 وأقولوا في القرآن ما جاءت به آياته فهو الكاريم المنزال وأقولوا قال الله جل جلاله والمصطف الهدي ولا أتأواله سوى أنمام البقاري ويسد باب قول النبي صلى الله عليه وسلم ويل للعرب من شر قد قترب يقول حدثنا مالي كبنو اسماعين قال حدثنا ابن عيينة أنه سمع الزهرية عن عروة عن زينابة ببنت أمي سلمة عن أمي حبيبة هذا الحديث as I mentioned بقاري narrated from مالي كبنو اسماعين let's focus on this chain of narration because there's some benefits in this this is a very powerful benefit in this إن شاء الله تعالى بقاري narrating it from his teacher whose name is مالي كبنو اسماعين who is called مالي كبنو اسماعين ابن الزياد النهدي who said حدثنا ابن عيينة ابن عيينة هي سفيان ابن عيينة سفيان narrated from الزهري and زهري is محمد ابن مصنب ابن شهاب الزهري is the great who had from عروة ابن زبيل the brother of عبدالله من زبيل whose auntie was his maternal auntie was our mother عائش رضي الله تعالى عنها then the hadith is three female companions listen to it عن زي نبى بنت عمي سلمة زي نبى بنت عمي سلمة is the daughter of عمي سلمة the prophet's wife does that make sense then زي نبى بنت عمي سلمة is ربيبة النبي صلى الله عليه وسلمة she grew up in the prophet's house she's a female companion عن أمي حبيبة عن أمي حبيبة عن زي نبى بنت جحش عوات both the wives of the prophet's Allah so we have three female companions in this chain now some of the scholars they criticize just one time I'm going to go into this issue some scholars they criticize I'm just going to mention this as a side benefit which is Imam Muslim narrated the same hadith who? Imam Muslim and Muslim narrated it from four people other than Malik Ibn Usma'il Malik Ibn Usma'il is the teacher of who? Imam Bukhari the first man in the chain and he took four other individuals who narrated it and they are أبو بكر ابن أبي شيبة سعيد ابن عمرن زوهير ابن حربن أبو خيثمت زوهير ابن حربن and محمد ابن يحيا ابن أبي عمر these four these four who Muslim chose to narrate from through to سفير ابن عيينة زهوري like that these four they made the female companions four and not free like this chain they placed in between زي نب بنتي أم سلمة and أم حبيبة they increased in between that حبيبة herself the daughter of أم حبيبة who's also what ربيبة النبي صلى الله عليه وسلمة so two young girls who grew up in the prophet's house which is زي نب بنت أم سلمة and حبيبة and two wives of the prophet صلى الله عليه وسلمة which is أم حبيبة and زي نب بنتي جحشن why did Bukhari avoid those four and take this one the reason is because Bukhari did that because this is the only chain where it's clearly stated that سفياني بن عيينة heard from زهوري because this hadith says حدثنا بن عيينة أنه سمع الزهورية that's why Bukhari wanted to bring this one last benefit that I want to mention from this chain and I won't go into this detail anymore okay don't worry the last benefit I want to mention from this chain is this hadith itself Bukhari narrated it another place at the ending of كتاب الفتن and he narrated it and the senate is to Sa'ee to Sa'ee is how much 9 and that's the longest chain صحيح البخاري Bukhari is the shortest chain between him and the prophet it's how much the shortest 3 the longest is how much 9 and the longest one is which one this one he narrated it as the longest version of it in كتاب الفتن at the ending all of that half of the Mahajar mentions it in فتح الباري زي نب بنتي جحشن is the prophet's wife who is she she is the prophet's wife and she was married previously before that who زي ديبنو زي ديبنو حاري and زي نب بنتي جحشن the prophet's wife married her from a command high above ولي ذلك زي نب used to say to the other wives of the prophet زوجة كن أهلي كن your family married you guys off وزوجة لله الله married me off I mean focus of the semawat from high above we all together so زي نب بنتي جحشن الله stated her story in the Qur'an الله stated her issue in the what in the Qur'an الله mentioned her story in the Qur'an زي نب she said أنها قال إستي قضى رسول نبي صلى الله عليه وسلم the prophet woke up one morning from his sleep محمرن وجه the prophet's face was red عليه الصلاة والسلام his face was محمرن وجه his face was red يقولوا the prophet said لا إله إلا الله there is none worthy of worship except الله ويل للعربي will be to the Arabs من شرد from an evil قاديق ترابق that has come close the prophet is trying to point this out and evil has come close فوتح اليوم من ردم يأجوج ومأجوج مثل هذه ذو القرنين ذو القرنين ذو القرنين ذو القرنين what did he build he built a fortress between us and what ذو القرنين ذو القرنين that fortress between us يأجوج ومأجوج they opened a amount of it are we all together question here did the opening of the يأجوج ومأجوج stop was it still going on is it still opening every time a little bit or is it just at that moment when the messenger صلى الله عليه وسلم mentioned it half of them had been the statement of Ibn Batal he said اندر النبي صلى الله عليه وسلم في حديث زي نبأ بقرب قيام الساعة كي يتوبوا قبل أن تهجم عليهم this hadith of زي نبأ the prophet was warning the people and he's warning them the hour is close and what does he want from them كي يتوبوا so they can repent before the hour comes before يأجوج ومأجوج comes وقد ثابتها أن خروج يأجوج ومأجوج قرب قيام الساعة فإذا فتح من ردمهم ذاك القدر في زمان صلى الله عليه وسلم لم يزل الفتح يتسع على مر الأوقات so the opening Ibn Batal is saying it started then and it's becoming bigger and bigger and bigger and the generations have stated that وقد جاء في حديث أبي هريرة رفعه and this has come in the prophet's statement where he said ويل للعرب ويل بي to the Arabs من شر قد قترب and evil has come close موتوا ان استطعتوا die if you guys wish حافظ النحجر and he said that Ibn Batal said وهذا غاية في التحديلي من الفتن والخوظ فيها حيث جعل الموت خير من مباشرتها that death becomes better than this fitna that's going to come to die will become better than coming in contact with this fitna of Yadroud ومأدرود when they come brothers even عيسة بلو مريم who killed the Jal cannot do anything and him and his followers عيسة will be commanded to go into a mountain and to stay there and الله تبارك وتعالى will destroy them so when Yadroud ومأدرود come مفسدون في الأرضي they're going to bring facade facade and corruption is what they're going to bring to the world so what did look what Ibn Batal said before that time comes what is it that is needed from us repentance to turn to Allah the hadith is going to mention all of this to us and I want you to all listen the prophet said Yadroud ومأدرود is opening then the prophet was asked هل نحلق are we going to be destroyed some of the narration state that Zaynaba herself asked the prophet she said are we going to be destroyed when Yadroud ومأدرود come and this corruption and everything comes are we going to be destroyed وفين الصالحون and amongst us are righteous people we have good people amongst us عابدين people who are praying aesthetic people noble people people who fear Allah تبارك وتعالى are we going to be destroyed the prophet said نعم yes إذا كثور الخبث when the evil becomes a lot when the evil becomes large the righteous people's عبادة and their good doing will not change anything it will not what it will not change anything and that's why أبو هوريرا when he was saying اللهم إمي أعوذو بك من رأس الستينة وإمارة الصبيان والله I seek refuge in you before the Islamic calendar become 60 أبو هوريرا وإمارة الصبيان and when the young kids are in control of things in other words he knew that the presence of the righteous people will not do anything the presence of the righteous people it won't do anything it won't do it won't do anything so we need to repent to Allah تبارك وتعالى before this evil comes and those demoted ones are trying to turn away from that path of goodness while we have the ability we should advise them because when the fitna comes brothers and that عذاب comes it is not restricted to the evil wrongdoers it's going to happen to everybody are we all together the Prophet ﷺ he said يا معشرة المهاجرينة خمس خصال إن إذا بتوليتم إذا بتوليتم بهنة وأعوذ بالله أن تدريكوهنة لم تظهر الفحشة في قوم قط the Prophet ﷺ يا معشرة المهاجرينة مهاجرينة خمس خصال إن five things if you are tested with it وأعوذ بالله and I seek refuge in Allah that you meet these five things لم تظهر الفحشة wrongdoing and crimes do not become apparent on the land إلا فشة فيهم الطاعون والأوجاع والأمراض التي لم تكن في أسلافهم الذين مضو that when that wrongdoing and those crimes and those evil become apparent and everyone is doing it الله is going to bring illnesses plague sicknesses التي لم تكن في أسلافهم والذين مضو and those sicknesses will not have been present in the early people they will not have heard of that illness new illnesses AIDS HIV that the early people didn't know of why did it come HIV and AIDS and all of this because people are told stay away from Zina stay away from it don't do it no we want to do it don't do it no we won't do it we want to do it okay do it these illnesses came from it then these illnesses came from it are we all together so the مخالفة and opposing the sharia it has consequences and when those consequences come the prophet said in another hadith لا تأمرون بلمعروف ولا تنهون عن المنكر ولا تأخذون نيد السفيه you're going to command the good and you're going to prohibit the evil and you're going to grab the hand of the dim with it one ولا يُشِكَن الله or it's close لا الله تبارك وتعالى will bring you an adab that will take each and every one of you are you with me it will take everyone so you advise your family members and you talk to it and that's what we have to all start from our own households are we all together brothers our what our own households everybody advises their family members their neighbors everybody does that قال البخاري رحم الله حدثنا أبو نوعيم بخاري said أبو نوعيم who's abu noaim أبو نوعيم فضل منه الدخين he's a teacher by the name of أحمد بن حنبل ya a teacher by the name of أبو نوعيم فضل منه فضل منه الدخين he's named عمر بن حماد بن زهير بن درها من التميمي الملائي الكوفي ثبت حجة أخرج حديثه الجماعة بخاري مسلم أبي داويت أنسائي all of them narrated from him and he's the man that kicked يحيبن المعين on the chest when he tried to test him he got angry with him and أبو نوعيم فضل منه الدخين he kicked يحيبن المعين on the chest and tumbled him off the ground if you don't know the story then look it up إن شاء الله أن الزهري يو محمد بن مسلم بن شهاب الزهري ألمام الزهري أرحم الله وحدثني محمود أن محمود told me who's it بخاري then said here if you just look at it there's a letter حق right? this حق is called التحويل is it not there? وحدثني محمود just before it is a عني الزهري حق right? it doesn't say it? yeah? okay but it says number 2 in Arabic right? that place عني الزهري there it's meant to have a ha on there ha means تحويل moving away to another chain another chain of what? of people who narrated from الزهري here he brought it between الزهري and ألمام البخاري how many people أبو نوعين أبو نوعين أبو نوعين أبو نوعين two people and then الزهري is the third right? then he bought another chain which is وحدثني and I was told بخاري saying this محمود told me أخبرنا عبد الرزاق عبد الرزاق معمر من راشد عني الزهري محمد الشهب الزهري and then بين بخاري here is what? محمود عبد الرزاق معمر 3 بين him and what? so he's trying to say I'll go to الزهري in these two ways عن عروة يعني عروة من الزبير عن أسامة من زيد رضي الله تعالى عنه قال أشرف النبي صلى الله عليه وسلم what does أشرف أمين it means صعدة the messenger صلى الله عليه وسلم he climbed the prophet climbed عليه صلى الله عليه وسلم he climbed اطلع من عروة there was two buildings in Medina and the prophet climbed the top of the building عليه صلى الله عليه وسلم على أطو من من أعطا من Medina أطو is a what حسنون a fortress he climbed the top of the fortress عليه صلى الله عليه وسلم and then when he stood at the top of the building high place the prophet عليه صلى الله عليه وسلم he said to the companions إني أرى الفتن he looked at the mid city of Medina he's in Medina the prophet looked at the city of Medina like that and he said I can see the fitن I can see the fitن أرى الفتن خلال بيوتكم كما واقع القطر some of the why I'd say here he says كواقع القطري I see the fitن going into your household like the rain when it comes it goes everywhere the fitن is going to go everywhere and why I see the fitن going into your household like the rain when it comes it goes everywhere and why did the prophet restrict Medina in the mentioning of here why the reason is because the whole entire fitن started from what it all started from the the noble companion أرثمان when he was killed and where was أرثمان killed in the city of Medina that's where he was killed أرثمان was murdered in Medina cold blood he was killed أرثمان was he was put in a fortress for days he couldn't leave his own house أرثمان رضي الله عنه he couldn't leave and he stayed there عليه الصلاة والسلام رضي الله تعالى عنه and when he stayed there for a period of time some of the companions they came to help him like علينا بالطالب علي came and said I'm here and then أرثمان رضي الله تعالى عنه he said to علي do you do I have obedience on you do you still listen and obey me and علي said of course you are أمير المؤمنين you're the leader of the believers he said if you listen to me and you obey me and you consider me أمير المؤمنين I instruct and I command you to leave my building and put your sword away and don't touch anyone I don't want anyone to defend me and so عليم I have your طالب left and أرثمان رضي الله عنه stayed in his house and the people rebelled against him they first of all started by protesting that's where he started from protest is what got rid of أرثمان رضي الله تعالى عنه do you see and أرثمان رضي الله عنه what happened to him he stayed in his house and he was fasting that day they killed a man who was promised jannah and life while he was walking on this earth he knew who was going to enter jannah أرثمان knew he was going to go to jannah the Prophet ﷺ said أبو بكر في الجنة وعمر في الجنة وعثمان في الجنة وعلي في الجنة he named him أرثمان عفان by name أرثمان married the Prophet's two daughters and he earned a title called ذنوري two of the Prophet's daughters one died and then the Prophet married him the second one أرثمان رضي الله عنه and that day أرثمان died he was fasting and that day he was reading his Qur'an and they killed him that's where the fitness started from when that fitness started ثم انتشرت الفتن في البلاد بعد ذلك حافظ المحجر and he said that the fitness didn't stop because that's when the fit because of this عليان معاوية فوت it is because of this عليان معاوية فوت are we all together عليبنا بيطالب we are telling معاوية let's calm everyone down now أرثمان just got killed عليوه saying let things cool down معاوية was saying no the people who killed أرثمان are not allowed to walk around and roam around the cities free from anything I am أرثمان's relative I am his cousin and Allah says in the Qur'an وَمَنْ قُوْتِنَ مَظْلُومًا فَقَدِ جَعَلْنَا لِي وَرِيهِ سُلْطَانًا فَلَ يُسْلِفِ الْقَطْلِ if someone is killed wrongly which is what happened to عثمان it was killed wrongly وَمَنْ قُوْتِنَ مَظْلُومًا فَقَدِ جَعَلْنَا لِي وَلِيهِ we have made his people معاوية is that I mean his people Allah is saying to me here if someone is killed his family members are the one in charge of getting the blood money and getting these people to court and then عليبنا بيطالب he said listen if we now go after those people those are the same people who had the audacity to kill علي معاوثمان they are in not enough position of weakness now let's calm things down and then we will go for them معاوية responded and he said I am in this position of power how? because معاوية was a what? a governor of sham معاوية was the governor of sham and the people of sham will take a bullet from معاوية that's how much they love him and they admire him are we all together? which علي didn't have علي never had people who listened and obeyed him like معاوية did that people were submissive to him and do as he told them to do are we all together? so he said if you can't do it send them over to me I will deal with them and then عليبنا بيطالب he said who is Amirul Mu'minin are you a governor or the leader of the Muslims and then he a fitna happened so the fitna when the prophet stood up when the prophet ﷺ stood on اطم من أطام المدينة that high building and then he was saying I see the fitna he was talking about this that's going to start from مدينة and that's going to go all over the world are we all together? and then what happened to that fitna? that fitna went to كوفا العراق all of those lands and then after that المعركة النهروان between the خوارج عليبنا بيطالب which was قضية التحكيم which was a result of the issue of عثمان رضي الله عنو so everything that happened after the bloodshed was the prophet ﷺ his prophecy in saying that I can see the fitna now this really teaches us a very big lesson brothers is that you may be little a fitna that's going to start and say well this is it but it's going to be blood عثمان came to thousands thousands thousands of noble people died thousands of people died are we all together in that fight that took place between عليبنا بيطالب and معاوية بيسوفيان are we all together brothers if that happened at the time of noble people اهلو خيرين وصلاح people of righteousness people of nobility فما بألوك بغيرهم who do you think of other than them are we all together brothers it's this time brothers you need to be very cautious of what we say what we promote what we retweet what we say things that can lead to fitna and you might just be staying at home and you've just said one word and it's caused chaos in somewhere else either it can be someone's household or it can even be a country and bloodshed took place because of what you said are we all together brothers yeah so be careful stay away from فتن the prophet this is what he's trying to nurture his companions on he's trying to nurture them upon what to stay away from this to be cautious of these fitna and to not fall fall into it and there's something I do want to mention the fitna brothers is calamities and hardship that I mentioned before but what about if a person is not through trials and tribulations الله never tests you you never get sickness you're always healthy there's a hadith that came regarding that there was a man this hadith might shock some of you guys but this hadith is authentic ألمان محمد narrated in بخاري narrated in أدب المفرد وان الحاكم narrated in his مستدرك بيهقل narrated in حديث أبي هريرا الهيثمي he considered it to be صحيح شق الالباني شق مقبلي بنهادي الوالدعي great scholars authenticated this hadith this hadith is a bedouin man entered onto the prophet صلى الله عليه وسلم one day and then he said to the prophet صلى الله عليه وسلم when he entered he came to the prophet the bedouin man and he stood next to the prophet and then the prophet said to him أخذتك أمو ملدما have you ever been afflicted with fever have you ever been afflicted with fever قال then this man said what is fever he said أمو ملدما what is this what's fever and then the prophet said حرن يقول بين الجلد واللحم it brings your temperature up and makes you sick قال ما وجدت هذا قط he said I never ever got a fever قال هل أخذك السدع قط have you ever had a headache in your life قال وما السدع he said what is headache the prophet said عروق تضرب على الإنسان في رأسه it is what a vein causes a person to feel sick and have a headache قال he said ما وجدت هذا قط that has never happened to me فلما والله when the man stood up and he walked away the prophet then said من أحب أن ينظر إلى رجل من أهل النارف أن ينظر إلى هذا the prophet said if anyone wants to look at a man from the people of the house fire let me look at that man anyone who wants to look at a man from the people of the house fire let him look at what this man وذلك جمهرت من أهل العلم a large quantity of scholars they took from it that is not a good sign when you are never afflicted with calamities or hardship and you are always healthy because it is a form of what expiation for your sins to go and it is also to raise your station that does not mean you have never been sick make me sick now you don't ask for it you don't ask for it but some of the Salaf they used to what they used to ask الله تعالى to give them health when they didn't get sick they used to get worried they used to what when they used to get worried because they used to see it as the good has been hastened for them in this world all the good has what has been brought for you the non-Muslim because he he's done maybe good in this world the non-Muslim Allah is not oppressive so Allah gives him the good that he did in this dunya Allah gives it to him in this dunya but nothing for him in the Akhira يقفر بالرحمان لبويتهم سقفا من فضا وما عارج عليها يظهرون وليبويتهم أبواب وصرورا عليها يتكيون وزخرفا وإن كل ذلك لما متاعوا الحياة الدنيا والآخرة عند ربك للمتقين آخرة is only for the believers so some people they get whatever they do good Allah gives it to them in this dunya but then they come the day of judgment وبدالهم إن الله ما لم يقون يحتسبون the day of judgment they see what they were not expecting but they will not expect them but Allah will not make us from those people وما نأخذ من هذه الحديث is the importance of knowledge of the fitna because look at the process I said I'm stood up on the top of a building and he looked at the fitna and he said I can see the fitna the prophet mentioned many of those fitna he stated many of those fitna and the fitna as we're going to see later one of its signs is when knowledge decreases the people have no knowledge they don't understand the ignorance is the illness brothers some people are walking around and they are sick but they don't realize that's why the prophet said إن الله لا يقبض العلم ينتزع من سرور الرجال ولكن يقبض العلم بقبض العلمة حتى إذا لم يبقى عالم اتخذ الناس رؤوس فسئلوا فأفتوا بغير العلم فضلوا أضلوا that Allah does not take knowledge أولا once but Allah takes those who have knowledge فأفتوا بغير العلم فضلوا أضلوا but Allah takes those who have knowledge حتى إذا لم يبقى علمة until there is no person of knowledge left إتخذ الناس رؤوس جهالة the people they appoint ignorant people they make them the reference point فسئلوا those ignorant ones are asked فأفتوا بغير العلم and they give fatwa with no knowledge فضلوا they misguide themselves وقضلوا and they misguide others they misguide themselves and they misguide others imagine my beloved brothers and sisters الإمام ممالك الإمام وداري الهجراء was asked 40 questions 40 questions were put to him 33 of those questions and with 34 of those questions he said لا أدري who are we talking about الإمام ممالك الإمام وداري الهجراء he said لا أدري عبدالله من عمرين أمان came up to him and he asked him a question عبدالله من عمر عبدالله من عمرين he said لا أدري I don't know Allah and the man said to him you you the son of عمر من الخطاب you don't know عبدالله من عمرين he said لا أدري الله وعلم this shows you that just because someone makes you feel like you've been studying for this long why don't you know it the poet he said the scholars they mentioned or the poet he said all of the scholars they used لا أدري as their shield if someone throws an arrow at you what do you use use a shield right the fatwa that you're being asked is an arrow are we all together if you don't answer it properly it can hit you in the wrong place so what do you do you got your shield so the person who misses out and doesn't use لا أدري أصيبة مقاتله the arrow is going to hit him is going to kill him so what we need to understand is that we need to take issues back to people of knowledge but the people of knowledge that we take it back to they have two characteristics write this down as the poet he said the person that you taking the issue back to and you're asking the fatwa for is he combines between knowledge and piety he is a pious individual and he also has knowledge what about if you have two people and they're both knowledgeable and they have piety and they give a fatwa in an issue that are opposing to each other one says right and the other one says left and they both have in accordance to your knowledge they have they have they have knowledge and they both seem the same to you what do you do in a situation like that then find a third one who has knowledge and piety and then take the one whose opinion he who he strengthens are we all together that's what it shocked me that even that even was asked a question and he didn't know the answer to it and then he chose not to answer it who the Prophet in the famous he divided the horse into three types people own horses for three reasons the Prophet mentioned and you can go there and find it in and then a man say to the Prophet what about a donkey because he had a donkey he wanted to know you spoke about the horse what about the donkey then the Prophet said Allah hasn't sent me sent on me anything regarding that a question you asked me who said that maybe Allah Muhammad said I have no answer for the question you asked me Allah hasn't sent me anything regarding it but I'm going to give you a general idea that can inshallah encompass all of that which is what he said what he said و من يعمل مِتقال ذَرَةِ ش groundwater و من يعمل مِتقال ذَرَةِ خَيْرَ يَرَa و من يعمل مِتقال و من يعمل مِتقال خَيْرَيَرَة و من يعمل مِتقال ذَرَةِ خَيْرَيَرَة و من يعمل مِتقال شَرَّيَرَة ما ده the ayak encompassed the fatwa the process in general but at the beginning he said Allah hasn't sent me anything regarding it Allah hasn't sent me what أي شيء يجب أن نفهمه لذا ما يجب أن نفهمه هو لا تقفوا ما ليس لك بيعلم إن السمعة والبصر والفؤاد كل أولئك كان عنه مسؤولة لا تقول ما لديك المعرفة ومن الله سبحانه وتعالى يقول ولا تقولوا لما تصفوا ألسنا تكون الكذب هذا حلالهم وهذا حرام لتفتروا على الله الكذب إن الذين يفترون على الله الكذب لا يفلحون بعض الناس يفعلون ذلك حلال, حرام وهم لديهم المعرفة يجب أن يقوم إلىdd بعض نسخ في نّه sweetness هل تسأل إلى هذا ال هل نعمل أم لا؟ هل نعمل أمان؟ هل هم seriously هل نعمل أمان؟ هل أمان؟ هل نعمل أمان؟ هل أنت نعمل إذا كنت تحطن؟ ويمكنك أن تظن على whether they are حلالة وحرام like for instance issues which are generally a general ruling for everybody which is ظهر is for raka'a You can look it up online and the evidence for that And أسر is for raka'a You can look up that online in sha Allah But there are issues that you have Regarding your I was angry and I divorced my wife The كل الشخ Don't look at the FETAW online Because the sheikh might hear from your situation Something that may change the whole entire FETAW Does that make sense? And that's why Allah Almighty commanded us in the Qur'an فسألوا أهل ديك لإن كنتم لا تعلمون Ask the people of what? Ask the people of knowledge Go back to them And ask them So brothers The messengers صلى الله عليه وسلم are climbing that high building And him talking about the FETAW happening If you want to know, go to the FETAW And you understand it Read the Hadith of the Prophet Rather, الشيخو الإسلامي منو تيمس said something very powerful He said The Rulama The people of knowledge يعرفون الفتن They know the FETAW قبل it happened When it's about to happen They say people, be careful, this is a FETAW It's going to come, it's going to destroy us And the people Some choose to listen And some choose not to listen And then the FETAW happens He says, الشيخو الإسلام The general mass They only realized that they were in a FETAW Not whilst they're in it But once it's gone And it's turned, it's back And the FETAW has left They say you know what إِنَّا لِلَّهِ وَإِنَّا إِلَيْ رَجِعُونَ We were in a FETAW all along That's what they say They only realized that when it's gone And it's turned, it's back on them So علم, brothers قال الإمام البخاري رحمه الله باب ظهور الفتن قال حدثنا عياش ابن الوريد قال أخبرنا عبد الأعلى قال حدثنا معمر اللها يبكروا الله ابن موسى علل ع任ش عن شقيق قال كنت مع عبد الله وابي موسى قال النبيه صلى الله عليه وسلم إن مين يدي الساعات لقيايما ينزيل فيها الجهل يرفع فيها العلم يكتر فيها الهرج قال حدثنا أبي قال حدثنا سعابديلله وابو موسى فتحدثها قال傳 العبود وينزل فيها الجهل ويكثر فيها الهرج والهرج القتل. قال حدثنا قتيبة قال حدثنا جرير عن العمش عن بوائل قال إن لجالس مع عبد الله وبموسى ربي الله عنهما. فقال أبو موسى سمعت النبي صلى الله عليه وسلم مثله والهرج بالسان الحباشة القتل. قال حدثنا محمد قال حدثنا غندر قال حدثنا شعبة عن واصل عن بوائل عن عبد الله وحسبه رفع قال بين يدي ساعة أيام الهرج يزول العلم ويظهر فيها الجهل. بين يدي ساعة أيام الهرج يزول العلم ويظهر فيها الجهل. قال أبو موسى والهرج القتل بالسان الحباشة. وقال أبو عوانت عن عاصم عن بوائل عن الاشعر أنه قال لعبد الله. وقال أبو عوانت عن عاصم عن بوائل عن الاشعر أنه قال لعبد الله. تعلم الأيام التي ذكر النبي صلى الله عليه وسلم أيام الهرج نحوه. قال ابن مسعود. قال ابن مسعود سمعت النبي صلى الله عليه وسلم يقول من شرار الناس من تدركهم الساعة وهم أحياء. الامام البقاريو هي سيز بابو ظهور الفتن. The fitn becoming apparent and becoming clear. أن الامام البقاريو رحمه الله هي سيز حدثنا عيش ابن الوليد البصري رحمه الله. قال حدثنا عبد الاعلى يعني عبد الاعلى الساميح حدثنا معمر وهو ابن راشد. عني زهري عن سعيد وهو ابن المسيبي. سعيد هي سعيد ابن المسيبي عن ابيه هريرا طربي الله عنه عن النبي صلى الله عليه وسلم. يا تقارب الزمان. What does it mean يا تقارب الزمان? This is a question. The time will become close. But the time will pass rapidly. What does that mean? The time will pass rapidly. There are more than 20 views regarding that. يا تقارب الزمان. 20 قولين. 20 views what it means يا تقارب الزمان. What the messenger صلى الله عليه وسلم and meant by it. I'm going to mention the two strongest opinions regarding يا تقارب الزمان. I'm going to mention the first opinion which is يا تقارب الزمان. It means يا تقارب أهل الزمان. The people of that time are going to be the same. The scholars are going to be the same. The people of knowledge, there isn't going to be a person who's higher than another. They're all going to be equally equivalent to one another. يا تقارب الزمان. يا يعني يا تقارب أهل الزمان. This is the call of ابن البطال. ابن حجر brings it in his كتب فتح الماري. He says قال ابن ضطال ليس في هذا الحديث ما يحتاج إلى تفسير غير قوله يتقارب الزمان ومعنه. والله وعلم تقارب أهل أهوالي أهل في قلة الدين حتى لا يكون فيه من يأمر بمعروف ولا ينهع من كرن غلبة الفسق وظهر أهله. وقد جاء في الحديث لا يزال الناس بخير ما تفاضل فإذا تساوا هلكوا. يعني لا يزالون بخير ما كان فيهم أهل الفضل وصلاح. وخوف من الله يلجأوا إليهم عند الشدائد ويستثنى بأراءهم ويوترقوا بدعائهم ويؤخذوا بتقويتهم ويؤخذوا بتقويهم وآثارهم. ابن البطال رحمه الله يقوم بفتح الماري that one of the signs of the hour that the Hadith is referring to is when the people become the same and they become equal in knowledge. This unity was very far. People went to Sham, Sheqalban would tell them something, they went to مبلكة العربية سعودة من الباب. They were saying the same thing, they went to Rinaiza to Sheqalban, who would say the same thing. بما علا the people were united. Are we all together brothers? When they died, the فرق and the caliph was so large. So large it was apparent after the death of these great imams. them. when the people become the same in knowledge. When that become equal to each other in knowledge they becomes a problem because they become a Quran contemporaries and all they do is digovah each other. you see. but when the seniors are present and the people are not the same then it's.. what did that come you see in countries like western countries? where other are people who are given given دعواء because there is no higher level of the people to go back to الثلاثة الو destined ثم ا Meredithين من اي studies ان يوتر exists رربو الثمن أي belongs اهذا bene هل مارد يتضغع갑ن الهوية فم الهوى اهذاب هذا اعت الخارج اتجر احافي ع هاتف و يقولوا جمعة كاليومي و يقولوا اليومك الساعة و تقولوا الساعة كضمرتي بالنالي الوقت لا يأتي حتى الوقت تصميم meaning that time loses its barakah what does it lose? the barakah the person has 24 hours like the early people have 24 hours but he can't produce the things that they produced the barakah is taken from the time و لذلك it shocks if you look at the biography of some scholars like اليمام الشافعي اليمام الشافعي was only 53 years old when he died imagine the great imam and imam الشافعي that's followed he died was only 53 years old that's young right? very young اليمام النووي when you go to every house رياض الصالحين is there اربعون النووية الانذكار he died when he was 45 and we all together brothers 45 years of age how did he do all of that in that time in his lifespan شرح صحيح مسلم شرح المهدب بس حاك الشي يرازي كهي كتابا اليرشاد شرح بوكر ياض الصالحين اربعون النووية how did he do all of this الانذكار how did he write all of his works and he's only 45 باركة باركة in a time و لذلك there's a hadith of the prophet و he said من سره أن يبصط له في رسقي anyone who wants Allah to open his provision for him if you want Allah to give you risk و يُلشأ له في أجله and Allah to lengthen your lifespan for you فليصل رحمة keep the ties of kinship keep the what? the ties of kinship two things the hadith mentioned if you want Allah to give you risk and if you want Allah to give you a long life keep the ties of kinship know about your family and their well-being and how they are and what they're doing do that the scholars they differed amongst themselves what does it mean that Allah will lengthen the lifespan of that person does it mean حقيقة معنوية does it literally mean I was going to live for 40 years and it gets pushed to 60 years is that what it means or does it mean that my 40 years is going to feel like 60 years does that make sense the scholars they have their opinion some of the scholars they believe it's حقيقة that Allah is going to increase you on your lifespan to keep your ties of kinship and some scholars they believe الله قبارك في your time and it will feel like even though you lived for a very short time but you will be able to achieve what a person who's lived maybe double your life has achieved و هو الأقرب and that seems to be closest in that way that seems to be closest so from the signs of the hour is time finishing سبحان الله it was just recently when we were when we entered 2019 right and here it is as well 2020 you know when I realized that سبحان الله it's coming to an end when I was walking and someone came up to me and said to me uncle how are you doing they called me uncle I was like whoa I remember yesterday when I was very young times coming to an end and that's why Allah says in the Quran أولم نعمرك ما يتذكر فيه من تذكر وجاءكم الندير الله says have we not given you a time for you to live أولم نعمرك we gave you a lifespan that you can think and you can ponder يتذكر فيه من تذكر وجاءكم الندير and the wound I came to you some of the scholars they said المونة here is white hair عبد الهبسة that وجاءكم الندير يعني shape I have one over here I think it's stress it's nothing to do with age don't worry but that's the truth it's the reality we are being reminded that our time is coming to an end you see recently I don't want to mention the names but someone died and everyone was talking about it on social media at a very young age wasn't preparing for it مفاجأة I definitely didn't know he was going to die at that moment like in this is the reality every single day everyone's getting closer to their grave every day you grow older and your life goes by one year it's actually you getting closer to your what you're getting closer to your grave and that is and because time is like that we need to benefit from it every day are we all together we need to what the Prophet ﷺ said in a hadith and I sometimes see people because they're driving you've got a car or you're on a riding you're on a public transport or you're on a plane benefit from your time can also be just doing the car sitting in a car just do your the car what's your driving go a stitch the Prophet ﷺ said in a hadith very light on the tongue very heavy on the scale very beloved very beloved to Allah سبحان الله وبحمده سبحان الله العظيم the Prophet ﷺ said in a hadith من قال في اليوم مئة مرة سبحان الله وبحمده غفرت ذنوبه وإن كانت مثل زبد البحر وإن كانت مثل زبد البحر وإن كانت مثل زبد البحر وإن كانت مثل زبد البحر anyone who says سبحان الله وبحمده 100 times a day الله will forgive you your sins even if it's a lot even if it's as large as the ocean the sins that you came with I will together but is it heavy to say سبحان الله وبحمده 100 times a day and all of your sins will be forgiven however large they are however large the sins that you've done is so you can be benefitting from your time وذلك when the man came to the Prophet ﷺ إن شرائع الإسام قد كثرت فأخبرني بشيء أتشبت بي the legislation has become too much on me because a simple man came to the Prophet ﷺ I don't know all of this and all of this knowledge is too much for me I'm a simple man إن شرائع الإسام قد كثرت the legislation of the religion are too much now I don't know all of this فأخبرني بشيء إن tell me something something فأخبرني بشيء إن أتشبت بي just tell me one thing I can hold on to the Prophet ﷺ looked at him لا يزالوا الإسان قرطبا من بكر الله do not let your tongue drive from the remembrance of Allah your tongue do not let it drive from the remembrance of Allah the Prophet ﷺ came to Mu'ad when he said Mu'ad I love you the Prophet ﷺ is saying this to who? Mu'ad Mu'ad والله إني لو أحبك فلا تدعمنا do not leave off أن تقول في يدوري كل الصلاة at the ending of every Salah to say اللهم أعيني على ذكرك وشكرك وحسنة عبادتك don't I love you don't leave this off so the person should always just remember Allah it's something very and you know what's amazing I remember كتب الصحاح they narrated that the Prophet ﷺ said عبادة at the time of killing the times of fitna عبادة at that time is like doing hijra to me the Prophet ﷺ said that عبادة at the times of fitna يعني ذكروا just do it again remembering Allah when everybody is on social media what happened how many people died you leave off all of that and you do ذكر and you do عبادة and you do this off with getting closer to Allah كهجرة it's like doing hijra to me you see يتقارب الزمان the Prophet ﷺ said at the time the barakah is taken from it وينقص العمل and the actions reduce and another rivayat says وينقص العلم does he also say knowledge this one just says actions some of the rivayat mentions وينقص العلم the knowledge reduces وينقص العمل وينقص العلم ويلقش رق and the people are going to be what they are going to be stingy they are going to be what stingy that's what's going to happen وتضح بحارل فتن and the fitna starts to happen starts to take place it becomes a parent بحر الفساد في البرل والبحر بما كسبت ايدي الناس the fitna becomes a parent on this earth ويكثر الحرج and killing increases the death becomes what the death toll becomes what it becomes too much nowadays if you look at the internet and you see what's taking place and the people who are dying it's now reached a point where if you hear someone dying it's like yeah you become desensitized to it and the Prophet ﷺ one day he came to the Ka'ba and he said to the Ka'ba what is greater than you what is better than you meaning how great you are إلا دموا بروي المسلمين except the blood of a believer it's better than you in another حالية the Prophet ﷺ he said لزوار الدنيا the destruction of this entire world لزوار الدنيا أهوانو عند الله من قتل مروي المسلمين the destruction of this entire world is lighter to Allah than the blood of a believer the entire world today if someone was to go and attack the Ka'ba how would all the Muslims feel yeah the blood of a believer is more sacred to Allah than the Ka'ba the blood of a what of a believer it's so sacred to him what's going to happen is the killing is it becomes a lot قالوا يا رسول الله اي يوم هو so they asked the Prophet what is al-harj and the Prophet ﷺ al-harj is what killing killing that's what it is here it's اعتراض حافظ المحجر brings it to the body which is al-harj is an Arabic word because in the rivayat he mentions that it's a كلمة حبشية right حافظ المحجر argues that the word al-harj is a كلمة it's a word فصيحة في لغة العرب it's an Arabic word and it means when things mix that's what it means لكن حبشي واد حبشي language the word ال-harj means قتل مباشاة لكن in the Arabic language it means الاختلاط و الاختلاف وهو and it is تسمية الشيء إلى ما يقول إليه it is maybe something to what it's going to lead to because when people have اختلاف and they argue one another then it leads to killing and fighting and bloodshed so it is an Arabic word it just doesn't mean killing it means مقدمة the beginning of what leads to killing does that make sense the reason why حافظ المحجر is arguing like that is because أبو موسى الأشعري is the one who said that it's an Arabic word as we see in the narration here أبو موسى الأشعري he mentions that the word ال-harj it means مختلف في الصغير المشكر في مختلف正 come a ينزل عقش نقع عق tough على يقفرENCE ؚ Ariana أسان a نفع go ارد و العلم يذهب ، الناس سوف يقتلوا أحد أحد سوف يقتلوا أحد و سوف يكتلوا الآن الحديث لم يقول و يقعوا الحرج و يكتلوا أحد لأن يكتلوا أحد في الوقت من الناس who are most knowledgeable صح؟ و يكثلوا فيها الحرج و يكتلوا أحد و سيكون ماذا؟ سيكون الكثير و سيكون الكثير when the knowledge decreases and ignorance prevails when ignorance prevails and becomes seen حدثنا عمر بن حفس حدثنا أبي حدثنا الأعمش و حدثنا الشقيق و قال جلس عبد الله عبد الله is عبد الله من المسعود و أبو موسى يعني أبو موسى الأشعري ف حدثا they both said إن بين يدي ساعة أيام يرفعوا فيها العلم و ينزلوا فيها الجهل و يقتلوا فيها الهرج والهرج القتلوا قال حدثنا قتيبة بقاري سيز حدثنا قتيبة بن سعيد قال حدثنا جليل يعني بن عبد الحميد عن الأعمش يعني سليمان ابن مهران عن أبي وائل شقيق بن أبي وائل قال إن لجالس مع عبد الله و أبي موسى ربي الله عنهما ف قال أبو موسى سمعت النبي I heard the prophet صلى الله عليه وسلم saying like that meaning say to عبد الله من المسعود I heard from the prophet I also heard from him قال حدثنا محمد بقاري سيز حدثنا محمد أن محمد هي إيز ابن بشار قال حدثنا غندر أن غندر هي إيز محمد من جعفر الهدري قال حدثنا شعبة شعبة إيز أبو بصطام العتكي أبو بصطام العتكي شعبة من حجاج أبو بصطام العتكي قال هي سن عن واصل وهو ابن حيان الأحدة عن أبي وائل عن عبد الله و أحسيبه رفعه قال بيلة يهدي ساعة أيام before the hour there are going to come days of killing bloodshed يزول العلم and knowledge will be removed there won't be much knowledge و يظهر فيها الجهل an ignorant becomes a parent all of this is so a parent what the prophet صلى الله عليه وسلم وقال أبو عوانة عن عاصمن by the way this حديث بقاري didn't bring it with his senate okay he didn't bring his senate the reason why he didn't is because in the chain of this حديث is عاصم ابن أبي نجود عاصم أبي نجود is not what شعبة and hafs who did they narrate from عاصم بقاري right عاصم even though he's a hujja in the Quran he's بعيف in حديث he's what حديث is not taken from him he's weak in حديث the preschool is the حديث is not taken so بقاري because of that he didn't want to narrate it with a chain with a chain and these benefits are something else that we can take from this which is Allah may make you a scholar in one thing but maybe not in another thing صح عاصم what was the Quran generally the Quran that we prayed مغرب with the Salah that we prayed with right now was what hafs right hafs narrate from who عاصم شعبة narrate from who عاصم right so we perhaps and عاصم that's what we read عاصم is a hujja in the Quran he's a proof if you say عاصم said that's it you don't have to be evidence for it the evidence is the fact that you said he said it but he's in حديث what بعيف he's what in حديث بعيف why the school of حديث have a different set of criteria there's a lot of other things that are taken into consideration this shows us that الله might open for you within the religion of الإسلام a chapter you might like something within the dean and you're good at it and you know you love it you have passion for it you're most likely going to do better in that than trying to do what everything but it's good to have knowledge of everything عبو عبيت قاسم للسلام he said عبو عبيت قاسم للسلام said I never debated a متفنن متفنن is a person who puts his leg in everything إلا غلب to except I beat him in the debate and I've never debated a متخصص a person who's specialized in one thing except that he beats me all the time because he only stuck to what he knows صح so it's always important to just give yourself something that you have a deep understanding of so بخارد رحم الله he didn't narrate it with the chain وقال لي عبد الله تعلم تعلم الأيام اللي تذكر النبي سعس أم أيام الهرجين وقال من المسعود سمعت النبي إنه حديث سوف نتقل امرن بدأن سراري من الهئلةون إذا كنت فعلوا هم أيام الذين يجب أن يحدث علىوهم وغامتهم إذا حقق قيامة وغامتك سوف يشكل في حدث هذا حدث يثق أن قيامة سيحدث علىوو أو Chocolate إلى الهئلة وطار أنه سيحدث للشخص ماذا نفعل هنا؟ مع حديث جديد من الله صلى الله عليه وسلم و قال لا تزالوا طائفة من أمتي ظاهرين على الحق حتى تقوم الساعة أن هناك always going to be a group of people who are apparent on the truth until the hour comes and this hadith is saying the only people are going to be remaining when the hour comes are the evil people rather in another hadith of Prophet Muhammad he said لا تقوم الساعة the hour will not come على أحد يقول الله الله the hour will not come and the word Allah is known the name Allah no one is saying it it's gone, no one knows what Allah is to the extent that some of the narrations mentioned a man will be sent to him Allah and he will say I heard that from somewhere رواية تابط صحيحة that the people are going to say I heard Allah from somewhere that knowledge is going to go that low these are evil people that are left are we all together? how do we reconcile that with the hadith that says there's always going to be people who are apparent on the truth لا يضر من خضلهم ولا من خالفهم حتى يأتي أم الله حتى تقوم الساعة some of the narrations said until the hour comes how do you reconcile between them حفظ من حجر says والجبع بينه وبين حديث لا تزال طائفة حبل الغاية في حديث لا تزال طائفة على وقت الهبوط الريح الطيبة التي تقضض الروحة كل مؤمن ومسلم فلا يبقى إلا شراره فتهجوم الساعة عليه بغتة فما سيتبين بعد قليل ابن حجر says it's easy the righteous people are going to stay and they're going to go they're going to go when the wind comes there's going to come a wind and the righteous people the wind that's going to take them when that wind comes that's the hour for those righteous people and then the evil people are going to remain until the blowing of the trumpet are we all together فإذا نفخ في الصور فسعق من في سماوات والأرض إلا من شاء الله ثم نفخ فيه أخرى فإذاهم قياموا ينورون the trumpet is blown twice the first time the ones who are alive they're going to die and the second time it is blown those who are dead are going to resurrect صح so the first time when it gets blown the people who is going to be blown on are evil people شراره خلق الله the worst of people are going to be that day and then what's the problem with these people brothers what's the fitna that they have الجهل they have no knowledge they stop seeking knowledge they stop learning they left their dean and put it to the side and they went to their businesses and their jobs fitna