Judgement Day in Islam in the context of "Muslim history"

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⭐ Core Definition: Judgement Day in Islam

In Islam, "the promise and threat" (waʿd wa-waʿīd) of Judgement Day (Arabic: یوم القيامة, romanizedYawm al-qiyāmah, lit.'Day of Resurrection' or Arabic: یوم الدین, romanizedYawm 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, and resurrection and judgement the two themes "central to the understanding of Islamic eschatology."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, eschatological manuals to provide more details and a sequence of events on the Day. 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.

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Judgement Day in Islam in the context of Islam

Islam is an Abrahamic monotheistic religion based on the Quran and the teachings of Muhammad. Adherents of Islam are called Muslims, who are estimated to number 2 billion worldwide and are the world's second-largest religious population, after Christianity.

Muslims believe that there is a primordial faith that was revealed many times through earlier prophets and messengers, including Adam, Noah, Abraham, Moses, and Jesus, and they believe that Islam is the universal and complete version of this faith. Muslims consider the Quran to be the verbatim word of God and the unaltered, final revelation. Alongside the Quran, Muslims also believe in previous revelations, such as the Tawrat (the Torah), the Zabur (Psalms), and the Injil (Gospel). They believe that Muhammad is the main and final of God's prophets, through whom the religion was completed. The teachings and normative examples of Muhammad, called the Sunnah, documented in accounts called the hadith, provide a constitutional model for Muslims. Islam is based on the belief in the oneness and uniqueness of God (tawhid), and belief in an afterlife (akhirah) with the Last Judgment—wherein the righteous will be rewarded in paradise (jannah) and the unrighteous will be punished in hell (jahannam). The Five Pillars, considered obligatory acts of worship, are the Islamic oath and creed (shahada), daily prayers (salah), almsgiving (zakat), fasting (sawm) in the month of Ramadan, and a pilgrimage (hajj) to Mecca. Islamic law, sharia, touches on virtually every aspect of life, from banking and finance and welfare to men's and women's roles and the environment. The two main religious festivals are Eid al-Fitr and Eid al-Adha. The three holiest sites in Islam are Masjid al-Haram in Mecca, Prophet's Mosque in Medina, and al-Aqsa Mosque in Jerusalem.

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Judgement Day in Islam in the context of History of Islam

The history of Islam is believed, by most historians, to have originated with Muhammad's mission in Mecca and Medina at the start of the 7th century CE, although Muslims regard this time as a return to the original faith passed down by the Abrahamic prophets, such as Adam, Noah, Abraham, Moses, David, Solomon, and Jesus, with the submission (Islām) to the will of God. According to the traditional account, the Islamic prophet Muhammad began receiving what Muslims consider to be divine revelations in 610 CE, calling for submission to the one God, preparation for the imminent Last Judgement, and charity for the poor and needy. As Muhammad's message began to attract followers (the ṣaḥāba) he also met with increasing hostility and persecution from Meccan elites. In 622 CE Muhammad migrated to the city of Yathrib (now known as Medina), where he began to unify the tribes of Arabia under Islam, returning to Mecca to take control in 630 and order the destruction of all pagan idols. By the time Muhammad died c. 11 AH (632 CE), almost all the tribes of the Arabian Peninsula had converted to Islam, but disagreement broke out over who would succeed him as leader of the Muslim community during the Rashidun Caliphate.

The early Muslim conquests were responsible for the spread of Islam. By the 8th century CE, the Umayyad Caliphate extended from al-Andalus in the west to the Indus River in the east. Polities such as those ruled by the Umayyad and Abbasid caliphates (in the Middle East and later in Spain and Southern Italy), the Fatimids, Seljuks, Ayyubids, and Mamluks were among the most influential powers in the world. Highly Persianized empires built by the Samanids, Ghaznavids, and Ghurids significantly contributed to technological and administrative developments. The Islamic Golden Age gave rise to many centers of culture and science and produced notable polymaths, astronomers, mathematicians, physicians, and philosophers during the Middle Ages. By the early 13th century, the Delhi Sultanate conquered the northern Indian subcontinent, while Turkic dynasties like the Sultanate of Rum and Artuqids conquered much of Anatolia from the Byzantine Empire throughout the 11th and 12th centuries. In the 13th and 14th centuries, destructive Mongol invasions, along with the loss of population due to the Black Death, greatly weakened the traditional centers of the Muslim world, stretching from Persia to Egypt, but saw the emergence of the Timurid Renaissance and major economic powers such as the Mali Empire in West Africa and the Bengal Sultanate in South Asia. Following the deportation and enslavement of the Muslim Moors from the Emirate of Sicily and elsewhere in southern Italy, the Islamic Iberia was gradually conquered by Christian forces during the Reconquista. Nonetheless, in the early modern period, the gunpowder empires—the Ottomans, Timurids, Mughals, and Safavids—emerged as world powers.

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Judgement Day in Islam in the context of Second Coming

The Second Coming (sometimes called the Second Advent or the Parousia) is the Christian and Islamic belief that Jesus Christ will return to Earth after his ascension to Heaven (the Ascension is said to have occurred about two thousand years ago). The idea is based on messianic prophecies and is part of most Christian eschatologies.

In Islamic eschatology, Jesus (ʿĪsā ibn Maryam) is also believed to return in the end times. According to Islamic belief, he will descend from Heaven to defeat the false messiah (al-Masih ad-Dajjal), restore justice, and reaffirm monotheism. His return is regarded as one of the major signs of the Day of Judgment, and he is viewed as a revered prophet, not divine, in Islamic theology.

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Judgement Day in Islam in the context of Akhirah

al-Ākhirah (Arabic: الآخرة, derived from Akhir which means last, ultimate, end or close) is an Arabic term for "the Hereafter".

In Islamic eschatology, on Judgment Day, the natural or temporal world (dunya) will come to an end, the dead will be resurrected from their graves, and God will pronounce judgment on their deeds, consigning them for eternity to either the bliss of jannah (heaven) or the torment of jahannam (hell).

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Judgement Day in Islam in the context of Al-Masih ad-Dajjal

Al-Masih ad-Dajjal (Arabic: الْمَسِيحُ الدَّجَّالُ, romanizedAl-Masih ad-Dajjal, lit.'the deceitful Messiah'), otherwise referred to simply as the Dajjal, is an antagonistic figure in Islamic apocalyptism who will pretend to be the promised Messiah and later claim to be God, appearing before the Day of Judgment according to the Islamic eschatological narrative.The Dajjal is not mentioned in the Quran, but he is mentioned and described in the Hadith. Corresponding to the Antichrist in Christianity, the Dajjal is said to emerge out in the East, although the specific location varies among the various sources.

The Dajjal will imitate the miracles performed by Jesus, such as healing the sick and raising the dead, the latter done with the aid of demons. He will deceive many people, such as weavers, magicians, and children of fornication.

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Judgement Day in Islam in the context of Guardianship of the Islamic Jurist

The Guardianship of the Islamic Jurist (Persian: ولایت فقیه, romanizedVelâyat-e Faqih, also Velayat-e Faghih; Arabic: وِلاَيَةُ ٱلْفَقِيهِ, romanizedWilāyat al-Faqīh) is a concept in Twelver Shia Islamic law which holds that until the reappearance of the "infallible Imam" (sometime before Judgement Day), the religious and social affairs of the Muslim world should be administered by righteous Shi'i jurists (Faqīh).

Wilāyat al-Faqīh is associated in particular with Ruhollah Khomeini and the Islamic Republic of Iran. In a series of lectures in 1970, Khomeini advanced the idea of guardianship in its "absolute" form as rule of the state and society. This version of guardianship now forms the basis of the Constitution of the Islamic Republic of Iran, which calls for a Guardian Jurist (Vali-ye Faqih, Arabic: وَلِيٌ فَقِيهٌ, romanizedWaliyyun Faqīh), to serve as the Supreme Leader of that country. Currently, this role is held by Ayatollah Khamenei.

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