Most Read in the Category of Hashr-Gathering

1-) Will our bad deeds will be exposed in the judgement day in front of all our relatives, human beings or will it be private, between us and Almighty Allah?

Allah covers humans with three types of coats.  The first coat is human’s clothes that conceal his/her unpleasant and shameful parts. The second one is the concealment of his ideas, thoughts and dreams in his heart. The third one is that Allah has covered and concealed his creatures’ sins, turned his sins into merits,  given to man his book in which only his good deeds are written  in afterlife as if he has not committed any sins. (Ghazali, Asmau'l-Husna, trnsl. by Y. Arıkan, p. 128) 20.47

Accordingly, the sins that lie snug in this world also lie snug in afterlife. The sins committed publicly are seen in afterlife publicly, too.

Allah is not going to show all sins to everyone. Thus, Allah is going to conceal some of the sins that are repented and the sins of those who conceal others’ sins.

Allah’s creatures are not just the man. As a matter of fact, man’s good deeds and bad deeds are going to be shown to the whole universe, to angels and to many beings.

Above all, by this way, Allah will have shown and declared his justice and that He gives everyone what he deserves. First of all, Allah will show this to the person himself.

“Even if a person who commits sodomy washes himself with water of seas cannot clear up his sin.  Only repent clears it up.” (Daylami, Firdawsu’l-Akhbar, No: 6892; Ajluni, Kashfu’l-Khafa, No: 2093)

The narrative above lets us know that a sincere repentance before death will cause the sins to be forgiven.

Accordingly, the sins that will not be forgiven -no matter whether they are committed publicly or secretly- can be interpreted as the ones that are not repented.

2-) Will animals go to the arena of the Gathering Place (Mahshar), too? What will their shares from the life in the hereafter be?
3-) How is mahshar, that is the gathering area?


Mahshar: is a unique area where the name “The Owner of the Day of Judgement” will be manifested with all of its glory. The glorious scene that everybody will perceive the reality “Everybody will know and find their creator, deity, lord, master and owner directly”.



A unique painting in which the fact that only Allah is mighty and all of the creatures are weak is exhibited brightly.

That day is a different day. The sun will reveal all that it saw, and the night will reveal all that it knew in that area.

On the one hand someone who claimed that he was a god once will be dragged for questioning, his face hitting the ground.

On the other hand, someone else who once said, “Who can give life to decomposed bones?” will suffer in agony, astonishment and terror, and ask “Who woke us up from the place we were lying…?

With the Doomsday it will look as if the abdomens of the Lat and Uzza idols will be torn, and so many polytheists will come down to the gathering place (mahshar)!...

The cow of the Indian will be slaughtered and so many deviants will erupt from its larynx!... The monkey of Darwin will come down from the branch; it will vomit all of the evolutionists into the area….

Many more victims will come together in the gathering place.



Each void religion and belief will be humiliated there with their followers. The right will defeat the wrong. The beloved ones that sold their souls and goods for Allah, that lived as servants and died as servants of Allah will also come to that gathering place. They will also have a horrendous fear mixed with hope. They will also be questioned meticulously.



They will show in a nice way that everybody is in need of Allah’s mercy and generosity and the go on in their ways. Towards eternal palaces. 

4-) After the Doomsday, shall we not die once more after having been resuscitated? Shall we be going through other tests as well?
5-) In the hereafter what is the condition of the children of disbelievers who die before the age of puberty?
6-) What does ba’th (resurrection)? How will resurrection after death be?


Ba’th, resurrection after death means going to the mahshar (gathering place) from the world of graves. Ba’th is the name of another birth. It is the clothing of the souls with the bodies in the world of graves, birth in the hereafter and going out to the gathering place. There is a divine reproach to human beings in Chapter Baqara: “How can ye reject the faith in Allah? Seeing that ye were without life, and He gave you life; then will He cause you to die, and will again bring you to life; and again to Him will ye return.” (Chapter Baqara, 28)



All of us, the humanity underwent a dead period. That period was a period of “mud” for our father, Adam. A resurrection that came into being by Allah’s giving soul to a quintessence of clay, maybe to a divine program or genetic structure was shown to the angels. Non-living soil came alive. That happening was exhibited one phase covered in following men. Human seed called white blood forms in a man who eats a vegetable, the dead become alive. The human body that grows in the mother as half-alive for four months and which is dead in a way becomes an example of the giving of soul to our father Adam and gets a soul in the darkness of the uterus of the mother and becomes enlightened with life.



The divine might and wisdom that exhibits an example of giving life to the dead in the uterus gives life to numerous non-living things and turns them into plants or animals, making them food for the mother of the child. A human that grows with resurrection manifestations like this is exposed to the attacks of the devil when he reaches a certain age as a secret of trial; and doubts about resurrection occur in his heart: saying “How will a human resurrect after dying?” The answers to the doubts like this are given to humans in the Quran; and humans undergo a trial whether to follow the Quran or the devil.



Verses 66-67 in Chapter Maryam say: “Man says: "What! When I am dead, shall I then be raised up alive? But does not man call to mind that We created him before out of nothing?”



Let’s think about only three things, nutfah (drop, sperm), seed and egg among the world of things that surround us. Uterus becomes a means for the first one’s relationship with the universe. The crops of this world flow into the stomach of the mother, and then go to help the nutfah.



There is not a give and take like that in the egg. It seems to have stored what it needs. Its only desire in order to become a bird and fly is a specified time and a specified level of temperature. As for the seed, it is quite different. It drops itself into the ground, which is part of this world. It performs its give and take with the universe like that way. When creation is in question, human beings understand it as only going into the uterus from the father’s offspring and after maturing there for nine months coming out to the world. And when he is informed that he will be created again in the hereafter, he cannot perceive this reality with his narrow mind. However, if he looks the trio of sperm, egg and seed, he will not see it as something unreasonable that the being who makes these different laws in the world can exhibit a fourth type of creation in the hereafter. There is a famous hadith of our Prophet (PBUH) stating that he is surprised at five things of human beings: “This is also surprising that he dies every night and resurrects every morning but denies resurrection”. In fact sleep is a form of death. Our feet lie down on the bed but they cannot walk. Our ears are open but they cannot make us hear anything. We set up connections with other worlds through the world of dreams. Allah has created the phenomenon of sleep. Humans cannot afford to do it. Allah takes our feelings out of this world and makes them travel in other worlds. Waking up is another wonder. It is Allah who created it too. He takes us from the unknown worlds into this world, its works, sounds and colors again.



Human beings undergo samples of death and resurrection by dying every day and resurrecting the next day as many times as the days of their lives. Our prophet (PBUH) is surprised at the denial of resurrection, going to mahshar (gathering place) and being questioned by human beings. If we want to keep ourselves away from the devil’s misgivings about the resurrection, we should frequently repeat the following message to our own selves (souls): “You, who cannot sleep or wake up on your own, think about resurrection and consider that you cannot do it and so deny it. The being that makes you sleep will kill you and the being that wakes you up will resurrect you again. You cannot oppose Him when He removes you from this world with the law of death; nor can you oppose Him when He resurrects you again.” The earth in which we live undergoes the same death and resurrection every year as humans undergo every day.



The Quran shows this great happening to us as follows: “It is He Who brings out the living from the dead, and brings out the dead from the living and Who gives life to the earth after it is dead: and thus shall ye be brought out (from the dead).” (Chapter Rum, 19)

 

7-) How long will the time period between two resurrections be?

Yes, the statement, "there are forty" is mentioned in hadiths.

According to what is narrated from Abu Hurayra, the Prophet (pbuh) said,

“Between the two blowings of the trumpet, there will be an interval of forty.”

The Companions asked Abu Hurayra? “Forty days?” He said,

- “I cannot say anything.”

The Companions asked, “Forty years?” He said,

- “I cannot say anything.” They asked,

- “Forty months?” He said,

- “I cannot say anything.” (Then, he completed the hadith as follows: “The whole body of the son of Adam will decay except ajb adh-dhanab (coccyx). The deed of resurrection will start from it. Then, Allah will send down some water from the sky and everybody will be revived like plants.” (Bukhari, Tafsiru Surah (39), 3, (78), 1; Muslim, Fitan 28)

Once, Abu Hurayra was reporting a hadith he heard from the Messenger of Allah (pbuh) about the resurrection of man. He said that there would be an interval of forty between the time when everything in the universe would be eliminated with the blowing of the Trumpet (Sur) and the time when human beings would be resurrected with the blowing of the Trumpet for the second time.

“There are forty between two blowings.” Since the statement above was ambiguous, the Companions wondered how long the interval would be and they asked whether it was forty days, forty years or forty months. However, Abu Hurayra had heard an ambiguous expression from the Messenger of Allah; therefore, he did not want to interpret it and said he would not be able to say anything about it.   

However, it is generally accepted that the interval between the first blowing and the second one would be forty years based on that narration. (Ghazzali, ad-Durratul-Fakhira, p. 49; Qurtubi, at-Tadhkira, 1/287)

A very important piece of information is given in the hadith in question. The soil will eat up the whole human body except ajb adh-dhanab, which is like a mustard seed as the Prophet describes it (Musnad, III, 28) and hence which is regarded as the seed of the human body. 

“The whole body of the son of Adam will be eaten by dust except (coccyx) for his body will be reconstructed starting with it” According to what we learn from some hadiths, man was created from ajb adh-dhanab and will be resurrected from it. (Muslim, Fitan 142)

There are some scholars who say everything in the universe will decay and hence ajb adh-dhanab will also decay and disappear. According to them, it is stated that ajb adh-dhanab will not decay because it remains unrotten for a long time and it is the last organ that rots.

The hadiths mentioning that ajb adh-dhanab will not decay are very reliable and sound hadiths. Those who do not want to accept these hadiths with their apparent meanings have no valid evidence regarding the issue.

Thus, when Hz. Israfil blows the Turmpet, everything in this universe will disappear and as it is stated more clearly in some hadiths, a kind of elixir of life will rain forty years later and the Trumpet will be blown for the second time. When human beings hear it, they will be revived from their ajb adh-dhanabs, which resemble mustard seeds, like plants.

The blowing of the Trumpet, which is repeated in ten verses, expresses the cosmic incident that starts Doomsday. The second blowing prepares the resurrection of human beings and the other living beings that Allah wishes, and their appearance in the presence of Allah. Those concepts and descriptions included in the verses and hadiths are related to the unknown realm and the give people information and messages about the target and aim of the incident, not about how it happens.  

At this point, human mind is to understand what he is informed without getting confused and his heart and world of feelings are to believe and take lessons. Therefore, it is not possible to say something definite about the real nature of the Trumpet. However, it can be said that its blowing, that is, the greatest cosmic change will take place in two stages.

As Imam Maturidi, who is the first representative of tafsir ad-dirayah (interpretation based on reasoning), often states regarding the issue and other issues of ghayb (the unknown/unseen), it is the most appropriate deed to take the message given by definite nass (verses and hadiths) and to accept their apparent/lexical meanings and not to lose time by trying to determine their form and nature. 

Accordingly,

- When Israfil, who is one of the archangels, blows the Trumpet for the first time, the whole universe will die.

- Afterwards, probably forty years later, after Allah will send down a kind of water of life, Israfil will blow the Trumpet for the second time and all people will be resurrected from a tiny bone called ajb adh-dhanab ((coccyx) like plants.

8-) Where will those who seek the Prophet on the Day of Judgment find him?

Hz. Anas narrates:  

Once, I said, "O Messenger of Allah! Intercede for me on the Day of Judgement!" He said, "I will inshallah."

I said, "Where shall I seek and find you?" He said,

"Seek me on Sirat Bridge!" I said,

"What if I cannot find you there?" He said,

"Look for me near Mizan."

"What if I cannot find you there?" He said,

"Then, look for me next to Kawthar Pond. I will definitely be in one of those three places.” (Tirmidhi, Qiyamah 10, no: 2435; Musnad, h. no: 12360)

Tirmidhi said, “This hadith is hasan gharib; we know it like that.” (Tirmidhi ibid)

The Prophet (pbuh) became ill a few days before his death. His fever increased. Even when he was ill, he used to go to the mosque and lead the prayers in congregation but he could not go to the mosque in his last three days. When he last was in the mosque, he made an important speech to his Companions. He appointed Hz. Abu Bakr as the imam to lead the prayers for those three days when he could not go to the mosque on those three days.  

During those three days, he went to the mosque for only one prayer and became the imam to lead the prayer to his Companions for the last time. Some of the advice He gave in his last speech after that prayer was as follows:

“O people! I have heard that you have panicked by thinking about the death of your prophet. No prophet remained forever in his ummah; how can I remain forever with you?

Know that I will rejoin my Lord and I deserve it more than all of you.

Know that you will also rejoin me. The place we will meet is next to Kawthar. Those who want to rejoin me there should keep their hands and tongues away from sins.” (see Tecrîd-i Sarîh Tercemesi ve Şerhi, XI, 15-18)

9-) “My Lord says: Animals are my silent slaves; they keep silent when they are oppressed now but they will speak on the Day of Reckoning.” Is this statement a hadith narration?

We have not found the exact statement but there are some hadith narrations that express a similar meaning:

“If a person kills a living being/an animal/a bird unjustly, they will complain of him on the Day of Judgment." (Kanzul-Ummal, h. no: 39968)

“If a person kills a sparrow unjustly, Allah will question him on the Day of Judgment." (Kanzul-Ummal, h. no: 39969)

“If a person kills a sparrow unjustly, it will complain of him to Allah on the Day of Judgment by saying, ‘O Lord! This man killed me just for fun, not for some interest (like eating).'” (Nasai, Dahaya 42; Kanzul-Ummal, h. no: 39971)

10-) Is there a narration about Quds being the gathering place (mahshar)?

We can explain the issue that Quds (Jerusalem) is the Gathering Place as follows:

"But verily, it will be but a single (Compelling) Cry, When, behold, they will be in the (full) awakening (to Judgment)..” (an-Naziat, 79/13-14) The original word translated as awakening in the verse is “sahira”. Scholars hold different views about the meaning of that word.

Sahira also means “soil” and “Damascus region”. Damascus region is a large region that includes Quds too.

- Acting upon the expression in the Quran that people will gather in “Sahira” when they come out of their graves, scholars interpreted this word as “land, a high hill of soil, a place in Damascus, a mountain in Quds near Bayt al-Maqdis (and even HELL since the previous verses are about the unbelievers who deny resurrection as an answer to them) (se Tabari, Mawardi, the interpretation of the relevant verse)

- There are also some scholars who say that Sahira is a place in Makkah. (Nasafi, the relevant place)

- SAHIRA, which is the first place where people who are resurrected will gather, lexically means flat and white soil. (see Razi, Baydawi, the interpretation of the relevant verse)

- According to Ibn Kathir, the most appropriate interpretation is the interpretation of the scholars who say “Sahira is the whole earth”. (see Ibn Kathir, the relevant place)

- We have not been able to find any marfu hadith narration attributed to the Prophet. The information included in hadith resources is the same information in tafsir books. (see Ibn Hajar, Fathul-Bari, 6/294;  Umdatul-Qari, 15/113)

11-) Does the bone ajb adh-dhanab (coccyx) exist in all living beings?

Whether or not all living beings have the bone ajb adh-dhanab (coccyx), the one who created them for the first time will definitely create them again for the second time. That is the essential thing.

The reason why attention is drawn to the issue of ajb adh-dhanab in hadiths is perhaps aimed at drawing attention to the existence of cells, DNA-RNAs, which carry all the characteristics of the thing in question in the body of living beings.

It is given as an example because “ajb adh-dhanab” functions as the strongest seed and is located in the coccyx.

It means in the genetics of every living being, there are all the characteristics of that living thing like a seed. Accordingly, it can be said that there is a suitable ajb adh-dhanab for every living being.

However, Allah, who first created a tree out of nothing, can recreate it just as He created it again from its seed, or as He created it without a seed in the first place.

“It is Allah Who begins (the process of) creation; then repeats it...” (ar-Rum, 30/11)

12-) What will the resurrection be like after death?

Ba’th, means resurrection after death, going to mahshar (the gathering place) from the realm of the grave. Ba’th is the name of another birth. It is the clothing of the spirits with the bodies in the realm of the grave, birth in the hereafter and going out to the gathering place. There is a divine reproach to human beings in the Chapter of al-Baqara:

“How can ye reject the faith in Allah?- seeing that ye were without life, and He gave you life; then will He cause you to die, and will again bring you to life; and again to Him will ye return.” (al-Baqara, 2/28)

All of us, the humanity underwent a dead period. That period was a period of “mud” for our father, Adam. A resurrection that came into being by Allah’s giving spirit to a quintessence of clay, maybe to a divine program or genetic structure was shown to the angels. Non-living mud came alive. That happening was displayed in a somewhat veiled phase in the human beings that followed. Human seed called white blood forms in a man who eats a vegetable; the dead become alive. The human body that grows in the womb of the mother as half-alive for four months and that is dead in a way becomes an example of the spirit being given to our father Adam and gets a spirit in the darkness of the womb of the mother and becomes enlightened with life.

The divine power and wisdom that exhibits an example of giving life to the dead in the womb like that gives life to numerous non-living beings and turns them into plants or animals, making them food for the mother of the child. A human that grows with resurrection manifestations like this is exposed to the attacks of Satan when he reaches a certain age as a secret of testing; and doubts about resurrection occur in his heart: “How will a human be resurrected after death?” The answers to the doubts like this are given to humans in the Quran; and humans undergo a test whether to follow the Quran or Satan.

Verses 66-67 of the Chapter of Maryam:

“Man says: ‘What! When I am dead, shall I then be raised up alive? But does not man call to mind that We created him before out of nothing?”

Let us think about only three beings, nutfah (sperm), seed and egg among the world of things that surround us. The womb becomes a means for the first one’s relationship with the universe. The crops of this world flow into the stomach of the mother, and then go to help the nutfah.

There is not a give and take like that in the egg. It seems to have stored what it needs. Its only desire in order to become a bird and fly is a specified time and a specified level of temperature. As for the seed, it is quite different. It drops itself into the ground, which is part of this world. It performs its give and take with the universe like that. When creation is in question, man understands it as only going into the womb from the father’s body and after maturing there for nine months coming out to the world. And when he is informed that he will be created again in the hereafter, he cannot perceive this reality with his narrow mind. However, if he looks at the trio of sperm, egg and seed, he will not see it as something unreasonable that the being who makes these different laws in the world can exhibit a fourth type of creation in the hereafter.

There is a famous hadith in which the Messenger of Allah (pbuh) states that he is amazed by the five things of human beings. He states one of those five things as follows:

“It is also surprising that he dies every night and resurrects every morning but denies resurrection.” (Razi, Mafatihul-Ghayb, II, 37)

In fact, sleep is a form of death. Our feet lie down on the bed but they cannot walk. Our ears are open but they cannot make us hear anything. We set up connections with other worlds through the world of dreams. Allah has created the phenomenon of sleep. Humans cannot do it. Allah takes our feelings out of this world and makes them travel in other worlds.

Waking up is another wonder. It is Allah who creates it too. He takes us from the unknown worlds into this world, its affairs, sounds and colors again.

Human beings undergo samples of death and resurrection by dying every day and reviving the next day as many times as the days of their lives. The Messenger of Allah (pbuh) is surprised by the denial of resurrection, going to mahshar (gathering place) and being questioned by human beings. If we want to keep ourselves away from Satan’s misgivings about resurrection, we should say the following message to our own souls repeatedly:

“You, who cannot sleep or wake up on your own, think about resurrection and consider that you cannot do it and hence deny it. The being that makes you sleep will kill you and the being that wakes you up will resurrect you again. You cannot oppose Him when He removes you from this world with the law of death; nor can you oppose Him when He resurrects you again.”

The earth in which we live undergoes the same death and resurrection every year as humans undergo every day.

The Quran shows that great happening to us as follows:

“It is He Who brings out the living from the dead, and brings out the dead from the living and Who gives life to the earth after it is dead: and thus shall ye be brought out (from the dead).” (ar-Rum, 30/19)

Understanding the Resurrection

In the Resurrection Treatise from the Nur Collection, the following key sentence is used to comprehend the resurrection after death:

“One of the reasons that it is impossible to approach a rational understanding of resurrection is that since the supreme gathering, resurrection, is through the manifestation of the Greatest Name, only through beholding and demonstrating the great deeds evident in the maximum manifestation of the Greatest Name of God as well as His other Names, is it possible to prove it as certain; and unshakably believe that resurrection is as simple as the spring.”

When the word hashr is used, a new and eternal life that begins with the re-creation of human beings comes to mind...

As it is known, the Greatest Name (Ism al-A’zam) includes all the names, and it is not possible to see the manifestation of all Divine Names in the Gathering Place. So, we need to understand that phrase as the whole of “ba’th (resurrection), gathering, mizan (scales), sirat (bridge), Paradise and Hell”.

When that new creation and that second life are compared to this world, all the happiness and sufferings of the world are weak like a “shadow” compared to those in that realm.

Those shadows appear with the manifestations of the Names, but those manifestations are not at the maximum level. The greatest rank of each name will be manifested in the hereafter.

The re-creation of the plant kingdom that die in winter in the spring season is like a shadow compared to the resurrection of all people at once.

That manifestation is followed by the horridness of the gathering place. A “jalal scene” is exhibited, in which even the prophets are concerned about saving their own souls. All the frightening events of the world are like shadows compared to that horridness.

After that, as such complicated reckonings of human beings are realized all at once, the fact that Allah is Sariul-Hisab is manifested. All kinds of inquiries and investigations in the world are as weak as a shadow compared to His.

Plants’ being half-living, and animals and humans’ being living in this world, are like shadows compared to “life in Paradise, which is alive with its stone and soil”.

 “The sustenance that comes out of the ground after a certain time, the gradual digestion of that sustenance and the passing of a certain period of time for hunger” in this world is like a shadow compared to the sustenance in Paradise.

The rivers of the world compared to the rivers of Paradise, the mansions of the world compared to the mansions of Paradise, the gardens of the world compared to the gardens of Paradise are weak like shadows.

It is possible to give more examples.

On the other hand, the sufferings in the world are like shadows compared to the torments of hell, and the fires in the world are as light as shadows compared to the fires of Hell.

We live in the “realm of shadows” in this world. For that “realm of origins” to settle in our hearts with perfection, acting upon the fact,

“In Divine unity and the affirmation of it, Divine beauty and dominical perfection become apparent” (Badiuzzaman, Şualar),

we should first think about the names that are manifest in this world in a general sense, and then we should consider that they will be manifest at the maximum level in the hereafter. Only then can we understand that “the manifestations of the Divine names, which perform such marvelous deeds in this world, will be unbelievably extraordinary in the hereafter,” and can we readily accept that the resurrection and the hereafter will be created very easily with those manifestations. Thus, we will not leave the realm of the hereafter and the incident of resurrection, which is its beginning, to the judgment of our own minds and we will understand the great manifestations in that realm acting upon the manifestations of beauty and majesty in this world.

“If such wonderful things are displayed in minor manifestations, the greatest manifestations will definitely display extraordinary wonders in the gathering place and beyond that; then, we will say, as the Messenger of Allah puts it, ‘no eye has ever seen, no ear has ever heard, nor has their image crossed the heart of any man.’

Otherwise, if a person tries to understand how the afterlife will be created by looking at some examples, without even thinking about the manifestations here in a general sense, his mind will be confused by that greatness and his heart may find it difficult to believe.

13-) Will the good deeds also be shown on the day of reckoning?

A person will be shown both his sins and thawabs on the day of reckoning as a necessity of absolute justice.  

According to Ibn Abbas and Ibn Masud, what is meant by “(all) that he put forward, and all that he put back” in the verse “That Day will Man be told (all) that he put forward, and all that he put back” (al-Qiyamah, 75/13) are good deeds and bad deeds. After death – on the Day of Judgment - a person will be shown the good and bad deeds he did in the world. (Mawardi, the interpretation of the verse in question)

“That Day shall ye be brought to Judgment: not an act of yours that ye hide will be hidden. Then he that will be given his Record in his right hand will say: "Ah here! Read ye my Record! "I did really understand that my Account would (One Day) reach me!" And he will be in a life of Bliss.” (al-Haaqqa, 69/18-21) It is indicated in the verses above that both good and bad deeds will be shown to man on the Day of Judgment because the record (book) being given to man in his right hand is a sign of relief and happiness.

Thus, man sees his good deeds in the record (book) given to him in his right hand. (cf. Razi, Baydawi, Qurtubi, W. Zuhayli, the interpretation of the verses in question)

“We shall set up scales of justice for the Day of Judgment, so that not a soul will be dealt with unjustly in the least, and if there be (no more than) the weight of a mustard seed, We will bring it (to account): and enough are We to take account.” (al-Anbiya, 21/47), “Then shall anyone who has done an atom's weight of good, see it! And anyone who has done an atom's weight of evil, shall see it.” (az-Zilzal, 99/7, 8) That fact is underlined in the verses above.

14-) How will Allah resurrect the creatures in the sea and aliens?

How can it be asked about Allah, who created them when they did not exist, how He will resurrect them a second time?

As a matter of fact, Allah states the following in a verse:

It is He Who begins (the process of) creation; then repeats it; and for Him it is most easy. To Him belongs the loftiest similitude (we can think of) in the heavens and the earth: for He is Exalted in Might, full of wisdom. (ar-Rum, 30/27)

Of course, there is no difficulty or ease for Allah. The expression used in the verse shows, according to human logic, that it is more difficult to make something out of nothing than to make it again.

The verse states that it is easier for you to do it for the second time than the first time because if you do something for the first time, it will be difficult; when you do it again, it will be easy. So, the statement is for people’s inadequate minds to understand. For, doing something for the first time and doing it for the second time, or inventing something and eliminating it are the same for God Almighty. There is no one like Him.

In that case, if Allah wills, He gathers them without any means, revives them and brings them to the gathering place.

Besides, the beings called aliens are jinn or angels; they are spiritual beings without material bodies; they do not need any means to come together.

As for what happens on and in the world:

After Doomsday, our world will pour out what is inside and outside of it into the resurrection square.

Badiuzzaman Said Nursi answers a similar question as follows: “Paradise and Hell are a great distance away. Through divine grace, the people of Paradise will pass through the resurrection like lightning or as swiftly as Buraq, and enter Paradise. But the people of Hell, how will they go, with their ponderous bodies, loaded down with the heavy burdens of their sins?  How will they travel?”

“...If for example all nations are invited to a general congress in America and each boards a huge boat and goes there.”

“In the same way, the globe, which travels the long distance of twenty-five thousand years in one year in the vast ocean of the universe, will take on its people, travel to the field of the resurrection, and disembark them.”

“Furthermore, the Hell at the center of the earth is indicated by the fact that the earth’s temperature increases one degree every thirty-three meters. That Hell will pour its fire into the Greater Hell (see Bukhari, Badul-Khalq, 10), whose temperature of two hundred thousand degrees is similar to that described in Hadith and according to Hadiths will carry out some of the duties of the Greater Hell in this world and the Intermediate Realm. Then at a divine command, the earth will be transformed into a better, eternal form, and will become one of the habitations of the hereafter.” (see Mektubat, Üçüncü Mektup)

So, the ship and the mount that will take those who will go to the Gathering Place is the world we live in. Just as the ships float in the sea so too does the world float around the ocean of gathering place like a ship.

Badiuzzaman Said Nursi describes the rapid rotation of the world both around itself and around the Sun and moving toward a goal as drawing a line around the Gathering Place. In other words, the world has been moving forward by drawing the big and wide Gathering Place since its first creation.

The world, which rotates at a speed of 1670 km per hour around its axis and 108 thousand km per hour around the Sun, will definitely disembark the people of Paradise and the people of Hell in the gathering place one day.

So to speak, the world is such a cruise ship that it takes the people of Paradise and the people of Hell to their destinations.

On the other hand, the world will not disembark only the people in it but also the mass of fire called the magma in the center, which is described as little Hell.

To sum up, this world that we live in, which acts like a cargo ship, will eventually deliver every cargo to its address, that is, to the Gathering Place; the people of Hell will be disembarked into the Hell located under the gathering Place with their weight, and the people of Paradise will fly to Paradise. The world itself will be made more beautiful and everlasting by Allah’s command; and it will become a part of the realm of the hereafter.

For more information, please click on the link given below;

What will the resurrection be like after death?

15-) What is the wisdom behind the universe’s remaining as it is after Doomsday strikes?

When Abu Hurayra said, “Between the two blowings of the trumpet, there will be an interval of forty”, the people asked whether it was forty days, months or years. He said, “I cannot say anything definite.” Then, he added the following: “Then, Allah will send down some water from the sky and everybody will be revived like plants. Everything of the human body will decay except the coccyx bone (ajb adh-dhanab). The deed of resurrection will start from it on the Day of Judgment.”  (Bukhari, Tafsiru surah 78/1; Muslim, Fitan, 141/2955)

- Nawawi states that the expression “forty years” is included in some narrations made by someone other than Abu Hurayra in some sources. (Nawawi, Sharhu Sahihi Muslim, 18/92) However, he does not mention the name of the source.

- Ibn Hajar included narrations saying “forty years” instead of “forty” and pointed out that all of them were weak. (see Fathul-Bari, 8/552)

- Accordingly, we should first make the following determination that we cannot definitely say that “the period between two blowings is forty days, forty months or forty years”. It could also be “forty moments”, indicating a very small period of time.

- Whether it is a day, a month or a year, the wisdom of the number forty is important for us - as we understand it from the question. It will useful to mention the following points in this regard:

a) The number forty, like the number seventy, expresses multitude in Arabic. Accordingly, there is a certain period of time between two blowings.

b) The stages related to the development of the fetus in the mother’s womb are mentioned in a hadith, and each of those stages is expressed as a period of “forty days”. (see Muslim, Qadar, 1, h. no. 2643)

- The fact that people are resurrected in the womb of the grave and set foot in the next world with a birth, which is expressed as forty (days, months or years), is in compliance with the forty-day processes, which are the first stages of creation in the mother’s womb.

- The expression meaning “Allah sends down water/rain from the sky and people are resurrected like plants grow” in the hadith in question supports our analogy.

That is, a water/rain called “semen” from the father to the mother’s womb is in question in the first creation; similarly, “rainwater from the clouds” falls into the earth’s womb in the second creation, and the person in that womb will again evolve and come into being in a period of forty days (or months-years). This description seems very wise as a divine sunnah.

Although divine power is essential in the second resurrection, the fact that wisdom is also active is an understandable fact in terms of “sunnatullah”.

16-) Will the one who drowns in sweat die on the Day of Judgment?

According to sound hadith narrations, the Prophet (pbuh) described a scene at the Judgment as follows:

“At that terrible time of Resurrection, the sun will scorch people and everyone will be submerged in sweat according to their sins; some will be submerged in sweat up to their heels, some up to their knees, some up to their waist and collarbones, and some up to their mouths and ears.” (Muslim, Jannah 62; see Tirmidhi, Qiyamah 2, 6)

The word “drowned” is not pleasant. This meaning is related to the concept of “iljam”. The bridling of a horse is also called iljam, but the horse is not drowned.

The sweat on the Day of Judgment is a sign of distress and suffering because all the deeds committed in the world will be reckoned at that moment; the accounting of a lifetime will be done at that moment; troubles will come one after another, and regrets will be useless at that moment.

17-) How can a mother be so indifferent?

How many mothers in the world have thrown or can throw themselves into the fire for their children? 

However, it will be useful to mention a few points:

a) Allah has placed in the hearts of mothers a wonderful compassion to protect their children. This also applies to animals. This feeling given to protect the child can have no function in the Hereafter because it is against Allah's command to protect a child who deserves Hell there. That is why such a sacrifice can never be made there.

b) The punishment in the world and the one in the hereafter cannot be compared. Therefore, the result of a mother's sacrifice for her child in the world is death. Moreover, she has a belief that this sacrifice will be rewarded as Paradise.

Even those who do not believe can sacrifice their lives for their children's lives in a mood of enthusiasm and gush with the overflowing of the compassion and mercy placed in their nature by Allah.  

Besides, the number of such incidents in the world would be very low

However, there are also monstrous mothers who murder their children with their own hands. The examples of monstrous mothers are many times greater than self-sacrificing mothers.

c) In the hereafter, there will be no mood of enthusiasm and gush or sacrificing lives for others. On the contrary, losing Paradise, which is a place of eternal bliss, and entering Hell, which is a place of unprecedented torture, are in question. No one can make such a sacrifice.

d) To misinterpret the words of the Quran, which has been proved to be a miracle in forty ways, which has challenged everybody to produce something similar to it and will challenge them up to the Day of Judgment due to some delusions and imaginations is something that dates back to the Middle Age.  

e) In addition to all these explanations, it should be noted that there is no specific phrase stating that “mothers will escape from their children” as it is claimed in the question.

The verses in question are as follows:

“That Day shall a man flee from his own brother, And from his mother and his father, And from his wife and his children. Each one of them, that Day, will have enough concern (of his own) to make him indifferent to the others.” (Abasa, 80/34-37)

May Allah bestow foresight upon all of us!