Al-Bidayah wa an-NihayahIbn Kathir

Al-Tirmidhī has also transmitted—from Abu Hurayrah, declaring the report authentic (1), and from Abu Saʿid, rating it sound (2)—that the interval is “half a day, that is, five hundred years.” All of this has already been cited above.

I say: If this wording is reliably preserved, as al-Tirmidhī maintained, it may be understood to refer to the span between the entry of the first of the poor and the very last of the wealthy, whereas the forty autumns relate to the gap between the entry of the last of the poor and the first of the wealthy. Allah knows best.

Al-Qurṭubī alluded to the same point in al-Tadhkira, where he wrote: “That may vary according to the respective conditions of the poor and the rich,” which is precisely what we have just explained.

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Al-Zuhrī said: “The speech of the inhabitants of Paradise will be Arabic.”

Sufyān al-Thawrī said: “It has reached us that on the Day of Resurrection people will converse in Syriac; once they enter Paradise, they will speak Arabic.”

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As for a woman who, in this life, marries several husbands and then enters Paradise—whose wife will she be?

Al-Qurṭubī relates in al-Tadhkira, by way of Ibn Wahb from Mālik, that Asmāʾ bint Abī Bakr once complained about her husband al-Zubayr to her father. He replied, “My daughter, be patient, for al-Zubayr is a righteous man, and it may well be that he will be your husband in Paradise.”

He added: “I have also heard that if a man is a woman’s first husband, he will be her spouse in Paradise.”

Abu Bakr ibn al-ʿArabī commented, “This is a strange ḥadīth.”

It has likewise been reported from Abu al-Dardāʾ and Ḥudhayfah ibn al-Yamān that a woman will belong to the last of her husbands in this world (3).

Another narration states that she will belong to the one who displayed the best character toward her.

Abu Bakr al-Najjād said: Jaʿfar ibn Muḥammad ibn Shākir narrated to us; ʿUbayd ibn Isḥāq al-ʿAṭṭār narrated to us; Sinān ibn Hārūn narrated to us, from Ḥumayd, from Anas, that Umm Ḥabībah said, “O Messenger of Allah, a woman who has had two husbands…”

(1) Narrated by al-Tirmidhi (Hadith no. 2353). (2) Narrated by al-Tirmidhi (Hadith no. 2351). (3) Recorded by al-Tabarani in al-Awsat (no. 3151) as a marfu‘ report on the authority of Abu al-Darda‘, and by al-Bayhaqi in his Sunan (vol. 7, pp. 69–70) as a mawquf report on the authority of Hudhayfah. It is treated as marfu‘ and is classified as hasan (good) based on its chains and corroborating narrations.
وللتِّرْمذي منْ حديثِ أبي هُرَيرةَ وصحَّحَه (١) وأبي سَعيدِ وحَسَّنه (٢) : بنصْفِ يوم خَمْسمئة عامٍ. وقد تقدم هذا كُلُّه. قلتُ: فإنْ كانَ هذا مَحْفُوظًا كما صَحَّحهُ التِّرْمذي، فَيَحْتملُ أنَّ يكون ذلك باعتبارِ دُخول أوَّل الفُقراء، وآخِرِ الأغْنياء، وتكونُ الأربعون خَريفًا باعْتبارِ ما بَيْنَ دُخُولِ آخرِ الفُقراء وأولِ الأغْنياء، والله أعلم. وقد أشارَ إلى ذلك القُرْطبيُّ في "التَّذكرة" حَيْثُ قال: وقدْ يَكُونُ ذلك باخْتلاف أحْوال الفقرَاء، والأغنياء. يُشيرُ إلى ما ذَكَرناهُ. [فصل] قال الزُّهْريّ: كلامُ أهْلِ الجنَّةِ عَربيٌّ. وقالَ سفيانُ الثوري: بلغَنا أنَّ النَّاس يتكلَّمون يومَ القيامَةِ بالسُّرْيَانيَّةِ، فإذا دَخلُوا الجنّةَ تكَّلموا بالعربيةِ. [فصل] في الْمَراْةِ تَتَزَوَّجُ في الدُّنيا بأزْواجٍ ثم تدخل الجنة فَلِمَنْ تكُونُ منْهمْ؟ فذكرَ القُرْطبيُّ في "التّذكرةِ" منْ طَرِيقِ ابن وَهْبٍ، عنْ مالكٍ: أنَّ أسماءَ بِنْتَ أبي بكْرٍ شَكَتْ زوجَها الزُّبَيْر إلى أبيها، فقالَ: يا بُنيَّةُ، اصْبري، فإنَ الزُّبَيْر رَجُلٌ صَالح، ولعلّهُ يكُونُ زَوْجَكِ في الجنّةِ. قالَ: ولقدْ بَلَغَني أنَّ الرَّجُلَ إذا ابتَكرَ الْمَرأةَ تزَوَّجَها في الجنَّةِ. قالَ أبُو بكر بن العَربيِّ: هذا حديثٌ غَريبٌ. وقد رُويَ عنْ أبي الدَّرْداء، وحُذَيفةَ بن اليَمانِ: أنَّ المَرْأةَ تكونَ لآخرِ أزْواجها في الدُّنيا (٣) . وجاء أنَّها تكونُ لأحْسَنهمْ خُلُقًا. قالَ أبُو بكر النجَّادُ: حدّثنا جَعْفرُ بن محمدِ بن شاكرٍ، حدّثنا عُبَيْدُ بنُ إسحَاق العَطَّارُ، حدّثنا سِنَانُ بن هَارونَ، عن حُمَيْدٍ، عنْ أنسٍ: أنَّ أُمَّ حَبيبَةَ قالت: يا رسول الله، الْمَرأةُ يكونُ لها الزَّوجانِ
(١) رواه الترمذي (٢٣٥٣). (٢) رواه الترمذي (٢٣٥١). (٣) رواه الطبراني في "الأوسط" (٣١٥١) من حديث أبي الدرداء مرفوعًا، ومن حديث حذيفة موقوفًا عند البيهقي في "السنن" (٧/ ٦٩ - ٧٠) وله حكم الرفع، وهو حديث حسن بطرقه وشواهده.

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