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". In Islam the signs of the coming of Judgement Day are described as "major" and "minor". The
Al-Masih ad-Dajjal will appear, deceiving the foolish and killing Muslims until killed by either the Mahdi or Jesus. 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. 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. A breeze will blow causing all believers to inhale it and die peacefully.
Destruction and 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) 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". 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. 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" This will wake the dead from their graves. Bodies will be resurrected and reunited with their spirits to form "whole, cognizant, and responsible persons". In the time between resurrection and judgement will be an agonizing wait (Q.21:103, Q.37:20) at the place of assembly [], or the time of standing before God [], giving sinners "ample opportunity to contemplate the imminent recompense for his past faults" (just as sinners suffer in the grave before Resurrection Day). — a time when all created beings, including men, angels,
jinn, devils and animals will sweat, unshaded from the sun, awaiting their fate. 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). will be "carried out with absolute justice" accepting no excuses, and examine every act and intention—no matter how small, but "through the prerogative of God's merciful will". 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") involves several references in the Quran to (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 , which will span in fifty thousand years. 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). 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. In one manual (), hopeful humans are questioned about their behaviour not before they head on the path/bridge (; 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.
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.
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 :
"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. Meanwhile, another Hadith with similar narration from
Anas ibn Malik also used for this ruling. 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. via the bridge of
sirat. ˹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 []. 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) Muhammad, leading the Muslim Ummah, will be first across the bridge. 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, while for the righteous, the bridge will be as wide as a highway, so they can easily run across. This way, the righteous will proceed across the bridge to paradise (
Jannah). 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 with at least sometimes being translated as 'path' rather than 'bridge'. "was adopted into Islamic tradition to signify the span over
jahannam, the top layer of the Fire". "all but the
mushrikun, those who have committed the worst sin of impugning the
tawḥīd of God, have the possibility of being saved." 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. 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, (the idea being every individual must take responsibility for their own deeds and acts of faith). In the 20+ occurrences of 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". Another story found in 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.
Paradise and Hellfire 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. 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. 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, Both are commonly believed to have seven levels, in both cases, the higher the level, the more desirable—in
Jannah the higher the prestige and pleasure, in
Jahannam the less the suffering. 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, rather than being created after Judgement Day.
Paradise Paradise,
Jannah (, or 'the garden'), is the final abode of the righteous. 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".
Hellfire Punishment and suffering in hell in mainstream Islam varies according to the
sins of the condemned person. Physically hell is described in different ways by different Quranic verses, hadith, and other Islamic literature. It is enormous in size, and located below heaven. It has seven levels it has mountains, rivers, valleys and "even oceans" filled with disgusting fluids; but like a sentient being, is also to be able to walk (controlled by reins), and ask questions. ==Literal or figurative interpretation==