Imam Luqman Ahmad Mosque Without Borders

بسم الله الرحمن الرحيم

Over fourteen centuries ago, Allah and His last messenger Muhammad ibn Abdullah (ﷺ) outlined a roadmap of human history, detailing the trials, tribulations, and environmental shifts of nations that would precede the Day of Judgment (Al-Qiyamah).

The Prophet ﷺ told us about these days that are upon us now. He said they would come but he didn’t tell us exactly when these days will come, because he didn’t know. Only Allah knows. But the Prophet told us that we would know by the signs.

While the major signs, such as the arrival of the Dajjal or the descent of Jesus (peace be upon him) are yet to unfold, a striking majority of the minor signs foretold by the Prophet ﷺ have manifested and are actively unfolding in our daily lives.

While no one knows when the Hour of Judgment will occur, examining the signs contained in prophecies reveals an uncanny alignment with the realities that we see taking place in our present time. There is no doubt in my mind that we are in the end of time phase of this world.

Part I: The Signs of the Times in Our Modern Landscape

1. The Race for Skyscrapers and Transforming Landscapes
One of the most visually striking prophecies concerning the minor signs involves the transformation of society’s demographic and economic hierarchy.

The Prophecy: The Prophet (ﷺ) explicitly stated that the Hour would not arrive until “barefoot, destitute shepherds compete in the construction of tall buildings.”

The Modern Parallel:

For centuries, desert-dwelling nomads and herdsmen in the Middle East and elsewhere lived simple lives of survival. Today, we witness an unprecedented architectural arms race across global financial hubs in the Arabian Peninsula and the Gulf, where nations once defined by modest dwellings now boast some of the tallest, most futuristic skyscrapers on earth.

2. The Compression of Time and the Paradox of Knowledge

In an era driven by high-speed fiber optics, instant messaging, and global digital connectivity, human perception of time and learning has shifted dramatically.

The Prophecy: The Prophet (ﷺ) warned that time would pass rapidly, to the point where a year would feel like a month, a month like a week, and a week like an hour. He also foretold the disappearance of true, grounded knowledge and the prevalence of superficial information, stating: “When honesty is lost, then wait for the Hour.” It was asked, “How will honesty be lost, O Messenger of Allah?” He said, “When authority is given to those who do not deserve it, then wait for the Hour” (Sahih al-Bukhari).

The Modern Parallel: Despite possessing endless data and information at our fingertips, deep spiritual and moral clarity is increasingly scarce. Days blur together in the relentless hustle of modern productivity, fulfilling the prophetic metaphor of compressed time.

3. The Omnipresence of Riba (Usury) and Materialism
Economic structures today are deeply intertwined with financial systems that the Prophet explicitly warned humanity about.

The Prophecy: It was prophesied that a time would come when no one would be able to escape Riba (interest/usury), either by consuming it directly or by being touched by its dust. Concurrently, materialism would eclipse spiritual values.

The Modern Parallel: Modern global finance is entirely built on interest-based banking, credit, and debt. Society measures human worth largely by financial acquisition, luxury, and consumerism, exactly as foretold.

4. Widespread Turmoil (Harj) and Global Disconnect
The social fabric of the twenty-first century is characterized by hyper-connectivity coupled with unprecedented isolation and volatility.

The Prophecy: The Prophet (ﷺ) warned of an era dominated by Harj, which he defined as widespread killing and senseless violence. He said, “The Hour will not be established until religious knowledge is taken away, earthquakes become frequent, time passes quickly, trials and tribulations appear, and al-harj increases.” When asked what al-harj meant, he replied, “Killing, killing.” This aligns with the fraying of family ties, misplaced trust, and the handing of leadership to the unqualified.

The Modern Parallel:

From ignorance of religion to continuous global conflicts, widespread fitna, and the digital erosion of genuine human empathy, humanity faces a crisis of institutional and interpersonal trust while family structures experience profound strain. We are living this reality in real time.

Part II: Navigating the Fitan (The Spiritual Survival Guide)

Rather than inducing despair, the Prophet Muhammad (ﷺ) shared these signs as a form of mercy—a spiritual wakeup call to anchor believers in faith, patience, and good deeds amidst rising trials (fitan). Recognizing these signs serves as a reminder to prioritize eternal values over fleeting worldly distractions.

Clinging to Faith Like a “Hot Coal”:

The Prophet (ﷺ) stated, “There will come upon the people a time when the one who is patient upon his religion will be like the one holding onto a burning ember” (Tirmidhi). Staying true to our faith and values in a staunchly materialistic society that has drifted away from higher principles can feel isolating, but steadfastness (sabr) carries an immense spiritual reward.

Turning Turmoil into Worship:

The Prophet taught that worship during times of widespread turmoil (Harj) is equivalent to making migration (Hijrah) to him (Sahih Muslim). Restless energy in moments of global anxiety should be redirected into quiet devotion, extra prayers, Quran recitation, charity, and the remembrance of Allah, acting as a fortress against external chaos.

Guarding the Tongue:

The information age bombards us with relentless outrage and division. Stepping back, taking intentional breaks from toxic media, and guarding one’s tongue from spreading falsehood or fueling hatred is a mark of wisdom during intense fitnah.

The Anchors of Salah and Dhikr: Establishing a consistent rhythm of prayer (Salah) and remembrance (Dhikr) acts as a spiritual reset. Regular prayer breaks up the day’s anxieties, while dhikr occupies the tongue and heart, drowning out superficial panic and replacing it with inner tranquility (sakinah).

Part III: The Blueprint for Stability in Light of the Signs

Lessons from the Hadith of Hudhayfah ibn al-Yaman

To understand how a believer must position themselves structurally and communally during times of profound moral confusion, we look to a profound narration recorded in Sahih al-Bukhari and Sahih Muslim, narrated by the keeper of the Prophet’s secrets, Hudhayfah ibn al-Yaman (may Allah be pleased with him):

“The people used to ask Allah’s Messenger (ﷺ) about the good, but I used to ask him about evil for fear that it might overtake me.

Once I said, ‘O Allah’s Messenger! We were in ignorance (Jahiliyyah) and evil, and then Allah brought us this good (Islam). Will there be any evil after this good?’
He said, ‘Yes.’ I said, ‘Will there be any good after that evil?’
He said, ‘Yes, but it will be tainted (having Dakhon—turbid or mixed with corruption).’
I said, ‘What will its taint be?’
He said, ‘A people who will guide others not according to my guidance. You will approve of them and you will disapprove of them.’ I said, ‘Will there be any evil after that good?’
He said, ‘Yes; people standing and inviting at the gates of Hell. Whoever responds to their call, they will throw him into it.’
I said, ‘O Allah’s Messenger! Describe them to us.’ He said, ‘All right. They will be from our own people and will speak our languages.’ I said, ‘What do you command me to do if I should live to see that time?’

He said, ‘Adhere to the main body (Jama’ah) of the Muslims and their leader (Imam).’
I said, ‘If they have neither a main body nor a leader?’
He said, ‘Then turn away from all those sects, even if you have to bite [eat] the roots of a tree until death overtakes you while you are in that state.’”

The Imperative of Institutional Structure and Community

When Hudhayfah asked what to do in the face of sectarian fragmentation, callers to falsehood, and institutional decay, the Prophet (ﷺ) gave a definitive directive. In times of ideological volatility, physical and spiritual anchors are found within a grounded, cohesive community (Jama’ah). He pointed toward institutional order and leadership (Imām) as a stabilizing force against chaos, showing that true community governance acts as a shield against erratic currents.

When structural coherence falters, the individual’s duty is to preserve personal integrity and faith—holding fast to the truth with unwavering patience until the very end.

Navigating these times is not about retreating from the world entirely, but rather moving through it with a conscious heart, anchored in faith, disciplined by remembrance, and bound to a righteous community. And Allah knows best. — Imam Abu Laith Luqman Ahmad