 وأقولوا في القرآن ما جاءت به آياته فهو الكاريم المنزاله وأقولوا قال الله جل جلاله والمصطف الهدي ولا أتأوله إن الحمد لله نحمده ونستعينه ونستعفره ونعود بالله من شرور أنفسنا ومن سيئات عمالنا من يهده الله فلا مضللا ومن يضل الفلا هديلا وأشدوا لا إله إلا الله وحده لا شريكلا جزاك الله خيرا وأشدوا أن سيدنا ونبينا محمد اللهم صل على محمد وعلى آل محمد كما صليت على إبراهيم وعلى آل إبراهيم إنك حميد مجيد اللهم بارك على محمد وعلى آل محمد كما باركت على إبراهيم وعلى آل إبراهيم إنك حميد مجيد إن شاء الله تعالى we are going to study تفسير الصورة انشقاق الله سبحانه وتعالى سيز بسم الله الرحمن الرحيم إذا السماء شقت وأذنت لربها وحقت وإذا الأرض مدة وألقت ما فيها وتخلت وأذنت لربها وحقت يا أيها الإنسان إنك كادح إلى ربك كدح فملا فيه يا أيها الإنسان إنك كادح إلى ربك كادح إلى ربك كدح فملا فيه فما من أوت يكتابه بيمينه فسوف يحاسب حساب يسير وينقلب إلى أهله مسرور وأما من أوت يكتابه وراء ظهر فسوف يدعو ثبور ويصل سعير إنه كان في أهله مسرور إنه ظن ألا يحور بلا إن ربه كان بي بصير فلا أقسم بالشفق والليل وما وسق والقمر إذا التسق لترك طبق عن طبق فما لهم لا يؤم إذا قرئ عليهم القرآن لا يسجد بل صالحات لهم صورة الإشقاء الله سبحانه وتعالى ساد إذا السماء شقط when the sky has split open and it has responded to its Lord الله سبحانه وتعالى وحق and it has every single right to do so this surah as we just seen right now is from the surah of the Quran it's from the surahs in the Quran that a person would do a prostration in it أبي رافع he said I prayed with I prayed with صلاة العتمة صلاة العتمة is عشا the prophet prohibited the atama to be referred to as عشا but the scholars they make an explanation for it as Ibn al-Daqiq al-A'id mentions which is which is so he recited إذا السماء شقط فسجد فيها أبو غيرا فقلت له ما هذه السجدة أبي رافع what is this prostration that you are doing فقال سجدت بها خلف رسول الله صلى الله عليه وسلم when he said بها خلف أبي القاسم I did this prostration behind فلا أزالوا أسجد بها فلا أزالوا أسجد بها as long as I live I will do that prostration that's why I said everybody do the prostration أبو غيرا said فلا أزالوا I will remain prostrating أسجد بها حتى ألقى until I meet the narrator who narrated this in the narration of the hadith or in the chain of narration his name is محمد إبن عبد الأعلى he said فلا أزالوا أسجد بها I as well for as long as I remain I will also prostrate so this sajdahia it's highly emphasized it's not one day you should leave especially the fact that Allah says وإذا قرئ القرآن when the Quran is recited on them that disbelievers they don't prostrate to it so the believer now doesn't let that one go الله سبحانه وتعالى he says this word in the Arabic language the word إذا it's a word that's used as a conditional when this is called حرف الشرط it's a condition but the جواب الشرط is محضوف the response to this is hidden meaning when the sky splits what the response is hidden and this is what the scholars of grammar called بابو الاشتغال meaning the term that's hidden is actually in the verse which is إذا السماعون شقد and in the Arabic language it's not allowed that the حرف الشرط and the جواب الشرط are right next to each other the فعل الشرط has to be in between them it has to be in between them and we don't have it here we have إذا السماع شقد we have here so they said that إذا السماعون شقد here it means إذا شقد السماع in شقد if the sky splits then it would definitely split properly that's what it means the word وادينة in the Arabic language it means it means وقطاعت the word وادينة means when the sky listens to its load and it submits to it and it takes the command of its load and then the word وادينة means وتقطاعت وسمعت وقطاعت it breaks and splits into but it listens and obeys its load وحقاعت وحقاعت it means فهي أهل اللي هاله طاعة it has every right to obey its load because it has every right to split because Allah is the one who has commanded it وحقاعت it means the sky has every right to split why because Allah commanded it the word وادينة is used in the Quran as what it listened that's what we said وادينة أي the sky listens to its load and obeys it ومنهم الذين يؤدون النبي ويقولون هو أودن يسمع they say that the processor listens to everything everybody tells him هو أودن means the prophet listens to everybody who speaks and the famous Harith which is in صحيح البخاري and the prophet said ما أدين الله لشيء الله is not more listening to means Allah listens most to ما أدين الله here means what the thing that Allah listens the most to سبحانه وتعالى greatest is حسن صوت a beautiful recitation in the Quran in which a prophet recites with a beautiful voice and he reads it loud this is the thing Allah listens most to and then the word that's used here is what أذينة is used so this here it means وادينة لربها أي وأطاعت أمر ربها the sky obeys it's load الله سبحانه وتعالى brothers ponder here now if the sky this big this great when Allah commanded it to split and the sky listened to its load and it obeyed its load with all the power all the strength that it holds and we have a smoke where a human is small who is weak and we are told to do things and we are commanded to come with things and what do we do تفصير كسكة جوطو ها here there's an arrow arrow 59 it's blocking somebody I said at the beginning if your car is blocking somebody just move it إن شاء الله these people they don't look like وادينة لربها وحقاة and it listened and obeyed its load وحقاة and it has every right to obey وحقا لها أن تطيع عمر ربها that's what it means وإذا الأرض بمدة and the sky مدة means it's expanded وإذا الأرض وإذا الأرض and when the earth مدة is expanded الله تباركه الله تباركه تعالى expands this earth وَأَلْقَتْ مَا فِيْهَا وَأَلْقَتْ مَا فِيْهَا and the earth brings out spits out everything that is in it the sky is going to what sorry the earth is going to spit out وَأَلْقَتْ it throws out it brings out مَا فِيهَا that which is in it وَتَخَلَّتْ and the earth becomes empty this earth is going to spit out everything in it it's going to spit out the humans that are in it are going to come out and also what's going to come out from it is the treasures the gold and the silver are going to come out the Prophet ﷺ told us in a hadith من حديث أبي هوريرا the Prophet ﷺ told us تقيء الأرض this earth is going to vomit the Prophet ﷺ said this he said تقيء الأرض this earth is going to vomit and what is it going to vomit أفلاد كبيضها أمثال الأسطواني من الدهد والفضب the earth will vomit long pieces of its livers they are like columns it's going to spit it all out من الدهد والفضب gold is going to come out of this earth والفضب this earth is going to spit it out and vomit it out فَيَجِيْقُوا الْقَاتِرُوا the killer, the murderer will go by he sees gold on the floor he's going to see silver on the floor the murderer that day and he's going to look at it and he will look at the gold and the silver and he would say فِيَهَا دَا قَتَلْتُوا due to you I kill people silver, gold, it was through you I kill people وَيَجِيْقُوا الْقَاتِرُوا and left his family behind and walked away from them and left them because of dunya and money making he will look at the gold and he will say on the earth he will say فِيَهَا دَا قَطَلْتُوا due to you I cut رحم in my ties of kinship my family, my mom, my dad I left them in Africa to die I was making some money in the UK I left my parents in Africa or in Asia I don't pick up their phone when they call me وَيَجِيْقُوا الْسَارِقُوا the thief will also go by the gold and the silver and he will say فِيَهَا دَا قُتِلْتُوا because of you my hand was cut because of you فِيَهَا دَا عُونَهُوا each and every one of them will look at it and no one will touch the silver none of them فَلَا يَأْخُدُونَ مِنْهُوا شَيْئَنَّا because it means nothing to me silver doesn't mean anything gold doesn't mean anything that day everybody's concern is what is your deeds then the earth will spit out everything وَأَلْقَتْ مَا فيهَا the earth will vomit everything that is in it وَتَخَلَّتْ nothing's going to be there nothing's going to be there وَأَذِينَتْ لِي رَبِّهَا وَحُقَّتْ again Allah SWT here it says وَأَذِينَتْ the earth listens to its Lord Allah SWT وَحُقَّتَنْ he has every right to listen to its Lord Allah SWT and then we said وَأَذِينَتْ has been repeated how many times twice the first time when it was said and the second time when it was said is it the same وَالْأَصْلُ فِي الْكَلَامِكْ تَرْسِيسِ that the asal of speech and the original matter of speech is that it gives you a new meaning دون توكين and it doesn't give you any emphasis the asal of speech when somebody say something the asal is that their speech is going to give you new meaning and it's not that they give you what a repetition of what they already mentioned okay and this ayah وَأَذِينَتْ لِي رَبِّهَا وَحُقَّتْ has been repeated twice وَأَذِينَتْ لِي رَبِّهَا وَحُقَّتْ has been repeated twice the first time when it was mentioned it was talking about the what the samaa the samaa has every right to what to split and to crack the second time وَأَذِينَتْ لِي رَبِّهَا وَحُقَّتْ is mentioned is talking about what it's talking about the earth the earth is going to expand and the earth is going to spit everything in it it's going to vomit everything out it has every right to do so يا أيها الإنسان الله سبحانه وتعاله then says يا أيها الإنسان oh mankind إنك كاديح you are laboring you are working hard the word كاديح in the Arabic language it means العمل والقسم the word الكاديح means what العمل والقسم every one of us on this earth are what each and every one of us on this earth are what we are we're working يا أيها الإنسان oh mankind إنك كاديح you are laboring you are working العربك to your Lord كاديح excited laboring extra effort you're putting in what does it mean عمل والقسم what does it actually mean it means you're going to see and you're going to come in contact with it what is it that you're going to meet is it that you're going to meet Allah or does it mean that you're going to meet the actions that you put forward it means both of them if you meet Allah what are you going to meet with Allah your deeds and the actions that you put forward this ayah shows us that every single person is laboring everybody here is working because Allah said يا أيها الإنسان oh oh mankind إنك كاديح you are laboring towards your Lord some are doing righteous deeds some are working hard some are putting effort in some their deeds and their actions are excessive righteousness at night they are waking up they are praying at daytime and another group of people they are working but they are working corruption and harm and they are trying to extinguish the light of Allah and then everybody is working so Allah is going to tell us in the ayah to come next the two types of people who are working here those who labored and they put work in but their work was good and that is what they are going to receive and Allah is going to tell us again the ones who are working but their working was towards evil Allah protects us from it Allah starts with the first the first of the the first of who the first people of those who are working in good Allah starts with them He says يتابه بيمينه then as for he who is given his record his book is being given to him بيمينه he is giving to him with the right he is giving to him in his right hand فسوفة يُحَاسَبُحِسَابًا يَسِيرًا he will be judged this individual and the judgment for him will be with ease فسوفة he will be judged يُحَاسَبُحِسَابًا and accounting which is what يَسِيرًا يَسِيرًا means easy simple accounting is what is going to be given to him this one is the one who is laboring and his hard work and his effort was what خير he was doing good he was working hard that is what is going to be done to this one فسوفة يُحَاسَبُحِسَابًا يَسِيرًا وَيَنْ قَلِبُ إِلَا أَهَلِيهِ and he will turn back to his family his people مسرورا in a state of happiness he is going to go back to his wife in Jannah the مفصيرين I mentioned the مفصيرين I mentioned like قتادة he said that إلى أهل إلى أهل أعدهم الله له في الجنة the family that he is going to go to are a family who Allah has made for him in Jannah it could be one of two it could be his wife his spouse that he had in his dunya who worked hard with him who has now made it to Jannah with him or it could be a wife her husband has worked hard as well he has made it to Jannah with her or it could be women who have been prepared for him in Jannah it could be any of the two this ayah أشكلة أمولة عائشة this ayah رضي الله تعالى عنها it became unclean to our mother عائشة رضي الله تعالى عنها بقاليا المسلم both narrated on the authority of عائشة رضي الله تعالى عنها قالت she had the prophet SAW one time said من موقشة رذب the prophet SAW said anybody who is accounted is punished anyone who is accounted is what من موقشة anybody who is accounted who is questioned who is interrogated رذب he is punished it's a punishment when the prophet said that our mother عائشة رضي الله تعالى عنها she said to the prophet أليس قال الله is it not that Allah said أليس قال الله did Allah not say as she recited this ayah فسوف يحاسب وحساب يسيرا when she read this ayah when she read this ayah the prophet SAW he said to عائشة لي صداك بالحساب this ayah فسوف يحاسب حساب يسيرا is not because what did the prophet say من موقشة رذب anybody who is interrogated anybody who is questioned is what is punished right and this ayah is saying that they are going to be interrogated a good and easy interrogation or they are going to be accounted and accounting which is easy and the prophet here is saying anybody who is accounted or anybody who is interrogated is what is punished she said how can we reconcile between your statement here and the ayah the prophet then said to عائشة فسوف يحاسب وحساب يسيرا it's not accountability these people this is what then ولكن ذاليك العرب this is the presentation what does that mean what does the prophet mean by that the day of judgment الامام البخاري المسلم both narrated رضي الله تعالى عنهم that the prophet said يودن المؤمن ويوم القيامة the believer will be brought close to the day of judgment will be brought close من ربه عز وجلته يزلول الله سبحانه وتعالى حتى يضع عليه كنفة until Allah تعالى places over him he is there فيقرروا الله سبحانه وتعالى will then bring to him his sins his shortcomings his errors, his faults الله will bring them to him فيقرروا الله will establish it to him his shortcomings and his mistakes فيقولوا it will be said to him هل تعرفوا do you recognize this do you know this do you know this sin that you've done فيقولوا it will say أعرفوا I recognize this I know what I did this الله تعالى he says to him قد سترتها عليك في الدنيا when you were in this world I concealed it and I hid this sin for you meaning the people didn't know a practicing brother a brothers upright a brother who stood fast with knowing that you were doing this sin and no one else knew it only I knew it and you I made sure no one knew that sin of yours it was hidden for you it was concealed for you قد سترتها عليك في الدنيا I made sure no one knows about it in the dunya for you وإني أغفرها لك اليوم and today I'm going to forgive you for it I'm going to what forgive you for it فَيُعْطَاهِ will be given صحيفة حسناكي will be given the skulls in which his righteous deeds are written وَأَمَ الْكَافِرُ as for the disbelievers وَالْمُنَافِقُونَ the hypocrites to pretend to be Muslims فَيُنَادَا بِهِبْ عَلَى رُؤُسِ الخَلَائِقِ those ones are going to be called out in front of everybody they're going to be called out and it will be said to them يَنَّا كَذَبُوا عَلَى رُبِهِبْ these are the ones who lied upon their Lord they'll be exposed their sins and their shortcomings will be mentioned out and in public everybody will know what they did wrong they'll be exposed for that and their reality will be will be brought out they'll be exposed the hypocrites and the disbelievers so this individual is the one that the prophet is talking about for sofa you have حساب النسير because the way that his sins will be brought to him and his shortcomings will be brought to him is what is مجرد العرب is this presentation will be presented to him but he won't be accounted for it he won't be asked why did he do this what made you do this the one that that is being done to is the disbeliever and the criminals and those who Allah wants to punish them عُذِب that's what the prophet means who's interrogated he's asked why did you do this because the person doesn't have an answer that question itself is going to hurt him as for this one in the dunya he was a good person he was seen as a good person that day when he leaves his Lord he was taken away from the rest of the people Allah placed a veil between him and the people Allah placed a veil no one could see him Allah talks to him then Allah tells him now you can go they believe he didn't do anything wrong who only knows that he didn't sin that day only himman الله سبحانه وتعالى he then this what we really realized is that Allah is the only one who would know his slave do a sin and hide it for him الله سبحانه وتعالى مُمَّاسِفُلُ to you then your then your mother is to you وَفَأَمَّا مَنْ أُوْتِيَ كِتَابَهُمْ those who their book is being given to them on the right hand are the ones for soul for you their accountability for those ones it will be for them easy وينقلبوا and those individuals they will turn back to their families they are excessively happy they are what they are excessively happy of the news that has been given to them they will be very happy and then Allah تعالى وَأَمَّا مَنْ أُوْتِيَ كِتَابَهُمْ and ask for the one who these book will be given to him his record will be given to him وَرَاءَ عَظَهْلِهِ from behind his back it will be given to him behind his back it will be given to him فَسَوْفَ يَدْعُرُوا ثُبُورًا that one he will cry out for destruction he will say oh destruction be upon me he will call out for destruction فَسَوْفًا this one will فَسَوْفَ يَدْعُرُوا ثُبُورًا this one will call out for فُبُورًا destruction فُبُورًا means what يَهَلَكْ he will call for يَهُلْفُهَلَكْ as ضحاك said يَدْعُرُوا بِالهَلَكْ he will call out for destruction ويصل سعيرًا and he will enter to burn into the hellfire this ayah from the vahir as it may seem to many of us it seems that it might be contradicting another verse this ayah tells us it seems that it might be a contradicting another verse and as we know this Quran does not in its reality oppose each other or does not contradict as Allah says in the Quran أفلا يتدبرون القرآن وَلَوْكَانَ وَلَوْكَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِي خِلافًا فَثِيرًا why do you not ponder over the Quran for if this Quran was to come to you from anyone other than Allah you would find what to find contradictions in it and this means the fact that the Quran is from Allah there is not going to be any any contradiction what is it that seems seems to be a contradiction is that in Suratul Haqaa Allah says وَأَمَّا مَنْؤُوتِ يَكِتَابَهُ بِشِمَالِهِ as for the one who his book will be given to him on the left hand and this ayah is saying وَأَمَّا مَنْؤُوتِ يَكِتَابَهُ وَرَاءَ بَهْرِهِ as for the one whose book is going to be given to him from behind behind his back so how do you reconcile between he will be given to him on his left hand and he will be given to him from behind he will be given to him from behind can anyone try to his left hand will be behind his back نعم إن جلير الطبري إمام المفصرين وَأَمَّا مَنْؤُوتِ يَكِتَابَهُ مِنْكُمْ أَيُّهَا الْنَاسِ يَوْمَئِدِ وَرَاءَ ضَهْرِهِ وَذَانِكَ بِأَنْجَعَ لَيَدَهُ الْيُبْنَا عَلَا عُلُقِهِ وَجَعَلَ الشِمَالَ من يديه وَرَاءَ ضَهْرِهِ right hand will be placed on his neck then like that and the left hand will be placed like that behind his back and what is his left hand behind his back is it being given to him in the left or behind his back but his left hand is pulling is behind his back فيتناول كتابه بشماله من وراء ظهري ولي ذلك وصفهم جل ثراؤه أحيانا أنه يؤتون كتوبهم بشمالهم وحيانا أنه يؤتونها من وراء غورهم هذا مهماء الله يحضر فكثية أطبخ أن يفعلها بالكامل على اللقاء والتعامل أن يبقون إليهم كبيرهم لذا سوف يبقون المشاركين والذين يفعلون من وراء ظهري من وراء هكذا so often They will call out سيقوموا بتقديم و سيقولوا انه فقط تحديدوا لنا فسوف يدعوا ثبورة و يصل سعيرة و سينتهي ببانا في تقديم هذا هو العمل الثاني من الناس اهل الكدهي او اهامني اهل الكدهي أو هامني كثيرا جدا فالأهلين يتواجدون إلى مالذي يتواجدون خيرا كالا شراء من المهم يتواجدون إلى بيئة وممثلون يتواجدون إلى بيئة الممتلك يتواجدون إلى بيئة ما هو اللهم؟ يشتري بقية فين أعلى في نحن المقارسة وماذا سيكون لها تساعدة؟ سيكون لها سهيلة وكذلك ينصفوا إلى عائلهم مالذي يتواجدون؟ سيذهبوا إلى أسلحة أسلحة ثم الله تبارك وتعالى يقول أنه يقول شيء جميل يقول سبحانه وتعالى إنه كان في أهله مسرور الله يخبرنا الشخص المنافقين ومسلمين who are also being punished here الله يخبرنا أنه كان في أهله مسرور أنه كان أن هذا المنافق who was given his book behind his back he was when he was in the dunya and he was with his family he was what في أهله مسرور he was happy in the dunya he was laughing and he was happy this is opposite to what the believers the believers are they happy and they are laughing or they are concerned and they are worried الله tells us in Suratu طور إن شاء الله تعالى الله سيث وأقبل بعضهم على بعض يتسألون قالوا إن كنا قبل في أهلنا مشفقين فمن الله علينا ووقاءنا على بسمو إن كنا قبل we were before when we were in the dunya إن كنا قبل في أهلنا مشفقين when we were with our family مشفقين خائفين في الدنيا we were scared and we were worried about the adab and what waits us on the other side فمن الله علينا because of that fear that we came with and that worry that was on our heart all the time what did Allah do فمن الله علينا الله bestowed his mercy upon us ووقاءنا على بسمو when Allah protected us from the war the punishment of the Hellfire and the believer in this dunya he's khائف he's scared and he's worried and so the disbelievers they're laughing they're joking everything is a joke for them فمن الله says إنه كان this individual who his book has been given to him وراءة ظهري from behind he was what في أهليه مصرورة he's what في أهليه مصرورة he's one who is amongst his people he's in happiness then Allah says إنه ظنق he thought this individual he thought and assumed the word ظنق sometimes comes as يقين in the Qur'an sometimes it comes as what speculation and assumption إنه ظنق he has assumed this individual and he started to what have the belief اللي يحور that he's not going to return to Allah يحور means what يحور means to turn back to he believe he started to have the concept and the belief that he's not going to come back to Allah the way he's acting and the way he is he lives a life that he believes he's not going to come back to Allah he lives that kind of life إنه ظنق اللي يحور that he's not going to return back to his Lord اللهم سبحانه وتعالى and then Allah تبارك وتعالى is going to accounting for he has said and done so in the dunya he's laughing what is it that he's laughing about what is it he's happy about he's happy about his sins no kind of في أهليه he was with his family مصرورة مصرورة on what the معارس the sins that he's doing he's laughing he's enjoying himself do you know what I did yesterday do you know what I said to that girl yesterday do you know how I act this is what he says to himself and then Allah tells tells us أنه ظنه he assumed and started to believe اللي يحورة that he's not going to what come back to Allah and that Allah is not going to accounting for what he said and did بلا let alone him be returned to Allah and let alone him being accounted for what he did of course he would إنه ربه he's Lord كان به بصيره he's Lord Allah let alone him bringing him the day of judgment and accounting him he would do that رد الله سبحانه وتعالى is one who is بصير he's seeing over him seeing over who this individual he's doing the sins that he's coming with the معارس that he's doing ولا يبالي and he doesn't care how he's doing it and how he's falling into it this individual Allah is مطالعون Allah is what كان الله مطالع عليها الله is what he's really observing over his seeing sins and he's sure coming and he's aware of it سبحانه وتعالى then Allah تبارك وتعالى he says فلا أقسم بشفاق تود فلا تود لا ونبيه فلا أقسم صورة البروج لا أقسم بيوم القيامة دل لاه is not نبي okay on the line is not negation is not is not negation it's talkied it's emphasis nothing's been negated here it's talkied it's talkied emphasis and it's not it's not negation فلا أقسم الله is saying I swear by the بشفاق I swear by the شفاق what does the شفاق mean شفاق means it means حمرة أفق in English it's called twilight right twilight الله is saying I swear by the the twilight when it's red is it yeah yeah it's Maghrib time الله is saying فلا أقسم بالشفاق شفاق meaning Maghrib there's a hadith narrated by الإمام البخاري in صحيح من حديث عبدالله عمر بنعاص that the prophet he said in the hadith عليه الصلاة والسلام and this hadith this hadith is narrated by من مصيبين الصحيح من حديثي عبدالله عمر بنعاص that the prophet said ووقت صلاة المغربي عبدالله عمر بنعاص that the timing of Maghrib is it is ما لم يغي بالشفاق as long as the شفاق does not go Maghrib is when before the twilight sets that's what Maghrib is if it goes then صلاة time goes فلا وقسموا بالشفاق الله يقول I swear by that time و الليلي and I swear by the night وما وصقا وصقا means envelope in Arabic language the word وصقا means اجتمع امجمع what the night gathers and what the night brings together the night what does it bring together الشياطين and the jinn and the humans and everything is walking on this earth that's why the prophet said at night don't leave your what cups not covered you cover everything in the house you don't sleep with cups mouths open عليه الصلاة و سلام و الليلي and the night وما وصقا الله swears by the night and what the envelopes اجمع والقامري الله then swears by سبحانه وتعالى الات سقا الله he swears by the moon when it becomes full when it becomes full he swears by that سبحانه وتعالى where's the جواب القسم the جواب القسم what's the response to that all of that Allah is swearing by there's an oath Allah is making he swearing by the what the شفق Allah is swearing also by the what واللي وما وصق الله is also swearing by what والقامري إذا التسق والقامري إذا التسق what does that mean when the moon is full that's on the 13th night تقريبا it's a full moon there is 4 أقوال of the مفصل 4 قول has come regarding وما وصق there's no need to mention the 4 قول like in the 4 قول اختلاف التنور it's all خلاف of what it's خلاف in terms of wording one call says when it equals again it means when it's a full moon the second one إذا التسق because it تسق comes from وصق وصق means جمع when the moon's edges come together it becomes complete and it comes together in envelopes إذا نسأف full moon again some of the مفصلين they said لثلاثة عشر when it reaches the 13th night again that's a full moon and the fourth one is إذا استدارة when it becomes round إذا that means it's a full moon all of those are what خلاف من قبي this اختلاف is من قبي الخلاف التنور is خلاف which is difference of wording but the meaning is what it's all the meaning the same all of those أقوال are proof from إبن عباس ضحاق عكلمة سعيد من الجميع مجاهد من جبرين and others they've said حسن البصر and others بتادة all of them الله they say سبحانه وتعالى he's the jawab who's custom for all of them the oath that Allah made here that he's swore by the twilight and that he swore by the moon سبحانه وتعالى the full moon and that Allah سبحانه وتعالى he's swore by the he's swore by the night here's the answer to that بأو that which he swore لتركبن طبقا عن طبق that you all will surely experience state after state here the مفاصرين differed they questioned okay we're going to experience state after state because this description of state after state is a it's a description and this is وص it's as they call it وص which is محكمن what does وص محكمن mean it's a description that can possibly take many things how many things go through state after state so what is it that we're going to experience which is state after state the أقوال became much I'm going to mention some of those قوال festival لتركبن is one قراءة and another قراءة is what لتركبن one قراءة is what لتركبن ببم البائي placing a bum on the back so you say لتركبن and another قراءة is what انه يقراءة تاني متواترة تاني there are two قراءة which have reached multi truneration the second لتركبن لتركبن that is what the ayah is right now and the meaning to that is that you are mankind because what Allah was talking about before so Allah is talking to all of us mankind that we're going to go through what we're going to go through stages and the stages that we're going to go through is that Allah has started us us off as a نطفة we started off as نطفة what is a نطفة a sperm drop right we started off as that in the womb of our mothers and then we turned out to be what after that we became علقة علقة is what a clot blood clot and then we became مضغة مضغة is a piece of meat now and then we started to get bones and we started to get created we went through stages after stages as the prophet said إن حاليت إن حادكم يجمعوا خلقوا في بطن أميه 40 يوم النطفة ثم يكونوا علقة مثل ذالي ثم يكونوا مضغة مثل ذالي ثم يرسلوا إليه ملك فيوفقوا فيه ربور ويؤمروا بأربع كلمات بكتب رسقيه وأجليه وعملي شقيون أو سعيد عليه الصلاة والسلام حاليت عبدالم المسعود that the person goes through those stages that's if we recite the ayah as what لتركة بنة that is talking to mankind but if we say لتركة بنة and we read it as a فتحة on the back then this means that it is addressing somebody it's talking to somebody a particular person لتركة بنة you will go you will surely go through stages after stages so who's the person who's been addressed here they differed amongst themselves some said no it's still the humans that are being addressed that's one call another call is that no it's referring to who the prophet عليه الصلاة والسلام it's talking to him and if it's talking to him then what is it telling him that we don't share with him they said what it means is that oh you Muhammad you're going to go to and you're going to go surely go through and experience stages after stages meaning سماء after another سماء after another سماء and this is referring to the night of الصلاة والمعراج that's what some scholars said another group of scholars they said لأ it falls under كقوله تعالة إيكة أعلي وسمع يا جالة نريلا محمد has been spoken to here but it means everybody else he's been spoken to but it's not specific to him it's actually talking to everybody else and some of the scholars actually said it means that we are surely going to experience stages after stages as in the famous حديث that we are going to follow the footsteps of the يهودن شبرا بشبرا وذراعا بذراع حتى لو دخلوا جحرا ضبلا دخلته and the professor I said that we what we're going to what follow شبرا بشبرا شبرا بشبرا means what it's like this وذراعا بذراع is what حتى لو دخلوا جحرا ضبلا to extend that if you enter what why did the professor choose to use the word the lizard the lizard is the only animal that never recognizes its house it moves away from it when it looks back it doesn't know where it came out from in other words the lizard is a confused animal that doesn't know where it came out from the believers are going to be like that they're going to go in somebody else's hole the lizard goes into a hole that's what it is and it comes running out that's how the believers that's how the believers are going to be they're going to leave what was theirs and their religion and their Deem and a part that was set for them and they're going to go to holes and other things and other people's way of life so the believers are going to be like that لا تركبنا الله says طبقا عن طبقين you will surely experience state after state الله then says فما لهم لا يؤمنون this is the famine in Karik as it's clear الله then says فما لهم why is it not why are these people and why is it not the matter that they do not believe فما لهم لا يؤمنون why is it that they don't believe the reason why Allah is asking this question is why don't they affirm the resurrection after they have clearly seen the حجج and the proofs have been placed in front of them الله put us through stages after stages الله is the one who brought you from a لطفة and then he made you into a علاقة and then he made you into a مبغة and then he made you into a human that you are today and then you grow old and then you go to your grade the one who has put you through those cycle is it very hard for him to bring you back to how you were he made you when you were nothing if something is complicated then it would be more complicated to make something from nothing nothing is complicated to him would it be hard for him to bring you back to how you were الله then says فما لهم لا يؤمنون why is it that these people are not believing when he done it the issue is brothers some people the proofs and the evidences just make matters even more harder for them to believe the evidences and the proofs are never going to enter their hearts as Allah said in the Quran أولائك الذين لم يورد الله these are people Allah has not wanted أن يطهر قلوبهم Allah did not want to purify their hearts these are people Allah did not want to guide them some people Allah just never wants to guide them in this dunya they have what they have a خزي in this dunya they are going to live a very hard life and what awaits them in hereafter is far greater some people it just does not come to them to give up and to surrender to the truth when it's brought to them every ayah that is brought to them it makes them even more stubborn and even more hard headed شخل الماني used to say a person who want evidence doesn't convince them a thousand will not anyone who says to you after you've given him an ayah he says to you he says to you give me another ayah if you couldn't take an ayah you couldn't take a hanith if you couldn't take one evidence what makes you think they're going to take a hundred if it's brought to you so the believer he believes when evidence is brought to him and he takes them and he hears and he obeys and he submits to them Allah says فما لهم لا يؤمنون why are these not but what is the matter with these individuals that they don't believe in Allah سبحانه وتعالى ادعائن الحجج the proofs they've looked at it in general it says evidences have been brought to their attention everything this is قال الله قال الله no city my sheikh said my sheikh is not of that opinion يا أخي أقول لك قال الله I'm saying to Allah I'm saying to you the messenger said and you're saying to me your sheikh said then Allah تبارك وتعالى he says وإذا أقول إذا أقول إذا أقول إذا أقول إذا أقول إذا أقول إذا أقول they don't prostrate they don't prostrate as in لا يخبعون they don't humble themselves and put their heads down in submission to what the Qur'an is telling them they don't do that تعظيما احترام الله they don't do that in honoring and venerating the Qur'an they don't do that they're arrogant they're stubborn and hard headed this is the most powerful work the most powerful speech sorry that has been what that has been recited on them verses have been read on them مع ذلك they don't humble themselves لا يخبعون فهيس جدود they don't humble themselves and prostrate لله تعالى تعظيما احتراما in honoring him and venerating him and this ayah brothers is the ayah that when you recite in surah you what you prostrate does anyone else know which other surahs in the Qur'an put your hand up that prostration is done the second question is that but there is a prophetic evidence for that it's the deal for it so you have to mention the evidence with it and where you've what book it's written in and if it's and where it is this is the book of Allah how much is it first of all that has evidences and where is the evidences yeah فبل سورة نجم hey where what's the evidence for that one anyone who mentions the evidence he has to give us he mentions something he has to give us the evidence for it صحيح يا اخوة حنور when people are deline you can't see I surah on the moushab it's not enough is it an evidence when you say this place you have evidence فضل صورة سجدا صورة سجدا نعم صورة سجدا is that the prophet I said and led the salah and he prostrated عليه صلاه صلاه was he bleeding he led it on Friday where is it narrated who agrees with that قول my humble opinion I read Bukhari from the beginning and I don't remember a hadith like that the prophet he did bleed صلاة سجدا on Fridays the fact that he prostrated in صحيح البخاري فيه نبخ I looked at that there needs to be not one person here I can put their hand up and say that this is the evidence for one of the sajdahs in the Quran it's a good homework right take it now إن شاء الله no one is going to do the homework if I give it the first one is this that we took today where did I say it was narrated صورة this صورة that we are in where did I say it was narrated in I said it was in صحيح مسلم who narrated it who is the person who asked Abu Huraira yeah Abu Rafiq he asked right who is the person who said I also will prostrate as long as I live yeah not not yeah محمد ابن عبد العالى ابن عبد العالى now he said as long as I live I will remain to prostrate good the next one is صورة صورة النجم صورة النجم صورة النجم بخاري مسلم صحيح on the authority of عبد العالى مسعود رضي الله تعالى عنه that he said قرأ النبي صلى الله عليه وسلم the prophet صلى الله عليه وسلم he read النجم بمكة the prophet read صورة النجم بمكة فسجد فيها the prophet prostrated in it وسجد معه and also prostrated with him غير شيخ other than one sheikh other than one person all the elderly people with that they prostrated to him عليه صلى الله عليه وسلم those who couldn't even prostrate who were old they took dust from the earth and they placed on their foreheads they did that عليه صلى الله عليه وسلم the third one is صورة الصاد بخاري narrated من حديثي من طريق العوام رضي الله تعالى عنه he said سألت مجاهدا العوام he said I asked I asked him عن سجد that he said I asked him about the prostration of صورة الصاد I said what is it مجاهد said to العوام he said to him سألت he said I asked before you to ابن عباس just like you're asking me now I also asked عبد الله ابن عباس رضي الله تعالى عنه من أين سجدتا where did you prostrate and he recited for him does anyone know where he recited for him where is the sajdah in صورة صاد the second page is not enough does anyone know وخر راكع from the story when Dawood when Dawood عليه صلى الله عليه وسلم comes into the story that prostration was actually legislated as this حديث mentions because the story starts starts from من ذريتي Dawood وسليمان from that onwards نبي الله Dawood prostrates when that narration says فكان داود من من أمرا نبي يكوم it was Dawood through him that it was commanded for our prophet prostrates and it was commanded to what follow نبي الله Dawood I said to Dawood I said to Dawood he prostrated so he did the prophet صلى الله عليه وسلم بلاسطن صورة العلك بلاسطن is what صورة العلك مصر مريطن صحيح من حريثي أبي هوريرا he said سجدنا مع النبي صلى الله عليه وسلم فبهوريرا said we prostrated with the prophet we prostrated with him إلى السماء وشقة and we prostrated with him إقر بسم ربك الذي خلق those are the sajdah that are in the Quran those are the sajdah التي ثابت بسند الصحيح عن أن النبي صلى الله عليه وسلم سجد فيها those are the sajdah that we authentically have الصحيحة that the prophet prostrated to them those are the ones we have anything other than that is مضعر الخلاف and discussions on it but these are حديث خابط عن النبي صلى الله عليه وسلم then Allah then Allah he says بل كدبوا رادا they disbelieved the disbelievers they disbelieve بل الذين كفروا the disbelievers the kuffar they denied you can deboon they denied والله أعلموا and Allah is most knowing of what بما يُعُون Allah is one who is most knowing of what they keep within there within themselves الله يُعُون means what الله تبارك و تعالى he knows عالم بما تحويه الله is one who is knowledgeable who is aware of that which تحويه صدورهم that which is within their chests وتخفيه and that which they are hiding من التقليبي the denial that is in their hearts بكتاب الله in the book of Allah و رسوله and his messenger some of the disbelievers will come up to you and they will say to you I don't believe in Islam and I don't disbelieve in Islam some of them they will say that to you but Allah knows if what they are saying is true or the denial and the taglib that is in their hearts he knows that سبحانه وتعالى فمشيرهم الله says Oh Muhammad give them give them glad tidings فمشيرهم you find it in the Quran wherever you find فمشيرهم is being used and it's meant by punishment then you underline this as well تقريع لما عن تقريع that the glad tidings here is not good news it's going to be what it's going to be something that's going to هادم الله says فبشيرهم give them tidings of what بعداب قليل اي مؤلم اي punishment عداب which is سبيع عداب which is painful punishment that's what they're going to receive who is the exception here إلا الذين this is استثناء متصل إلا الذين آمنوا except those who believed in Allah وعملوا الصالحاتي and they came with what righteous deeds تقاعدة is that آمنوا وعملوا الصالحاتي is what is عطف الخاص على العامي because عمل صالح is part of iman but Allah is taking it out because of its importance don't ever think yourself iman can exist without no actions a person has to come with actions so there's no iman إلا الذين آمنوا وعملوا الصالحاتي and righteous deed here means what it means that it's in accordance to the sunnah and it's done with sincerity it's in accordance to the sunnah and it's done with sincerity لهم for those people is اجرون a reward غيروا ممنون they're going to receive and they're going to be given deeds for them is a reward that is ممنون which is uninterrupted which is there in consistent never will it be stopped no one's going to interrupt it this is just going on it will never stop it will forever be for them but power pay attention here brothers Allah never told us what the reward is and the scholars they say ابهاموا الاجلي the fact that the reward is concealed دلال it's an indication على عميها how great it is because you know when a king says to you I'm going to give you a gift the king of the country says I'm going to do you good it's not like داريسلام سيد تبني do you good صحيح it's a different story right فما بالك بالله عز وجله ولله المثل اعلى الله has a supreme example but when Allah says to I'm going to reward you then that means this reward is going to be what it's going to be great Allah mentions it in صورة النساء the same وما يخرج من بيته مهاجرا إلى الله ورسولي ثم يدرك الموت فقد واقع فقد واقع اجره فقد واقع اجره على الله his reward is falling to Allah من الله is going to give him a reward a reward how في ميس حديث انما العمل بنيات وإنما لكل امرين وإنما لكل امرين امانوان اما كانت هجرته إلى الله ورسولي فهجرته إلى الله ورسولي وما كانت هجرته لدنيا يصيبها او المراءة ينكعها فهجرته إلى ما هجرته هل انتظروا على حريث؟ الله لم يرسل الناس who have traveled for the world انتظروا على حريث فهجرته for the world or marriage انظروا what Allah said when he said من كانت هجرته إلى الله ورسولي anyone who is hijra is to Allah in his messenger and his hijra is to who Allah in his messenger was repeated again but when it came to the dunya look what Allah said ومن كانت هجرته لدنيا يصيبها فهجرته إلى ما هجرته اشرف بين فهجرته لدنيا يصيبها او المراءة ينكعها it wasn't repeated ابن رجب هي he means the left so what did he say لم يود انكرر لحقارتها it wasn't repeated because it's so low الله didn't repeat it again سبحانه و تعالى فهجرته إلى ما هجرته his hijra is whatever he traveled towards the dunya right it's nothing anything which I have said that was wrong or incorrect is from me and shaytan that Allah has messaged me I'm free from it سبحانك الله و بحمده أشهد و لا إله إلا الله أستغفر و بطوله