بَابُ الحشرResurrection

¹ His statement: “The earth on the Day of Resurrection will be a single loaf of bread”: Al-Turbishti said: I find the hadiths very problematic, not due to denying anything of Allah’s creation and the wonders of His design, but due to the lack of reconciliation that would cause the earth’s substance to change from its natural state to that of food to be eaten. This is especially so given the narrations stating that this earth, with its land and sea, will be filled with fire in the second creation and joined to Hell. Thus, we see the interpretation as follows: His statement “a single loaf of bread” means resembling a loaf of bread with such and such qualities, as in the hadith of Sahl ibn Sa’d, “like a loaf of pure bread.” The comparison to a loaf of pure bread is due to its roundness and whiteness, as we have mentioned. In this hadith, the comparison is to a loaf resembling the earth in form, shape, and size. Thus, the hadith encompasses two meanings: one, describing the form the earth will take on that day, and two, describing the loaf that Allah, the Exalted, prepares as a provision for the people of Paradise, demonstrating its vastness as an act of creation and invention by the All-Powerful, Wise One, who is not incapable of any matter nor lacks anything. It is also said that the hadith is problematic not due to denying His power, but due to the difficulty in reconciling it with the hadith stating that this earth will become fire on the Day of Resurrection. It was answered that the earth of the gathering is likened to a loaf in its flatness and whiteness, as in Sahl’s hadith, and the earth of Paradise is similarly described as a provision for its people, as an honor for them, like the hasty provision of a traveler sufficient for his journey. However, the end of this hadith suggests that the earth being a loaf is metaphorical, though it is preferable to take it literally whenever possible, as His power is capable of it. Believing it to be literal is more profound, as it indicates that Allah, with His perfect power, transforms the earth’s nature so that they eat from it beneath their feet as Allah wills, without effort or treatment. (As stated in Al-Mirqat)

² His statement: “Just as one of you turns over his bread”: Meaning his dough, as it is named after the result, like His statement, “Indeed, I see myself pressing wine” [Yusuf: 36]. The meaning is as one does with dough when intending to make it thin and flat, so it is placed on the fire during a journey for haste, turning and tilting it from hand to hand until it comes together and becomes flat, as it is not spread out like a thin loaf or similar. (As stated in Al-Mirqat)

¹ His statement: “On three paths”: Meaning groups and categories. The riders follow one of these three paths, while the rest encompass the other two paths, namely the pedestrians and those dragged on their faces, as will come in the hadith of Abu Hurairah. (As stated in Al-Mirqat)

² His statement: “Two on a camel, etc.”: According to their ranks, they will rest on their mounts, while the rest walk on their feet according to their deeds. These numbers detail their ranks metaphorically and figuratively. Those of higher rank have fewer companions, move faster, and are more advanced. If you ask whether two, three, etc., on a camel refers to riding together or in succession, we say: The commentator of the Sunnah said it is in succession, but it is better to take it as together, as succession does not literally mean two or three on a camel. The mention of ten indicates the maximum number of riders on that camel, capable of carrying ten due to the wonders of Allah’s creation, like the she-camel of Salih, stronger than ordinary camels. The omission of five, six, etc., up to ten is for brevity. (As stated in Al-Mirqat)

³ His statement: “The rest will be gathered by the Fire, resting with them, etc.”: The intent is that the Fire will cling to them, never leaving them. This is the general meaning for achieving the goal. As for the details, Al-Khattabi said: The gathering mentioned in this hadith occurs before the Hour, gathering people alive to the Levant. However, the gathering after resurrection from graves differs from this form of riding camels and being driven on them. It is as reported in the hadith that they will be raised barefoot and naked. Al-Turbishti said: The view that this gathering is after resurrection from graves is stronger, supported by various points, the strongest being the narration from Abu Hurairah: “People will be gathered on the Day of Resurrection in three categories,” etc. As for the report that people are raised barefoot and naked, there is no contradiction between the two, as one refers to the state of resurrection from graves, and the other to the state of being driven to the gathering place. If it is asked why it does not mention those who ride alone without sharing, we say: It is understood that this is reserved for those of higher rank, like the prophets of Allah, to distinguish between prophets and the righteous in mounts, as in ranks. (As stated in Al-Mirqat)

¹ His statement: “They will ward off every ridge and thorn with their faces”: This indicates their humiliation and necessity to use their faces instead of hands and feet to protect themselves from the harms of the path while moving toward their destination, because they did not make their faces prostrate to the One who created and shaped them. (As stated in Al-Mirqat)

¹ His statement: “Gathered in three groups, etc.”: There is a difference, as mentioned earlier, whether this gathering is before the Day of Resurrection as one of its signs or after the resurrection from graves. His statement: “Allah will cast affliction on the back, etc.” explicitly indicates that the gathering in this hadith is not the gathering of the Resurrection but refers to what is mentioned in the statement: “The first of the signs of the Hour is a fire that gathers people from the east to the west.” Al-Tayyibi said: It remains to be asked why the author of Mishkat included this hadith in the chapter on the Resurrection. Its proper place is the chapter on the signs of the Hour. We say: This follows the precedent of Muhyi as-Sunnah, and it is surprising that Muhyi as-Sunnah interpreted the hadith according to Al-Khattabi, who said: This gathering is before the Hour, to the Levant while alive. However, the gathering after resurrection from graves differs from this form of riding camels and being driven on them, as it is reported that they are raised barefoot and naked. The correct response was given earlier in Al-Turbishti’s words in the hadith of Abu Hurairah at the beginning of the chapter. The conclusion is that the riding of some special individuals, like prophets and saints, is established in the gathering after resurrection as well, and the hadith about being raised barefoot and naked applies to most people or refers to the initial state. Allah, the Exalted, knows best. (As taken from Al-Lama’at and Al-Mirqat)

¹ His statement: “Gathered barefoot, etc.”: The scholars said regarding his statement “uncircumcised” that it indicates that the resurrection will occur after the restoration of all parts and organs that perished in this world to the body. (As stated in Al-Mirqat) In Fath al-Bari, it is said: Al-Bayhaqi mentioned in the hadith of Abu Sa’id, narrated by Abu Dawud and authenticated by Ibn Hibban, that when death approached him, he called for new clothes, wore them, and said: “I heard the Messenger of Allah (ﷺ) say: ‘The deceased is raised in the clothes he died in.’” It is reconciled by saying that some are gathered naked and some clothed, or they emerge from graves in the clothes they died in, which then scatter at the start of the gathering, so they are gathered naked. Then the first to be clothed is Ibrahim (peace be upon him and our Prophet). Some scholars interpreted the hadith of Abu Sa’id as referring to martyrs, as they are buried in their clothes, so it is possible Abu Sa’id heard it regarding martyrs and generalized it. Some scholars interpreted “clothes” as deeds, as in His statement: “And the clothing of righteousness, that is best” [Al-A’raf: 26]. (As stated in Fath al-Bari)

² His statement: “The first to be clothed on the Day of Resurrection will be Ibrahim”: It was asked why he precedes our master Muhammad (ﷺ). It was answered: Because he was the first to establish the tradition of circumcision, which involves exposing part of the private area, so he was rewarded with covering first, just as a thirsty faster is rewarded with the Riyan [gate of Paradise]. It was also said: Because he was stripped when thrown into the fire. Or because he was the first to establish the tradition of wearing trousers. (As stated in Umdat al-Qari) In Fath al-Bari, it is said: It was also said that because he was intensely fearful, his clothing was hastened for reassurance. Al-Qurtubi said in his commentary on Muslim: It is possible that “creatures” excludes our Prophet (ﷺ), so he is not included in his own general statement. His student Al-Qurtubi also said in At-Tadhkirah: This is good, except that a hadith from Ali (may Allah be pleased with him), narrated by Ibn al-Mubarak in Az-Zuhd through Abdullah ibn al-Harith from Ali, states: “The first to be clothed on the Day of Resurrection is the Friend of Allah [Ibrahim] (peace be upon him) with two robes, then Muhammad is clothed with a splendid garment to the right of the Throne.” Abu Ya’la narrated a lengthy hadith from Ibn Abbas, similar to this chapter’s hadith, adding: “The first to be clothed from Paradise is Ibrahim (peace be upon him), clothed in a garment from Paradise, brought a chair, and placed to the right of the Throne. Then I am brought, clothed in a garment from Paradise that no human can match.” It was said: This indicates Ibrahim’s superiority over him (ﷺ). It was answered that a specific virtue does not necessitate absolute superiority. It is possible that our Prophet (ﷺ) emerges from his grave in the clothes he died in, and the garment he is clothed with then is a robe of honor from Paradise, linked to his sitting on a chair by the leg of the Throne. Al-Halimi answered that he [Ibrahim] is clothed first, then our Prophet (ﷺ) is clothed, as the text suggests, but our Prophet’s garment is superior and more perfect, compensating for the precedence with its excellence. Allah knows best. (As stated in Fath al-Bari)

³ His statement: “They continued to turn back, etc.”: Al-Khattabi said: His statement “turning back” does not mean apostasy from Islam, but neglecting obligatory rights. By Allah’s grace, none of the Companions apostatized; rather, some harsh Bedouins did. Ayyad said: These are two types: either sinners or those who apostatized to disbelief. It was said: It refers literally to disbelief, meaning “my nation” as the nation of invitation, not the nation of response. Ibn at-Tin said: It is possible they were hypocrites or committers of major sins. Ad-Dawudi said: It is not impossible for committers of major sins and innovations to be included. An-Nawawi said: It was said they are hypocrites and apostates. They may be gathered with the mark of prostration and ritual purity, as they are part of the nation, and he calls them due to their visible signs. It is said: They changed after you, meaning they did not die on the apparent state you left them in. Ayyad and others said: Thus, their mark of prostration and ritual purity is removed, and their light is extinguished. Al-Farabri narrated from Abu Abdullah al-Bukhari, from Qubaysah, that they are those who apostatized during Abu Bakr’s time (may Allah be pleased with him), whom Abu Bakr fought until they were killed and died in disbelief. (As stated by Al-Ayni)

¹ His statement: “People will sweat, etc.”: The cause of this sweat is the accumulation of terrors, the onset of shame, embarrassment, regret, and blame, and the crowding heat of the sun and the Fire, as narrated in a report that Hell will encircle the people of the gathering, so there is no path to Paradise except the Sirat. (As stated in Al-Mirqat) In Fath al-Bari, Sheikh Abu Muhammad ibn Abi Hamzah said: The apparent meaning of the hadith generalizes this to all people, but other hadiths specify it to some, the majority, excluding prophets, martyrs, and whomever Allah wills. The most affected by sweat are the disbelievers, then the committers of major sins, then those after them. Muslims are few in comparison to disbelievers, as will be detailed in the hadith about the delegation of the Fire. (As stated in Fath al-Bari)

¹ His statement: “Some up to their ankles, etc.”: Ibn al-Malik said: If you ask how, if the sweat is like a sea bridling some, it reaches only the ankles of others, we say: It is possible that Allah, the Exalted, creates elevation in the earth under some people’s feet, or that Allah holds each person’s sweat according to their deeds, so it does not reach others. I say: The relied-upon view is the latter, as matters of the Hereafter are all based on breaking the norm. Do you not see that two people in one grave may have one punished and the other blessed, without one knowing about the other? Similarly, in this world, two sleeping people have different dreams, one sad and the other joyful. Or two people sitting in one place, one in the highest ranks and the other in the lowest depths, or one in health and the other in pain or calamity. (As stated in Al-Mirqat)

¹ His statement: “No one dies except that he regrets”: Meaning, seize life before death and hasten to good deeds before it is too late. (As stated in Al-Mirqat)

¹ His statement: “From every thousand, etc.”: There is no contradiction between this and the narration “from every hundred, ninety-nine,” as the concept of number is not definitive, and specifying a number does not negate an increase. The intent of both numbers is to indicate the small number of believers and the large number of disbelievers, as stated by the author of Al-Kawakib. The author of Fath al-Bari commented, saying: The implication of his first statement prioritizes the hadith of Abu Hurairah over Abu Sa’id’s, as it includes the increase, since Abu Sa’id’s hadith indicates that one from every thousand is for Paradise, while Abu Hurairah’s indicates ten. Thus, the greater number prevails. His later statement implies that the number is not considered at all, but the common purpose is to reduce the number of believers. Then he answered by interpreting Abu Sa’id’s hadith and those in agreement as referring to all of Adam’s progeny, so one from every thousand, or Abu Hurairah’s hadith and those in agreement as excluding Gog and Magog, so ten from every thousand. The explanation is that Gog and Magog are mentioned in Abu Sa’id’s hadith but not in Abu Hurairah’s. It is possible that the first refers to all creation, and the second specifically to this nation, supported by the statement in Abu Hurairah’s hadith: “If taken from us.” It is also possible that the division occurs twice: once for all nations before this nation, so one from every thousand, and once for this nation alone, so ten from every thousand. However, it was said in Ibn Abbas’s hadith: “You are one part of a thousand parts.” It is possible that the delegation of the Fire refers to disbelievers and those sinners who enter it, so from every thousand, nine hundred and ninety-nine are disbelievers, and from every hundred, ninety-nine are sinners. (As stated by Al-Qastallani)

² His statement: “I hope you will be a third of the people of Paradise”: Perhaps this was said gradually to avoid overwhelming their hearts with excessive joy at once, or in consideration of their entry in stages, or he was informed by revelation after revelation, so he conveyed the glad tidings. (As stated in Al-Mirqat)

³ His statement: “I hope you will be half of the people of Paradise”: Perhaps this hadith was said before he knew that his nation would be two-thirds of the people of Paradise, as it was narrated that the people of Paradise are one hundred and twenty rows, eighty of which are his nation and forty are other nations. It is possible they are half relative to those entering first, and the apparent meaning is that this hadith is abbreviated. (As stated in Al-Mirqat)

¹ His statement: “Read, etc.”: Al-Tayyibi said: If you ask how the verse supports the hadith, as the hadith refers to the weight of the body and its size, given his statement “great, fat man,” while the verse refers either to the weight of deeds, as in His statement: “So their deeds became worthless” [Al-Kahf: 105], or their worth, meaning they are despised and have no weight or value with Us. I say: The hadith aligns with the second interpretation metaphorically, and mentioning the body and size does not negate intending their worth and prominence, as in His statement: “And when you see them, their forms please you, and if they speak, you listen to their speech. [They are] as if they were propped-up pieces of wood” [Al-Munafiqun: 4]. (As stated in Al-Mirqat)

¹ His statement: “O Lord, You promised me, etc.”: It was said that this hadith contradicts the apparent meaning of His statement: “And Ibrahim’s request for forgiveness for his father was only because of a promise he had made to him. But when it became clear to him that he was an enemy of Allah, he disassociated himself from him” [At-Tawbah: 114]. It was answered that there is a difference of opinion about when Ibrahim disassociated from his father. Some said it was in this world when Azar died as a polytheist. Others said it was on the Day of Resurrection when he despaired of him upon his transformation. It is possible to reconcile both by saying he disassociated when Azar died as a polytheist, so he ceased seeking forgiveness for him, but when he saw him on the Day of Resurrection, compassion overcame him, so he asked for him. When he saw him transformed, he despaired and disassociated permanently. It was also said that Ibrahim was not certain of his death in disbelief, as it is possible he believed privately without Ibrahim knowing, and the time of disassociation was after the event in this hadith. (As stated in Al-Mirqat)