In Islam, "the promise and threat" (waʿd wa-waʿīd)[1] of Judgement Day (Arabic: یوم القيامة, romanized: Yawm al-qiyāmah, 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.
[2] Four segments of end times in Islam can be presented: Many verses of the Quran, especially the earlier ones, are dominated by the idea of the nearing of the Day of Resurrection.
[30][31] 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.
[20] And according to some narratives, a murderous tyrant called the Sufyani will spread corruption and mischief,[32] 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.
(Q.81:1,2,6,7,10-14)[Note 8][8]A second trumpet blast will signal a "final cataclysm" (fanāʼ), the extinction of all living creatures – even the angel of death himself – save God.
'"[35] 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".
[38] 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"[37] and "it has been for the followers of the Prophet to determine for themselves the exact sequence of events after that.
[9] The resurrected will gather for "The Perspiration"[41][42] — a time when all created beings, including men, angels, jinn, devils and animals will sweat, unshaded from the sun, awaiting their fate.
[46] 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".
[46] 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")[47] 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][50] 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.
[51] 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".
[46] 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.
"[54] 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.".
[57][56] 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].
˹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].
[66] 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).
However this principle was "modified in the ensuing understanding of the community, and the Prophet Muḥammad was invested with the function of intervening on behalf of the Muslims on the day of judgement".
[62] 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.
[69]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.
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.
The common belief among Muslims holds that both abodes coexists with the temporal world,[76] rather than being created after Judgement Day.
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.