KNOWLEDGE ON THE DAY OF KIAMAT
By
Dr. Yusuf ibn Abdillah bin Yusuf al-Wabil
The knowledge of the Day of Judgment is an unseen thing only known by Allah Ta'ala, as it is indicated by many verses in the Qur'an and hadiths of the Prophet sallallaahu 'alaihi wa sallam because knowledge of the Day of Judgment is a thing known only by Allah Azza wa Jalla. He did not show it to an angel who was brought near nor to a prophet who was sent [1]. No one knows when the time of the Last Judgment is except God Almighty.
The Prophet sallallaahu 'alaihi wa sallam often talked about the state of Doomsday and his awesomeness, so the people then asked him when the Doomsday happened. He preaches that it is a matter of unseen which is only known by Allah, as well as the Qur'anic verse explains that the knowledge of when the occurrence of Doomsday is something that God has reserved for Himself.
Among these are His words:
يسألونك عن الساعة أيان مرساها قل إنما علمها عند ربي لا يجليها لوقتها إلا هو ثقلت في السماوات والأرض لا تأتيكم إلا بغتة يسألونك كأنك حفي عنها قل إنما علمها عند الله ولكن أكثر الناس لا يعلمون
"They ask you about the Days of Resurrection, 'When will it be?' Say, 'Verily the knowledge of the Resurrection is on the side of my Rabb; no one can explain the time of his arrival other than Him. Doomsday is very heavy (the messenger for the creature) in heaven and on earth. The Resurrection will not come to you but suddenly. 'They ask you as if you really know it. Say, 'Verily the knowledge of the Day of Judgment is with Allah, but most men do not know.' "[Al-A'raaf: 187]
Allah Ta'ala commands His Prophet, Muhammad (peace and blessings of Allaah be upon him) to preach to man that the knowledge of the occurrence of Doom is only with Allah alone, only He knows the matter clearly and when it occurs, none of the inhabitants of the heavens and the earth knows it.
As God says:
يسألك الناس عن الساعة قل إنما علمها عند الله وما يدريك لعل الساعة تكون قريبا
"Man asks you about the resurrection day. Say: 'Surely the knowledge of the resurrected day is with Allah alone.' And do you know (O Muhammad), may the risen day be near? '[Al-Ahzaab: 63]
Also as it is said by God:
يسألونك عن الساعة أيان مرساها فيم أنت من ذكراها إلى ربك منتهاها
"(The Unbelievers) ask you (Muhammad) about the Day of Resurrection, when will it be? Who are you (so) able to mention (time)? To Rabb was restored to its end (the timeframe). "[An-Naazi'aat: 42-44]
Then the culmination of the knowledge of the Day of Judgment returns to God alone.
Therefore, when Gabriel Alaihissallam asked the Prophet sallallaahu 'alaihi wa sallam about the Day of Judgment -as described in the long hadith of Gabriel-the Prophet sallallaahu' alaihi wa sallam said:
ما المسئول عنها بأعلم من السائل.
"The man who was questioned about him knew no more than the man who asked." [2]
Gabriel did not know when the Day of Resurrection took place, nor did Prophet Muhammad 'alaihi wa sallam.
Similarly, the Prophet 'Isa Alaihissallam, he did not know when the Hour was happening, when he will come down when the Apocalypse is near. Even (the decline of the Prophet 'Isa) includes the great signs of Judgment, as will be explained.
Al-Imam Ahmad rahimahullah narrated, so also Ibn Majah and al-Hakim from 'Abdullah ibn Mas'ud Radhiyallahu anhu, from the Prophet sallallaahu' alaihi wa sallam, he said:
لقيت ليلة أسري بي إبراهيم وموسى وعيسى, قال: فتذاكروا أمر الساعة, فردوا أمرهم إلى إبراهيم فقال: لا علم لي بها, فردوا الأمر إلى موسى, فقال: لا علم لي بها, فردوا الأمر إلى عيسى فقال: أما وجبتها; فلا يعلمها أحد إلا الله ذلك, وفيما عهد إلي ربي عزوجل أن الدجال خارج, قال ومعي قضيبان, فإذا رآني, ذاب كما يذوب الرصاص. قال: فيهلكه الله.
"On the night I was exposed to the heavens, I met Abraham, Moses, and 'Isa." He said, "Then they mention each other about the Doomsday case, then they return their case to Ibrahim, so he says,' I do not have knowledge of it, return the matter to Moses. 'Then he said,' I have no knowledge of it, return the case to 'Isa. "Finally he said,' As for when it happens, then no one knows except Allah. Among the revelations given by Rabb-ku Azza wa Jalla to me, 'The Dajjal will surely come out.' He said, 'And I brought two swords. If he sees me, he will melt as the tin melts. 'He said,' Then God destroyeth him. '"[3]
They are the Ulul Azmi of the Apostles, and they do not know when the Doomsday will occur.
And Imam Muslim rahimahullah narrated from Jabir bin 'Abdillah Radhiyallahu anhuma, he said, "I heard Rasulullah sallallaahu' alaihi wa sallam who said a month before he died:
تسألوني عن الساعة? وإنما علمها عند الله وأقسم بالله ما على الأرض من نفس منفوسة تأتي عليها مائة سنة.
'You asked me about the Day of Judgment? And the knowledge is only with Allah, and I swear by Allah's name, no living thing is born on this earth that is hundred years old. '"[4] [5]
This hadith denies the possibility that the Prophet sallallaahu 'alaihi wa sallam knew it after Gabriel's question to him.
Ibn Katsir rahimahullah said: "This holy prophet is the leader of the Apostles, and their conclusion - Allah's pardon and greetings may be bestowed upon him - Prophet of grace, repentant, warlord, decision-maker, honoring the guest, gathering, where all man to gather to him (to obtain syafa'at), where he also said in a saheeh hadith from the hadith Anas and Sahl bin Sa'ad Radhiyallahu anhuma:
بعثت أنا والساعة كهاتين.
'He sent me and the Day of Judgment like these two (fingers).' [6]
He closes his index finger and that thereafter (middle finger). In spite of this, God has commanded him to return the knowledge of the Resurrection to Him when asked about it, Allah says:
قل إنما علمها عند الله ولكن أكثر الناس لا يعلمون
"... Say, 'Verily the knowledge of the Day of Judgment is with Allah, but most men know not.' [Al-A'raaf: 187] [7]
Anyone who thinks that the Prophet sallallaahu 'alaihi wa sallam knows when the Doomsday happens, then he is a fool, because the verses of the Qur'an and the Prophet's hadiths have rejected the assumption.
Ibnul Qayyim rahimahullah said, "And those who claim to be the scholars of our day have revealed lies. He pretended to be satisfied (with knowledge) when the science was not given to him that the Prophet sallallaahu 'alaihi wa sallam know when the Day of Judgment. "(Very worth if) told him," Prophet sallallaahu' alaihi wa salla never said in hadith Jibril :
ما المسئول عنها بأعلم من السائل.
'The man who was questioned about him knew no more than the man who asked.'
Then they distort the true meaning, saying, "The meaning is, 'I and you know.'"
This is the greatest foolishness, and the worst of misdeeds. The Prophet sallallaahu 'alaihi wa sallam knows God better, (so it is inappropriate) he tells a person he considers a Bedouin, "I and you know when the Hour is happening," only the stupid man said, "Before he knew that he was Gabriel, "whereas the Messenger of Allaah (peace and blessings of Allaah be upon him) is truthful in his words, he says:
ما جائني في صورة إلا عرفته غير هذه الصورة.
"It is not that he came in one way unless I know him besides this one." [8]
In another lafazh:
ما شبه علي غير هذه المرة.
"He (Gabriel) is never disguised to me other than on this occasion."
While in another lafazh:
ردوا علي الأعرابي ...
"Bring me that Bedouin man ..."
Then they went to look for it, but they did not get it.
The Prophet sallallaahu 'alaihi wa sallam knew that he was Gabriel after a while, as said by' Umar Radhiyallahu anhuma, "Then I was silent for a long time, then he said, 'O' Umar! Do you know who's asking? '"[9]
The man who misappropriated the meaning said, "He knows that he is Gabriel ever since he asked him, while he did not preach the Companions of it except after an interval of time!"
Then the expression in the hadith: (ما المسئول عنها بأعلم من السائل) includes anyone who asks and asks, then anyone who asks and is asked about this Resurrection is like that (both do not know). [10]
Likewise, it is useless to mention the signs and pass them on to the questioner who already knows them, especially when he does not ask about the signs.
And more strange than this opinion is what is expressed by as-Suyuthi in al-Haawi after revealing the answer to the question of the famous ahadith among men, "Verily, the Prophet sallallaahu 'alaihi wa sallam will not remain in his grave for a thousand years? "He (as-Suyuthi) said," I replied that this is a false no basis at all. "
Then it was revealed that he wrote a book on this subject with the title al-Kashfu 'an Mujaawazati Haadzihil Ummah al-Alf, in it he said:
First, the existing hadiths show that this period of the umma is over a thousand years old and its addition does not reach five hundred years; because it is narrated from various ways that the age of the world is seven thousand years, and the Prophet sallallaahu 'alaihi wa sallam was sent at the end of the sixth year of thousands. [11]
Then he mentions some calculations whose conclusion is totally impossible if the time is fifteen hundred years. Then he mentions the hadiths and atsar-atsar that are used by him:
Among these are narrated by ath-Thabrani in al-Kabiir from adh-Dhahhak bin Zummal az-Zuhani, he said, "I dreamed, then I told the Messenger of Allah sallallaahu 'alaihi wa sallam," then he said the hadith in which is revealed :
إذا الله على منبر فيه سبع درجات, وأنت في أعلاها درجة. فقال: أما المنبر الذي رأيت فيه سبع درجات وأنا في أعلاها درجة, فالدنيا سبعة آلاف سنة, وأنا في آخرها ألفا.
"Suddenly I am in (near) you O Messenger of Allah, on the pulpit that has seven steps, and you are on the highest ladder," then he said, "The pulpit you see has seven ladders and I am on the steps the highest, it means that the (age) of the world is seven thousand years, and I am in the last thousand years. "[12]
He (as-Suyuthi) says that the hadith is narrated by al-Baihaqi in ad-Dalaa-il, and as-Suhail says that this hadith is dha'if sanad, but the hadith is narrated reluctantly to Ibn 'Abbas Radhiyallahu anhuma through the way the suhih-road, and ath-Thabrani [13] menshahihkan this foundation and strengthen it with some atsar.
Then as-Suyuthi explains that the meaning of the word of the Prophet sallallaahu 'alaihi wa sallam: "... and I am in the last thousand years." The point is that most Muslims are in the seventh year of the thousand, to conform to his subsequent narration that he was sent at the end year six thousand. Had he been sent at the beginning of the seventh thousand years, undoubtedly the signs of the Great Apocalypse such as the Dajjal, the descent of the Prophet 'Isa, and the rising of the sun from the west have been encountered over a hundred years before our time, because the Last Hour occurred exactly in the seventh year, nothing happened at that time, then it shows that the rest of the seventh year is more than three hundred years. [14]
This is a summary of the words as-Suyuthi rahimahullah, and (this he says) clashing with a clear phrase in the Qur'an as well as authentic ahadith; that the age of the world is not known to anyone except Allah Ta'ala. Because if we know the age of the world, surely we will know when the occurrence of Doomsday. You have previously known from verses of the Qur'an and Nabawi hadiths that the Apocalypse is not known when it is except by Allah Ta'ala.
Similarly, the existing reality rejects it (as-Suyuthi's opinion). Because we are at the beginning of the fifteenth century Hijriyyah, while the Antichrist has not come out, and the Prophet 'Isa has not come down. As-Suyuthi states that there is a narration mentioning the Dajjal came out at the beginning of a hundred years and 'Isa Alaihissallam descended, then killed him. Then he dwelt in the earth for forty years, man dwells on the earth after the sun rises from the west for one hundred and twenty years, and the distance between the two puffs (Shammers) is forty years, this must all happen in the two hundred years [15 ]. Then, according to his words, had the Dajjal come out now it must be two hundred years, so the Doomsday after the thousand and six hundred years.
With this it is clear that the heart of every hadith limits the age of the world.
Ibn al-Qayyim rahimahullah said in the book of al-Manaarul Muniif some things known with him the falseness of a hadith. He said, "Among them are hadiths that have a clear passage of the Qur'an, such as the hadith of the age limit of the world, which says that the age of the world is only seven thousand years, while we are in the seventh thousand years. This is the clearest lie, for if this hadeeth is a saheeh, then every man will know that Doomsday will be two hundred and fifty-one years from our present time. "[16]
Ibn al-Qayyim lived in the eighth century Hijriyyah, so he said these words, and has passed from his words over six hundred and fifty two years, but the world has not ended.
Ibn Kathir said, "As it is found in the books of Israiliyyat (stories originating from the Israelites / Jews-ed.) And the People of the Book in the form of past restrictions with thousands and hundreds of years, more than one bright scholar -for blaming them in that, and treating them aloud while they deserve it, and there has also been a hadith:
الدنيا جمعة من جمع الآخرة.
"The world is a week from several weeks in the hereafter."
This hadith is not a saheeh, nor is it a shahih sanad of any hadith which determines the exact time of the Day of Judgment. [17]
As no one knows when the Day of Judgment is, no one will know when the signs of the Apocalypse appear. The history that explains that this year will be like this, and this year will happen this, it is not true, because the calendar has not been done in the time of the Prophet sallallaahu 'alaihi wa sallam, but' Umar bin al-Khattablah who set it as an ijtihad from him, and the beginning of his calculation starts from the incident of the Prophet sallallaahu 'alaihi wa sallam to Madinah.
Al-Qurthubi said, "Indeed what is reported by the Prophet sallallaahu 'alaihi wa sallam about slander and events that will happen, with the determination of the time in a certain year requires the right way (in determining the history of the revelation) that can break all ar- documentation, it is as (determining) the time of the Day of Judgment, no one knows in which year he will happen, nor in what month? (It is known) that he will happen on Friday at the end of his time. The time when God created Adam Alaihissallam, but which Friday? No one knows the exact day except for God alone who has no partner for Him, nor the signs of Doomsday, no one knows the exact time, wallahu a'lam. [18]
Footnote
[1]. Al-Barzanji argues that the Prophet sallallaahu 'laihi wa sallam know when the occurrence of Resurrection, but it is forbidden to preach it. This is a very fatal mistake.
[2]. Shahiih al-Bukhari, the book of al-Iimaan, chapter of Su-aalul Jibriil an-Nabiyya Sallallahu 'laihi wa sallam' anil Ilamsya wal Islaam wal Ihsaan wa 'Ilmis Saa'ah wa Bāliin Nabiyyi Sallallahu' laihi wa sallam lahu (I / 114, al-Fat-h).
[3]. Musnad Ahmad (V / 189, No. 3556), tahqiq Ahmad Syakir, and he said, "Isnadnya saheeh."
Sunan Ibni Majah (II / 1365), tahqiq Muhammad Fu-ad 'Abdul Baqi, al-Bushairi said in the book of az-Zawaa-id, "This is a sane sanad, rijalnya tsiqah."
And Mustadrak al-Hakim (IV / 488-489), he said, "This is the hadith which isnadnya saheeh, but both (al-Bukhari and Muslim) do not narrate it." And agreed by adz-dzahabi. But Shaykh al-Albani weakened it in the book of Dha'iif al-Jaami'ish Shaghiir (V / 20-21, no 4712).
[4]. The point is that no living thing that lived that night lived for a hundred years, this does not deny the existence of a living being born after that night which has lived for a hundred years as revealed by an-Nawawi.-pent.
[5]. Shahiih Muslim, the book of Fadhaa-ilush Shahaabah Radhiyallahu anhum, chapter Bayaan Ma'na Qaulihi Shallallahu 'laihi wa sallam' alaa Ra'-si Mi-atis Sanah la Yabqa Nafsun Manfuusah (XVI / 90-91, Syarh an-Nawawi).
[6]. Shahiih al-Bukhari, book of ar-Riqaaq, chapter Qaulun Nabiyyi sallallaahu 'laihi wa sallam Bu'itstu Ana was Saa'ah ka Haataini, (XI / 347, al-Fat-h).
[7]. Tafsiir Ibni Katsir (III / 526).
[8]. Musnad Ahmad (I / 314-315, 374), tahqiq Ahmad Syakir, and he said, "Isnadnya saheeh." While lafazh Muslim is:
ما أتاني في صورة إلا عرفته غير هذه الصورة.
"He does not come with a single form unless I know him besides this one."
[9]. Shahiih Muslim book of al-Iimaan, chapter Imaaraatus Saa'ah (I / 159, Syarah an-Nawawi).
Ibn Hajar t said, "As for what is mentioned in the narration of an-Nasa-i from the path of Abu Farwah at the end of the hadith:
وإنه لجبريل نزل في صورة دحية الكلبي.
'He is Gabriel who descended with the likeness of Dihyah al-Kalbi.'
Indeed the phrase "to come down with the form of Dihyah al-Kalbi" is Wahm, because Dihyah is a man known among them, while 'Umar said, "None of us knew him." And Muhammad bin Nasr al-Marwazi has narrated in the book of al-Iimaan with the form (path) narrated by an-Nasa-i, at the end of his expression he only said, "He is Gabriel who came to you to teach the matter of religion to you." This is the history of al-Mahfuuzhah (the awake) because of its conformity with other history, (Fat-hul Baari I / 125).
[10]. Al-Manaarul Muniif (pp. 81-82), tahqiq Shaykh 'Abd al Fattah Abu Guddah, and see ta'liq Shaykh for the phrase Ibnul Qayyim, see also Majmu' al-Fataawaa ', by Ibn Taimiyyah (IV / 341-342) .
[11]. Al-Haawi lil Fataawaa (II / 86), works as-Suyuthi, cet. II (1395 H), Darul Kutub al-'Ilmiyyah, Beirut.
[12]. Al-Haawi lil Fataawaa (II / 88).
[13]. See the book Taariikhul Umam wal Muluuk, the work of Abu Ja'far ath-Thabari (I / 5-10) cet. Darul Fikr, Beirut.
[14]. Al-Haawi (II / 88).
[15]. Al-Haawi (II / 87).
[16]. Al-Manaarul Muniif (p.80) tahqiq Shaikh 'Abd al Fattah Abu Guddah, and see the Majmu' al-Fataawaa (IV / 342), the work of Shaykh Ibn Taymiyya.
[17]. An-Nihaayah / al-Fitan wal Malaahim (I / 15) tahqiq Dr. Thaha Zaini.
[18]. At-Tadzkirah fii Ahwaalil Mautaa 'wa Umuuril Aakhirah (p.628), by Syamsuddin Abi' Abdillah Muhammad Ahmad al-Qurthubi, is disseminated by al-Maktabah as-Salafiyyah, al-Madinah al-Munawwarah.