Jurisprudence of the Hadith (The Prophethood will remain among you for as long as Allah wills it to be...)

The questioner : The hadith of Abu Malik, my master, which was in the last sermon; we touched on it a little, and we would like to hear it in detail, or something like that. The topic is that there will be a Prophethood, as long as Allah wills it, then the Caliphate, then...

The Shaykh : I say that the hadith that was brought is, without a doubt, an authentic hadith. You may remember with me that it is mentioned at the beginning of *Silsilat al-Ahadith al-Sahihah* (The Chain of Authentic Hadiths). But in my opinion, the topic should have been completed in the second sermon, or at least the attendees should have been alerted that there is a continuation of this topic that will come, if Allah wills, in the next sermon.

The questioner : So as not to make the sermon too long.

The Shaykh : No, by Allah, the matter is more important than that. First, it should have been hinted at, to the extent that his religious and political position allows, to allude to the great glad tidings, which is that the Arab states have made a decision to adopt Islamic Sharia as the law. We should see this as a reality, otherwise how many decisions have been made and we found no effect for them? Then, completing the topic requires alerting people that the application of Islamic Sharia does not concern only the rulers without the ruled, nor the ruled without the rulers. And it is not achieved merely by calling or desire, but the matter is as Allah said: And the humming about "how will you be helped if you help Allah?" That is by Muslims applying the legal rulings to themselves, so that Allah, Mighty and Majestic, will help them against their enemy. It is not enough to present the glad tidings without linking this glad tidings to the obligation of action Especially since the Islamic world today, as...The Shaykh : Abu Malik, may Allah reward him with good, in many of his sermons draws attention to the fact that this world today is practically far from Islam. So how can it be hoped that honor and glory will return to this Ummah when it has not yet returned to its religion? It was among the duties of presenting the glad tidings, and those Prophetic glad tidings, to associate with them the obligation of acting according to Islamic rulings on one hand, and drawing attention to the bad reality today regarding the permissibilization of what Allah has forbidden through the slightest of tricks, the love of this world, and the hatred of death, as came in the authentic hadith Now, the love of this world is one of the ugliest manifestations appearing in Islamic societies. And among its consequences is dragging scholars to issue fatwas that justify actions contrary to the Sharia in the name of religion, making it easy sometimes, and in the name of there being no definitive text forbidding such-and-such a thing other times. This is a statement that a scholar of Islam would never make. Then he draws attention to the necessity of educating Muslims in thought, worship, and behavior. And among that is reminding them of the second hadith for Muslims, which is his saying, peace and blessings be upon him: Among the glad tidings presented by our brother Abu Malik, may Allah reward him with good, is the hadith of Abdullah ibn Amr ibn al-As Truly, this is a very great glad tidings, especially since the first part of it—may Allah have mercy on you—has been realized, as he explained, and it is known to everyone. But the second part, the conquest of Rome, the capital of the Pope, the capital of Christianity; these Muslims are the ones who will conquer it. This is impossible. I say frankly, this is impossible. But whoever repents, Allah accepts his repentance. And I used to say, and I was in Syria, when I return to the hadith, we have in eastern Syria a very large town named "Dumat al-Jandal" (Dumat), which is about 15 kilometers from Damascus. So when I describe the state of the Islamic world today and their immersion in this world, and their preference for the fleeting life over the eternal life, and their permissibilization, in order to achieve this preference, of what Allah has forbidden from sales, sometimes openly, sometimes through the way of what? Ta'wil (interpretation) and doubling, and the like. So when I describe this state, I say that if such people wanted to conquer a village like Dumat, they would not be able to, let alone conquer a capital like Rome. So this point must be drawn attention to so that we do not be deceived by these glad tidings and become lazy about them. And perhaps you know the story of 'Umar ibn al-Khattab with Abu Hurayrah when the Messenger of Allah, peace and blessings be upon him, said to Abu Hurayrah: And for a wisdom that Allah willed, the first person he met was 'Umar ibn al-Khattab, the Fair Divider, and he said to him this word: - on his backside - He did not burden Abu Hurayrah with completing the delivery of the previous message because he found the truth with 'Umar, as you know, he said about him, peace and blessings be upon him: And so verses came in agreement with some of his suggestions, and we are not in this context now. The important thing is that the Prophet, peace and blessings be upon him and his family, accepted 'Umar's suggestion, and Abu Hurayrah did not convey this hadith afterwards except when death approached him. And so did Mu'adh, and so did 'Ubadah ibn al-Samit; they did not narrate this hadith except in the last breath of their lives. What is the reason?