 فشرف بالشتغالي بالعلم ولا تبغي به ما عشت يدى بدلى وياله من شراف عظيم الحمد لله رب العالمين له الحمد الحسن والثناء الجميل واشدوا الله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل واشدوا أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسام إلى يوم الدين أما بعد نحن في نهاية صورة عبسة الله سبحانه وتعالى يقول وجوه يومئذ مصفرة وضاحكة مستبشرة الله سبحانه وتعالى يقول وجوه يومئذ مصفرة will be bright a group of people's faces that day will be bright they are laughing laughing and they are going to be rejoicing at the good news that will be given to them the prophet sallallahu alaihi wasallamah he told us that the people whose faces will be bright in the day of judgement whose faces will glow and the prophet sallallahu alaihi wasallamah in two different narrations he told us who it is the first group of people whose faces glow and their faces are bright are the people of wubu the people who do wubu they do the ablution their faces will glow from the wubu in which they did as the prophet sallallahu alaihi wasallamah he said إن أمتي يدعونا يوم القيامة my people will be called the day of judgement غورا محجلين من أثاري الوبو they will be glowing from the places which they play the places of their bodies where they place the water on so they will be glowing from their hands and their arms and they will be glowing from their faces the places which they put the water on they will be glowing from it also the people whose faces are going to glow are those who are carrying the sunnah of the prophet sallallahu alaihi wasallamah who memorized its wording and are also carrying its meaning with them as the prophet sallallahu alaihi wasallamah نضر اللهم رقم نضر اللهم رعن may Allah glow with the face of a person سميع مقالتي he hears my statement what I said he heard it فوعاها and then he holds it the word فوعاها is like a vessel if you pour water in a cup what does the cup do to the water he holds the water فوعاها and then what does he do فوعاها and then he conveys it as he heard it he passes that حديث that he heard and he conveys it as he has heard it and as it has come to him so the people who are carrying the sunnah of the prophet sallallahu alaihi wasallamah are going to be from those whose faces are going to glow the day of judgment رداريكة الامام الخطيب البغدادي he authored a book where he called it شرافو أصحاب الحديث the virtue and the honor of the people of حديث and one of the virtues that he mentioned for the people of حديث is what that their faces are going to glow the day of the day of judgment وجوه الامام the opposite are the people whose faces are going to be darkened and blackened are the people who go against the sunnah of the prophet sallallahu alaihi wasallamah عبدالله النعبس when he came to the ayah يوم التبيض وجوه وتسود وجوه the day when faces are going to glow and brighten and when there's the day of judgment where there's faces that are going to be darkened عبدالله الامام it said that the people whose faces are going to be brightened and glowing are the people who are holding on to the sunnah أهل السنة the people who are made themselves the people of the sunnah have related with the sunnah they live by the sunnah علمن وعملت in terms of knowledge and in terms of implementation their faces are going to glow and we just heard the hadith of the prophet نضر الله مرأاااااااااااااااااا عما قالتي فاوعاها فاأديها ثم أديها كما أسمع that the people of the sunnah's faces are going to glow عبدالله النعبس it said what has what do وجوه and a group of faces are going to be darkened and he said وجوه أهل البدا the faces of the people of innovation those who after the religion became complete and the religion became finished and all that was meant for you was to submit after the verse came down اليوم أكملت لكم دينكم today I have completed your religion for you اليوم أكملت لكم دينكم وأتممت عليكم نعمتي and I have completed my blessing onto you وراضيت لكم الإسلام الدينة and I have made Islam your religion where they should have followed and submitted and not added anything onto the religion they came and they added onto it ولي ذلك ابن مالي رحمه الله ودري سيد من يبتدع في الإسلام يبدع يراها حسنة زعم أنه محمد الخانف جسالة that anybody who comes and adds into the religion he puts something into the deal that's not from it he has claimed that the prophet has deceived the religion why would that come into place because the prophet ﷺ said in an authentic حديث narrated by الإمام الطبرانيو narrated in his معجم من حديث أبي ذر رضي الله وطعاله that the prophet ﷺ has set us there is no path or there is nothing مَا مِن شَيْئِنُ يُقَرِّبُكُمْ إِلَا الجَنَّةُ وَيُبَاعِدُكُمْ مِنَ الْنَّارِ that there is nothing that will bring you closer to heaven and that will distance you from the hellfire إِلَّا وَقَدْبُيِّنَ لَكُمْ except that it was clarified to you the prophet is saying there is not anything that will take you closer to heaven distance you and make you far from the hellfire except I clarified it to you so when you come centuries decades years after the prophet and then you say this is a good deed and we look we don't find it in the sunnah of the prophet then what are you saying here you're saying one of two either you're saying that the prophet was ignorant he didn't know this good that I have now come across or you're saying that the prophet knew it and he deliberately chose to deceive the ummah by hiding it and not telling the people about it it could only be one of the two then Imam Malik said a powerful statement he said what was not a religion that day when the ayah أكملت لكم دينكم came down what was not a religion that day is not going to turn out randomly to be a religion today what wasn't a religion the day of عرافة when this ayah came down and the prophet read it in يوم عرافة when whatever wasn't a religion that day will not be a religion today meaning it will not be something that will get you closer to who الله and it's not going to be something that's going to distance you from me hellfire so we have to know that if we want our faces to glow and if we want to be people who receive this virtue of being from those who Allah said about them then be a follower be a follower and do not be a innovator but if you look at the set if they used to say it is more beloved and it's more greater that you are a follower in evil you are a follower in good then a leader in evil you with me brothers it's better to be a follower to follow and to submit and to be a slave and let your master tell you what he likes and what he hates and you go alone and you're not going to know what Allah loves and what Allah hates and what pleases him except on the tongue of the messenger may Allah make us from those who's face glow the day of judgment that day faces are going to glow those people are going to rejoice they're going to be laughing they're going to be laughing and they're going to be rejoicing good news has come to them what is the news that has come to them the news that has come to them is that they are from the فريق الجنة they are the people of jannah and I subhanallah remember the day I passed my driver's license I got it the driver I passed he told me I knew I was going to pass the way I was driving but when he told me I became so happy those of you who have passed know but then what came to my mind is the day you get told you passed your test the day of judgment what is the news greater than that it hit me that moment so to be told that today you have passed your test you are now from the inhabitants of jannah you are the people of jannah this news will make you laugh it will make you rejoice yourself you've been saved from something that many are going to be destroyed in it this is the best news you can be given then Allah سبحانه وتعالى he tells us the group the second party of people he says what would you do when you are dead and another other faces you are dead on it on their faces there will be dust their faces means what dust will be on their faces how would there be dust on their faces meaning their facial color has changed the complexion has gone it's a different color now it looks dusty because of the fact that it's not the original complexion their faces now become a different color the shock has taken away from them the color of their skin they are baffled lost of words they've been informed now that they are from the people of the hellfire Allah then says ترحقواها قترة Blackness will cover them then Allah says who are those people those are the disbelievers and they are the wicked ones they are the disbelievers who've disbelieved in Allah they've been disbelieved in this meeting and that they're going to be standing in front of Allah and they're going to be questioned they were also disbelieved in the message that the Prophet ﷺ came with these are the people and the wicked Muslims who also went against Allah سبحانه و تعالى in the way that the Prophet ﷺ sent also they have a portion of this also they have a portion of this سورة التكوير الله سبحانه و تعالى he says بسم الله الرحمن الرحيم إذا الشمس كورت وإذا النجوم كدرت وإذا الجبال سورة وإذا العشار عطلت وإذا الوحوش حشرت وإذا البحار سجرت وإذا النفوس سوجت وإذا النفوس سوجت وإذا المؤود تسويلت بأي دن قتلت وإذا الصحف نشرت وإذا السماء كشطت وإذا الجحيم سعرت وإذا الجنة أزلفت علمت نفس ماء أحضرت فلا أقسم بالخنس الجوار الكنس والليل إذا عسعس والصبح إذا تنفس إنه لقول رسول كريم دي قوة عند العرش مكين مطاع ثم أمين وما صاحب كن بمجنون ولقد راه بالأفق المبين وما هو على الغيب بضنين وما هو بقول شيطان الرجيم فأين تذهبون هو إلا بكر للعاق إن شاء واستقي وما تشاء لا يا شاء الله رب العاق صورة التكوير the overthrowing the prophet صلى الله عليه وسلم he said in a hadith ألمان الترميدي narrated in the sunan then the prophet said من سره أن ينظر إلى يوم القيامة anyone who wants to look at the day of judgment كأنه رأي عين anyone who wants to see the day of judgment is like he's looking at the day of judgment is like he's visualizing the day of judgment is like the day of judgment has been placed in front of him فليقر he should read إلا الشمسو قويرة وإلا السماء فطرت وإلا السماء شقد read those resources if you want to see the day of judgment and the matters related to the day of judgment and the affairs of the day of judgment and the people of the day of judgment and the situations that are going to take place of the day of judgment the prophet said let that person read إلا الشمسو قويرة and let them also read إلا السماء فطرت and let them also read إلا السماء شقد these three sources what they give you is a very powerful insight pertaining to what the day of judgment أبيل كعب رضي الله تعالى عنه أبيل كعب رضي الله تعالى عنه he said regarding this surah أن الآيات ستة الأولى the six first verses this surah the first six verses it talks about and it deals في آخر الزمان before the hour strikes and the day of judgment comes matters pertaining to the sign of the occurrence of the hour the alamat and the signs of the hour the first six verses that we're going to take now in this surah سورة التكوير is pertaining to what it is talking about it's going to deal with في آخر الزمان before the hour strikes the alamat and the signs that occur when ناس يونبورون إليها and the people are going to be looking at these signs they're going to see it وست الأخيرة and the six that are after it are going to be about في يوم القيامة it's going to be talking about the day of judgment itself and the things that are going to be happening the day of the day of judgment الله سبحانه وتعالى he says the first verse الله سبحانه وتعالى he says but when the sun is wrapped up the مفصيرين the people of تفسير they differed and they have their difference of opinion regarding what is meant by التكوير كويرت that's been used in this verse what does it actually mean there are three views there are three views regarding it the first view is إذا الشمسو كويرت means إذا الشمسو when the sun the habit it goes when the sun goes it fully goes there's no longer a sun anymore this view is attributed to عبدالله ابن عباس and it is also attributed to بحاك and it's also attributed to مجاهي ديبلو جبري and also سعيدي بلو جبري they said when the sun goes عبدالله ابن عباس ضحاكي بلو وزاحن مجاهي ديبلو جبري سعيدي بلو جبري these four they said it means the sun would go fully the second view is ذهبا بو أوها the light and the shining of the sun will go the sun will be there but it will no longer be bright anymore it will lose the heat that it produces and the rain that comes out of it this view is attributed to عبدالله ابن عباس ابن دعامة السدوسي عبدالله عباس also said this view those three imams they said it the third one is when the sun is thrown when the sun is thrown when the sun is thrown and it's moved from its position and it's thrown away this view is attributed to عبدالله ابن خثيم and عبدالله ابن خثيم is the name that we probably not come across now عبدالله ابن خثيم is the man who عبدالله ابن مسعود said to him لو رأىك أصحاب رسولي الله اما لو رأىك رسول الله if the message of Allah was to see you he would have been fascinated with you but he would have loved you عبدالله ابن مسعود said to عبدالله ابن مسعود said to عبدالله ابن خثيم that if the prophet of Allah was to see you he would have loved you and whenever عبدالله ابن مسعود would see عبدالله ابن خثيم he would recite the ayah ومشير المخبطين give glad tidings to those who are humble he used to say عبدالله ابن خثيم is from those he would recite that verse and he would read it referring to him he said the third view that I mentioned but each view does not contradict the other they do not contradict it because the sun will go from its place and once it does go there brightness will be gone and if it's been moved from its place then it's been thrown so all of those meanings are in the word إِدَ شَمْسُكُ وِرَتْ so these meanings necessitate one another and they are all in line with what the verse is trying to portray الله they says وَإِذَنْ مُضُومُ كَدَرَتْ when the stars were full they d robots وَإِذَنْ مُضُومُ كت عَدْرَتْ the words in qu'tar they gave 2 meanings the first one they said تَنًا عَثَرَتْ means its cat is in disperses the stars well disperses you know when a woman's necklace is out of and it rips open تصميمه. وعن هذه المنطقة تصميمه عبد الله من عباس ربي الله تعالى عنه هذه المنطقة تصميمه. لكن هذه الآية الأعلى بينها تصميمها بين هذه الآية الآية الآية again there's no contradiction. ومن المولود والمولود يحتاجون على أحد أحد. وإنهم يذهبون بسرعة. لأن الله سبحانه وتعالى في القرآن. فإسورة الإنفطار الله يقول وإذا الكواكب تتكارت when the stars disperse. و الله سبحانه وتعالى also says فإذا النجوم طمست. طمست أي تغيرت the light of it goes. So both of them are present in the Quran. And the language it holds both meanings in Kadarat. Both of those meanings are in the Arabic language. They use it أي تغيرت أو تناثرت. They use the one in Kadarat for it. وإذا النجوم when the stars in Kadarat it falls and disperses. وإذا الجبال and when the mountains are removed. الله سبحانه وتعالى is going to be doing all of this and the creation are going to see it happen. The stars in the sky what's going to happen is going to what? They're going to disperse and stars are going to fall from the sky. The mountain that you see that are pegged on this earth right now are also going to be taken from the earth. And guess what's going to happen? The mountains are going to be crushed. And when the mountains get crushed they lose its weight and heaviness that the mountain had. So the mountain becomes like the cloud. That's what Allah means. وإذا الجبال سورية. The mountain will be flying over the people like clouds. These big mountains that no one can see to push now. And in countries like Saudi Arabia and other countries which have many mountains when they want to build areas or cities and there's a mountain it takes them years to get rid of that mountain or to destroy part of the mountain. It takes them years. That mountain will be taken off the earth and it will be crushed. And once it gets crushed it will become very light and then it will be flying into the sky. That's why Allah said in another ayah سورية الجبال فكانت سرابا. It will be the moving of the mountains. Then Allah سبحانه وتعالى He says وإذا العشار وطلة وإذا العشار وwhen the full term she comes are neglected. The word العشار comes from the word the word العشار. And العشار means the she camel when it is upon its ninth month of pregnancy. And the Arabs when the she camel is nine, sorry, the tenth month, when the she camel is pregnant at its tenth month the Arabs they don't neglect it. Because right now the time is close. They are consistently observing it. They make sure they protect it from any other she camel coming into contact with it or anything being done to it. They take extra care about it. But that day the she camel that's ten months no one will be giving it any consideration. It will be neglected and it will be forgotten. Why would it be forgotten? The reason is because That day the positioning and the reality has made everyone forget what's around them. That she camel that the Arabs will give that importance to will become something neglected. No one will give it consideration. Why? Because the stars have fallen. The mountains that were on the earth that were stuck on the earth are no longer on the earth anymore. People are shocked. Well, in that case the jinns will also come out. And the animals and everything, everyone is shocked. And the jinns will say that day we will go towards the sea to see what's happening. We need to find out what's taking place. The jinns will say that. Allah then says And when the wild beasts are gathered some of the مفصلين they said And when the wild beasts They said that the word It means Some of the مفصلين Like That That the wild beasts will be mixed with the humans and the jinns. Even the lion And the wild animals That they will eat human beings. They are shocked what's happening. They will be together They will be mixed with one another. The lions and the animals that we will run away from We are not going to run away from them that day. People will not run away from a lion. And the lion will not even think about eating the people. Because of what? Because of the The day and the situation pertaining to it Is something that has taken the minds of everyone. Animals and humans. That's one call that mentions وإذا الهوشر اختلطت بسانة الصحيح The second view is A view attributed to ابن عباس Which is That It means Death occurs وإذا الهوشر That view is attributed to ابن عباس as I said And the third view is اشيبوتي to قتادة ابن دعامة And it means وإذا الهوشر اي جمعة that the people are brought together عذاد ابن جنير الطبري He strengthened the opinion of قتادة And he added on with The call of ابن عباس. He said these two are strong. ابن جنير الطبري He strengthened the opinion held by ابن عباس and ابن عباس They have a view And the view of قتادة he strengthened that And he dismissed the view of رضي الله تعالى عنه so he dismissed it But all of those views Don't contradict one another He can't take those views That when people are gathered they are what? They're mixed So the word الجمع does not dismiss The meaning of اختلاق And this makes the meaning more powerful When we think about That the wild beasts, the animals Are going to be gathered In front of us And so in front of Allah سبحانه وتعالى And no one is scared of the other And no one is looking at the other Then Allah says And when the sea Is filled With flame The مفاصرين they differ in regards To what is meant by سجرات There are two quotes what is meant by سجرات The first view is It means سجرات means اشعرات وقيدات That view is attributed to Six of the great امه such as اوبيبن كعبن عبدالله بن عباس وشبر وصفيان الثوري وعليبنا بيطالبن راذا عليبنا بيطالب He said to a Jewish man عليبنا بيطالبن He said to a Jew man اين جهنم where is جهنم And the Jew man said في البحري in the sea And then عليبنا بيطالبن And he said ما اراه امه ما اراه I don't see him That إلا صديقا لاكساب تستمي the truth This Jew man I don't see his statement except the truth Why? Because Allah said in the Quran والبحر المسجور وقال تعالى الله also said وإذا البحار سجرات So what do you see that this The ocean is going to be what? It's going to be flame It's going to be flame on it The second قول is That the ocean will overflow It will overflow And it will increase in number And it will overflow That view is attributed to الربيع القثيم الرحمة الله و تعالى He says a mulliat It becomes There's two extra views that are mentioned The third one is فجرات That is Sprouts And that view is attributed to الضحاك He took it from Surat Al-Infitar When Allah says وإذا البحار فجرات The fourth one is When the water goes The ocean has no water anymore This is attributed to And All of those It carries The first one is When something becomes very full You use the word سجر When something is full So the ocean becomes full And then It becomes It becomes dry After the burning After the flames go It's no longer there anymore The water will what? Condensation The water will go fully And it will be dry All of those three meanings are The levels in which the water goes through This is the stage So the water is going to flood It's going to overflow So all of the water is going to become one They're all going to mix together Once it over floods And they all mix together Then it will burn Once it burns The flame will go And there's no longer no water anymore So there's no خلاف Because this in the Arabic language It's called The wording carries those meanings It shares all of those meanings in the language And if you really observe The usage of this It shows you that The إعجاز of the Qur'an And the miracle of the Qur'an Allah just showed one word that carries The مراحل that the water would go through Not having to say so much things Just took one word And first explained that it goes this stage Of this stage All of them is in the meaning of this word This is the miracle and the power in the Qur'an