Ibrahim Nuhu – Signs of the Final Hour #18
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AI: Transcript ©
In the name of Allah, the Most Gracious,
the Most Merciful.
May the peace and blessings of Allah be
upon the Prophet Muhammad, peace and blessings be
upon his family and companions.
Today is the fifth day of the month
of Rabi'ul-Awwal, 1446.
It is the ninth day of the month
of September, 2024.
We continue our lesson in this blessed book,
the Ten Commandments of the Hour.
May the peace and blessings of Allah be
upon the Prophet Muhammad, peace and blessings be
upon his family and companions.
We
continue
from where we stopped in the last lesson.
If you remember last lesson, Alhamdulillah, we started
dealing with the minor signs of the Day
of Judgment.
We talked about the first one, which is
Bi'ithatu'l-Nabi, the second one, Mawtu
'l-Nabi, and the second one you found
in the hadith of Ibn Malik al-Ashja
'i.
The one that we mentioned last time.
Today, Insha'Allah, we continue from the next
one, which is the sign number three, Fathubaiti
'l-Maqdis.
Fathubaiti'l-Maqdis is an area in Sham.
This is Masra' al-Nabi, peace and blessings
be upon him.
Allah SWT says, Allah SWT is
the one who did the Isra' with the
Prophet, peace and blessings be upon him, at
night.
From Masjid al-Haram to Masjid al-Aqsa.
So this Isra' and Mi'raj, both are
reality, true.
And they happened physically.
This is the Aqidah of Ahl as-Sunnah
wa l-Jama'ah, that the Isra' took
place with the body of the Prophet, peace
and blessings be upon him.
The Prophet, peace and blessings be upon him,
went there in person, not his soul going
there.
According to some who don't want to submit
to the Nusul, they think it happened in
that way, such as a dream, or the
soul of the Prophet, peace and blessings be
upon him, went, but the body is still
there in the way it is.
They have their own evidences which are weak
in terms of approach.
But even logically, when you look at the
reaction of the Quraysh, you understand that yes,
the Prophet, peace and blessings be upon him,
went to the place physically.
Otherwise, why would they fight?
I mean, when you sleep, why is it
so strange when you tell people that you
went to wherever you went?
Everyone will believe that yes, in the dream
you went.
But when we see them fighting, and it
becomes a big test for them, Allah says,
وَمَا جَعَلْنَا الْرُّؤْيَةِ الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِّلنَّاسِ
وَالشَّجَرَةَ الْمَلْؤُونَةَ فِي الْقُرْآنِ الرُّؤْيَة here is referring
to the Isra'.
The Prophet, peace and blessings be upon him,
went.
Allah says, we made it as a fitna.
إِلَّا فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْؤُونَةَ فِي الْقُرْآنِ Why
is it a fitna if it is not
taking place physically?
Everyone will accept.
The Prophet, peace and blessings be upon him,
is telling them, he saw in a dream,
he saw himself in the heavens, in Baytul
Maqadis, even beyond that, they will accept.
Everyone will agree with that.
But when we find them fighting the Prophet,
peace and blessings be upon him, and calling
him Majnoon, Waliyyatubillah, and giving many tattoos to
him, and some people having weakness also in
their Iman among the weak people in those
days.
When we saw that, then we understand that
yes, the Aqidah of Ahlul Sunnah wal Jamaah
is the only correct Aqidah.
That he went to that place physically.
So Allah says, اللَّيْلَمْ مِنَ الْمَسْجِلِ الْحَرَامِ And
he went at night.
SubhanAllah, in the Aqidah of Tahawi, he extracted
from this ayah the phrases, مَقَدُ أُسْرِي بِالنَّبِيسِ
اللَّهُ سُمَى بِالشَّخْصِهِ اللَّيْلًا And every single word
he mentioned, it has a bigger meaning and
also refutation against Aqidah of the Aqidah.
That's why I really recommend that you should
take this book seriously.
Because if you master this Aqidah of Tahawi,
InshaAllah, all the other books that you're going
to be studying in the future, they will
be nothing.
Just additional information you're getting.
If you have a better interpretation of the
book, it will be enough for you, InshaAllah,
to survive.
And also to be able to resist any
innovation or something that goes against Ahlul Sunnah
wal Jama'ah.
So Allah says, لَيْلًا مِنَ الْمَسْجِلِ الْحَرَامِ إِلَى
الْمَسْجِلِ الْأَقْصَى From the Masjid al-Haram, إِلَى
الْمَسْجِلِ الْأَقْصَى And you see Allah SWT says,
مِنَ الْمَسْجِلِ الْحَرَامِ إِلَى الْمَسْجِلِ الْأَقْصَى The question
is, what is he referring to?
Masjid al-Haram, the Masjid itself, and all
of its attachments, or the Haram itself.
And this is significant, because they have the
controversy concerning the prayer.
If you pray, you have 100,000 more
blessings than praying in any other Masjid, if
you pray in Masjid al-Ka'bah.
But what constitutes that reward?
Where Allah SWT is he referring to?
Is it the Masjid itself, or the Haram?
You know, the area which is demarcated by
Ibrahim AS, according to an opinion, but some
opinion, if you remember our Daws in Biloogul
Maram, says Allah SWT did it.
Because Allah says, يَوْمَ خَلَقَ اللَّهُ السَّبَعَةِ السَّمَوَاتِ
يَوْمَ خَلَقَ اللَّهُ السَّبَعَةِ السَّمَوَاتِ Ibrahim was not
there for him to make the place Haram.
يَوْمَ خَلَقَ اللَّهُ السَّبَعَةِ السَّمَوَاتِ You get it?
Ibrahim was not there.
But Rasulallah SAW said it was that place,
from this place to that place, was made
Haram by Allah SWT the day he created
the heavens and the earth.
Ibrahim was not there.
That's why the best reconciliation is to say,
Ibrahim was the one who refreshed, renewed it,
it was dead.
Across the time, it was gone, people forgot
that Hakam, Ibrahim brought it back.
So it becomes as if Ibrahim was the
one who did it.
That's why in some Nusus, it was attributed
to Ibrahim AS.
So that area, I think, is very clear.
In Makkah, you will see when you're coming
from Jeddah, you see هنا بداية الحرم And
when you go to Masjid Aisha, you will
see also نهاية الحرم.
بداية الحرم, نهاية الحرم.
So, from that place, until the other end,
this is all Haram.
Haram means restricted area, where you cannot do
everything.
There are things which you cannot do in
those places.
Killing animals, and cutting the trees, and many
other things that Prophet SAW mentioned.
And this, subhanAllah, even in the Jahiliyyah time,
they used to observe this.
They said a person will see قاتل أبي,
the person who kills his father, but if
he sees him in the Haram, then he
will just leave him.
He will be monitoring him to come out,
but he will not touch him because of
that which is in their mind, of the
nature of the place.
But how about when a person commits a
crime and gets inside?
They used to do that, actually.
A person commits a crime, the police chase
him, he gets inside the Haram, and then
the police just let him go around.
But Alhamdulillah, we have Nasus in the Shariah
that says الحرم لا يعيد عاصياً Haram doesn't
protect a criminal, you know.
That حكم is only applicable to the good
ones, normal people, not the criminals.
And we can take this actually even from
the hadith of الخمس الفاسق Rasulullah SAW said
خمس من الدواب كلهن فاسق There are five
types of animals, each one of them is
فاسق.
The Prophet SAW said يقتلن في الحل والحرم
You kill them whether you are a محرم
or you are not a محرم, or you
are inside Haram, or you are out of
the Haram.
So when the Prophet SAW said we cannot
kill animals in that place, but these ones
you have to kill them, and he called
them what?
فاسق What does that mean?
Everyone who has the same attitude of فسق,
he cannot be protected by Haram.
You get it?
If these animals who are really coming to
us, the Prophet SAW said we shouldn't tolerate
their existence.
What do you think of a human being
who is with us and committing crime and
running away to the Haram.
So we have that text which says الحرم
ولا يريض حرم doesn't give protection to a
criminal.
He has to go and receive what he
deserves.
So Allah SWT says من المسجد الحرم So
many scholars said the reward of what do
you call 100,000 more blessings is applicable
if you pray in the Haram, the area
of Haram, not just the Masjid.
This is a very good opinion for lazy
people.
Not just the Masjid if you pray in
the Haram.
And their evidence is the Isra itself.
They said because Rasulullah SAW said I was
in the house of Ummuhani.
And everyone knows that the house of Ummuhani
is not in the Masjid.
He said from there, the angels came to
me and they took him.
The roof of the house was open and
then he saw the angels.
The hadith that you already know.
So from there they moved.
And Allah says من المسجد الحرم From the
Masjid al-Haram.
You get it?
And he started from Baytu Ummuhan which is
inside the Haram but not in the Masjid
al-Haram.
Do you get where are they coming from?
So since Allah says من المسجد الحرم and
the Prophet SAW started from the Baytu Ummuhani
so they said that means our opinion is
correct.
من المسجد الحرم إلى المسجد الأقصى However the
majority of the scholars said no.
That was a misunderstanding.
They brought the Prophet SAW from the house
of Ummuhani they went to Kaaba first and
then from there they moved to the Baytul
Maqdis.
Yes, we agreed to go to somewhere but
the meeting point is UI.
Somebody is coming from PVA, somebody is coming
from Shalem, but everyone comes from here, we
move to Saudi InshaAllah one day.
Yeah, which is that planning to go to
Umrah, this educational Umrah.
It's really beautiful when a student of knowledge
goes to Umrah.
Good, nice freedom, nice discussion and wherever you
go it has meaning a lot.
Much more better than when you do it
alone.
One day InshaAllah.
We did it twice and it was some
of the most successful Umrah I have ever
went.
Sometimes we might make an appointment to meet
in a place to go all together to
another place.
So they said this is what happened.
Jibril and the Prophet SAW and whoever was
with them when Jibril came to the Prophet
SAW to clean his heart they went to
Haram first and then to Baytul Maqdis.
You get it?
You get it?
If you take the second opinion then the
first opinion is it's weak then.
This one is more closer to the truth
because Masjidul Haram, if you take it literally
the Masjidul Haram, Allah SWT says only that
event can lead us to believe that yes,
those other areas also are included.
That's why the best is to take the
opinion that says Masjid, Masjid with all of
its attachments and whatever Rihab or land that
is attached to it for the sake of
expansion is also Masjidul Haram.
However, if a person was late, he missed
the prayer and he was too far, if
he pray in the area of Haram, let
him have some good intention inshaAllah.
He will not lose anything.
But he shouldn't take that opinion of those
who said that the Haram entirely is included.
Because the other opinion is closer to the
truth.
So Allah SWT says Masjidul Aqsa Where is
Masjidul Aqsa?
Baytul Maqdis You know.
Allah SWT called it Masjidul Aqsa.
Al Aqsa Right?
This shows what?
This far, right?
And it shows what?
It indicates that there is going to be
a Masjid in between.
Al Aqsa That's where the scholars said, if
you look at this ayah, there is an
indication in it that another Masjid will exist.
Because that happens before the existence of Masjid
of Rasul SAW.
And Allah called it Al Aqsa You have
Al Qasi, you have Al Aqsa.
You know.
Anyway, these are just additional benefits mentioned by
our scholars.
Just refreshing our minds.
These are the three Masjids that have more
virtue than any other Masjid.
No Masjid is equal to them.
Masjidul Haram Masjidul Aqsa and Masjidul Nabi SAW
Masjidul Al Haram if you pray in it,
Allah SWT gives you 100,000 more blessings
than any other Masjid.
Masjidul Rasul SAW if you pray in it,
you get 1000 than any other Masjid.
Masjidul Aqsa, either 250 or 500.
There is a difference between the scholars in
Bani Al As-Sihat Al Hadith.
But whatever opinion you take, it is lesser
than the Masjid of Rasul SAW.
That's why if you promise to make Salah
in the Masjidul Aqsa and then you pray
in the Masjid of the Prophet SAW, did
you break your promise?
No.
You promised to pray in the Masjid of
Nabi SAW but you went to Kaaba.
The Prophet SAW validated that.
Somebody promised to go to Masjidul Aqsa and
the Prophet SAW told him pray here.
It is better for you.
That means he is not breaking his promise.
But then he says he mentioned his justification
and the Prophet SAW said you can't.
But we learn from this that if you
promise to pray in one of these Masjids
and then you pray in the better one.
In Masjidul Haram you have to go to
Masjid.
Because other Masjids cannot downgrade.
You have to go up.
So that's what our scholars have mentioned concerning
these Masjids and also these are the only
Masjids that you can do Shaddur Rihal in.
Only Masjids you can do Shaddur Rihal.
Shaddur Rihal means preparation.
You prepare, you make pay money, you rent
bus, you get ready, you take extra precaution
to visit, to travel, to go to somewhere.
You cannot do it except to these Masjids
only.
We have to take this matter seriously.
Because you have sometimes people will be making
preparation to visit a place of other place
of worship for other religions.
If our religion don't accept you making preparation
to go to any other Masjid, what do
you think of making preparation to go to
other places which belongs to other religions.
It's aqidah matter and issue of wala ul
-bara'ah also as well.
Muslims should be very careful.
Modernity, modern kind of life doesn't mean you
should violate the Shariah, take things lightly.
These things we see them as very light
but they are very serious matters with Allah
subhanahu wa ta'ala.
There is nothing light in Islam.
Everything is serious.
So these are only Masjids that a person
should do the Shaddur-Rihal to visit.
When you go to Makkah to visit the
Prophet ﷺ, the Shaddur-Rihal the visitation should
be, the intention is going to the Masjid.
When you are in Medina, it is recommended
to visit the Qabr al-Nabi ﷺ and
to visit Baqiyah, any Maqbarah that you want
to visit because the Prophet ﷺ said, I
used to tell you not to visit graves.
He says, I said, but now you can
go because it reminds you about the Akhlaq.
Allah subhanahu wa ta'ala grant us good
and Tawfiq.
So, Baitul Maqdis is one of the best
places and Allah subhanahu wa ta'ala says,
So Allah subhanahu wa ta'ala bless that
place.
It is an area that Allah subhanahu wa
ta'ala bless.
And if you look at that Mantiqah, Mantiqah
al-Sham, that Mantiqah, Mantiqah al-Sham, that
Mantiqah, Mantiqah al-Sham, if you look at
the prophecy, it is a place of prophecy.
Sham and Iraq and the Khaleesh, this is
the area of the prophecy.
Most of the prophecies that were told to
us, came from that area.
You can see why the criminals are rushing
to dominate that place.
And they are watched based on our negligence.
Because of our negligence, that's why they managed
to go to that place.
So, it has been taken by them, ruled
by them for ages.
The Prophet ﷺ gave us the good news
that it is going to be taken back
to Islam.
It is to be with Islam, but it
was taken by the criminals.
But the Prophet ﷺ said it will be
taken back to Islam.
That's why it is one of the signs
of the Day of Judgment.
The Prophet ﷺ said, فَتْحُوا بَيْتِ الْمَقْدِسِ ثُمَّ
فَتْحُوا بَيْتِ الْمَقْدِسِ قَالَوا مِنْ أَشْرَاطِ السَّاعَةِ فَتْحُوا
بَيْتِ الْمَقْدِسِ فَقَدْ جَآءَ فِي حَدِيثِ أَوْفِ بِالْمَالِكِ
لِلْأَشْيَعِ أَنَّهُ قَالَ قَالَ رَسُولُ الله ﷺ أُعْدُلْ
سِتًا بَيْنَ يَدَي السَّاعَةِ فَذَكَّرَ مِنْهَا فَتْحُوا بَيْتِ
الْمَقْدِسِ فَذَكَّرَ مِنْهَا فَتْحَا بَيْتِ الْمَقْدِسِ رسول الله
ﷺ said count six things before the Day
of Judgement then he counted among those six
things that will happen before the Day of
Judgement فَتْحُوا بَيْتِ الْمَقْدِسِ the conquest of Baytul
Maqdis so this happened if you remember Shaykh
said he will try his best to to
start with those Ashratul Sa'a that already
happened right Baytul Nabi ﷺ happened Mawtul Nabi
ﷺ happened and now Fathu Baytul Maqdis قال
سُمَّ فَتْحُوا بَيْتِ الْمَقْدِسِ فَفِي أَحْدِ عُمَرَ رَبِّنِ
الْخَطَّابِ during the time of Umar ﷺ you
know Umar has a lot of Futuhat a
lot a lot a lot a lot of
Futuhat and these Futuhat al-Sham that happened
during the time of Umar ﷺ was so
great and it shows how you know excellent
the warriors from the Muslim side if you
read about these battles you know it's really
amazing really amazing you know and you can
see how much Allah SWT granted the believers
tranquility never got scared regardless of all the
information given to the Khalifa about how much
tough the commanders in in Sham especially Iliya
where the Battle of Makdisa exists but he
says we also have this somebody from the
Arabs we will send to the same capacity
or greater in small life you go through
that battle that one that was used to
scare the Muslim community and the believers I
need to hold it ok so he was
killed by if I'm not mistaken Amr bin
Laas yeah because in those you have almost
all the great leaders amongst the Muslims it
was a time when the situation was tough
Umar had to ask Khalid bin Walid to
leave Iraq as quickly as possible to go
and meet his brothers there and that's one
of the actually reason why they managed to
defeat the crusaders in that place because when
they reached Abu Ubaidah was there Amr bin
Laas was there and many others Khalid was
there so they all agree rather than having
one leader they all agree to divide the
leadership today I will lead tomorrow you will
lead tomorrow like that subhanallah nobody is looking
for leadership they all agree that the best
way to win is to divide their strategies
you have your own skills I have mine
so let's just confuse the enemies and that's
exactly what they did everyday different leadership so
different skills so those enemies they couldn't know
how to fight because usually since they are
fighting manually you know who you are going
to fight tomorrow and you know how he
fight but tomorrow you will be confronted by
a new person a new strategy in fighting
so at the end of the day alhamdulillah
azza wa jalla in the time of Umar
radiyallahu anhu they assumed the victory that place
has been taken qattama fathu qattama fathu baytul
maqdis sanatul sittat ashr minal hijrah the year
16th of the hijrah baytul maqdis has been
taken back to to its own proper owner
it belongs to the muslimin it belongs to
the muslim kama dhahba ila dhalika a'immatu
seer so the leaders of the the seer
historians they believe that it happens in the
year 16th of the hijrah wa kal dhahba
umar radiyallahu anhu binafsihi wasalaha ahlaha umar radiyallahu
anhu went by himself yeah because it's very
very very great achievement umar went by himself
wasalaha ahlaha and he signed the sulh with
the people by himself wa fatahaha he opened
the place wa tahharaha minal yahud wal nasara
and he cleansed the place from the jew
and the nasara the christian so they have
no authority in the place wa bana biha
masjidan fi qiblat baytul maqdis and he made
a masjid in the qiblah of baytul maqdis
fa rawa al imam ahmad bin tariqa ubaid
bin adam qala samaytu umar bin khattab yaqulu
li ka'b al ahbar ka'b al
ahbar wa ka'b bin mata al himyari
min awyati al albi very very very well
established in terms of knowledge min kibar ulama
ahli kitab one of the scholars of ahli
kitab aslama fi zamani abu bakar he accepted
islam in the time of abu bakar you
hear a lot when you read tafsir ka
'b al ahbar ka'b al ahbar ka
'b bin mata al himyari wa qadimal madinata
zamana umar he came to madina during the
time of umar thumma sakan al sham then
he went and lived in sham wa mata
fi khilafati uthman radhi allahu anhu ba'da an
jawaza al mi'ah so he died in
the khilafah of uthman radhi allahu anhu after
100 years wa kana kathira ruwayati lil israeliyat
he narrated a lot of israeliyat a lot
you see in the kitab, kutub al tafsir
wa qismun kabirun minha la yasuhu al sanad
ilayh, he said there are a lot you
know a big amount of these narrations of
ka'b al ahbar which the isnat to
him is not even authentic even to him
is not authentic so those that are authentic
then we judge them through the sunnah of
the prophet salallahu alayhi wa sallam hadithu an
bani israel wa la haraj hadithu an bani
israel fa inna fihim al a'ajib israeliyat
sah hasanaduha an il nabil salallahu alayhi wa
sallam so those are all we accept them
100% sah hasanaduha an il nabil salallahu
alayhi wa sallam those to be accepted 100
% and there are israeliyat too that we
narrated from others lannas sah hasanaduhah ilan nabil
salallahu alayhi wa sallam those one are sah
hasanaduha ilan qa'ilihah the own Salah al
osama said la tuckthuguhum Don't reject and then
accept.
So you remain neutral, right?
Because you might be accepting that which is
wrong and you might be rejecting that which
is correct unless if you find from our
Shari'ah something that shows acceptance or rejection.
You get it?
The thing that you don't know whether it
is true, it happens.
Usually these are the matters of history because
if it is a matter of Ahkam, you
don't need the Isra'iliyyat at all because
whatever Allah SWT wants you to do is
already there.
You don't need any other book other than
the Quran.
But things that happens in the history, story
of some other people, something happens, we don't
know, we are not sure about it, whether
it is true or not.
So the Prophet SAW said just remain neutral.
Don't say yes, don't say no.
But he says to take lessons from it
because they have a lot of strange things
and subhanAllah many of these stories they contain
a lot of lessons.
But our religion is more than enough.
But since wisdom is the missing property of
a believer, he takes it wherever he finds
it.
So that's why Rasulullah SAW said you can
narrate stories from them, you can listen to
what they say.
They have a lot of strange things and
things which are beneficial.
But it shouldn't be something that contradicts what
you have.
Whatever contradicts what you have, this is an
indicator that that has been abrogated.
You don't need to ask a scholar.
Anything that contradicts what you have in the
Quran or in the Sunnah, that means that
thing has been abrogated.
We just don't see the abrogation, but it
is abrogated.
So this is Ka'b al-Ahbar.
There is no narration for him in Sahih
al-Bukhari, not a single one.
But in Sahih al-Muslim he has one
from Abu Huraira that he took from him.
Anyway, so this is just Ka'b al
-Ahbar, Ka'b ibn Ma'tah, and we learned
that he accepted Islam in the time of
Abu Bakr and moved to Sham later on.
Madinah and then Sham.
So, I heard Umar ibn Khattab say to
Ka'b al-Ahbar, where do you want
me to pray?
So after the conquest of Baitul Maqdis, Umar
ibn Khattab told Ka'b al-Ahbar, where
do you want me to pray?
If you take from me, I will advise
you to pray behind a rock.
If you do that, then Quds, it will
be completely in front of you.
Umar ibn Khattab said, if I do that,
that means I am imitating the Jews then.
Umar ibn Khattab said, no, I will pray
in the place where the Prophet s.a
.w. was facing.
What is that?
Ka'b.
So he moved to the Qibla, meaning our
Qibla, not the Qibla of Baitul Maqdis.
So he prayed, then he came.
And then he came, he took his garment,
put it on the ground and picked up
the dust that was in the mosque and
people also did the same thing with him.
So that is the fate of Baitul Maqdis
that happened in the year 16th of after
the hijrah of the Prophet s.a.w.
So it is a sharat min ashrati as
-sa'ah.
Number four, Ta'un Amwas.
Ta'un is a plague that happened in
Sham.
Amwas is a place in Palestine.
Around six miles from Ramla on the way
to Baitul Maqdis.
So it is a place, Ta'un Amwas,
when they say Amwas, they are referring to
that place in Palestine.
In a hadith of A'uf ibn Malik
al-Ashja'i, he said, I will die
at six o'clock, then I will open
Baitul Maqdis, then I will die.
And then the Prophet s.a.w. said,
I will die.
Al-mu'tan is the death that happens a
lot.
A lot of death.
You can understand this meaning also from the
description of the Prophet s.a.w. because
he said, Ya'khudu fikum ka qu'asil
ghanam.
The one that will be snatching you just
like the way the qu'asil ghanam *
the ghanam.
Ghanam is a sheep.
There is one type of disease that affects
them.
When it happens to one of them, then
khalas.
We keep on getting them one after the
other.
He said, Ya'khudu fikum ka qu'asil
ghanam.
Qu'as, by the blood of the eye
that is stained, and it weakens the mouth,
and the last of them is a disease
that takes the medicine.
So, when the disease happens, you see
them releasing something from their mouth, some liquid.
And then they will keep on dying.
Just like that.
So, the Prophet s.a.w. said, just
like the way this disease, when it affects
the ghanam in a place, we keep on
harvesting them one after the other.
This is what will happen in that year.
SubhanAllah.
Qala ibn Hajar, yuqqalu inna hadhihi al-ayah,
zaharat fee ta'una amu'as.
It is mentioned that this hadith of Abu
al-Malik happened, this part of the hadith
happened, in the ta'una amu'as.
Fee khalafati Umar.
In the khalafah of Umar r.a. Wakana
dhalika ba'na fathihi al-bayti al-maqdis.
And this happens after the conquest of al
-bayti al-maqdis.
We lost many, many companions.
Many, many, many companions.
Big companions also.
Among them is Abu Ubaidah ibn Jarrah.
He is mentioned in some part of the
history.
He was there.
SubhanAllah.
When the ta'una happened, Umar realized that,
yes, we are going to lose a lot.
And he really didn't want to lose Abu
Ubaidah.
Yeah.
Because Abu Ubaidah is one of the Asharat
al-Bashar al-Jannah.
And the Prophet s.a.w. said, Aminu
hadhi al-Ummah.
So Umar r.a. when he was signing
the khalafah, he was asking the believers to
choose one of these six people.
I'm sorry.
One of the six people he listed.
He told them, if Abu Ubaidah Amir ibn
Jarrah is alive, I would definitely just give
him.
And I don't care.
Because Rasulullah s.a.w. said, Aminu hadhi
al-Ummah.
But he wasn't there.
He said, if Abu Ubaidah is alive, I
would just pass it to him.
But Abu Ubaidah died.
So what did Umar do?
Umar realized that he cannot convince Abu Ubaidah
to leave the place because Rasulullah s.a
.w. said, no in, no out.
One ta'una take place.
Yeah.
So Umar doesn't know what to do.
So he tried to play a game.
He sent Abu Ubaidah, he sent a letter
to Abu Ubaidah.
He says, I need you immediately in Medina
for something.
Abu Ubaidah understood that Umar wants him to
get out of the place, but politically, yeah.
So he said, he said, he sent back
to him a letter.
He said, am I coming alone or with
the army?
Umar said, no, I need you only.
He said, no.
If I am the only one who will
come, I would never leave this place.
If you want me, then I will come
with the army.
Umar said, okay then.
Khalas.
Inna lillahi wa inna ilayhi rajul.
And subhanAllah, that's what happens.
Qadar of Allah s.w.t, that he's
going to be blessed, you know, to die
in that ta'un.
Rasulullah s.a.w. mentioned the shuhada in
his ummah.
He says, they are not just the one
who died.
Among them is the one who died during
the ta'un.
That's why when somebody in the ta'un,
you know, people are dying, people are dying.
Somebody came out and said, this is a
punishment from Allah s.w.t. One of
the companions of the Prophet s.a.w.
was very mad at him.
He said, that's wrong.
For the believers, this is tazkiyah or shuhada.
Allah s.w.t. blessed them.
And for the criminals.
But for the good ones, this is shuhada
and tazkiyah that Allah s.w.t. is
providing from them.
Talking without knowledge is always bad.
And it gives, you know, subhanAllah, hope.
And also relief to the believers living in
the place where ta'un is happening.
So, So that means two years
after the conquest of Baitul Maqdis, right?
The 18th of, after the hijrah of Muhammad
s.a.w. According to the opinion of
the vast majority of the scholars.
Wa qa'a ta'unu fi quratu amwas.
Thumman tashara fi ardi al-sham.
And then from Amwas, and then he was
spread in Sham in general.
Sham, Palestine, Syria, Jordan, you know, that area.
Famaata fiha khalqun kathirun minas sahabati radiAllahu anhu.
Wa min ghayri.
There are a lot of people who died
from the companions and others.
They reached 25,000 Muslims died in that
ta'un.
SubhanAllah.
Abu Ubaidah Amir ibn al-Jarrah.
Ameenu hathil ummah.
So, one of those who died in Ta
'un Amwas is Abu Ubaidah Amir ibn al
-Jarrah.
So, this is also a sign amongst the
minor signs of the Day of Judgment that
already happened.
You find it in the hadith of A
'uf ibn Malik al-Asha'i.
So, this is the best place inshaAllah to
stop.
I will stop here for questions, if any.
May Allah SWT grant us good and tawfiq.
And be with us wherever we are.
Innahu bikulli jameelin kafir.
Subhanaka Allahumma wa bihamdik.
Ashhadu an la ilaha illa ant.
Astaghfiruqatubu ilayk.
Assalamu alaykum wa rahmatullahi wa barakatuhu.
Assalamu alaykum
wa
rahmatullahi wa barakatuhu.
Ayaan.
That's dots.
They shouldn't put waj.
No, they shouldn't.
Yeah, they shouldn't.
Because Rasulallah s.a.w. said, The image,
if you remove the face, it's okay.
When somebody drew a hand, you don't tell
him you committed the biggest sin.
With your leg, you know, body without head.
Because Rasulallah s.a.w. said, the recognition
is on the face.
So, you shouldn't draw a face.
Yes, but even if that thing that the
image is of, it's actually something which is
not a little thing, like a tree, or
a flower, or a cake.
They shouldn't.
They shouldn't.
And also, this is Zariya, surely.
Zariya, it means being open to other bigger
things.
In some countries without mentioning their name, in
their books, it's empty things.
And then they started having the images, with
no head.
They started having the head, with no face.
And now, face, head, whatever comes.
That's how.
That's why, to Maasi and Shubah, closing them
is always better.
Don't come near.
Because if you come near, you keep on
going.
You remember the hadith of Nawas ibn Sabaan
about Sirat?
Yeah.
On the sides of Sirat, on the sides
of Sirat, there are two walls.
Okay?
That is Sirat al-Mustaqeem.
And the side of the Sirat, you have
walls.
And there are doors on each one of
the walls.
Right?
Each door has curtains.
You know?
Door is open, but there is curtain.
And there is somebody there, whenever you decided
to open a door, he would tell you,
He said, do not open.
The door itself is not the Muharram.
The Muharram is inside.
So he says, there is somebody who is
always telling you, do not open the door.
Because if you open, you are going to
go inside.
That's how it is.
That's why a person should take a lot
of precautions concerning these matters.
Don't open the door.
You know?
May Allah grant us good.
You should come to our Then you should
come to our Maqasid class.
Who knows?
This semester, I am going to be teaching
Maqasid al-Sharia.
You should come.
Yeah.
No.
Short semester finished already, Alhamdulillah.
It doesn't finish yet.
Next coming semester, Inshallah, I will be teaching
Maqasid al-Sharia.
Kano Bachi.
Undergraduate.
Last two semesters we were also with it.
So we are going to have also again,
Inshallah.
Then you will get this Madara and all
of these things are there.
In more detail.
I taught a couple of semesters.
I love that subject so much.
Because I think we need it so much,
so much.
Actually sometimes much more than the way we
need the Maqasid itself.
Islamic Political Science.
Very prestigious course.
And also forgotten course.
So we have another.
It's Siyasi al-Sharia.
Not the real Siyasi al-Sharia.
So when you teach the correct one, then
Inshallah, you will benefit.
One day.
Inshallah.
Question.
In terms of both.
I don't remember, but Bait al-Maqdis.
Maqdis means...
Umm...
We mean that what is sanctified is Allah.
Yes.
And to sanctify is to sanctify Allah.
Yes.
I don't remember in terms of the correct
Bait al-Maqdis.
Yes.
What does it mean?
We give you this job.
And go and check for us the Bait
al-Maqdis and al-Maqdis.
And on both Bait al-Maqdis, what does
it mean and what does it mean.
There is a Khulana and a Khulana, students
of knowledge, who are about to get married.
All the stages so far, the Ta'ruh
and the Khitbah have been halal and they
agreed to marry in around 6 months.
They unfortunately lost control and started privately contacting
with each other, which led to online calls.
Ya Allah.
Since they have repented and have never done
it again, have they committed Zina?
If they have repented properly, do they need
to inform the parents?
Is it not exposing themselves to past sins,
which is prohibited?
No.
I think they had a call and it's
not like a good call.
I'm assuming, yes.
Yes.
They don't need to tell anyone.
They just repent, cut it off completely, block
each other, and go to their parents and
tell them we should marry immediately, tomorrow, if
not today.
Seriously, they should go and convince their parents
to marry.
If not, they have to separate themselves, otherwise
they might reach a situation where they will
not forgive themselves.
So my advice to them is to make
their repentance, Tawbah Nasuhah, and also they should
quickly inform the parents about the marriage itself
and try to push it.
If they are ready to marry now, then
they should just block themselves and each one
of them should tell the other one, no
more contacting each other.
May Allah guide them and us.
How many questions do we have?
Yeah, because I have to go now.
Maybe you apologize to Shafaa and whoever asked
questions.
Who is the next since you are not
scared of Shafaa?
These are all Zad students.
Skip her also.
Yeah, skip her also.
Zad, skip her also.
I'll skip them all.
InshaAllah we will come back to them.