Day of Resurrection
In Islamic eschatology, Yawm al-Qiyāmah (يوم القيامة “the Day of Resurrection“) or Yawm ad-Din (يوم الدين “the Day of Judgement“) is believed to be God’s final assessment of humanity. It is called several names throughout the Qur’an, such as the Day of Reckoning, the Last Day, and the Hour (al-sā’ah). The sequence of events (according to the most commonly held belief) is the annihilation of all creatures, resurrection of the body, and the judgement of all sentient beings. It is a time where everyone would be shown their deeds and actions with justice.
A consistent theme throughout the Quran is the suspension of a final verdict on matters of religious difference until the Day of Judgment (see Q3:55; Q5:48; Q6:164; Q10:93; Q16:92; Q16:124; Q22:69; Q32:25; Q39:3, Q46).
The exact time when these events are supposed to occur is unknown, however there are said to be major and minor signs which are to occur near the time of Qiyammah (end time). It is believed that prior to the time of Qiyammah, two dangerous, evil tribes called Ya’jooj and Ma’jooj are released from a dam-resembling wall that Allah makes stronger everyday. Other signs being the coming of Isa bin Maryam (Jesus), appearance of Antichrist (Al-Masih ad-Dajjal), the sun rising from the west, and the Beast of the Earth. Also other signs like the blowing of the first trumpet by an archangel Israfil, the coming of the rain of mercy that will cause humans to re-grow from their عجز (sacrums). Many verses of the Quran, especially the earlier ones, are dominated by the idea of the nearing of the day of resurrection.
Belief in Judgement Day is considered a fundamental tenet of faith by all Muslims. It is one of the six articles of faith. The trials and tribulations associated with it are detailed in both the Quran and the hadith, sayings of Muhammad. Hence they were added in the commentaries of the Islamic expositors and scholarly authorities such as al-Ghazali, Ibn Kathir, Ibn Majah, Muhammad al-Bukhari, and Ibn Khuzaimah who explain them in detail. Every human, Muslim and non-Muslim alike, is believed to be held accountable for their deeds and are believed to be judged by God accordingly.
Nasir Khusraw (d. after 1070), an Ismaili thinker of the Fatimid era, presents another understanding of the Day of Resurrection. He argues that the Resurrection (Qiyāma) will be ushered by the Lord of the Resurrection (Qāʾim al-Qiyāma), an individual representing the purpose and pinnacle of creation from among the progeny of Muhammad and his Imams. Through this individual, the world will come out of darkness and ignorance and “into the light of her Lord” (Quran 39:69). His era, unlike that of the enunciators of the divine revelation (nāṭiqs) before him, is not one where God prescribes the people to work but instead one where God rewards them. Preceding the Lord of the Resurrection (Qāʾim) is his proof (ḥujjat). The Qur’anic verse stating that “the night of power (laylat al-qadr) is better than a thousand months” (Quran 97:3) is said to refer to the proof of the Lord of the Resurrection, whose knowledge is superior to that of a thousand Imams, though their rank, collectively, is one. Hakim Nasir also recognizes the successors of the Lord of the Resurrection to be his deputies (khulafāʾ).
- Divine Judgment
- Particular Judgment
- Last Judgement
- Benefits Of Belief In The Resurrection
- The Resurrection In Revealed Scriptures
- Quranic Arguments About The Resurrection
- General Arguments About The Resurrection
- Resurrection And Afterlife
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Adapted from Wikipedia, the free encyclopedia