Mokhtar Maghraoui – Prophetic Guidance For Our Times & The Coming Hour
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The speakers discuss the importance of finding peace and securethinking in finding happiness and healing spiritual events. They also discuss the healing of spiritual events and the removal of buildings and houses from mountains, which is related to religion and religion. The conversation shifts to various topics such as war, religion, and culture, with a focus on the negative consequences of fear and deification. The conversation also touches on the importance of technology for communication and the social media landscape. The transcript describes various predictions and statements made by various speakers, including a man named Showingbrook about his belief in Islam and how it will affect the world. They also discuss the importance of addressing fear and embracing change, and the negative consequences of fasaq.
AI: Summary ©
I am to share some reflections or some
words with you on account of what we
in this world in general and we Muslims
in particular are experiencing of tremendous, momentous
upheavals and changes at all levels of the
spectra of life.
In doing so, I am to share with
you some excerpts of what Sayyidina Mawlana Muhammad
ﷺ had told us because
what is happening in the world and to
us Muslims also specifically Allah has known it
for eternity, Allah has willed it for eternity
before he created us, before he created anything,
his knowledge has never changed.
Nothing happens in existence, not only on earth,
manifest or subtle or hidden except that it
is with his will and in his infinite
eternal knowledge.
What Allah wills, what he wills to be,
will be.
What he will not to be, will not
be.
Subhanahu wa ta'ala It's
a very powerful ayah that when we read
and we ponder it is tremendously healing because
Allah tells us whatever befalls you or happens
or occurs on this earth of any event,
major or minor, personal or collective, mental, spiritual,
emotional, physical, economic, political, military, nothing occurs even
when a leaf falls from a tree.
Nothing occurs except that it is in his
knowledge before he had created earth itself before
that event itself was created.
When we know this, as Muslimun,
as mu'minun, it brings solace to us.
We're not living in a random world, there
is no random process in the divine scale,
random is our perception of things when we
are unable to understand something exactly, we say
it is random and we develop a concept
of random processes simply to explain to practical
levels what we need practically but nothing is
random.
Nothing, that's number one.
And therefore, in consequence to that the Rasulullah
sallallahu ta'ala alayhi wa alayhi wa sallam
So he sallallahu ta'ala alayhi wa alayhi
wa sallam as many ulama of hadith have
related, that on occasions, more than one occasion,
that he sallallahu alayhi wa sallam addressed his
companions from morning till late afternoon with breaks
only for salah to tell them all what
will be in the future.
And this hadith related by many companions radiallahu
ta'ala anhum wa arda.
And some have remembered details of the sahaba,
some did not, as the text also teach
us.
So that's why we have sometimes portions of
what he sallallahu alayhi wa sallam said on
one full occasion.
One remembered one part, another remembered a second
part, a third part, one remembered a few
parts, together.
In that which he sallallahu alayhi wa alayhi
wa sallam is the following.
This hadith related by Imam al-Qabarani and
al-Bazar and others, he sallallahu ta'ala
alayhi wa alayhi wa sallam You will see,
before the Hour comes, things that you will
deny with your bones.
You will say, have we ever been told
about this?
If you have seen that, then remember Allah
ta'ala.
Wa'lamu annaha awailu as-sa'a.
End of quote.
This hadith says that you will witness before
the coming of the Hour.
As-sa'a, the Hour, the end of
the world as we know it.
Some call it in common American parlance and
Christian parlance, the end of times.
He sallallahu alayhi wa sallam, you will witness
things before the coming of the Hour that
are momentous.
Which you will wonder about.
Tunkiruna, what is going on?
What is going on?
And some things, tunkiruna bi ma'na aydhan
la tastasighunaha.
La tunasib.
Laysat ustahsana.
Of the things that we will not approve
of even.
And momentous ones.
To the extent that there is so much
of that that you would say, and look
at this prophecy of Rasulullah ﷺ.
In the future, he is speaking of the
future before the coming of the Hour.
That you will say, you will say, did
we ever, were we ever taught or told
about these things to happen?
I.e. by Rasulullah.
Should I pause here for a moment?
Did it happen to you?
Did you ever ask the questions as whenever,
especially the parents and the adults and those
who are interested in information collecting and data
processing?
This is incredible.
Did Rasulullah ﷺ tell us about something like
this?
Just to, it's a means for us to
find some solace.
Find some peace.
Wallahi qultuha kadha marra.
Wallahi qultuha fi nafsi kadha marra.
I myself had asked myself before I knew
the hadith.
Much longer.
Before I knew the hadith, I had asked
myself that question.
And Rasulullah ﷺ said, all these prophecies of
the future is even what you will say
privately.
For me, this is of the most powerful
of the mu'jizat of Rasulullah ﷺ in
terms of al-ikhbar bima sayyakoon.
To the extent that he tells us, you
will say this.
Another similar hadith related by Imam Ahmad in
his Musnad al-Imam Ibn Hibban in his
Sahih.
When he spoke to Rasulullah ﷺ in a
long hadith, and he spoke of these signs
of the coming of the Antichrist.
The Dajjal.
And at the end he says, la
ilaha illallah.
End of quote.
He said ﷺ, the signs that he spoke
about of the Dajjal and he says these,
all of those signs will not occur until
you will witness, again like previous hadith, you
will witness events.
You will witness events.
That you will find those in you overwhelming,
unbearable, incredible, too much.
Unable to deal with it calmly and peacefully
and securely.
It generates restlessness.
Very strange, powerful feelings.
And you will ask one another, did your
Nabi, this one says it literally, did your
Nabi ﷺ ever mention anything about Ramadan?
I really have to pause here because I
don't know about you.
But for me this is, this says all,
everything that is happening is said here in
general terms.
The wars, the injustices, the oppressions, the excesses,
the ruthlessness, the arrogance, the abuse of power,
the abuse of wealth, the immoralities, the decadence,
the scientific power and the technological power.
All of that is included in these statements.
And yet on other occasions he spoke of
even specifics.
Now listen to this one.
And in a similar text at the end
of it he says, and these things will
not happen حتى تزول جبال عن مراتبها حتى
تزول جبال من مراتبها Is
this better?
Ok.
As you wish.
Perhaps we can bring the table closer.
This is as much as I can do.
The hour will not come he says, and
these signs will not come حتى تزول جبال
عن مراتبها أو في رواية عن أماكنها And
until mountains are removed from their locations.
Allahu Akbar Now with the huge tools that
we have mountains are removed literally literally for
mining and for building roads and for building,
what is it tunnels and I don't know
whether you know of Jabal Umar the mountain
of Sayyiduna Umar in Mecca around the Kaaba
when I first saw it before all these
changes in the year 2000 the mountain was
there nothing on it it's gone it's
gone it's all now high rises حتى تزول
جبال عن أماكنها says Rasulullah صلى الله تعالى
عليه و آله و صحبه وسلم أشهد أن
لا إله إلا الله وأشهد أن محمد رسول
الله Before I go on on this I'd
like simply to make an inflection and to
address in a similar theme what he said
before the coming of the hour of things
to happen something in this case now more
specific and individual to us as Muslims and
it is religious and about faith and about
Ibadah and about worship and about obedience of
Allah and about what will happen to this
Deen of what he said I'm just being
selective here there are hundreds of texts he
said of what he said صلى الله تعالى
عليه و صحبه وسلم أول ما يرفع من
دينكم الأمانة أو أول ما تفقدون من دينكم
الأمانة وفي رواية أول ما يرفع من دينكم
الحياء والأمانة وآخر ما يبقى من دينكم الصلاة
ولا يصلين أقوام لا خلاق لهم وفي رواية
وسيصلي أقوام لا دين لهم وفي رواية لا
إيمان لهم بهذه الثلاث ألفاظ جاء الحديث على
الأقل as far as I know لا دين
لهم أو لا خلاق لهم أو لا أو
لا إيمان لهم said he صلى الله عليه
وسلم of the signs of the hour before
the coming of the hour he said you
will lose of your faith you will lose
of your deed i.e. you will give
up willingly he says of your deed, of
your faith, of Islam he said of the
first thing that shall be lifted in one
ruwayah says is الحياء والأمانة حياء
the more we live the more we are
subjected to the changes in this world the
more this particular trait and character is lost
should I translate حياء every Muslim and Muslim
I suppose knows حياء and we must because
there is no Islam without حياء there is
no Islam actually without حياء كل
دين خلقه وإن خلق الإسلام الحياء said he
صلى الله عليه وسلم حياء and إيمان and
belief and faith قرنا جميعا they are joined
together if one of them is lifted the
other is lifted حياء he says every deen
has its defining characteristic or defining character خلق
and the defining character of Islam is حياء
that's why he said صلى الله عليه وسلم
of what we inherited of the wisdom of
those who were before us إذا لم تستحي
فاصنعنا شئت but if you lose حياء then
do what you want to do freedom of
the self that is equivalent to no حياء
freedom of the self that is equivalent to
no حياء فاصنعنا شئت when you don't have
حياء then you are free to do what
your نفس wants to do that's what it
means and the world brags about freedom of
the self and yet the self was meant
to be disciplined to be tamed to be
controlled to be enveloped and kept within certain
fields or premises or conditions so that it
does not go away and astray and becomes
a Shaytan in Islam we should talk not
about the freedom of the نفس but the
freedom of the روح the freedom of the
قلب from the نفس freedom from the self
of the heart of the soul of the
intellect of the mind and consequently of our
words and actions so he said of the
first traits and defining characteristics of Islam that
we shall lose by we abandoning them is
حياء حياء is that noble feeling of feeling
uncomfortable in the face of offending the other
with a word with a look, with an
action that's why we feel uncomfortable inside that's
why we say he has so much حياء
she has so much حياء that when they
are in front of somebody they speak something
their complexion turns red that's the practical external
manifestation of حياء صلى الله عليه وسلم had
more حياء than a young unmarried woman in
her private quarters he was described by his
companions صلى الله عليه وسلم كان أشد حياء
من العذراء في خضرها العذراء the young woman
in those days 14 centuries ago a young
unmarried woman who has never known man so
shy so bashful so innocent that she can't
even look at a man in those good
old days he had more حياء than such
a young woman like that in her even
private quarters, imagine like that and in her
private quarters and
therefore حياء from each other حياء from each
other حياء from the elder حياء from the
teacher حياء from most importantly الله عز و
جل رسول الله صلى الله عليه وسلم said
استحيوا من الله حق الحياء said the رسول
الله صلى الله عليه وسلم you must have
حياء from Allah very truly and very ardently
حق الحياء we will not put ourselves in
conditions which we know are not approved by
Allah عز و جل and we feel so
shy not afraid that's another مقام no there
are those who worship Allah because they have
حياء from Allah some people don't have no
حياء they are afraid so like I don't
want to say more than that like some
animals who have to be treated unfortunately little
bit toughly and roughly to refrain from doing
evil and to do good but there are
those who know الحمد لله it's not fear
but fear is recommended is necessary from Allah
but it's not that only what moves them
حياء from Allah that Allah that I know
that Allah sees me if you are my
dear brother or my dear sister if you
are that trying to be your best good
practicing Muslim morally and so on and you
would want to do something negative but then
you see an elderly beautiful white bearded saint
are you afraid of him no I can't
do this in front of him I can't
say that in front of him حياء said
Rasulullah or it is said said Sayyiduna Ali
Ibn Abi Talib depending on the Asanid الحياء
حسن ولكنه في النساء أحسن حياء is beautiful
whether man or women from man or from
women but from women it is even more
beautiful والله إنه لحق a woman with حياء
والله is more beautiful than a woman without
حياء there are hearts that are skewed that
don't see properly there are hearts that are
sound that see ugliness in a man or
a woman when they think they are exposing
their beauty to such a heart it is
literally so ugly الحياء
حسن says Rasulullah حياء is beautiful when when
Rasulullah saw a man reprimanding his own brother
you know that famous hadith reprimanding him that
he was too he had too much حياء
and he told him this حياء of yours
will take you nowhere that is in your
professional life in your endeavors etc so he
was admonishing him to have less حياء be
more aggressive be more aggressive he says to
him صلى الله عليه وسلم دعه leave him
as he is الحياء كله خير end of
quote leave him حياء all of it is
beautiful we never have enough حياء we have
only less حياء and this character
will be lifted yes from the world but
from Muslims is it happening yes it has
started a while ago and often times even
in the fiqh of some these principles are
not considered are forgotten something may be lawful
but if it violates the norm of حياء
it shouldn't be as long as it is
not wajib or haram if it violates the
norm of حياء it must not be allowed
and secondly he said trustworthiness to be a
person with أمين you all know the word
أمين رسول الله صلى الله عليه وسلم was
the epitome of أمان الأمين الصادق الأمين صلى
الله تعالى عليه وآله وسلم and our deen
the quran and the sunnah are prolific about
emphasizing حياء and أمان and أمان to the
extent that a مؤمن the word مؤمن has
in it a derivation of أمن and أمان
a مؤمن is a مؤمن because those around
him are in أمان are in security and
tranquility and peace and safety from him or
her or them of the first things that
will be lifted is أمان we lose our
sense of trustworthiness I would say these
are examples of you will witness momentous things
that حياء is lifted and then he said
in that hadith that I shared with you
and the last of the elements of Islam
that shall remain and will be last lost
is صلاة many things will be lost and
here speaking of our moral characteristics of our
أخلاق as Muslims and he called that of
your deen of the first thing that shall
disappear in our deen from us is أخلاق
the essential خلق of حياء and أمان and
he said صلاة will be the last one
to disappear because intermittently some will be performing
صلاة still and they have no faith yeah
لا إيمان لهم and some narration said لا
دين لهم they have no religion, no deen
of Islam and in some رواية i.e.
they have no share with Allah in the
value of their صلاة i.e. their صلاة
is valueless لا خلاق لهم i.e. لا
نصيب لهم من تلك الصلاة مع الله I
have to say this next one said Rasulullah
ﷺ another well known hadith لَتُنقَضَنَّ عُرَى الْإِسْلَامِ
وَرْوَةً عُرْوَاتً that is the basic structure of
Islam will be disentangled will be dismantled gradually
one by one one by one every time
one عُرْوَة is dismantled we the Muslims will
be trying to hold fast to the next
one and then with time the next one
will also be gone and try to hold
to the next one those who hold fast
to their deen somehow and the next one
is gone is gone meaning what?
the Muslims did it to themselves yes what
are the factors that would influence that that's
another discourse external and internal etc but in
other words people will make those choices he
said عُرْوَةً عُرْوَةً and the first of the
major عُرَى that would be dismantled لَتِي تُنْتَقَضُ
هي ماذا who knows الحكم الحكم
constitutionally الحكم is gone الحكم بما أنزل الله
بشرع الله would be of the first major
constitutional values that shall be dismantled it has
started long ago it's getting worse and worse
and worse أَوَّلُها أَوَّلُهَا نَقَضًا الحُكْم وَآخِرُهَا
he said صلاة and the last one to
remain would be صلاة and intermittently as we
said there are those who will continue to
so to speak perform صلاة but what صلاة
is it of what
he said صلى الله تعالى عليه وآله وصحبه
وسلم in what al-imam al-tabarani shaykh
Mu'ajami al-kabir and others have related
لا تقوم الساعة حتى يتقارب الزمان وتزوى
الأرض زيها end of quote the hour will
not come until time will contract اتقارب
الزمان excuse me i.e. the intervals of
time will draw nearer to each other what
we used to experience as one hour might
be experienced as a brief moment what we'd
experience as one year might be a month
but let's continue and see what could this
mean as some ulama have said in their
scholarly commentaries on these things وتزوى الأرض زيها
it became also closer to each other the
parts of parcels of earth are drawn nearer
to each other what do you think this
could mean pardon travel and therefore he's speaking
ﷺ it seems of again scientific and technological
advancement where the means of transportation would be
such that or the means of doing other
things that which we would do in one
year we would do in a month that
which would cross of distance in one year
would cross in a month that which cross
in a month would cross in a week
that which cross in a week would cross
in a day that which cross or do
in a day would do or cross in
an hour that which do or cross in
an hour would do in a second and
if this is so that means that which
cross or do in a year we could
do or cross in a second because he
said there is a text I can read
it to you he says until the year
becomes like a month a month becomes like
a week a week becomes like a day,
a day becomes like an hour an hour
becomes like the moment it takes to burn
a very dry leaf and that is by
the logic of B implies A implies B,
B implies C C implies D, therefore D
implies A and that means what would be
done in a year could be done in
a second transportation wise nanotechnology it's
incredible sometimes the events in nature for a
certain reaction to take place how long does
it take years and years but with a
catalyst it's spontaneous you all know that some
of you at least in your basic chemistry
classes subhanallah so he said sallallahu ta'ala
alayhi wasallam in what the imam later than
others he said it literally like
what I said a moment ago the
hour will not come upon us until until
tribulations and temptations and calamities will be more
and more prevalent be manifest will be the
order of the day the order of life
fitan, tribulations and
that markets draw close to each other are
you already used to it so that it
doesn't impress you anymore I'm impressed because I'm
not a google person I don't surf a
lot what he said it sallallahu alayhi wasallam
you're here in what is this area pleasant
pleasant may it be pleasant * and then
you buy something from Turkey from here and
it's delivered the next day or in two
days or three days in one text Rasulallah
salallahu alayhi wasallam teaches to such an extent
also and there is plenty of commerce to
the extent that also women will be doing
commerce with their husbands he said and to
the extent when a woman a person I'm
sorry a man when he makes a deal
a business deal a commerce deal he says
I will not finalize it until I ask
the opinion of X and Y in somewhere
very far I will not complete the deal
until I will not and the deal of
course it's in those days just if you
waited from Mecca to Medina you wait until
you get their opinion then it's probably a
month later and the business is gone so
he must have meant sallallahu alayhi wasallam something
on the spot and therefore alluding to the
means of communication that they would be so
as we know them and Allah knows what's
in the future that these things will happen
which already commented on sallallahu alayhi wasallam he
also said ...
Ya Allah he said the hour will not
come until these things happen until people greet
one another only if they know one another
even Muslims will not say salam to one
another Muslims if you don't know him you
don't say salam this means this did not
exist in our Salaf in our earlier days
in the days probably even of our grandparents
and now I don't know her why should
I say salam to her sisters the brothers
I don't know him why should I say
salam to him he's a Muslim he's a
Muslim he said it will develop such that
we will not greet each other only if
we know one another is it happening ...
and remember we learn these things so that
we simply not develop a statistical knowledge of
what's happening but instead so that we are
not part of the statistics we are not
part of the negative statistics we do make
choices and he says ...
and time will come when masajid will be
taken as pathways I go to the masjid
because it's my way go in and out
to where I'm going wallahi I have seen
that ...
...
and people will not perform salah in it
they just take it as pathway some that
means ...
...
...
...
of the signs of the hour there will
be proliferation of wealth and you're in the
state of wealth ...
state of money making state and the area
silicon valley and all that which comes with
it but in the world overall in the
muslim world in particular ...
there will be plenty of wealth when in
his time ...
sometimes he himself and who he was he
goes out at night searching for maybe there
is someone who sees him and invites him
to have a bite to eat at home
you know some of those hadith ...
the wealth will be abundant ...
...
وَيَكْثُرُ وَتَفْشُوا الْتِجَارَةِ as we said, and commerce
will be also widespread وَيَظْهَرَ الْقَلَمُ I will
pause here for a moment and the pen
will be manifest يَظْهَرْ not only appears but
يَظْهَرْ يعني يعلُو ظَهَرَ عَلَى شَيْءٍ يعني عَلَى
عَلَيه غَلَب حَتَّى يَظْهَرَ الْقَلَمُ a pen will
be manifest or will be sovereign ظَهُورُ الْقَلَمُ
and what is قَلَمُ not pen what is
now pen in modern times not only the
pen your computers your supercomputers your so-called
smartphones which are actually supercomputers it writes you
dictate to it and it writes it writes
it´s your قَلَم وَيَظْهَرَ الْقَلَمُ which also means
what that in the world literacy will be
prevalent people will know how to read and
write prevalently وَيَظْهَرَ الْقَلَمُ وَيَبِيعَ الرَّجُلُ
الْبَيْعَ كَمَا أَشَرْتُ إِلَيْهِ سَابِقًا وَيَبِيعَ الرَّجُلُ الْبَيْعَ
فَيَقُولُ وَفَيَقُولَ لَا حَتَّى أَسْتَأْمِرُ تَاجِرَ بَنِي فُلَانَ
that text which I mentioned and that a
person will make a commerce deal or business
deal and he says no I will not
complete it until I seek the opinion of
X and Y who lives far Subhanallah related
as I said by Imam An-Nasa'i
Al-Imam Al-Darimi in his Muslim Imam
Abu Nu'aym in his Hilya related the
following إِنَّ اللَّهَ تَعَالَى قَالَ that verily Allah
said أَبُثُّ الْعِلْمَ فِي آخِرِ الزَّمَان I will
spread knowledge in the latter days I will
make it available to the extent حَتَّى يَعْلَمَهُ
الرَّجُلُ وَالْمَرْأَةُ وَالْعَبْدُ وَالْحُرُّ وَالصَّغِيرُ وَالْكَبِيرُ
I will spread it so much so that
everyone would have access to knowledge would have
information would have data says man and women
he says slave and free he says young
and old man and woman young and old
slave and free all of them will have
access to it what does this say status
of the world now and the means of
communication to have access to knowledge to data,
to information and that means speaking in this
indirect way because these are prophecies is not
going to start describing to the people 14
centuries ago about a computer or about AI
innovations they are to be said in terms
that are that are general and that have
some sense to those who are listening to
it also directly but can be appreciated by
those who will come later so he says
until فَإِذَا فَعَلْتُ ذَٰلِكَ بِهِمْ and when that
happens I did that of them in other
words I made knowledge available to them including
the knowledge of what?
of the Qur'an and the sunnah and
the fiqh do we some people think they
don't need now ulema go to Mr. Google
Mufti Google they say I'm learning these statements
Sheikh Google Al-Allama Google Al-Muhaddith Google
Al-Hafidh Google he is good in some
issues some issues are many errors when it
comes to specific knowledge it has the speed
of giving you data so the point is
I will spread it until it becomes available
in this way فَإِذَا فَعَلْتُ ذَٰلِكَ بِهِمْ أَخَذْتُهُمْ
بِحَقِّي عَلَيْهِمْ end of quote when I have
done that with them then I shall *
them by my right upon them in other
words I've given them what they need of
tools to know of me and to know
of Islam and to know of haram and
halal and to know of moral and immoral
I made it accessible and available والله العظيم
there are now children who would have access
to instantaneous information than scholars before who needed
to work on it for years to collect
that information, how long does it did it
take early scholars for example to find a
hadith in the in the books of hadith
and maqtootat of old sometimes it may take
years now stuck in a few seconds
it tells you where all in every book
you can find it as long as those
of course were entered into the program the
point is فَإِذَا فَعَلْتُ ذَلِكَ بِهِمْ أَخَذْتُهُمْ بِحَقِّي
عَلَيْهِمْ then that is I punish them because
they know and they don't practice because they
know and they reject because they know and
they choose to interpret it in the way
the nafs wants it to be interpreted فَإِذَا
فَعَلْتُ ذَلِكَ بِهِمْ أَخَذْتُهُمْ بِحَقِّي عَلَيْهِمْ نَسْئَلُ اللَّهَ
النُّطْفَ نَسْئَلُ اللَّهَ النُّطْفَ فِي مَا رَرَتْ بِهِ
الْمَقَادِيرَ as
I said I'm going to be selective and
some things I share depending on where I
am and who I am with and alhamdulillah
how much innocence I see or how much
challenge I see كَلِّمُ النَّاسَ بِحَسَبِ مَا يَسْحَمُونَ
as Rasulullah ﷺ teaches us we should address
one another in ways that are plausible and
bearable sometimes we're not ready to bear yet
time will come when you if one is
sincere if we bear what we get and
we're sincere then Allah gives us more to
bear and to bear for our own good
to save us in what Imam Abu Ya
'la in his Musnad related said Rasulullah ﷺ
كَيْفَ بِكُمْ أَيُّهَا النَّاسَ and please I repeat
we're learning these things because Rasulullah ﷺ said
and he said that not to hurt us
if we are in the statistics but if
we are believers to wake us up and
say oh my god I am actually doing
that Ya Allah help me repent help me
reform help me change not of those who
accuse Allah and his Rasul when things don't
go their way oh this cannot be this
cannot be why?
because it doesn't sound right to me but
that's not faith that's not religion that's going
shopping in the markets Deen means when God
speaks and we know that God speaks if
we do then no matter what it feels
we are Ibad of Allah Azzawajal we are
meant to be loving surrendering creatures to the
Divine in the way we think in the
way we process in the way we feel
in the way we speak in the way
we do in the way we agree in
the way we disagree Nuslimu wajhana lillahi Azzawajal
ashhadu an la ilaha illallah wa ashhadu anna
muhammadan rasulullah the consequences of that practically an
aqool sami'na wa ata'na so for
us to learn brothers and sisters for us
to change because there are many things as
you already heard that maybe we are ourselves
violating of haya' as I said earlier of
amanah of hukm we have to implore him
for change and help us to change in
this text he says I repeat kayfa bikum
ayyuhan naas says he in what state do
you think you would be kayfa bikum bimana
fi ayy halin takoonoon wa kayfa yakoon wa
raddukum kayfa bikum ayyuhan naas how would you
be people wan idha tagha nisa'ukum wa
fasqa shababukum qalu ya rasulullah In hadha laka
'in, qala na'am.
End of quote.
These texts existed from 14 centuries ago.
The Huffadh had memorized them and they were
on the record.
He says, how would you be when your
women would become tyrannical, tagha, they exceed the
boundaries and the limits, i.e. Islamically speaking.
In the relationship of worship of Allah, in
the relationship with Rasulullah, in the relationship socially,
in the relationship with the world, with you,
family wise, etc.
They would be tughat, they would behave in
ways that are excessive, tagha al ma'u,
i.e. the water went overboard and overflew,
inna lamma tagha al ma'u hamalnaakum fil
jariya.
This is tagha nisa'ukum.
And, wa fasaqa shababukum, and when your youth
will be wicked, fasaq, fasaqatil habba, you know
the seed broke out of the shell, broke
out of the shell, we say, fasaqatil habba.
So fasaq is when, we translate usually in
English as wickedness, rebelliousness, etc.
Fasaq, in other words, it breaks from the
shell, from the norms.
No more obedience to the parents, no more
respect for the elder, no more hayaa, aggressive
in behaviour, in action, in reaction, etc.
Under these conditions, when everybody is taught to
be aggressively expressive, that would lead gradually to
a sort of character building that is aggressive,
and therefore lack of hayaa, and therefore fasaq,
let me do what I want.
You don't have control over me, and by
laws nowadays in some lands, and they are
introduced in Muslim countries also, you do not
have the right to tell your minor kid
to do certain things or not to do
certain things.
Contributing to the actual open fasaq, breaking from
the shell, in society, and he said that
will happen, sallallahu alayhi wa sallam, wa fasaqa
shababukum.
So the companions said, ya Rasulullah, will that
really happen?
These are the companions, men and women, they
said, ya Rasulullah, will that really happen?
He said, naam.
Yes.
May Allah save us, our children, our spouses,
our families, our loved ones, our neighbours, and
all Muslims from these momentous events, as he
mentioned, sallallahu alayhi wa sallam, and much more.
I'm looking for one more I'm going to
close with, inshallah, because there are many, many
of them.
I'm just a selection.
Okay, this is another terrible thing that happens.
And he's speaking of, in the world, but
he's speaking to Muslims also.
In what al-Imam al-Tabarani and others
related, min a'laam al-sa'ah wa
ashraqiha an yaktafi alrijalu bilrijal, wal nisa'u
bin nisa', end of quote, of the signs
of the hour, is that men will suffice
themselves with men, and women with women.
That didn't exist in his time, in his
environment, especially in the Arab environment, in the
Muslim environment.
But he says, in other words, not just
occasional things happening, that means it will be
prevalent.
In ashrat al-sa'ah, it's not that
something out of the norm.
Ashrat al-sa'ah, when things are described,
means they become like normative.
He speaks, sallallahu alayhi wa sallam, in other
hadith, when time will come, that people who
are religious and practicing their deen and perform
salah, will be frowned upon.
Will be frowned upon, will be, you know,
will be debased, will be rejected, like you
now, he says, you reject an adulterer.
Time will come, when there are those who
will reject the musalli or the musalliyah, right?
Those who perform salah, will be frowned upon,
that is in Muslim societies, not only outside.
He says, sallallahu alayhi wa sallam, And
of course, have you seen that already?
After 9-11, many people say, no, I'm
not a Muslim, I don't even pray.
Wallahi, this happened in an airport, when they
used to stop anybody unjustly, one fellow, miski,
may Allah forgive us and forgive him, they
stopped him, and he did everything to look
like him.
And then at one point, he says, I
told them, why do you keep doing that
to me?
I don't even pray.
Because some become afraid, become afraid to pray,
because they are frowned upon, because they are
hurt, because they are underscored.
There is a lot more to be shared,
but the intent behind this, my dear brothers
and sisters, for myself first and then you,
to put in perspective what is happening in
this world.
And yes, there are texts about what is
happening in the Middle East.
But I thought at this moment, those things
you probably have heard some about it, but
this perhaps you didn't.
To put all things in perspective, I shared,
I prefer to share these texts, or the
likes of these texts, so that we don't,
we should stop sometimes, simply pointing the finger
at the other who is hurting us, which
is true, we're hurt by the others, that's
a fact and we have to deal with
it.
But not to forget what we are causing
to ourselves.
And these texts is all about we doing
things.
And oftentimes, we don't pay enough attention to
them.
We belittle them.
And yet, big changes come through what?
Incremental changes, smaller changes, little by little, little
by little, until when it becomes big, it's
too late to change it, because we got
used to it already, gradually.
And I mentioned this so that I remind
myself first, and implore Allah to help me
not be one of those negative, harmful statistics.
Allahumma ahbibna wa haabibna Allahumma
ahbibna wa haabibna May
Allah bless you all, my dear brothers and
sisters.
May Allah bless you.
Sayyid al-Shaykh, may Allah bless you.
Sayyid al-Imam, may Allah bless you all,
inshaAllah wa ta'ala.
And please forgive me for anything that I
have said or expressed that was inappropriate.
Please forgive me and I seek Allah's forgiveness.
And I seek refuge in Him that I
remind you of Him, and yet myself forget
Him.
As-salamu alaykum wa rahmatullahi wa barakatuh.