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CONTENTS
PUBLISHER’S NOTE .............................................................. 9
TRANSLATOR’S FOREWORD........................................... 11
PREFACE ................................................................................ 13
INTRODUCTION ................................................................... 21

GROUP ONE
The Stories of the Day of Resurrection.................................. 29
1. How Treacherous You Are.................................................... 31
2. Today, I Will Not Disobey You, O’ Ibrāhīm......................... 38
3. The Card Outweighed Ninety-Nine Records........................ 42
4. I Did Things That I Do Not See Here.................................... 45
5. Nothing Satisfies You............................................................ 48
6. Ask Him Why He Killed Me ................................................. 51
7. O’ People of Paradise, for You Is Eternity ........................... 54
8. I Will Go to the aw Before You........................................ 57
9. Paradise Market ..................................................................... 63
10. The Gifts of the Inhabitants of Paradise .............................. 65
11. The First Group to Enter Paradise ....................................... 69
12. The Dream of the Prophet () ............................................. 73
13. The Argument Between Paradise and Hell-fire................... 81
14. I Am for It, I Am for It ........................................................ 85
15. Three People Who Will Be Dragged Toward Hell-Fire ...... 95
16. A Man in Hell-Fire .............................................................. 98
17. Those Who Exhaust Their Accumulation of Good Deeds 101
18. Dispute Over the Victims of the Plague ............................ 104
19. False Gods Lead Their Worshippers to Hell-Fire.............. 107
Stories of the Unseen in Authentic Traditions 6

20. The First to Hear the Blow of the Trumpet ....................... 121
21. I Asked You for Something Less....................................... 125
22. Those Who Will Be Transformed Into Monkeys and Pigs 128
23. We Will Bring From You, a Witness Against Yourself.... 130
24. The Bridge Between Paradise and Hell-Fire ..................... 134
25. A Neck Will Stretch Forth From Hell-Fire........................ 136
26. He Is in the Highest Paradise............................................. 139

GROUP TWO
Stories of the Unseen That Have Transpired ...................... 141
27. They Will Have Carpets, Curtains, and Rugs.................... 143
28. Muhammad Does Not Lie ................................................. 145
29. O’Allah! It Is for You to Deal With Quraysh................... 150
30. I Will Let the Two Mountains Fall Upon Them................ 155
31. Invoke Allah That He May Make Me One of Them ......... 158
32. The Story of the Night Journey ......................................... 162
33. The Souls of Martyrs Live in the Bodies of Green Birds. . 179
34. The Journey of Death......................................................... 182
35. The Mongols’ Invasion of the Islamic World.................... 199
36. Do Not Harm Him, May Allah Curse You........................ 211
37. When Aḥjār Az-Zayt Will Be Covered in Blood .............. 213
38. Those Who Will Be Loved and Honored on Earth............ 216
39. I Wish I Were in This Grave.............................................. 218
Stories of the Unseen in Authentic Traditions 7

GROUP THREE
Unseen Stories That Have Not Yet Occurred ..................... 221
40. The Battle of the Gold Mountain....................................... 223
41. Trials of al-Alās, as-Sarrā’ and ad-Duhaymā’................ 227
42. The Story of al-Mahdī ....................................................... 231
43. The Conquest of Constantinople ....................................... 238

THE STORY OF THE ANTICHRIST.................................... 247


44. The Story of the Antichrist Part 1:
Tamīm Ad-Dārī and the Dajjāl................................................ 248
45. The Story of the Antichrist Part 2:
The Story of Ibn ayyād........................................................... 255
46. The Story of the Antichrist Part 3:
The Appearance of the Dajjāl.................................................. 262
47. The Story of the Antichrist Part 4:
The Knowledgeable Man and the Dajjāl ................................. 272
48. The Story of the Antichrist Part 5:
The Descent of Jesus ()....................................................... 286

49. The Abyssinian Who Will Demolish the Ka‘ba ............... 298
50. The Last Two Shepherds of Medina.................................. 301
51. When Will the Hour Be Established? ................................ 304

DOCUMENTATION OF HADITHS .................................. 307


SYMBOL DIRECTORY....................................................... 319
GLOSSARY ........................................................................... 321
TRANSLITERATION CHART........................................... 329
Stories of the Unseen in Authentic Traditions 8
PUBLISHER’S NOTE

Praise be to Allah, Lord of the Worlds, and may the Blessings and Peace
of Allah be upon the Seal of Prophets and Messengers, Muhammad bin
‘Abdullah (), his Family, and the Companions, and those who follow
his footsteps till the Day of Judgment. Allah () said,

l ½ ¼ » º ¹ ...m
…So relate the stories, perhaps they may reflect.
(Qur’an 7: 176)
Allah () ordered Prophet Muhammad () to relate the stories he knew
to the people because of the valuable lessons that could be learned from
these stories and that could change their lives and their destinies.
Stories of the Unseen in the Authentic Traditions is a collection of stories
that have been proven and authenticated as originally narrated by Prophet
Muhammad () or by his Companions ().
The stories Professor ‘Umar al-Ashqar has chosen to compile within this
book are among the most interesting stories related by Prophet
Muhammad (). These stories reveal many extraordinary, exciting useful
facts and prophecies about the Day of Judgment, signs of the Hour, and
ancient nations as well as the future. They contain numerous morals that
could really assist in preventing future trials and could possibly
encourage someone to turn over a new leaf to lead a better life full of
piety and happiness.
May Allah () reward the author for his efforts to educate and entertain
all Muslims with Stories of the Unseen in the Authentic Traditions. May
Allah () reward all those associated with this work, and may He ()
cause this book to be a source of benefit to all readers.
Praise be to Allah, the Lord of the Worlds.
General Manager
Al-Nafaes House for Publishing and Distribution, Amman, Jordan
TRANSLATOR’S FOREWORD

All praise be to Allah, the Knower of the Seen and the Unseen. Belief in
the unseen is a pillar of faith without which faith remains incomplete. The
significance of this book stems from the fact that it presents the authentic
texts of the stories of the unseen events which will happen in the future.
The author of this book followed a very rigorous methodology in
presenting the stories of the unseen future as they were stated in the true
Prophetic traditions. Each story was given a title followed by a short
introduction to familiarize the reader with the theme of the story. The
second part of each story included the text of the Prophetic tradition
relating the story. Each story was explained in an elegant and attractive
style that is easy to understand. At the end of each chapter, the morals
and contemporary implications of each story are listed.
Discussing stories of the unseen future is very interesting as well as
useful to believers. The topics presented in this book can easily be used in
teaching and in raising people’s awareness of the need to be well-
acquainted with the events that will occur in the future. It is a religious
duty to learn about these future events in order to implement the correct
behavior if they occur while we are still alive. The Qur’anic and
Prophetic stories are very inspiring and motivating to believers because
they guide them to righteousness and deter them from committing sins
and evil deeds. These stories include those of the Dajjāl (False Messiah)
in addition to the stories that will occur on the Day of Resurrection.
The stories selected by the author in this book encouraged me, as a
translator, to proceed more quickly in translating them, because the more
stories I translated, the more eager and anxious I became.
I believe that reading this book is a must for every believer in Allah ().
Dr. Shehdeh Fareh
PREFACE

All praise be to Allah, the Knower of the unseen, the One whose
knowledge encompasses everything, the One from Whom nothing can be
hidden in the earth and in the heavens. He knows what was and what will
be, and He knows how things that do not exist will be when they are
created.
May Allah’s Peace and Blessings be upon His Prophet and Messenger,
the illiterate Prophet, Muhammad to whom Allah taught the tidings of
people in the past and the future. In fact, the Prophet had been taught
things that the previous Prophets and Messengers did not know.
May Allah’s Peace and Blessings also be upon the Prophet’s
Companions, who maintained his Sunnah and transmitted it to their
followers. This Sunnah includes the Prophetic traditions about the stories
of the unseen that disclose the news of the future events in this world, the
intervening stage after death, the Hereafter, as well as the news of
Paradise and Hell. May the Blessings of Allah also be upon those who
followed the footsteps of the Prophet’s Companions until the Day of
Judgment.
While writing a book about the stories the Prophet related to us on the
subject of the earlier Prophets, Messengers, and pious and evil people, I
noticed that there is another type of unseen stories which is the stories of
the future that have not yet occurred. There are two categories of unseen
stories. The first is manifest in the stories of the earlier people whom we
are not familiar with, and the second is the stories of the future that have
not occurred yet. The stories of the first type have been collected in my
book titled: aī al-Qa(a( an-Nabawī (Authentic Stories by Prophet
Muhammad []), whereas the stories of the second type have currently
been compiled in this book.
One’s faith would remain incomplete if one did not believe in the unseen
as a pillar of faith. These unseen entities include Allah (), the angels,
Stories of the Unseen in Authentic Traditions 14

the portents of the Last Hour, the Barzakh (life after death until the Day
of Resurrection), the details of Barzakh, Resurrection, Paradise, Hell-fire,
and belief in the Messengers and Holy Books. Belief in the Messengers
and the books means that the Messengers were sent by Allah () and the
Books were revealed by Him as well. Whoever disbelieves in the
Messengers and the Holy Books is not believer in Allah () nor is he
believer in what the Prophet () conveyed to us from Allah ().
Allah () is the Knower of the seen and the unseen and to Him there is
no difference between the seen and the unseen. The unseen is all recorded
in the al-Law al-Mafū) (the Preserved Tablet) which contains
everything without loss or addition including the stories stated in the
Qur’an as well as the ones conveyed to His Messenger (). Unlike
legends and fictional stories, the stories of the Qur’an are true.
Through time, people have shown great interest in legends and folk tales
portraying mythical and sometimes real events, modified by human
minds, to the extent that they become larger than life.
Authors of fiction write about future events which they called science
fiction. In fact, it is not really science because it is full of fantasy and
illusions that reflect the author’s philosophies and opinions regarding the
unseen future. These fantasies are an extension of those presented in the
stories of One Thousand and One Nights. Furthermore, they represent the
metaphysical views of philosophers. Contrary to this are the stories stated
in the Prophetic traditions about the unseen future which are true and will
be realized exactly as the Prophet described because they are inspirations
from Allah (). The Prophet () used to tell his Companions and his
enemies about what they hid in their hearts before they divulged their
secrets to anybody. He also used to tell them about specific future events
that would occur in their lives and all those prophecies were realized just
as the Prophet () predicted.
It was narrated that two people came to ask the Messenger of Allah ()
about detailed matters of interest to them. The Prophet () told each one
of them, “I can tell you what you came to ask me about, or you can ask
Stories of the Unseen in Authentic Traditions 15

me and I will answer you.” The two men opted for the first option. When
the Prophet told them about what each one came to ask him about, each
one said, “By Allah who sent you in truth, you told me exactly what I
came to ask you about.” [Mawārid a)-*am’ān, 2/406, No. 801]
After the Battle of Badr, ‘Umayr bin Wahb al-Jumaḥī met Ṣafwān bin
Umayyah at a vacant place in Mecca. Ṣafwān told ‘Umayr that he would
pay back his debts and cover the living costs of his family if he would go
to the Prophet and kill him. He would pretend he came to ransom his son
who was held captive by the Muslims after the Battle of Badir. When
‘Umar bin al-Khaṭṭāb () saw ‘Umayr, he caught him from his collar and
stopped him in front of the Prophet (), who asked ‘Umar to release him.
When the Prophet () asked him about the reason for his visit, ‘Umayr
stated he wanted to ransom his son. However, the Prophet () surprised
him when he informed him about the secret agreement between Ṣafwān
and him. At that moment, ‘Umayr realized that Muhammad () was truly
the Messenger of Allah, and as a result, he declared his Islam. [Sīrat Ibn
ishām, 2/316, and Ibn Ḥajar’s Al-I(ābah, 3/37]
Among the other things the Prophet () predicted to his Companions
were the wars that would occur between the disbelievers who also
believed in the prophecies of the Prophet () and the Muslims.
Unlike my previous book in which I collected stories about the unseen
past, this book contains most of the stories of the unseen future;
otherwise, the two books have the same goal and methodology. In what
follows, I will reiterate the similarities between the two.
“In terms of significance, the stories that are mentioned in the Prophetic
traditions come after the Qur’anic stories. The Qur’an is the Word of
Allah and the Prophetic stories are mostly inspired to the Prophet () by
Allah (). Therefore, both classes of stories share the same goal and
source. Both aim at providing teachers and callers for the sake of Allah
with information and spiritual support which is derived from the moral of
each story; thus, nourishing the minds and hearts of believers. The
Qur’anic and the Prophetic stories are very inspiring and motivating to
Stories of the Unseen in Authentic Traditions 16

believers because the stories guide them to righteousness while deterring


them from committing sins and evil deeds.
This book contains true Prophetic traditions, apart from a handful of
stories which were narrated by a Companion who might have heard it
from the Prophet () or from another Companion.
I quoted only true traditions and avoided using any traditions with weak
narrations as that would be tantamount to lying to the Prophet () which
amounts to an unforgivable sin.
We believe in the true unseen which was stated in the Qur’an and the true
Sunnah. Anything other than this would be a deviation from the Right
Path. Furthermore, quoting stories mentioned in weak traditions would
propagate many false values and beliefs among people.
False stories are pervasive and can be readily used to misguide Muslims.
In order to avoid this, scholars warned against the falsities and
misguidance that may result from the propagation of such stories. They
also admonished Muslims not to believe in narrators who do not
differentiate between true and weak traditions. In fact, they wrote books
to this effect to assist Muslims in avoiding the negative consequences of
such false stories that have become fallacies. Examples of the storytellers
would be those who wrote about the Prophet’s sīrah (life) as if it were
full of superstitions, and thus they misguided many people and corrupted
their religion.
In writing this book, the author indicated the source of all traditions used
especially those quoted from the two aī Books (aī Al-Bukhārī and
aī Muslim). However, he did not exhaustively verify the transmissions
or narrations of the Prophet’s traditions. Instead, he stated the most
comprehensive forms of such stories, indicating the significant points in
other minor narrations wherever needed.
This book includes only the stories of the unseen future and excludes the
traditions describing future events related to the creation of the earth and
the heavens, the angels and jinn, the pious and bad people because these
Stories of the Unseen in Authentic Traditions 17

traditions do not constitute stories and thus they are beyond the scope of
the book.
The methodology of writing this book is clear, straight forward, and
consistent throughout all stories and Prophetic traditions. Each story
consists of an introduction followed by the text of the tradition itself, its
explanation, and finally the lessons that can be derived from the
Prophetic tradition. The chain of narrators of each tradition and its
documentation will be provided in an appendix whereas the meanings of
difficult words will be provided in parentheses within the text itself.
While reading the book, readers will notice the author did not go far from
the text of the tradition in stating the events of the story. This makes it a
full-fledged story with a plot and other narrative complications.
“The approach of some contemporary writers who have deleted or added
to the story events is unacceptable because such additions or deletions are
mere lies. What writers can do is to deduce the morals and lessons from
the text of the tradition in accordance with the approach adopted by
scholars and authorities in this field.” [aī al-Qa(a( an-Nabawī, 5-7]
The stories compiled in this book have been divided into three categories
preceded by an introduction. The purpose of the introduction is to
introduce the group of stories, highlight the importance of the stories in
general and the Qur’anic and Prophetic stories in particular. These stories
are quoted from aī al-Qa(a( an-Nabawī. The first group of stories are
devoted to the ones which will occur on the Day of Resurrection, whereas
the second group will include stories that occurred after the Prophet’s
prediction of those stories or the stories that are still happening as is the
case in the journey of death.
I invoke Allah to make this book useful to all human beings and to
reward its author, who has exerted strenuous efforts in writing it,

 Ø   × Ö Õ Ô  Ó  Ò Ñ  Ð  Ï Î Í Ìm


l  Û Ú Ù
Stories of the Unseen in Authentic Traditions 18

Glorified be your Lord, the Lord of Honour and Power! [He is


free] from what they attribute unto Him! And peace be on the
Messengers! And all the praise and thanks be to Allah, Lord of the
‘Ālamīn [mankind, jinn and all that exists]. (Qur’an 37: 180-182)

‘Umar S. ‘Abdullah al-Ashqar


College of Sharī’ah, Az-Zarqā’ Private University
Sha‘bān 6, 1426 A.H.
September 10, 2005
INTRODUCTION

- Definition of Stories
- Significance of Stories in General
- Significance of the Qur’anic and Prophetic Stories
INTRODUCTION

In this introduction, the author will define the term (qi(a() stories and
highlight their significance especially the Qur’anic and the Prophetic
stories.

Definition of Qia (stories):


Qi(a( is the plural of qi((ah which means narrated news or events as used
in the Qur’an while Allah () was informing us about the past nations,

l ¦...H G F E D C B   Am


Thus We relate to you [O’ Muhammad ()] some information of
what happened before… (Qur’an 20: 99)

l c...h g f e d c b a  ` _m
And all that We relate to you [O’ Muhammad ()] of the news of
the Messengers is in order that We may make strong and firm your
heart thereby… (Qur’an 11: 120)

l U   ...   ¥   ¤   £   ¢   ¡  m
We relate unto you [O’ Muhammad ()] the best of stories …
(Qur’an 12: 3)
Allah () used the word, qa(a(, when He explained the story of Mūsā
() with the two women for whom Mūsā () watered the flocks,

lh ... o n m l k...m


…So when he came to him and narrated the story…
(Qur’an 28: 25)
The original meaning of the word qa(a( in Arabic is tracking or
following the footprints of someone in order to locate him. Relating tales
Stories of the Unseen in Authentic Traditions 22

and events is also called qa(a( because the storyteller traces the events of
the story as they occurred. He also explores its words and their meanings
in their context. Tracking one’s footprints is called qa(a( in the Qur’an,

l   n   m   l   k   j   ... m
…So they went back retracing their footsteps. (Qur’an 18: 64)
Here, the narrators are Mūsā () and his servant when they realized that
they had passed a place Allah () ordered Mūsā () to locate in order
to meet al-Khaḍir (). Therefore, they set out to retrace their way back
in order to find the location they had missed.
Another verse in which Allah () used the word qa(a( in the sense of
trace is,

 l l   ...   ~   }  m  
And she said to his [Mūsā’s] sister: ‘Follow him.’…
(Qur’an 28: 11)
The speaker in this verse is Mūsā’s mother. She ordered her daughter,
Mūsā’s sister, to follow him after she placed him in a basket and cast him
into the river.
Killing a person in retaliation has also been referred to as qa(ā( because the
relatives of the victim trace the actions of the murderer in order to
retaliate.1
Arabs make the narration of each event a story. However, a story is a
special kind of relating events and thus each story is an account of events.
However, an account is not necessarily a story. For example, Allah ()
conveyed information about the creation of the heavens, the earth, the
angels and the jinn which are accounts of things but not stories.

1
For more details on the linguistic meaning of qa(a( see: Al-Mufradāt fī Gharīb
al-Qur’ān, p. 404; Ibn al-Athīr, An-Nihāyah, 4/70; Lisān al- Arab 3/106; Al-
Kulliyāt, p. 734.
Stories of the Unseen in Authentic Traditions 23

Furthermore, Allah () related information about the names of His


Prophets, Messengers, and their fathers which are also accounts but not
stories. Nevertheless, the accounts about the Messengers, their peoples,
and their conflicts are both stories and accounts.
A story is defined as “The art of relating events and deeds, using a certain
linguistic style that has a particular purpose.
Stories constitute an ancient literary genre that has been used through the
ages until the present. Stories enjoy an outstanding position in literature
due to their flexibility, elegant style, various themes, and attraction to
people. The Holy Qur’an, with this art, has reached its pinnacle and
perfection.”1

The Stylistic Features of Stories


Researchers were able to identify the following stylistic features that
distinguish stories from other literary genres:
1. A narrative is a sequence of events that progressively develop towards
a certain end. This feature creates a build up moment of suspense for
the reader who remains eager to reach the end of the story.
2. A narrative is logically organized, precise, and concise.
3. A narrative has a moral or lesson that can be indirectly deduced from
the context.
4. The sentences are simple and straight forward because the reader is
interested in the story events.
5. Expressions in the story range from being mild to strong according to
situations and characters.
6. The style can be narrative, descriptive, or dialogue.
7. Sometimes, exaggeration is used to draw the attention of readers to

1
Al-Ashqar, Dr. Muhammad Sulaymān ‘Abdullah, Mu‘jam ‘Ulūm al-Lughah al
‘Arabiyyah, p. 320.
Stories of the Unseen in Authentic Traditions 24

certain important points, surprises, or symbols in order to open the


reader’s mind to imagination.
8. Love may play a secondary role in narratives, because it is common to
all human beings.1

The Significance of Stories


A story is an art form that is more popular than any other literary genre.
People love to read and listen to stories because of the relaxation,
amusement and entertainment that they offer. Many people read stories
for pleasure and entertainment because stories are created from the
author’s imagination and do not represent reality. Many of these stories
are unrealistic and can never be realized because they are just a figment
of the imagination or illusions like the ancient Persians and Romans
folktales that were referred to as legends. Examples of those stories are
One Thousand and One Nights, the story of ‘Antarah, and the story Abū
Zayd al-Hilālī, etc. Such stories are still common these days but under a
new name: science fiction in which writers describe what they believe
could happen to mankind in the future.
Due to their significance in our life, stories are presented in various styles
such as novels that have many characters, events, and situations, short
stories, fictional and non-fictional stories, symbolic stories, and allegories
that may have symbolic animal characters.
Nowadays, there are many prolific story writers whose stories and novels
have been converted into movies and plays that represent the events of
the original story as they happened or as they were imagined by the
author. These plays or movies usually represent the beliefs, ideals,
morals, and values of the author.
Presently, many countries try to propagate their cultures and values
through novels, movies, books and magazines in order to attract people to

1
Al-Ashqar, Dr. Muhammad Sulaymān ‘Abdullah, Mu‘jam ‘Ulūm al-Lughah al-
‘Arabiyyah, p. 320.
Stories of the Unseen in Authentic Traditions 25

adopt their culture and make them subservient to it.

Significance of the Qur’anic and Hadith Stories


The best stories are those of the Qur’an because they are revealed from
Allah, the All-Knower, the All-Aware. Allah () says:

l U    ... ª  ©   ¨   §   ¦     ¥   ¤   £   ¢   ¡  m
We relate unto you [O’ Muhammad ()] the best of stories
through Our Revelations unto you, of this Qur’an…
(Qur’an 12: 3)
After the stories of the Qur’an are the stories stated in the Prophetic hadith.
The stories of the Qur’an and those of the authentic traditions are all true
because they relate events that really happened,

  l ª ... ¦  ¥   ¤   £   ¢  m 
We narrate unto you [O’ Muhammad ()] their story with
truth… (Qur’an 18: 13)

  l   R... E  D   C   B   A  m
Verily! This is the true narrative… (Qur’an 3: 62)
Stories can only be true when they are related as they occurred without
any addition or deletion. Verily, Allah is Exalted and Glorified above all
imperfections including lying or relating stories that never happened.
Allah is All-Knowing, All-Hearing, and All-Seeing when He relates any
event to us,

l   g   f  e  d   c b    a   `  m
Then surely, We shall narrate unto them [their whole story] with
knowledge, and indeed We were not absent. (Qur’an 7: 7)
Once human beings believe the related stories in the Qur’an and the
Stories of the Unseen in Authentic Traditions 26

Prophetic traditions are true, they will feel these stories rectify their
behavior and provide precious lessons to learn from.
Allah () ordered His Prophet () to relate the stories that he knew so
that people could contemplate what happened to past nations and learn
from it. These stories will help Muslims avoid the transgression of past
nations, and thus save themselves from any tribulations that may befall
them. Furthermore, these stories will expose Muslims to the virtuous
aspects of past nations in order to adopt them, 

l   ½   ¼   »   º   ¹  ... m
…So relate the stories, perhaps they may reflect.
(Qur’an 7: 176)

l  Í...È Ç   Æ  Å Ä Ã  Â Á À  ¿ ¾ ½ m


Indeed in their stories, there is a lesson for men of understanding.
It [the Qur’an] is not a forged statement… (Qur’an 12: 111)
Messengers and pious people used the stories of the past people to learn
lessons. The stories of the Qur’an and those of the Prophetic traditions are
an inspiration to these people as they strengthen their hearts and make
them firm as Allah () says, 
l q ...  ihg fe d c b a ` _m

And all that We relate to you [O’ Muhammad ()] of the news of
the Messengers is in order that We may make strong and firm your
heart thereby… (Qur’an 11: 120)
The behavior of human beings is the same in terms of being either
righteous or deviant. Patterns of these behaviors are recurrent through
time. Upon reading stories of the Qur’an and those of the Prophetic
traditions, one can easily notice the parallels between these stories and
current patterns of behavior being practiced among people today. When
these stories describe tyrants or despots, we feel that such people are
living with us; and when extravagant or miserable styles of living are
Stories of the Unseen in Authentic Traditions 27

described, we also feel that we are experiencing such living conditions.


The behavior patterns mentioned in the Qur’an or the Sunnah can
manifest themselves in a pious farmer, an honest tradesman, or a merciful
person whom we know or deal with in our daily life.
The stories of the Qur’an and the Sunnah represent the practical and
realistic image of the Qur’anic stories in our real life. Many people
realize the truth when practiced on a practical level rather than when
represented in abstract terms. It is for this reason the behavior of a person
who follows the Right Path and who sets a good example through deeds
and actions may have more influence on people than with words.
GROUP ONE

The Stories of the Day of


Resurrection
STORY (1)
How Treacherous You Are

Introduction
On the Day of Resurrection, Allah () will reprimand a man several times because he
promised Allah () with a covenant not to request anything again. However, after his first
request was granted to him, he continued to make requests from Allah () again and again.
This man will be the last one to exit Hell and enter Paradise.

Text of the Hadith


Abū Hurayrah () narrated that the Prophet () described what happens on the Day of
Judgment when people pass over the Bridge of Hell-fire (a(-irā-). The Prophet said, “When
Allah will be finished with the judgments among the people, and there will remain one man
facing the (Hell) Fire. He will be the last person among the people of Hell to enter Paradise.
He will say, ‘O’ my Lord! Please turn my face away from the fire because its air has hurt me
and its intense heat has burnt me.’ Thus, he will invoke Allah in the way Allah will wish him
to invoke Him, and then Allah will say to him, ‘If I grant you your request, will you then ask
for anything else?’ He will reply, ‘No, by Your Power (Honor), I will not ask You for
anything else.’ He will give his Lord whatever promises and covenants Allah will demand.
Then Allah will turn his face away from Hell (Fire). As he stands facing and looking at
Paradise, he will remain quiet for as long as Allah will wish him to remain quiet, then he will
say, ‘O’ my Lord! Bring me near to the gate of Paradise.’ Allah will say to him, ‘Didn’t you
give your promises and covenants that you would never ask for anything more than what you
had been given? Woe to you, O’ Adam’s son! How treacherous you are!’ He will say, ‘O’ my
Lord,’ and will keep on invoking Allah till He says to him, ‘If I give you what you are asking
for, will you then ask for anything else?’ He will reply, ‘No, by Your (Honor) Power, I will
not ask for anything else.’ Again, he will give covenants and promises to Allah and then
Allah will bring him close to the proximity of the gate of Paradise. As he stands at the gate of
Paradise, Paradise will be opened and spread before him. He will see its splendor and
pleasures whereupon he will remain quiet as long as Allah will wish him to remain quiet, and
then he will say, ‘O’ my Lord! Admit me into Paradise.’ Allah will say, ‘Didn’t you give your
covenants and promises that you would not ask for anything more than what you had been
given? Woe to you, O’ Adam’s son! How treacherous you are!’ ‘The man will say, ‘O’ my
Lord! Do not make me the most miserable of Your creation,’ and he will keep on invoking
Allah till Allah laughs because of his appeals. After Allah laughs because of him, He will say
to him, ‘Enter Paradise,’ and when he will enter it. Finally, Allah will say to him, ‘Wish for
anything,’ and he will ask and wish from his Lord for a great number of things, for Allah
Himself will remind him to wish for specific things by saying, ‘(Wish for) so-and-so.’ When
there is nothing more to wish for, Allah will say, ‘This is for you and its equal as well.’”

Explanation of the Hadith


This is the story of a man who will be the last person to come out of Hell and be granted
entrance into Paradise. He will exit Hell-fire creeping or crawling with his face turned
towards it. The sight of Hell will terrify him and burn his face. Thus, he will invoke his Lord
in the way He will wish him to in order to turn away his face from Hell-fire to save himself
from the effects of the fire on his face. He will say, “O’ my Lord! Please turn my face away
from the fire because its air has hurt me and its intense heat has burnt me.” Consequently, he
will invoke Allah () in the way Allah () will wish him to invoke Him, and then Allah ()
will say to him, “If I grant you that, will you then ask for anything else?” He will reply, “No,
by Your Power, (Honor) I will not ask You for anything else.” He will give his Lord whatever
promises and covenants Allah () will demand and Allah () will turn his face away from
Hell (Fire).
Allah () will protect him from the fire and turn his face towards Paradise.
The man then remains silent and quiet as long as Allah () will wish him to remain quiet and
still remembers his promises to Allah () not to ask him anything else. However, his burning
desire to be closer to Paradise and its people instigates him to invoke Allah () to bring him
closer to the gate of Paradise.
Allah () will blame him for not keeping his promises and reprimands him for that. Allah
will say, “Didn’t you give your promises and covenants that you would never ask for
anything more than what you had been given? Woe to you, O’ Adam’s son! How treacherous
you are!” But the man continues to invoke Allah () and ask Him as he did the first time
until Allah () asks him, “If I give you what you are asking, will you then ask for anything
else?” The man will reply, “No, by Your (Honor) Power, I will not ask for anything else.”
Then he will give covenants and promises to Allah () and Allah () will bring him nearer
to the gate of Paradise.
Once the man stands before the gate of Paradise and witnesses its pleasures, delights, flowing
rivers, beautiful gardens, fresh air, and luxury of its people, he will remain quiet as long as
Allah () wishes him to remain silent, but in the end, he gets impatient and invokes His Lord,
the All-Hearing, the Most Gracious, the Most Merciful to allow him to enter Paradise.
Allah () will say to him, “Woe to you, O’ Adam’s son! How treacherous you are!” The man
will say, “O’ my Lord! Do not make me the most miserable of Your creation.”
Finally, because of the man’s insistence on invoking Allah () and on breaking his promises
and covenants in order to get what he wished for, Allah laughs. Any man for whom Allah ()
laughs will be a winner. At this point, Allah will say, “Enter Paradise.” And thus, he
accomplished his aspirations, found relief from his agony, and gained Allah’s Satisfaction,

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…And whoever is removed away from the Fire and admitted to Paradise, he indeed is
successful… (Qur’an 3: 185)
When the man enters Paradise, Allah Himself will remind him to wish for specific things by
saying, “(Wish for) so-and-so.” When there is nothing more to wish for, Allah () will say, “This
is for you and its equal as well.”
When Abū Sa‘īd al-Khudrī () heard this tradition narrated by people, he said, “I testify that
I remember the Prophet saying, “This is for you, and ten times as much.”
Ibn Mas‘ūd narrated a slightly different story of the last man to get out of Hell-fire and enter
Paradise. However, that could be a different story.
In Ibn Mas‘ūd’s narration, the Prophet described a man who will pass over the Bridge of the
Hell-fire, “He sometimes walks and sometime stumbles. The heat of the fire hurts him and
once he gets out of it, he looks back at it and will say, “Glorified and Exalted is He Who
saved me from you. He has given me what was not given to anyone before or after me.”
After the man is rescued from the fire, he will remain in an area between Paradise and Hell.
Then suddenly he will see a big, shady tree near a spring of water. The man will say, “O’ my
Lord! Bring me closer to that tree so that I can sit in the shade under the tree and drink water
from the spring. Then Allah () says, “O’ Adam’s son! If I grant you what you asked for,
will you ask for anything else? The man replies, “No my Lord, I promise you not to ask for
anything else.” Allah () excuses him because Allah knows that the man cannot tolerate such
a situation. Finally, Allah () grants him whatever he asks for and enables him to sit under
the tree and drink from the spring water that is there.
After a while, the man will see another larger, leafier and more beautiful tree with an
abundance of water and he will ask Allah () to bring him closer to that tree but Allah ()
will accuse him for breaking his promises and say, “If I bring you closer to that tree, will you
continue to ask me for more?” Again, the man promises his Lord as he did earlier. Thus,
Allah () brings him closer to that tree in order to sit under it, eat its fruit, and drink from the
spring water. Then the man will see a third tree near the gate of Paradise that is better than the
first two trees in all respects because it is closer to the gate of Paradise.
The man will repeat invoking Allah () as he did the first two times and request Allah () to
bring him closer to that tree. Once more, Allah () will remind the man of his promises and
blame him for not keeping them. Again the man promises again not to ask for any thing more
and Allah () will bring him closer to the tree near the gate of Paradise. There, he will start to
smell it and hear the voices of its dwellers that are enjoying its pleasures and delights. At that
point, the man will ask Allah () to let him enter Paradise. Upon this request, Allah, the Lord
of Honor will demand, “O’ son of Adam, what will bring an end to your requests? Will it
please you if I give you the whole world and the like along with it?” He will answer, “O’ my
Lord! Are You mocking me, although You are the Lord of the Worlds?” Ibn Mas‘ūd ()
laughed and asked (those listening), “Why don’t you ask me what I am laughing at?” They
(then) said, “Why did you laugh?” He explained, “It is in this way that the Messenger of
Allah () laughed.” The Companions of the Prophet () asked, “Why do you laugh,
Messenger of Allah?” He said, “On account of the Laugh of the Lord of the universe, when
the desirer of Paradise said, ‘Are You mocking me although You are the Lord of the Worlds?’
Allah will announce, ‘I am not mocking you, but I have power to do whatever I will.”
[Muslim, 187]
In another narration of the same tradition, Ibn Mas‘ūd () reported that when Allah () will
ask the man to enter Paradise, he will imagine that it is too crowded to the extent that he will
not find any room for himself. Then Allah () will order him again and again to enter
Paradise. Each time, the man will have the same feeling he had the first time.
Ibn Mas‘ūd () also narrated that when Allah () asked the man to enter Paradise and told
him that he would also have ten times that much, the man will exclaim, “Are You mocking
me though You are the King?” [Muslim, 186]
It is reported on the authority of al-Mughīrah bin Shu‘bah that the Messenger of Allah ()
said, “Moses asked his Lord, ‘Who amongst the inhabitants of Paradise is the lowest in rank?’
He (Allah []) replied, ‘The lowest in rank is the last person who will be admitted into
Paradise from among those deserving Paradise and are admitted into it. It will be said to him,
‘Enter Paradise.’ And the man will reply, ‘O’ my Lord! How shall I enter while the people
have settled in their apartments and taken their shares (portions)?’ It would be said to him,
‘Would you be pleased if there is the kingdom of a king amongst the kings of the world for
you?’ He will say, ‘I am pleased my Lord.’ Allah will announce, ‘For you is that, and like
that, and like that, and like that, and that.’ At the fifth (point), he will state. ‘I am very
pleased, My Lord.’ Allah will say, ‘It is for you and ten times like it. For you is what you
desire and your eye enjoys. The man will reply, ‘I am very pleased, my Lord.’” [Muslim, 189]

Morals of the Story


1. Paradise is vast and its inhabitants will receive remarkable pleasures and delights. If the
portion allotted to the last man to enter Paradise is unimaginable, then how much would
those receive who preceded him to Paradise? It is only Allah (), Who can estimate their
portion. The owners of the highest ranks in Paradise are those “Whose dignity and honor
are granted by Allah. They will be granted something that nobody else has ever seen,
heard, or even thought of it.” The Prophet said that this is stated in the Book of Allah (),

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No person knows what is kept hidden for them of joy…
(Qur’an 32: 17), [Narrated by Muslim from Mughīrah, 189]
2. The traditions relating the events of the unseen future must be believed in because their
chain of narrators is true originating from the Prophet (). Whoever denies them will be in
great trouble.
3. This tradition supports the belief of Ahl as-Sunnah wal Jamā‘ah (mainstream scholars) that
disobedient people who believe in the Oneness of Allah () will be sent to Hell for a
certain period of time after which they will be rescued by the Mercy of Allah ().
4. Man always yearns to attain more and more than what luxuries and pleasures he already
has. This is exemplified with the case of the man who will be the last to be saved from the
Fire and the last to enter Paradise.
5. Man is treacherous and does not keep his promises even with his Lord, but Allah ()
excuses him because He knows that man is unable to restrain himself from his desires.
6. Allah is All-Merciful to His people and responds to their invocations and requests. This is
the case with the man whose persistent requests will be continually responded to by Allah
() until He will grant him permission to enter Paradise.
7. This tradition shows the tremendous abilities that Allah () granted to human beings. The
man in the story argued with Allah many () times until he was granted everlasting
Paradise.
8. This tradition proves the attribute of laughter to Allah (), the Lord of the two worlds. It is
extremely impertinent to negate an Attribute of Allah () that the Prophet () approved.
The Laughter of Allah does not resemble by any means that of His creatures because He
laughs in a way that fits his Majesty and Glory as He says,

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…There is nothing like unto Him, and He is the All-Hearer, the All-Seer.
(Qur’an 42 : 11)
STORY (2)
Today, I Will Not Disobey You, O’ Ibrāhīm

Introduction
Prophet Abraham (Ibrāhīm []), the Friend of Allah (Khalīl Ar-Ramān), will meet his
father on the Day of Resurrection. Abraham will blame his father because he did not obey his
son when he was alive. However, on that Day, Ibrāhīm’s father promises to obey his son. So
Ibrāhīm will intercede with Allah on his father’s behalf. Will this intercession help Ibrāhīm’s
father? This is the story in this hadith.

Text of the Hadith


On the authority of Abū Hurayrah (), the Messenger of Allah () said, “On the Day of
Judgment, Ibrāhīm (Abraham []) will meet his father with dust and signs of depression on
his father’s face. Ibrāhīm will say, ‘Did I tell you not to disobey me?’ His father will answer,
‘Today, I will not disobey you.’ Ibrāhīm then states, ‘O’ Allah! You promised not to disgrace
me on the Day of Resurrection. But what a disgrace! All because of my father!’
Consequently, Allah will reiterate ‘I made Paradise forbidden for disbelievers.’ Then it will
be said, ‘O’ Ibrāhīm! What is there under your feet?’ Ibrāhīm will look down to find a
slaughtered male hyena. Then the hyena will be carried and thrown into Hell.”

Explanation of the Hadith


On the Day of Judgment, Ibrāhīm () will meet his father Āzar with dust and signs of
depression on Āzar’s face like the faces of other disbelievers.
During their lifetime, Ibrāhīm () was very keen to guide his father to the right path and he
advised him to embrace Islam and believe in Allah (). However, Āzar insisted on holding
fast to the religion of his forefathers and worshipping idols. At the same time, Āzar urged his
son to abandon his religion and embrace his father’s religion,

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And mention in the Book [the Qur’an] Ibrāhīm [Abraham].Verily! He was a man of
truth, a Prophet. When he said to his father: ‘O’ my father! Why do you worship that
which hears not, sees not and cannot avail you in anything? O’ my father! Verily!
There has come to me of knowledge that which came not unto you. So follow me. I
will guide you to a Straight Path. O’ my father! Worship not Shaytān [Satan]. Verily!
Shaytān [Satan] has been a rebel against the Most Beneficent [Allah]. O’ my father!
Verily! I fear lest a torment from the Most Beneficent [Allah] overtake you, so that you
become a companion of Shaytān [Satan] [in the Hell-fire].’ He [the father] said: ‘Do
you reject my gods, O’ Ibrāhīm [Abraham]? If you stop not [this], I will indeed stone
you. So get away from me safely before I punish you.’
(Qur’an 19: 41-46)
Those were the events that occurred between Ibrāhīm and his father during their lifetime.
However, on the Day of Resurrection, Ibrāhīm will meet his father who will have dust and
signs of depression on his face. At this moment, Ibrāhīm will remind his father of his advice
to abandon the worship of idols and to obey him. His father will say, “Today, I will not
disobey you, O’ Ibrāhīm.”
Allah () described Ibrāhīm as,

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… Awwāh [tender-hearted] and was forbearing…
( Qur’an 9:114)
Ibrāhīm () will continue to display forbearance even on the Day of Judgment and it is for
this reason he invokes Allah () to keep His Promise to him in the first life. That is to say,
not to disgrace him on the Day of Judgment,

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And disgrace me not on the Day when [all the creatures] will be resurrected. The Day
whereon neither wealth nor sons will avail. Except him who brings to Allah a clean
heart [clean from shirk (polytheism) and nifāq (hypocrisy)]. (Qur’an 26: 87-89)
On that Day, Ibrāhīm will request His Lord, “O’ my Lord! You promised not to disgrace me
on the Day of Resurrection. Nothing is more of a disgrace than having my father in Hell?”
This means: If you send my father to Hell, people there who know him will recognize him.
The inhabitants of Paradise might also see him in the fire and recognize that he is my father
and this disgraces me.
Allah (), the Lord of Honor and Majesty, will say to Ibrāhīm, “I have made Paradise
forbidden for disbelievers, and there is no exception to this order.” However, Allah () saves
Ibrāhīm () from disgrace without sending his father to Paradise, but by transforming him
into a slaughtered male hyena. Then, Allah () will ask Ibrāhīm () to look down at his feet
to find an ugly slaughtered hyena. Upon seeing this disgusting animal, Ibrāhīm () will lose
all mercy towards his father because Paradise is not the place for such filth. Ibrāhīm’s father
was blotted with sins and wrongdoings during his life and the proper place for people guilty
of such actions is Hell. This is exactly what was done to that animal which was Ibrāhīm’s
father. We seek refuge in Allah () from such a humiliating end.

Morals of the Story


1. The possibility for someone to meet his father, mother, wife and brothers on the Day of
Resurrection.
2. Disbelievers will have dust and signs of humiliation and depression on their faces on the
Day of Resurrection.
3. Belief on that Day is useless. Ibrāhīm’s father’s obedience to his son did not benefit him at
all at that time.
4. The intercession of pious people for misguided ones will not do them any good because
Paradise is forbidden for disbelievers. Even Ibrāhīm’s intercession for his father did not
work.
5. Allah () kept His Promise and did not disgrace Ibrāhīm because of his father He will
transform him into a slain male hyena so that no one will recognize this animal as
Ibrāhīm’s father.
6. Allah () is Able to transform people into animals as He metamorphosed specific groups of
people into monkeys and pigs. (Refer to Qur’an 2: 65)
7. This story refutes the belief of some Islamic sects that Prophets’ parents will enter Paradise
and will not be thrown into Hell. These sects believe that Āzar is the uncle of Ibrāhīm’s
father. However, the true tradition states that Āzar was Ibrāhīm’s father.
8. The transformation of Ibrāhīm’s father into a hyena indicates that this animal is
unintelligent and Āzar was too, because he insisted on his disbelief after he witnessed the
signs that proved Ibrāhīm’s Prophethood.

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