Scenes of the Day of Resurrection, Sirat & The Grave Explained
“The Righteous Answers to Wise Questions” – (Part 15)
By: Allamah Zaid bin Muhammad bin Hadi al-Madkhali (May Allah have mercy on him)
Question 19: Various scenes of the Day of Resurrection are mentioned in the Noble Quran and the Pure Sunnah. The requirement is to discuss them so that the ignorant may know, the negligent may be cautioned, and the sleeping may awaken.
Answer: The scenes of the Day of Resurrection are many and diverse. A few of them are mentioned below:
The First Scene:
People will be gathered on the Day of Resurrection in a single plain, where the voice of a caller will reach them all and the sight will encompass them all. Their sweat will cover them according to their deeds (i.e., they will be submerged in sweat), and they will be waiting for their Lord to judge between them. However, this judgment will not take place until the Prophet of the End of Times, the Leader of all Prophets and Messengers, the Master of the children of Adam, the possessor of the Fountain of Kauthar, the Great Intercession (Al-Shafa’at al-Kubra), and the Bearer of the Banner of Praise, our master Muhammad ﷺ, intercedes. This is mentioned in detail in the books of Sahih and Sunan in the Hadith regarding the creation seeking intercession from the Prophets and Messengers. As narrated by Abu Hurairah (May Allah be pleased with him) (1):
One day, meat was presented to the Prophet ﷺ, and the part of the shoulder was handed to him, which he liked very much. He took a bite with his front teeth and said:
“I will be the leader of all mankind on the Day of Resurrection. Do you know how that will be? Allah will gather all the first and the last on a level, barren plain on the Day of Resurrection. A caller will make his voice heard by all of them, and the sight (of Allah) will see through all of them. The sun will come close, and people will suffer such distress and sorrow that will be beyond their strength and unbearable. People will say to one another: ‘Don’t you see what state you are in? Don’t you see what calamity has befallen you? Won’t you look for someone who can intercede for you before your Lord?’ So people will say to one another: ‘Go to your father Adam (peace be upon him).’ They will go to Adam (peace be upon him) and say: ‘O Adam! You are the father of all mankind. Allah created you with His own hand, breathed into you from His (created) soul, and commanded the angels so they prostrated to you. Intercede for us before your Lord. Don’t you see what state we are in? Don’t you see what calamity has befallen us?’ Adam (peace be upon him) will reply: ‘My Lord is so angry today that He has never been this angry before nor will He ever be this angry again. Indeed, He forbade me from a specific tree but I disobeyed Him. I am worried about myself, I need to save myself. Go to someone else, go to Noah (peace be upon him).’ People will go to Noah (peace be upon him) and say: ‘O Noah! You are the first Messenger sent to the earth, and Allah named you a grateful servant. Don’t you see what state we are in? Don’t you see what calamity has befallen us?’ He will reply: ‘Today my Lord is so angry that He has never been this angry before nor will He ever be again. The reality is that I had one (special) prayer which I used against my people. (Today) I am worried about my own soul, go to Abraham (peace be upon him).’ So people will go to Abraham (peace be upon him) and say: ‘O Abraham! You are the Prophet of Allah and His Khalil (close friend) among the people of the earth. Intercede for us before your Lord. Don’t you see what state we are in? Don’t you see what calamity has befallen us?’ Abraham (peace be upon him) will say to them: ‘My Lord is so angry today that He has never been this angry before nor will He ever be again,’ and he will mention his (three) lies (and say), ‘I am worried about saving my own self, go to someone else, go to Moses (peace be upon him).’ People will go to Moses (peace be upon him) and say: ‘O Moses! You are the Messenger of Allah. Allah favored you with His message and His direct speech. Intercede for us before Allah. Don’t you see what state we are in? Don’t you see what calamity has befallen us?’ Moses (peace be upon him) will say to them: ‘My Lord is so angry today that He has never been this angry before nor will He ever be again. I killed a person whom I was not commanded to kill. What will happen to my soul? How will my soul be saved? Go to Jesus (peace be upon him).’ People will go to Jesus (peace be upon him) and say: ‘O Jesus! You are the Word of Allah which He bestowed upon Mary (peace be upon her) and a soul from Him. So intercede for us before your Lord. Don’t you see our condition? Don’t you see what calamity has befallen us?’ Jesus (peace be upon him) will reply: ‘My Lord is so angry today that He has never been this angry before nor will He ever be again.’ He will not mention any mistake of his and will say: ‘I am worried about myself, I need to save myself. Go to someone else, go to Muhammad ﷺ.’ People will come to me and say: ‘O Muhammad! You are the Messenger of Allah and the Last Prophet. Allah forgave all your previous and future sins (even if they were to exist). Intercede for us before your Lord. Don’t you see what state we are in? Don’t you see what calamity has befallen us?’ So I will go and come under the Throne and fall in prostration before my Lord. Then Allah will open for me such praises and such excellent glorification (doors) and put them in my heart which were not opened for anyone before me. Then (Allah) will say: ‘O Muhammad! Raise your head. Ask, you shall be given; intercede, your intercession shall be accepted.’ So I will raise my head and say: ‘O my Lord! My Ummah! My Ummah!’ Then it will be said: ‘O Muhammad! Enter those of your Ummah who have no account against them through the right gate of the gates of Paradise, and they are partners with the people in the rest of the gates (as well).’ By Him in Whose Hand is the soul of Muhammad! The distance between two gateposts of the gates of Paradise is like the distance between Mecca and Hajar, or between Mecca and Busra.” [Sahih al-Bukhari: 4712, Sahih Muslim: 194]
I (the author) say: The Hadith regarding intercession is narrated through multiple chains with similar wordings, and some narrations contain additional details compared to the aforementioned Hadith, and Allah knows best.
The Second Scene:
At this stage, the records of deeds (dafatir) will be opened and the Scales (Mizan) will be set up. Thus, the weight of good and evil deeds will be measured:
{فَأَمَّا مَن ثَقُلَتْ مَوَازِينُهُ (٦) فَهُوَ فِي عِيشَةٍ رَّاضِيَةٍ (٧) وَأَمَّا مَنْ خَفَّتْ مَوَازِينُهُ (٨) فَأُمُّهُ هَاوِيَةٌ (٩) وَما أَدْرَاكَ مَا هِيَهْ (١٠) نَارٌ حَامِيَةٌ} – [Al-Qari’ah: 6-11]
Translation: "Then as for one whose scales are heavy [with good deeds], (6) He will be in a pleasant life. (7) But as for one whose scales are light, (8) His refuge will be Hawiyah. (9) And what can make you know what that is? (10) It is a Fire, intensely hot."
Then every person will be given their record of deeds, in which all their actions will be recorded. The person who receives his record in his right hand will be among the people of Paradise, and these are the truly successful ones. As for the one who is given his record in his left hand or from behind his back, he will be thrown into the fire of wretchedness and deprivation, as Allah Almighty said:
{فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ (٧) فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا (٨) وَيَنقَلِبُ إِلَىٰ أَهْلِهِ مَسْرُورًا (٩) وَأَمَّا مَنْ أُوتِيَ كِتَابَهُ وَرَاءَ ظَهْرِهِ (١٠) فَسَوْفَ يَدْعُو ثُبُورًا (١١) وَيَصْلَىٰ سَعِيرًا (١٢) إِنَّهُ كَانَ فِي أَهْلِهِ مَسْرُورًا (١٣) إِنَّهُ ظَنَّ أَن لَّن يَحُورَ (١٤) بَلَىٰ إِنَّ رَبَّهُ كَانَ بِهِ بَصِيرًا} – [Al-Inshiqaq: 7-15]
Translation: "Then as for he who is given his record in his right hand, (7) He will be judged with an easy account (8) And return to his people in happiness. (9) But as for he who is given his record behind his back, (10) He will cry out for destruction (11) And [enter to] burn in a Blaze. (12) Indeed, he had [once] been among his people in happiness; (13) Indeed, he had thought that he would never return [to Allah]. (14) But yes! Indeed, his Lord was ever of him, Seeing."
The Third Scene:
Crossing the Sirat. This is the bridge that will be set up over Hell. The creation will cross over it according to their deeds and will receive light in the same proportion. Allah the Almighty says:
{وَاِنۡ مِّنْکُمْ اِلَّا وَارِدُهَا ؕ كَانَ عَلٰى رَبِّكَ حَتۡمًا مَّقۡضِيًّا} – [Maryam: 72]
Translation: "And there is none of you except he will come to it. This is upon your Lord an inevitability decreed."
And “coming to it” (wurud) refers to crossing the Sirat. In the Hadith of Abu Sa’id al-Khudri (May Allah be pleased with him) (2), he states that we asked: O Messenger of Allah! What is the bridge? He ﷺ replied:
“مَدْحَضَةٌ مَزلَّةٌ عَلَيْهِ خَطَاطِيفُ وَكَلَالِيبُ وَحَسَكَةٌ مُفَلْطَحَةٌ لَهَا شَوْكَةٌ عُقَيْفَاءُ تَكُونُ بِنَجْدٍ يُقَالُ لَهَا السَّعْدَانُ الْمُؤْمِنُ عَلَيْهَا كَالطَّرْفِ، وَكَالْبَرْقِ، وَكَالرِّيحِ، وَكَأَجَاوِيدِ الْخَيْلِ وَالرِّكَابِ، فَنَاجٍ مُسَلَّمٌ وَنَاجٍ مَخْدُوشٌ وَمَكْدُوسٌ فِي نَارِ جَهَنَّمَ، حَتَّى يَمُرَّ آخِرُهُمْ يُسْحَبُ سَحْبًا”.
“It is a slippery, sliding place. On it are hooks, claws, and broad thorns with curved ends like the thorns of the Sa’dan tree found in Najd. The believers will pass over it like the blink of an eye, like lightning, like wind, like fast horses and riding camels. Some will be saved and remain safe, some will be lacerated but escape, and some will be piled up in the fire of Hell, until the last of them passes being dragged.” [Sahih al-Bukhari: 7439, Sahih Muslim: 183]
The Fourth Scene:
This is the scene where people will be stopped on a bridge between Paradise and Hell so that retribution (qisas) can be completed for the excesses and injustices that occurred between the creation in worldly life. As narrated by Abu Sa’id al-Khudri (May Allah be pleased with him), he stated that the Messenger of Allah ﷺ said:
“يَخْلُصُ الْمُؤْمِنُونَ مِنَ النَّارِ فَيُحْبَسُونَ عَلَى قَنْطَرَةٍ بَيْنَ الْجَنَّةِ وَالنَّارِ، فَيُقَصُّ لِبَعْضِهِمْ مِنْ بَعْضٍ مَظَالِمُ كَانَتْ بَيْنَهُمْ فِي الدُّنْيَا، حَتَّى إِذَا هُذِّبُوا وَنُقُّوا أُذِنَ لَهُمْ فِي دُخُولِ الْجَنَّةِ، فَوَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، لَأَحَدُهُمْ أَهْدَى بِمَنْزِلِهِ فِي الْجَنَّةِ مِنْهُ بِمَنْزِلِهِ كَانَ فِي الدُّنْيَا”.
“The believers will be saved from the Fire and then will be stopped on a bridge (Qantarah) between Paradise and Hell. They will settle the injustices that occurred between them in the world, until when they are refined and purified, they will be given permission to enter Paradise. By the One in Whose Hand is the soul of Muhammad! Each of them will recognize his home in Paradise better than he recognized his home in the world.” [Sahih al-Bukhari: 6535]
This meaning is further supported and confirmed by the Hadith of Abdullah bin Unais (May Allah be pleased with him), who stated: I heard the Messenger of Allah ﷺ saying:
“يحشرُ اللَّهُ النّاسَ يَوْمَ الْقِيَامَةِ حُفاةً عُراةً غُرْلًا بُهْمًا، قلت: وَمَا بُهْمًا؟ قَالَ:” لَيْسَ مَعَهُمْ شَيْءٌ، ثُمَّ يُنَادِيهِمْ بِصَوْتٍ يَسْمَعُهُ مَنْ بَعُدَ كَمَا يَسْمَعُهُ مَنْ قُرْبٍ، أَنَا الْمَلِكُ، أَنَا الدَّيَّانُ، وَلَا يَنْبَغِي لِأَحَدٍ مِنْ أَهْلِ النَّارِ أَنْ يَدْخُلَ النَّارَ، وَلَهُ عِنْدَ أَحَدٍ مِنْ أَهْلِ الْجَنَّةِ حَقٌّ حَتَّى أقْضِيهِ مِنْهُ، وَلَا يَنْبَغِي لِأَحَدٍ مِنْ أَهْلِ الْجَنَّةِ أَنْ يَدْخُلَ الْجَنَّةَ وَلِأَحَدٍ مِنْ أَهْلِ النَّارِ عِنْدَهُ حَقٌّ حَتَّى أقْضِيهِ مِنْهُ حَتَّى اللَّطْمَةُ”، قَالَ: قُلْنَا: كَيْفَ وَإِنَّا إِنَّمَا نَأْتِي اللَّهَ عَزَّ وَجَلَّ عُرَاةً غُرْلًا بُهْمًا؟ قَالَ: بِالْحَسنَاتِ وَالسَّيِّئَاتِ”.
“Allah will gather the people on the Day of Resurrection barefoot, naked, uncircumcised, and ‘Buhm’. I (the narrator) asked: ‘What is Buhm?’ He ﷺ said: ‘Those who have nothing with them.’ Then He will call them with a voice that is heard by those far away just as it is heard by those nearby: ‘I am the King, I am the Judge (the Recompenser). It is not fitting for anyone of the people of the Fire to enter the Fire while he has a right over anyone of the people of Paradise until I settle it for him. And it is not fitting for anyone of the people of Paradise to enter Paradise while anyone of the people of the Fire has a right over him until I settle it for him, even if it be a slap.'” We asked: “How will this be possible when we come before Allah Almighty barefoot, naked, uncircumcised, and having nothing?” He ﷺ replied: “It will be with good deeds and sins.” [Reported by Muslim in Al-Mazalim, Chapter on the Prohibition of Injustice].
Also, it is established from Abu Hurairah (May Allah be pleased with him) that the Messenger of Allah ﷺ said:
“لَتُؤَدَّنَّ الحُقوقُ إلى أهلِها يَومَ القيامةِ، حَتّى تُقادَ الشّاةُ الجَلحاءُ مِنَ الشّاةِ القَرناءِ”.
“Rights will be restored to those entitled to them on the Day of Resurrection, until even the hornless sheep will settle its account with the horned sheep.” [Sahih Muslim: 2582]
There are many other Hadiths on this topic.
I (the author) say: Indeed, it is befitting for every Muslim man and woman who believes in the Unseen—which includes these great scenes and terrifying events—to adopt useful preparation and beneficial provisions through which they can traverse these stages with safety, peace, and tranquility. This goal cannot be achieved unless they seriously gird their loins and knock on the doors of goodness through deeds that bring them closer to Allah. Furthermore, it is necessary for them to keep these scenes and all other matters reported by Allah and His Messenger ﷺ fresh in their minds and hearts at every moment; that all this will happen on the day when neither wealth nor children will benefit, except for the one who comes to Allah with a sound heart (Qalb-e-Salim).
Truly, it is befitting and a requirement of faith for every Muslim man and woman to fear their Lord, keeping His fear settled in their hearts. Thus, they should fulfill the obligations He has assigned, avoid His forbidden limits, and fulfill His rights and the rights of His servants exactly as He desires from them. Likewise, they should pray (make Dua) abundantly, for prayer is indeed worship. They should express their helplessness and humility before their Lord, for He is the One Who forgives lapses, pardons sins, veils faults, and changes the evil deeds of those who repent into good deeds.
Every Muslim should know that special breezes of his Lord’s mercy blow at specific times, such as after prayers, or in the last part of the night when the Lord descends to the lowest heaven and calls out: “Is there any seeker of forgiveness that I may forgive him? Is there any asker that I may fulfill his need? Is there any repentant one that I may accept his repentance?” This continues until the break of dawn. Besides these, there are many blessed times in which His mercies descend.
Question 20: What is the meaning of Allah’s statement: {مَا يَلۡفِظُ مِنۡ قَوۡلٍ اِلَّا لَدَيۡهِ رَقِيۡبٌ عَتِيۡدٌ} – [Qaf: 18]
Translation: “Man does not utter any word except that with him is an observer prepared [to record].”
Answer: The commentators (Mufassirun) have said regarding the explanation of this blessed verse that whatever a person utters with his tongue, whether good or evil, an angel remains present with him who monitors his speech and records it. This meaning is also supported by the narration of Bilal bin Harith al-Muzani (May Allah be pleased with him), who stated that the Messenger of Allah ﷺ said:
“إِنَّ أَحَدَكُمْ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ رِضْوَانِ اللَّهِ مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ فَيَكْتُبُ اللَّهُ لَهُ بِهَا رِضْوَانَهُ إِلَى يَوْمِ يَلْقَاهُ، وَإِنَّ أَحَدَكُمْ لَيَتَكَلَّمُ بِالْكَلِمَةِ مِنْ سَخَطِ اللَّهِ مَا يَظُنُّ أَنْ تَبْلُغَ مَا بَلَغَتْ فَيَكْتُبُ اللَّهُ عَلَيْهِ بِهَا سَخَطَهُ إِلَى يَوْمِ يَلْقَاهُ”.
“One of you speaks a word that pleases Allah, not imagining how far it will reach, but because of it Allah records His pleasure for him until the day he meets Him. And one of you speaks a word that angers Allah, not imagining how far it will reach, but because of it Allah records His displeasure against him until the day he meets Him.” [Sunan al-Tirmidhi: 2319, authenticated by al-Albani]
“Alqamah says: ‘How many things this Hadith of Bilal prevented me from saying.'” [Musnad Ahmad: 15852]
In light of this correct and truth-based principle, it is mandatory for every person to keep a full account of every word coming out of his tongue and to think deeply before speaking. Furthermore, he should weigh all his words, actions, and deeds in the scale of the Pure Sharia, keeping these texts alive before his eyes and in all his emotions, in the hope that perhaps in this way his worldly life may become blessed and pure, and in the Hereafter, a desirable and pleasant life in the proximity of Allah’s mercy and high gardens becomes his destiny.
Question 21: When the deceased is placed in the grave and his family and those attending the funeral return, what matter transpires with him in the grave?
Answer: As for the believer, when he is lowered into the grave and his family and funeral attendees depart, Allah returns his pure soul to him and grants him a true life of Barzakh. Then two angels come to him, one named Munkar and the other Nakir. They make him sit up and ask: “Who is your Lord?” He replies: “My Lord is Allah.” Then they ask: “What is your religion?” He says: “My religion is Islam.” Then they ask him: “Who is this man who was sent to you?” He says: “He is the Messenger of Allah ﷺ.” Then they ask: “How did you know this?” He replies: “I read the Book of Allah, so I believed in it and confirmed it.” At this, a caller calls out from heaven that My servant has spoken the truth; spread for him a bed from Paradise, clothe him from Paradise, and open for him a gate to Paradise. Thus, the breezes and fragrances of Paradise keep coming to him, and his grave is expanded as far as the eye can see. A person with a beautiful face, fine clothes, and extremely pleasant fragrance comes to him and says: “Glad tidings to you! This is the day that was promised to you.” He asks him: “Who are you? Your face itself indicates goodness.” He replies: “I am your righteous deed.” At this, he says: “Lord! Establish the Resurrection now so that I may return to my family and wealth.” In short, his grave becomes one of the gardens of Paradise, and this is the meaning of Allah’s statement:
{يُثَبِّتُ اللّٰهُ الَّذِيۡنَ اٰمَنۡوُا بِالۡقَوۡلِ الثَّابِتِ فِى الۡحَيٰوةِ الدُّنۡيَا وَفِى الۡاٰخِرَةِ ۚ} – [Ibrahim: 27]
Translation: "Allah keeps firm those who believe, with the firm word, in worldly life and in the Hereafter."
As for the disbeliever or hypocrite, when he is placed in his grave and the funeral attendees return, two angels come to him, lift him up, and ask: “Who is your Lord?” He says: “Ha! Ha! I do not know.” They both ask him: “Who is this man who was sent among you?” He says: “Ha! Ha! I do not know.” Then they both ask him: “What is your religion?” He says: “Ha! Ha! I do not know.” Then a caller calls from heaven: “He has lied. Spread for him a bed of fire and clothe him in fire, and open for him a gate toward Hell.” So its heat and poisonous wind (loo) begin to reach him, and his grave is constricted until his ribs interlock. Then a person with a hideous face, in tattered clothes, with foul-smelling breath comes to him and says: “Behold tidings of that which will disgrace and grieve you; this is the day that was promised to you.” He asks: “Who are you? Your face is such a sinister face that brings only evil.” He replies: “I am your own wicked deed.” Then he says (in extreme fear): “O my Lord! Never establish the Resurrection.” Then a blind and mute (angel) is appointed over him, who has a mace of iron; if he were to strike a mountain with it, it would turn to dust. Thus, he gives him one strike, turning him to dust, then Allah returns him as he was before, then he gives him another strike upon which he screams such a scream that everything (creation) hears it except Jinn and humans.” [Musnad Ahmad: 18534, Sahih; Sunan Abi Dawud: 4753].
So we seek refuge in Allah from deeds that cause Allah’s anger and from an evil end.
(1) The most correct name of Abu Hurairah (May Allah be pleased with him) is Abdur Rahman bin Sakhr al-Dawsi. He came to Medina with his tribe in 7 AH. He remained constantly in the company of the Prophet ﷺ and memorized more Hadiths than other companions; for this reason, he is the most prolific narrator of Hadiths among the Sahaba. He passed away at the end of the caliphate of Muawiyah (May Allah be pleased with him) in 58 or 59 AH. [Al-Isabah (4/200)]
(2) He is Sa’id bin Malik bin Sinan. He is counted among the virtuous companions. At the time of the Battle of Uhud, he was of young age, due to which the Prophet ﷺ sent him back. However, he participated in all subsequent battles. He passed away in 64 AH, and according to one opinion, 65 AH. [Al-Isabah (2/36), Sifat al-Safwah (1/714)].
