When 43 Prophets Were Killed | Signs of the Hour Ep. 5 | Dr. Omar Suleiman

 First all the Prophets (as) go. Then the Companions (ra). Then slowly, the righteous and good-hearted people start to dwindle until only corrupt people are left. These are signs of The Hour. 

Yet even after the Prophet ﷺ passed, something of his legacy endures in our world today. What remains of Prophethood? Find out in Episode 5 of Signs of the Hour. 

Transcript

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Can you imagine having an AI imam? You know, subhanAllah, there are a hadith of the Prophet that I could imagine hearing back then, and I would wonder what's what's he talking about here? What is this referring to? But the sahaba out of their adab with the Prophet, they heard it and they believed it, and they kind of just let it unfold. So this will be a cliffhanger. You have to wait two episodes before we talk about what the Prophet mentioned, of a ilm, bisuratil, of knowledge with the appearance of knowledge, and people having more access to information than ever before, and people not knowing if what they're looking at is even a real person. Minalamatisa. We'll talk about that later, inshaAllah ta'ala. But what distinguishes the Prophet is not just that he is a sadikh al-ameen, sallallahu alayhi wa sallam. He is the truthful one, the trustworthy one. When he speaks alayhi sallallahu alayhi wa, you know that he's speaking the truth. It's the integrity of the man, sallallahu alayhi wa sallam, and he was a felt human being amongst us, alayhi sallat was salaam. As real of a person as you could be. We knew him for 40 years, sallallahu alayhi wa sallam. His character is spotless. And the very thing that the Musharraqen mocked about him, which was his humanity, the fact that he would use the bathroom, alayhi sallat was salam, the fact that he would eat and drink, alayhi salaatu, the fact that he would sleep, these were the things that they were using against him, his humanity. And they said, why wasn't it an angel? Right? But Allah subhanahu wa ta'ala sat down for us a human being who speaks in the language that we understand, who is as human in the flesh as all of us, Ali his salatu was salam. And that was always the case of the prophets. Now I want to take you to the world now, again, where you have the signs of the day of judgment unfolding, and we're going to approach this subject, inshaAllah, in the most structured way possible. I'm not following any previous template. I'm going about it to try to build out a world from the time of the Prophet until how we got here now. But with the lens of the Day of Judgment, the Day of Judgment, the Day of Judgment. How many prophets were sent before the Prophet? 24? So they're the named prophets, obviously, but the hadith in Muslim Imam Ahmed, 124,000 prophets. There were 124,000 ambiyah. So I want you to imagine a dark world, right? And the world gets confused, it gets lost, and Allah keeps sending prophet after prophet after prophet after prophet. Each one of them, Jibreel, descends upon them, each one of them receives revelation, each one of them has at their essence the same thing: believe in Allah and believe in the hereafter. Believe in Allah, believe in the hereafter. Each one of them warns about a dajjal. And they also give the bushrah, the glad tidings of the Prophet to come. So each one is carrying a creed of believe in Allah and believe in the last day, and also is carrying the news of the future to an extent that there's going to be a malicious character in Al-Masiha Dajjal, and that there is a prophet that will come after me, and there is particularly Rasulullah sallallahu alayhi wa sallam, who is to come. Now I want you to think about this. Were there ever two prophets at the same time? Yes. In fact, that was the norm, because the idea of universal prophethood, or a prophet that spoke to everyone at the same time, was first foreign. You may be sitting in a place where a prophet once walked. It might be that there was a prophet that once came to this part of the world that walked in the what is now the United States of America and spoke to whatever indigenous population was here at the time, right? Before Christopher Columbus founded this place. That's a sarcasm. Please don't take it seriously, all right? But the point is that there were MBIA prophets, how long you think about that, that walked all over the face of the earth, a prophet for this people, a prophet for that people, at the same time, right? Were there ever two prophets in the same place? Yes. We know obviously, specifically, of Harun and Musa, Yahya and Isa, Yaqub and Yusuf, Ibrahim and Ismail and Ishaq. May Allah send his peace and blessings upon them all. At the same time. So you imagine each one of them has an independent relationship with Allah through Jibreel, where revelation comes to them and they are amongst their people. No one is contradicting each other. They're building out the structure of prophethood with the same message. This league of Mbiah, this league of prophets are the most elite human beings that ever walked the face of the earth. Meaning, even the Sahaba, as much as we love them and we talk about them, when the Prophet talked about Abu Bakr radiallahu anu and said that the sun has not risen or set upon a man better than him, except that it was a prophet, the Mbiyah are the best of all people. The prophets maintain the greatest rank amongst humanity. And I want you to think about these lights in the sky. If the world is dark and there is a map of prophets, you know, I talked about this at the end of Ramadan, the angel's heat map, right? There is a map of prophets. When it comes to Beni Israel in particular, before the Messenger of Allah sallallahu alayhi wa sallam, they are so many of Mbiyah, to the point that, as the scholars mention of tafsir, that in Beni Israel, all of the khulafa themselves, all of the leaders themselves were mbiyah. They were prophets themselves. Right? So a prophet dies, a prophet passes on to another prophet. There's always a prophet that comes after them, or even that's alongside them that carries the mission forward. And that was the fear of Zakaria a when he was looking around and he didn't see the khalifa as a nabi, because Bani Israel only had embiyah khulafa. And the Prophet said that the prophets of Bani Israel, they used to direct their affairs. This is an authentic hadith, by the way, according to the Torah. So they were directed by the prophets. Whenever a prophet died, another prophet would succeed him. So they had their map, they had their prophets, each one of them comes. But listen to this. This is going to get very interesting, very quick, by the way, these next three lessons. Okay. In tafsir ibn Abihatim, there's a narration where Abu Abayya, Al Jarrah radiallahu ta'ala anhu, he says, O Messenger of Allah, who are the people that will be punished the worst on the day of judgment? So the Prophet mentioned a person who killed his Nabi. And in one narration, the Prophet said, or was killed by his Prophet, who killed his Prophet, or was killed by his Prophet. Because this is the best of humanity sent to guide. You either killed the guide or you were killed by the guide because of where you were. I mean, you have to be the lowest of humanity in order to be that. And in one narration, the Prophet mentioned a person who uh killed his prophet or a person, Ammarabil Munkar wa naha anil ma'ruf, a person who commanded evil and forbade good. The opposite of Al-Amar bin Ma'ruf wa nahi al-munkar. But here's where it gets interesting. They kill the prophets without justification, and they kill those who enjoin the truth amongst the people. And he said, Ya'a bi ubeda. And before I read the rest of this hadith, how many prophets could you imagine at one time in one location? Two, three, four, five, six, seven. The Prophet said, Ya' Abu Ubaidah. Bani Israel reached the point where they murdered 43 prophets in one day. So you imagine having this legion of people amongst you, each one of them sent by Allah, infallible, Jibreel descends upon them. And they tell you, believe in Allah and the last day is coming. Believe in Allah and the last day is coming, and rectify your affairs in accordance with that. So they killed 43 prophets in one day. And then those who stood up in their defense, who enjoyed good and forbid evil because they weren't all evil. They were righteous people from Badi Israel too. They stood up and they were outraged. They were killed in the latter part of the day. And in some narration it mentions over a hundred and things of that sort. They are the ones that Allah subhanahu wa ta'ala speaks about as Al Ladina Ya'muruna bil-khistri, minan nas, those who enjoy good amongst the people, enjoying justice amongst the people. So you can imagine a scene, and this was, of course, towards the end of Bani Israel, as Ibn Kayim Raimallah says, the most wicked of Bani Israel was the last of Bani Israel, which is why as soon as Zakari alayhi salam uh you know threatens in any way with his righteousness, he's gone. Yahi alayhi salam, he's gone. They try to kill him too, right? It's immediate transgression against the prophets. They went from takvi from denying the prophets to killing the prophets. Why is the significance when it comes to signs of the day of judgment? Because this actually is a sign of the day of judgment. It's not just the death of the prophets, it's the end of Nubuwa, it's the end of prophets. We're actually living in a very strange time that we don't walk amongst prophets, that there are an embiyah. And we talked about the definition of an abi, that we live in a time where there are no mbiah amongst us. It actually is a very strange time when you think of human history, and you go back to how we started this series where the Prophet mentioned that his sending and the day of judgment are like the distance between these two fingers. It's only a matter of time at this point. Now here's the thing: prophets are chosen by Allah. They're sent by Allah subhanahu wa ta'ala. And no one can worship their way into Prophethood. It's actually a very interesting story that between Aisa alayam and the Prophet, which of course was the darkest of humanity, Al-Jahaliyah, uh, there was a man by the name of Umayyya ibn Abi Salt. Umayyyyyah. Umayyyya ibn Abi Salt. One of the most interesting characters in Jahaliyyah, by the way. Um, he lived, he was from Ta'if, and he rejected idolatry. So he believed in one God, and he believed in a concept of resurrection. So he kind of was familiarizing himself with Ahlul Kitab and intellectually, but he was trying to worship his way into prophethood. I'm going to worship until Allah appoints me as a nabi. I want to be the prophet. So he's familiarized himself, but he wants to be the prophet. And so he knows a prophet is coming. He wants to be the prophet that's coming. He's very different from Waraq ibn Nufal and some of the others that we speak about in that regard, or uh Zayd ibn Amr Nufaid. He wants to be that prophet. And when the Prophet comes and it's not him, he's upset. Right? Because he was expecting to worship his way into that. And so the narration about him, Aman Asha ruhu, waqafarakalbu, he had these poems that a lot of them like surrounded truthful things that his poetry believed but his heart disbelieved. So he shut off. Because prophethood is something that Allah chooses. When the Prophet was asked, when was prophethood decreed for him? He said, When Adam alayhi salam was beyn al-Ruhi al Jasad, as the spirit was being breathed into Adam a. And the decree here, meaning Nubuwa, was already written upon him, sallallahu alayhi wa sallam, as the loins will be extracted from, the descendants will be extracted from his back, alayhi sallam, and the prophets are lined up across generations. This brings us to one of the most defining traits of the coming of the hour, which is the abusalien. The departure of the righteous. The departure of the righteous. And we're gonna spend time here because I don't want to rush this series. I actually think subhanAllah there's a behavioral component in every single one of these signs. The departure of the righteous. Humanity had a time where they had tens of prophets at a time. Those prophets were killed. Allah sent the Prophet, this last light, alayhi salatu wasalam, as a warning and a giver of glad tidings. And the final Prophet, with his death comes the death of the concept of Prophethood. So the first category of Salihin, because they're the most salih, the most righteous, the first category of the righteous dies. A category of people dies. And then the family and companions of the Prophet, they die. And then when the Prophet talks about the tabien, the next generation, they die. And then when the Prophet talks about the decline of the quality of people, and the day of judgment is established on the worst of humanity. Right? So let's start with this. And there's the analogy. You have a dark sky, the lights are on. So you think of the light bulbs. The biggest light bulbs are the prophets. And of those light bulbs, the Prophet is the most beautiful light. Not all lights are the same. Right? They're the same in size, they're the same in role, they all turn on the light, they all illuminate. But as the Prophet said, that I am to the rest of the prophets like that last brick in a house. People walk by and they see a missing brick. SubhanAllah, we just built.

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We put the bricks there so we can connect to these analogies, right? You see how when one brick goes in, I'm the last brick. People walk by and they say, if only that place was filled. So the Prophet gets plugged in, right? Think of the Prophet as the greatest light then. And then when that light bulb goes out, you have the Sahaba. Think of the Messenger of Allah as the moon, and they are like the stars. So you have a different category of light, but they're not as illuminating as the first category. Then those lights go out. And you have the righteous amongst every generation, light bulbs. Light bulbs. Right? Keeping something alive in this world of what was left to us by the Prophet. And this brings us to a hadith to think about now. When the Messenger of Allah led the Sahaba in Salatul Maghrib, then he went home. And he came back and he found them sitting in the masjid like you are. Right? And he said, you're still here? They said, Yes. Why? They were sitting to remember Allah until Salatul Isha. We're gonna think of Allah subhanahu wa ta'ala, contemplate, remember, worship until Salatul Isha. And the Prophet smiled and he said, Ah, good job. I'm proud of you. And he sat amongst them, sallallahu alayhi wa sallam. And he said to them, Alihi salatu wa salaam, and nujumu amaratun la sala. The stars are safety for the sky. This is now a prediction of the day of judgment. Once the stars fall, what was promised to the skies will come. Meaning, once you no longer see the stars, once it all starts tearing apart, that's a sign. When the lights go, the sky is torn apart. And then he said, I am to you a source of safety to my companions. Once I die, once I leave, what was promised to my companions will come to them. Major. Major sign, not in the categorization of major signs. Major in its gravity. When I die, things will come to you now that were promised to you. And my sahaba are a source of safety for my ummah. So then when my sahaba goes away, then what was promised to my ummah will come to it. Meaning there are certain signs of the day of judgment that were not possible while the Prophet was still alive. And once he was gone, alayhi salatu was salam, there were certain signs that were not possible while the sahaba were alive. But then once they died too, then what was promised to the Summa starts to hit us in different ways. He said, the first one is my death. And then he started to mention the five afterwards. And the death of the Prophet, seen as a sign of the day of judgment, I want you to sit with this one for a while. It's hard to talk about just from a place of pain if you love Rasulullah, his death, even though you never met him. Because the Prophet said it is the greatest disaster. The greatest disaster for multiple reasons. One of them is undoubtedly the emotional connection we have to the Messenger of Allah sallallahu alayhi wa sallam. Like we get to see him, we get to be with him. You get to go to the masjid and pray behind him, alayhi salatu wasam. You can go up to him and ask him a question. You love to see him. The idea of the Sahaba of Jannah was that it has the Prophet in it. That was what Jannah was to them. Right? The most hopeful thing about Jannah to them was Fiha Rasulullah. We get to be with our Prophet again. And if anyone has ever intensely loved a parent or a spouse or a child that way, you know exactly what that's like. Right? Like that is my Jannah. That's that's the coolness of my eyes, is that Rasulullah is Quratu Aini. May Allah cool our eyes with the Prophet, with the sight of the Prophet, because once we meet him, we're never separated, so long as we are from him, Alihi Salahu Salaam. And the Prophet taught us, just so you can think about the gravity of it, that when any one of you is struck by a tragedy, cancer, the death of a child, a car accident, sudden disaster. Remember your mulsiba, remember the way that you overcame the disaster of the death of the Prophet, and it will lighten the burden of that tragedy that you're now going through. That I survived the death of the Prophet. And that was the greatest tragedy that ever struck us, right? Was his death, Ali Salaatu Wasam, so much so that there were those that saw that day that wished that they never lived to see that day. I mean, it's like, I wish I would have died before this. I mean, you can imagine, right? You you wish to die before those that you love most because you can't bear the pain of having to bury them. I mean, can you imagine how many of the Sahaba were like, I never I wish I never had to see this day? I wish I never had to see the day that I have to bury the Prophet. Now let's talk about it through the perspective of a sign of the day of judgment. Anas ibn Malik radiallahu ta'ala anhu says, the day the Prophet entered into Medina, everything in Medina lit up. And the day that the Prophet died, everything went dark. And subhanAllah says something very powerful. He says that the dirt was still on our hands, burying the Messenger of Allah, and we we felt the change in our hearts. Like we felt like something different happened. None of us experienced that. We didn't experience the beauty of living with the Prophet and we didn't experience the tragedy of having to bury the Messenger of Allah. How do you bury that man, Ali Sallatam? Right? Anna says our hearts changed. Medina changed, our heart changed. The world changed, and how we live in this world changed as well. You understand? The world changed and how we live in this world changed as well. So there's the element of tragedy that we will not be struck by any tragedy, collectively or individually, with a tragedy greater than his death, Ali his salatu salaam.

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And that's why we we ask. Allah, that as we were forbidden from living with the Prophet on this earth, that Allah does not forbid us, deprive us of living with him alayhi salatu wasam for eternity. We love the Prophet, we love the Prophets, we want to be with them. But now let's see this through the lens of a sign of the day of judgment. What does it mean for it to be a sign of the hour from a structural perspective as we are speaking about this? The tranquility in the hearts changed, but also like there is no doubt that we were better when we were with him, alayhi sallathu wasam. Is there any doubt about it? Like the companions are better than us as a whole. But they were the best version of themselves when the Prophet was alive. How many hadiths do we need to even cite to prove that? The hadith of Hamdala, radiallahu ta'ala anhu, na like I'm a hypocrite. Why am I a hypocrite? Because when I'm with the Prophet, we feel this way and then we go home and we feel this way. Abu Bakr radiallahu anhu saying that in that case, I'm a hypocrite too. Because when we're with the Prophet, it's like we're on a different level of imam. Right? And the Prophet said, if you were to be in the same state that you are in when you are with me, the angels would shake your hands in the streets. Of course you're on a different level when you're with the Prophet. Right? And that's why Abdullah Amrullahu ta'a Anhuma used to say that for me to do a good deed after the death of the Prophet is twice as beloved to me as doing that good deed when the Prophet was still alive. Why? Because when the Prophet was alive, the only thing that we cared about was the Akhira. We didn't care about this world. But now the dunya is overtaking us, the world is overtaking us. Structurally, connect what Abdullah ibn Amr is saying to the Prophet saying that innaminwaraikum, O companions, there are days after you, ayam al-sabr, days that will require great patience. To be patient in those days will be like holding on to a burning hot coal. The reward of someone who acts in those days is like 50. Ya Rasulullah, 50 of them? No, 50 of you. 50 of you. Because the further you get from the life of the Prophet, the harder it becomes to act in accordance with what the Prophet brought with the same intensity, with the same love, with the same devotion. Therefore, the reward increases. May Allah increase our reward, Allah Amin, and make us amongst those people. So the tranquility changed in the heart, but also just the state of the people changed as well. The state of the world changed. Certain fitm start to happen that we didn't think was possible. But move on from the element of tragedy and read this hadith differently now. And this is where we will now build into, insha'Allah Ta'ala, the worldview. We talked about the coming of the Prophet Sallallahu Alaihi Wasallam. We talked about living in Medina thinking that Dajjal was already out amongst you, and what that was like now, the death of the Prophet, and this is the first time, the end of Zaman annu, the end of the era of prophethood on earth, the first time from Adam alayhi salam until that time, right, that there will be a complete cessation of prophethood on this earth. You understand the significance of it? So now you understand the hadith of Ummayman radiallahu ta'ala anha. Where Anasadiallahu anhu who narrated that hadith about the hearts changing and Medina changed, the world changed, and we changed. And he says that Umar, Bada wafatin Nabi sallallahu alayhi wa sallam, in talakbina, ira ummi aiman nazuruha rasulullahi sallallahu. Abu Bakr says to Umar, May Allah be pleased them, let's go visit Um Aiman radiallahu anha, the way the Prophet used to go visit her. Another mom to the Messenger of Allah sallallahu alayhi wa sallam. So they went in to visit her, and when they got to Um Ayman and they sat with her, she started to cry. And the idea was she's probably crying like a mom would cry when she loses her son. Right? Like she saw the Prophet from birth to death. No one else can say they were there the moment he was born and the moment he died. 63 years. Allahu Akbar, what a woman. 63 years. From the moment he came into this world, sallallahu alayhi wa sallam, to the moment that he was buried. She saw it all. And she's crying. And so you would think, like, of course we know why you're crying. And she says, or when they said to her, Ma'yub kiiki, what's what's making you cry, Ya'um Ayman? And she's a sallam. What's with Allah is so much better for the Prophet. The way you would comfort a mom, the way you'd comfort a dad, your loved one has gone to a much better place. They have a much better reward now, bidlahi ta'ala. We have husn always, good expectation of Allah. InshaAllah, they have a garden of Jannah now. What's causing you to cry? And she said, I'm not crying because I have any doubt that what Allah has given to the Prophet is better than what he had here. I'm crying because revelation no longer comes from the heavens. See this now in a different light. Um Ayman is speaking about a sign of the day of judgment. This is now going to be the first time in history that from now on there is no more divine communication, direct divine communication to a messenger, to the people. And so both Abu Bakr and Umar started to cry. And you have to think, subhanallah, these shifted moments in history, where they like this then imparts upon them, once again reaffirms the importance of the Quran, that the function of the Messenger of Allah sallallahu alayhi wa sallam at the end of the day was he was the man who brought the Quran, alayhi salatu was a lam, and he lived the Quran, and his description, sallallahu alayhi wa sallam, was Quran un Yamshi, a Quran that walks on the face of the earth, Qur'an. His character is the Quran. At the end of the day, the Prophet was the vessel of the Quran. The most important function of the messenger is to bring the message, to deliver the message. And when he says, Alayhi Salaatu before he dies, halballah, did I deliver the message to you? Yes, Allah, oh Allah, I delivered the message, Allah mafashad, oh Allah bear witness. You have to think like how this shaped history, because wasn't it then that when a false prophet came and killed many of the hafad, and Umar says to Abu Bakr, we need to make sure that we have the Quran written in every way possible so that it cannot be lost. Right? Of course, Allah took it as a promise upon himself, but we have to do our part here. Hafad are being killed. Basically, here is the point now as we now come into the next zaman here. What comes after as far as a sign of the day of judgment is concerned. The Quran is the untainted and universal message from Allah subhanahu wa ta'ala that cannot be changed because there will be no prophets after the Prophet. Or that's one of the reasons of it. There will be no Prophet after the Prophet. So no one would be allowed to tamper with it. Allah Azza wa Jal is the one who revealed a dhikr, he's the one who revealed the Qur'an and he takes it upon himself, subhanahu wa ta'ala, that it will be preserved. No one will tamper with it. If the whole world wanted to burn every Quran in the world, we would not be able to, or the enemies of Islam wanted to burn every Quran in the world, they would not be able to take away the Quran. Alhamdulillah, it has survived now 1500 years about, right? So we're we have that promise that the Quran survives. But when the Prophet speaks about what remains of prophethood, it's not just the mushaf. In fact, of the signs of the day of judgment is idalawantum. When we start to decorate your musahif, you decorate your Quran, but you empty it of its meaning. Right? And we'll get into the specifics of that, inshaAllah ta'ala, in a later halakha. But I just want to mention it that when we're going to talk about what remains of nibuah, of prophethood, the first thing is the Quran. The very first thing is the Quran. Right? And so when Allah Azwaj says, the complaint of the Prophet on the day of judgment is that my people did they abandon the Quran. They turned their backs on the Quran. It starts and ends with the Quran. The Quran is the ahad that remains, the covenant that remains from Allah subhanahu wa ta'ala until the end of time. You hold on to it. The Prophet said, I have left with you. If you hold on to it, you will not go astray. I'll talk about some of the other narrations in a bit, inshallah ta'a. But it starts with the book of Allah, kitabullah. Allah says, Hold on to the rope of Allah, all of you together, do not be divided. Now think about this. The Quran and what it calls us to, and its commands and its prohibitions, and also how many of the signs of the day of judgment have to do with fitun amongst the people and killing amongst the people, and Muslims turning on Muslims, and people no longer being trustworthy, and clarity being lost. So hold on to the Quran. It is Al-Urwatul Wutpah, it's the trustworthy handhold for you as an individual, and it is Hablullah, it's the rope of Allah that we all hold on to as a community. Right? You start with that. As the Prophet said, Mamdood bin asama' il al-arud. And I'm shortening obviously just kind of, but this idea of it is the rope of Allah that extends from the heavens to the earth. So the signs of the day of judgment will unfold. There is a rope that exists amongst us collectively as an ummah, grab onto it, grab onto it, grab onto it. So the first thing that remains of prophethood is the Quran. And when we talk about Al-Fitan unfolding and the signs of the day of judgment, we go back to the Quran, right? We all hold on to that rope of Allah subhanahu wa ta'ala. It is our identity, it is our faith, it is our rope. Now, the question then becomes what else remains from prophethood amongst us? And this is why I said there's a behavioral component of every single one of these signs of the day of judgment. When the Prophet died, what else remains of prophethood? Anyone tell me? The Sunnah. Excellent. And we'll talk about that inshallah shortly. What else? What else remains of prophethood? So Allah no longer directly communicates wahi to us, revelation to us as prophets, as appointed prophets. Ilham, inspiration. What else? So let's start with after the Quran, dreams. And the Prophet specifically connected dreams to the end of times. And subhanallah, in fact, even the way that it's uh titled in Abu Dawood and a Tirmidi, uh Bab Dahabatin Nubuwa wa Bakyatil Mubeshiraat. The chapter, Prophethood has gone, and what remains amongst you are glad tidings. Glad tidings. Anas ibn Malik radiallahu ta'ala anhum, he says in an authentic hadith, messengership and prophethood has ceased after me. There will be no prophet and no messenger after me. SubhanAllah, look what Anna says. That was heavy for people. That was heavy for people to bear. It's a hard thing to hear. So we love the Prophet, but also the idea that what do we do when you're gone? What do we do when you're gone? So the Prophet, when he saw that, but remain or pay attention to the glad tidings. They said, Oh Messenger of Allah, what are the glad tidings? The vision of the believer, and it is a portion of the portionhood of prophethood. Okay? And it's an authentic hadith. What does he mean by it's a portion of prophethood? First and foremost, as it relates to him, sallallahu alayhi wa sallam. I love this hadith subhanAllah. These little things get lost sometimes. So I'm not translated. She said, the first thing that Allah subhanahu wa ta'ala started with, with the Prophet, with his honoring of him, but his mercy to the ibad, his mercy to the rest of us through him. See, like these are the things that get lost when you read a hadith too quickly. It was a karama, it was an honoring of the Messenger of Allah, but it was a mercy for the rest of us. His rahmah to Al-Ibad, she said, Allah Shaykhan illa jaat misla falaq subhi fa makatha ala dari ka masha allahu and yam kuf. She says that he would not see anything in a dream except that it would come true, like the break of dawn. And he continued upon that for as long as Allah subhanahu wa ta'ala willed for that to be the case. Six months, like the break of dawn. Can you imagine being the Prophet? What you see in your dream happens the next day exactly as you saw it. You know, and we wake up and sometimes we're like, what did I just see? It's a little foggy. And in fact, you kind of try to sit with yourself and try to remember and capture everything that you saw in your dream. Like the daybreak. Think of the daybreak. So clear. He sees something in a dream, sallallahu alayhi wa sallam. And the next day, for six months, it's exactly as he saw it. Then he goes to hirah. So the same one that is going to speak to you about the signs of the day of judgment with such precision that it's as if he's here watching 2026. You understand now how this is coming? Is the same one who was seeing the next day with such clarity that he could narrate to you what was going to happen that day, sallallahu alayhi wa sallam, with no fog. So this wasn't Ibn Sayyid and Adduq and the weird people that work with the jinn and try to get like a few things here or there, and they throw a hundred things and one of them sticks. No. Everything was precise. Sallallahu alayhi wa sallam. Of the next day. So when he tells us about the next chapter in history, alayhi salatu was salaam, he's narrating to us with that same precision. But here's where it gets interesting. The Prophet sallallahu alayhi wa sallam he said that prophethood is one forty-sixth. I'm sorry, true dreams are one forty-sixth of prophethood. How do we work the equation? It actually has math to it, as Ibn Hajj al Rahimallah says about this hadith. 23 years of prophethood, six months out of 23 years is 146th. You all understand? 23 years, six months is one over 46. So the Prophet said, it's one 46th of Prophethood. But then listen to this. He said, Sallallahu Alaihi Wasallam, fiakrizaman, la taqadu ru'yal mu'mini tekdib. When the end comes near, the dream of a believer will hardly be untrue. The vision of a believer will hardly be untrue, which is very interesting because the actual world we live in is full of kedib, deception. You can't trust what's right in front of you, but suddenly Allah starts gifting the believers with things that are so much clearer in their sleep, in their state of being unconscious. Okay? And he said sallallahu alayhi wa sallam because there is a behavioral component. Does Allah just suddenly start giving this to uh people? No. The Prophet said, Wa az dakuhum ru'yahum hadith the most truthful of them and what they see in their dreams will be the most truthful of them in their speech. By the way, this is why if you ask me why I'm optimistic in a world that just witnessed a genocide, the visions of the people of Ghaza are too precise. I believe in what they're seeing. I believe in the dreams of the people of Gaza and what they are seeing. SubhanAllah, some of these people had in their visions the day that they would be martyred, and they would give a specific day. You can talk to the doctors that went to Ghaza and they will tell you all about it. Some of the dreams of these people. And what they have been seeing in the Naitara is Khair. Call me crazy, but uh 2026 is pretty crazy, isn't it, anyway, right? I believe in it because they're the most truthful people on the face of the earth right now. Do we have any doubt? So the Prophet is saying, the later you get towards the end, believers start seeing true dreams. And those dreams are assigned to those that are most truthful. And of course, you then correlate that to how the Prophet talks about the end of time. The closer you get to the end of time, the less truthful everything becomes and everyone becomes, and truthfulness becomes a rare commodity amongst the people. So the Prophet is saying that that's one of the signs of the day of judgment, our true dreams. What remains of nibuwah, what remains of prophethood, are true dreams, very vivid dreams. And then he said sallallahu alayhi wa sallam, and I'm only gonna paraphrase this next part, but then I'll actually mention what Abu Hurirahua anhu said. He said, sallallahu alayhi wa sallam, that dreams are of three types. Okay, and he said the first one is Al-Bushra, a glad tidings, a good dream. Bushra mean Allah. And that is something that a person takes and it is something that's good. And then he mentioned another thing, you hadithu Rajiru biha nafsa. And that's the majority of dreams. The majority of dreams are your regurgitated thoughts, your weird things all coming together, what you saw in the day all kind of bunched together, right? And then he said, sallallahu alayhi wa sallam, and a dream from the shaitan that frightens you, and he said that you should not speak to anyone about those things. Right? And he said, sallallahu alayhi wa sallam, so when you see something you dislike, you should get up and you should perform salah. Get up and make wudu and perform salah. If you saw a nightmare, get up and do wudu and perform your salah. Now here's something really interesting. Abu Huraira anhu, he narrates the hadith, and then he says, He said that I like um al-qaid is uh the like the the cuffs on the leg, right? Like something like if someone is cuffed by the leg. And he said, and I hate thee, al-ghul is like the chains on the neck. Okay, and when I did tafsir Surat al-Insan at the knowledge retreat, and I was talking about, right, when Allah Azza says Ahlalan wasaira, Allah Azwaj mentions, the iron collars around the neck, it's humiliation as well as punishment, right? Why would Abu Huraido say, I like the cuffs on the feet, but not the ones on the neck? He's talking about a good dream versus a bad dream. Can anybody tell me? It's amazing how when I start talking about dreams, the eyes get big. You're all going through your dreams. What did you see last night? Can anybody think? Why would that be a good dream? Why would a why would a cuff on the on the on the ankle be a good dream and a collar on the neck be a bad dream? Because he said that what's on the foot represents thabatun fiddin, the feet being firm upon the religion. That's why dream interpretation is like a fatwa, by the way. It's serious. It's not not anyone can please don't go to Chat GPT for your dreams. Chat GPT can't even answer your fiqh questions. They can tell you about your dreams as well. Alright? So that's the point here, right? So there's a there's a ilm to this. And you'll notice, by the way, uh, not to go on a tangent, by the way, that the people who can do ta'wirul ah, who can properly do like interpretation of dreams, are the people who know the Quran and the Sunnah best. Why? Because they get the symbolism. They know Amtal al Nabisam, they know Amtal al Quran, al Amtal an Rasulullah. They know the parables, they know the analogies, so they can immediately make those connections. Right? Because they connect to the revelation in a deep way. So they perceive in a certain way. Okay? So this remains amongst. The people as a part of prophethood. Alright? Now, that's what remains amongst the people of prophethood of Nabuwa. It doesn't mean you become a nabi. It also doesn't mean that you can be certain of what you saw. It means that be truthful in your connection with Allah Azza. And in a world that becomes more deceptive, Allah Azwajal may show you something that you start to connect with, especially along the lines of bushtra, of glad tidings, when the believer feels like things are becoming tough. SubhanAllah, I can't tell you how many righteous people I know that passed away, and before they passed away, they saw good dreams. I can't tell you how consistent of a theme that is. Even someone who died unexpectedly, right? And they had some dreams in the few weeks before that, you know, hmm, like this was an interesting dream, right? So you don't become a prophet, but that is what remains. The Quran is what remains of Nubuwa. So being the people of the Quran, holding on to the Quran. Dreams, true dreams, remain part of Nabuwa. And as one of the signs of the end of times is the dreams become more vivid for the righteous. There are other hadith, by the way, that there's one hadith which is also authentic, uh, where the Prophet mentioned asamtul hasan that uh to to have like a dignified presence. Um, and he said sallallahu alayhi wa sallam and to take al-tisad, to take uh a place of balance, to be a dignified, uh, to have a dignified smile, a dignified presence, and to take a middle path. He said is one of arba'atin wa ishreen juz'minaduwa, is one of 24 parts of Nubuwah of Prophethood. This one, the Ilama'a Mansion, is not mathematical. In the sense that we don't know the divine, like we can, as Ibn Hajj al Rahimallah points out, you can point out the six months from 23, 146. Perhaps what the Prophet is saying, if you take having a dignified presence amongst the people and being balanced in your affairs, if you were to bucket the akhlaq, ad-nabawiyya, the prophetic characteristics and qualities, that's one twenty-fourth of them. And this is similar to the hadith of the Prophet in Namina Adrak and Nasum in Karam in Nubuwa, Idnabuwa Tal Uullah, Ida Lam tastahhifas' mashut. That of the words that were transmitted throughout Prophethood constantly, from the very beginning until the end, is that if you have no modesty, then do as you will. That hayah is from the characteristics, the qualities of the prophets, and the qualities of those that wish to follow. So there are there's guidance that remains of prophethood, and then there are qualities that remain of prophethood that become more rewardable to uphold. Then comes what someone mentioned, al-ilham, inspiration. Who is the person? So wahi is is direct communication from Allah subhanahu wa ta'ala, and it's very clear-cut. There's no two ways about it, and that doesn't happen to us anymore. But when you think of Ilham, who's the person you think about from the Sahaba? Umar bin Khattab radiallahu anam. Pay attention to this hadith, by the way. One hadith, um, which is in a Tirmadi, and many of the scholars uh consider it to be authentic from Al-Hakim to Al-Alabani of the contemporaries and others, is the Prophet said, If there was to be after me a prophet, it would have been Umar bin Khattab radiallahu tal. Why? One of them is just pure fadul, it's pure virtue. The Prophet is praising the virtue of a companion. And this is similar to what the Prophet said to Ali radiallahu ta'ala anhu, Ama Tardah and Takuna minni bi manzirati harun min musa illa annahu la nabiyabadi. Aren't you pleased, O Ali, that you are to me like haroon was to Musa, except that there is no prophet after me. So one of them is pure praise, the praise of the virtue of a companion. But many of the scholars say, no, but there are qualities that the Prophet is talking about. Like when the Prophet was praising Ali radiallahu ta'ala anu, he's praising how, like, notice he left him in his bed in Mecca, right? And then he left Medina to him during a battle, and Ali radiallahu anhu was upset because he wanted to go out. But there's a caretaking element, and that's part of the job of a Prophet to be a shepherd. And Prophet is praising that, just like Musa, when he left, he left Harun alayhi salam amongst his people in that regard. So there are qualities. So with Omar radiallahu ta'ala anhu in this regard, uh al-fadladi ja'allahu fi Umar radiallahu ta'a anu as their ilma say that there's a sign of the virtue, but also but also characteristics amongst the prophets. Um and so what he's saying here, what existed in Umar of his understanding and his strength, and the way that he was able to arrive at the truth so naturally. He arrives at the truth naturally. Connect this, by the way, to when the Prophet like the the example he gives is the loss of trust, the loss of truthfulness as the sign of the day of judgment coming. And now someone who's connecting to what remains of an nabuwa. And Umar and his sincerity in wanting to know the truth so he could abide by it. See, if you're truthful in your tongue, Allah Azwaj will show you truthful vision. Um is showing us another element of that. As the Prophet said, and another hadith and Bukhari and Muslim innahu canafiman kablaqum muhadatun fa'inyakunfi ummati ahadun for Umar. Prophet said that there were people in the nations that came before you who were spoken to. Muhadith is someone who speaks. Haddat. Muhaddath is someone who's spoken to. Spoken to by who? Spoken to by who? By the angels. The opposite of waswas to shaitan, the whispers of the devil. The more room you give to the waswas of shaitan, the more shaitan will play in your head. He'll give you fatwas, he'll give you fiqhq, he'll give you interpretations of the Quran, he'll grade hadith for you, he'll tell you this really means this or this or that, or I like this interpretation, I don't like that interpretation. He'll make all of your wickedness righteous in a moment when you lean into the waswasa. And so you'll be so lost that it's not even that you can't believe the person in front of you. You can't even believe what you're hearing in your own head anymore. Right? Because you're entertaining the waswassa of shaitan by following away other than Allah and His Messenger. Whereas to lean in to Radallah, what does Allah want from me right now? What did the Prophet do in a situation like this? What did the Prophet say about a situation like this? What do I think? Like, what would Muhammad do? What would Allah say about this specific situation? And you lean into that, then you're leaning into the angels, the prompting of the angels. So Muhadath, like someone who's so naturally divinely inspired towards the truth. And so in another narration, subhanAllah love this, Prophet said, In Allah Jal al Haqqa al Alisani Umar, wa qalbihi. Allah put the truth on Umar's tongue and in his heart. So perceptive. And so what it's speaking to is not that revelation comes to you, but you're just remarkably aligned with revelation because of how sincere you are to the truth. And how sincere was Umar to the truth? We're talking about a world where the Prophet has left and all we have is the Quran. We have to hold on to the Quran, would say, Umar anhu, Umar anhu would say things and revelation would agree. Think about that. I mean it's a whole chapter in the books of the times that revelation came down to agree with Umar anhu. What he thought should happen about alcohol, and the Quran comes down and confirms it. What he thought should happen about hijab and the Quran comes down and uh says it. What he thought should happen to the prisoners of Badr, and the Quran comes down and agrees with Umar radiallahu radiallahu ta'ala anhu. So his instincts start to match revelation. Does that exist after him? Absolutely. Right? There is that concept of ilham. But that ilham only comes al-iltizam after holding on to the sunnah. Holding on to the Quran and the Sunnah of the Prophet. The way Umar radiallahu anhu did, his willingness to want to know the truth, and then his willingness to abide by the truth right away, with no ifs and buts about it, right? And that was Ibrahim. It khalahu rabbu aslam kala islam ti rabbl alami. Allah tells him submit, he submits. So ilham comes after iltizam, otherwise, it is to use slang karabish. It's all over the place, right? You don't know what's happening in your head. Right? You have no idea what you're hearing anymore. Whispers, and that's why people come up with the weirdest stuff in the world, and they will call it ilham. You know, that's was shaitan with a nice packaging for you. Ilham is different in this regard. Here's another thing. So there is an idea of ilham that arrives as a result of sincerity, just like dreams will arise as a result of sincerity when the world becomes more confusing, right? There's ilham that comes through al-tizam and the natural discernment of the believers. A believer can start to see things differently. So the narration, in Kanaf is Sanadid, if there's a weakness in his chain, but it's still true in its uh meaning. Fear the perception of the believer because he sees with the light of Allah subhanahu wa ta'ala. He sees things differently, he can identify things, he can look at something, and he's connecting with it at a much deeper level. And that can be scary to be around too. Because he might see something, and it's like, okay, be careful in that regard, because the believer is always looking deeper and deeper and deeper. What we talked about in the khutbah, by the way, about ulul absar and paying attention to the ibrah, people with deeper insight, because they're paying attention to what Allah Azwaj is putting around them. So that's one way that as the signs of the day of judgment comes, the Prophet is talking about the sharpening, the sharpening of that tool. Another way is through, so this is discernment, divine discernment. Another way is through pattern recognition. Pattern recognition. One of the reasons why the Prophet gave us signs in genres, right, in different categories, is that you start to recognize your the pattern and you recognize the pattern of your behavior with those patterns of the signs occurring. So when the Prophet says, that a believer is not stung in the same hole twice. That means that you have to observe patterns, and that's part of how Allah inspires us towards the correct course of action. Do you understand? So when you have a bunch of signs that fit a genre, okay, I messed up here, I messed up here. Maybe I'm messing up a lot, and maybe I need to get back into understanding how I should be acting in accordance with these signs, and then comes ilham, right? Another form of divine discernment. So divine revelation has ceased. But what we have is divine perception or divine vision that's not infallible because we're not prophets, only the prophets were infallible. But it's what remains of what the prophets have left with us. Now you move forward and you go back to the Quran of the signs of the day of judgment, then is removing the authority of the revelation itself. So the Prophet authentic hadith of Abu Dawood. Verily, I have been given the book and something like it with it. That verily there is a person that will arise, lazy, sitting on his couch, reclined. The image is of someone who is the opposite of Umar radiallahu ta'ala annual. You think of Omar, you think intense. Ya Rasulullah, what's the truth? I want to know what it is. The opposite is, ah, we're good. Relaxed and reclined on his couch. Sha'an al-Arikati, full, meaning what? Materialist. Like, I like the part of the religion that says, you know, Rabbana Atina Faddunya Hasana. I love that part. I love this part about like, you know, uh pursuing wealth and halal way. This is all great. And so uh, you know, turning Islam into another form of evangelical prosperity doctrine, right? Like, I love this part of the deen. I love what, you know, I love this ayah for my wedding invitation card. I'm not gonna do anything that the Quran tells me about marriage, but I'll follow women ayati yan khalakalakum in an fusikum as well. Yeah, I love this. This looks really great on our card. Let's make sure it's recited in the wedding. I love these inspir in the malsri yusrah. Oh, it's beautiful. Right? So the Prophet says, so a person is chilling on their couch, relaxed, reclined. And he says, um bihad al-Quran, people should follow the Quran, people should follow the Quran. So if something is halal in the Quran, then treat it as halal. If something's haram in the Quran, treat it as haram. What does Allah say about these people in the previous nations? Allah talks about the motivations. They want to stir fitna and they also want personal interpretation, because personal interpretation is great. There are no scholars, hadiths are not authentic. I understand the Quran. If it's not direct in the Quran, I'm not gonna follow it. It's not clear for me, doesn't make sense. I don't like this interpretation, it doesn't fit my external framework that was taught in 2026 in the United States and will likely change in 2028 to an entirely radically different framework, and then I'll twist the religion to fit it then too. But that person doesn't say I deny the religion. No, I'm a Muslim. I love the Quran. But all the other stuff can yeah, it's subject to interpretation. Okay. Imagine a person dealing with their physical health that way. Actually, that's scary because we probably will use chat GPT to do our own medicine at some point, too, right? And just treat ourselves as doctors, right? But this is your life, your salvation. So, what did the Prophet say? He said, Allah innama harama rasulullah. He said, Verily, Rasulullah sallallahu alayhi wa sallam has made haram. As Allah has made haram, meaning what? Like the Prophet is part of the equation of legislation. So what guards the Quran, the interpretation of its protection, is that yes, an Nabi Sallallahu Alaihi Wasallam left, but the authority of his Nubuwa has not. The authority of his prophethood has not. The Quran was revealed, and the Prophet taught you how to live it. And once you start killing the connection of the Prophet and removing him, you turn it into ambiguous scripture. Ambiguous scripture always follows human desire. Human desire always leads to the destruction of humanity. That's the end. The equation is very clear. So the Prophet spoke about it in the context of the end of times. I have left for you two things. That as long as you hold on to them, you will not go astray. The book of Allah and my Sunnah. Another narration, Kitabullah wa it rati, ahlabyti, my family. And there is no contradiction between the two because Ahlul Bayt are not an alternative to the Sunnah. They're the greatest practitioners of the Sunnah, the people around the Prophet. You want to understand the Sunnah, you look at the Sahaba and the people around them, the family of the Prophet and the Sahaba. You want to understand the Quran, you look at the Sunnah of the Prophet and how he lived with the Quran. Right? Ali taught the Quran. There's no way you're going to understand the Quran better than the one upon whom it was revealed. And that is a sign of the day of judgment. Why? Because if you get to a point where if you don't like a hadith, not that you scrutinize its authenticity, because there's room for people to scrutinize the authenticity of certain hadith, by the way. I don't like it, therefore I'm not going to follow it, and I'm going to deny the, I'll get to a point where I just outright deny like the authority. How does that usually work? I'll tell you how it works. It always goes this way Bukhari, then Abu Raira, then the Prophet himself, then throughout the whole body, and I can access divine revelation myself, not from a place of tadabur and tafakkur and connection, but interpreting and deriving my own worldview from it. And the Prophet clearly is talking about that as a sign of the day of judgment. So he said, He said, sallallahu alayhi wa sallam, that whoever lives after me is going to see a lot of difference of opinion. And when that happens, hold on to my sunnah and hold on to the sunnah of Al-Khulafa al Rashidin, Al-Mahdien, the rightly guided khulafa. He said, bite on to that with your molar teeth, like it's being dragged away from you. So there is an authority that exists after the Prophet. Remember, we're talking about Vihabul Sarahin in this regard. He also said, sallallahu alayhi wa sallam, uh, that the Jews split up into 72 groups. And there are multiple uh narrations here in terms of the numbers, but the point is that he mentioned that the path of the people of the book splits up into multiple paths, whether it's actually the number 70 or 72 or not, but multiple paths. He said that stick to one path in regards to me, ma'an alihi, wa'ashabi, what I am upon and my companions. It's very important here that the Prophet is not talking about like a niche fiqh masala, a niche jurisprudence issue. He's talking about sallallahu alayhi wa sallam, like the core of this religion. That it's their way, there's a methodology, it's there's a way that they understood the Quran and they interacted with the world in that regard. So you have the Prophet, now you move into the end of Nubuwa, and what happens with the people after the Messenger of Allah sallallahu alayhi wa sallam. He said, There will be 30 dajjal amongst my ummah, each one of them claiming that he is a prophet, but I am the seal of the prophets, there are no prophets after me. As one hadith, he said, that amongst my ummah there will be 27 dajjals, four of them, uh including four women. But I am the seal of the prophets and there will be no prophet after me. Obviously, those people saw Musayl Kadab, you had uh Tulayha, you had Sajah, you had people that actually rose, especially in the immediate aftermath of the death of the Prophet, that tried to take the mantle, because that was the most sensitive time of revelation. You know, subhanAllah, you think about like the time immediately after the attempt on Aisa alayhi salam and what Allah Azza wa Jal preserved through Abu Bakr as-Sadiq radiallahu ta'a anhu, and then Umar and then Uthman and then Ali, may Allah be pleased with them all. But the point is, is like that's the time where it's fresh. The wound is fresh, and really you had people go in. But of course, we've had false prophets throughout history, and uh they are dajjalen in their nature. Every false prophet is a dajjal, right? And there are no two ways about it, and we all know, even in our lifetimes, right? We've seen people that have claimed prophethood. Um, I mean, uh, God help us all with all the Mahdi claimants. That's uh there are thousands of those, if not millions, of those. But the point is, we talked about Dajjal, he's not the first person to claim a status that he didn't deserve. Uh, this happened after the Prophet.