Part 61

306 Book of The End: Great Trials and Tribulations

‘Aaisha ‘ said, “I was the first among people to ask the Messenger of Allah #% about this verse:

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“On the Day when the earth will be changed to another earth and so

will be the heavens, and they (all creatures) will appear before Allah,

the One, the Irresistible.’ She 4 said, ‘I said, ‘At that juncture, where are the people, O Messenger of Allah?’ He #¥ said, ‘On the Siraat.’ (Ahmad) Muslim (in his sahih), At-Tirmidhee, and Ibn Maajah related the same hadith through Daawood Ibn Abee Hind. At-Tirmidhee said, “Hasan sahih.”

In another narration, ‘Aaisha % asked about the Verse, saying, “O Messenger of Allah, where are the people at that time?” He 2% said, “They are on the Matn of the Hellfire (ie. on the bridge that is over it).” (Ahmad)

Thaubaan 4s related that a rabbi from the Jews asked the Messenger of Allah 3 about the above-mentioned Verse, saying, “Where will we be when the earth will be changed to another earth and so will the heavens?” The Messenger of Allah #% said, “In darkness, before the bridge (ie. the bridge that is over the Hellfire). (Muslim)

Abu Ayyoob Al-Ansaaree 4 related that a rabbi from the Jews went to the Prophet i% and asked, “Consider the fact that Allah says in His Book: “On the Day when the earth will be changed to another earth and so will be the heavens’, Then where are the created beings at that time?” He #8 said, “The guests of Allah...” (Related by Ibn Jareer) Ibn Abee Haatim related the same.

The above-mentioned change might occur after the gathering of the creation, so that there is a second changing that is different in description from the first. And Allah 4% knows best. ‘Abdul-Kareem (or Abu ‘Abdul-Kareem) said, “I stayed with a man from Khurasaan, and he related to me that he heard ‘Alee ibn Abee Taalib .& say:

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“On the Day when the earth will be changed to another earth and so will be the heavens’

The Lengthy Period Of The Day Of Resurrection

Allah % said: “And they ask you to hasten on the torment! And Allah fails not

His Promise. And verily, a day with your Lord is as a thousand years of what you reckon.”

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“A questioner asked concerning a torment about to befall upon the disbelievers, which none can avert, from Allah, the Lord of the ways of ascent. The angels and Ruh (Jibrael (Gabriel)) ascend to Him ina Day the measure whereof is fifty thousand years, so be patient (O Muhammad 2%), — with a good patience. Verily! They see it (the torment) afar off, but We see it (quite) near.’ When we discussed the Tafseer of this Verse, we mentioned the difference of opinion regarding it among our predecessors and among those in later times as well. As regards to, ‘in a Day the measure whereof is fifty thousand years, Laith Ibn Abee Sulaim

308 Book of The End: Great Trials and Tribulations

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“In one Day, the space whereof is a thousand years of your

reckoning (i.e. reckoning of our present world’s time). Ibn ‘Abbaas said, “Meaning, the affair descending from the heavens to the earth and it (the affair) rising from the earth to the heavens, because between the heavens and the earth is the traveling distance of 500 years.” Ibn Abee Haatim and Mujaahid related this narration, and the opinion expressed therein is held by Al-Farraa and Abu ‘Abdullah Al-Hulaimee, according to what is related by AlL-Haafiz Abu Bakr Al-Baihagee in Kitaab Al-Ba'ath Wan-Nushoor. AlHulaimee said, “The angel is able to traverse that distance in part of a day. Even though it is a distance that can be traversed, no one has been able to journey it except in a period of 50,000 years. And in no way is that number (50,000 years) considered to be the duration of the Day of Resurrection. Al-Hulaimee chose this opinion based on the Verse, “From Allah, the Lord of the ways of ascent’. Meaning, Exaltedness and Greatness, similar to Allah’s saying:

“(He is Allah) Oumer of High Ranks and Degrees, the Owner of the Throne.”

According to this first opinion, the meaning of that distance has to do with place (and not passage of time),

According to the second opinion, the meaning of “50,000 years’ is the duration of the world. Abu Muhammad ‘Abdur-Rahmaan ibn. Abee Haatim related the following in his Tafseer. Regarding this Verse, “The measure whereof is fifty thousand years’, Mujaahid said, “The life of this world is 50,000 years. Allah referred to that duration as a day. He &% said, “The angels and Ruh (Jibrael (Gabriel) ascend to Him in a Day.” A day is the World.”

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Regarding ‘the measure whereof is fifty thousand years, ‘AbdurRazzaaq related that ‘Tkrimah said, “From its beginning to its end, the world exists for fifty thousand years. No one among you knows how much of that time has passed by and how much of it remains. Only Allah 4 has knowledge thereof.” Al-Baihagee related the same from Muhammad ibn Thaur. This opinion, however, is very Ghareeb, for it is not found in many of the famous books. And Allah # knows best.

According to the third opinion, the intended meaning is the period between the world and the Day of Resurrection. Ibn Abee Haatim related this from Muhammad ibn Ka’ab Al-Qurazee, and it too is very Ghareeb.

And according to the fourth opinion in this issue, the intended meaning is the length of the Day of Resurrection. Regarding ‘the measure whereof is fifty thousand years,’ ibn Abee Haatim related that Ibn ‘Abbaas + said, “The Day of Resurrection.” The chain of this narration is authentic. In the narration of Ibn Abee Ad-Dunyaa, Zaid Ar-Raashid said, “The people will stand on the Day of Resurrection for 1000 years and judgment will be issued between them for a period of 10,000 years.

‘Alee Ibn Abee Talhah related the following from Ibn ‘Abbaas 4, “For the disbelievers, Allah made the Day of Resurrection to be the measure of 50,000 years.” In his Tafseer, Al-Kalbee related that Ibn ‘Abbaas said, “Were anyone other than Allah to be given the responsibility of taking (Allah’s) slaves to account, he would not finish the task in 50,000 years (ie, it would take much, much longer).””

Al-Baihagee related that Al-Hasan said, “What do you think about a day in which they stand on their feet for 50 000 years, eating not even a morsel therein, and drinking not even a gulp, until their throats Tagatta’at (literal meaning, are cut off) from the severity of their thirst and their insides are burning with hunger. Then they are taken to the Hellfire and are made to drink from ‘Ain Aaniyah (containers that are extremely hot; the inhabitants of the Hellfire will be made to drink from it), it will reach the pinnacle of hotness and its ripeness will be extreme. This has been related in a number of Alhmadeeth - and Allah knows best.

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In Spite Of The Length And The Severity Of The Day Of Resurrection, It Will Be Lighter For The Believer Than One Of The Compulsory Prayers

Abu Sa’eed said, “It was said to the Messenger of Allah 2%, ‘the day the measurement of which is 50 000 years ~ that is an extremely long day.’ The Messenger of Allah #% said, ‘By the One Who has my soul in His Hand, it is made light for the believer, to the extent that it is more light for him than a compulsory prayer he performs in the world.’” (Ahmad) Ibn Jareer related this in his Tafseer, but two of the narrators of his chain are weak,

Al-Baihagee related it with a different phrasing. Abu Al-Mash related that Abu Saeed Al-Khudree 4s went to the Messenger of Allah 2% and said, “Inform me of he who is strong enough to stand on the Day of Resurrection, about which Allah % said:

“The Day when (all) mankind will stand before the Lord of the Alamin (mankind, jinns and all that exist)?” (Quran 83:6)” He 3 said, “Tt is made light for the believer to the extent that it is like a compulsory prayer for him.” ‘Abdullah Ibn ‘Amr 2 said, “On the Day of Resurrection, the believers will have chairs of light upon which they will sit, and they will be shaded by clouds above them. For them the Day of Resurrection will be like an hour from the day or like one of its two limits (Le. its beginning or end).” (Related by Ibn Abee Ad-Dunyaa in Al-Ahwaal}

Some Of The Punishments That Have Been Prepared For Those Who Do Not Pay The Zakaat That Is Due Upon Them

Abu Hurairah 4 related that the Messenger of Allah 4% said, “There is no possessor of a Kanz (literally, treasure; here it means any wealth for which Zakaat is not paid) who does not pay its right (i.e. Zakaat) except that plates are heated in the Fire of Hell, and then his forehead, his sides, and his back are ironed by them, until Allah rules between His slaves, in a day whose measurement is 50,000 years from what you count. Then he will see his destination —

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either to Paradise or to the Hellfire.” (Ahmad)

He then mentioned the rest of the hadith, which is about one who refuses to pay Zakaat on sheep and camels. “He will be thrown on his face for them (i.e. for his sheep and camels) on an even, smooth land. He will be trampled over by their Akhfaa (feet of camels) and their Azlaaf (feet of sheep; Azlaaf are also the feet of cows and deer). And they will butt him with their horns. Every time the last of them passes by him, the first one is brought back to do the same, until (Allah) judges between His slaves, on a day whose measurement is 50,000 years from what you count. Then he (that person) will see his destination — either to Paradise or to the Hellfire.” (Ahmad) Abu Daawood and Muslim related the same, each with his respective chain.