Which documents do you have access to? — Qur'an Meezan

Which documents do you have access to?

Question

Which documents do you have access to?

Muhawir

Your project library has 19 documents — ranging from Quranic morphology and tafsīr research to cultural communication notes, a React Native migration plan for Qur’an Meezan, and several conversation exports covering everything from wuḍū’ evolution to divine purpose. What would you like to pull from it?

Question

Let’s look and reflect on the document “the end of Israel.pdf”

Muhawir

The document “The end of Israel.pdf” shows 0 tokens in the library summary — meaning its content wasn’t extracted or indexed when it was uploaded, so I can’t actually read what’s inside it.

To work with it together, you’d need to either re-upload the document or paste the relevant text directly into our conversation. Once I can see the content, we can engage with it properly — and given the weight of a title like that, it deserves careful, grounded reflection rather than speculation about what it might contain.

What’s the document about, in your own words? That’ll help us start the conversation in the right place.

— Abul’fath

Question

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the framings of the last the end of times. And I want to start with Beni Israel for a reason cuz we left off with Zionism. A secular militant atheist movement colonialist tool that somehow has transformed into a religious zealotry that we see today and that claims the prophecies of the Bible. How is it that this ends for Beni Israel? What is it that Allah subhanahu wa ta’ala has told us about Beni Israel and the end of times? So, let’s start with where we left off. You have these religious zealots that

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are bringing red heifers from Texas. You’re welcome. Uh I come to you from Texas. Nothing to do with them. For this construction of what they call the third temple of Jerusalem following closely the prophecy in Numbers 19 where you have to have a red heifer of perfect redness. No No strands of hair that are not red and trying to genetically manufacture this red cow the same way they genetically manufacture a Messianic age against all of the tenets of their own faith. It has to be free of any defect internal or

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external and it has to be a means by which or it will be a means by which ritual cleanliness is realized. So, that there could be a restoration of the third temple. And now you have the images of these arrogant crazy religious zealots that enter into Al-Aqsa and that chant out that Muhammad sallallahu alayhi wasallam is dead and that harass you have little kids spitting on elderly Muslim women that are older than the state that they claim loyalty to kicking people around soldiers oppressing. How did we get

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here? And what is this manifestation of? If you took just the timeless principles about what happens to people that arrogant their end is not going to be good. Period because it’s the history of how Allah subhanahu wa ta’ala deals with al-zalimin period how Allah deals with oppressors period. So, if there was nothing to do with the end of times their end will not be good for what they have done in terms of the zulm that they have committed with arrogance and feeling a sense of invincibility. And as Ibn al-Qayyim

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rahimahullah said the destruction of the oppressor always comes at the point when they feel invincible. Inna allaha layumli lil-zalim, right? So, they get to a point where they feel invincible. No one can stop us. And when you look at the polar’s terrorist who claims to be named Benjamin Netanyahu stand on TV today and speak in a way that he feels invincible that no one can do anything now. There’s no structure that is left to reel us in then know that is khair. Alhamdulilahi. Because that’s a sign of the end.

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That’s a sign of decline. When a person reaches when a zalim reaches a place of thinking they are invincible and immune to rectification. And so, we come to this. But then does Allah subhanahu wa ta’ala tell us anything about specifically the nation the British colonial imposed nation upon us named Israel whose proponents or whose occupants have nothing to do actually with Beni Israel in terms of lineage. That’s a whole 'nother story. You can look up a lecture I did called Was Jesus

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a Palestinian and it is not an accurate claim historically to say that those that are there today actually are the descendants of Beni Israel. There is no actual lineage that establishes them as the descendants of Beni Israel whatsoever. So, that claim is manufactured and makes no sense either. But is there anything that Allah subhanahu wa ta’ala says about them in this regard? And we come to an ayah that was read in the beginning. And it’s on the first part or the first page of Surat al-Isra where Allah

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subhanahu wa ta’ala says waqadayna ila Bani Israel fil-kitab latufsidunna fil-ardi marratayn walata’lunna uluwan kabira. A verse that has been subject to much interpretation and discussion in the last seven decades. And we warned Beni Israel fil-kitab. In the kitab can mean two things here the book of scripture meaning it was written upon them the warnings that righteousness will breed good and that evil will breed punishment or fil-kitab as in Allah’s book al-lawh al-mahfuz the decree from

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Allah subhanahu wa ta’ala and both of them enhance one another that it was written in legislation and law and at-tashri’ and it was written in Allah subhanahu wa ta’ala’s book. That fasad will breed an evil ending. Corruption will breed an evil ending and that goodness will breed a good ending. But here specifically where the speculation happens is that you will cause corruption on the earth two times. And you will feel a sense of extreme invincibility. You will become extremely

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arrogant as a result. And let’s stop with this for a moment. If you were to open any book of tafsir then there are attempts to identify which are the two points in which Beni Israel as in the Beni Israel the actual Beni Israel not those who make a claim to being from Beni Israel but the actual Beni Israel lost their favor as a result of their arrogance and their corruption and found themselves in a desperate situation. And so, the very first one is actually very clear. Allah subhanahu wa ta’ala has put in Beni Israel anbiya

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salihin prophets and righteous ones the actual Beni Israel. We have many prophets from Beni Israel and we love them and we honor them. And we claim them. Nahnu awla bi Musa we’re closer to Musa alayhi salam we’re closer to Sulayman alayhi salam we’re closer to Dawud we love these prophets of Allah. But it’s what their followers did after them the corruption that they brought. So, Allah subhanahu wa ta’ala gives them Sulayman alayhi salam and Sulayman alayhi salam establishes a mighty rule

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on earth. And Beni Israel is put in a mighty position after the humiliation from the followers the direct followers of Musa alayhi salam who refused to fulfill the promise of Allah subhanahu wa ta’ala and to enter into al-ard al-muqaddasah. Allah azza wa jalla gives them righteous leadership and we talked about Yusha alayhi salam and what comes afterwards with Dawud alayhi salam and Sulayman alayhi salam. But then you find the Babylonian destruction which is in the year 586 Nebuchadnezzar right? The Babylonian

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king who destroys every remnant of Beni Israel in Jerusalem because after Sulayman alayhi salam arrogance rises corruption rises internal division betrayal of the law betrayal of one another all of the forms of spiritual ills that lead to the favor of Allah subhanahu wa ta’ala being removed from a people. And so, Allah subhanahu wa ta’ala allows for the evil Babylonian destruction of Jerusalem and Beni Israel in that land as well. And subhanallah when you read about this wa man azlamu mimman mana’a masajid

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allahi an yuzkara fiha ismuhu wa sa’a fi kharabiha. Allah azza wa jalla condemns it. Who is worse than this person who prevents the masajid of Allah from having the name of Allah mentioned in them wa sa’a fi kharabiha and goes out of his way to destroy it in every single way? Nebuchadnezzar does what? He takes the entire population of Jerusalem. He kills 1/3 of them. He takes another 1/3 captive. And then he leaves the elderly and the women and the chronically ill and he allows for his horses to trample on top of them in

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Jerusalem. So, he carries out a wholesale massacre in al-Quds. He destroys every single pillar every brick in Jerusalem and carries out the worst types of exploitation the worst types of murder. He burns the Torah and as the scholars of tafsir will mention that he didn’t leave a single person who committed the Torah to memory. He murdered all of them. Made sure that he completely removed it from the face of the earth. An evil man and a destruction that came directly after the corruption of Beni Israel. An

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evil act that comes upon them. And subhanallah in this time you then go to who we mentioned King Cyrus King of Persia 458 BC. So, um less than a hundred years after he allows Beni Israel back to resettle in Jerusalem. He allows them back to ash-Sham. And this is where you find the story of Uzair alayhi salam nabiullah the prophet Uzair who rises up against the Babylonians or who encourages the rise against the Babylonians and Allah subhanahu wa ta’ala allows them a position once again after that

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destruction. And when Allah subhanahu wa ta’ala says aw kallazi marra ala qaryatin wa hiya khawiyatun ala urushiha it’s talking about Uzair alayhi salam a person who passes by a city in ruins. Allah causes Uzair alayhi salam to go to sleep for decades for a hundred years. And then he wakes up and Beni Israel has reinhabited Jerusalem. He wakes up and his eyes come first and he looks around him and everything seems extremely unfamiliar. And that’s why when he’s asked how long did you live? Yauman aw ba’da yaum.

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A day or part of a day. Scholars have mentioned that Allah Subhana Wa Ta’ala put him to sleep as in he died in the early part of the day. And then he was resurrected in the later part of the day. So, it seemed like all one day to him. It’s all very fuzzy to him. And then he observes the bones of his donkey that he was on and the bones are scattered all around him. And Allah Subhana Wa Ta’ala brought every bone back to its place and formed a fully fleshed donkey once again. He starts to ride it.

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And as he is going around and going back to his hometown, everything is unfamiliar to him. Bani Isra’il is fully occupying its place there once again. He’s seeing a a a woman that’s over 100 years old that was a maid and she was a young girl when what happened to him had happened. And now she’s over 100 years old. So, everything is extremely unfamiliar to him. But Allah Subhana Wa Ta’ala allowed for a flourishing people to come back. And so this is after the Babylonian destruction.

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Now the scholars mention the second destruction, most of the scholars of Tafsir will go back to Yahya Alayhis Salaam’s Shahada. Remember when Yahya Alayhis Salaam was beheaded due to his standing up to the religious corruption refusing to give a fatwa that would essentially allow incest because he was actually insisting upon the principles of the Torah and beheaded as a result and then Bani Isra’il kills Zakariya Alayhis Salaam and Bani Isra’il tries to kill Isa Alayhis Salaam, attempts the crucifixion

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of Isa Alayhis Salaam. And after that, 70 years after Christ Titus completely raises the entire city of Jerusalem and flattens whatever is there as a place of worship to the ground. So, most of the scholars of Tafsir they say this is the second destruction as a result of corruption once again. So, what happened? And how do we get to the place that we are at now? Contemporary scholars look at this set of ayat and they say that it fits closer, many contemporary scholars, it fits closer to what we see

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of the nation called Israel today where those who are not necessarily from the lineage of Bani Isra’il but who claim to be adherents to what Bani Isra’il adhered to have established this colonial outpost outpost and basically are living the exact meanings of the ayah. Why? And some of the reasons that they would mention is that Allah Subhana Wa Ta’ala mentions in particular wala ta’alunna uluwan kabira that you will have a place of power and arrogance. And that type of arrogance and that type of tyranny

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was not something that was possible when Bani Isra’il returned to Jerusalem because they weren’t actually fully in power the second time they came back. Meaning what? They still were operating as a client kingdom. Herod was not an independent king. They were operating as a client kingdom under the Romans and so they didn’t have that full power. And so there are scholars of Tafsir today that are saying, “Look at what this is describing today.” Because this is the only time that they actually have that

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description. And Subhana Wa Ta’ala, how does Allah Subhana Wa Ta’ala describe ad-darul akhirah? He describes it tilka darul akhirah naj’aluha lilladhina la yuriduna uluwan fil ardhi wala fasada. Allah put these two things together that this is the home of the hereafter. We give it to those who do not desire uluwan fil ardhi wala fasada, tyranny in power or corruption. Allah Subhana Wa Ta’ala mentions about Fir’awn that he ala fil ardhi, he became arrogant tyrannical in his position.

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And so here is something that’s extremely profound if you pay attention to it. What happens when you become your tyrant? Bani Isra’il, the core victims of the Pharaoh becoming Fir’awnic. And so they have uluwan kabira after Fir’awn ala fil ardhi. They exhibit the same behavior of the Pharaoh towards them. And it’s ironic. And when you talk about wa man azlamu mimman mana’a masajid Allahi an yudhkar fiha ismuhu wa sa’a fi kharabiha, is there any group of people that are more fitting to that ayah than

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the Zionists today who do not allow the mention and the worship of Allah Subhana Wa Ta’ala in the first qibla of the Muslims and who routinely shut down al-Masjid al-Aqsa and harass its worshipers? And so there’s something very powerful about this. The warning to not become your tyrant. Which by the way is also a timeless principle. The warning to not become your tyrant. If you read about the Babylonian destruction of Jerusalem then read about the Zionists. If you read about the Pharaoh, read about the

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Zionists. If you read about the Nazis, read about the Zionists. It’s a warning to not do to others what has been done to you. Not to become your tyrant. And Subhana Wa Ta’ala, this ideology, this evil ideology actually encompasses somehow Fir’awnic elements, Babylonian elements and Nazi elements all together in how it treats the people and how it treats the worshipers. And so you go through the ayat. Is there any basis to the idea that this may be referring to a future second time and not to a

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previous second time? And I have to say here that nothing changes in terms of prophetic imperative whether the ayat mean this or they mean that. It actually doesn’t change anything practically on the ground. Because no matter what, just as we said Salahuddin was not trying to read about Dajjal and Mahdi, he was trying to be the person himself. And so whether they’re being referred to in this ayah specifically, the people that we are witnessing right now or this was referring to a past people whose behavior is being imitated

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by a present people, practically it all means the same thing. Practically for us, it all means the same thing. But Allah Subhana Wa Ta’ala says fa’idha ja’a wa’du ulahuma ba’athna alaykum ibadan lana uli ba’sin shadid fajasu khilala ad-diyar. Wa kana wa’dan maf’ula. Allah Subhana Wa Ta’ala says, “When the first of those two warnings came to pass then we sent upon you some of our servants.” Now ibadan lana does not refer to a righteous group of people here. It means the creation of

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Allah Subhana Wa Ta’ala is all functioning in accordance with Allah Subhana Wa Ta’ala’s command. That the creation is on his divine scheme Subhana Wa Ta’ala. But of great might and this is referring to the Babylonians. And Subhana Wa Ta’ala, the the emphasis here that they entered upon your homes khilala ad-diyar, that they ravaged your homes. And when I see these occupation soldiers in Ghazzah wearing the inner garments of the women of Ghazzah and trying to steal every form of property that we have and every

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claim to that ground and destroying every root I can’t I can’t but think of this ayah of how Allah Azza Wa Jalla describes the Babylonian destruction of Jerusalem. It’s a disgusting way to psychologically torture a people, to go in their homes and take everything precious from them and throw them out of their homes and confiscate their homes. And Allah Subhana Wa Ta’ala says wa kana wa’dan maf’ula. That promise was fulfilled. You had power, you became corrupt and so a corrupt force was sent upon you and you

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lived a miserable fate as a result. Then Allah Subhana Wa Ta’ala says thumma radadna lakum al-karrah. Then we put you back in a position of favor after repentance. Allah Subhana Wa Ta’ala says that after your repentance, we gave you the upper hand once again. And we gave you wealth and we gave you offspring. And we caused you to be greater in number. And so there was a return after your repentance. Now pay attention to the ayah. Allah Subhana Wa Ta’ala says in ahsantum ahsantum li anfusikum.

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Wa in asa’tum fala ha. Fa’idha ja’a wa’dul akhirati li yasuu’u wujuhakum. Allah Subhana Wa Ta’ala says, "If you act righteously, it is for your own good. And if you do wrong, then it is for your own loss. And then when al-wa’dul akhirah the second promise comes. Hence why scholars are speaking about this ayah in this way. Allah mentions the first promise and it was already fulfilled. But Allah says when the second promise comes. Wa’dul akhirah here is not referring to the hereafter. So, when

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you’re reading in the Qur’an, you’re talking about a second promise on this earth. And Allah Subhana Wa Ta’ala says li yasuu’u wujuhakum. So that your faces would be disgraced. Wa li yadkhulul masjid kama dakhaluhu awwala marrah. >> Allah subhanahu wa ta’ala says and they enter into the masjid, meaning al-Masjid al-Aqsa, the way they entered into it the first time. Now, here’s the thing. Many of the scholars as they talk about this ayah, they say, "Who entered into

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it the first time for them to enter into it the second time?" And this is not uncommon in the Quran to have an ayah that speaks of the future in the present. Such as where Allah subhanahu wa ta’ala mentions the defeat that would come to them and then they would turn away fleeing, that it was referring to the Battle of Badr. Where Allah subhanahu wa ta’ala mentions you have some that they would lose. How would they lose? How would they find themselves in defeat and despair? So, here

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there’s another promise that is coming. And there’s a group of people that are entering into the masjid the way they entered into it the first time. So, this can either mean the same group of people like or it could mean in similar fashion to the first time. And Allah subhanahu wa ta’ala mentions that they would destroy whatever would fall into their hands. And I want you to think about this when entered into the masjid with with dignity and honor and the companions of the Prophet a

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man surah. The victorious group from this ummah are the closest thing in description to the companions of the Prophet as we will see the Prophet describe them and I’m coming to that. And so could it be that this was referring to a future reflection that those who would claim and adherence to many Israel would would be stained with corruption once again and find themselves in the state once again? I saw them come and you’re in a way you’re done. Perhaps your Lord will have mercy on you if you

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repent, but if you return to sin, we will return to punishing you. And we have made hellfire a confinement for the disbelievers. And hasira as even mentions like a prison for them and some of them said like a mattress for them and once again if you think about the people of Gaza and the torture of the people of Gaza in this life. Think about a hasira Jahannam being described like a hasira encompassing prison for those who carry out such oppression. Could this mean an imperative for us as Muslims

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to have in our minds that we will one day do in Jerusalem what the Babylonians did? No. Because the next ayah is Quran and akwam and momineen and the ummaluna and ajran kabira that verily the Quran guides to that which is upright and gives good news to the believers who do good that they will have a mighty reward. So, we are still bound by our ethics no matter what because we do not become our tyrants. Don’t become your tyrant. Don’t become your own. Don’t become your enemy. Instead, you

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are bound by something different. And Allah subhanahu wa ta’ala who wrote down that every time the Muslims enter Jerusalem whether it was or Salahuddin it was distinguished by justice and mercy and honor, so too will be the time that Allah subhanahu wa ta’ala writes down the entrance of the Muslims that the Muslims are bound by something else. They’re bound by an ethical standard that they hold to no matter what. So, this is the Quranic discussion. As I said could it be referring to two times

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in the past the destruction of twice in the past? Could it be referring to something in the future? From a practical imperative perspective, it doesn’t actually matter for how we behave in the circumstances that we have in front of us. So, what did the Prophet tell us about how this all falls into place at the end? First and foremost, when you look at at the signs of the day of judgment and the end, you see economic warfare. And the Prophet said that what is that what is that Iraq will will withhold its dirham

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being its silver currency and its its measure of of grain or Sham would you have what do you know how that Sham greater Syria will withhold its its its which is a measure of wheat and its dinar which is which is its gold. And the Prophet will miss her. And what do you know how and then he said what do you know how but I don’t know what do you know how but I don’t know what do you know how but I don’t know what do you know how but I don’t know he said that as Syria and Iraq and Egypt are put

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in this crippling situation. He said you will go back to where you started. You will go back to where you started. You will go back to where you started. And so there is a sign of the land around becoming economically sanctioned deprived and economic warfare is at the heart of warfare on the Muslim world. It always has been at the heart of warfare on the Muslim world. It was the case with the Crusaders who saw an opportunity to open the East for themselves once again and it’s the case for those who see the gas on the shore

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of Gaza and see dollar signs as well and I don’t need to go any further, but it’s the behavior throughout history of how the Muslim world is looked Syria will withhold its dirham its dinar. Iraq will withhold its currency. Egypt will withhold its currency. There’s economic deprivation and you return to where you started. The scholars mention you return to where you started refers to what the Prophet that Islam started off as something strange and it will go back to being to being strange as it started.

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And so you go back to where you started in terms of a state of hardship in terms of a state of weakness, a state of being strange and persecuted once again as an ummah. So, there’s economic hardship that hits and then there are wars and political turmoil that hit and oppression that hit. And the Prophet mentions that in this process that come between us and that they will be between you and us for who are the Romans a truce. And then he said what do you know how they become they will betray you.

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And he said what do you know how for you and for you and so they will come at you under 80 banners for you and for you and alpha. The Prophet says that under every banner there will be 12,000 troops. Now, if you calculate that by the way, the idea of nations coming upon you and putting you in a difficult situation, 12,000 troops under 80 banners is not a small number. That’s 960,000 troops. Right? So, you’ll be attacked by multiple banners. So, the Prophet is describing a state of economic

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desperation and then he’s describing a state of desperation in terms of the numbers the nations gathered against you and of course the Prophet says in the famous hadith and I don’t know what do you know how but I don’t know what do you know how but I don’t know what do you know how but I don’t know he said that the nations will gather to feast upon you the way that people gather around a table to feast upon their dish. And they asked the Prophet is that because we are is that because we are few in numbers

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and the Prophet says, "No, but I don’t know what do you know how but I don’t know what do you know how but I don’t know what do you know how but I don’t know you’re a lot of people The numbers of the Muslims when you look at the numbers game, it doesn’t make sense. And I want you to think about this. When you look at the numbers game today it doesn’t actually make sense. Who the oppressors and who the oppressed are, who the powerful and who the powerless are, it actually doesn’t make

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sense from a pure numbers perspective. So, he’s saying, "No, no, it’s not it’s not it’s not a smallness of numbers. It’s also not necessarily a smallness of means. It’s a smallness of purpose. And that’s where the Prophet mentions that you will be that you will that you will be foam like the foam of the sea. And he mentions that Allah subhanahu wa ta’ala will remove from your enemy the idea of fear from you. And Allah subhanahu wa ta’ala will put in your

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hearts one. And they said what what is what is and he said what do you know how you love the world too much and you hate death. And so there’s a a cowardice that overtakes you as a result. So, you’re many in number and you have many nations that are gathered upon you, but you’re not outnumbered at any point and that is not the indication that the Prophet will tell them gives to us. And then he mentions in the state of this affair and this is why this hadith becomes extremely relevant to the discussion of Palestine.

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Where he says in the hadith of the kingdom that and the kingdom that Prophet will be amongst you as long as Allah subhanahu wa ta’ala decrees it to be amongst you. And then Allah subhanahu wa ta’ala will remove it once he decrees it to be removed. And then you will have a lot of people and then you will have amongst you on the way of the Prophet and it will be amongst you as long as Allah subhanahu wa ta’ala decrees and then Allah subhanahu wa ta’ala removes it from you. Then he mentions that you

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will have that you will have a biting kingship. And then he mentions that that will be amongst you for some and then you will have Mulkan Jabriyah, that you will have tyranny that will prevail upon you. And then he mentioned then you will have on the way of the prophet. So he mentions five phases just like after economic hardship you go back to being strange. You go back to being oppressed. Just like here you go back to the very beginning as he says once again on the way of the prophet. And here you bring in the Hadith

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of Abdullah ibn Hawala ta’ala anhu who described that the prophet put his hand on my head. But the prophet put his hands on my head. And he said to me Hawala either the caliphate has come in the holy land of Syria. This is why I’m bringing up this Hadith. When you see that caliphate has come in the holy land And he said that the caliphate has come in the holy But at that point you have earthquakes and difficulties and the most major signs of the day of judgment And the hour is closer to you at that

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time than my hand is to your head. Why do I mention this Hadith? Cuz if you think about the return of righteous leadership, where is righteous leadership going to descend except amongst righteous people? And so while the prophet is talking about a righteous group of people that are insisting upon the truth and they’re not deterred by those who take them as enemies or those who betray them. Isn’t it only befitting that when the prophet talks about return of righteous leadership, he talks about it in the

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same area? And so the righteous group is the holy of holies as the prophet said in one Hadith in particular, the area of Gaza. The area of Jerusalem is where you have the righteous group, the victorious group. And here the prophet is putting his hand on the head of a Sahabi and telling him when righteous leadership arises once again in that land then know that you will see something that will come that will be greater that comes after. In another Hadith from the prophet said that the establishment of Jerusalem

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will be the ruin of Yathrib. He said that the establishment of Jerusalem will be the ruin of Yathrib or will be tied to the ruin of Yathrib. Which is of course Al Medina. And he mentioned that Yathrib will be the great slaughter. That the destruction of Yathrib is the opening or the beginning of a great war, a great slaughter. And then he mentioned that after that great slaughter comes the opening of Constantinople. And then he mentioned that after the opening of Constantinople comes the Antichrist.

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The coming of the Antichrist. Now why do I mention this Hadith? So Bani Israel returns to its old ways. The Muslims are put back into their old ways. Economic sanctions are forced. There are great numbers that are gathered against you. You have to find amongst yourselves as an Ummah that unity once again. And the prophet is talking about the caliphate returning. And then here in this Hadith the prophet ties the establishment of Baitul Maqdis to the decline in Al Medina. And he says at the end of the Hadith to

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then he put his hand on the thigh of the Hadith or shoulder of the Hadith. That he struck the Hadith on the shoulder. The thigh that was of the Hadith and then he said that this is going to happen that this is going to happen the same way that this is as true as you sitting here right That this will happen the same way that this is as true as you sitting here right in front of me. What’s the prophet trying to impress upon one companion when he puts his hand on his head and says this is as true as

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my hand on your head. And now when he’s talking to this is as true as you sitting here right in front of me. That this is real. That this is to come. That this will pass just as what has passed in front of you. So he tied the Hadith the establishment of Jerusalem, the establishment of Jerusalem, the flourishing of Jerusalem to Yathrib. To the destruction or the ruining of Yathrib which is Medina. And this can refer to either the physical flourishing of a place or the spiritual flourishing of a place.

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And so if it means the physical flourishing, then it would be referring to what? The occupiers who physically turn Jerusalem into what they turn it into and its areas into what they turn it into. Right? So if it’s referring to the physical, it fits one group of people. If it’s referring to the spiritual, it fits another group of people. And there are arguments to be made in both regards. Right? But the fact that the prophet is making a correlation between the two refers to something deeply profound.

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That there is a time when Jerusalem if it’s being spiritually reestablished spirituality is leaving Al Medina. The prophet called it Yathrib which is very uncommon in this Hadith. Which could be a sign of referring to its spiritual decline. That it’s getting away from its original spiritual purpose. And if it’s referring to the physical then it has a connotation as well. And the prophet of course he talks about a time in which Al Medina that people will leave Medina in its best state.

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That people will leave Medina in its best state. And he mentioned that there would be a time where the only things that would occupy Al Medina would be wild beasts and birds. And that a dog could walk into the Masjid of the prophet and urinate and there would be no one there to clean its urination or defecation. And that a dog could walk into the Masjid of the prophet and urinate and there would be no one there to clean its urination or defecation. Abu Hurayrah was the narrator of that Hadith and this is of course talking

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about the full the the end end of times. He mentioned that it’s either evil leadership that runs them away or some sort of disease in one narration. But the point is is that Medina is empty at some point fully. This Hadith the scholars mention could be referring to a partial a partial ruin, not the full ruin that comes at the very end of times. So the point is is that you have Jerusalem and Baitul Maqdis and you have Yathrib are tied together. And then he mentioned the great slaughter. The great slaughter.

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A great slaughter that will happen. And great slaughter is not synonymous or it’s not singular in its usage. So generally speaking when you look at the end of times, may Allah protect us, the end of times, there are many there are many slaughters meaning there are times where Muslims are killed in large numbers. But this is as the prophet mentions a time in which you have a great slaughter in which many many Muslims are killed. A huge number of Muslims are killed. And the prophet mentions it as a battle that takes place

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between the Muslims and the Romans. And the Romans is a more general expression of the western, you know, world and Europeans and you know, the Christian world in this regard. So there’s some sort of major battle that takes place after a truce after a truce that is made that the prophet is referring to. Now we come to where do we know that Baitul Maqdis is freed? Where do we know that it’s completely liberated? And as we said that the caliphate the opening of Jerusalem has always come through Damascus.

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That it was through Syria that Palestine is always freed. And so we ask Allah that the joy of Syria soon becomes the joy of Palestine as well. That it’s always in that direction historically. When you look at what happens according to the prophet’s Hadith description [clears throat] of the end of times He mentioned that in the midst of these slaughters, in the midst of these slaughters that you have a group of believers that flee with the Mahdi. And the Mahdi could be what the prophet is talking

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about when he said the return of a righteous caliphate. Not necessarily, but it could be that that’s the caliphate that that’s the only time that that’s actually realized that that Hadith becomes realized in the history of Islam after what has transpired so far. But there’s a group of people with this righteous leader in the midst of all of this turmoil, all of this chaos. And the prophet says that at that point the Antichrist would have come out and he would have laid siege to a group of

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Muslims in the mountains of Palestine. In the mountains of India. And at that point as he’s laid siege to them they call upon Allah asking for help. And this is the righteous a Mansoura, righteous saved group of people that stay upon the truth until the end of times. And al-Mahdi, who is leading them at that point, gathers them in Damascus. They escape to Damascus. And while they are in ash-Sham after a major battle, shaitan calls out to the Muslims that Dajjal has come for you. Saha fihim ash-Shaitan innal Masiha qad

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khalaqakum fi ahlikum. That the Dajjal has come out to your families at this point. And so while the Muslims are facing the greatest fitna ever, and while they are in a state of hopelessness, and while they’ve lost their family members, and while they’ve run from their homes, and while you have this group of people that are in this situation in al-Masjid al-Umawi, in that particular masjid, this is where, as we said, the time of Fajr comes, and the Prophet (s.a.w.) mentions to us that the Imam goes up to lead.

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So they make the adhan, they line up, the iqama is made, and that’s when the Prophet (s.a.w.) mentioned the descent of Isa (a.s.) at the white minaret in Damascus, at the east minaret of Damascus. And subhanallah, that minaret was built was rebuilt with the wealth of the Christians, as Ibn Kathir says. Why? Because the Crusaders destroyed it. And so it was rebuilt with their wealth. >> [snorts] >> And subhanallah, Isa (a.s.) descends at that minaret. In that Umayyad Masjid that you see on

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your TV today. And he descends in a in two yellow-dyed garments in a cream thobe, his hands on the shoulders of two angels, saying inni abdullah, I am Abdullah, the same way that he said when he was born in the courtyard of al-Aqsa, his hair just at his earlobes, dangling and wet and beautiful, just like the Prophet (s.a.w.) saw him on the night of al-Isra wal-Miraj, as if he just came out of a shower. And as the iqama has been made, he walks into the jama’a, as the Prophet (s.a.w.) said in Syria.

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Fa idha ra’aitumuhu fa’arifuhu. So when you see him, know him, he said (s.a.w.). And suddenly, as the Muslims are about to pray Fajr, and they notice that Isa (a.s.) has entered upon them, and that this was the description of these last moments, everyone is looking at Isa (a.s.) in this feeling of tranquility and in this feeling of being overwhelmed that a major sign has just come amongst them. And the Prophet (s.a.w.) says, “Kaifa antum idh nazala fikum ibn Maryam wa imamukum minkum?” How will you be when

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the son of Mary descends upon you, and your Imam is from you? Suddenly, Isa is amongst you. Everyone is looking at him. Everyone knows who he is. The Imam, al-Mahdi, knows who he is. And then he tells him to lead the prayer. Ya Ruhallah, taqaddam. Salli lana. Pray and lead us in prayer, and Isa (a.s.) says, putting his hand on his chest, “Taqaddam anta, you should go forth, because the salah was called for you.” And he prays amongst the Muslims. And then the Prophet (s.a.w.) describes

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that he stands up with this group of people in Syria that are under siege in that masjid. And he says, “Iftahul bab, open the door.” And as they open up, ad-Dajjal is standing there with his followers. And Isa (a.s.) will chase him to where? The gates of al-Ludd, which if you look at a map is where Tel Aviv, the area of Tel Aviv would be right there at the gates of al-Ludd. And he will chase him to that area, and he would say, "Inna li fiika darban that I have been commanded to strike

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you, and you will not escape me." And Isa (a.s.) will chase him to the east gates of al-Ludd, and there he would start to dissolve at the sight of Isa (a.s.). But Isa (a.s.) would go to him and would strike him to show the blood of al-Masih ad-Dajjal, so that what? To show what a liar he actually was this entire time. That’s not like he dissolves and comes back, that this liar was not actually as invincible as you thought he was. He wasn’t who he made himself out to be. He claimed to be God,

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and he is not who he says he was, nor should he be given the weight that he claimed that he should be given. He was never invincible. Which is subhanallah, such a powerful lesson, a powerful meaning in that regard. And at this point, and this is where I come to, where Isa (a.s.) comes to the believers, fa yamsahu ala wujuhihim. Wa yukhbiruhum bi darajatihim bil jannah. The Prophet (s.a.w.) mentions that he goes to his believers that are with him, and Isa (a.s.) would wipe their faces and would give

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them the glad tidings of their place in jannah. Ha’ula’i hum as’adu ahlil ardhi yawma’idh. These people are the happiest people on earth on that day. And subhanallah, as this happens, Allah (s.w.t.) tests them with another sign. That Isa (a.s.) will then take his followers to at-Tur, where if you remember, Allah spoke directly to Musa (a.s.), and on the night of al-Isra wal-Miraj, the Prophet (s.a.w.) went to that area. And this is where they want to evacuate our or displace our people today, and

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send them to that area today. And at that point, as Isa (a.s.) takes his followers there for a temporary period, at that point, Yajooj and Majooj are let out on the earth. And as they say, “Qatalna man fil ardhi, that we have killed all of those on earth, let’s kill the one that’s in the heavens.” And they throw an arrow up to the sky. Allah (s.w.t.) allows some blood to fall from the sky to give them a temporary moment where they think that they’ve succeeded. And then Allah (s.w.t.) removes them

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from the face of the earth with a little bug that comes and takes them. Kamawtin wahida, like the death of a single person, wiped out, just like that. And Isa (a.s.) asks for someone to go and to check on them, and he finds that there are rotting corpses everywhere. He makes du’a, and Allah (s.w.t.) sends birds that would remove the corpses of Yajooj and Majooj, and then Allah (s.w.t.) sends a rain to cleanse the earth to where it becomes like a mirror, so clean after the blood that has been

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spilled on that earth. And if you’re not seeing the connection, subhanallah, to what’s happened, you’re missing it. Isa (a.s.) at that point makes du’a for Allah to put the baraka back into the earth, makes du’a again, and the earth gives more blessing, the same earth that was covered in destruction and havoc, gives more baraka than ever before. And so it starts to have fruits and crops and all sorts of things that sprout from it that were never even known before. And so the earth comes back

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with greater baraka. And the Prophet (s.a.w.) mentions “Tubal il-ayshi ba’dal Masih.” Glad tidings to those who live after al-Masih, Isa (a.s.). Suddenly, at that point, the people, as he said (s.a.w.), would eat from a palm pomegranate, and the peel of it would provide them with shade. That a camel’s milk could provide for an entire city. That animals that were predators no longer attack their prey. That money becomes plentiful, and poverty becomes eradicated, and there is a certain blessing on this earth, a

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clarity on this earth that he brings. And subhanallah, if you look at that courtyard of al-Aqsa today, written on its structures were the ayat of Isa (a.s.) when he came to the earth the first time, when Maryam (a.s.) held him in her arms the first time. And now, he’s in those same courtyards. And now, there’s a restoration that has happened on the face of the earth. And there’s a hadith that I’ll mention here, and I know I’m out of time. The Prophet (s.a.w.) mentioned la yudrikanna al-Masih min hadhihil

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ummati aqwam. Innahum la mithlukum aw khair. He said (s.a.w.) that Isa (a.s.) will find a group of people from this ummah. They are like you, meaning the sahaba of the Prophet (s.a.w.) or better. Wa lan yukhzi Allahu ummatan ana awwaluha wal Masihu akhiruha. And Allah (s.w.t.) will not disgrace an ummah that I am the first of, and Isa (a.s.) is the last of. When I mention this part, that that group of people that’s with Isa (a.s.) are compared to the companions of the Prophet (s.a.w.), when you see the images of people today

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who remind you of the companions of the Prophet (s.a.w.) who bring to life ayat and ahadith and stories that seemed a little bit far-fetched until now, where they’re so near to you, then it makes sense that this group of people is not accidental, that persevered, and that are now standing with Isa (a.s.) in the courtyard of al-Aqsa, and receiving the glad tidings of their place in al-jannah, as Allah (s.w.t.) proceeds to revive the earth afterwards. These all could be separate lectures in and of themselves. The period of

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economic sanction, the Malhama, the uh the disunity of the Ummah, the return of righteous leadership to a righteous group of people, the going back to Syria and the war between the the Muslims and a large group of Christians at that point, and all of these things happening, and then the reopening of Jerusalem. All of this could be a chapter in and of itself. But this is not to say anything except that pay attention to the Bishara. Pay attention to the glad tidings that are presented within. Because Allah Subhana Wa Ta’ala has put

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in us right now a moment or put in us a potential to deal with the moment of history that we are in, whether that moment of history is closer to the day of judgment than we think or further from it than we think. We’re in a moment of history at this point. And we are to hold on to what inspired the generations before and to seek the reward that they sought without losing sight of the promise that Allah Subhana Wa Ta’ala made to us all. Which is freedom and victory in this world and acceptance in the hereafter should

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we be those people that Allah Subhana Wa Ta’ala has deemed worthy. And then after it’s all done, Al-Ard Al-Mahshar, the place of assembly. I want you to realize that Ash-Sham is the place that the whole Ummah will go back to. All of us will go to Ash-Sham one day. All of us will return to Ash-Sham one day as the Ard Al-Mahshar, it is the land of assembly. The prophets who lived there and the prophets who longed for it. The believers who were persecuted there and the believers who prayed and

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protested with them. The hypocrites who ignored them and the tyrants who oppressed them. Those that killed them from afar and those that squashed them from near. Can you imagine how much of the proceedings of the day of judgment will surround this this piece of earth when every single crusader and every single Zionist who killed and every single person who was complicit and every single traitor and treacherous person will stand before Allah Subhana Wa Ta’ala one by one to receive their compensation from Allah Subhana Wa

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Ta’ala. And every single victim the named ones and the unnamed ones, the tens of thousands and millions before and the ones today, stand up one by one before Allah Subhana Wa Ta’ala to receive their justice, and the earth itself speaks. The last narration I share with you. What Abu Bakr Radiyallahu Ta’ala Anhu was narrated to have said, Tu’sharul Ka’aba to Ila Bayt Al-Maqdis muta’alliqan bi astariha kullu man hajja wa 'tamara. That the Ka’aba would be resurrected

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and brought back would be united with Al-Bayt Al-Maqdis with every single person who made Hajj and Umrah hanging on to it. The earth comes back. The holy places come back. There is not just a unification of holy people, but a unification of the holy places, all of it coming together. And on that day when the Prophet Sallallahu Alayhi Wasallam mentioned in the authentic Hadith whether this riwayah from Abu Bakr Radiyallahu Ta’ala Anhu is established or not that the black stone speaks and that Ar-Rukn Al-Yamani speaks and that

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the Ka’aba by extension, everything that Allah Subhana Wa Ta’ala has put on this earth is brought forth and resurrected. I want you to realize that no history will be deleted then. And so while these people have destroyed some of the oldest churches in the world, the oldest Masjids in the world, the oldest libraries in the world, the oldest universities in the world, the oldest records in the world that it’s in that very same place that Allah Subhana Wa Ta’ala brings it all back to testify

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to that which was destroyed and that which was restored. And we ask Allah Subhana Wa Ta’ala to make us amongst those who restore. And we ask Allah Subhana Wa Ta’ala to forgive us for our shortcomings. And we ask Allah Subhana Wa Ta’ala to make us amongst those who fulfill the covenant. And we ask Allah Subhana Wa Ta’ala to make us a people of righteousness who uphold righteousness. And we ask Allah Subhana Wa Ta’ala to make us worthy of his promise. And we ask Allah Subhana Wa Ta’ala

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to liberate Al-Aqsa to bring ease to its people. And we ask Allah Subhana Wa Ta’ala to make us from its people. And we ask Allah Subhana Wa Ta’ala that as we have read and studied the virtues of Al-Bayt Al-Maqdis that we remember that Innal Ardha la tuqaddisu ahada, that the earth does not make anyone holy, that Allah make us holy, so we are worthy of a holy land. And we ask Allah Subhana Wa Ta’ala to allow us to be resurrected on the side of the people of Gaza on the day of judgment, to allow us to be resurrected

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with the people who are on the right side of this and not to be amongst those who are punished for their shortcomings and for their disobedience on that day. And we ask Allah Subhana Wa Ta’ala to remove from us the private sins and the public sins that bring hardship upon our Ummah and that cause our Du’as to not be elevated. And we ask Allah Subhana Wa Ta’ala to alleviate the suffering from the Ummah of Muhammad Sallallahu Alayhi Wasallam all over the world in Ash-Sham and beyond. Allahumma Ameen. Jazakum

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Allahu Khairan wa sallallahu wa sallam wa baraka ala Nabiyina Muhammad wa ala alihi wa sahbihi ajma’een. Wa Assalamu Alaykum wa Rahmatullahi wa Barakatuh.

Muhawir

This is a substantial and layered lecture — Omar Suleiman’s treatment of Sūrat al-Isrā’ 17:4-8, the eschatological hadith literature, and the contemporary application to Palestine. Let me engage with it the way you asked me to engage with you: not just affirming, but sharpening.

WHAT THE LECTURE DOES WELL

The core Quranic move is sound. Allah says in Sūrat al-Isrā’:

وَقَضَيْنَا إِلَىٰ بَنِي إِسْرَٰٓءِيلَ فِي ٱلْكِتَٰبِ لَتُفْسِدُنَّ فِي ٱلْأَرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوًّا كَبِيرًا

“And We decreed for the Children of Israel in the Scripture: you will surely cause corruption in the land twice, and you will surely reach [a state of] great arrogance.”
(Al-Isrā’ 17:4, preceded by Al-Naḥl 16, followed by Al-Kahf 18)

The lecture correctly identifies the interpretive fork: Do verses 17:4-8 describe two completed historical events, or does the second corruption remain open — possibly referring to the present? And it correctly notes that Ibn Kathīr, al-Ṭabarī, and classical tafsīr generally anchor both corruptions in pre-Islamic history (Babylonian destruction + Roman destruction under Titus). The contemporary reading — that the second corruption is now unfolding — is a minority interpretive position, emerging primarily in the last 70 years, and the lecture is honest enough to name this as such.

The uluwwan kabīran (عُلُوًّا كَبِيرًا) observation is genuinely powerful: classical tafsīr struggled to identify a moment where Banī Isrā’īl wielded sovereign, independent arrogance after their return from Babylon, because they remained under Persian, then Hellenistic, then Roman suzerainty. That lacuna is real and is one of the stronger arguments for a contemporary reading.

WHERE I WANT TO CHALLENGE YOUR ASSUMPTIONS

1. The lineage claim is asserted, not argued

The lecture states that those currently occupying the land have “nothing to do with Banī Isrā’īl in terms of lineage” — and refers you to a separate lecture. But this is a contested historical claim, not an established fact, and it matters theologically.

The genetic and historical evidence is genuinely complicated. Studies like the 2010 Behar et al. study in the American Journal of Human Genetics show significant Middle Eastern ancestry among Ashkenazi Jews — more than can be explained by the Khazar hypothesis that underlies the “no lineage” claim. Arthur Koestler popularized the Khazar theory in The Thirteenth Tribe (1976), but it has been substantially weakened by subsequent population genetics research.

More importantly: does the Quranic argument depend on this lineage claim? The lecture itself says the practical imperative doesn’t change either way. If that’s true, why assert the lineage claim at all? It introduces a factual vulnerability into an argument that doesn’t need it. The uluwan kabīran pattern — becoming one’s own tyrant — stands independently of whether the perpetrators are genetic descendants of Banī Isrā’īl or not.

What’s your instinct here: does the Quranic warning in 17:4-8 apply to genetic Banī Isrā’īl specifically, or to a pattern of behavior that Allah is describing regardless of who enacts it?

2. The eschatological hadith literature requires more careful handling

The lecture moves rapidly through several distinct hadith — the “nations gathering around a dish,” the five phases of governance, the Ḥawālah hadith about the caliphate in Shām, the “establishment of Jerusalem tied to the ruin of Yathrib,” the Mahdī, the descent of ʿĪsā (ʿalayhi al-salām). These are real hadith — but they require differentiation:

The lecture’s own caveat — “whether this is closer to the Day of Judgment or further than we think, practically it doesn’t change how we behave” — is sound. But that caveat should also restrain how confidently we map specific hadith to specific contemporary events.

3. The “don’t become your tyrant” principle — powerful, but needs one correction

The lecture’s central ethical insight — that Banī Isrā’īl, the historical victims of Fir’awn, have now reproduced Fir’awnic behavior — is genuinely one of the most powerful frameworks in this discourse. It is theologically grounded: the Quran warns about this pattern repeatedly.

And the follow-up is crucial: we are bound by an ethical standard regardless of what they do. The Muslim entrance into Jerusalem — whether ʿUmar ibn al-Khaṭṭāb رَضِيَ اللَّهُ عَنْهُ or Ṣalāḥ al-Dīn رَحِمَهُ اللَّه — was distinguished by justice and protection of non-combatants. That is the model.

But here is where I push back: the lecture says “don’t become your tyrant” — and then, in the same breath, describes the Babylonian destruction in considerable graphic detail as a kind of providential punishment. There is a tension there. If the lesson is “we don’t do to others what was done to us,” then how we frame the Babylonian destruction matters. Are we saying “Allah used an evil force to punish corruption” — full stop — or are we subtly normalizing the idea that mass destruction is the divinely appropriate response to political-spiritual corruption? The lecture explicitly says we are not calling for Muslims to do what Nebuchadnezzar did. But does the rhetorical weight of the description undercut that disclaimer?

THE CORE QURANIC ANCHOR — AND A THREAD WORTH FOLLOWING

Verse 17:7 deserves more attention than it received:

إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لِأَنفُسِكُمْ ۖ وَإِنْ أَسَأْتُمْ فَلَهَا

“If you do good, you do good for yourselves; and if you do evil, it is for yourselves.”

This is the Quran establishing a universal moral principle within the specific warning to Banī Isrā’īl. The principle transcends the specific people. This is why the lecture is right that the practical imperative is the same regardless of which interpretation of the “two corruptions” you hold — because 17:7 makes the principle universal. Righteousness brings its own reward; corruption brings its own ruin. That applies to us as much as to anyone else.

And that is the self-implicating question the Quran places in front of every reader of this surah: Am I enacting the pattern of correction, or the pattern of corruption?

WHAT I WANT TO KNOW FROM YOU

You said you started with Banī Isrā’īl “for a reason” — “because we left off with Zionism.”

What is the personal or theological question underneath this for you? Are you trying to understand:

(a) the Quranic eschatological framework — how Allah describes the arc of history for this region

(b) the ethical framework — how a Muslim holds grief and rage over what is happening without becoming what you despise

© something about your own spiritual position — where you, Y, locate yourself in this historical moment as a Muslim in California watching this unfold

Because each of those is a genuinely different conversation, and I don’t want to give you a lecture when what you’re actually processing is something more personal.

— Abul’fath

Question

Reevaluate what actually connects with the Quran and what’s a stretch

Muhawir

That’s an excellent framing, Y, and it gets to the heart of how we engage with revelation and scholarly insights. Discerning what is firmly anchored in the Quran and Sunnah versus what might be a contemporary interpretation or a particular scholarly emphasis is crucial for building a robust understanding.

Let’s re-evaluate the lecture’s points through that lens:

1. Strong Quranic Connections

Several aspects of the lecture are deeply rooted in the Quran and foundational Islamic principles:

2. Areas That Are More of a “Stretch” or Require Nuance

These are points where the interpretation moves beyond the explicit text into areas of scholarly debate, contemporary application, or rhetorical emphasis that need careful handling:

The most profound connections are the timeless principles the lecture extracts: the consequences of arrogance and corruption, the universal nature of divine justice, and the unwavering ethical standard required of believers. These are the threads that bind the entire discussion to the heart of the Quran.

Given this re-evaluation, what aspects of the lecture’s message resonate most with you now, and what questions does this distinction between “connection” and “stretch” raise for you about how we approach such weighty topics?

— Abul’fath

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