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Qiyama: Difference between revisions
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==Names== | ==Names== | ||
In the Qur'an, about 70 names and attributes about Qiyama are mentioned, the most famous of which are, "al-Sa'a" [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. | In the Qur'an, about 70 names and attributes about Qiyama are mentioned, the most famous of which are, "al-Sa'a" [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].<ref>Makārim Shīrāzī, ''Maʿād dar Qurʾān'', vol. 5, p. 3-5, 123-133.</ref> 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.<ref>Sajjādī, ''Farhang-i maʿārif-i Islāmī'', vol. 2, p. 974; Fayḍ al-Kāshānī, ''ʿIlm al-yaqīn'', vol. 2, p. 1033.</ref> | ||
==Precursors and Signs== | ==Precursors and Signs== | ||
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*Crumbling of the mountains | *Crumbling of the mountains<ref>Qurʾān, 69:14; 56:5-6.</ref> | ||
*Moving of the seas | *Moving of the seas<ref>Qurʾān, 82:3; 81:6.</ref> | ||
*Great and destructive earthquakes | *Great and destructive earthquakes<ref>Qurʾān, 22:1-2; 99:1-2.</ref> | ||
*Darkness of the sun | *Darkness of the sun<ref>Qurʾān, 91:1-2.</ref> | ||
*Darkness of the moon | *Darkness of the moon<ref>Qurʾān, 77:8.</ref> | ||
*Darkness of stars | *Darkness of stars<ref>Qurʾān, 82:2.</ref> | ||
*Splitting the sky | *Splitting the sky<ref>Qurʾān, 84:1; 78:19.</ref> | ||
*[[Blow of Israfil]] in the Horn | *[[Blow of Israfil]] in the Horn<ref>Qurʾān, 39:68; 27:87.</ref> | ||
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|source= Quran 7:187}} | |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 the education of people's souls, their attention to their responsibilities and avoiding sins. | 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 the education of people's souls, their attention to their responsibilities and avoiding sins.<ref>Makārim Shīrāzī, ''Maʿād dar Qurʾān'', vol. 7, p. 43.</ref> | ||
==Place== | ==Place== | ||
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==Duration== | ==Duration== | ||
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. | About the duration of Qiyama, there are two verses in the [[Qur'an]]: a thousand years<ref>Qurʾān, 32:5.</ref> and fifty thousand years,<ref>Qurʾān, 70:4.</ref> and according to a [[hadith]] from [[Imam al-Sadiq (a)]], Qiyama has fifty stations, passing each takes a thousand years.<ref>Ṭūsī, ''al-Amālī'', p. 110.</ref> | ||
==Events== | ==Events== | ||
===Resurrection of Humans=== | ===Resurrection of Humans=== | ||
In many [[verse]]s, the noble Qur'an has mentioned the way humans will be resurrected in Qiyama. Verse 68 of [[Qur'an 39]] says that with one blow in the [[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.{{enote|And the Trumpet will be blown, and whoever is in the heavens will swoon and whoever is on the earth, except whomever Allah wishes. Then it will be blown a second time, behold, they will rise up, looking on! (Quran 39:68)}} | In many [[verse]]s, the noble Qur'an has mentioned the way humans will be resurrected in Qiyama. Verse 68 of [[Qur'an 39]] says that with one blow in the [[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.{{enote|And the Trumpet will be blown, and whoever is in the heavens will swoon and whoever is on the earth, except whomever Allah wishes. Then it will be blown a second time, behold, they will rise up, looking on!(Quran 39:68)}} | ||
===Reckoning=== | ===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. | 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,<ref>Qurʾān, 35:18.</ref> no one can bear the burden of another person's sins and no one will be treated unjustly. | ||
Some issues are important in the reckoning of the deeds, which are: | Some issues are important in the reckoning of the deeds, which are: | ||
'''Questions in Qiyama''': Some issues will be questioned about in Qiyama, the Qur'an has mentioned some of them: | '''Questions in Qiyama''': Some issues will be questioned about in Qiyama, the Qur'an has mentioned some of them: | ||
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* Material and spiritual blessings of [[God]]; | * Material and spiritual blessings of [[God]];<ref>Qummī, ''Tafsīr al-Qummī'', vol. 2, p. 440.</ref> | ||
* Sinners will be asked about their ideological, practical and moral [[sin]]s | * Sinners will be asked about their ideological, practical and moral [[sin]]s<ref>Qurʾān, 81:8-9.</ref> | ||
* Polytheists will be asked about their treatment of the [[prophets (a)]] | * Polytheists will be asked about their treatment of the [[prophets (a)]]<ref>Qurʾān, 28:65.</ref> | ||
* About the live-buried girls | * About the live-buried girls<ref>Qurʾān, 81:8-9.</ref> | ||
* About life | * About life | ||
* About properties | * About properties | ||
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"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)." | "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.<ref>Hāshimī, ''Pursimān-i Qurʾānī'', p. 121.</ref> | ||
'''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.<ref>Ṭabāṭabāyī, ''al-Mīzān'', vol. 5, p. 50-51.</ref> | ||
'''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 the obligation is sanity. In a [[hadith]], [[Imam al-Sadiq]] (a) said, "In Qiyama, [[God]] will be harsh in the reckoning of the servants' deeds relative to the level of intellect He bestowed upon them." | '''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 the obligation is sanity. In a [[hadith]], [[Imam al-Sadiq]] (a) said, "In Qiyama, [[God]] will be harsh in the reckoning of the servants' deeds relative to the level of intellect He bestowed upon them."<ref>Kulaynī, ''al-Kāfī'', vol. 1, p. 11.</ref> | ||
'''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]]. | ||
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 he would go to [[hell]] for not observing them. | 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 he would go to [[hell]] for not observing them.<ref>Hāshimī, ''Pursimān-i Qurʾānī'', p. 125.</ref> | ||
==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<ref>Qurʾān, 6:38; 81:5.</ref> 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 (s)]] and in front of them, two goats hit each other with their horns. The Prophet (s) asked his [[companions of the Prophet (s)|Companions]], "do you know why they hit each other?" His companions answered, "No." The Prophet (s) said, "but, [[God]] knows why and soon will judge between them." | It is transmitted from [[Abu Dhar]] that one day they were in the presence of [[the Prophet (s)]] and in front of them, two goats hit each other with their horns. The Prophet (s) asked his [[companions of the Prophet (s)|Companions]], "do you know why they hit each other?" His companions answered, "No." The Prophet (s) said, "but, [[God]] knows why and soon will judge between them."<ref>Ṭabrisī, ''Majmaʿ al-bayān'', vol. 4, p. 49.</ref> | ||
==Record of Actions== | ==Record of Actions== | ||
{{main|record of actions}} | {{main|record of actions}} | ||
All the actions a person does in his life are recorded somewhere, known as the record of actions. 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 actions. It is so accurate and clear that no one can deny it.<ref>Qurʾān, 4:98.</ref> | ||
{{pull quote | {{pull quote | ||
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|source= Quran 18:49}} | |source= Quran 18:49}} | ||
According to [[verse]]s of the [[Qur'an]], the righteous ones' record of actions will be given to their right hand and sinners' record of actions will be given to their left hand. | According to [[verse]]s of the [[Qur'an]],<ref>Qurʾān, 69:19, 25; 84:7, 10.</ref> the righteous ones' record of actions will be given to their right hand and sinners' record of actions will be given to their left hand. | ||
==Embodiment of Actions== | ==Embodiment of Actions== | ||
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On the Day of Judgement, when humans gather for the reckoning of deeds and receiving rewards for them, beside the [[record of actions]], there are certain witnesses which witness our deeds and give [[testimony]] to them in the gathering. According to religious texts, there are some witnesses for our deeds including: | On the Day of Judgement, when humans gather for the reckoning of deeds and receiving rewards for them, beside the [[record of actions]], there are certain witnesses which witness our deeds and give [[testimony]] to them in the gathering. According to religious texts, there are some witnesses for our deeds including: | ||
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*[[God]], the Almighty | *[[God]], the Almighty<ref>Qurʾān, 4:79, 105; 29:52.</ref> | ||
*[[Prophets (a)]], especially the noble [[Prophet of Islam (s)]] | *[[Prophets (a)]], especially the noble [[Prophet of Islam (s)]]<ref>Qurʾān, 4:41.</ref> | ||
*[[Infallible Imams (a)]] | *[[Infallible Imams (a)]]<ref>Qurʾān, 9:105.</ref> | ||
*[[Angels]] | *[[Angels]]<ref>Qurʾān, 50:21.</ref> | ||
*The earth | *The earth<ref>Qurʾān, 99:4-5.</ref> | ||
*Limbs of the body | *Limbs of the body<ref>Qurʾān, 24:24.</ref> | ||
*Time | *Time<ref>Kulaynī, ''al-Kāfī'', vol. 2, p. 523.</ref> | ||
{{end}} | {{end}} | ||
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==Scale of Deeds== | ==Scale of Deeds== | ||
On the Day of Judgement, humans' actions will be measured by 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 [[hadith]]s, 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 (s) and their vicegerents." In another hadith, the scale in Qiyama is considered [[Imam 'Ali (a)]] and Imams (a) after him. | On the Day of Judgement, humans' actions will be measured by a certain means, not like the scales in this world.<ref>Tihranī, ''Maʿād shināsī'', vol. 8, p. 157.</ref> This measure refers to measuring and comparison of everyone's deeds using one model. Based on [[hadith]]s, 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.<ref>Hāshimī, ''Pursimān-i Qurʾānī'', p. 137.</ref> [[Imam al-Sadiq (a)]] explained the scales in Qiyama saying, "The scale for measuring on that day is the Prophets (s) and their vicegerents."<ref>Majlisī, ''Biḥār al-anwār'', vol. 7, p. 251.</ref> In another hadith, the scale in Qiyama is considered [[Imam 'Ali (a)]] and Imams (a) after him.<ref>Majlisī, ''Biḥār al-anwār'', vol. 7, p. 252.</ref> | ||
==Sirat Bridge== | ==Sirat Bridge== | ||
{{main|Al-Sirat}} | {{main|Al-Sirat}} | ||
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 (s) described this bridge saying that "over the hell, there is a bridge, thinner than a hair and sharper than a sword." In another hadith, the Prophet (s) 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)." | 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.<ref>Muḥammadī Riyshahrī, ''Mīzān al-ḥikma'', vol. 5, p. 348.</ref> The noble Prophet (s) described this bridge saying that "over the hell, there is a bridge, thinner than a hair and sharper than a sword." In another hadith, the Prophet (s) 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)."<ref>Majlisī, ''Biḥār al-anwār'', vol. 8, p. 68.</ref> | ||
== Notes == | == Notes == | ||
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==References== | ==References== | ||
{{Ref}} | {{Ref}} | ||
* | *Fayḍ al-Kāshānī, Muḥammad b. Shāh Murtazā. ''ʿIlm al-yaqīn''. Nashr-i Bīdār, 1418 AH. | ||
*Hāshimī, ʿAlī. ''Pursimān-i Qurʾānī-yi maʿād''. Qom: Būstān-i Kitāb, 1384 Sh. | |||
*Kulaynī, Muḥammad b. Yaʿqūb al-. ''Al-Kāfī''. Edited by ʿAlī Akbar Ghaffārī & Muḥammad Ākhūndī. Tehran: Dār al-Kutub al-Islāmīyya, 1407 AH. | |||
*Majlisī, Muḥammad Bāqir al-. ''Biḥār al-anwār''. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, 1403 AH. | |||
*Makārim Shīrāzī, Nāṣir. ''Maʿād dar Qurʾān''. Tehran: Dār al-Kutub al-Islāmīyya, 1375 Sh. | |||
*Makārim Shīrāzī, Nāṣir. ''Tafsīr-i nimūna''. Tehran: Dār al-Kutub al-Islāmīyya, 1374 Sh. | |||
*Muḥammadī Riyshahrī, Muḥammad. Mīzān al-ḥikma. Qom: Dār al-Ḥadīth, 1384 Sh. | |||
*Qummī, ʿAlī b. Ibrāhīm al-. ''Tafsīr al-Qummī''. Edited by Mūsawī Jazāʾirī. Qom: Dār al-Kitāb, 1404 AH. | |||
*Sajjādī, Jaʿfar. ''Farhang-i maʿārif-i Islāmī''. Tehran: Nashr-i Kūmish, 1373 Sh. | |||
*Ṭabāṭabāyī, Muḥammad Ḥusayn. ''Al-Mīzān fī tafsīr al-Qurʾān''. Qom: al-Nashr al-Islāmī, 1417 Ah. | |||
*Ṭabrisī, Faḍl b. al-Ḥasan al-. ''Majmaʿ al-bayān''. Edited by Muḥammad Jawād-i Balāghī. Third edition. Tehran: Nāṣir Khusru, 1375 Sh. | |||
*Tihranī, Muḥammad Ḥusayn. ''Maʿād shināsī''. Mashhad: Nūr-i Malakūt, 1423 AH. | |||
*Ṭūsī, Muḥammad b. al-Ḥasan al-. ''Al-Amālī''. Qom: Dār al-Thiqāfa, 1414 AH. | |||
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