Islamic eschatology

Islamic eschatology is concerned with the Qiyamah ( end of the world ) and the final judgement of humanity. Eschatology is one of the three main principles of Islam, alongside tawhid (the unity of Allah ) and nubuuwa ( prophecy ). Like the other Abrahamic religions , Islam teaches the bodily resurrection of the dead, the fulfillment of a divine plan for creation, and the immortality of the human soul; the righteous are rewarded with the pleasures of Jannah ( Heaven ), while the unrighteous are punished in Jahannam ( Hell ). A significant fraction of the Quran deals with these beliefs, with many hadith elaborating on the themes and details. According to the Islamic view Jesus (Isa, in Arabic) is not the son of God, but was a very important prophet . It is believed that Isa never died and he was not crucified; instead he was raised into heaven still physically alive, where he lives now. At the time appointed by Allah , Isa will physically return to this world, end all wars, and usher in an era of peace, a messianic era. Minority views held by the Ahmadiyya movement, who most muslims regard as heretics, state that Jesus did not die on the cross. He was removed from the cross while still alive after which he died a natural death in Kashmir . Their belief is that the references to the Second coming of Jesus in Islamic eschatology literature are allegorical. This propechy according to them was fulfilled by the coming of Mirza Ghulam Ahmad . Islamic descriptions of Jannah ( Heaven ) are couched in the language of physical pleasure, sometimes interpreted literally, sometimes allegorically. Heaven is most often described as a cool, well-shaded, and well-watered garden. The rewards of the righteous are also described in explicitly physical terms; they include unlimited food and drink. Some interpretations also promise enormous palaces staffed with multitudes of servants, and perfect, perpetually-virgin spouses (see houri ). Muslims stress the belief that it is only the five pillars of faith that bring one to Heaven. Muslims believe that Allah knows best who will enter Heaven and that some people of the other Abrahamic faiths (regarded as "People of the book") will also get into heaven. Those Muslims who do not inherit heaven will be punished with a temporary stay in Hell, and will go to heaven later as long as there is "one atom of faith in their hearts" as stated by the Prophet Muhammed. Some, but not all, muslims also believe that people who do not accept the Prophet Muhammed after hearing his message, will receive eternal damnation in hell; just as those who did not believe in Jesus and Moses at their respective periods after hearing of their messages will also receive eternal damnation in hell. The descriptions in the Qur'an of punishment for unbelief (Hell) are, like the descriptions of Heaven, very descriptive. Skin is burned off the person's body and then they are given new skin so it can be burned off again. Boiling water is poured down people's throats and it rips their bowels apart. Nevertheless, extremes of heat and cold are applied to the body as punishment.

Islamic eschatology is concerned with the al-Qiyāmah "Last Judgement". Eschatology relates to one of the six (five according to Shī‘a traditions) articles of faith ( aqīdah ) of Islam according to the Sunni traditions. Like the other Abrahamic religions , Islam teaches the bodily resurrection of the dead , the fulfillment of a divine plan for creation, and the immortality of the human soul; the righteous are rewarded with the pleasures of Jannah " Heaven " while the unrighteous are punished in Jahannam " Hell "). A significant portion (about one third) of the Qur'an deals with these beliefs, with many hadith elaborating on the themes and details. It also emphasizes the inevitability of resurrection, judgment, and the eternal division of the righteous and the wicked.

( Learn how and when to remove this message ) Islamic eschatology is the branch of Islamic scholarship that studies Yawm al-Qiyāmah (pronounced yome-ul-key-ah-mah ; "the Day of Resurrection") or Yawm ad-Dīn (pronounced yome-ud-dean ; يوم الدين "the Day of Judgment "). This is believed to be the final assessment of humanity by God , consisting of the annihilation of all life, resurrection and judgment. The time of the event is not specified, although there are major and minor signs which have been foretold to happen with Qiyamah at the end of time . Many verses of Qur'anic Sura contain the motif of the impending Day of Resurrection. The 75th Sura of the Qur'an, " al-Qiyama ", has as its main subject the resurrection. Its tribulation is also described in the hadith , and commentaries of Islamic expositors such as al-Ghazali , Ibn Kathir , Ibn Majah , al-Bukhari , and Ibn Khuzaymah . The Day of Judgment is also known as the Day of Reckoning, the Last Day and al-sā'ah , or the Hour. The hadith describe the end time with more specificity than the Qur'an , describing the events of al-Qiyamah through twelve major signs. At the time of judgment, terrible corruption and chaos will rule. The Mahdi will be sent and with the help of Isa , will battle Masih ad-Dajjal . They will triumph, liberating Islam from cruelty, and this will be followed by a time of serenity with people living true to religious values. However, there is no mention of the advent of Mahdi and Isa in one era in any of the hadith. Some Muslim scholars translate the Arabic word "Imam" as "Mahdi" to prove the advent of Mahdi and Isa in a single era. Like other Abrahamic religions , Islam also teaches resurrection of the dead , a final tribulation and eternal division of the righteous and wicked. Islamic apocalyptic literature describing Armageddon is often known as fitnah , malāhim , or ghaybah in Shī‘a Islam. The righteous are rewarded with pleasures of Jannah , while the unrighteous are tortured in Jahannam . Encyclopaedia of the Qur'an . Encyclopaedia of the Qur'an . The named reference "EoI" was defined multiple times with different content (see the help page ).

Aspect of Islamic theology concerning the end times and afterlife Islamic eschatology ( , ‘ilm ākhir az-zamān fī al-islām ) is a field of study in Islam concerning future events that would happen in the end times . It is primarily based on sources from the Quran and Sunnah . Aspects from this field of study include the signs of the final age, the destruction of the universe and Judgement Day . The general consensus of Muslim scholars agree there would be tremendous and distinctive signs before the world ends. Among which would be an era of trials and tribulations , a time of immorality followed by mighty wars , worldwide unnatural phenomena and the return of justice to the world. Defining figures are also prophesied such as the Mahdi , and the Second Coming of Isa (known as Jesus in Christianity ) who bring about a heavenly victory against Dajjal ( Antichrist according to Christianity ) ending with the release of Yajuj and Majuj (Gog and Magog) to the world. Once all the events are completed, the universe shall be destroyed and every human being would be resurrected to be held accountable for their deeds. In McAuliffe, Jane Dammen (ed.). Encyclopaedia of the Qurʾān . In McAuliffe, Jane Dammen (ed.). Encyclopaedia of the Qurʾān . "50 Signs of the Day of Judgment from the Words of Allah and His Messenger - English - Suhaib Hasan AbdulGhaffar" . Facts about the Muslims & the Religion of Islam - Toll-free hotline 1-877-WHY-ISLAM .

Aspect of Islamic theology concerning the end times and afterlife ( Learn how and when to remove this message ) Islamic eschatology includes the afterlife , apocalyptic signs of the End Times, and final Judgement . It is fundamental to Islam as life after death is one of the six Doctrines of Islam . Resurrection is divided into Lesser Resurrection ( al-qiyamah al-sughra ) and Greater Resurrection. The former deals with the time of the individual between death and the Final Judgement. Only a few philosophers are an exception. From 8th-9th century onwards, Muslims increasingly believed that the day of the Great Resurrection will be announced by several signs of the impending apocalypse. Such beliefs are stored and elaborated upon in apocalyptic literature, whereby introducing new figures absent in the Quran, such as the Dajjal (Anti-Christ) and Mahdi (Savior). Although some themes are common across all works, there is no standardized version of apocalyptic events. Closely related is the matter on the fate of the individual. Different branches of Islam reached different conclusions. The Mu'tazilites hold God's goodness obligated God to reward good actions and to punish evil actions. The Asharites believe that God does neither need to punish sins nor to reward good deeds. Like Maturidis , Asharis hold, in contrast to Mu'tazilites, that sinners among Muslims will eventually leave hell. Asharis and Twelver Shias generally agree that non-Muslims, who refuse to acknowledge Muhammad as the last prophet, go to hell. Neo-Salafis , such as Umar Sulaiman Al-Ashqar , holds that Muslims of other sects also go to hell, although Sunnis and Twelver Shias may leave hell eventually. Another topic of discussion is the temporal place of Paradise and Hell. According to most Sunnis and Shias, Paradise and Hell coexist with and also influence the contemporary world. Throughout Muslim literature, visits and depictions of Paradise and Hell are vividly described. Mu'tazilites, on the other hand, argue that the purpose of Paradise and Hell is to reward or punish, and thus, are only created after final Judgement. In McAuliffe, Jane Dammen (ed.). Encyclopaedia of the Qurʾān . In McAuliffe, Jane Dammen (ed.). Encyclopaedia of the Qurʾān .