Prophethood End 134Aba

Question: Can you imagine having an AI Imam? You know, subhanallah, there are ahadith of the Prophet Sallallahu Alaihi Wasallam that I could imagine hearing back then and I would wonder what's what's he talking about here? What is this referring to? But the Sahaba out of their adab with the Prophet Sallallahu Alaihi Wasallam, they heard it and they believed it and they kind of just let it unfold. So, this will be a cliffhanger. You have to wait two episodes before we talk about what the Prophet Sallallahu Alaihi Wasallam mentioned of ilm bisuwaratil ilm, of knowledge with the appearance of knowledge and people having more access to information than ever before and people not knowing if what they're looking at is even a real person. Min alamat al-sa'ah. We'll talk about that later, inshallah ta'ala. But what distinguishes the Prophet Sallallahu Alaihi Wasallam is not just that he is al-sadiq al-amin Sallallahu Alaihi Wasallam. He is the truthful one, the trustworthy one. When he speaks, Alaihi Salat Wasallam, you know that he's speaking the truth. It's the integrity of the man, Sallallahu Alaihi Wasallam, and he was a felt human being amongst us, Alaihi Salat Wasallam. As real of a person as you could be. We knew him for 40 years, Sallallahu Alaihi Wasallam. His character is spotless and the very thing that the mushrikeen mocked about him, which was his humanity, the fact that he would use the bathroom, Alaihi Salat Wasallam, the fact that he would eat and drink, Alaihi Salat Wasallam, the fact that he would sleep, these were the things that they were using against him, his humanity. And they said, "Why wasn't it an angel?" Right? But Allah Subhana Wa Ta'ala sent down for us a human being who speaks in the language that we understand, who is as human in the flesh as all of us, Alaihi Salat Wasallam. And that was always the case of the prophets. Wa ma arsalna We have not sent a messenger except in the tongue of his people so he can make things clear. He was from them and he spoke to them in a way they could understand and it was always trustworthy. Now I want to take you to the world now again where you have the signs of the day of judgement unfolding and we're going to approach the subject in sha Allah in the most structured way possible. I'm not following any previous template. I'm going about it to try to build out a world from the time of the prophets until how we got here now. But with the lens of the day of judgement, the day of judgement, the day of judgement. How many prophets were sent before the prophet Muhammad was sent? 24? So there are the named prophets obviously but the Hadith in Muslim Ahmed 124,000 prophets. There were 124,000 so I want you to imagine a dark world, right? And the world gets confused, it gets lost and Allah keeps sending prophet after prophet after prophet after prophet. Each one of them came and the sun upon them each one of them receives revelation. Each one of them has at their essence the same thing. Believe in Allah and believe in the hereafter. Believe in Allah, believe in the hereafter. Each one of them warns about a Dajjal. And they also give the Bushra the glad tidings of the prophet Muhammad to come. So each one is carrying a creed of believe in Allah and believe in the last day and also is carrying the news of the future to an extent that there's going to be a malicious character in a Messiah Dajjal and that there is a prophet that will come after me and there is particularly Rasul Allah who is to come. Now I want you to think about this. Were there ever two prophets at the same time? Yes. In fact, that was the norm. Because the idea of universal prophethood or a prophet that spoke to everyone at the same time was first foreign. You may be sitting in a place where a prophet once walked. It might be that there was a prophet that once came to this part of the world, that walked in the what is now the United States of America and spoke to whatever indigenous population was here at the time, right? Before Christopher Columbus founded this place. That's sarcasm. Please don't take it seriously, all right? But the point is is that there were prophets. How do you think about that? That walked all over the face of the earth. A prophet for this people, a prophet for that people at the same time, right? Were there ever two prophets in the same place? Yes. We know obviously specifically of Harun and Musa, Yahya and Isa, Yaqub and Yusuf, Ibrahim and Ismail and Ishaq. May Allah send his peace and blessings upon them all at the same time. So, you imagine each one of them has an independent relationship with Allah through Jibril salaam where revelation comes to them and they are amongst their people. No one is contradicting each other. They're building out the structure of prophethood with the same message. This league of this league of prophets are the most elite human beings that ever walked the face of the earth. Meaning, even the as much as we love them and we talk about them, when the Prophet talked about Abu Bakr and said that the sun has not risen or set upon a man better than him except that it was a prophet. The are the best of all people. The prophets maintain the greatest rank amongst humanity. And I want you to think about these lights in the sky. Right? If the world is dark and there is a map of prophets, you know, I talked about this at the end of Ramadan, the angels heat map. Right? There is a map of prophets. When it comes to Bani Isra'il in particular before the messenger of Allah subhanahu wa ta'ala, they were so many They are so many of Anbiya to the point that as the scholars mentioned of Tafsir that in Bani Isra'il all of the Khulafa themselves, all of the leaders themselves were Anbiya. They were prophets themselves. Right? So, a prophet dies, a prophet passes on to another prophet. There's always a prophet that comes after them or even that's alongside them that carries the mission forward and that was the fear of Zakariya alayhis salaam when he was looking around and he didn't see the Khalifa as a Nabi because Bani Isra'il only had Anbiya Khulafa. And the prophet salallahu alayhi wasallam said that the prophets of Bani Isra'il, they they used to direct their affairs. This is an authentic Hadith by the way. According to the Torah, uh so they were directed by the prophets. Whenever a prophet died, another prophet would succeed him. So, they had their map, they had their prophets, each one of them comes. But listen to this. This is going to get very interesting very quick by the way, these next three lessons. Okay? Uh in Tafsir ibn Abi Hatim there's a narration where Abu Ubaidah al-Jarrah radi Allahu ta'ala anhu, he says, "Qultu ya Rasul Allah, ayyu an-nas ashadd adhaban yawm al-qiyamah?" "Oh messenger of Allah, who are the people that will be punished the worst on the day of judgment?" So, the prophet salallahu alayhi wasallam mentioned a person who killed his Nabi and in one narration the prophet salallahu alayhi wasallam said or was killed by his prophet. Who killed his prophet or was killed by his prophet. Cuz this is the best of humanity sent to guide. You either killed the guide or you were killed by the guide because of where you were. I mean, you have to be the lowest of humanity in order to be that. And in one narration, the Prophet Sallallahu Alaihi Wasallam mentioned a person who killed his prophet or a person amara bil munkar wa naha anil ma'ruf. A person who commanded evil and forbade good. The opposite of al amr bil ma'ruf wa nahy anil munkar. But here's where it gets interesting. Thumma qara'a Sallallahu Alaihi Wasallam wa yaqtuluna nabiyyin bi ghayri haqq wa yaqtuluna alladhina ya'muruna bil qisti min an nas. They killed the prophets without justification and they killed those who enjoin the truth amongst the people. And he said, "Ya Aba Ubaydah." And um before I read the rest of this hadith, how many prophets could you imagine at one time in one location? Two, three, four, five, six, seven. The Prophet Sallallahu Alaihi Wasallam said, "Ya Aba Ubaydah, qatala Banu Isra'il thalathatan wa arba'in nabiyyan min awwal an nahar fi sa'atin wahidah. Bani Isra'il reached the point where they murdered 43 prophets in one day. So you imagine having this legion of people amongst you. Each one of them sent by Allah, infallible. Jibril Alaihis Salam descends upon them. And they tell you believe in Allah and the last day is coming. Believe in Allah and the last day is coming and rectify your affairs in accordance with that. So they killed 43 prophets in one day. And then, those who stood up in their defense, mimman ya'muru bil ma'ruf wa yanhana anil munkar, who enjoin good and forbid forbid evil because they weren't all evil. There were righteous people from Bani Isra'il, too. They stood up and they were outraged. Qutilu jami'an min akhir an nahar fi dhalika al yawm. They were They were in the latter part of the day and in some narration it mentions over 100 and things of that sort. For whom are the ones that Allah speaks about as the living among the people and us. Those who enjoy good amongst the people and join justice amongst the people. So you can imagine a scene and this was of course towards the end of the day and it says the most wicked of the people was the last of the people which is why as soon as the day comes you know threatens in any way with his righteousness he's gone. He is gone. They try to kill him too, right? It's immediate transgression against the prophets. They went from from denying the prophets to killing the prophets. Why is the significance when it comes to signs of the day of judgement? Because this actually is a sign of the day of judgement. It's not just the death of the prophets it's the end of the people. It's the end of prophets. We're actually living in a very strange time that we don't walk amongst prophets. That there aren't talked about the definition of a that we live in a time where there are no amongst us. It actually is a very strange time when you think of human history and you go back to how we started this the series where the prophets mentioned that his sending and the day of judgement are like the distance between these two fingers. It's only a matter of time at this point. Now here's the thing. Prophets are chosen by Allah. They're sent by Allah and Allah. And no one can can worship their way into prophethood. It's actually a very interesting story that between and the prophet which of course was the darkest of humanity and the people. There was a man by the name of the people and the people. The people and the people. One of the most characters in Jahiliyyah, by the way. Um he lived he was from Ta'if. And he rejected idolatry. He would So he believed in one God. And he believed in a concept of of resurrection. So he kind of was familiarizing himself with Ahl al-Kitab uh and intellectually, but he was trying to worship his way into prophethood. I'm going to worship until Allah appoints me as a Nabi. I want to be the prophet. So he familiarized himself, but he wants to be the prophet. And so he knows a prophet is coming. He wants to be the prophet that's coming. He's very different from Waraqah ibn Nawfal and some of the others that we speak about in that regard or or uh Zayd ibn Amr ibn Nufayl. He wants to be that prophet. And when the Prophet Sallallahu Alaihi Wasallam comes and it's not him, he's upset. Right? Because he was expecting to worship his way into that. And so the narration about him, "Amana bi shari'atihi wa kafara qalbu." He had these poems that a lot of them like surrounded truthful things. That his poetry believed, but his heart disbelieved. So he shut off. Because prophethood is something that Allah chooses. And the Prophet Sallallahu Alaihi Wasallam was asked, "When was prophethood decreed for him?" He said, "When Adam Alaihi Wasallam was being a ruhi wal jasad." As the spirit was being breathed into Adam Alaihi Wasallam before it fully occupied his body from his loins, the Prophet Sallallahu Alaihi Wasallam was already decreed. And and the decree here meaning Nubuwwah was already written upon him Sallallahu Alaihi Wasallam as the loins will be extracted from. The descendants will be extracted from his back Alaihi Wasallam. And the prophets are lined up across generations. This brings us to one of the most defining traits of the coming of the hour, which is the habu salihin. The departure of the righteous. The departure of the righteous. And we're going to spend time here because I don't want to rush this series. I actually think subhanallah there's a behavioral component in every single one of these signs. The habu salihin, the departure of the righteous. Humanity had a time where they had tens of prophets at a time. Those prophets were killed. Allah sent the prophet sal Allah alayhi wasallam this last light alayhi salat wasallam as a warning and a giver of glad tidings. And the final prophet sal Allah alayhi wasallam with his dust comes the dust of the concept of prophethood. So the first category of salihin because they're the most salih, the most righteous. The first category of the righteous dies. A category of people dies. And then the family and companions of the prophet sal Allah alayhi wasallam they die. And then when the prophet sal Allah alayhi wasallam talks about the tabiin, the next generation, they die. And then when the prophet sal Allah alayhi wasallam talks about the decline of the quality of people and the day of judgment is established on the worst of humanity. Right? So let's start with this. And there's the analogy. You have a dark sky. The lights are on. So you think of the light bulbs. The biggest light bulbs are the prophets. And of those light bulbs, the prophet sal Allah alayhi wasallam is the most beautiful light. Not all lights are the same. Right? They're the same in size, they're the same in role, they all turn on the light, they all illuminate. But as the prophet sal Allah alayhi wasallam said that I am to the rest of the prophets like that last brick in a house. People walk by and they see a missing brick. Subhanallah, we just built. Right? We put the bricks there so we can connect to these analogies, right? You see how when one brick goes in, I'm the last brick. People walk by and they say if only that place was filled. So the prophet sal Allah alayhi wasallam gets plugged in, right? Think of the prophet sal Allah alayhi wasallam as the greatest light then. And then when that light bulb goes out, you have the sahaba. The Think of the messenger of Allah sal Allah alayhi wasallam the moon and they are like the stars. So you have a different category of light but they're not as illuminating as the first category. Then those lights go out. And you have the righteous amongst every generation light bulbs. Light bulbs. Right? Keeping something alive in this world of what was left to us by the prophet Muhammad alaihi wasallam. And this brings us to a Hadith to think about now. When the messenger of Allah led the Sahaba in Salat al-Maghrib then he went home. And he came back and he found them sitting in the masjid like you are. Right? And he said, "Nazaltum ha hunak? You're still here?" They said, "Yes." Why? They were sitting to remember Allah until Salat al-Isha. We're going to think of Allah contemplate remember worship until Isha. And the prophet smiled and he said, "Ahsantum. Good job. I'm proud of you." And he sat amongst them wasallam. And he said to them wasallam, "An-nujum amanatun lis-sama. The stars are safety for the sky. Fa idha dhahabat an-nujum ata as-sama' ma tu'ad. This is now prediction of the day of judgment. Once the stars fall what was promised to the skies will come. Meaning once you no longer see the stars, once it all starts tearing apart that's a sign. When the lights go, the sky is torn apart. And then he said, "Wa ana amanatun li-ashabi. I am to you a source of safety to my companions." Fa idha dhahabtu ata ashabi ma yu'adun. Once I die, once I leave, what was promised to my companions will come to them. Major. major sign not in the categorization of major signs. Major in its gravity. When I die, things will come to you now that were promised to you. And my Sahaba are a source of safety for my Ummah. So then when my Sahaba go away, then what was promised to my Ummah will come to it. Meaning there are certain signs of the day of judgement that were not possible while the Prophet Sallallahu Alaihi Wasallam was still alive. And once he was gone Alayhis Salatu Wasallam, there were certain signs that were not possible while the while the Sahaba were alive. But then once they died too, then what was promised to this Ummah starts to hit us in different ways. As Awf ibn Malik narrated that the Prophet Sallallahu Alaihi Wasallam said, "Count six signs of the day of judgement." He said, "The first one is my death." And then he started to mention the five afterwards. And the death of the Prophet Sallallahu Alaihi Wasallam seen as a sign of the day of judgement, I want you to sit with this one for a while. It's hard to talk about just from a place of pain if you love Rasulullah Sallallahu Alaihi Wasallam, his death even though you never met him. Because the Prophet Sallallahu Alaihi Wasallam said it is the greatest disaster. The greatest disaster for multiple reasons. One of them is undoubtedly the emotional connection we have to the messenger of Allah Sallallahu Alaihi Wasallam. Like we get to see him. We get to be with him. You get to go to the masjid and pray behind him Alayhis Salatu Wasallam. You can go up to him and ask him a question. You love to see him. The idea of the Sahaba of Jannah was that it has the Prophet Sallallahu Alaihi Wasallam in it. That was what Jannah was to them. Right? The most hopeful thing about Jannah to them was fiha Rasulullah Sallallahu Alaihi Wasallam. We get to be loved a parent or a spouse or a child that way, you know exactly what that's like. Right? Like that is my Jannah. That's that's the coolness of my eyes is that. May Allah cool our eyes with the prophet with the sight of the prophet because once we meet him, we're never separated so long as we are from him. And the prophet taught us just so you can think about the gravity of it. That when any one of you is struck by a tragedy cancer the death of a child a car accident sudden disaster remember your remember the way that you overcame the disaster of the death of the prophet and it will lighten the burden of that of that tragedy that you're now going through. That I survived the death of the prophet. And that was the greatest tragedy that ever struck us, right? Was his death so much so that there were those that saw that day that wished that they never lived to see that day. I mean it's like I wish I would have died before this. I mean you can imagine, right? You you wish to die before those that you love most because you can't bear the pain of having to bury them. I mean can you imagine how many of the were like I wish I never had to see this day. I wish I never had to see the day that I have to bury the prophet. Now let's talk about it through the perspective of a sign of the day of judgement. says the day the prophet entered into Medina everything in Medina lit up. And the day that the prophet died everything went dark. says something very powerful. He says that the dirt was still on our hands burying the messenger of Allah subhanahu wa ta'ala and we we felt the change in our hearts. Like we felt like something different happened. None of us experienced that. We didn't experience the beauty of living with the Prophet Sallallahu Alaihi Wasallam and we didn't experience the the tragedy of having to bury the messenger of Allah Sallallahu Alaihi Wasallam. How do you bury that man Alaihi Salat Wasallam, right? Anas says our hearts changed. Medina changed. Our heart changed. The world changed and how we live in this world changed as well. You understand? The world changed and how we live in this world changed as well. So there's the element of tragedy that we will not be struck by any tragedy collectively or individually with a tragedy greater than his death Alaihi Salat Wasallam. Right? And that's why we we ask Allah Azza wa Jal that as we were forbidden from living with the Prophet Sallallahu Alaihi Wasallam on this earth that Allah Azza wa Jal does not forbid us, deprive us of living with him Alaihi Salat Wasallam for eternity. We love the Prophet Sallallahu Alaihi Wasallam. We love the Prophets. We want to be with them. But now let's see this through the lens of a sign of the day of judgment. What does it mean for it to be a sign of the hour from a structural perspective as we are speaking about this? The tranquility in the hearts changed but also like there is no doubt that we were better when we were with him Alaihi Salat Wasallam. Is there any doubt about it? Like the companions are better than us as a whole. But they were the best version of themselves when the Prophet Sallallahu Alaihi Wasallam was alive. How many hadiths do we need to even cite to prove that? The hadith of Handhala Radhi Allahu Ta'ala Anhu not like I'm a hypocrite. Why am I a hypocrite? Because when I'm with the Prophet Sallallahu Alaihi Wasallam we feel this way and then we go home and we feel this way. Abu Bakr Radhi Allahu Anhu saying in that case I'm a hypocrite too. Cuz when we're with the Prophet Sallallahu Alayhi Wasallam, it's like we're on a different level of Iman. Right? And the Prophet Sallallahu Alayhi Wasallam said, "If you were to be in the same state that you are in when you are with me, the angels would shake your hands in the streets." Of course you're on a different level when you're with the Prophet Sallallahu Alayhi Wasallam. Right? That's why Abdullah ibn Amr radiallahu ta'ala anhu may used to say that for me to do a good deed after the death of the Prophet Sallallahu Alayhi Wasallam is twice as beloved to me as doing that good deed when the Prophet Sallallahu Alayhi Wasallam was still alive. Why? Because when the Prophet Sallallahu Alayhi Wasallam was alive, the only thing that we cared about was the akhirah. We didn't care about this world. But now, the dunya is overtaking us. The world is overtaking us. Structurally connect with Abdullah ibn Amr is saying to the Prophet Sallallahu Alayhi Wasallam saying that in min wara'ikum O companions, there are days after you, ayyam al-sabr, days that will require great patience. To be patient in those days will be like holding on to a burning hot coal. The reward of someone who acts in those days is like 50. Ya Rasul Allah, 50 of them? No, 50 of you. 50 of you. Because the further you get from the life of the Prophet Sallallahu Alayhi Wasallam, the harder it becomes to act in accordance with what the Prophet Sallallahu Alayhi Wasallam brought with the same intensity, with the same love, with the same devotion. Therefore, the reward increases. May Allah Azzawajal increase our reward. Allahumma I mean and make us amongst those people. So, the tranquility changed in the heart, but also just the state of the people changed as well. The state of the world changed. Certain fitan start to happen that we didn't think was possible. But, move on from the element of tragedy and read this hadith differently now. And this is where we will now build into inshallah ta'ala the world view. We talked about the coming of the Prophet Sallallahu Alaihi Wasallam. We talked about living in Medina thinking that the job was already out amongst you and what that was like now the death of the Prophet and this is the first time the end of Zaman and Nubuwwah the end of the era of prophethood on earth the first time from Adam until that time right that there will be a complete cessation of prophethood on this earth you understand the significance of it so now you understand who narrated that hadith about the hearts changing in Medina changed the world changed and we changed and he says that after the death of the Prophet and we went to Um Ayman to visit her as the Prophet used to visit her Abu Bakr says to may Allah be pleased with him let's go visit Um Ayman the way the Prophet used to go visit her another mom to the messenger of Allah may Allah be pleased with him so they went in to visit her and when they got to Um Ayman and they sat with her she started to cry and the idea was she's probably crying like a mom would cry when she loses her son right like she saw the Prophet from birth to death no one else can say they were there the moment he was born and the moment he died 63 years Allah Akbar what a woman 63 years from the moment he came into this world to the moment that he was buried she saw it all and she's crying and so you would think like of course we know why you're crying and she says or when they said to her what's what's making you cry and she with Allah is so much better for the Prophet life the way you would comfort a mom the way would comfort a dad. Your loved one has gone to a much better place. They have a much better reward now we have good expectation of Allah. Inshallah there they have a garden of Jannah now. What's causing you to cry? And she said I'm not I'm not crying because I have any doubt that what Allah has given to the prophet is better than what he had here. I'm crying because revelation no longer comes from the heavens. See this now in a different light. Um Ayman is speaking about a sign of the day of judgement. This is now going to be the first time in history that from now on there is no more divine communication, direct divine communication to a messenger to the people. And so both Abu Bakr and Omar started to cry. And and you have to think how these shifted moments in history where they like this then imparts upon them once again reaffirms the importance of the Quran that the function of the messenger of Allah at the end of the day was he was the man who brought the Quran and he lived the Quran and his description was Quran Yemshi Quran that walks on the face of the earth. His character is the Quran. At the end of the day the prophet was the vessel of the Quran. The most important function of the messenger is to bring the message, to deliver the message. And when he says before he dies, did I deliver the message to you? Yes. Oh Allah I delivered the message. Oh Allah oh Allah bear witness. You have to think like how this shaped history because wasn't it then that when a a prophet came and killed many of the huffadh and Omar says to Abu Bakr we need to make sure that we have the Quran written in in in some in in every way possible so that it cannot be lost. Right? Of course Allah Azza wa Jalla took it as a promise upon himself, but we have to do our part here. Huffadh are being killed. Basically here is the point now as we now come into the next zaman here. What comes after as far as a sign of the Day of Judgment is concerned. The Quran is the untainted and universal message from Allah Subhana Wa Ta'ala that cannot be changed because there will be no prophets after the Prophet Sallallahu Alaihi Wasallam. Or that's one of the reasons of it. There will be no prophet after the Prophet Sallallahu Alaihi Wasallam, so no one would be allowed to tamper with it. Allah Azza wa Jalla is the one who revealed the dhikr, he's the one who revealed the Quran, and he takes it upon himself Subhana Wa Ta'ala that it will be preserved. No one will tamper with it. If the whole world wanted to burn every Quran in the world we would not be able to or the the enemies of Islam wanted to burn every Quran in the world, they would not be able to take away the Quran. Alhamdulillah, it has survived now 1,500 years about, right? So we're we have that promise that the Quran survives. But when the Prophet Sallallahu Alaihi Wasallam speaks about what remains of prophethood it's not just the mushaf. In fact, of the signs of the Day of Judgment is idhā lawwantum al-masājid when we start to decorate your masāhif. You decorate your Quran but you empty it of its meaning. Right? And we'll get into the the specifics of that inshallah Ta'ala in a later halaqah, but I just want to mention it that when we're going to talk about what remains of nubuwwah, of prophethood, the first thing is the Quran. The very first thing is the Quran. Right? And so when Allah Azza Wajal says, what the complaint of the Prophet Sall Alaihi Wasallam on the day of judgement is that my people did they abandoned the Quran. They turned their backs on the Quran. It starts and ends with the Quran. The Quran is the ahad that remains, the covenant that remains from Allah Subhana Wa Ta'ala until the end of time. You hold on to it. The Prophet Sall Allahu Alaihi Wasallam said, "Tarak tu feekum ma in a'tasam tum bihi lan tadillu. I have left with you if you hold on to it, you will not go astray, Kitab Allah, the book of Allah." I'll talk about some of the other narrations in a bit in sha Allah Ta'ala, but it starts with the book of Allah, Kitab Allah. Allah Azza Wajal says, "Wa a'tasimu bi habl Allah hi jamee'an wa la tafarraqoo. Hold on to the rope of Allah all of you together, do not be divided." Now, think about this, the Quran and what it calls us to and its commands and its prohibitions and also how many of the signs of the day of judgement have to do with fitan amongst the people and killing amongst the people and Muslims turning on Muslims and people no longer being trustworthy and clarity being lost. So, hold on to the Quran. It is al urwat ul wuthqa, it's the trustworthy handhold for you as an individual and it is habl Allah, it's the rope of Allah that we all hold on to as a community. Right? You start with that. Kitab as as the Prophet Sall Alaihi Wasallam said, "Kitab Allah wa habl Allah hil mamdud min as sama'i ila al ard." And I'm I'm shortening obviously just kind of but this idea of it is the rope of Allah that extends from the heavens to the earth. So, the signs of the day of judgement will unfold. There is a rope that exists amongst us collectively as an ummah, grab on to it, grab on to it, grab on to it. So, the first thing that remains of prophethood is the Quran. And when we talk about al-fitan unfolding and the signs of the Day of Judgment, we go back to the Quran, right? We all hold on to that rope of Allah subhana wa ta'ala. It is our identity. It is our faith. It is our rope. Now, the question then becomes what else remains from prophethood amongst us? And this is why I said there's a behavioral component of every single one of these signs of the Day of Judgment. When the Prophet Sallallahu Alayhi Wasallam died, what else remains of prophethood? Can anyone tell me? The Sunnah. Excellent. And we'll talk about that inshallah ta'ala shortly. What else? What else remains of prophethood? So, Allah Azza wa Jal no longer directly communicates wahy to us, revelation to us as prophets, as appointed prophets. Ilham, inspiration. What else? So, let's start with after the Quran, dreams. And the Prophet Sallallahu Alayhi Wasallam specifically connected dreams to the end of times. And subhanallah, in fact, even the way that it's titled in Abu Dawud and at-Tirmidhi, uh bab dhahabat an-nubuwwah wa baqiyat al-mubashshirat. The chapter, prophethood has gone, and what remains amongst you are glad tidings. Glad tidings. Anas ibn Malik radiyallahu ta'ala anhu, he says in an authentic hadith, qala Rasulullah Sallallahu Alayhi Wasallam, inn ar-risalatu wan-nubuwwatu qad inqata'at, fala rasula ba'di wala nabi. Messengership and prophethood has ceased after me. There will be no prophet and no messenger after me. Subhanallah, look what Anas says. Qala, fashaqqa dhalika ala an-nas. That was heavy for people. That was heavy for people to bear. It's hard thing to hear. So, we love the Prophet Sallallahu Alayhi Wasallam, but also the idea that what do we do when you're gone? What do we do when you're gone? So, the Prophet Sallallahu Alayhi Wasallam, when he saw that, qaala laakin al-mubashshiraat. But, remain or pay attention to the glad tidings. Qaalu yaa Rasulullah wa man mubashshiraat? They said, "O Messenger of Allah, what are the glad tidings?" Qaala ru'yal muslim wa hiya juz'un min ajzaa' al-nubuwwah. The vision of the believer and it is a portion of the portionhood of prophethood. Okay? And it's an authentic hadith. What does he mean by it's a portion of prophethood? First and foremost, as it relates to him Sallallahu Alayhi Wasallam. Qaalat Aisha radiyallahu ta'ala anha awwalu mabtadi'a bihi Rasulullah Sallallahu Alayhi Wasallam min al-nubuwwah heena araada Allahu karamah karamatahu wa rahmatan wa rahmatan al-ibaadi bihi. I love this hadith, subhanallah. These little things get lost sometimes. So, I'm I'm going to translate it. She said, "The first thing that Allah Subhana Wa Ta'ala started with with the Prophet Sallallahu Alayhi Wasallam with his honoring of him, but his mercy to the ibaad, his mercy to the rest of us through him." See, like these are the things that get lost when you read a hadith too quickly. It was a karamah, it was an honoring of the Messenger of Allah Sallallahu Alayhi Wasallam, but it was a mercy for the rest of us. His rahmah to al-ibaad. She said, "A laa yaraa shay'an illa jaa'at mithla falaq al-subhi. Fa makatha alaa dhaalika maa shaa'a Allahu an yamkuth. Uh she says that he would not see anything in a dream except that it would come true like the break of dawn." And he continued upon that for as long as Allah Subhana Wa Ta'ala will for that to be the case. Six months like the break of dawn. Can you imagine being the Prophet Sallallahu Alayhi Wasallam? What you see in your dream happens the next day exactly as you saw it. You know, when we wake up and sometimes we're like, "What did I just see?" It's a little foggy. In fact, you kind of try to sit with yourself and try to remember and capture everything that you saw in your dream like the daybreak. Think of the daybreak. So clear. He sees something in a dream Sallallahu Alayhi Wasallam and the next day for six months it's exactly as he saw it. And he goes to Hira Sallallahu Alayhi Wasallam. So, the same one that is going to speak to you about the signs of the Day of Judgment with such precision that it's as if he's here watching 2026 Sallallahu Alayhi Wasallam. You understand now how this is coming? It's the same one who was seeing the next day with such clarity that he could narrate to you what was going to happen that day Sallallahu Alayhi Wasallam with no fog. So, this wasn't Ibn Sayyad and Ad-Dukhan, the weird the people that work with the jinn and try to get like a few things here or there and they throw a hundred things and one of them sticks. No, everything was precise. Sallallahu Alayhi Wasallam of the next day. So, when he tells us about the next chapter in history Alayhi Salat Wasallam, he's narrating to us with that same precision Sallallahu Alayhi Wasallam. But, here's where it gets interesting. The Prophet Sallallahu Alayhi Wasallam he said that prophethood is 1/46. I'm sorry, true dreams are 1/46 of prophethood. 1/46. How do we work the the equation? It actually has math to it as Ibn Hajar Rahimahullah says about this Hadith. 23 years of prophethood six months out of 23 years is 1/46. Do you all understand? 23 years 6 months is 1/46. So the Prophet said it's 1/46 46th of prophethood. But then listen to this. He said the end of time is coming near the believer take a dip. When the end comes near the dream of a believer will hardly be untrue. The vision of a believer will hardly be untrue, which is very interesting because the actual world we live in is full of truth. Deception. You can't trust what's right in front of you. But suddenly Allah starts gifting the believers with things that are so much clearer in their sleep and their state of being unconscious. Okay? And he said because there is a behavioral component. Does Allah just suddenly start giving this to people? No. The Prophet said What the home here? I stuck at home had either. The most truthful of them and what they see in their dreams will be the most truthful of them in their speech. By the way, this is why if you ask me why I'm optimistic in a world that just witnessed the genocide, the visions of the people of Gaza are too precise. I believe in what they're seeing. I believe in the dreams of the people of Gaza and what they are seeing. Some of these people had in their visions the day that they would be martyred. And they would give a specific day. You could talk to the doctors that went to Gaza and they will tell you all about it. Some of the dreams of these people and what they have been seeing at night time is good. Call me crazy, but 2026 is pretty crazy, isn't it? Anyway, right? I believe in it because they're the most truthful people on the face of the earth right now. Do we have any doubt? So So, Prophet is saying the later you get towards the end believers start seeing true dreams. And those dreams are assigned to those that who are most truthful. And of course, you then correlate that to how the prophet talks about the end of time, the closer you get to the end of time, the less truthful everything becomes and everyone becomes. And truthfulness becomes a rare commodity amongst the people. So, the prophet is saying that's one of the signs of the day of judgement are true dreams. What remains of what remains of prophet hood are true dreams, very vivid dreams. And then he said Allah be with him. And I'm only going to paraphrase this next part, but then I'll actually mention what Allah said. He said Allah be with him that dreams are of three types. Okay, and he said the first one is Al-Bushra. A glad tidings, a good dream. Bushra mean Allah. And that is something that a person takes and it is something that's good. And then he mentioned Allah be with him another thing and that's the majority of dreams. The majority of dreams are your regurgitated thoughts, your weird things all coming together, what you saw in the day all kind of bunch together. Right? And then he said Allah be with him a dream from the one that frightens you. And he said that you should not speak to anyone about those things. Right? And he said Allah be with him so when you see something you dislike, you should get up and you should perform salah. Get up and make and perform salah. If you saw a nightmare, get up and do and perform your salah. Now, here's something really interesting. Abu Allah be with him and who he narrates the Hadith and then he says He said that I like um Al-Qaid is Uh, the like the the cuffs on the leg, right? Like something like if someone is cuffed by the leg. And he said, "And I hate thee." Al-ghul is like the chains on the neck. Okay, and when I did tafsir Surat al-Insan at the knowledge retreat, I was talking about right? When Allah Azza wa Jalla says, "Aghlalan wa sa'ira." Allah Azza wa Jalla mentions aghlal, the iron collars around the neck. It's humiliation as well as punishment, right? Why would Abu Hurayrah say, "I like the cuffs on the feet, but not the ones on the neck?" He's talking about a good dream versus a bad dream. Can anybody tell me? It's amazing how when I start talking about dreams, the eyes get big. You're all going through your dreams. What did you see last night? Can anybody think? Why would that be a good dream? Why would a Why would a cuff on the on the on the ankle be a good dream and a a collar on the neck be a bad dream? Cuz he said that what's on the foot represents thabatun fid-din. The feet being firm upon the religion. That's why dream interpretation is like a fatwa, by the way. It's serious. It's not Not anyone can Please don't go to ChatGPT for your dreams. ChatGPT can't even answer your fiqh questions. They're going to tell you about your dreams as well? All right? So, that's the point here, right? So, there's a there's an ilm to this. And you'll notice, by the way, not to go on a tangent, by the way, that the people who can do ta'wil al-ahlam, who can properly do like interpretation of dreams, are the people who know the Quran and the Sunnah best. Why? Because they get the symbolism. They know amthal Nabi Sallallahu Alaihi Wasallam. They know amthal al-Quran, amthal and amthal and Rasulullah Sallallahu Alaihi Wasallam. They know the parables. They know the analogies. So, they can immediately make those connections. Right? Cuz they connect to the revelation in a deep way. So, they perceive in a certain way. Okay? So, this remains amongst the people as a part of prophethood. All right? Now, that's what remains amongst the people of prophethood of Nubuwwah. It doesn't mean you become a Nabi. It also doesn't mean that you can be certain of what you saw. It means that be truthful in your connection with Allah Azza wa Jalla. And in a world that becomes more deceptive, Allah Azza wa Jalla may show you something that you start to connect with, especially along the lines of Bushra, of glad tidings. When the believer feels like things are becoming tough, subhanallah, I can't tell you how many righteous people I know that passed away. And before they passed away, they saw good dreams. I can't tell you how consistent of a theme that is. Even someone who died unexpectedly, right? And they had some dreams in the in the few weeks before that, you know, hmm, like this was an interesting dream. Right? So, you don't become a prophet, but that is what remains. The Quran is what remains of Nubuwwah. So, being the people of Quran, holding on to the Quran, dreams, true dreams, remain part of Nubuwwah. And as one of the signs of the end of times is the dreams become more vivid for the righteous. There are other ahadith, by the way, that there there's one hadith which is also authentic, uh where the Prophet Sallallahu Alayhi Wasallam mentioned As-samtul Hasan, uh that uh to to to have like a dignified presence, um and he said Sallallahu Alayhi Wasallam, "And to take al-iqtisad, to take uh a place of balance, to be a dignified uh to have a dignified smile, a dignified presence, and to take a middle path." He said Sallallahu Alayhi Wasallam, "is one of arba'atin wa 'ishrin juz'an min an-nubuwwah, is one of 24 parts of an-nubuwwah, of prophethood." This one, the 'ulama mentioned, is not mathematical. In the sense that we don't know the divine like we can, as Ibn Hajar Rahimahullah points out, you can point out the six months from 23, 146. Perhaps what the Prophet Sallallahu Alayhi Wasallam is saying, if you take having a dignified presence amongst the people and being balanced in your affairs, if you were to bucket the akhlaq al-nabawiyyah, the prophetic characteristics and qualities, that's 1/24 of them. And this is similar to the Hadith of the Prophet Sallallahu alayhi wasallam, that of the words that were transmitted throughout prophethood, constantly from the very beginning until the end, is that if you have no modesty, then do as you will. That haya is from the characteristics, the qualities of the prophets and the qualities of those that wish to follow. So, there are there's guidance that remains of prophethood, and then there are qualities that remain of prophethood that become more rewardable to uphold. Then comes what someone mentioned, al-ilham. Inspiration. Who is the person So, wahy is is direct communication from Allah Subhana Wa Ta'ala, and it's very clear-cut. There's no two ways about it, and that doesn't happen to us anymore. But when you think of ilham, who's the person you think about from the Sahaba? Umar ibn al-Khattab radiyallahu anhu. Pay attention to this Hadith, by the way. One Hadith, um which is in al-Tirmidhi, and many of the scholars uh consider it to be authentic from al-Hakim to al-Albani of the contemporaries and others, is the Prophet Sallallahu alayhi wasallam said, "Law kana ba'di nabiyyun, lakana Umar ibn al-Khattab." "If there was to be after me a prophet, it would have been Umar ibn al-Khattab radiyallahu ta'ala anhu." Why? One of them is just pure fadl. It's pure virtue. The Prophet Sallallahu alayhi wasallam is praising the virtue of a companion. And this is similar to what the Prophet Sallallahu alayhi wasallam said to Ali radiyallahu ta'ala anhu, "Ama tarda an takuna minni bi manzilatihi Harun min Musa, illa annahu la nabiyya ba'di." "Aren't you pleased, O Ali, that you are to me like Harun was to Musa except that there is no prophet after me. So one of them is pure praise, the praise of the virtue of a companion. But many of the scholars say no, but there are qualities that the prophet is talking about. Like when the prophet was praising Ali praising how like notice he left him in his bed in Mecca. Right? And then he left Medina to him during a battle and Ali was upset cuz he wanted to go out. But there's a caretaking element and that's part of the job of a prophet to be a shepherd and prophet is praising that just like Musa when he left he left Harun amongst his people in that regard. So there are qualities so with in this regard uh as the say that there is a sign of the virtue but also but also characteristics amongst the prophets. Um And so what he's saying here what what the Sharia what existed in his understanding and his strength and the way that he was able to arrive at the truth so naturally. He arrives at the truth naturally. Connect this by the way to when the prophet like the the example he gives is the loss of trust the loss of truthfulness as the sign of the day of judgement coming and now someone who's connecting to what remains of the Nubuwwah. And in his sincerity in wanting to know the truth so he could abide by it. See if your truthful in your tongue Allah will show you truthful vision. is showing us another element of that. As the prophet said in another Hadith in Bukhari and Muslim in the event of the Ummah for Ummah. Prophet said that there were people in the nations that came before you who were spoken to. Muhaddith is someone who speaks. Muhaddath is someone who's spoken to. Spoken to by who? Spoken to by who? By the angels. The opposite of waswas of Shaytan. The whispers of the devil. The more room you give to the waswas of Shaytan, the more Shaytan will play in your head. He'll give you fatwas. He'll give you fiqh. He'll give you interpretations of the Quran. He'll grade hadiths for you. He'll tell you this really means this or this or that. He'll make all of your wickedness righteous. In a moment when you lean into the waswas. And so you'll be so lost that it's not even that you can't believe the person in front of you. You can't even believe what you're hearing in your own head anymore. Right? Because you're entertaining the waswas of Shaytan. By following a way other than Allah and his messenger Muhammad Sallallahu Alaihi Wasallam. We're asked to lean in to What does Allah want from me right now? What What did the Prophet Muhammad Sallallahu Alaihi Wasallam do in a situation like this? What did the Prophet Muhammad Sallallahu Alaihi Wasallam say about a situation like this? What do I think? Like what would Muhammad Sallallahu Alaihi Wasallam do? What would Allah Azza wa Jalla say about this specific situation? And you lean into that. Then you're leaning into the angels, the prompting of the angels. So muhaddath, like someone who's so naturally divinely inspired towards the truth. And so in another narration, subhanallah, I love this. Prophet Muhammad Sallallahu Alaihi Wasallam said inna Allaha ja'ala al-haqqa ala lisani Umar wa qalbihi. Allah put the truth on Umar's tongue and in his heart. So perceptive. And so what it's speaking to is not that revelation comes to you, but you're just remarkably aligned with revelation. Because of how sincere you are to the truth. And how sincere was Omar to the truth? We're talking about a world where the prophet has left and all we have is the Quran. We have to hold on to the Quran. Would say to Omar would say things and revelation would agree. Think about that. Malaf Omar I mean it's a whole chapter in the books of the times that revelation came down to agree with Omar. What he thought should happen about alcohol and the Quran comes down and confirms it. What he thought should happen about hijab and the Quran comes down and and says it. What he thought should happen to the prisoners of better and the Quran comes down and agrees with Omar. So his instincts start to match revelation. Does that exist after him? Absolutely. Right? There is that concept of Ilham. But that Ilham only comes after holding on to the sunnah. Holding on to the Quran and the sunnah of the prophet the way Omar did. His willingness to want to know the truth. And then his willingness to abide by the truth right away with no ifs and buts about it, right? And that was Ibrahim as far as Islam Allah tells him submit he submits. So Ilham comes after Ilham otherwise it is to use slang which is all over the place, right? You don't know what's happening in your head. Right? You have no idea what you're hearing anymore. Whispers and that's why people come up with the weirdest stuff in the world and they will call it Ilham. You know, that's what's with the Shaitan with a nice packaging for you. Ilham is different in this regard. Here's another thing. So there is an idea of Ilham that arrives as a result of sincerity just like dreams will arise as a result of sincerity when the world becomes more confusing, right? There's ilham that comes through al-iltizam. And the natural discernment of the believers. A believer can start to see things differently. So, the narration when kind of his son of the life if there's a weakness in his chain but it's still true and it's and it's meaning it will fear us at the moment for now who young guru be no real life. Fear the perception of the believer because he sees with the light of Allah He sees things differently. He can identify things. He can look at something and he's connecting with it at a much deeper level and that can be scary to be around, too. Cuz he might see something and it's like Okay, be careful in that regard cuz the believer is always looking deeper and deeper and deeper. What we talked about in the by the way about al-absar and paying attention to the people with deeper insight cuz they're paying attention to what Allah is putting around them. So, that's one way that as the signs of the day of judgment comes the prophet is talking about the sharpening. The sharpening of that tool. Another way is through So, this is discernment, divine discernment. Another way is through pattern recognition. Pattern recognition. One of the reasons why the prophet gave us signs in genres, right? In different categories is that you start to recognize your the pattern and you recognize the pattern of your behavior with those patterns of the signs occurring. So, when the prophet says that a believer is not stung in the same hole twice. That means that you have to observe patterns and that's part of how Allah inspires us towards the correct course of action. Do you understand? So, when you have a bunch of signs that fit a genre Okay, I messed up here. I messed up here. Maybe I'm messing up a lot and maybe I need to get back into understanding how I should be acting in accordance with these signs and then comes Ilham. Right? Another form of divine discernment. So, divine revelation has ceased. But, what we have is divine perception or divine vision that's not infallible cuz we're not prophets. Only the prophets were infallible. But, it's what remains of what the prophets have left with us. Now, you move forward and you go back to the Quran. Of the signs of the day of judgment then is removing the authority of the revelation itself. So, the prophet said in an authentic Hadith of Abu Dawud, "Ala wa inni utitul kitaba wa mithlahu ma'ah." Verily, I have been given the book and something like it with it. "Ala yushiku rajulun shab'ana ala ala arikatihi." That verily, there is a person that will arise lazy sitting on his couch, reclines. The image is of someone who is the opposite of Omar Al-Khattab. You think of Omar, you think intense. "Ya Rasul Allah, what's the truth? I want to know what it is." The opposite is, "Ah, we're good." Relaxed and reclined on his couch. "Shab'ana ala arikatihi." Full, meaning what? Materialist like I like the part of the religion that says, you know, "Rabbana atina fid-dunya hasana." I love that part. I love this part about uh pursuing wealth in a halal way. This is all great. And so, you know, turning Islam into another form of evangelical prosperity doctrine, right? Like I love this. I love this ayah for my wedding invitation card. I'm not going to do anything that the Quran tells me about marriage, but I'll follow "Wa min ayatihi an khalaqa lakum min anfusikum." Yeah, I love this. This looks really great on our card. Let's make sure it's recited in the wedding. I love these "Inna ma'al ah, it's beautiful. Right? So, the prophet says so a person is chilling on their couch, relaxed, reclined, and he says, People should follow the Quran. People should follow the Quran. So, if something is halal in the Quran, then treat it as halal. If something's haram in the Quran, treat it as haram. What does Allah say about these people in the previous nations? Allah talks about the motivations. They want to stir fitna, and they also want personal interpretation, cuz personal interpretation is great. There are no scholars. Hadiths are not authentic. I understand the Quran. If it's not direct in the Quran, I'm not going to follow it. It's not clear for me. Doesn't make sense. I don't like this interpretation. It doesn't fit my external that was taught in 2026 in the United States, and will likely change in 2028 to an entirely radically different framework, and then I'll twist the religion to fit it then too. But, that person doesn't say I deny the religion. No, I'm a Muslim. And love the Quran. But, all the other stuff can Yeah, it's subject to interpretation. Okay. Imagine a person dealing with their physical health that way. Actually, that's scary because we probably will use ChatGPT to do our own medicine at some point too, right? And just to treat ourselves as doctors, right? But, this is your life, your salvation. So, what did the prophet say? He said, Come on, come on. He said, "Verily, has made haram as Allah has made haram." Meaning what? Like the prophet is part of the equation of legislation. So, what guards the Quran, the interpretation of its protection, is that yes, and never saw left, but the authority of his has not. The authority of his prophet hood has not. The Quran was revealed and the prophet taught you how to live it. And once you start killing the connection of the prophet and removing him, you turn it into ambiguous scripture. Ambiguous scripture always follows human desire. Human desire always leads to the destruction of humanity. That's the end. The equation is very clear. So, the prophet spoke about it in the context of the end of times. I have left for you two things. That as long as you hold on to them, you will not go astray. The book of Allah and my Sunnah. Another narration, my family. My family. And there is no contradiction between the two because are not an alternative to the Sunnah. They're the greatest practitioners of the Sunnah. The people around the prophet. You want to understand the Sunnah, you look at the and the people around them. The family of the prophet and the You want to understand the Quran, you look at the Sunnah of the prophet how he lived the Quran. Right? And he saw to some and taught the Quran. There's no way you're going to understand the Quran better than the one upon whom it was revealed. And that is a sign of the day of judgement. Why? Because if you get to a point where if you don't like a Hadith, not that you scrutinize its authenticity cuz there's room for people to scrutinize the authenticity of certain Hadith, by the way. I don't like it, therefore I'm not going to follow it and I'm going to deny the I'll get to a point where I just outright deny like the authority. How does that usually work? I'll tell you how it works. It always goes this way. Bukhari, then Abu Hurayrah, then the prophet himself, then throw out the whole body and I can access divine revelation myself, not from a place of tadabbur and tafakkur and connection. But interpreting and deriving my own world view from it. You'll get lost. And the Prophet Sallallahu alayhi wasallam clearly is talking about that as a sign of the day of judgment. So he said, He said Sallallahu alayhi wasallam that whoever lives after me is going to see a lot of difference of opinion. And when that happens, hold on to my Sunnah and hold on to the Sunnah of al-Khulafa ar-Rashidun al-Mahdiyyin, the rightly guided Khulafa. He said, "Bite on to that with your molar teeth like it's being dragged away from you." So there is an authority that exists after the Prophet Sallallahu alayhi wasallam. Remember we're talking about dhahab as-salihin in this regard. He also said Sallallahu alayhi wasallam uh iftaraqat al-Yahud that the Jews split up into 72 groups. And there are multiple uh narrations here in terms of the numbers, but the point is is that he mentioned Sallallahu alayhi wasallam that the path of the people of the book splits up into multiple paths, whether it's actually the number 70 or 72 or not, but multiple paths. He said that stick to one path in regards to me. Ma ana alayhi wa as-habi, what I am upon and my companions. It's very important here that the Prophet Sallallahu alayhi wasallam is not talking about like a niche fiqh mas'alah, a niche jurisprudence issue. He's talking about Sallallahu alayhi wasallam like the core of this religion. That it's their way. There's a methodology. It's There's a way that they understood the Quran and and they interacted with the world in that regard. So you have the Prophet Sallallahu alayhi wasallam. Now you move into the end of Nubuwwah. And what happens with the people after the Messenger of Allah Sallallahu Wasallam. He said there will be 30 Dajjals amongst my ummah, each one of them claiming that he is a prophet. But I am the seal of the prophets. There are no prophets after me. As far as one hadith, he said that amongst my ummah there will be 27 Dajjals, four of them uh including four women. But I am the seal of the prophets and there will be no prophet after me. Obviously, people saw Musaylimah al-Kazzab. You had Tulayhah, you had Sajjah, you had people that actually rose especially in the immediate aftermath of the death of the prophet that tried to take the mantle because that was the most sensitive time of revelation. You know, you think about like the time immediately after the attempt on Alaihi Wasallam and what Allah Azza Wajjal preserved through Abu Bakr Alaihi Wasallam and then Umar and then Uthman and then Ali, may Allah be pleased with them all. But the point is is like that's the time where it's fresh. The wound is fresh and really you had people go in. But of course we've had false prophets throughout history. And they are Dajjalin in their nature. Every false prophet is a Dajjal. Right? And there are no two ways about it and we all know even in our lifetimes, right? We've seen people that have claimed prophethood. Um I mean God help us all with all the Mahdi claimants. That's a there are thousands of those if not millions of those. But the point is we talked about Dajjal, he's not the first person to claim a status that he didn't deserve. Uh this happened after the prophet Alaihi Wasallam.