All of this proves that the event in question will take place only at the very end of time, the waning moments of the world—when eating, drinking, riding, buying and selling, and the like are still possible, and when the Fire will overtake and destroy whoever falls behind. Were it to occur after the Blast of Revival (nafkhah al-baʿth), there would no longer be death, mounts to purchase, food or drink, or even clothing in the assembly grounds (arassat). The most astonishing thing, however, is that al-Ḥāfiẓ Abū Bakr al-Bayhaqī, after reporting most of these aḥādīth, construed the riding mentioned therein as taking place on the Day of Resurrection itself, deemed that interpretation sound, and judged our view weak.
He supported his position with the words of the Exalted:
“The Day We shall gather the God-fearing before the All-Merciful as honoured delegations (85)
and drive the criminals to Hell, athirst (86)” [Maryam].
Yet how can the sense he claims for the verse be reconciled with the ḥadīth, which explicitly states that among them will be two on a camel, three on a camel, and even ten on a camel, and that this is because of the scarcity of mounts? The two passages simply do not fit together—and Allah knows best. The noble she-camels of the God-fearing will come to them from Paradise; the pious will ride them when they emerge from their graves to the assembly ground, and again from the assembly ground to the Gardens, but in a manner unlike what has been described here, as will be set out in its proper place.
As for the other ḥadīth transmitted through additional chains from a number of Companions—among them Ibn ʿAbbās, Ibn Masʿūd, ʿĀʾishah, and others—
“You will be gathered to Allah barefoot, naked, and uncircumcised, ‘just as We began the first creation’ [Al-Anbiyāʾ 104],” (1)
that gathering is distinct from the one under discussion. It will occur on the Day of Resurrection, after the Blast of Revival, when people rise from their graves barefoot, naked, and uncircumcised. Likewise, the gathering of the disbelievers to Hell “athirst” means they will be suffering intense thirst.
As for His words, Exalted is He:
“And We shall gather them on the Day of Resurrection upon their faces—blind, dumb, and deaf; their refuge is Hell; whenever it subsides We shall increase for them blazing fire” (97) [Al-Isrāʾ],
that will befall them when they are ordered to proceed to the Fire from the standing place of assembly, as will be clarified in detail in due course, if Allah Most High so wills.
The ḥadīth of the Trumpet also states that the dead will not sense anything of what transpires as a result of the Blast of Terror (nafkhah al-fazaʿ), and that those whom Allah excepted are only the martyrs, for they are alive with their Lord, receiving provision. They are aware of the blast yet feel no fear of it, nor are they rendered unconscious by the Blast of Striking Down (nafkhah al-ṣaʿq).
Exegetes have differed concerning those who are excluded, offering several views. One is the opinion just mentioned. Others say they are Gabriel, Michael, Isrāfīl, and the Angel of Death; still others include the bearers of the Throne as well. Different opinions have been voiced, and Allah knows best.
The ḥadīth of the Trumpet further relates that a long interval will pass over the people of the world between the Blast of Terror and the Blast of Striking Down, during which they will witness those terrors and momentous events.