subhanahu wa ta'ala not the gold medal of this world for which the people become corrupted. Now with that being said, let's go into the framings of the last, the end of times.

**[10:39]** And I want to start with Bani Israel for a reason because we left off with Zionism. A secular militant atheist movement, colonialist tool that somehow has transformed into a religious zealotry that we see today

**[10:56]** and that claims the prophecies of the Bible. How is it that this ends for Bani Israel? What is it that Allah subhanahu wa ta'ala has told us about Bani Israel and the end of times?

**[11:11]** So let's start with where we left off. You have these religious zealots that are bringing red heifers from Texas. You're welcome. I come to you from Texas. Nothing to do with them. For this construction of what they call

**[11:27]** the third temple of Jerusalem. Following closely the prophecy in Numbers 19 where you have to have a red heifer of perfect redness. No strands of hair that are not red and trying to genetically manufacture this red cow

**[11:43]** the same way they genetically manufacture a messianic age against all of the tenants of their own faith. It has to be free of any defect, internal or external. And it has to be a means by which or it will be a means by which ritual cleanliness is realized

**[12:01]** so that there could be a restoration of the third temple. And now you have the images of these arrogant, crazy, religious zealots that enter into Al-Aqsa and that chant out

**[12:16]** that Muhammad sallallahu alayhi wasallam is dead. And that harass, you have little kids spitting on elderly Muslim women that are older than the state that they claim loyalty to. Kicking people around, soldiers oppressing. How did we get here?

**[12:31]** And what is this a manifestation of? If you took just the timeless principles about what happens to people that arrogant their end is not going to be good. Period. Because it's the history of how Allah subhanahu wa ta'ala deals with the zalimeen. Period.

**[12:46]** How Allah deals with oppressors. Period. So if there was nothing to do with the end of times their end will not be good. For what they have done in terms of the zulm that they have committed with arrogance and feeling a sense of invincibility. And as Ibn al-Qayyim rahimahullah said the destruction of the oppressor always comes at the point

**[13:04]** when they feel invincible. Inna allaha la yumli lidh-dhalim. Right? So they get to a point where they feel invincible. No one can stop us. And when you look at the Polish terrorist who claims to be named Benjamin Netanyahu stand on TV today and speak in a way that he feels invincible

**[13:22]** that no one can do anything now. There is no structure that is left to reel us in. Then know that it's khair. Alhamdulillah. Because that's a sign of the end. That's a sign of decline. When a person reaches, when a zalim reaches a place of thinking

**[13:37]** they are invincible and immune to rectification. And so we come to this. But then does Allah subhanahu wa ta'ala tell us anything about specifically the nation

**[13:52]** the British colonial imposed nation upon us named Israel whose proponents or whose occupants have nothing to do actually with Bani Israel in terms of lineage. That's a whole another story. You can look up a lecture I did called Was Jesus a Palestinian?

**[14:08]** And it is not an accurate claim historically to say that those that are there today actually are the descendants of Bani Israel. There is no actual lineage that establishes them as the descendants of Bani Israel whatsoever. So that claim is manufactured and makes no sense either.

**[14:24]** But is there anything that Allah subhanahu wa ta'ala says about them in this regard? And we come to an ayah that was read in the beginning. And it's on the first part or the first page of Surah Al-Isra where Allah subhanahu wa ta'ala says وَقَضَيْنَا إِلَىٰ بَنِي إِسْرَائِيلَ فِي الْكِتَابِ

**[14:39]** لَتُفْسِدُنَّ فِي الْأَرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوًّا كَبِيرًا A verse that has been subject to much interpretation and discussion in the last seven decades. And we warned Bani Israel,

**[14:54]** فِي الْكِتَابِ In the Kitab can mean two things here. The book of scripture, meaning it was written upon them, the warnings that righteousness will breed good and that evil will breed punishment. Or فِي الْكِتَابِ as in Allah's book.

**[15:10]** اللَّوْحِ الْمَحْفُوظِ The decree from Allah subhanahu wa ta'ala and both of them enhance one another. That it was written in legislation and law and a tashree' and it was written in Allah subhanahu wa ta'ala's book. That fasaad will breed an evil ending.

**[15:26]** Corruption will breed an evil ending and that goodness will breed a good ending. But here, specifically where the speculation happens is that you will cause corruption on the earth two times.

**[15:42]** And you will feel a sense of extreme invincibility. You will become extremely arrogant as a result. And let's stop with this for a moment. If you were to open any book of tafsir, then there are attempts to identify

**[16:00]** which are the two points in which Bani Israel, as in the Bani Israel, the actual Bani Israel, not those who make a claim to being from Bani Israel, but the actual Bani Israel lost their favor as a result of their arrogance and their corruption

**[16:17]** and found themselves in a desperate situation. And so the very first one is actually very clear. Allah subhanahu wa ta'ala has put in Bani Israel anbiya, salihin, prophets and righteous ones. The actual Bani Israel. We have many prophets from Bani Israel

**[16:32]** and we love them and we honor them. And we claim them. Nahnu awla bi moosa. We're closer to Musa (alayhi salam). We're closer to Sulaiman (alayhi salam). We're closer to Dawud. We love these prophets of Allah. But it's what their followers did after them. The corruption that they brought. So Allah subhanahu wa ta'ala gives them Sulaiman (alayhi salam).

**[16:50]** And Sulaiman (alayhi salam) establishes a mighty rule on earth. And Bani Israel is put in a mighty position after the humiliation from the followers, the direct followers of Musa (alayhi salam) who refused to fulfill the promise of Allah subhanahu wa ta'ala

**[17:06]** and to enter into Al-Arda Al-Muqaddasah. Allah (alayhi salam) gives them righteous leadership. And we talked about Yusha (alayhi salam) and what comes afterwards with Dawud (alayhi salam) and Sulaiman (alayhi salam). But then you find the Babylonian destruction

**[17:23]** which is in the year 586. Nabukatnazar, right? The Babylonian king who destroys every remnant of Bani Israel in Jerusalem because after Sulaiman (alayhi salam)

**[17:38]** arrogance rises, corruption rises, internal division, betrayal of the law, betrayal of one another, all of the forms of spiritual ills that lead to the favor of Allah subhanahu wa ta'ala being removed from a people. And so Allah subhanahu wa ta'ala allows for

**[17:53]** the evil Babylonian destruction of Jerusalem and Bani Israel in that land as well. And subhanallah, when you read about this, وَمَنْ أَظْلَمُ مِمَّنْ مَنَعَ مَسَاجِدَ اللَّهِ أَنْ يُذْكَرَ فِيهَا اسْمُهُ وَسَعَى فِي خَرَابِهَا

**[18:09]** Allah (alayhi salam) condemns it. Who is worse than this person? Who prevents the masajid of Allah from having the name of Allah mentioned in them. وَسَعَى فِي خَرَابِهَا And goes out of his way to destroy it in every single way.

**[18:25]** Nabukatnazar does what? He takes the entire population of Jerusalem. He kills one third of them. He takes another one third captive. And then he leaves the elderly,

**[18:40]** and the women, and the chronically ill. And he allows for his horses to trample on top of them in Jerusalem. So he carries out a wholesale massacre in Al-Quds. He destroys every single pillar,

**[18:55]** every brick in Jerusalem. And carries out the work of the worst types of exploitation, the worst types of murder. He burns the Torah. And as the scholars of tafsir will mention, that he didn't leave a single person who committed the Torah to memory. He murdered all of them.

**[19:13]** Made sure that he completely removed it from the face of the earth. An evil man. And a destruction that came directly after the corruption of Bani Israel. An evil act that comes upon them. And SubhanAllah, in this time, you then go to who we mentioned. King Cyrus, king of Persia. 458 BC. So less than a hundred years after. He allows Bani Israel back to resettle in Jerusalem. He allows them back to Al-Sham.

**[19:48]** And this is where you find the story of Uzair (alayhi salam). Nabiullah, the prophet Uzair. Who rises up against the Babylonians, or who encourages the rise against the Babylonians. And Allah subhanahu wa ta'ala allows them a position, once again, after that destruction.

**[20:08]** And when Allah subhanahu wa ta'ala says, it's talking about Uzair (alayhi salam), a person who passes by a city in ruins. Allah causes Uzair (alayhi salam) to go to sleep for decades, for a hundred years. And then he wakes up. And Bani Israel has re-inhabited Jerusalem.

**[20:32]** He wakes up. And his eyes come first. And he looks around him. And everything seems extremely unfamiliar. And that's why when he's asked, how long did you live? Yawman or ba'da yawm? A day or part of a day? Scholars mention that Allah subhanahu wa ta'ala put him to sleep. As in he died in the early part of the day.

**[20:56]** And then he was resurrected in the later part of the day. So it seemed like all one day to him. It's all very fuzzy to him. And then he observes the bones of his donkey that he was on. And the bones are scattered all around him. And Allah subhanahu wa ta'ala brought every bone back to its place and formed a fully fleshed donkey once again.

**[21:17]** He starts to ride it. And as he is going around and going back to his hometown, everything is unfamiliar to him. Bani Israel is fully occupying its place there once again. He's seeing a woman that's over a hundred years old that was a maid. And she was a young girl when what happened to him had happened. And now she's over a hundred years old. So everything is extremely unfamiliar to him.

**[21:47]** And he's going around and going back to his hometown. And he's seeing a woman that was a maid. And she was a young girl when what happened to him had happened. And he's going around and going back to his hometown.

**[22:17]** And he's actually insisting upon the principles of the Torah and beheaded as a result. And then Bani Israel kills Zakariya (alayhi salam). And Bani Israel tries to kill Isa (alayhi salam), attempts the crucifixion of Isa (alayhi salam). And after that, 70 years after Christ, Titus completely razes the entire city of Jerusalem and flattens whatever is there as a place of worship to the ground.

**[22:46]** So most of the scholars of Tafsir, they say this is the second destruction as a result of corruption once again. So what happened? And how do we get to the place that we are at now? Contemporary scholars look at this set of ayat and they say that it fits closer, many contemporary scholars, it fits closer to what we see of the nation called Israel today.

**[23:15]** Where those who are not necessarily from the lineage of Bani Israel, but who claim to be adherents to what Bani Israel adhere to, have established this colonial outpost and basically are living the exact meanings of the ayah.

**[23:33]** Why? And some of the reasons that they would mention is that Allah subhanahu wa ta'ala mentions in particular, that you will have a place of power and arrogance.

**[23:49]** And that type of arrogance and that type of tyranny was not something that was possible when Bani Israel returned to Jerusalem because they weren't actually fully in power the second time they came back. Meaning what? They still were operating as a client kingdom. Herod was not an independent king. They were operating as a client kingdom under the Romans and so they didn't have that full power.

**[24:15]** And so there are scholars of tafsir today that are saying, look at what this is describing today. Because this is the only time that they actually have that description. And subhanallah, how does Allah subhanahu wa ta'ala describe? He describes it,

**[24:34]** Allah put these two things together, that this is the home of the hereafter. We give it to those who do not desire. Tyranny in power or corruption. Allah subhanahu wa ta'ala mentions about Fir'aun that he became arrogant, tyrannical in his position.

**[25:01]** And so here is something that's extremely profound if you pay attention to it. What happens when you become your tyrant? Bani Israel, the core victims of the Pharaoh becoming Fir'aunic. And so they have aloo and kabira after Fir'aun ala fil ard. They exhibit the same behavior of the Pharaoh towards them. And it's ironic.

**[25:26]** And when you talk about, is there any group of people that are more fitting to that ayah than the Zionists today who do not allow the mention and the worship of Allah subhanahu wa ta'ala in the first qibla of the Muslims and who routinely shut down al-Masjid al-Aqsa and harass its worshippers?

**[25:51]** And so there's something very powerful about this. The warning to not become your tyrant. Which by the way is also a timeless principle. The warning to not become your tyrant. If you read about the Babylonian destruction of Jerusalem, then read about the Zionists. If you read about the Pharaoh, read about the Zionists.

**[26:12]** If you read about the Nazis, read about the Zionists. It's a warning to not do to others what has been done to you. Not to become your tyrant. And subhanallah this ideology, this evil ideology actually encompasses somehow Fir'aunic elements, Babylonian elements and Nazi elements all together and how it treats the people and how it treats the worshippers.

**[26:35]** And so you go through the ayat. Is there any basis to the idea that this may be referring to a future second time and not to a previous second time? And I have to say here that nothing changes in terms of prophetic imperative whether the ayat mean this or they mean that.

**[26:55]** It actually doesn't change anything practically on the ground. Because no matter what, just as we said, Salahuddin was not trying to read about Dajjal and Mahdi. He was trying to be the person himself. And so whether they're being referred to in this ayah specifically the people that we are witnessing right now or this was referring to a past people whose behavior is being imitated by a present people, practically it all means the same thing.

**[27:20]** Practically for us it all means the same thing. But Allah subhanahu wa ta'ala says, فَإِذَا جَاءَ وَعْدُ أُولَاهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًا لَنَا أُولِي بَأْسٍ شَدِيدٍ فَجَاسُوا خِلَالَ الدِّيَارِ وَكَانَ وَعْدًا مَفْعُولًا

**[27:35]** Allah subhanahu wa ta'ala says, when the first of those two warnings came to pass, then we sent upon you some of our servants. Now, عِبَادًا لَنَا does not refer to a righteous group of people here. It means the creation of Allah subhanahu wa ta'ala is all functioning in accordance with Allah subhanahu wa ta'ala's command.

**[27:53]** That the creation is on his divine scheme subhanahu wa ta'ala. But of great might and this is referring to the Babylonians. And subhanallah the emphasis here, that they entered upon your homes خِلَالَ الدِّيَارِ, that they ravaged your homes.

**[28:10]** And when I see these occupation soldiers in Gaza, wearing the inner garments of the women of Gaza. And trying to steal every form of property that we have and every claim to that ground and destroying every root.

**[28:27]** I can't but think of this ayah, of how Allah describes the Babylonian destruction of Jerusalem. It's a disgusting way to psychologically torture a people. To go in their homes and take everything precious from them and throw them out of their homes and confiscate their homes.

**[28:46]** And Allah subhanahu wa ta'ala says, وَكَانَ وَعْدًا مَفْعُولًا That promise was fulfilled. You had power, you became corrupt and so a corrupt force was sent upon you. And you lived a miserable fate as a result. Then Allah subhanahu wa ta'ala says, ثُمَّ رَدَدْنَا لَكُمُ الْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَاكُم بِأَمْوَالٍ وَبَنِينَ وَجَعَلْنَاكُمْ أَكْثَرَ نَفِيرًا

**[29:16]** Allah subhanahu wa ta'ala says, that after your repentance, we gave you the upper hand once again. And we gave you wealth and we gave you offspring. And we caused you to be greater in number. And so there was a return after your repentance.

**[29:31]** Now pay attention to the ayah. Allah subhanahu wa ta'ala says, إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لِأَنفُسِكُمْ وَإِنْ أَسَأْتُمْ فَلَهَا فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ لِيَسُوءُوا وُجُوهَكُمْ Allah subhanahu wa ta'ala says, if you act righteously, it is for your own good.

**[29:49]** And if you do wrong, then it is for your own loss. And then when الوعد الآخرة, the second promise comes. Hence why scholars are speaking about this ayah in this way. Allah mentions the first promise and it was already fulfilled.

**[30:06]** But Allah says when the second promise comes. وعد الآخرة here is not referring to the hereafter. So when you're reading in the Quran, you're talking about a second promise on this earth. And Allah subhanahu wa ta'ala says, لِيَسُوءُوا وُجُوهَكُمْ

**[30:21]** So that your faces would be disgraced. وَلِيَدْخُلُوا الْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ Allah subhanahu wa ta'ala says, and they enter into the masjid, meaning المسجد الأقصى, the way they entered into it the first time.

**[30:38]** Now here's the thing. Many of the scholars as they talk about this ayah, they say, who entered into it the first time for them to enter into it the second time. And this is not uncommon in the Quran to have an ayah that speaks of the future in the present.

**[30:54]** Such as, سَيُهْزَمُ الْجَمْعُ وَيُوَلُّونَ الدُّبُرَ Where Allah subhanahu wa ta'ala mentions the defeat that would come to them. And then they would turn away fleeing. That it was referring to the battle of Badr. Where Allah subhanahu wa ta'ala mentions, يُهْزَمْ that they would lose. How would they lose?

**[31:09]** How would they find themselves in defeat and despair? So here, there's another promise that is coming. And there's a group of people that are entering into the masjid كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ The way they entered into it the first time. So this can either mean the same group of people.

**[31:25]** Like Umar radiyallahu ta'ala anhu and the sahaba. Or it could mean in similar fashion to the first time. And Allah subhanahu wa ta'ala mentions that they would destroy whatever would fall into their hands. And I want you to think about this كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ

**[31:42]** When Umar radiyallahu ta'ala anhu entered into the masjid with izzah, with dignity and honor. And the companions of the Prophet sallallahu alayhi wasallam. الطائفة المنصورة The victorious group from this ummah are the closest thing in description to the companions of the Prophet sallallahu alayhi wasallam.

**[31:57]** As we will see the Prophet sallallahu alayhi wasallam describe them. And I'm coming to that. And so, could it be that this was referring to a future reflection? That those who would claim an adherence to Bani Israel would be stained with corruption once again.

**[32:14]** And find themselves in this state once again. عَسَىٰ رَبُّكُمْ أَن يَرْحَمَكُمْ وَإِنْ عُدتُّمْ عُدْنَا وَجَعَلْنَا جَهَنَّمَ لِلْكَافِرِينَ حَصِيرًا Perhaps your lord will have mercy on you if you repent. But if you return to sin, we will return to punishing you.

**[32:30]** And we have made hellfire a حَصِيرًا A confinement for the disbelievers. And حَصِيرًا as Ibn Abbas radiallahu anhu mentions like a prison for them. And some of the Mufassirin said like a mattress for them.

**[32:46]** And subhanallah, once again if you think about the people of Gaza and the torture of the people of Gaza in this life. Think about a حَصِيرًا, جهنم being described like a حَصِيرًا, encompassing prison for those who carry out such oppression.

**[33:01]** Could this mean an imperative for us as Muslims to have in our minds that we will one day do in Jerusalem what the Babylonians did? No. Because the next ayah is, إِنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ

**[33:16]** الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا That verily the Quran guides to that which is upright. And gives good news to the believers who do good that they will have a mighty reward. We are still bound by our ethics no matter what because we do not become our tyrants.

**[33:32]** Don't become your tyrant. Don't become your Firaun. Don't become your enemy. Instead you are bound by something different. And Allah subhanahu wa ta'ala who wrote down that every time the Muslims enter Jerusalem, whether it was Umar radiyallahu ta'ala anhu or Salahuddin Al-Ayubi rahimAllah,

**[33:48]** it was distinguished by justice and mercy and honor. So too will be the time that Allah subhanahu wa ta'ala writes down the entrance of the Muslims that the Muslims are bound by something else. They are bound by an ethical standard that they hold to no matter what.

**[34:03]** So this is the Quranic discussion. As I said, could it be referring to two times in the past? The destruction of Bani Isra'il twice in the past? Could it be referring to something in the future? From a practical imperative perspective, it doesn't actually matter for how we behave in the circumstances that we have in front of us.

**[34:24]** So what did the Prophet sallallahu alayhi wasallam tell us about how this all falls into place at the end? First and foremost, when you look at Alamatul Sa'ah, at the signs of the Day of Judgment and the end, you see economic warfare. And the Prophet sallallahu alayhi wasallam said,

**[34:40]** That Iraq will withhold its dirham, being its silver currency, and its qafeez, its measure of grain. That Al-Sham, greater Syria, will withhold its mud, which is a measure of wheat, and its dinar, which is its gold.

**[35:03]** And the Prophet sallallahu alayhi wasallam said, ومنعت مصر اردبها ودنارها And then he said, وعدتم من حيث بدأتم He said sallallahu alayhi wasallam, that as Syria and Iraq and Egypt are put in this crippling situation,

**[35:23]** he said, you will go back to where you started, you will go back to where you started, you will go back to where you started. And so there is a sign of the land around becoming economically sanctioned, deprived. And economic warfare is at the heart of warfare on the Muslim world.

**[35:40]** It always has been at the heart of warfare on the Muslim world. It was the case with the crusaders who saw an opportunity to open the east for themselves once again. And it's the case for those who see the gas on the shore of Gaza and see dollar signs as well.

**[35:55]** And I don't need to go any further, but it's the behavior throughout history of how the Muslim world is looked at. So Syria will withhold its dirham, its dinar. Iraq will withhold its currency. Egypt will withhold its currency. There's economic deprivation and you return to where you started.

**[36:12]** The scholars mentioned you return to where you started, refers to what the Prophet sallallahu alayhi wasallam said, that Islam started off as something strange. And it will go back to being ghareeb, to being strange as it started. And so you go back to where you started in terms of a state of hardship, a state of weakness,

**[36:33]** a state of being strange and persecuted once again as an ummah. So there's economic hardship that hits. And then there are wars and political turmoil that hit and oppression that hit.

**[36:49]** And the Prophet sallallahu alayhi wasallam mentions that in this process, takoonu baynakum wabayna banil asfar hudna. That there will be between you and banil asfar, who are the Romans, a truce. And then he said, sallallahu alayhi wasallam, fayaghdiruna bikum. They will betray you.

**[37:07]** And he says, sallallahu alayhi wasallam, fayaseeruna ilaykum fee thamaneena ghaya. And so they will come at you under 80 banners tahta kulli ghaya. The Prophet sallallahu alayhi wasallam says that under every banner there will be 12,000 troops.

**[37:22]** Now if you calculate that, by the way, the idea of nations coming upon you and putting you in a difficult situation, 12,000 troops under 80 banners is not a small number. That's 960,000 troops. Right?

**[37:38]** So you'll be attacked by multiple banners. So the Prophet sallallahu alayhi wasallam is describing a state of economic desperation. And then he's describing a state of desperation in terms of the numbers, the nations gathered against you. And of course the Prophet sallallahu alayhi wasallam says in the famous hadith,

**[37:55]** yushikul umamu an tadaa'a alaykum kama tadaa'a al-akala. ...he said sallallahu alayhi wasallam that the nations will gather to feast upon you. The way that people gather around a table to feast upon their dish. And they asked the Prophet sallallahu alayhi wasallam,

**[38:13]** is that because we are qilla, is that because we are few in numbers? And the Prophet sallallahu alayhi wasallam says, no, bal antum yawma idhim kathir. You're a lot of people at that time. The numbers of the Muslims, when you look at the numbers game, it doesn't make sense.

**[38:28]** And subhanAllah, I want you to just think about this. When you look at the numbers game today, it doesn't actually make sense. Who the oppressors and who the oppressed are, who the powerful and who the powerless are, it actually doesn't make sense from a pure numbers perspective. So he's saying, no, no, it's not qilla.

**[38:45]** It's not a smallness of numbers. It's also not necessarily a smallness of means. It's a smallness of purpose. And that's what the Prophet sallallahu alayhi wasallam mentions. That you will be ghutha. That you will be foam like the foam of the sea.

**[39:02]** And he mentions that Allah subhanahu wa ta'ala will remove from your enemy the idea of fear from you. And Allah subhanahu wa ta'ala will put in your hearts al-wahn. And they said, ya Rasulullah, wa man al-wahn? What is al-wahn? And he said, sallallahu alayhi wasallam,

**[39:18]** hubbid dunya wa karahiyatul mot. You love the world too much and you hate death. And so there's a cowardice that overtakes you as a result. So you're many in number. And you have many nations that are gathered upon you. But you're not outnumbered at any point.

**[39:33]** And that is not the indication that the Prophet sallallahu alayhi wasallam gives to us. And then he mentions sallallahu alayhi wasallam in the state of this affair. And this is why this hadith becomes extremely relevant to the discussion of Palestine. Where he says, sallallahu alayhi wasallam, in the hadith of Hudhayfa radiyallahu anhu, takoonu nubuwatu feekum ma sha'a Allahu an takoon.

**[39:51]** That prophethood will be amongst you as long as Allah subhanahu wa ta'ala decrees it to be amongst you. And then Allah subhanahu wa ta'ala will remove it once he decrees it to be removed. Thumma takoonu khilafatan ala minhaajin nubuwah. And then you will have khilafah amongst you

**[40:06]** on the way of the Prophet sallallahu alayhi wasallam. And it will be amongst you as long as Allah subhanahu wa ta'ala decrees. And then Allah subhanahu wa ta'ala removes it from you. Then he mentions that you will have mulkan adha. That you will have a biding kingship. And then he mentioned sallallahu alayhi wasallam

**[40:21]** that that will be amongst you for some time. And then you will have mulkan jabriyyah. That you will have tyranny that will prevail upon you. And then he mentioned sallallahu alayhi wasallam, then you will have khilafatan ala minhaajin nubuwah. Khilafah on the way of the Prophet sallallahu alayhi wasallam.

**[40:37]** So he mentions five phases sallallahu alayhi wasallam. Just like after economic hardship, you go back to being strange. You go back to being oppressed. Just like here you go back to the very beginning as he says sallallahu alayhi wasallam, once again khilafah ala minhaajin nubuwah. And here you bring in the hadith of Abdullah ibn Hawala radiallahu ta'ala anhu.

**[40:58]** Who described that the Prophet sallallahu alayhi wasallam wadaa yadahu ala raasi. That the Prophet sallallahu alayhi wasallam put his hand on my head. And he said to me, Yabna Hawala, idha ra'ayta alkhilafah, qad nazalat ardal muqaddasa.

**[41:13]** This is why I'm bringing up this hadith. When you see that khilafah has come in the holy land, al-ard al-muqaddasa. And he said sallallahu alayhi wasallam, faqad danat al-zalazil wal balabil wal umur al-idhaam. But at that point you have earthquakes and difficulties

**[41:30]** and the most major signs of the day of judgment wassa'atu yawma idhin aqrabu min al-naasi, min yadi hadhi min raasik. And the hour is closer to you at that time than my hand is to your head. Why do I mention this hadith?

**[41:46]** Because if you think about the return of righteous leadership, where is righteous leadership going to descend except amongst righteous people? And so while the Prophet sallallahu alayhi wasallam is talking about at-ta'if al-mansura, a righteous group of people that are insisting upon the truth.

**[42:04]** la yadurruhum man khadhalahum wala man khalafahum And they're not deterred by those who take them as enemies or those who betray them. Isn't it only befitting that when the Prophet sallallahu alayhi wasallam talks about return of righteous leadership, he talks about it in the same area. And so at-ta'if al-mansura,

**[42:20]** the righteous group is al-bayt al-maqdis, or aknafi bayt al-maqdis as the Prophet sallallahu alayhi wasallam said. Asqalan, in one hadith in particular, the area of Gaza. The area of Jerusalem is where you have the righteous group, the victorious group. And here the Prophet sallallahu alayhi wasallam

**[42:35]** is putting his hand on the head of a sahabi and telling him, when khalafah, righteous leadership, arises once again in that land, then know that you will see something that will come, that will be greater, that comes after.

**[42:50]** In another hadith from Mu'adh ibn Jabal radiyallahu ta'ala anhu, the Prophet sallallahu alayhi wasallam said, Umran bayt al-maqdis, kharaab yathrib. He said sallallahu alayhi wasallam that the establishment of Jerusalem will be the ruin of yathrib, or it will be tied to the ruin of yathrib,

**[43:07]** which is of course al-Madinah. And he mentioned sallallahu alayhi wasallam that kharaab yathrib, khuruj al-malhama. That the destruction of yathrib is the opening or the beginning of a great war,

**[43:23]** a great slaughter. And then he mentioned sallallahu alayhi wasallam that after that malhama comes the opening of Constantinople. And then he mentioned that after the opening of Constantinople comes ad-Dajjal, khuruj ad-Dajjal, the coming of the Antichrist. Now, why do I mention this hadith?

**[43:40]** So Bani Israel returns to its old ways. The Muslims are put back into their old ways. Economic sanctions are forced. There are great numbers that are gathered against you. You have to find amongst yourselves as an ummah

**[43:57]** that unity once again. And the Prophet sallallahu alayhi wasallam is talking about khilafah al-minhaj al-nabuwah returning. And then here in this hadith, the Prophet sallallahu alayhi wasallam ties the establishment of bayt al-maqdis to the decline in al-Madinah.

**[44:14]** And he says at the end of the hadith to Mu'adh radiyallahu ta'ala anhu, thumma dharaba biyadihi ala fakhthi alladhi haddatha or mankibihi, that he struck sallallahu alayhi wasallam the thigh that was of Mu'adh radiyallahu ta'ala anhu.

**[44:31]** And then he said that this is going to happen. innahadha lahq kama annakahahuna That this will happen the same way, that this is as true as you sitting here right in front of me. What's the Prophet sallallahu alayhi wasallam

**[44:47]** trying to impress upon one companion when he puts his hand on his head and says, this is as true as my hand on your head. And now when he's talking to Mu'adh radiyallahu ta'ala anhu, this is as true as you sitting here right in front of me. That this is real, that this is to come,

**[45:03]** that this will pass just as what has passed in front of you. So he tied sallallahu alayhi wasallam, Umran Bayt al-Maqdis, the establishment of Jerusalem, the flourishing of Jerusalem, to Kharab al-Yathrib,

**[45:19]** to the destruction or the ruining of Yathrib, which is Medina. And this can refer to either the physical flourishing of a place or the spiritual flourishing of a place. And so if it means the physical flourishing,

**[45:35]** then it would be referring to what? The occupiers who physically turn Jerusalem into what they turn it into and its areas into what they turn it into. Right? So if it's referring to the physical, it fits one group of people. If it's referring to the spiritual,

**[45:52]** it fits another group of people. And there are arguments to be made in both regards. Right? But the fact that the Prophet sallallahu alayhi wasallam is making a correlation between the two refers to something deeply profound.

**[46:08]** That there is a time when Jerusalem, if it's being spiritually re-established, spirituality is leaving Al-Medina. And SubhanAllah, the Prophet sallallahu alayhi wasallam called it Yathrib, which is very uncommon in this hadith, which could be a sign of referring to its spiritual decline.

**[46:25]** That it's getting away from its original spiritual purpose. And if it's referring to the physical, then it has a connotation as well. And the Prophet sallallahu alayhi wasallam, of course, he talked about a time in which Al-Medina,

**[46:41]** يَتْرُكُونَ الْمَدِينَةَ عَلَى خَيْرِ مَا كَانَتْ That people will leave Medina in its best state. And he mentioned sallallahu alayhi wasallam that there would be a time where As-Siba' wa-At-Tayyir, the only things that would occupy Al-Medina, would be wild beasts and birds.

**[46:57]** And that a dog could walk into the masjid of the Prophet sallallahu alayhi wasallam and urinate. And there would be no one there to clean its urination or defecation. Abu Huraira radiallahu anhu was the narrator of that hadith. And this is of course talking about the full, the end, end of times.

**[47:13]** He mentioned that it's either evil leadership that runs them away or some sort of disease in one narration. But the point is that Medina is emptied at some point fully. This hadith, the scholars mentioned, could be referring to a partial kharab, a partial ruin, not the full ruin

**[47:29]** that comes at the very end of times. So the point is that you have Jerusalem, Umran Bayt al-Maqdis, and you have kharab al-Yathrib are tied together. And then he mentioned sallallahu alayhi wasallam, al-malhama, malhama al-kubra,

**[47:45]** a great slaughter that will happen. And malhama is not synonymous or it's not singular in its usage. So generally speaking, when you look at Akhir az-Zaman, may Allah protect us, the end of times, there are malahim, there are many slaughters,

**[48:02]** meaning there are times where Muslims are killed in large numbers. But this is, as the Prophet sallallahu alayhi wasallam mentions, a time in which you have a great slaughter in which many many Muslims are killed. A huge number of Muslims are killed. And the Prophet sallallahu alayhi wasallam mentions it

**[48:20]** as a battle that takes place between the Muslims and the Romans. And the Romans is a more general expression of the Western world and Europeans, and the Christian world in this regard. So there's some sort of major battle

**[48:35]** that takes place after a hudna, after a truce that is made that the Prophet sallallahu alayhi wasallam is referring to. Now we come to, where do we know that Bayt al-Maqdis is freed? Where do we know that it's completely liberated?

**[48:52]** And as we said, subhanAllah, the opening of Jerusalem has always come through Damascus. That it was through Syria that Palestine is always freed. And so we ask Allah subhanahu wa ta'ala that the joy of Syria soon becomes the joy of Palestine as well.

**[49:08]** That it's always in that direction, historically. When you look at what happens, according to the Prophet sallallahu alayhi wasallam's description of the end of times. He mentioned sallallahu alayhi wasallam that in the midst of these malahim, in the midst of these slaughters,

**[49:24]** that you have a group of believers that flee with al-Mahdi. And al-Mahdi could be what the Prophet sallallahu alayhi wasallam is talking about when he says the return of a righteous khalifa. Not necessarily, but it could be that that's khilafah ala minhaj al-nubuwwah, that that's the only time that that's actually realized,

**[49:41]** that that hadith becomes realized in the history of Islam after what has transpired so far. But there's a group of people with this righteous leader in the midst of all of this turmoil, all of this chaos. And the Prophet sallallahu alayhi wasallam says that at that point,

**[49:56]** a dajjal would have come out and he would have laid siege to a group of Muslims in the mountains of Palestine, in the mountains of Eriyat. And at that point, as he's laid siege to them, they call upon Allah subhanahu wa ta'ala asking for help.

**[50:14]** And this is a ta'if al-mansurah, the righteous saved group of people that stay upon the truth until the end of times. And al-Mahdi, who is leading them at that point, gathers them in Damascus. They escape to Damascus. And while they are in Ash-Sham after a major battle,

**[50:31]** shaitaan calls out to the Muslims that dajjal has come for you. صاح فيهم الشيطان إن المسيح قد خلفكم في أهليكم That the dajjal has come out to your families at this point.

**[50:46]** And so while the Muslims are facing the greatest fitna ever, and while they are in a state of hopelessness, and while they've lost their family members, and while they've run from their homes, and while you have this group of people that are in this situation in al-Masjid al-Umawi, in that particular masjid.

**[51:05]** This is where, as we said, the time of Fajr comes. And the Prophet (ﷺ) mentions to us that the imam goes up to lead. So they make the adhan. They line up. The iqamah is made. And that's when the Prophet (ﷺ) mentioned the descent of Isa (عليه السلام)

**[51:25]** at the white minaret in Damascus, at the east minaret of Damascus. And subhanAllah, that minaret was built, was rebuilt with the wealth of the Christians, as Ibn Kathir says. Why? Because the crusaders destroyed it.

**[51:40]** And so it was rebuilt with their wealth. And subhanAllah, Isa (عليه السلام) descends at that minaret, in that Umayyad Masjid that you see on your TV today. And he descends in two yellow dyed garments, in a cream thawb,

**[52:00]** his hands on the shoulders of two angels, saying, Inni Abdullah, I am Abdullah, the same way that he said when he was born in the courtyard of Al-Aqsa. His hair just at his earlobes, dangling and wet and beautiful,

**[52:15]** just like the Prophet (ﷺ) saw him on the night of Al-Isra' Al-Mi'raj, as if he just came out of a shower. And as the iqamah has been made, he walks into the jama'ah, as the Prophet (ﷺ) said in Syria, فَإِذَا رَأَيْتُمُوهُ فَاعْرِفُوهُ So when you see him, know him, he said, sallallahu alayhi wasallam.

**[52:33]** And suddenly, as the Muslims are about to pray Fajr, and they notice that Isa (ﷺ) has entered upon them, and that this was the description of these last moments, everyone is looking at Isa (ﷺ) in this feeling of tranquility,

**[52:50]** and in this feeling of being overwhelmed, that a major sign has just come amongst them. And the Prophet (ﷺ) says, كَيْفَ أَنْتُمْ إِذْ نَزَلَ فِيكُمْ ابْنُ مَرْيَمَ وَإِمَامُكُمْ مِنْكُمْ How will you be when the son of Mary descends upon you,

**[53:05]** and your imam is from you? Suddenly, Isa is amongst you, everyone is looking at him, everyone knows who he is, the imam, al-Mahdi knows who he is, and then he tells him to lead the prayer. يَا رُوحَ اللَّهِ تَقَدَّمْ صَلِّ لَنَا

**[53:23]** Pray and lead us in prayer. And Isa (ﷺ) says, putting his hand on his chest, تَقَدَّمْ أَنْتَ You should go forth because the salah was called for you. And he prays amongst the Muslims. And then the Prophet (ﷺ) describes that he stands up

**[53:41]** with this group of people in Syria that are under siege in that masjid. And he says, اِفْتَحُوا الْبَابَ Open the door. And as they open up, a dajjal is standing there with his followers. And Isa (ﷺ) will chase him to where?

**[54:01]** The gates of Al-Lud. Which if you look at a map is where Tel Aviv, the area of Tel Aviv would be right there at the gates of Al-Lud. And he will chase him to that area. And he would say, إِنَّ لِي فِيكَ ضَرْبَةً

**[54:16]** That I have been commanded to strike you and you will not escape me. And Isa (ﷺ) will chase him to the east gate of Al-Lud. And there he would start to dissolve at the sight of Isa (ﷺ). But Isa (ﷺ) would go to him and would strike him

**[54:32]** to show the blood of Al-Masih al-Dajjal. So that what? To show what a liar he actually was this entire time. That's not like he dissolves and comes back. That this liar was not actually as invincible as you thought he was.

**[54:48]** He wasn't who he made himself out to be. He claimed to be God. And he is not who he says he was nor should he be given the weight that he claimed that he should be given. He was never invincible. Which is subhanAllah such a powerful lesson.

**[55:05]** A powerful meaning in that regard. And at this point, and this is where I come to, where Isa (ﷺ) comes to the believers. فَيَمْسَحُ عَلَىٰ وُجُوهِهِمْ وَيُخْبِرُهُمْ بِدَرَجَاتِهِمْ فِي الْجَنَّةِ The Prophet (ﷺ) mentions that he goes to his believers

**[55:21]** that are with him and Isa (ﷺ) would wipe their faces and would give them the glad tidings of their place in Jannah. هَٰؤُلَاءِ هُمْ أَسْعَدُ أَهْلِ الْأَرْضِ يَوْمَئِذٍ These people are the happiest people on earth on that day.

**[55:38]** And subhanAllah, as this happens, Allah (ﷻ) test them with another sign. That Isa (ﷺ) will then take his followers to At-Tur. Where, if you remember, Allah (ﷻ) spoke directly to Musa (ﷺ).

**[55:54]** And on the night of Al-Isra and Al-Mi'raj, the Prophet (ﷺ) went to that area. And this is where they want to evacuate our or displace our people today and send them to that area today. And at that point, as Isa (ﷺ) takes his followers there

**[56:10]** for a temporary period. At that point, Ya'juj and Ma'juj are let out on the earth. And as they say, قَتَلْنَا مَنْ فِي الْأَرْضِ That we have killed all of those on earth, let's kill the one that's in the heavens. And they throw an arrow up to the sky.

**[56:26]** Allah (ﷻ) allows some blood to fall from the sky to give them a temporary moment where they think that they've succeeded. And then Allah (ﷻ) removes them from the face of the earth with a little bug that comes and takes them.

**[56:43]** كَمَوْتِ نَفْسٍ وَاحِدَةٍ Like the death of a single person, wiped out. Just like that. And Isa (ﷺ) asks for someone to go and to check on them. And he finds that there are rotting corpses everywhere.

**[56:58]** He makes dua. And Allah (ﷻ) sends birds that would remove the corpses of Ya'juj and Ma'juj. And then Allah (ﷻ) sends a rain to cleanse the earth to where it becomes like a mirror. So clean after the blood that has been spilled on that earth.

**[57:17]** And if you're not seeing the connection, subhanAllah, to what's happened, you're missing it. Isa (ﷺ) at that point makes dua for Allah (ﷻ) to put the barakah back into the earth. Makes dua again. And the earth gives more blessing. The same earth that was covered in destruction and havoc gives more barakah than ever before.

**[57:40]** And so it starts to have fruits and crops and all sorts of things that sprout from it that were never even known before. And so the earth comes back with greater barakah. And the Prophet (ﷺ) mentions,

**[57:56]** طُوبَى لِلْعَيْشِ بَعْدَ الْمَسِيحِ glad tidings to those who live after Al-Masih, Isa (ﷺ). Suddenly, at that point, the people, as he (ﷺ) said, would eat from a pomegranate. And the peel of it would provide them with shade.

**[58:13]** That a camel's milk could provide for an entire city. That animals that were predators no longer attack their prey. That money becomes plentiful and poverty becomes eradicated. And there is a certain blessing on this earth, a clarity on this earth that he brings.

**[58:31]** And subhanAllah, if you look at that courtyard of Al-Aqsa today, written on its structures were the ayahs of Isa (ﷺ) when he came to the earth the first time. When Maryam (ﷺ) held him in her arms the first time.

**[58:47]** And now he's in those same courtyards. And now there is a restoration that has happened on the face of the earth. And there is a hadith that I'll mention here, and I know I'm out of time.

**[59:02]** The Prophet (ﷺ) mentioned, لَيُدْرِكَنَّ الْمَسِيحَ مِنْ هَذِهِ الْأُمَّةِ أَقْوَامٌ إِنَّهُمْ لَمِثْلُكُمْ أَوْ خَيْرٌ He said (ﷺ) that Isa (ﷺ) will find a group of people from this ummah. They are like you, meaning the sahabah of the Prophet (ﷺ) or better.

**[59:20]** وَلَنْ يُخْزِيَ اللَّهُ أُمَّةً أَنَا أَوَّلُهَا وَالْمَسِيحُ آخِرُهَا And Allah (ﷻ) will not disgrace an ummah that I am the first of, and Isa (ﷺ) is the last of. When I mentioned this part, that that group of people that's with Isa (ﷺ)

**[59:37]** are compared to the companions of the Prophet (ﷺ), when you see the images of people today who remind you of the companions of the Prophet (ﷺ) who bring to life ayat and ahadith and stories that seemed a little bit far-fetched until now

**[59:52]** where they're so near to you, then it makes sense that this group of people is not accidental, that persevered, and that are now standing with Isa (ﷺ) in the courtyard of Al-Aqsa and receiving the glad tidings of their place in Al-Jannah

**[1:00:09]** as Allah (ﷻ) proceeds to revive the earth afterwards. These all could be separate lectures in and of themselves, the period of economic sanction, the malhamah, the disunity of the ummah, the return of righteous leadership to a righteous group of people,

**[1:00:26]** the going back to Syria, and the war between the Muslims and a large group of Christians at that point, and all of these things happening, and then the reopening of Jerusalem. All of this could be a chapter in and of itself. But this is not to say anything

**[1:00:44]** except that pay attention to the bishara, pay attention to the glad tidings that are presented within. Because Allah (ﷻ) has put in us right now a moment or put in us a potential

**[1:00:59]** to deal with the moment of history that we are in, whether that moment of history is closer to the day of judgment than we think or further from it than we think. We're in a moment of history at this point. And we are to hold on to what inspired the generations before

**[1:01:16]** and to seek the reward that they sought without losing sight of the promise that Allah (ﷻ) made to us all, which is freedom and victory in this world and acceptance in the hereafter should we be those people that Allah (ﷻ) has deemed worthy.

**[1:01:35]** And then after it's all done, al-ardh al-mahshar, the place of assembly. I want you to realize that Al-Sham is the place that the whole ummah will go back to. All of us will go to Al-Sham one day, all of us will return to Al-Sham one day

**[1:01:51]** as al-ardh al-mahshar, it is the land of assembly. The prophets who lived there and the prophets who longed for it. The believers who were persecuted there and the believers who prayed and protested with them. The hypocrites who ignored them and the tyrants who oppressed them.

**[1:02:07]** Those that killed them from afar and those that squashed them from near. Can you imagine how much of the proceedings of the Day of Judgment will surround this piece of earth when every single crusader and every single Zionist who killed

**[1:02:24]** and every single person who was complicit and every single traitor and treacherous person will stand before Allah subhanahu wa ta'ala one by one to receive their compensation from Allah subhanahu wa ta'ala. And every single victim, the named ones and the unnamed ones,

**[1:02:39]** the tens of thousands and millions before and the ones today, stand up one by one before Allah subhanahu wa ta'ala to receive their justice and the earth itself speaks. The last narration I share with you. What Abu Bakr radiallahu ta'ala anhu

**[1:02:56]** was narrated to Asad. تُحْشَرُ الْكَعْبَةُ إِلَىٰ بَيْتِ الْمَقْدِسِ مُتَعَلِّقًا بِأَسْتَارِهَا كُلُّ مَنْ حَجَّ وَاعْتَمَرَ That the Ka'bah would be resurrected and brought back,

**[1:03:12]** would be united with Al-Bayt Al-Maqdis. With every single person who made hajj and Umrah hanging on to it. The earth comes back. The holy places come back. There's not just a unification of holy people,

**[1:03:29]** but a unification of the holy places. All of it coming together. And on that day, when the Prophet sallallahu alayhi wasallam mentioned on the authentic hadith, whether this riwayah from Abu Bakr radiallahu ta'ala anhu is established or not. That the black stone speaks and that the Ruqn al-Yamani speaks

**[1:03:44]** and that the Ka'bah by extension, everything that Allah subhanahu wa ta'ala has put on this earth is brought forth and resurrected. I want you to realize that no history will be deleted then. And so while these people have destroyed some of the oldest churches in the world,

**[1:04:01]** the oldest masjids in the world, the oldest libraries in the world, the oldest universities in the world, the oldest records in the world. That it's in that very same place that Allah subhanahu wa ta'ala brings it all back to testify. To that which was destroyed

**[1:04:17]** and that which was restored. And we ask Allah subhanahu wa ta'ala to make us amongst those who restore. And we ask Allah subhanahu wa ta'ala to forgive us for our shortcomings. And we ask Allah subhanahu wa ta'ala to make us amongst those who fulfill the covenant. And we ask Allah subhanahu wa ta'ala

**[1:04:33]** to make us a people of righteousness, who uphold righteousness. And we ask Allah subhanahu wa ta'ala to make us worthy of his promise. And we ask Allah subhanahu wa ta'ala to liberate Al-Aqsa, to bring ease to its people. And we ask Allah subhanahu wa ta'ala to make us from its people. And we ask Allah subhanahu wa ta'ala

**[1:04:49]** that as we have read and studied the virtues of Al-Bayt Al-Maqdis, that we remember that Innal-Arda la tuqaddisu ahada that the earth does not make anyone holy, that Allah make us holy so we are worthy of a holy land. And we ask Allah subhanahu wa ta'ala

**[1:05:05]** to allow us to be resurrected on the side of the people of Gaza on the Day of Judgment. To allow us to be resurrected with the people who are on the right side of this and not to be amongst those who are punished for their shortcomings and for their disobedience on that day.

**[1:05:20]** And we ask Allah subhanahu wa ta'ala to remove from us the private sins and the public sins that bring hardship upon our Ummah. And that cause our du'as to not be elevated. And we ask Allah subhanahu wa ta'ala to alleviate the suffering from the Ummah of Muhammad sallallahu alayhi wasallam

**[1:05:35]** all over the world in Al-Sham and beyond. Allahumma ameen. JazakumAllahu khayran wa sallallahu wa sallam wa baraka nabiyyina Muhammad wa ala alihi wa sahbihi ajma'een Wassalamu alaikum warahmatullahi wabarakatuh

## Other Episodes in "Al-Aqsa - Past, Present, and Promise"
- [Zionism 1,000 Years In the Making | Al-Aqsa: Past, Present, and Promise](https://yaqeeninstitute.org/watch/series/al-aqsa-past-present-and-promise/zionism-one-thousand-year-in-the-making-al-aqsa.md)
- [Salahuddin: The Legend Who Liberated Jerusalem | Al-Aqsa: Past, Present, and Promise](https://yaqeeninstitute.org/watch/series/al-aqsa-past-present-and-promise/salahuddin-the-legend-who-liberated-jerusalem-al-aqsa.md)
- [Roman Emperor Who Almost Became Muslim & Conquest of Jerusalem | Al-Aqsa: Past, Present, and Promise](https://yaqeeninstitute.org/watch/series/al-aqsa-past-present-and-promise/roman-emperor-who-almost-became-muslim-and-conquest-of-jerusalem-alaqsa.md)
- [Isra and Miraj: The Greatest Journey Through the Heavens | Al-Aqsa: Past, Present, and Promise](https://yaqeeninstitute.org/watch/series/al-aqsa-past-present-and-promise/isra-and-miraj-the-greatest-journey-through-the-heavens-al-aqsa.md)
- [Isra wal Miraj, Surah Rum, and the Year of Grief | Al-Aqsa: Past, Present, and Promise](https://yaqeeninstitute.org/watch/series/al-aqsa-past-present-and-promise/isra-wal-miraj-surah-rum-and-year-of-grief-al-aqsa.md)
- [Syria, the Umayyad Mosque, and the Messiah’s Return | Al-Aqsa: Past, Present, and Promise](https://yaqeeninstitute.org/watch/series/al-aqsa-past-present-and-promise/syria-umayyad-mosque-messiah-return-al-aqsa.md)
- [The Prophets, the Messiah, and the Promised Land | Al-Aqsa: Past, Present, and Promise](https://yaqeeninstitute.org/watch/series/al-aqsa-past-present-and-promise/the-prophets-the-messiah-and-the-promised-land-al-aqsa.md)
- [The Switch of the Qiblah: Story of Masjid Qiblatayn | Al-Aqsa: Past, Present, and Promise](https://yaqeeninstitute.org/watch/series/al-aqsa-past-present-and-promise/switch-of-the-qiblah-story-of-masjid-qiblatayn-al-aqsa.md)
- [The Blessed Land of Al-Sham: Palestine, Lebanon, Syria, Jordan | Al-Aqsa: Past, Present, and Promise](https://yaqeeninstitute.org/watch/series/al-aqsa-past-present-and-promise/the-blessed-land-of-al-sham-palestine-lebanon-syria-jordan-al-aqsa.md)
- [Why is Quds (Jerusalem) So Special? | Al-Aqsa: Past, Present, and Promise](https://yaqeeninstitute.org/watch/series/al-aqsa-past-present-and-promise/why-is-quds-jerusalem-so-special-al-aqsa-series.md)