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'''Qiyama''' (Judgement Day | '''Qiyama''' (Arabic: {{ia|القيامة}}) or '''Judgement Day''', according to Islamic teachings, is a day when, by the will of [[God]], all humans gather in the presence of God for reckoning of their deeds in this world. In the [[Qur'an]], 70 names and attributes are mentioned for it. Before that day, shocking happenings will take place on the earth and in the sky, which are known as [[Ashrat al-Sa'a]]. The Qur'an and [[hadith]]s emphasize that the time of the Judgement Day is not known to anyone but God. | ||
Names of Qiyama | On that day, people's deeds are measured in accordance to religious leaders (the noble [[Prophet (s)]], [[Imams (a)]] and the righteous) and anyone whose deeds and beliefs have better similarity with their deeds and beliefs will be happier. | ||
In the | |||
Precursors and Signs of Qiyama | ==Names of Qiyama== | ||
Some happenings take place before Qiyama, which are called Ashrat al- | In the Qur'an, about 70 names and attributes about Qiyama are mentioned, the most famous of which are, "Yawm al-Sa'a" [Day of the Hour], "Yawm al-Qiyama" [Day of Resurrection], ''al-Yawm al-'Akhir'' [the Last Day], "Yawm al-Hisab" [Day of Reckoning], "Yawm al-Din" [Day of Retribution], "Yawm al-Jam'" [Day of Gathering], "[[Yawm al-Fasl]]" [Day of Judgement], "Yawm al-Khuruj" [Day of Rising from the dead], "Yawm al-Maw'ud" [the Promised Day], "Yawm al-Khulud" [Day of Immortality], "Yawm al-Hasra" [Day of Regret], "[[Yawm al-Taghabun]]" [Day of dispossession] and "Yawm al-Ba'th" [Day of Resurrection]. Qiyama is also called [[Qiyamat al-Kubra]] in opposite to [[Qiyamat al-Sughra]] or [[barzakh]] which begins just after human's death and continues until Qiyamat al-Kubra. | ||
Crumbling of the mountains | |||
Moving of the seas | ==Precursors and Signs of Qiyama== | ||
Great and destructive earthquakes | {{main|Indications of the Hour|Signs of Qiyama}} | ||
Darkness of the sun | Some happenings take place before Qiyama, which are called Ashrat al-Sa'a. The glorious [[Qur'an]] mentioned some of those signs: | ||
Darkness of the moon | |||
Darkness of stars | {{cb|2}} | ||
Splitting the sky | *Crumbling of the mountains | ||
Blow of Israfil in the Horn | *Moving of the seas | ||
Time of Qiyama | *Great and destructive earthquakes | ||
Only God knows about the time of Qiyama; so, it would be sudden for all, so that many will be unaware of it. | *Darkness of the sun | ||
*Darkness of the moon | |||
Not having knowledge about its time as well as its sudden happening and its tremendousness makes it never considered far by people and they always await it and thus prepare themselves to be rescued then. This unawareness has a positive and constructive effect on education of | *Darkness of stars | ||
Place of Qiyama | *Splitting the sky | ||
According to | *[[Blow of Israfil]] in the Horn | ||
{{end}} | |||
==Time of Qiyama== | |||
Only [[God]] knows about the time of Qiyama; so, it would be sudden for all, so that many will be unaware of it. | |||
{{pull quote | |||
|Allah is the Light of the heavens and the earth. The parable of His Light is a niche wherein is a lamp —the lamp is in a glass, the glass as it were a glittering star— lit from a blessed olive tree, neither eastern nor western, whose oil almost lights up, though fire should not touch it. Light upon light. Allah guides to His Light whomever He wishes. Allah draws parables for mankind, and Allah has knowledge of all things. | |||
|source= Quran 7:187}} | |||
Not having knowledge about its time as well as its sudden happening and its tremendousness makes it never considered far by people and they always await it and thus prepare themselves to be rescued then. This unawareness has a positive and constructive effect on education of people's souls, their attention to their responsibilities and avoiding sins. | |||
==Place of Qiyama== | |||
According to [[verse]]s of the Qur'an, on the Day of Judgement, all the dead suddenly and at once will be resurrected by the power of [[God]]. They exit the graves and gather in the Desert of Gathering and their deeds will be reckoned. The place of their attendance and reckoning is in an environment, the really of which is not clear to us. However, based on the glorious Qur'an, it is known that the sky and the earth change at that time. An environment (which is immaterial according to some views) is created in which Qiyama takes place and creatures gather in the presence of God. The glorious Qur'an points to this change of the earth and the sky as, | |||
[14:48] | [14:48] | ||
Duration of Qiyama | Duration of Qiyama | ||
About the duration of Qiyama, there are two verses in the | About the duration of Qiyama, there are two verses in the Qur'an: a thousand years and fifty thousand years, and according to a hadith from Imam al-Sadiq (a), Qiyama has fifty stations, passing each takes a thousand years. | ||
Events in Qiyama | Events in Qiyama | ||
Resurrection of Humans | Resurrection of Humans | ||
In many verses, the noble | In many verses, the noble Qur'an has mentioned the way humans will be resurrected in Qiyama. Verse 68 of sura al-Zumar says that with once blow in Israfil's horn, all people will die except those God wishes who do not. Then, another time, there will be a blow in horn and everyone is resurrected at once and awaits reckoning. | ||
[39:68] | [39:68] | ||
Reckoning | Reckoning | ||
The most important event in Qiyama is reckoning | The most important event in Qiyama is reckoning people's deeds. It is based on the rules delivered to people by the prophets (a) in the forms of ideological teachings and practical rulings. Everyone is responsible for his own practices, no one can bear the burden of another person's sins and no one will be treated unjustly. | ||
Some issues are important in reckoning of the deeds, which are: | Some issues are important in reckoning of the deeds, which are: | ||
Questions in Qiyama: Some issues will be questioned about in Qiyama, the | Questions in Qiyama: Some issues will be questioned about in Qiyama, the Qur'an has mentioned some of them: | ||
Material and spiritual blessings of God; | Material and spiritual blessings of God; | ||
Sinners will be asked about their ideological, practical and moral sins | Sinners will be asked about their ideological, practical and moral sins | ||
| Line 38: | Line 51: | ||
About the love of the Ahl al-Bayt (a) | About the love of the Ahl al-Bayt (a) | ||
In this regard, the noble Prophet (a) said, | In this regard, the noble Prophet (a) said, | ||
"In Qiyama, no servant would take any step, but he would be asked about four things: how he spent his life; from where he gained his properties and in what way he spent it; about the actions he performed and about the love for us the Ahl al-Bayt (a).” | |||
Good deeds of Non-Muslims: the actions of those who believe in God and the hereafter and performed them with the intention of closeness to God, will be accepted. If they do not have any fault for not having faith, they will benefit the fruits of those of their actions which are not related to faith. However, if they are to blame about not having faith, meaning that they knew about Islam and its teachings, but they refused to accept them without a reason and only due to their prejudice and obstinacy, all their good deeds will be lost. | Good deeds of Non-Muslims: the actions of those who believe in God and the hereafter and performed them with the intention of closeness to God, will be accepted. If they do not have any fault for not having faith, they will benefit the fruits of those of their actions which are not related to faith. However, if they are to blame about not having faith, meaning that they knew about Islam and its teachings, but they refused to accept them without a reason and only due to their prejudice and obstinacy, all their good deeds will be lost. | ||
Status of the deprived: the deprived ones are those who are so weak intellectually, physically or financially that they cannot distinguish the truth from the falsehood, or that although they recognize the true belief, they cannot completely fulfill their duties or immigrate, due to their physical disability, financial weakness or restrictions the environment imposes on them. For example, a person who is in a region, most of the residents of which are disbelievers, the power is in their hand and there is no religious scholar there to deliver religious teachings to them, or the environment of disbelief and fear does not let that happen and the person cannot exit there and go to Islamic environment or that they never thought that there might be a religion of the truth out there. Such people will be included in the forgiveness of God and would not go to the hell. | Status of the deprived: the deprived ones are those who are so weak intellectually, physically or financially that they cannot distinguish the truth from the falsehood, or that although they recognize the true belief, they cannot completely fulfill their duties or immigrate, due to their physical disability, financial weakness or restrictions the environment imposes on them. For example, a person who is in a region, most of the residents of which are disbelievers, the power is in their hand and there is no religious scholar there to deliver religious teachings to them, or the environment of disbelief and fear does not let that happen and the person cannot exit there and go to Islamic environment or that they never thought that there might be a religion of the truth out there. Such people will be included in the forgiveness of God and would not go to the hell. | ||
[4:98] | [4:98] | ||
Status of the insane: insane ones have no responsibility as long as they have no sanity in this world and the power to recognize the truth and would not be questioned in the hereafter, because one of the requirements of performing obligation is sanity. In a hadith, Imam al-Sadiq (a) said, | Status of the insane: insane ones have no responsibility as long as they have no sanity in this world and the power to recognize the truth and would not be questioned in the hereafter, because one of the requirements of performing obligation is sanity. In a hadith, Imam al-Sadiq (a) said, | ||
"In Qiyama, God will be harsh in reckoning of the servants' deeds relative to the level of intellect He bestowed upon them.” | |||
Status of children and babies: those who die in childhood before they have the power to distinguish the truth from the falsehood and their parents were Muslim, will join their parents and go to the paradise. | Status of children and babies: those who die in childhood before they have the power to distinguish the truth from the falsehood and their parents were Muslim, will join their parents and go to the paradise. | ||
[52:21] | [52:21] | ||
The way the children whose parents are disbeliever will be treated: it is not known to us; however, based on | The way the children whose parents are disbeliever will be treated: it is not known to us; however, based on Shi'a beliefs and the verses of the glorious Qur'an, they would not receive punishments; because, there would be any punishments if a person has received the message of God, while he has reached an age of responsibility and is sane and voluntarily opposes the order of God. Therefore, a person who dies in childhood has no obligation in the first place, so that he would go to hell for not observing them. | ||
Resurrection of Animals | Resurrection of Animals | ||
It can be understood from some verses and hadiths that like humans, animals too will be resurrected in Qiyama and will be reckoned according to their awareness and responsibilities. However, unlike humans who go either to the hell or to the paradise, animals will die and turn to earth after reckoning and receiving justice about their deeds; i.e. if they have done any injustice, they will receive the retribution for it in Qiyama. | It can be understood from some verses and hadiths that like humans, animals too will be resurrected in Qiyama and will be reckoned according to their awareness and responsibilities. However, unlike humans who go either to the hell or to the paradise, animals will die and turn to earth after reckoning and receiving justice about their deeds; i.e. if they have done any injustice, they will receive the retribution for it in Qiyama. | ||
It is transmitted from Abu Dhar that one day they were in the presence of the Prophet (a) and in front of them two goats hit each other with their horns. The Prophet (a) asked his companions, | It is transmitted from Abu Dhar that one day they were in the presence of the Prophet (a) and in front of them two goats hit each other with their horns. The Prophet (a) asked his companions, "do you know why they hit each other?” His companions answered, "No.” The Prophet (a) said, "but, God knows why and soon will judge between them.” | ||
Record of Deeds | Record of Deeds | ||
All the actions a person does in his life are recorded somewhere, known as the Record of Deeds. It is so accurate and clear that no one can deny it. | All the actions a person does in his life are recorded somewhere, known as the Record of Deeds. It is so accurate and clear that no one can deny it. | ||
[18:49] | [18:49] | ||
According to verses of the | According to verses of the Qur'an, the righteous ones' record of deeds will be given to their right hand and sinners' record of deeds will be given to their left hand. | ||
Embodiment of Actions | Embodiment of Actions | ||
Embodiment of actions means that whatever a person does in this world, will be represented in the next world in a form appropriate to that world. In other worlds, rewards and punishments, blessings and hardships are the reality of deeds people have done in this world and realized in the next world. Thus, an action a person does in this world has two forms; one worldly form which we see now and a hereafter form which we cannot see now. On the Day of Resurrection, after some events, the hereafter truth of an action will be revealed and their worldly forms go away and bring about happiness or sadness to its doer. Thus, based on this opinion, the rewards for | Embodiment of actions means that whatever a person does in this world, will be represented in the next world in a form appropriate to that world. In other worlds, rewards and punishments, blessings and hardships are the reality of deeds people have done in this world and realized in the next world. Thus, an action a person does in this world has two forms; one worldly form which we see now and a hereafter form which we cannot see now. On the Day of Resurrection, after some events, the hereafter truth of an action will be revealed and their worldly forms go away and bring about happiness or sadness to its doer. Thus, based on this opinion, the rewards for everyone's deeds will be the truth of his deeds. | ||
[3:30] | [3:30] | ||
Witnesses | Witnesses | ||
| Line 68: | Line 81: | ||
[9:105] | [9:105] | ||
Scale of Deeds | Scale of Deeds | ||
On the Day of Judgement, | On the Day of Judgement, humans' actions will be measured with a certain means, not like the scales in this world. This measure refers to measuring and comparison of everyone's deeds using one model. Based on hadiths, scale in the hereafter refers to the deeds of the Prophets (a), Imams (a) and righteous ones and on the Judgement Day, peoples' deeds will be compared and measured with the deeds of these great personalities and will be considered as worthy as they are similar to their beliefs, attributes and deeds. Imam al-Sadiq (a) explained the scales in Qiyama saying, "The scale for measuring on that day is the Prophets (a) and their vicegerents.” In another hadith, the scale in Qiyama is considered Imam Ali (a) and Imams (a) after him. | ||
Sirat Bridge | Sirat Bridge | ||
According to Islamic sources and texts, Sirat is the name of a bridge over the hell across from the paradise, on which all the people pass. Righteous ones pass it swiftly and evildoers fall from it into the hell. In some hadiths, the speed of people in crossing the bridge depends on their faith, sincerity and righteous deeds. The noble Prophet (a) described this bridge saying that, | According to Islamic sources and texts, Sirat is the name of a bridge over the hell across from the paradise, on which all the people pass. Righteous ones pass it swiftly and evildoers fall from it into the hell. In some hadiths, the speed of people in crossing the bridge depends on their faith, sincerity and righteous deeds. The noble Prophet (a) described this bridge saying that, "over the hell, there is a bridge, thinner than a hair and sharper than a sword.” | ||
In another hadith from him, the Prophet (a) said, | In another hadith from him, the Prophet (a) said, "in Qiyama, when Sirat is put up over the hell, only those can cross it who have permission and the permission is the wilaya of Ali b. Abi Talib (a).” | ||