5. The horrors of the Day of Resurrection
5.1. The different situations people will be in on the Day of Resurrection
Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "Then when the Trumpet is blown, there will be no ties of kinship between them on that day, nor will they ask after one another." (al-Mu’minun 23:101)
Ibn ‘Uthaymin said, "There will be no ties of kinship between them on that day, nor will they ask after one another means after they are resurrected from their graves, lineage and blood ties will not benefit them, nor will they ask after one another. They will not ask about one another… So at that time lineage and blood ties will be of no benefit and they will not ask about one another, whereas in this world they do ask about one another: What happened to this one? What happened to that one? What did So-and-so do? But in the hereafter, 'Every one of them, on that day, will have too many concerns of his own to care about anyone else.' (‘Abasa 80:37) 'And no relative or friend will ask about another.' (al-Ma‘arij 70:10)"
Ibn Kathir said, “The words and no relative or friend will ask about another even though they will be within sight of one another means that each person will have no relative to ask about him; even though he will see him in the worst state, he will be too focused on his own situation to ask about anyone else. Al-‘Awfi said, narrating from Ibn ‘Abbas: ‘They will know one another and recognise one another, then they will flee from one another after that. Allah said, 'Every one of them, on that day, will have too many concerns of his own to care about anyone else.'" (‘Abasa 80:37)
Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "On that day a man will flee from his own brother, and from his mother and his father, and from his wife and his children. Every one of them, on that day, will have too many concerns of his own to care about anyone else." (‘Abasa 80:34-37)
Al-Baydawi said, “on that day a man will flee from his own brother, and from his mother and his father, and from his wife and his children because he will be preoccupied with his own situation, and he will know that they cannot benefit him, or because he is worried that they will ask him for something that he owes them or that he fell short in with regard to their rights over him. The verse starts with the one to whom he has the least attachment and moves on to those with whom the attachment is greater, so as to give a clearer picture. It is as if it is saying: he will flee from his brother, and even from his parents, and even from his wife and children. Every one of them, on that day, will have too many concerns of his own to care about anyone else and that will be sufficient concern for him.”
Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "Warn them of the imminent day, when their hearts will come up into their throats, filled with distress." (Ghafir 40:18)
Ibn Jarir said, “Here Allah, may He be Glorified and Exalted, is saying: when people’s hearts reach their throats, out of fear of Allah’s punishment, having left their chests and come up to their throats, they will be filled with distress, trying to push their hearts back to their place in their chests, but they will not go back, nor will they come out of their bodies so that they may die.”
Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "Never think that Allah is unaware of what the evildoers are doing; He is only giving them respite until a day when the eyes will stare fixedly in horror. They will rush headlong, heads raised, eyes unblinking and hearts void." (Ibrahim 14:42-43)
Al-Sam‘ani said, “Regarding the word muhti‘in translated above as ‘They will rush headlong’, the majority of commentators say that what is meant is hastening. It was also stated that it means staring without blinking. What is meant by hastening is that they will not turn right or left, and they will not pay attention to where their feet are treading; they will not be concerned about or look at where they are being driven to. The phrase muqni‘i ru’usihim translated here as ‘heads raised’ may refer to lifting their heads or to lowering their heads. If what is meant is raising their heads, then they will lift their gaze, looking to see what is coming to them from Allah, may He be Glorified and Exalted, if it is interpreted as meaning that they will lower their heads, then it means that they will drop their heads … The words eyes unblinking mean that they will stare fixedly, as if they are astounded at what is in front of them, so they will not look at anything else. And regarding the words and hearts void, Abu ‘Ubaydah said: as if there are holes in them and they do not retain anything. Qatadah said: The hearts will have moved from their chests and reached their throats because of the hardship and horror of that day. This is what is meant by the words when their hearts will come up into their throats Ghafir 40:18. Based on that, the words and hearts void mean that they will be empty. It was also said that what is meant is that they will have no ability to think rationally, as if they have lost their minds due to panic and fear.
Sa‘d ibn Jubayr said, “The words wa af’idatuhum hawa’ translated above as ‘and hearts void’ may mean that they will keep shifting from one place to another, and will not settle in one place. And it was said that the word hawa’ translated above as ‘void’ may mean ruined, because of fear and panic… What the verse really means is that their hearts will have moved from their places, and that eyes will be staring fixedly because of the horror of that day.”
Al-Miqdad ibn al-Aswad said, "I heard the Messenger of Allah (blessings and peace of Allah be upon him) say, 'The sun will be brought near to the people on the Day of Resurrection, until it is one ‘mil’ away from them.' Sulaym ibn ‘Amir said: By Allah, I do not know what he meant by the word mil – whether it was a measure of distance (mile) or the stick which is used to apply kohl to the eyes. And he said, 'The people will be submerged in sweat in accordance with their deeds; for some it will come up to their ankles, for some it will come up to their knees, for some it will come up to their waists, and some the sweat will come up to their mouths.' And the Messenger of Allah (blessings and peace of Allah be upon him) pointed with his hand to his mouth.'" (Muslim)
Abu Hurayrah (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) said, “There are seven whom Allah will shade with His shade on the Day when there will be no shade but His: a just ruler; a young man who grows up worshipping his Lord; a man whose heart is attached to the mosque; two men who love one another for the sake of Allah, meeting and parting on that basis; a man who is called (to sin) by a woman of status and beauty, but he says, ‘I fear Allah’; a man who gives charity so secretly that his left hand does not know what his right hand is giving; and a man who remembers Allah when he is alone and his eyes fill with tears.” (al-Bukhari, Muslim)
Abu Hurayrah (may Allah be pleased with him) narrated that the Messenger of Allah (blessings and peace of Allah be upon him) said, “The people will sweat on the Day of Resurrection until the sweat seeps seventy fathoms into the earth, and it will reach their mouths and even go as far as their ears.”
5.2. Description of the horrors of the Day of Resurrection
5.2.1. Crushing of the earth and the mountains
Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "Then when a single blast is sounded on the Trumpet, and the earth and the mountains are lifted up and dashed to bits at a single blow, on that day the inevitable will come to pass." (al-Haqqah 69:13-15)
Al-Baghawi said, “And the earth and the mountains are lifted up that is, they are lifted up from their places and dashed that is broken to bits at a single blow, they will become scattered dust. on that day the inevitable will come to pass for the Day of Resurrection will have begun.”
Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "Nay; when the earth is crushed repeatedly and levelled." (al-Fajr 89:21)
Ibn Kathir said, “Here Allah, may He be Glorified and Exalted, tells us what will happen on the Day of Resurrection of great horrors. Hence He says Nay meaning indeed, when the earth is crushed repeatedly and levelled that is, it is flattened and spread out, and the earth and mountains are levelled, and all creatures rise from their graves to stand before their Lord.”
Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "On the day when the earth and the mountains will shake violently, and the mountains will be like heaps of loose sand." (al-Muzzammil 73:14)
Al-Sam‘ani said, "The words on the day when the earth and the mountains will shake violently mean that they will convulse like an earthquake. The words and the mountains will be like heaps of loose sand mean that the sand will run down freely; if one side of the mountain is moved the other side will collapse. Allah, may He be Glorified and Exalted, says (interpretation of the meaning), 'And the mountains will be like tufts of dyed wool.'" (al-Ma‘arij 70:9)
Al-Sa ‘di said, “And the mountains will be like tufts of dyed wool – the word translated here as “tufts of dyed wool” refers to wool that has been pulled apart. Then after that, they will become scattered dust, then they will disappear. If all these troubles will happen to these massive entities (the mountains), what do you think will happen to a weak human being, whose back is laden with sins and heavy burdens?”
Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "And when the mountains are scattered like dust." (al-Mursalat 77:10)
Al-Nasafi said, “And when the mountains are scattered like dust that is, when they are uprooted from their places.”
Ibn Kathir said, “And when the mountains are scattered like dust that is, when they are taken away, and they will vanish without a trace.”
Allah, may He be Glorified and Exalted, describes how the earth will be after the mountains are removed, as He says (interpretation of the meaning), "And remember the day when We will remove the mountains and you will see the earth as a levelled plain." (al-Kahf 18:47)
Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "They ask you O Muhammad about the mountains. Say: My Lord will uproot them and scatter them as dust, and He will leave the earth as a smooth, levelled plain, in which you will see no depression or elevation." (Ta-Ha 20:105-107)
Al-Sa‘di said, “Here Allah, may He be Glorified and Exalted, tells us of the horrors of the Day of Resurrection and what will occur on that day of earthquakes and upheaval. They ask you (O Muhammad) about the mountains that is, what will happen to them on the Day of Resurrection, and will they remain as they are or not? Say: ‘My Lord will uproot them and scatter them as dust that is, He will remove them from their places and they will become like carded wool, or like sand. Then He will crush them and make them scattered dust, so they will diminish and vanish. He will make them level with the earth, and He will make the earth a smooth levelled plain, which will be so flat that the onlooker will see no depression or elevation, no valleys or high ground. The earth will be made smooth and flat, and will be expanded to accommodate all creatures. Allah will spread it out like a leather mat, so they will all be standing in one place, they will all be able to hear the caller and they will all be seen at one time.”
5.2.1. The bursting forth of the seas and their being set on fire
Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "And when the seas burst forth." (al-Infitar 82:3)
Ibn ‘Ashur said, “The bursting forth of the seas is when the water will erupt and overflow onto the surrounding land, as spring water bursts forth when digging and finding it. That will be because the air above it will be contaminated, which will put pressure on the water of the seas, and as a result of this bursting forth, the water will cover all the land, everything on it will perish and the surface of the earth will become unstable.”
Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "And when the seas are set on fire." (al-Takwir 81:6) Al-Wahidi said, “and when the seas are set on fire means when they are ignited and become flames.”
Ibn ‘Uthaymin said, “And when the seas are set on fire – the word bihar (translated here as seas) is the plural of bahr (sea); the plural is used because of its great size and immense volume, for the sea represents approximately three quarters of the earth’s surface or more. On the Day of Resurrection, these mighty seas will be set on fire, meaning that they will ignite and burst into huge flames. At that point, the earth will dry up and there will be no water left on it, because these huge seas, with all their water, will be set alight and will evaporate.”
5.2.3. The convulsion and breaking up of the heavens
Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "On the day when the heaven will convulse in a great convulsion." (al-Tur 52:9)
Al-Sa‘di said, “On the day when the heaven will convulse in a great convulsion that is, the heavens will rotate in turmoil, continuously moving in a chaotic fashion and not remaining still.”
Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "When the heaven is cleft asunder." (al-Infitar 82:1)
Ibn ‘Atiyyah said, “The cleaving asunder of the heaven means its breaking up in a random manner; it is a cleaving asunder which will result in its vanishing.”
Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "When the heaven is rent asunder, and hearkens unto its Lord, as in truth it must." (al-Inshiqaq 84:1-2)
Ibn Jarir said, “Here Allah, may He be Glorified and Exalted, says: When the heaven cracks, breaks up and becomes gateways, and hearkens unto its Lord, as in truth it must that is, and it listens to the command of its Lord when it cracks and breaks up, and obeys Him in what He commands it to do.”
Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "And the heaven will be rent asunder, for on that day it will be flimsy." (al-Haqqah 69:16)
Al-Nasafi said, “And the heaven will be rent asunder that is, it will open and become gateways for on that day it will be flimsy that is, it will be infirm, with no strength in it, after it had been strong and well made.”
Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "When the heaven is rent asunder and becomes rosy red, melting like grease." (al-Rahman 55:37)
Al-Qurtubi said, “The words When the heaven is rent asunder mean that it will tear on the Day of Resurrection and becomes rosy red, melting like grease. Grease is fat or oil; this was narrated from Mujahid, al-Dahhak and others. What is meant is that it will become as clear as oil. Sa‘id ibn Jubayr and Qatadah said: What is meant is that it will become red. It was also said that what is meant is that it will become red like a rose and fluid like oil; in other words, it will melt whilst breaking apart until it becomes red with the heat of the fire of Hell, and it will become like grease or fat, because it will be so soft and start to melt.”
5.2.4. The sun will cease to shine and the moon will lose its light, then they will be put together, and the stars will be dispersed and scattered
The sun will cease to shine on the Day of Resurrection. Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "When the sun ceases to shine." (al-Takwir 81:1)
Ibn Jarir said, “In the language of the Arabs, the word takwir (translated above as ceasing to shine) refers to folding things and putting them together. It is also used to refer to wrapping a turban around one’s head, and putting garments together and wrapping them. Similarly, the verse "When the sun ceases to shine." (al-Takwir 81:1) refers to when the sun will be gathered together, then wrapped up and thrown. When that is done, its light will disappear.”
The moon will lose its light:
Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "So when the eyes stare fixedly, and the moon loses its light." (al-Qiyamah 75:7-8)
Al-Baghawi said, “And the moon loses its light and becomes dark, and its light will disappear.”
Ibn al-Qayyim said, “What is meant by the moon losing its light is that its light will be extinguished permanently, because it will be removed from its orbit around the earth, which in turn is orbiting around the sun, so it will no longer be able to reflect the sun’s light onto the earth, and will no longer be seen by people as bright. This is what is indicated by the verse (interpretation of the meaning), 'And the sun and moon are brought together." (al-Qiyamah 75:9) The Arabic word translated here as ‘losing its light’ is khusuf, which ordinarily refers to a lunar eclipse, but this will not be the usual lunar eclipse in which the earth comes between the moon and the sun.”
The sun and moon will be brought together
Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "And the sun and moon are brought together." (al-Qiyamah 75:9)
Ibn al-Qayyim said, “The sun and moon will be brought together, which is something that has not happened before.”
The stars will fall like beads from a string and be dispersed
Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "And when the stars are dispersed." (al-Infitar 82:2)
Ibn ‘Atiyyah said, “The dispersal of the stars is their falling from their places where they have been as part of a system.”
The scattering of the stars:
Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "And when the stars are scattered." (al-Takwir 81:2)
Al-Baghawi said, “And when the stars are scattered means that they will be dispersed from heaven and fall on the earth. The same verb is used to refer to a bird when it falls from its nest. Al-Kalbi and ‘Ata’ said: On that day, the sky will rain down stars; there will be no star but it will fall on the earth.”
5.3. The duration of the standing on the Day of Resurrection
Allah, may He be Glorified and Exalted, says (interpretation of the meaning), "The angels and the Spirit Jibril will ascend to Him in a day the measure of which is fifty thousand years." (al-Ma‘arij 70:4)
Abu Hurayrah (may Allah be pleased with him) narrated that the Prophet (blessings and peace of Allah be upon him) said, “There is no owner of gold or silver who does not pay what is due on them, but when the Day of Resurrection comes, there will be beaten out for him plates of fire which will be heated in the Fire of Hell, and his sides, forehead and back will be branded with them. Every time they cool down, they will be reheated for him, on a day the length of which is as fifty thousand years, until judgement is passed among the people. Then he will be shown his path, either to Paradise or to Hell.” (Muslim)
It was narrated from Ibn ‘Abbas (may Allah be pleased with him) that he said regarding the verse (interpretation of the meaning) "The angels and the Spirit Jibril will ascend to Him in a day the measure of which is fifty thousand years." (al-Ma‘arij 70:4), “This is the Day of Resurrection; for the disbelievers, Allah will make it last as long as fifty thousand years.”
Al-Sam‘ani said, “Regarding the words in a day the measure of which is fifty thousand years, Ibn ‘Abbas said: ‘This is the Day of Resurrection.’ This is the more sound of the two scholarly views.”
Al-Baghawi said, "Ikrimah and Qatadah said: It is the Day of Resurrection. Al-Hasan also said: It is the Day of Resurrection. What he meant is that the standing for the reckoning until judgement is passed among the people will be fifty thousand years, meaning the years of this world. It does not mean that this day will be longer than others in the hereafter, because the Day of Resurrection will have a beginning but it will not have an end, for it is an endless day; if it had an end it would be finite. Ibn Abi Talhah narrated that Ibn ‘Abbas said: It is the Day of Resurrection, which for the disbelievers will be as long as fifty thousand years."
Abu Hurayrah narrated that the Messenger of Allah (blessings and peace of Allah be upon him) said, “The Day of Resurrection will be like the time between Zuhr and ‘Asr.” (Al-Hakim, al-Daylami; Sahih)
aqadia
