Some ’ârifs said: “When Allâhu ta’âlâ created the ’âlams, He praised Himself with similar hamds.” The ’Arsh-i-a’lâ moves in reverence to Allâhu ta’âlâ. In the meantime the conditions become very much worse, and the hardships and troubles they are suffering culminate. Property of each human being, which they were holding so fast in the world, has been fastened around their necks. Camels have been hung around the necks of people who did not pay zakât[29] for their camels (which they had in the world). So loud are their cries and howls that it sounds as if mountains were crying. So is the case with people who do not pay zakât for their cattle and sheep. Their wailings are as loud as thunder.
As for people who did not pay zakât, i.e. ’ushr, for their crops; each of them laden with a bale hanging down his neck and consisting of the kind of the crop for which he did not pay zakât, e.g. a bale of wheat for wheat and one of barley for barley, they wail and cry the words “wâweylâ” and “wâseburâ”.[30] People who did not pay zakât for gold or silver or [paper] money or other merchandize are laden with a horrifying serpent. That serpent has only two knittings on its head. Its tail is in their nose. It has made a ring around their neck and thrown all its weight around their neck, so much so that it weighs heavier than mill-stones. When they cry and ask what that is, angels reply them, “The serpent is your worldly property for which you did not pay zakât in the world.” This tragic situation is stated in the hundred and eightieth âyat-i-kerîma of Âl-i-’Imrân Sûra, which purports: “... soon shall the things which they so covetously withheld in the world be tied to their necks like a twisted collar, on the Day of Judgment. ...”
Another group of people have quite huge genitals exuding matter and pus. People around them are very much annoyed with the foul smell that they produce. These people are fornicators and women who went out with their heads, hair, arms and legs exposed.
Another group hang down from branches of trees. They are people who committed acts of sodomy in the world.
Another group have tongues coming out of their mouths and hanging over their chests. So unsightly do they look that you would hate to watch them. They are liars and slanderers.
There is yet another group. Their abdomens have swollen and become as big as mountains. They borrowed and lent money and property at an interest (fâiz) without a darûrat and without utilizing (the method termed) mu’âmala (formality sale). Such are the detestable ways wherein people who committed harâms defined are disgraced. [What a darûrat is concerning matters of fâiz and what methods are permissible when you have to charge an interest are explained in the fifth fascicle of Endless Bliss. Please see its thirty-seventh and forty-fourth chapters.]
NINTH CHAPTER
Allâhu declares, as is purported: “Yâ Muhammad, raise your head from the sajda (prostrated position)! Say, and you will be heard. Go ahead and intercede (shafâ’at), and it will be accepted.” Thereupon the blessed Prophet ‘sall-Allâhu ’alaihi wa sallam’ petitions: “Yâ Rabbî! Please single out Thine good slaves from the bad ones, for it has been quite a long wait, so that they are under utterly shameful conditions on account of their sins.”
A voice is heard to say: “Yes, yâ Muhammad” ‘sall-Allâhu ’alaihi wa sallam’. Jenâb-i-Haqq orders Paradise to adorn itself with all sorts of its ornaments, and it does as it is ordered. It is brought to the square of Arasât. So beautiful a scent does it exude that it is smelled from places as far as five hundred years’ way. It is so greatly gratifying that hearts become relieved and souls become resuscitated. However, [unbelievers, renegades, people who mock Muslims, those who insult the Qur’ân al-kerîm, those who misguide young people and thereby rob them of their îmân, and] people with foul conduct do not perceive the smell of Paradise.
Paradise is placed on the right hand side of the ’Arsh. Thereafter, Jenâb-i-Haqq orders that Hell be brought. Hell yells with fear. It asks the angels sent for it: “Has Allâhu ta’âlâ created a creature whereby to inflict torment on me?” They say: “For the sake of Allâhu ta’âlâ’s izzat (glory), jelâl (majesty), and jeberût (power, dominion), your Rabb, (i.e. Allâhu ta’âlâ) sends us to you so that you should avenge the disobedient and the enemies of Islam. It is this that you were created for.” They tow it by tugging at four sides of it. They tow it by means of seventy thousand ropes fastened to it. There are seventy thousand rings on each rope. Were it possible to heap all the earth’s iron at one place, it would not weigh as heavy as one of the rings. There are seventy thousand angels of torment called ‘zebânî’s on each ring. If only one of them were ordered to pluck the mountains on the earth, he would pulverize them. In the meantime, Hell cries and makes a lot of noise, and spews flames and smoke, making the entire sky pitch black. When there is a thousand years’ way left to go before arriving at the place of assemblage, it cuts loose from the tentacles of angels. The noise it makes is unbearably loud and the heat it produces is impossible to endure. All the people waiting at the place of assemblage are extremely horrified, and they ask what it is. When they are informed that it is the noise made by Hell which has freed itself from the zebânîs’ hands and is “coming this way”, they all give way on the knees from fear. Even Prophets and Messengers cannot help themselves. Hadrat Ibrâhîm, Hadrat Mûsâ, and Hadrat Îsâ hold fast to the ’Arsh-i-a’lâ. Ibrâhîm ‘’alaihis-salâm’ forgets about (his son) Ismâ’îl ‘’alaihis-salâm’, whom he (at one time almost) killed as the Qurbân. Mûsâ ‘’alaihis-salâm’ forgets about his brother Hârûn (Aaron) ‘’alaihis-salâm’, and Îsâ (Jesus) ‘’alaihis-salham’ forgets about Hadrat Maryam (Mary), his blessed mother. each and every one of them says: “Yâ Rabbî! Today I want no one other than myself.”
Muhammad ‘’alaihis-salâm’, however, supplicates: “Bless my Ummat (Muslims) with safety, please, yâ Rabbî!”
There is no one capable of such fortitude among the people being there. As a matter of fact, Allâhu ta’âlâ informs us about this fact, as is purported in the twenty-eighth âyat-i-kerîma of Jâthiya Sûra: “And thou wilt see every ummat bowing the knee: Every Ummat will be called to their record: ‘This Day shall ye be recompensed for all that ye did.’ ” When Hell frees itself in the aforesaid manner and roars, all people feel as if they were being choked, and in deep anguish they throw themselves flat on the face. This fact is purported in the twelfth âyat-i-kerîma of Furqân Sûra: “When the blazing fire sees the people of mahsher (assemblage) from a place far off, they will hear its ugly and extremely furious and raging sigh.”
Allâhu ta’âlâ declares, as is purported in the eighth âyat of Mulk Sûra: “The blazing fire (of Hell) will almost burst with fury. ...” Thereupon our blessed Prophet comes forth and brings Hell to a halt. “Go back, despicably and meanly. Wait until your people come to thee, in groups.” Hell says: “Yâ Muhammad! Please do allow me to proceed, for you are harâm (forbidden) for me, (i.e. I have been commanded not to touch you.)” A voice coming from the ’Arsh is heard to say: “O, you, Hell! Listen to what Muhammad ‘’alaihis-salâm’ says! And obey him!” Then Rasûlullah ‘sall-Allâhu ’alaihi wa sallam’ pulls Hell away and takes it to a place on the left hand side of the ’Arsh. The people waiting at the place of mahsher give one another the good news about this compassionate behaviour of our blessed Prophet. This alleviates their fears to some extent. Hence the hundred and seventh âyat-i-kerîma of Anbiyâ Sûra, which purports: “We sent thee not, but as a Mercy for all creatures.”
Thereafter a pair of scales are set up; we do not konw how it is. It has two scales, one from nûr (radiance, light), and the other one from zulmat, i.e. darkness.
Thereafter Allâhu ta’âlâ manifests His Power in a manner free and far from time and place and body, whereupon people prostrate themselves to glorify Him. Yet unbelievers and renegades are incapable of prostrating themselves, because the waists of unbelievers have been stiffened like iron so as to prevent them from prostrating themselves. In fact, this fact is stated in the forty-second âyat-i-jelîl-i-ilâhiyya of Nûn Sûra, which purports: “That Day that the curtains covering the eyes shall be raised and troubles shall be doubled, they shall be summoned to prostrate themselves. Yet they will be unable to prostrate themselves.”
As Imâm Bukhârî ‘rahmatullâhi ’alaih’[31] explains this âyat in his tafsîr, he quotes a hadîth-i-sherîf which reads: “On the Judgment Day Allâhu ta’âlâ will bring the sâq into light. [Cuffs will be folded up. In other words, an extremely difficult and troublesome situation will be experienced. People will be told to prostrate themselves.] All Believers will prostrate themselves.” He provides a continuous succession of its narrators, which can be traced back to Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sallam’ himself. I have had fears concerning the interpretation of this hadîth-i-sherîf. And I do not like the explanation suggested by those (scholars) who voice the opinion that it was intended as a parabolic expression. As for the mîzân, (i.e. the aforesaid pair of scales;) it is one of the unknown things pertaining to the melekût, (i.e. heavenly things that we do not know.) That pair of scales is quite dissimilar to worldly pairs of scales. For, good and bad deeds are not objects or substances. They are attributive entities. It is not sahîh to weigh attributes and adjectives by using the pairs of scales that we know, like weighing objects. It will be sahîh only when they are weighed by means of a pair of scales that we do not know.
As people are in sajda (prostration)[32], Allâhu ta’âlâ calls out. The voice is heard from far and near. As Imâm Bukhârî quotes, Jenâb-i-Haqq declares, [as is purported in a hadîth-i-qudsî:] “I, the ’Adhîm-ush-shân (the Most Glorious), am the Deyyân (Supreme Requiter of good and evil), and I am capable of mujâzât (requital of good and evil) over all. No zulm (oppression, cruelty) perpetrated by any zâlim (oppressor, tyrant) overpowers Me. If it were otherwise, I (Myself) would be a zâlim.”
Thereafter He makes judgments on matters among the animal kingdom. He easily requites horned sheep for the advantage that they have had over the hornless ones, gratifying the latter. He makes mountain animals and birds repay one another’s rights. Then He orders them: “Be dust!” So animals change into dust immediately. When unbelievers see this event, they say: “Woe unto me! Would that I were (mere) dust,” as is purported in the fortieth âyat of Naba’ Sûra.
Then a voice from Allâhu ta’âlâ says: “Where is the Lawh-il-Mahfûz?” This voice is heard in such a manner as would bewilder the creatures’ minds. Allâhu ta’âlâ says: “O, thou, Lawh! Where are the facts that I have written on thee from the Taurah and in the Injîl (the intact version of the Bible),and in The Qur’ân al-’azîm-ush-shân?” The Lawh-il-Mahfûz says: “Yâ Rabb-al-’âlamîn! Please ask Jebrâ’îl ‘’alaihis-salâm’ about them!”[33]
Thereupon Jebrâ’îl ‘’alaihis-salâm’ is brought to the scene. He is sort of trembling. He kneels down with astonishment. Jenâb-i-Haqq says: “Yâ Jebrâ’îl! This Lawh says that you transmitted My Word and Wahy to My born slaves. Is that true?” “Yes, yâ Rabbî, it is true,” is Jebrâ’îl’s ‘’alaihis-salâm’ answer. “How did you do it,” questions Allâhu ta’âlâ. Jebrâ’îl ‘’alaihis-salâm says: “Yâ Rabbî! I revealed the Taurah to Mûsâ ‘’alaihis-salâm’, the Injîl to Îsâ (Jesus) ‘’alaihis-salâm’, and the Qur’ân al-kerîm to Muhammad ‘’alaihis-salâm’, and I informed each and every Rasûl (Messenger, Prophet) of his Risâlat (Prophethood) and conveyed the heavenly pages to each and every one of the Prophets who were sent heavenly pages (suhûf).”
A voice comes: “Yâ Nûh!” Thereupon Nûh (Noah) ‘’alaihis-salâm’ is fetched. Trembling, he enters the presence of Allâhu ta’âlâ. “Yâ Nûh! Jebrâ’îl ‘’alaihis-salâm’ says that you are one of the Rasûls,” is the question addressed to him. He says: “Yes, yâ Rabbî. It is true.” And Allâhu ta’âlâ asks again: “What business did you have with your people?” Nûh ‘alaihis-salâm’ says: “Yâ Rabbî! I called them to îmân day and night. My call was of no benefit to them. They ran away from me.” Then a voice calls out once again, saying, “O, yee, people of Nûh!” A huge group of people, the people of Nûh ‘’alaihis-salâm’, are brought to the place. They are addressed to: “This brother of yours, Nûh ‘’alaihis-salâm’, says that he delivered to you My Message about his Prophethood.” They deny his Prophethood, saying, “O, Thou, our Rabb! He is lying. He did not deliver anything to us.”
Allâhu ta’âlâ says: “Do you have witnesses.” Nûh ‘’alaihis-salâm’ says: “Yâ Rabbî! My witnesses are Muhammad’s ‘’alaihis-salâm’ Ummat, (i.e. Muslims.)”
Allâhu ta’âlâ says: “Yâ Muhammad! This Nûh ‘’alaihis-salâm’ appoints you witness to testify to that he communicated his Prophethood.” Our blessed Prophet ‘’alaihis-salâm’ testifies to the fact that Nûh ‘’alaihis-salâm’ performed his duty to communicate his Prophethood, and quotes the twenty-fifth âyat-i-kerîma of Hûd Sûra, which purports: “We sent Nûh as Prophet to people. He threatened them with torment on the part of Allâhu ta’âlâ. He told them not to worship things other than Allâhu ta’âlâ.” Jenâb-i-Haqq says to the people of Nûh ‘’alaihis-salâm’: “Torment has become your rightful deserts. For, unbelievers deserve torment.”
So all of them are hurled into Hell. Their (other) deeds are not even weighed, nor are they called to account at all.
Then the voice calls out: “Where are the people of ’Âd?” The same procedure as was undergone by the people of Nûh ‘’alaihis-salâm’ is followed with Hûd ‘’alaihis-salâm’ and his people, the people called ’Âd. Our blessed Prophet ‘’alaihis-salâm and the good ones of his Ummat bear witness. Our blessed Prophet recites the hundred and twenty-third âyat-i-kerîma of Shuarâ Sûra. Those people also are thrown into Hell.
Thereafter the voice calls out: “Sâlih or Themûd.” Sâlih ‘’alaihis-salâm’ and his people, (called Themûd,) come to the place. When the people of Themûd deny (having been called by Sâlih ‘’alaihis-salâm’), Hadrat Prophet is called on as witness. Our blessed Prophet ‘’alaihis-salâm’ recites the hundred and forty-first âyat-i-kerîma of Shuarâ Sûra, whereupon those people also are thrown into Hell.
As is related in the Qur’ân ’adhîm-ush-shân, Ummats come before Allâhu ta’âlâ, one after another. This fact is stated in the thirty-eighth âyat-i-kerîma of Furqân Sûra and in the eighth âyat-i-kerîma of Ibrâhîm. Like the people before them, they are thrown into Hell. It should be noted at this point that all the people mentioned so far are disobedient and excessively wicked people. Among them are unbelievers called ‘Bârih’ and ‘Mârih’ and ‘Dhuhâ’ and ‘Esrâ’, and the like. After them, the voice calls out the names ‘Ashâb-i-res’ and ‘Tubba’ and the names of the people of Ibrâhîm ‘’alaihis-salâm’. The mîzân (pair of scales) is not set for any of them. And they are not called to account. That day they are bashful with their Rabb (Allâhu ta’âlâ). A translator addresses them with the Word of Allâhu ta’âlâ. Once a person has been honoured with the nazar-i-ilâhî or the kalâm-i-ilâhî, that person will never be tormented.
Thereafter, the voice calls out the name of Mûsâ (Moses) ‘’alaihis-salâm’. He comes to the place, trembling like leaves fluttering in a strong wind. Jenâb-i-Haqq addresses him: “Yâ Mûsâ! Jebrâ’îl testifies that you communicated your Prophethood and the Taurah to your people.” “Yes, yâ Rabbî,” affirms Mûsâ ‘’alaihis-salâm’. “Then, mount your minbar! Recite what was revealed to you by way of wahy,” he is commanded. So Mûsâ ‘’alaihis-salâm’ mounts the minbar (pulpit) and recites. Everybody is silent in their positions. He recites the Taurah as if it had been revealed newly. The judaic scholars are as if they had never seen or known the Taurah.
Thereafter Dâwûd (David) ‘’alaihis-salâm’ is called. As he comes to the place of Judgment, he, too, trembles vehemently, like leaves flapping in a strong wind.
When Allâhu ta’âlâ says to Dâwûd ‘’alaihis-salâm’: “Yâ Dâwûd! Jebrâ’îl ‘’alaihis-salâm’ testifies that you communicated the Zebûr to your Umma,” he affirms: “Yes, yâ Rabbî!” Thereupon he is commanded: “Mount your minbar and recite what was revealed to you.” Dâwûd ‘’alaihis-salâm’ mounts the minbar and recites the Zebûr-i-sherîf with his beautiful voice. As is stated in a hadîth-i-sherîf, Dâwûd ‘’alaihis-salâm’ is the munâdî (herald, public crier) for the people of Paradise. [Dâwûd ‘’alaihis-salâm’ had a beautiful, stentorian voice.] As he does the recital, the imâm, (named Uriah,) of the Tâbût-i-sekîna (Ark of the Covenant) hears his voice, jostles his way through the crowd, and comes near Dâwûd ‘’alaihis-salâm’. He hugs the Prophet and says: “Hadn’t the Zebûr preached you, so that you had wrong intentions concerning me?” Hadrat Dâwûd becomes extremely embarrassed. He cannot answer him. The (square of) Arasât sinks deep into anguish. The people become dreadfully sorry about the troubles that he (Uriah) underwent on account of Dâwûd ‘’alaihis-salâm’. Thereafter he embraces Dâwûd ‘’alaihis-salâm’ and takes him up to the presence of Allâhu ta’âlâ. A curtain falls down and covers them. The îmâm of the Tâbût, (i.e. Uriah,) says: “Yâ Rabbî! Have mercy on me for the grace of Dâwûd ‘’alaihis-salâm’, who had me sent to a battle. In fact, I was killed (in that battle). He wanted to marry the woman I wanted to marry, although he already had ninety-nine other wives.” Allâhu ta’âlâ asks Dâwûd ‘’alaihis-salâm’: “Yâ Dâwûd! Is what he says true?” Embarrassed, and for fear of the torment that Allâhu ta’âlâ may inflict on him, Dâwûd ‘’alaihis-salâm’ hangs his head, and entreats Allâhu ta’âlâ for the maghfirat (forgiveness, pardon) which He promised. When a person fears or feels shame, he hangs his head. And he raises his head when he expects or asks for something. Upon this, Allâhu ta’âlâ asks the blessed îmâm of the Tâbût: “To compensate for your having been wronged, I give you so and so many villas and other blessings (of Paradise). Are you satisfied?” That blessed person answers: “I am satisfied, yâ Rabbî.” Thereafter He says to Dâwûd ‘’alaihis-salâm’: “You, too, may go, yâ Dâwûd. I have forgiven you, too.”[34]
Thereafter Allâhu ta’âlâ orders to Dâwûd ‘’alaihis-salâm’: “Go back to your minbar and resume your recitation with the rest of the Zebûr.” He performs the order of Allâhu ta’âlâ. Then the Isrâelites are commanded to part into two groups. One of the groups join the Believers, and the other group join the unbelievers.
Thereafter a voice is heard to say: “Where is Îsâ (Jesus) ‘’alaihis-salâm’?” Îsâ ‘’alaihis-salâm’ is brought. Allâhu ta’âlâ addresses him, as is purported in the hundred and sixteenth âyat-i-kerîma of Mâida Sûra: “Yâ Îsâ! Didst you say unto men: ‘Worship me and my mother as gods besides Allah’?”
Îsâ ‘’alaihis-salâm’ expresses gratitude and praise to Allâhu ta’âlâ. Then he answers with the latter part of the (same) âyat-i-kerîma, which purports: “Yâ Rabbî! Glory to Thee, (Who is far from attributes of deficiency)! Never could I say what I had no right (to say). Had I said such a thing, Thou wouldst indeed have known it. Yâ Rabbî! Thou knowest what is inside my nafs, though I know not what is in Thine Person. Yâ Rabbî! Thou knowest in full all that is hidden.”
Thereupon Jenâb-i-Haqq manifests His Attribute Jemâl and declares, as is purported in the nineteenth âyat-i-kerîma of Mâida Sûra: “This is the day on which the truthful will profit from their truth: ...” Then He says to him: “Yâ Îsâ! You have told the truth. Go to your minbar! Recite the Injîl, which Jebrâ’îl revealed to you!” Îsâ ‘’alaihis-salâm’ says: “Yes, yâ Rabbî,” and begins to recite the Holy Book. So effective is the recitation that the heads of all the audience are raised up. For, Îsâ ‘’alaihis-salâm’ is the most hakîm (wisest) of mankind with respect to riwâyat (narration). He recites in such a fresh and fine style as all Christians and monks feel as if they did not know any one of the verses of the Injîl.
Thereafter Nasârâ (People of Îsâ ‘’alaihis-salâm’) part into two groups. The heretical ones, i.e. Christians, join the unbelievers, while the ones who are not guilty of heresy, i.e. the true Believers, are kept with Believers.
Thereafter a voice is heard to say: “Where is Muhammad ‘’alaihis-salâm’?” Our blessed Prophet comes. Allâhu ta’âlâ says: “Yâ Muhammad! Jibrîl says that he communicated the Qur’ân al-kerîm to you.” “Yes, he did, yâ Rabbî,” says the Prophet. Allâhu ta’âlâ commands: “Yâ Muhammad! Mount your minbar and recite the Qur’ân al-kerîm.” Our Prophet ‘sall-Allâhu ’alaihi wa sallam’ recites the Qur’ân al-kerîm in a beautiful and sweet style. He gives good news to Believers. They rejoice and smile. The faces of those who denied the Qur’ân al-kerîm and called this blessed Book ‘desert laws’ –(may Allâhu ta’âlâ protect us against that abominable act!)– are extremely ugly.
The question that Prophets will be asked, which we have explained so far, is stated in the sixth âyat-i-kerîma of A’râf Sûra, which purports: “Then shall We question those to whom Our Message was sent and those by whom We sent it.”
Some (scholars) say that it is stated in the hundred and ninth âyat-i-kerîma of Mâida Sûra, which purports: “On that day will Allâhu ta’âlâ gather the great Prophets and ask: ‘What was the response ye received (from men to your teaching)?’ ...” Then Prophets say: “Yâ Rabbî! We make tasbîh (or tesbîh) of Thee, (which means, “We know and acknowledge that You are free and far away from attributes of imperfection,”) and (we admit the fact that) there is no ’ilm (knowledge) for us. You are the best to know the ghayb (unknown).” Preferably, the scholars who argue that it is stated in the âyat-i-kerîma quoted in the previous paragraph appear to be closer to the truth. We have explained this fact also in our book entitled Ihyâ-ul-’ulûm. For, different Prophets occupy different ranks of prophethood. And Îsâ ‘’alaihis-salâm’, in his turn, is one of the greatest Prophets. For, he is Rûhullah and Kelimatullah. As our blessed Prophet recites the Qur’ân al-kerîm, his Ummat (Muslims) feel as if they had never heard it before. Incidentally, Hadrat Esma’î[35] was asked, “You are the best among the people who have memorized the Qur’ân al-kerîm. Will you feel the same?” “Yes,” he replied. “It will be as if I never heard it when I hear Hadrat Prophet recite it.”
When all the heavenly books have been recited, a voice is heard to say: “O, ye, mujrims (criminals, culprits, the guilty)! Ye be separated now!” Upon this call, the place of pause, i.e. Arasât square is set in motion. Thereupon, all people, panic-stricken, become tangled up. Angels are tangled with genies, who in turn are tangled with human beings. Thereafter a voice is heard to say: “Yâ ’Âdam! Show your children who deserve Hell!” ’Âdam ‘’alaihis-salâm’ asks: “Yâ Rabbî! How many of them?” Jenâb-i-Haqq states: “Ninety-nine percent of them to Hell, and one (percent) to Paradise. After the unbelievers and the mulhids and the ghâfils who deviated from the path of Ahl as-sunnat are separated, the Believers who are culled make up such a tiny number as Allâhu ta’âlâ calls ‘a handful’. Hence the meaning of Abû Bakr Siddîq’s ‘radiy-Allâhu ’anh’ statement: “The survivors will be (only) as many as to fill one of our Rabb’s palms.”
Thereafter the devil and his satans are brought. The vices they committed as well have weighed heavier than their good deeds. If Islam reached a person (during his lifetime in the world), his (or her) thawâbs (good deeds) and wrongdoings will certainly be w