Suhaib Webb – Principles For Understanding The End of Times
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AI: Transcript ©
So this
I hope and pray that everyone Insha'Allah is
doing wonderful and well.
It's great to see so many of you
here. Alhamdulillah.
And I ask Allah Subhanahu Wa Ta'ala to
increase you and raise you. Alhamdulillah.
And I pray that everyone, InshaAllah is safe
and sound
and doing as best they can under these
very difficult kind of situations.
I ask Allah
to raise you,
to increase you, to bless you,
to make you safe,
and you and yours and those who you
love. Today we're going to be talking, actually
this is going to be divided up into
2 parts,
and the first part is going to deal
with principles.
One of the challenges of
education, especially in the English language is that
we tend to get thrown into kind of
an ocean
without having the necessary principles
to understand those oceans, especially the oceans of
religious learning and religious knowledge.
So what I'm going to do today InshaAllah
is share with you some of the foundational
principles needed for two things.
The first is to understand
eschatology
correctly,
from the Islamic perspective. How do we understand
the texts
that talk about the end of times? How
do we engage those texts? How do we
make sure that we're understanding them correctly? There
are rules and principles for that.
Number 2 is how do we then engage
and act?
And
you know
the application
of the text related to the end of
time. So
my job as someone who's trained in theology
and that's my background
for almost 20 years of study
is to teach these principles.
So my style may be a little different
than what people are used to,
my concern is the correct
understanding and application
not necessarily the kind of emotional
interactions
or the cathartic reactions to things. And I
think you'll really enjoy this because learning principles
is very very important,
And what we're going to talk,
today,
specifically are about 9 principles needed
to understand
text related to the end of times. And
then
another class, and it won't be next week
because next week we're going to be talking
about the preservation of the Quran.
But perhaps the week after then we'll talk
about the application of these principles to certain
texts,
in specific talking about
the Dajjal, talking about Al Mehdi, and talking
about,
Sayyidina Isa
So today we're going to cover 8 principles,
and these 8 principles
are founded in our books of what's called
Usulufik,
which is really the foundation of making sure
we understand religious texts correctly.
And these are going to deal with 2
areas. Number 1 is interpretation
and authenticity, so that's one kind of area.
And the second area is then the application.
How do we think about the application
of a hadith
in particular that are related to eschatology,
right? Things that are going to happen,
towards the end of time and the science
of the end of time. So
that's what I'm going to be talking about
today inshallah. So it's very important that we
appreciate how important
the hereafter is.
The Quran, it's almost impossible to find a
chapter of the Quran
without the hereafter being mentioned. SubhanAllah,
so to Fatiha
Maliki o Midin,
the master of the day of judgment.
So to Baqarah,
Allah says in the very next page
that they believe in the hereafter, they have
certainty in the hereafter. The next
page, they have a grievous punishment awaiting them
awaiting them. In the 4th page,
that * is made of stones and human
beings.
And the next page, subhanAllah, talks about Jannah.
So it's almost impossible to find a page
of Quran
where the hereafter is not explicitly
mentioned,
SubhanAllah.
It was also the way of the companions
of the prophet
and the early Muslims to talk about the
hereafter,
especially amongst the young.
Sayna Abu Hurayrah radiallahu anhu when he would
meet young people,
he would say to them perhaps
one day
you will meet Isa
So when you meet him, give him my
salams.
Give my salams to him. Tawus, one of
the early great Muslims, he was a scholar
of Islamic law.
He asked his son
when he prayed, he asked his son, did
you make the dua at the end of
your prayer?
Allahumma innee a'udhu bika min adhabal qabr. Oh
Allah, I seek refuge in you from the
punishment of the grave.
And I seek refuge in you from the
trial of the antichrist.
And his son, he said no.
So Tawus, he said go back and pray
again because it was his opinion, and this
this goes against the major schools of Islamic
law, his opinion was that saying that supplication
was formed in salah
because the companions of the Prophet sallallahu alaihi
wasallam sallam Abdullah ibn Mas'ud said that the
prophet taught us this supplication like he taught
us the Quran
and that's why Imam ibn Hazm in Al
Muhalla
volume 2, page 79, I believe, if my
memory serves me correct,
he also is of the opinion that making
the dua at the end of prayer seeking
Allah's help and assistance from the trials of
the end of times
and the hereafter was farb, although this goes
against
the major schools of Islamic law. The point
is like, look how they understood it, SubhanAllah.
We know that the Prophet
people would ask him about the end of
times. People would ask him, subhanAllah, about the
signs of the hour, and he would respond
to them.
Said that the prophet
said that the Prophet sallallahu alaihi wasallam would
talk about the Dajjal as though we thought
the Dajjal had already came.
And Imam
Safarini Al Hanbari, he says that it behooves
the Muslims
to share
the knowledge of the end of times and
the hereafter with the young Muslims in particular
to give them a sense of direction and
purpose and centering
and focus.
So what we would like to do today
as I mentioned earlier is to go through
really 8 important principles. I think you're going
to enjoy this.
When you study any science, when you study
Fiqh, the principles that govern Islamic law are
also lu fiqh.
When you study,
aqeedah
or the Quran in particular in verses about
belief,
the science, the rules of aqeedah
come into play. And when you study, for
example, the purification of the heart and refinement
of character, you have the principles of tasawaf.
These foundational principles,
as I mentioned earlier, are not really taught
for a number of reasons
here in the United States. So let's let's
quickly talk about 8
principles.
Feel free if you have any questions, please
you can raise your hand.
But I'm trying to make I don't like
to talk longer than an hour, so I'm
gonna try to keep it brief,
and then I hope
you'll be able to to jump in,
insha'Allah and share some questions insha'Allah.
We're not looking for comments or khutbas or
we're looking for learning, right? And we're looking
for people to engage inshallah. So the first
principle that we want to talk about,
related
to understanding
texts
that deal with what's called Al Fitin
wal akhira.
In particular, now we're talking about the text
that deal with the signs of the end
of time
and the trials that the prophet mentioned
Sallallahu Alaihi Wasallam
that will
come to the end of time. And for
those of you asking, I'm also professionally recording
this
as best I can, and I'll post it
on my YouTube page
as well for you, InshaAllah. And I'll put
these principles
on that post inshaAllah.
So the first
principle
is related to
authenticity,
And this is a principle which is extremely
important. It says
And what that means is that when it
comes to any
information
related to the end of times,
we restrict ourselves
to the two sources of revelation.
And that's because anything that has to deal
with the signs of the hour or the
hereafter
or what happens after death
can only come
from the mainstream
Sunni position
from wahi,
from revelation.
Not a sheikh, not an imam, not a
righteous person, not someone's personal experience,
not someone seeing a dream.
It's what's called Al Matlu. Those things that
were recited to us from the Quran
and from the authentic hadith of
So the first part of this principle
addresses authenticity
And of course this is not talking about
the Quran because the Quran alhamdulillah as we're
going to talk about also in 2 or
3 sessions
is preserved alhamdulillah
and protected.
In particular what this axiom is talking about
is hadith.
But in general,
it also deals with a sense of discipline.
I restrict myself
that when it comes to the application
of anything related to the end of times,
I restrict myself to what's found in the
Quran and the sunnah of the prophet. That's
the first part of the axiom.
So someone has a dream, they said like,
you know, I saw, you know, Emily Goldstein,
she's here, she's a good friend of mine,
I saw her in a dream and she
gave me all her Bitcoin, and she'll go
to Jannah. Right? That that is not something
that we take from somebody. Somebody said that
there's a special religious teacher who he knows
what will happen or she knows what will
happen to you in the grave if you'd
no. We don't we don't do that. And
one of the things that you're going to
see, and I hope you can appreciate is
the
constant commitment to responsibility
of the principles of scholarship when it comes
to interpretation
and application.
The incredible
care
in these principles that that that we're sharing
with you. So the first is,
this information can only come from revelation.
It rhymes.
This information
can only come from Revelation.
The second part of the principle
is what ta'akud means is
to make sure that it's authentic.
So that means the hadith is either sahi
or hasan or hasan lihayrihi
and so on and so forth.
That's the second part.
The third, and
deals with the actual
authenticity of the hadith.
The last part of this principle
is that I'm understanding
the hadith correctly.
That I have understood the hadith properly.
So if you think about it, there are
3 parts to this first principle when it
comes to dealing with eschatology
in Islam.
Number 1 is I restrict myself to revelation.
Number 2, I make sure that it is
authentic.
Number 3, I make sure that the understanding,
the application
is correct.
I'll give you an example of this.
A few years ago when when the people
of Syria were fighting for their freedom and
there was an onslaught happening from
every possible angle we can imagine, and we
make dua for the people of Syria, we
ask Allah SWT to bless them and give
them Khayr.
And people begin to say that Al Huqa,
which is an area close to Damascus,
there is going to be a battle there
and this battle is going to happen, and
all of, you know, Muslims should go there.
It's going to be the apocalyptic battle.
This hadith is Da'if.
In fact, this hadith is fabricated according to
some scholars, especially the narration through Abu Huraira
And we look at the chain of this
hadith, we find number 1 is the chain
of Abu Darda which has ursal, it's a
form of weakness in a hadith.
The second is the hadith of Mu'adh ibn
Jabal
narrated to him. It didn't mean he narrated,
but someone said that Abu Darda narrated it,
someone said that Mu'adh narrated it. We see
the narration of Mu'adh ibn Jabal Haz ibn
Abi Maryam who's weak.
The 3rd narration is the narration of Abu
Huraira
who which is so
wrought with problems
that it would be impossible for us to
spend time analyzing that Hadith now. But the
point is the hadith is not authentic but
people ran with it
and people made memes out of it. People
spread it like wildfire
without what we say
Making sure that the hadith is authentic.
Somebody maybe ask why did they
share this hadith? Well, perhaps they didn't know
what they were doing which is just because
someone posts something on TikTok or Instagram or
Facebook doesn't mean they know.
Number 2 is that there is an authentic
hadith of the prophet
that is talking about the signs of our
and someone
inadvertently,
as they were making these memes, added this
part of the hadith to that hadith.
So they were confused.
So they confused an authentic hadith, they mixed
it with a weak hadith
and people didn't know. But this is an
example, a classic example
of
mixing
authentic hadith with a weak hadith or utilizing
weak hadith
for an issue
that deals with the end of times which
is problematic without making,
you know, affirming the authenticity of the text.
And one of the things I hope we
can appreciate as we we talk is we
have to be very careful coming out of
a post enlightenment experience with the Eurocentric world,
is that sometimes Muslims we treat as there
is a hadith that says the Muslims will
treat their Imams like Bani Israel treated their
prophets. There is a hatred
for religious scholarship. There is a an anger
understandably in certain areas
at scholars, but to the point that it
becomes extreme,
one of the things that we can appreciate
here is you can see the depth now
needed to engage things. And sometimes people just
don't like to be disciplined.
SubhanAllah we ask Allah Bilafi.
So the first principle is to restrict ourselves
to authentic information.
That means that I am
making sure the source is sound.
Secondly, I'm making sure my understanding even of
a sound source
is correct.
And then thirdly, I'm making sure I am
restricting my information
to the sources of revelation.
I can give you an example
of people utilizing a sound source but not
understanding it correctly.
And that is the hadith of the prophet
sallallahu alaihi wasallam from Abu Saeed al Khudri,
Lataqoo Musa'a
that the hour will not start
until there's no Hajj.
And I remember in the beginning of the
corona pandemic, and we ask Allah to make
it easy for all of us and protect
all of us You Arab, insha Allah, and
to preserve us and our families and to
forgive those we may have lost who are,
alhamdulillah, shuhada.
But many people were using this hadith especially
the first few months of corona when they
cancelled Hajj to say that the hour is
upon us.
That the hour is upon us because there'll
be no Hajj.
This was a grave mistake
because although the hadith is authentic, it's related
by Imam al Bukhari and others who have
authenticated this hadith,
the application is wrong.
How
to apply it and understand it.
Because this hadith actually is talking about after
the time of Sayyidina Isa, alayhi salatu salam.
That after the time of Sayyidina Isa, we
know that the prophet sallallahu alaihi wasallam said
that
people will continue to get worse and worse
and worse and worse. We know the hadith
in Sahih Muslim that people will not there
will be no one even saying the name
of Allah
left on the face of the earth.
So it is that time at that moment
that the Hajj will be abandoned. Now we
understand the meaning of the hadith and the
application of the hadith. So what I just
did for you is I modeled 2 things.
I gave you the principle.
We restrict ourselves to revelation. We make sure
that the text is authentic. And then if
the text is authentic,
we make sure that we've done due diligence
by
making sure we understand
the text
correctly before it is applied. We're gonna talk
about this in greater detail in a second.
So that's the first principle, and if somebody
wants to write them in the chat box
that's gonna I'm sure help people.
The second major principle is
What does that mean? This is very important,
and this is where we differ from the
evangelical community and other communities
that in Islam we do not believe
we do not, we believe that we are
not commended by Allah
to do anything to make the hour happen.
It is not from
a taklief,
like salah we have to pray, like fasting
we have to pray, Like Hajj, we have
to pray. But we are not
obligated
by the Sharia,
by Allah
to try to cause
the signs of the hour to happen or
to stop them.
So there's a and there's a tark. And
this is very important because this protects the
Muslim community from cults.
And the actual axiom says
which means is that we are not commanded
to do anything that brings about
the end of times
because this is beyond our control.
It is beyond our knowledge.
It is from Allah subhanahu wa ta'ala. What
we should worry about, we'll talk about later,
is make sure that we're living right.
So I remember some people told me, you
know, we shouldn't build skyscrapers because the prophet
said
they're going to compete in building
large skyscrapers,
the Bedouins, that's going to be a sign
of the hour, so we shouldn't that's not
your business.
In fact I heard from doctor Mohammed Wissam
years ago when I was studying with him
in Masjid Sayna Hussain
in Egypt, the Mu'ata,
he said to me actually that there is
a beautiful axiom that we'll talk about in
a minute that there are no rulings associated
with Aramatissa.
Meaning that, you know, I I suddenly I
say it's it's haram to build buildings
because of the hadith of Sayna Jibreel, la'ayashiq.
So this works in 2 ways, not doing
something or doing something. Why is that important?
If you think about dispensational millennialism,
which is if you turn on the TV
late at night and you see the evangelical
community raising money
to import
Jewish immigrants
into Palestine.
And they say that they have to do
this because they have to rid Palestine of
the Palestinians. We ask Allah to protect the
Palestinians, Alhamdulillah, and to make us true
supporters of Palestine
and the Palestinian people, regardless of their religion.
But they believe they have to kick out
the Arabs
in order for Jesus to come back, that
the Jews have to take over the entire
area
for
the 7th epic in their history.
You know, they have the the epic of
Christ is the epic of grace
and before that is the epic of law
and governance. They have these 7 epics in
their theology,
and one of them is the millennial which
means that in order for Christ to come
back,
the occupied
lands of Palestine have to be purged of
Palestinians
and non Jews, and the Jews will take
over, and then they will
cause
Jesus to come.
And this has a very, this has very
serious impact,
on people and on society.
As Muslims, we don't believe in that.
We don't believe that there's anything that we
can do that will influence Allah
Allah
is
Allah doesn't need anything from anybody nor can
he be influenced by anyone.
And this idea that I can do something
to impact
outcomes is a problem in Tawhid
because Allah says,
So the second axiom is that there's nothing
we can do nor are we
obligated from
our religion
to do anything
or not do anything that impacts
adamatissah,
the signs of the hour, the conditions of
the hour or the end of time.
La'a.
We leave it to Allah.
We know this because of the actions of
the early Muslims.
The
prophet
Prophet said that the hour will not start
until,
the Tigris
River
reveals a mountain made of gold.
Did we read anywhere
that the Sahaba
frantically searched this river and tried to drain
it
so they could find a mountain made of
gold? Absolutely not.
So all of the hadith about the end
of times and the signs of hour, the
signs of the hour,
the salaf did not act on them.
They understood this well.
They understood this well. So similarly, we understand
from that as well as the text themselves
that we are not somehow again,
and this protects us from cults
being pushed by quote unquote religious personalities or
leadership or whoever
to do things
that are going to cause
the end of times.
That's impossible.
That's impossible. So that's the the second principle.
So now we took 2 principles. The first
to restrict ourselves to authentic information,
to restrict ourselves to revelation,
and then the third part of that is
to make sure we've understood it well. That's
the importance of scholarship and having people we
can ask questions to.
It's important to be able to ask questions.
And then the second is that we cannot
force these things or impact them in any
way and the Sharia
The Sharia has not
burdened us to do those things.
The third principle is also very important, and
it touches on not only
understanding of the texts,
but the application of the text related to
the end of time. And it may actually
surprise you, but that is al Aslufi Tanzili
ahadith al fitin
What does that mean? That means that the
default
for applying
the
religious texts that talk about the signs of
the hour
or the end of times, the default
for contextualizing
these to specific people,
times, or places
is that it should be rejected.
So somebody comes to you and they say,
you know, I was I was,
you know,
trying to get something from the store
and there was only one left and someone
took it. That person is dajjal.
Sheikh.
It's not possible.
So
the the foundation of applying these texts to
specific times, places, or people is that it
should be rejected. We'll talk about later on
then how does it happen.
But here, it's talking about, you know, what
you see. People just putting post online writing
this, I think this, I think this, it's
the end of times, I know it's the
end of times.
Very simple, you should ask the person.
There are 75
hadith about the return of Sayedan Isa, alayhis
salaatul salam. Have you studied those hadith?
There are numerous verses of Quran
that specifically talk about the end of times.
Are you familiar with those verses?
There is an entire section, for example, in
the sunnah of Imam al Bahawi on al
Fitin.
How many of those ahadith have you studied
and deeply engaged in? They're gonna say none.
Then how are you
suddenly
contextualizing
something? And this is what we saw earlier.
I I gave the example of the hadith
of hota. I gave the example of the
hadith that the hour will not stop until
people are not making Hajj,
a misapplication
of those texts which can create problems in
people's lives.
So Al Aslu, the foundation of applying
these
text to specific places
or people
or scenarios
is that it should be rejected.
Then how then then the question is then
how do we how do we engage them
so that they are applied when needed? We'll
talk about that shortly. But
simply put, yeah, simply put,
it should it should be brought to the
people
who have a strong understanding.
And that's why Asma bent Abi Bakr,
the daughter of Sayna Abi Bakr radiAllahu anhu.
We know that the family of Abu Bakr
is a beloved family.
Muhammad
ibn Abu Bakr was raised by Sayna Adi.
Ali Muhammad ibn Abubakar, the son of Abu
Bakr, was put in power in Egypt
during the hilafah of
Imam
Ali by Imam Ali.
So we should avoid these divisions that people
create
in the community and understand that many of
these things aren't authentic.
But if we look historically, we see the
family of Abu Bakr radhiallahu anhu who was
very close to the family of Sayna Adi
Radiallahu anhu.
But Subhana Asma
bent Adi Bakr
when her son,
Abdullah ibn Zubayr, was murdered
by Hajjaj
and Muhtar Al Thakafi.
They called her, this is an authentic narration,
the Sahih Muslim, they called her to see
them.
And
when she
saw them,
she said, you know, that you are the
people that the prophet salallahu alayhi wasalam said
will be destroyed, the khadab
and the mumbir.
And the Imam Anawi says that you know
scholars agree that the kazab is Muhtar al
Thakafi who is known for being
an infamous
liar and the Mubir, the one who is
Muhlik, was
Hajjaj.
Why? Because Asma
bint Abi Bakr
Radiallahu Anha,
she has the knowledge of these things. She's
a scholar.
Masha'Allah. Masha'Allah.
So the default for contextualing these things, contextualizing
these things,
is,
to
to
to reject it.
Now if you think about this axiom,
there are 3 components that are in this
one principle.
Number 1 is.
The first is to make sure that this
is indeed the exact
situation as described
by the hadith.
Wastikmarwahalalasaf.
The third is that its
its descriptions
are completely in line with those hadith.
Alwaridafinos,
those those those descriptions that are found in
the text.
So
so so this this third component
that
It's very important as people start to try
to apply it to different situations and times.
The 4th principle and this is one that
sometimes people don't like especially in this era
is that
the asl,
the foundation for interpreting
a hadith about the end of times
is that they are literal not figurative.
I'll give an example of this. You know,
when when when Islam was spreading
in particular in the last few years in
the United States,
I was traveling somewhere
and somebody came to me and said that
the converts in America are the rising of
the sun from the west.
The prophet
said in the sound hadith, latakumosaa,
the hour will not start until
the sun rises from
the west.
So immediately people begin to interpret this hadith
figuratively,
but that's not acceptable.
The hadith which deal with the end of
times, the
is that they should be taken literally unless
there are strong evidences
within
the prophet's statements
that show they are figurative in meaning.
The 4th principle inshallah, I don't wanna burden
you all too much, is that we should
understand when it comes to contextualizing
hadith and looking at the literal and the
figurative,
there are 3 ingredients
we have to be aware of.
And I mentioned them earlier. Number 1,
is to make sure that it is the
exact
place.
The third is that it aligns
in its descriptions of the place and the
situation.
And in fact, we say there are 3
ingredients to this. Number 1, the nas,
the text.
Number 2, the waka'ah,
the event itself.
And the third, the actions.
We find this actually mentioned in Sahih Muslim
that the prophet
he said that hour will not start until
you fight the Turks.
And then he he was talking to the
Sahaba, not to you and me. This is
to the Sahaba and the early followers of
the Sahaba.
And we find Sayna Imam Al Nawi, he
says, wallahi, this happened
because as Allah and now we know alhamdulillah
the Turks are Muslim alhamdulillah.
But as the prophet described them,
that is how we found them.
That the description of the prophet sallallahu alaihi
wasallam to those Turks that fought the Muslims
early on in Islam
is 100%
in line
with their
reality.
So those are 3 very important ingredients when
someone wants to contextualize
or apply a hadith to a specific situation
or group of people,
remember these three important things: the text,
the actual event,
the descriptions of the event, and the descriptions
of the people in the event, and then
the action that takes place.
The 5th principle again is very important and
it creates a sense of responsibility.
That any interpretation
of the signs of the hour do not
create an unhealthy burden on people.
Allah
says in the Quran,
We made this religion without difficulties, without burden.
And Allahu subhanahu wa ta'ala says, of course
we all know this in Surat Al Baqarah,
la'yukalifullahunafsaniilla
wusaha. Allah will never burden people with more
than they can handle.
And then the statement of the prophet sallallahu
alaihi wasallam a inadina
yusra that the religion is ease and nobody
will make this religion hard upon themselves
except they will be defeated.
So this is very important. I remember in
1999 there were a group of American Muslims
who went with their teacher
to Lebanon
for New Year's.
And they weren't going there for what maybe,
you know, regular New Year stuff. They went
there and they went to a mountain.
They had saved their money,
you know, they had gathered their property, many
of them had I think even, you know,
sold their homes and
burned the boats as we say and they
went to a mountain in Lebanon and they
were told that the Mehdi will come.
We're gonna talk about the mehdi in the
future insha'Allah.
That the mehdi is going to come.
So they did it.
And they they lost their wealth, their property,
they incurred unnecessary
hardship.
Hadat taqleef,
that type of burdening people, that's why this
axiom is here.
That it does not create
an unhealthy
burden on people.
The interpretation
of the authentic hadith
related
to the signs of the hour and the
end of times.
The 6th,
and this is one that I also find
sometimes people not aware
of, is that a person is aware of
the correct order of the signs.
Inurayatarteeba
zamaniyahlitasuli
al asharat
that is specifically talking about the conditions and
signs of the end of times,
people are aware of the proper chronological
order.
So now when people talk about the Mehdi
and we believe the Mehdi will come as
sunnis, alhamdulillah,
but we also believe that the khulafa of
Rashida
will come back before the Mehdi
and before the return of Sayidina
alayhi salatu was salam.
So for somebody to say, you know what,
I think the Mehdis here as a Sunni
is incorrect
because according to the
the the chronological
order of the authentic texts,
other things haven't happened yet.
And again, it's very easy. You can ask
someone when they're making these kind of statements.
They they shouldn't be upset
because our goal is knowledge. Our our our
goal isn't our own ego.
Our goal is to be correct.
It's not it's not Islam or it's
Islam.
It has principles and rules and and and
it has a very complex beautiful system
that perfects the Ummah from harm, protects the
Ummah, alhamdulillah.
So if someone is saying like, you know,
tomorrow is gonna be the day of judgment,
well there's a lot of things that haven't
happened yet
that we find an authentic hadith of the
prophet
So, for example, in the sunul of imam
ibn Majah that the righteous,
Khalifa will return.
The chronological order of that is before
Sayidina Mahdi
and before the return of Sayidina Isa alaihi
salatwasalam.
And the example I gave earlier, people saying
that let let Takum Musa'a, you know that
the hour won't happen until there's no Hajj,
they have
completely skipped the chronological
order of the other ahadith
and suddenly placed it before those hadith. There's
why you find the problem.
And even if we're going to say the
hadith of hota is authentic, as some scholars
have said,
that is talking about the the malahm,
the apocryphal battle,
which hasn't happened yet. So how could that
have happened without that happening? So
this principle is very important that someone is
aware of the chronological
order of these events.
The second, and we're almost done insha'Allah, is
that the signs of hour,
this is really really important,
that the signs of the hour are not
an excuse
not to be a good person,
That the signs of the hour cannot be
used as an excuse not to worship.
That the signs of the hour, we are
not allowed to use them
to forego our responsibilities
to our family and to others,
and to
Allah This is really important because the taklief
is till we die.
The takkalif is till we die.
That the the and actually there's 2 points
to this I need to make.
The first is that it should not cause
us to become depressed and become cynical and
hyper negative.
So so the the end of times should
not be used as an excuse
to like give up on working hard,
making effort, and having a general good assumption
of people.
The second is that the end of times
and the signs of the end of times
should not be used as an excuse
to ignore the obligations of Islam, like salah
for example, like being honest,
like, you know,
we see some people like they say the
end of times there's going to be looting
and
criminality
and not alhamdulillah.
The hadith of the prophet
said be dutiful to Allah wherever you are.
And we know the hadith of the prophet
which is authentic if you see the day
of judgement start.
If you see those things happening and you
have a seed in your hand, plant the
seed.
The 8th is that we leave what we
don't know or find difficult
to experts.
Those things that are difficult to us
Those things that become confusing or difficult,
we leave them to those who know.
And as you saw today,
we went through quite a
number of of principles
and interpretive principles and ideas,
and that's ideally what our teachers and what
we should be training scholars in America, religious
scholars,
public educators,
content providers, these are things that people should
know
because they protect people from from going astray.
And by the way, I'm not I'm only
giving you
probably 1 fourth of all the principles related
to this.
This would take forever
if we were to do it. And it
it would burden you with things which you
know perhaps are not that important to you.
Finally, and this sort of touches on the
7th,
is that we do not
weaken our resolve
or making efforts,
or trying hard,
or working for good,
or supporting the ummah
because the signs of the hour have not
occurred
or we claim that we are waiting on
the faraj.
We're waiting on, you know, the Mehdi to
return. We're waiting on Sayidina Isa to come
back. We
we use these as an excuse
not to work hard
to heal a fractured world.
So we do not weaken our resolve in
making efforts
using the signs of the hour
as an excuse
or waiting for them as an excuse.
Alhamdulillah,
that touches on the fact that the ummah
will constantly be dedicated to good,
and that the ummah will find itself constantly
invested
in doing what's right.
I'm gonna review these 9 principles and I'm
going to stop because we'll be coming up
almost on an hour, and if you have
any