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Judgement Day in Islam
Judgement Day in Islam
Judgement Day in Islam
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In Islam, "the promise and threat" (waʿd wa-waʿīd)[1] of Judgement Day (Arabic: یوم القيامة, romanized: Yawm al-qiyāmah, lit. 'Day of Resurrection' or Arabic: یوم الدین, romanized: Yawm ad-din, lit. 'Day of Judgement'), is when "all bodies will be resurrected" from the dead, and "all people" are "called to account" for their deeds and their faith during their life on Earth. It has been called "the dominant message" of the holy book of Islam, the Quran,[Note 1][2] and resurrection and judgement the two themes "central to the understanding of Islamic eschatology."[3] Judgement Day is considered a fundamental tenet of faith by all Muslims, and one of the six articles of Islamic faith.

The trials, tribulations, and details associated with it are detailed in the Quran and the Hadith (sayings of Muhammad); these have been elaborated on in creeds, Quranic commentaries (tafsịrs), theological writing,[4] eschatological manuals to provide more details and a sequence of events on the Day.[2] Islamic expositors and scholarly authorities who have explained the subject in detail include al-Ghazali, Ibn Kathir, Ibn Majah, Muhammad al-Bukhari, and Ibn Khuzaymah.[5]

Names

[edit]

Among the names of the Day of Resurrection/Judgement used in the Qur'an are:[6]

  • al-Qari'ah—the Calamity;[6] (Arabic: ٱلۡقَارِعَةُ), Chapter (surah) 101 is named al-Qari'ah; the word is found in Q.69:4, 101:1, 101:2, 101:3
  • al-Zalzalah—the Earthquake;[6] (Arabic: الزَّلْزَلَة) Surah 99 is name al-Zalzalah; the word is found in Q.99.1
  • al-Sa'iqah—the Blast;[6]
  • Yawm an Thaqila—the Hard Day;[6]
  • Al-Yawm al-Muhit—the Encompassing Day;[6]
  • Yawm al-Fasl—the Day of Separation;[6]
  • al-Tammah al-Kubra—the Great Disaster;[6]
  • al-Haqqah—the Reality;[6]
  • Yawm al-Din—the Day of Judgement;[6]
  • Yawm al-Haqq—the True (inevitable) Day;[6]
  • Yawm al-Ḥisāb—the Day of Reckoning;[6]
  • Yawm al-Khuruj—the Day of Exodus (from the graves);[6]
  • as-sa’a—the [Last] Hour[7] (Arabic: ٱلسَّاعَةُ) is reportedly mentioned 39 times in the Qur’an[Note 2] (54:46, 25:11, 33:63, 30:55, 45:32, 69:2, 79:42, 30:12, 54:1, 43:66, 21:49, 30:14, 22:1, 22:7, 20:15, 40:59, 43:61, 42:17, 12:107, 15:85, 18:36, 45:27, 22:55, 43:85, 47:18, 6:40, 40:46, 42:18, 6:31, 16:77, etc.)
  • Yawm al-Qiyamah—Day of Resurrection;[7] (Arabic: يَوْمَ ٱلْقِيَـٰمَةِ) Literally means the "rising up at the resurrection" although it "has come to signify the entire series of events to take place" on Judgement day, "although technically "al-sā'a means the actual hour", according to scholars Jane Smith and Yvonne Haddad;[8]
  • On the Day of Resurrection (Nay! I do swear by the Day of Resurrection) it is mentioned 70 times in the Qur’an.[Note 3]

Related terms include (according to scholars Jane Smith and Yvonne Haddad),

  • al-Ṣūr—"The Trumpet";[8]
  • fanāʾ—the "extinction of all save God".[9]
  • al-ḥashr "means the specific gathering together" of resurrected for their judging;[8]
  • baʿth "signifies the calling forth for judgement";[8]
  • al-maʿād—"the return", "the general term used by theologians for the entire process" of resurrection, judgement and consignment to heaven or hell.[8]
  • al-maḥshar—the terror of the place of assembly;[10]
  • al-mawqūf—the time of standing before God before being judged by God.[10]

Similarities to the Judgement Day of Christianity

[edit]

Islamic and Christian eschatology both have a "Day of Resurrection" of the dead (yawm al-qiyāmah), followed by a "Day of Judgement" (yawm ad-din) where all human beings who have ever lived will be held accountable for their deeds by being judged by God. Depending on the verdict of the judgement, they will be sent for eternity to either the reward of paradise (Jannah) or the punishment of hell (Jahannam).[11]

Some of the similarities between Christian and Islamic eschatology include: when exactly Judgement day will occur will be known only to God;[12] it will be announced by a trumpet blast;[13] it will be preceded by strange and terrible events serving as portents; Jesus will return to earth (but in different roles); battles will be fought with an Antichrist and Gog and Magog; righteous believers will not be among the living when the world ends.

As in the First and Second Epistle of John[14] of the New Testament, an "Antichrist" figure appears in Islam, known (in Islam) as (Arabic: دجّال) Al-Masīḥ ad-Dajjāl, literally "Deceitful Messiah".[15] The Dajjal, like the Antichrist, performs miracles, or at least what appear to be miracles.[16] (In Islam, the Dajjal and many of his followers are prophesied to be killed by Jesus's breath,[17] just as in the second chapter of 2 Thessalonians it says "Jesus will destroy with the breath of his mouth, annihilating him by the manifestation of his coming", some unnamed "lawless" figure.[18]

As in the Christian Book of Revelation[19] (where they are to fight a "final battle with Christ and his saints"),[20] Gog and Magog, will be released, after being imprisoned for thousands of years in a mountain, to wage war against the righteous.[21] In an event somewhat similar to the Rapture concept in Christianity[Note 4]—where at some time near the end of the world all Christian believers disappear and are carried off to heaven—in Islam one of the very last signs of the imminent arrival of the end of the world will be a "pleasant"[22] or "cold" wind,[23] that brings a peaceful death to all Muslim believers,[citation needed] leaving only unbelievers alive to face the end of the world. Jesus (known in Islam as Isa) will make a second coming in Islam, but not to preside over Last Judgement. Instead he will help another Islamic saviour figure ("The Mahdi"), crush evildoers and restore order and justice before the end of the world, including (according to some Islamic hadiths) correcting the erring ways of the world's Christians by converting them to Islam.[24] Muslims do not believe these matching prophecies about Judgement Day are a result of Islam imitating Christianity, but that the Abrahamic religions of Judaism, Christianity and Islam resemble each other because God's word has been sent by prophets throughout history to all three groups/religions, but that the first two garbled and corrupted his teachings and that only Teachings of Islam has not been corrupted.[25][26]

Events

[edit]

The events prophesied for the day of resurrection and judgement "are numerous and presented in varying ways", but "a sequence of the events" for the day can be made based on both the many details "suggested by the Qur'an" and also on "the elaborations and additions provided as usual by the hadiths, the manuals, and the interpretations of theologians".[2] Four segments of end times in Islam can be presented:

  1. the signs/portents of "The Hour" (as-sa’a) and other events heralding the imminent end of the world;
  2. the soundings of the trumpet, the resurrection (qiyāma) of the dead, and the gathering together of all living beings (ḥashr);
  3. the reckoning (ḥisāb) where the resurrected are judged;
  4. the preparation for final consignment to heaven or hell, the crossing of the bridge (ṣirāṭ) that the damned fall off of to hell below, and the saved reach the other side, the possibility of intercession (shafā'a) to save sinners from hell.

Portents

[edit]
Main article: Signs of the coming of Judgement Day

Many verses of the Quran, especially the earlier ones, are dominated by the idea of the nearing of the Day of Resurrection.[27][28] In Islam the signs of the coming of Judgement Day are described as "major"[29] and "minor".[30] The Al-Masih ad-Dajjal will appear, deceiving the foolish and killing Muslims until killed by either the Mahdi or Jesus.[31][32] Following him, two dangerous, evil tribes of subhumans with vast numbers called Yajooj and Majooj will be released from where they have been imprisoned inside a mountain since Roman times.[21] And according to some narratives, a murderous tyrant called the Sufyani will spread corruption and mischief,[33] killing women, children and descendants of Muhammad. To save believers from these horrors, the Mahdi will appear and Isa bin Maryam (Jesus) will descend from heaven to assist him. The sun will rise from the west.[Note 5][34] A breeze will blow causing all believers to inhale it and die peacefully.[Note 6][35]

Destruction and resurrection

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"Day of Resurrection" redirects here. For other uses, see Resurrection.

Following these portents, the Earth will be destroyed. (In surah Al-Haqqah)

When the trumpet is blown with a single blast
and the earth and the mountains are lifted up and crushed with a single blow,
then, on that day, the terror shall come to pass,
and heaven shall be split, for upon that day it shall be very frail. ... "

(Q.69:13–16)[Note 7][9]

Verses from another surah (At-Takwir) describe

When the sun shall be darkened
When the stars shall be thrown down
When the seas shall be set boiling
When the souls shall be coupled, ...
When the scrolls shall be unrolled
When heavens shall be stripped off,
When Hell shall be set blazing,
When Paradise shall be brought nigh
Then shall a soul know what it has produced.

(Q.81:1,2,6,7,10-14)[Note 8][9]

A second trumpet blast will signal a "final cataclysm" (fanāʼ), the extinction of all living creatures – even the angel of death himself – save God.[9] God will then ask three times, "'To whom belongs the Kingdom this day?' No one answers Him so He answers Himself, saying, 'To God who is one alone, victorious!'"[36] Numerous Qur'ānic mentions that every soul will taste death during "the hour" are thought to underscore the absolute power and tawḥīd of God while the resurrection of life demonstrates "His justice and mercy".[37] The time between annihilation of all life and its resurrection is both "beyond all human time constructs" and generally estimated by many commentators to be forty years.[37]

Resurrection

The Afterlife will commence with a trumpet blast (different sources give different numbers of trumpet blasts),[Note 9] signaling the "Day of the Arising", according to the classical Islamic scholar and theologian al-Ghazali.[39]

The sounding of the trumpet is mentioned at least two times in the Qur'ān, but "the Qur'an itself does not make explicit the chronology involved with the blowing(s) of the horn"[38] and "it has been for the followers of the Prophet to determine for themselves the exact sequence of events after that."[9]

Know that Isrāfīl is the master of the horn [al-qarn]. God created the preserved tablet [al-lawḥ al-maḥfuz] of white pearl. Its length is seven times the distance between the heaven and the earth and it is connected to the Throne. All that exists until the day of resurrection is written on it. Isrāfīl has four wings—one in the East, one in the West, one covering his legs and one shielding his head and face in fear of God. His head is inclined toward the Throne .... No angel is nearer to the throne than Isrāfīl. Seven veils are between him and the Throne, each veil five hundred years distance from the next ...[40]

This will wake the dead from their graves. Bodies will be resurrected and reunited with their spirits to form "whole, cognizant, and responsible persons".[3] The first to arise will be the members of the Muslim community, according to "an often-quoted saying" of Muhammad, but will be "subdivided into categories" based on their sins while on earth. The classification of the resurrected into groups comes from "certain narratives" about Judgement Day that "suggest" the grouping, and are based on "a number of scattered verses in the Qur'an indicating the woeful condition" of resurrected sinners.[41]

In the time between resurrection and judgement will be an agonizing wait (Q.21:103, Q.37:20) at the place of assembly [al-maḥshar], or the time of standing before God [al-mawqūf], giving sinners "ample opportunity to contemplate the imminent recompense for his past faults" (just as sinners suffer in the grave before Resurrection Day).[10] The resurrected will gather for "The Perspiration"[42][43] — a time when all created beings, including men, angels, jinn, devils and animals will sweat, unshaded from the sun, awaiting their fate.[44] Sinners and nonbelievers will suffer and sweat longer on this day, which some say will last for "50,000 years" (based on Q.70:4) and others only 1000 (based on Q.32:5).[10]

Judgment

[edit]

The final judgment (Reckoning, ḥisāb) where God judges each soul for their lives lived on earth,[45] will be "carried out with absolute justice" accepting no excuses, and examine every act and intention—no matter how small,[46] but "through the prerogative of God's merciful will".[3]

Quran verses in Al-Haqqah (surah 69) are thought to refer to the reckoning on Judgement Day:

As for the one who is given his book in his right hand, he will say: Take and read my book.
I knew that I would be called to account.
And he will be in a blissful condition (Q.69:19–21) ....
But as for him who is given his book in his left hand, he will say: Would that my book had not been given to me
and that I did not know my reckoning! (Q.69:25-26) ...
[And it will be said] Seize him and bind him and expose

him to the burning Fire!(Q.69:30-31)[47]

"The book" is thought to refer to an account each person has, chronicling the deeds of their life, good and bad.[47] Commentators reports "affirm" that each day in a person's life, "one or two angels" begin a new page, inscribing deeds, and that upon completion, the pages are assembled "in some fashion ... into a full scroll or record".[47] On Judgement Day the book is presented to the right hand of the resurrected person if they are going to Jannah, and left if they are to be sent to "the burning fire".[47]

Another version of how the resurrected are judged ("particular elements that make up the occasion of the reckoning" in the Quran are not ordered or grouped and are called "modalities of judgement")[48] involves several references in the Quran to mīzān (balance), which some commentators believe refers to a way of balancing the weight of an individual's good deeds and bad on Judgement day, to see which is heavier, as the occurrence stated in Kitāb aḥwāl al-qiyāma, which will span in fifty thousand years.[49]

It is believed those whose good deeds outweigh their bad will be assigned to Jannah (heaven), and those whose bad deeds outweigh the good, Jahannam (hell).[50][51] How much weight is given to internal and how much to external iman, how much to piety and how much to obedience to Islamic law (the two being intertwined, of course), in the tabulation of good deeds and earning salvation, varies according to the interpretation of scholars.[52] In one manual (Kitāb aḥwāl al-qiyāma), hopeful humans are questioned about their behaviour not before they head on the path/bridge (aṣ-ṣirāṭ; see below) to heaven, but during. As they walk the bridge, said to have seven arches, "each 3,000 years in length"; they are interrogated at each arch about a specific religious duty prescribed by the shari'a -- their īmān, their prayer ṣalāt, almsgiving zakāt, pilgrimage ḥajj, ritual washings wudū', ghusl, and responsibility to their relatives", respectively.[52]

While there is no Original Sin in Islam, the Quran does mention the many inherent flaws in the personalities of human beings – weakness, greed, stinginess, pride, etc. [Note 10]

What the common order is of Judgement Day at this point is unclear based on hadith as they disagree on the way God reveals to "the various categories of individuals what their fate is to be".[47]

There are special conditions to those who did not receive teachings of Islam during their life accordingly, the people of the period are judged differently on the Day of Judgement. There is a difference of opinion between scholars of Islam on their afterlife. The rationalist Mu'tazilites believed that every accountable person (Arabic: مكلف, mukallaf) must reject polytheism and idolatry and believe in an All-Powerful God. Failure to meet these requirements would result in eternal punishment.

On the other hand, the Ash'aris believed that those who did not receive the message would be forgiven, even idolaters. Their premise was that good and evil is based upon revelation; in other words, good and evil are defined by God. Therefore, in the absence of revelation, they cannot be held accountable.[54]

Abu Hamid al-Ghazali categorized non-Muslims into three categories:

  • 1. People who never heard of the message, who live in far away lands, such as the Byzantines ("Romans"). These will be forgiven.
  • 2. People who were exposed to a distorted understanding of Islam and have no recourse to correct that information. These too will be forgiven.
  • 3. People who heard of Islam because they live in neighboring lands and mix with Muslims. These have no hope of salvation.[54]

He also wrote about non-Muslims who have heard a distorted message: "The name of Muhammad has indeed reached their ears, but they do not know his true description and his character. Instead, they heard from the time they were young that a deceitful liar named Muhammad claimed to be a prophet. As far as I am concerned, such people are [excused] like those who the call of Islam has not reached, for while they have heard of the Prophet’s name, they heard the opposite of his true qualities. And hearing such things would never arouse one’s desire to find out who he was."[55]

Imam Nawawi said in his commentary Sharh Sahih Muslim that those who are born into idolatrous families and die without a message reaching them are granted paradise based upon the Qur'anic verse 17:15: "We do not punish a people until a messenger comes to them.". According to ibn Taymiyyah, these people who did not receive the message in this world will be tested in the afterlife, or Barzakh.[54] This view also shared and accepted by Ibn Qayyim al-Jawziyya, Abu Hasan al-Ash'ari, and Ibn Kathir, as they all based this ruling according to Hadith about the fates of four kinds of peoples:

  1. Those who never received the call or teaching to Islam during their life
  2. Those who suffered deafness before the teaching of Islam reached them
  3. Those with mental illness and severe insanity (in another Hadith with similar narration also those with mental deficiency or low intelligence disabilities which prevent them to understand Islam properly)
  4. Those who had suffered senility or dementia when the words of Islam reached them[Notes 1]

According to Ibn Qayyim, Ibn Taymiyya, and other Islamic scholars who agreed on this Hadiths, this means those four type of peoples would be further examined by Allah in Barzakh, where these four type of person will be tested in the state where their senses and their minds in perfect condition, so they can understand they are being tested examined by God.[58][57]

Muhammad Nasiruddin al-Albani, a Salafi scholar, stated on this matter: “The term Ahl al-Fatrah refers to everyone whom the dawah (message of Islam) has not reached in a correct manner as it came in the Shariah… Such people will not be punished on the Day of Judgement [for their disbelief in this world]. It is quite possible for People of the Interval to exist in every time period, whether before [the revelation of the final message of] Islam or after. The message has to have reached them in its pristine purity, without any distortions. In cases where the dawah reaches people in a mutilated form in which its essential components; its fundamental principles of belief, have been substituted, I am the first to say that the dawah has not reached them.” [citation needed]

The crossing of the Bridge

[edit]
Further information: As-Sirāt

The saved and the damned now being clearly distinguished, the souls will traverse over hellfire[59] via the bridge of sirat. This story is based on verses in the Quran (Q.36:66, Q.37:23–24), both of which "are rather indefinite". Only Q.37:23–24 mentioning hell in the form of al-jahīm with ṣirāṭ at least sometimes being translated as 'path' rather than 'bridge'.[60]

˹They will be told,˺ "This is the Day of ˹Final˺ Decision which you used to deny."
˹Allah will say to the angels,˺ "Gather ˹all˺ the wrongdoers along with their peers, and whatever they used to worship
instead of Allah, then lead them ˹all˺ to the path of Hell [ṣirāṭ al-jahīm].
And detain them, for they must be questioned."
˹Then they will be asked,˺ "What is the matter with you that you can no longer help each other?"

(Q.37:21–25)[61]

ṣirāṭ al-jahīm "was adopted into Islamic tradition to signify the span over jahannam, the top layer of the Fire".[60] [Note 11]

Muhammad leading the Muslim Ummah will be first across the bridge.[63] For sinners, the bridge will be thinner than hair and sharper than the sharpest sword, impossible to walk on without falling below to arrive at their fiery destination,[64] while the righteous will proceed across the bridge to paradise (Jannah).

Intercession

[edit]
Further information: Shafa'a

Not everyone consigned to hell will remain there. Somewhat like the Catholic concept of purgatory, sinful Muslims will stay in hell until purified of their sins. According to the scholar Al-Subki (and others), "God will take out of the Fire everyone who has said the testimony" (i.e. the shahāda testimony made by all Muslims, "There is no God but God, Muhammad is his prophet")[65] "all but the mushrikun, those who have committed the worst sin of impugning the tawḥīd of God, have the possibility of being saved."[66]

The possibility of intercession on behalf of sinners (shafaʿa) on Judgement Day to save them from hellfire, is a "major theme" in the eschatological expectations of the Muslim community and in stories told about the events of Judgement Day.[67]

While Quran "is both generally and clearly negative" in regard to the possibility of intercession on behalf of sinners (shafaʿa) on the last day" to save them from hellfire, [Note 12] (the idea being every individual must take responsibility for their own deeds and acts of faith). In the 20+ occurrences of shafa'a in the Quran none mention Muhammad or the office of prophethood. However this principle was "modified in the ensuing understanding of the community, and the Prophet Muhammad was invested with the function of intervening on behalf of the Muslims on the day of judgement".[63] Verse Q.43:86 authorizes "true witnesses" to grant intercession, and in this category "has been found for the inclusion" of Muhammad "as an intercessor for the Muslim community.[68]

"One of the most popular and often-cited" stories about Muḥammad as intercessor ("validating" his ability to intercede) revolves around sinners turning to him after being turned down for intercession by all the other prophets. In al-Durra by al-Ghazali, this happens "between the two soundings of the trumpet".[69]

Another story found in Kitāb Aḥwāl al-Qiyāma relates

[The Prophet Muḥammad] will come with the prophets and will bring out from the Fire all who used to say "There is no God but God and Muḥammad is the Messenger of God. ... " He will then bring them out all together, charred from the Fire having eaten at them. Then he will hurry with them to a river near the gate of the Garden, called [the river of] life. There they will bathe and emerge from it as beardless youths, with kohled eyes and faces like the moon.[70]

Paradise and Hellfire

[edit]

The "events" of "the judgement process" are concluded with the arrival of resurrected at their final "abode of recompense": either paradise for the saved or hell for the damned.[68] The Quran describes habitation within the abodes in "exquisite detail",[4] while "a wealth of picturesque specifics" (their shapes, structures, etc.) are elaborated on by hadith and other Islamic literature. Much of Islamic cosmology comes from "earlier world views" (the circles of damnation, seven layers of heaven above the earth, fires of purgation below of Mesopotamian and/or Jewish belief) with Quranic verses interpreted to harmonize with these.[71]

While critics have charged that the concept of afterlife in Islam is "very materialistic", the afterlife punishment of hell and pleasure of heaven are all not only physical, but psychic and spiritual.[72] Their characteristics having matching features or direct parallels with each other. The pleasure and delights of Jannah described in the Quran, are matched by the excruciating pain and horror of Jahannam,[73][74] Both are commonly believed to have seven levels, in both cases, the higher the level, the more desirable[75]: 131 —in Jannah the higher the prestige and pleasure, in Jahannam the less the suffering.[76] Both feature prominent trees – the Zaqqum tree of hell opposite the lote tree of paradise. The common belief among Muslims holds that both abodes coexists with the temporal world,[77] rather than being created after Judgement Day.

Paradise
Main article: Jannah

Paradise, Jannah (Arabic: جَنّة, romanized: janna, or 'the garden'),[citation needed] is the final abode of the righteous.[78] Jannah is described with physical pleasures such as gardens, rivers, fountains; lovely houris that no man has touched before, wine that does not make drunk, and "divine pleasure".[72] Their reward of pleasure will vary according to the righteousness of the person.[79][80]

Hellfire
Main article: Jahannam

Punishment and suffering in hell in mainstream Islam varies according to the sins of the condemned person.[79][80] It is commonly believed by Muslims that confinement to hell is temporary for Muslims but not for others.[81][82][Note 13]

Hell is described physically in different ways by different sources of Islamic literature. It is enormous in size,[84][85][86] and located below heaven.[87] Different sources give different descriptions of its structure. There are seven levels[76] but it is also said to be a huge pit over which the bridge of As-Sirāt crosses;[88] to have mountains, rivers, valleys and "even oceans" filled with disgusting fluids;[89] and also to be able to walk (controlled by reins),[90] and ask questions,[91] much like a sentient being.

Literal or figurative interpretation

[edit]

While early Muslims debated whether scripture on Judgement day should be interpreted literally or figuratively, the school of thought that prevailed (Ashʿarī) "affirmed that such things as" connected with Judgement day as "the individual records of deeds (including the paper, pen, and ink with which they are inscribed), the bridge, the balance, and the pond" are "realities", and "to be understood in a concrete and literal sense."[92] Regarding heaven and hell, today, "the vast majority of believers", (according to Smith and Haddad), understand verses of the Quran on Jannah (and hellfire) "to be real and specific, anticipating them" with joy or terror,[93] although this view "has generally not insisted that the realities of the next world will be identical with those of this world".[93] On the other hand, since "the time and chronology are less important than the ultimate significance of resurrection and judgement "as a whole", the point of stories of Judgement day in the eschatological manuals is to be "didactic" not accurate,[10] i.e. to raise awareness of "the threat and promise" of the message of Islam even if most of the story is based not on the verses of the Quran but on the author's imagination. The eschatological manual Kitāb aḥwāl al-qiyāma, for example, describes the Fire/Hell terrifyingly but implausibly as having "four legs (between each leg 1000 years), thirty heads with 30,000 mouths each, lips like 1000 mountains, and so on".[94]

See also

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References

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Further reading

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Judgement Day in Islam

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from Grokipedia
In Islam, Judgement Day, known as Yawm al-Qiyamah (the Day of Resurrection) or Yawm ad-Deen (the Day of Recompense), refers to the final eschatological event when Allah will resurrect all human beings from their graves after the destruction of the universe, gather them for accountability of their earthly deeds, and determine their eternal fate in Paradise (Jannah) or Hell (Jahannam) based on divine justice. Belief in Yawm al-Qiyamah is a fundamental article of faith in Islam, underscoring the certainty of an afterlife where every action, intention, and word is weighed, emphasizing moral responsibility and preparation through righteous living. The Quran repeatedly affirms this day as inevitable and terrifying for the unrighteous, swearing by it in Surah Al-Qiyamah: "I do swear by the Day of Judgment!" (Quran 75:1), and describing the resurrection as within Allah's power, even to the fingertips (Quran 75:3-4). Preceding Yawm al-Qiyamah are prophetic signs divided into minor and major categories, serving as warnings to humanity, as detailed in Islamic traditions. On the Day itself, the process unfolds with apocalyptic upheavals, resurrection of souls, presentation and weighing of deeds on scales (Mizan), possible intercession with Allah's permission, crossing of the Sirat bridge, and assignment to eternal abodes, as described in the Quran and Hadith. This doctrine motivates Muslims to perform obligatory prayers, charity (Zakat), fasting, and pilgrimage (Hajj), while avoiding sins, as the Day's length varies: feeling like half a day for believers but 50,000 years for disbelievers (Quran 70:4).

Terminology and Concepts

Primary Names and Terms

In Islamic eschatology, the Day of Judgment is referred to by several primary Arabic terms, each carrying specific connotations derived from their linguistic roots and Quranic usage. The most central term is Yawm al-Qiyāmah (يَوْمُ الْقِيَامَةِ), meaning "Day of Resurrection" or "Day of Standing," from the root q-w-m (ق-و-م), which implies rising, standing upright, or establishing. This term emphasizes the resurrection of all beings for accountability and appears over 70 times in the Quran, such as in Surah al-Hajj 22:7, where it states, "And [know] that the Hour is coming, no doubt about it, and that Allah will resurrect the dead." Another key term is Yawm al-Dīn (يَوْمُ الدِّينِ), translated as "Day of Judgment" or "Day of Recompense," with dīn deriving from roots denoting religion, debt, or judgment, highlighting divine retribution for earthly deeds; it is invoked in Surah al-Fatiha 1:4 as "Master of the Day of Judgment." This concept ensures perfect justice, with every deed accounted for, no matter how small; it motivates believers to perform good deeds, deters evil actions, and provides hope in divine justice. Belief in it is a characteristic of the righteous, as described in Quran 70:26: "And those who believe in the Day of Recompense." Additionally, al-Sāʿah (السَّاعَةُ), or "The Hour," connotes a sudden, inescapable event from the root s-ʿ-w (س-ع-و), suggesting swiftness or bewilderment, and is used in contexts like Surah al-Hajj 22:1 to warn of its approach. While these terms are shared across Islamic traditions, there are subtle variations in nomenclature and emphasis between Sunni and Shia interpretations. In Sunni sources, Yawm al-Qiyāmah and Yawm al-Dīn dominate, focusing on universal resurrection and judgment without intermediaries beyond prophetic intercession. Shia traditions also recognize Yawm al-Faṣl (يَوْمُ الْفَصْلِ), or "Day of Separation," from the root f-ṣ-l (ف-ص-ل) meaning to distinguish or decide, underscoring the clear division between truth and falsehood; this term appears in Surah al-Mursalat 77:13-15. These terms evolved from pre-Islamic Arabic linguistic and cultural contexts into a structured Islamic framework. In , concepts of the were vague and fatalistic, with terms like sāʿah occasionally denoting sudden calamities or time's inexorability under the influence of dahr (blind fate), but lacking a defined . The repurposed and enriched these roots to articulate a monotheistic , transforming ambiguous notions into precise doctrines of and accountability, as seen in the doctrinal innovations of early Islamic texts. This evolution marked a shift from polytheistic or nihilistic views to a comprehensive in divine . In , the concept of represents the final abode or ultimate destiny of humanity, encompassing the eternal realm following and where souls experience either paradise or based on their worldly conduct. This belief underscores the transient nature of earthly life and emphasizes accountability, as the serves as the culmination of divine justice. Closely linked to this is , the intermediate realm or barrier between death and resurrection, where the soul separates from the body and experiences a preliminary state of reward or punishment reflective of one's deeds, preparing the individual for the final reckoning. In , souls inhabit a metaphysical domain distinct from both the physical world and the eternal afterlife, often described as a waiting period that bridges temporal existence with eternity. The , or scale of deeds, functions as a pivotal element in the eschatological framework, symbolizing divine equity by weighing an individual's actions to determine their worthiness for the . This balancing act ensures that even minor deeds are measured precisely, with heavier scales of virtue leading to and lighter ones to perdition, thereby reinforcing the principle of proportional recompense. The sequence of afterlife stages commences with death, marking the soul's departure from the body, followed by the life of the grave (Qabr), an initial phase of Barzakh where the deceased confronts personal accountability. During this grave life, angels Munkar and Nakir interrogate the soul regarding its Lord, prophet, and religion, with responses determining the grave's expansion into comfort or constriction into torment, thus initiating the soul's preparatory trial. Subsequent stages involve collective resurrection on Yawm al-Qiyamah, leading to the Mizan weighing and ultimate eternity in paradise or hell, forming a linear progression from individual dissolution to communal restoration and perpetual existence. Theologically, the inevitability of Judgement Day—known as Yawm al-Qiyamah—positions it as the supreme test of Iman (faith) and A'mal (deeds), compelling believers to align their lives with divine commands for moral and spiritual integrity. This eschatological certainty fosters a where every action bears eternal consequences, promoting , , and communal as safeguards against the Day's scrutiny.

Scriptural Foundations

Quranic References

The provides the foundational scriptural basis for the concept of Judgement Day in Islam, emphasizing its inevitability, terror, and role in divine justice. Approximately 1,200 verses address themes of the and , underscoring the certainty of for human actions and the resurrection of bodies for reckoning. These references portray the Day as a transformative event marked by cosmic upheaval, where the righteous are rewarded and the wicked face punishment, serving as a recurring reminder throughout the text to encourage moral conduct. Several surahs are dedicated entirely or primarily to descriptions of Judgement Day, offering vivid imagery of and reckoning. Surah Al-Qiyamah (Surah 75), revealed in , refutes doubts about the possibility of bodily by affirming Allah's power to reassemble human remains. It opens with a divine : "I do swear by the Day of Judgment! And I do swear by the self-reproaching soul! Does man think that We will not assemble his bones? Yes. [We are] Able [even] to proportion his fingertips" ( 75:1-4, Sahih International). According to , this surah counters the disbelievers' plots and skepticism by highlighting Allah's creative ability—from forming humans from a drop of fluid to resurrecting them—while depicting the Day's chaos, such as the sun and moon joining and mountains moving like , to emphasize inescapable accountability. Surah Al-Infitar (Surah 82) illustrates the apocalyptic signs heralding Judgement Day through cataclysmic events: "When the sky breaks apart and when the stars fall, scattering, and when the seas are erupted and when the graves are scattered [and will be exposed], a soul will then know what it has put forth and kept back" ( 82:1-5, ). This stresses individual reckoning, where each person confronts the consequences of their deeds, evoking a sense of and warning against arrogance toward the Generous Lord. Surah Al-Zalzalah ( 99) focuses on the 's role in the judgment process during an that shakes creation: "On that Day, the will tell its news, because your Lord has commanded it" ( 99:4-5, ). The surah depicts how the will disclose every deed performed upon it, leading to scales of justice where even an atom's weight of good or determines eternal fate, reinforcing themes of precise reckoning and divine . Recurring motifs in Quranic references to Judgement Day include the trumpet blast (), signaling universal death and , as in: "And the Horn will be blown, and whoever is in the heavens and whoever is on the will fall dead except whom wills. Then it will be blown again, and at once they will be standing, looking on" ( 39:68, ). This event, mentioned across multiple surahs, symbolizes the transition from worldly life to eternal judgment, heightening the Day's terror and certainty. The 's testimony, as exemplified in 99, further illustrates nature's subjection to 's command, bearing to human actions without concealment.

Hadith and Prophetic Traditions

In Islamic tradition, —narrations of the Prophet Muhammad's sayings and actions—play a crucial role in elaborating the concept of Judgement Day (Yawm al-Qiyamah), providing supplementary details to the Quranic descriptions of , reckoning, and the afterlife. These traditions fill interpretive gaps in the , such as specifics on the sequence of cosmic events and the weighing of deeds, while emphasizing themes of divine justice and accountability. In , the primary sources for eschatological Hadiths are the , compiled in the 9th century CE, which include (d. 870 CE) and (d. 875 CE) as the most authoritative. These collections contain numerous narrations on Qiyamah; for instance, details the blowing of the (Sur), a signal for the Hour, stating that between the first blow causing universal death and the second resurrecting humanity, a period of forty (interpreted variably as days, months, or years) will elapse. Similarly, records traditions on the (scales of deeds), where even the slightest good act, like praising (Al-hamdu lillah), outweighs immense sins, underscoring the mercy in divine judgment. Other collections like Sunan Abi Dawood and Jami' at-Tirmidhi further describe the resurrection and , drawing from thousands of authenticated chains. Shia traditions, particularly in , rely on (al-Kutub al-Arba'ah), with al-Kafi by (d. 941 CE) serving as the foundational text containing over 16,000 narrations, many on transmitted through the s. Al-Kafi elaborates on Qiyamah by integrating the role of the , the twelfth in , who will reappear to establish justice before the Hour, differing from Sunni views where the is a future descendant of the without prior identification or infallibility. For example, al-Kafi narrates that on the Day of , people will stand like arrows in a , unable to move except by divine command, emphasizing the Imams' intercessory authority in . Authenticity of eschatological Hadiths follows rigorous criteria developed by early scholars like al-Bukhari and . A Sahih (sound) Hadith requires a continuous chain of narration (isnad) from trustworthy, precise narrators without defects, ensuring reliability for doctrines like Qiyamah. Hasan (good) Hadiths, with slightly less stringent narrator precision but still upright chains, are acceptable for supplementary details, such as elaborations on the trumpet's blasts that complement Quranic mentions (e.g., Quran 39:68) without contradicting them. These standards help distinguish core prophetic teachings from weaker reports, prioritizing those that align with the to avoid fabrication in sensitive topics like the .

Signs of the Approaching Day

Minor Signs

In , the minor signs of the approaching Day of Judgment, known as ashraat al-saa'ah al-sughra, refer to a series of gradual societal, moral, and natural developments that unfold over centuries, serving as warnings to believers. These signs are distinguished from the major signs by their accumulative and less dramatic nature, often manifesting as ongoing trends rather than singular apocalyptic events. They are primarily derived from prophetic traditions () and emphasize the erosion of faith and ethics in human society. Religious decline forms a core category of minor signs, characterized by the diminution of Islamic knowledge and the rise of ignorance. The Muhammad (peace be upon him) foretold that "religious knowledge will be taken away (by the death of Religious scholars)" and "(religious) ignorance will prevail," leading to a widespread misunderstanding of . This is exemplified in a narration where knowledge is lifted, causing people to appoint unqualified leaders who issue misguided rulings. Another indication is the prevalence of false prophets or claimants to prophethood; the stated that "nearly thirty Dajjals (liars) will appear, and each one of them will claim that he is Allah's Messenger." Scholars interpret these as impostors who deceive followers, with historical instances like during the Prophet's time cited as early fulfillments, though later claimants continue to emerge. Moral decay represents another prominent category, involving the normalization of vices that undermine social cohesion. The predicted the "prevalence of (illegal) sexual intercourse," including and becoming rampant, to the extent that " would become common." This moral laxity is linked to the open commission of such acts without shame, often accompanied by new diseases as divine consequences. Additionally, the consumption of alcohol is expected to become widespread, and () will pervade society such that "none will remain but that he consumes . If he does not consume it, he will be afflicted by its dust." These signs highlight a shift where sins are not only committed but celebrated, contrasting with earlier eras of stricter adherence to Islamic prohibitions. Social upheavals and natural phenomena constitute the third major category, encompassing increased discord and environmental instability. The described how "time will pass quickly," perceived as years feeling like months due to accelerated lifestyles and distractions. He also warned of escalating conflicts, stating that "afflictions will appear" and "Al-Harj (i.e., killing) will increase," resulting in widespread and . , such as "earthquakes will increase in number," are similarly foretold as indicators of cosmic unrest. Other social indicators include competition in constructing tall buildings, even among the previously destitute. Some scholars interpret historical events of widespread as fulfillments of increased killing, while emphasizing their role in urging .

Major Signs

In Sunni Islamic tradition, the major signs of the approaching Judgement Day, known as the Ashrat al-Sa'ah al-Kubra, are described as extraordinary, supernatural events that will occur in rapid succession just before the Hour (al-Sa'ah). These signs serve as definitive indicators that the end times are imminent, distinguishing them from the minor signs that unfold gradually over centuries. According to a well-known narrated by Hudhaifa b. Usaid al-Ghifari, the (peace be upon him) enumerated ten such signs during a discussion on the . The major signs include: the appearance of the Mahdi, a righteous leader from the Prophet's lineage who will establish justice on earth; the emergence of the Dajjal (Antichrist), a one-eyed deceiver who will claim divinity and lead many astray; the descent of Isa (Jesus) son of Maryam from heaven to Damascus, where he will affirm Islam and confront falsehood; the release of Yajuj and Majuj (Gog and Magog), barbaric tribes that will cause widespread chaos and destruction; the Dukhan (smoke) that will envelop the earth, causing severe affliction to believers and death to disbelievers; the sun rising from the west, after which repentance will no longer be accepted; the appearance of the Dabbat al-Ard (Beast of the Earth), a creature that will emerge from the ground to mark believers and disbelievers on their faces; three major landslides or sinkings of the earth—one in the east, one in the west, and one on the Arabian Peninsula; and a massive fire originating from Yemen (or Aden) that will drive humanity to the gathering place for judgment. These events are prophesied to unfold in a specific sequence, building toward the final cataclysms, with earlier signs like the Mahdi's emergence paving the way for subsequent ones such as the Dajjal's fitnah (trial). For instance, after the Dajjal's reign of terror, Isa will descend, pursue and slay him at the gate of Ludd (Lod), thereby breaking the Antichrist's power and restoring truth. In Twelver Shia tradition, the major signs align closely with Sunni accounts but place greater emphasis on the reappearance of the Twelfth Imam, , as the pivotal precursor who will rise alongside or before Isa to lead the faithful against oppression. The Imam's return, believed to occur after certain preliminary upheavals like the uprising of the and a heavenly call announcing his identity, will coincide with Isa's descent, after which they will jointly combat the Dajjal, subdue Yajuj and Majuj, and usher in a brief era of global justice before the remaining cosmic signs—such as the smoke, the beast, the sun's reversal, the three landslides, and the driving fire—manifest to herald the Hour. These signs underscore the eschatological urgency in Islamic teachings, urging believers to prepare through and righteous deeds as the minor signs give way to these irreversible portents.

Sequence of Events on the Day

The Hour: Destruction and

The Hour (al-Sāʿah), marking the onset of Judgement Day in , commences following the culmination of the major signs, such as the emergence of the (Dajjal) and the descent of (ʿĪsā). This cataclysmic event unfolds through divine command, initiating the total collapse of the cosmos and the subsequent revival of creation. The process begins with the angel (ʿIsrāfīl), tasked by , blowing the trumpet (al-Sūr) in two distinct blasts. The first blast, known as Nafkhat al-Fazāʾ (the blast of annihilation or terror), resounds with a deafening that causes instantaneous universal , fainting, or destruction for all beings in the heavens and , except those exempted by divine will. This event, as described in the , triggers profound cosmic chaos: the sun is darkened and folded up, the stars scatter and fall dispersed, the mountains are pulverized and set in motion like dust, wild beasts are herded together in panic, and the seas are ignited into flames. These upheavals symbolize the dissolution of the natural order, rendering the unrecognizable and emphasizing God's absolute over creation. After an interval—variously described in traditions as forty years, though the exact duration remains known only to —the second trumpet blast occurs, termed Nafkhat al-Baʿth (the blast of ). This sound revives all humanity and , reassembling their bodies from the indestructible coccyx bone (ʿajb al-dhanab), the smallest remnant of the human form that persists through decay. From this tailbone, which served as the origin of human creation, reconstructs each individual, reuniting souls with their reformed bodies in a state of absolute equality: all people emerge , naked, and uncircumcised, devoid of worldly distinctions like wealth, status, or adornments. This underscores the of divine reckoning, as every stands anew before its Creator, prepared for the proceedings that follow.

Reckoning and Judgment

Following the resurrection of all souls, humanity will be assembled on the vast plain of gathering, known as al-Mahshar, where they endure severe trials before the reckoning can begin. The resurrected stand barefoot and naked under intense heat, with the sun drawn near to a distance of one mile, causing sweat to drench them according to their deeds—reaching the ankles for some, the mouth for others, and overwhelming the disbelievers. This period of terror and thirst, lasting what feels like 50,000 years for the unrighteous, prompts humanity to seek relief by approaching the prophets in sequence for , culminating in the greatest by Prophet Muhammad to , who then permits the judgment to commence. With the reckoning now initiated under divine oversight, the process proceeds with the presentation of personal records of deeds, maintained by the noble recording angels called , who document every action during earthly life—one for good deeds on the right and one for evil on the left. These angels, appointed by as watchful scribes, will deliver the scrolls, and each person will receive their book: the righteous in their right hands, spread open for easy reading, while the wicked receive theirs behind their backs or in their left, confirming their misdeeds. Individuals will then face direct questioning from regarding their , , , , , and actions, including how they earned and spent their wealth—such as through extravagance, wasting on haram matters, or neglecting financial obligations like nafaqa for family members—but not regarding specific types of halal investments, as well as their fulfillment of family duties, particularly the proper moral and religious upbringing of children, with being the first deed scrutinized as a measure of devotion. The states that this interrogation will be thorough, with no wronged, as every detail—even the weight of a —will be accounted for, underscoring personal responsibility. A hadith further emphasizes that upon death, a person's deeds cease except for three: ongoing charity, beneficial knowledge, or a righteous child who prays for them, underscoring the enduring impact of fulfilling family obligations. Subsequently, the , or divine balance scales of justice, will weigh against evil ones for each , determining the verdict with perfect equity. A heavy scale signifies through and righteous actions, leading to a of bliss, whereas a light scale indicates failure, resulting in perdition; even the weight of an atom matters in this precise evaluation. Disbelievers, confronted with their records and the weight of their denial, will express profound regret, biting their hands in anguish over neglected duties toward Allah and mockery of divine guidance, lamenting opportunities lost for belief and obedience. The ultimate outcome hinges on faith in Allah and the Prophet, coupled with deeds: those whose scales tip favorably through sincere belief and good works enter Paradise, while others, dominated by disbelief and sin, face Hell as their abode.

The Sirat: Crossing the Bridge

In , the Sirat represents the ultimate trial following the reckoning of deeds, serving as a razor-thin bridge erected over the abyss of that all resurrected souls must cross to attain Paradise. Described in authentic as narrower than a strand of and sharper than the edge of a , the Sirat spans the fiery chasm, its perilous nature testing the firmness of each person's and . This emphasizes the precision and inevitability of divine , where the bridge's structure itself—slippery, dark, and fraught with hooks and protrusions—mirrors the challenges overcome in worldly life through . The manner of crossing the Sirat is determined by an individual's accumulation of , with the righteous propelled across at extraordinary speeds while the sinful struggle or plummet into perdition. Prophets and the most devout believers traverse it instantaneously, akin to a flash of or the blink of an eye, whereas others pass like wind-driven steeds, birds in flight, or camels at a , their progress guided by the effects of their virtuous actions. In contrast, those burdened by transgressions crawl laboriously, grasping at the bridge's edges, only to slip when their evil deeds cause them to falter and fall. A key narration from recounts how such as , charity, and remembrance of determine the speed and steadiness of the crossing, preventing missteps amid the enveloping darkness and infernal gusts rising from below.

Intercession and Mercy

In , (shafa'ah) refers to the advocacy by certain individuals, such as prophets and righteous believers, on behalf of others during the Day of Judgment, seeking 's mercy to alleviate punishment or grant entry to Paradise. This concept is firmly rooted in the , which states that no can occur except by Allah's permission, as exemplified in the verse: "Who is it that can intercede with Him except by His permission?" ( 2:255). Other verses, such as 10:3 and 19:87, reinforce that intercession is exclusively under divine authority and limited to those Allah deems worthy. All forms of shafa'ah require explicit permission from Allah, ensuring that it serves as an extension of His mercy rather than an independent power. The types of intercession vary, including pleas to raise the heads of the distressed, to hasten judgment after prolonged waiting, and to forgive sins for believers facing punishment after the Sirat or in Hell. The greatest intercession (shafa'ah al-uzma), which initiates the reckoning after the gathering, is uniquely granted to Prophet Muhammad, as described earlier. Other prophets, such as Adam, Noah, Abraham, Moses, and Jesus, may also intercede for their followers with Allah's permission, particularly to facilitate exit from Hellfire for select believers. Intercession applies only to believers who have affirmed tawhid (the oneness of Allah) and committed sins, potentially forgiving major transgressions or facilitating exit from Hellfire, but it is unavailable for disbelievers or polytheists, as Allah's pleasure is a prerequisite. This condition underscores that shafa'ah cannot override divine justice but complements it for those who maintained faith.

Eternal Abodes: Paradise and Hell

In Islamic eschatology, the eternal abodes of Paradise (Jannah) and Hell (Jahannam) represent the ultimate destinations for souls following the judgment, where the righteous experience unending bliss and the wicked endure punishment. These realms are vividly described in the Quran as the final outcomes of human deeds, with entry determined by the divine reckoning of one's record of actions. Intercession by prophets and the righteous may influence outcomes for some believers, but the core assignment stems from individual accountability.

Jannah (Paradise)

Jannah is depicted as a multi-tiered realm of eternal reward for the faithful, with its highest level known as Al-Firdaus, from which four rivers flow and which lies directly beneath the Throne of . The states that Paradise consists of gardens of bliss where the foremost believers recline on jeweled thrones, served by eternal youths bearing cups of non-intoxicating wine drawn from flowing fountains. Inhabitants enjoy companionship with pure spouses and fair maidens (houris) possessing wide, lovely eyes and untouched beauty, symbolizing complete fulfillment and peace. Those given their book of deeds in their right hand enter joyfully, dwelling therein forever in proximity to . The emphasizes eternal bliss without toil, where every desire is met, such as fruits, silk garments, and gold bracelets.

Jahannam (Hell)

Jahannam comprises seven levels of escalating torment, with the deepest abyss, Al-Hawiyah, reserved for hypocrites who feign while harboring disbelief. The describes punishments including being seized by and feet, shackled with chains seventy cubits long, and cast into blazing where the only sustenance is boiling and thorny . are scorched by flames, their skins repeatedly renewed for ongoing agony, and they drink from scalding springs. For Muslim sinners, punishment is temporary, serving as purification before eventual entry into Paradise, as their faith ensures . However, disbelievers receive their in their left hand or behind their back and face eternal confinement with no escape, crying out in vain for relief.

Interpretations and Scholarly Views

Literalist Perspectives

In traditional Sunni orthodoxy, particularly within the Hanbali and Salafi schools, the descriptions of Judgement Day (Yawm al-Qiyamah) in the and authentic are interpreted literally as physical, historical realities involving the of bodies, reckoning of deeds, and eternal abodes. Hanbali scholars emphasized the corporeal nature of these events, portraying as the bodily revival of all humans from their graves to face divine judgment, based on Quranic verses like Surah Al-Qiyamah (75:3-4), which affirm Allah's power to reassemble scattered bones and fingerprints. Salafi aqeedah similarly upholds this literalism, rejecting any metaphorical dilution; for instance, the trumpet blasts (nafkhat al-sawr) are seen as actual cosmic signals—two primary blows, the first causing universal death and the second resurrecting the dead in their physical forms—as detailed in collections like , ensuring accountability through tangible rewards and punishments. Shia Twelver tradition aligns closely with this literal approach, stressing physical as a core tenet derived directly from the and narrations of the Prophet Muhammad and the . All humankind will be restored to their original bodily forms on the Day of , enabling the soul's reunion with the flesh for judgment, as evidenced by over 1,200 references, including Surah Al-Hajj (22:5-7), which describes the re-creation of bodies from decayed states. Events such as the trumpet blast (Surah Qaf 50:20) and angelic interrogation in the grave are treated as literal occurrences, underscoring the orthodoxy's commitment to that depict these as real, observable phenomena in the . Prominent scholars like (d. 1373 CE) in his Tafsir al-Quran al-Azim affirm the corporeality of the afterlife, explaining that will gather disintegrated bones and scattered particles to resurrect bodies intact, refuting spiritual-only interpretations and grounding this in verses like Surah Al-Qiyamah (75:3-4). Similarly, (d. 1111 CE) in Ihya Ulum al-Din upholds the literal physicality of resurrection and events like the trumpet blasts, essential for experiencing paradise and sensually, while rejecting (tashbih) in divine attributes to avoid likening to creation. This balanced literalism—corporeal events without human-like attributions to —remains central to orthodox views across both Sunni and Shia traditions.

Metaphorical and Modern Interpretations

In Sufi thought, particularly as articulated by Ibn ʿArabī (d. 1240), the eschatological events of Judgement Day are frequently understood metaphorically as inner spiritual processes rather than solely literal occurrences. , or al-rujūʾ al-idtirārī (compulsory return), represents the soul's awakening to its divine origin following death, transitioning from corporeal existence to a heightened state of spiritual realization. This awakening occurs through the imaginative faculty, which serves as an bridging the spiritual and material realms, allowing the soul to embody its attributes and deeds in an intermediate state. , in this view, manifests as a personal confrontation with one's spiritual condition, where and the limitations of chastisement (such as ) are experienced subjectively through this imaginative lens, emphasizing transformation over eternal punishment. Modernist Islamic thinkers have extended these allegorical approaches by reinterpreting in light of contemporary philosophical and psychological insights. (d. 1938), in his reconstruction of religious thought, framed the Day of Judgment (Qiyāmah) as the ultimate realization of the human ego's potential within a dynamic, evolving , where is not predestined but earned through moral and spiritual striving. This socio-historical process views eschatological signs not as apocalyptic interruptions but as catalysts for communal renewal and , aligning Islamic destiny with progressive human agency. Similarly, Fazlur Rahman (d. 1988) emphasized a psychological dimension, portraying the Day of Judgment as the moment of profound , where individuals confront the unalterable record of their earthly actions, underscoring ethical responsibility as an ongoing inner reckoning rather than a distant event. Contemporary debates on the compatibility of with often draw analogies between Qurʾānic descriptions of the Hour (al-Sāʿah) and cosmological theories. Scholars such as those exploring Qurʾān-physics intersections liken the sudden cosmic upheaval of the Hour—depicted as the heavens splitting and mountains crumbling—to potential endpoints like the , while affirming the initial creation's alignment with expansion as evidence of divine prescience. These interpretations aim to harmonize with empirical knowledge, viewing eschatological imagery as symbolic of natural laws governed by . In 21st-century fatwas, some scholars address climate change and environmental degradation within eschatological frameworks, interpreting intensified natural disasters as fulfillments of minor signs (ʿalāmāt saghīrah), such as widespread trials (fitan) and ecological imbalance stemming from human moral decay. For instance, Indonesian pesantren ulama have issued integrative fatwas combining Islamic theology, jurisprudence, and environmental science to combat global warming, framing these crises as prophetic warnings urging ethical stewardship to avert further eschatological portents. While traditional rulings, like those from IslamWeb, caution against directly equating climate shifts with specified signs, these modern views highlight debates on how anthropogenic harms accelerate end-time indicators, promoting action as a form of spiritual preparation.

Interfaith Comparisons

Parallels with Christianity

Both Islam and Christianity share fundamental eschatological motifs centered on the final judgment, where all humanity will be held accountable for their earthly actions before . In Islamic , the Day of Judgment (Yawm al-Qiyamah) involves a universal reckoning, echoed in Christian doctrine as the described in the , where individuals face divine scrutiny based on their deeds. This parallel underscores a common emphasis on and the ultimate justice of , as articulated in comparative theological analyses. A key similarity lies in the of the body, with both faiths affirming a physical revival of the dead for . Islamic sources describe the following the blowing of a trumpet by the angel , restoring bodies to life for , much like the Christian belief in the bodily at Christ's return, as outlined in 1 Corinthians 15:52. This motif highlights a shared view of the afterlife as involving the whole person—body and —rather than a purely spiritual . Scriptural imagery further aligns in depictions of the call signaling the end times and . The (39:68) references the trumpet blasts that cause and then revive creation, paralleling the "trumpet of " in 1 Thessalonians 4:16, where the sound accompanies the descent of the and the rising of the dead. These echoes suggest a conceptual borrowing or convergence in Abrahamic , emphasizing an audible divine announcement of cosmic transformation. The records of deeds form another prominent parallel, with both traditions envisioning divine books opened on judgment day to reveal individual actions. In Revelation 20:12, the dead are judged according to what is written in the books, akin to the Islamic concept of the Kitab (books of records) handed to the righteous from the right hand and the wicked from the left, determining entry to paradise or hell. This motif reinforces the theme of transparent accountability, where no deed escapes divine notice. The heaven-hell dichotomy represents a core overlap, portraying eternal reward in paradise for the faithful and punishment in hell for the unrighteous, determined by judgment. Islamic descriptions of Jannah as gardens of bliss and Jahannam as fire parallel Christian notions of the New Jerusalem and the lake of fire, both promising everlasting life or torment based on faith and works. This binary framework establishes scale for divine justice in both eschatologies. The return of Jesus (Isa in Islam) further bridges the two traditions, with Islam affirming his descent before the Day of Judgment to defeat the Antichrist (Dajjal) and establish justice, mirroring the Christian Second Coming where Christ triumphs over evil. This shared prophetic role for Jesus highlights theological continuity in end-times deliverance. Theological overlaps extend to accountability for personal deeds and the possibility of intercession by prophets or saints, though Islam rejects inherited original sin, emphasizing individual responsibility without vicarious atonement. In both, deeds weigh heavily in judgment, with intercession permitted only by God's will—Jesus or Muhammad in Islam, Christ or saints in Christianity—offering mercy to the faithful.

Contrasts with Judaism

In Judaism, eschatological beliefs include of the righteous from all nations, with a focus on the Jewish people in the or Olam Ha-Ba, an era of earthly peace, justice, and where the righteous dwell eternally, featuring individual through , though without a singular, individualized day of reckoning distinct from the Messianic era like Islam's Yawm al-Qiyamah, which entails a of every individual soul—regardless of or —for a personal audit of deeds before , determining entry into eternal paradise () or hell () based on and actions. Islamic thus prioritizes individual over communal restoration, reflecting a broader theological shift toward personal in the . Judaism's portrayal of the afterlife lacks the elaborate imagery of eternal torment found in Islam; Gehenna serves as a temporary realm of spiritual purification, typically lasting up to 12 months, after which most souls, except for the most wicked, ascend to Olam Ha-Ba, with no concept of a narrow bridge like the Sirat that the righteous must cross over hell. In contrast, depicts as a multi-layered, permanent domain of punishment tailored to sins, where the Sirat acts as a razor-sharp bridge spanning , allowing believers to pass safely to while the unrighteous fall into the fire, underscoring a more vivid and enduring dichotomy between reward and retribution. Regarding prophetic figures, mainstream Jewish tradition anticipates the as a human king from David's line who will usher in redemption and the ingathering of exiles, heralded by 's return, but it omits equivalents to Islam's —a messianic leader who emerges to fill the world with justice—or the Dajjal, a false and deceiver whom Isa () will slay upon his . These Islamic elements, including Isa's eschatological role alongside the , highlight divergences from Judaism's focus on Elijah and the without an intervening figure or dual prophetic saviors. Scholarly analyses trace shared roots to biblical texts like Daniel 12, which describes and influencing Abrahamic eschatologies, yet asserts the finality of revelation through , positioning its end-times narrative as the completion of prior traditions.

References

  1. https://studioarabiya.com/the-day-of-judgement-in-islam/
  2. https://quran.com/75
  3. https://quran.com/1/4
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