What Muslims believe about “The Final Hour” (also called Al-Sa’ah) and the end of the world, based on the Holy Quran and the teachings of Prophet Muhammad (Hadith). It covers the main beliefs, the small and big signs that show the end is near, the huge events that will destroy and then remake the world, the Day of Judgment for everyone, and the eternal homes of Paradise (Jannah) and Hell (Jahannam). The report clearly shows what comes from the Quran and what comes from Hadith, talks about different scholarly views, and explains why these beliefs are important for Muslims, like strengthening their belief in one God (Tawhid), making them feel responsible for their actions, and shaping how they see the world.

1. What Muslims Believe About the End Times

1.1. Why the Last Day (Yawm al-Qiyamah) is So Important in Islam

In Islam, believing in the afterlife, especially the Day of Resurrection and Final Judgment, is one of the six main beliefs.[1, 2, 3] This idea is more than just a story about the future; it’s a “main message” in the Holy Quran, with resurrection and judgment being the two key parts of understanding Islamic beliefs about the end times.[2] It’s very important because it makes people feel deeply responsible for their lives and gives them a purpose. It teaches that life on Earth (Dunya) is short and is a test for the eternal life to come (Akhirah).[3, 4, 5] This final judgment also shows God’s perfect fairness and kindness.[2, 3, 5, 6]

The fact that the Last Day is one of the six articles of faith means it’s a core part of Islam’s entire belief system. This means that believing in God, His angels, holy books, prophets, and God’s plan are all connected to being judged on the Last Day. The “promise and warning” of Judgment Day [2] isn’t just a religious idea; it’s a real reason for people to act well. This creates a cycle: believing in the Last Day makes faith in God stronger, which then encourages good actions, because people know their actions will be carefully judged. The big meaning here is that you can’t fully understand Islamic beliefs and practices without understanding this part about the end times. If belief in the Last Day weakens or is misunderstood, it can lead to less moral responsibility, good behavior, and following religious rules, because the main reason to do good or avoid bad is lessened. This makes the Last Day a key part of personal devotion and community order for Muslims.

1.2. Main Words and Names for the End Times in the Quran

The Quran uses many different words to describe “Doomsday” or the “End of the World,” showing how huge and powerful this event will be.[7] This rich language is meant to show how serious and unavoidable the Final Hour is.

Here are some main Quranic terms for the end times:

• Al-Qiyamah (Day of Resurrection): This is one of the most common terms, meaning “Day of Rising Up.” It includes all the events that will happen on Judgment Day, from the dead coming back to life to people going to Paradise or Hell.[2, 8] It’s mentioned about 70 times in the Quran.[2]
• Al-Sa’ah (The Hour): This term is mentioned 39 times in the Quran.[2] While it literally means the exact “hour” or moment of the event, it’s widely used to mean the soon arrival of the end of the world and the Day of Judgment.[2, 9] Only God knows the exact time of “The Hour,” and this is often repeated in the Quran and Hadith.[8, 10, 11]
• Yawm ad-Din (Day of Judgment): This term specifically refers to the day when everyone will be held accountable for their actions and beliefs during their life on Earth.[2]
• Yawm al-Akhirah (Last Day): A general term for the end of the world and the eternal life that follows.[8]

The Quran also uses many other names to highlight different parts of the Final Hour, each bringing a feeling of wonder, fear, or finality. These include:

• Al-Qari’ah (The Calamity) – mentioned in Chapter 101.[2]
• Al-Zalzalah (The Earthquake) – mentioned in Chapter 99.[2]
• Al-Sa’iqah (The Blast).[2]
• Yawm an Thaqila (The Hard Day).[2]
• Al-Yawm al-Muhit (The Encompassing Day).[2]
• Yawm al-Fasl (The Day of Separation).[2]
• Al-Tammah al-Kubra (The Great Disaster).[2]
• Al-Haqqah (The Reality).[2]
• Yawm al-Haqq (The True/Inevitable Day).[2]
• Yawm al-Hisab (The Day of Reckoning).[2]
• Yawm al-Khuruj (The Day of Coming Out from the graves).[2]

Other related religious terms add to this vocabulary:

• Al-Ṣūr (The Trumpet): The instrument whose blowing signals the end of the world and people coming back to life.[2, 12, 13, 14]
• Al-Maʿād (The Return): A general religious term for the whole process of resurrection, judgment, and going to heaven or hell.[2]
• Al-Maḥshar (The Place of Assembly/Terror): Refers to the scary place where everyone gathers for judgment.[2]
• Al-Mawqūf (The Time of Standing before God): The time when people stand before God waiting to be judged.[2]
• Fanāʾ (Extinction of all save God): The idea that everything except Allah will be destroyed.[2]
• Ḥashr (Specific gathering together): The act of gathering those who have come back to life for their judgment.[2]
• Baʿth (Calling forth for judgment): Means the act of bringing people back to life for judgment.[2]

The large number and variety of Quranic names for the Day of Resurrection/Judgment [2] are not just fancy words. Each name, from “The Calamity” to “The Day of Separation,” points to a different part of its huge, final, and terrifying nature. This careful use of language is meant to make believers feel the deep seriousness, certainty, and wide scope of the event. The small difference between “al-sa’a” (the exact moment) and “Yawm al-Qiyamah” (the whole series of events) [2] also shows a detailed understanding of time and process in Islamic end-time beliefs, suggesting a complex series of events rather than just one quick moment. This many names aim to create a strong feeling of wonder, respect, and even fear, which then encourages people to be pious, think about their actions, and always be ready. It suggests that the event is so big that it needs many descriptions to capture its full meaning and impact on people’s minds.

1.3. This World (Dunya) and the Next (Akhirah): How They Relate

The Quran describes Paradise (Jannah) and Hell (Jahannam) as separate places but still connected to Earth. This connection means these places aren’t completely far away but are close, both in space and time, to Dunyā (this world).[1] On Judgment Day, the Earth will disappear, and Paradise and Hell will come together.[1]

Islam, like Christianity, sees human history as a timeline, starting with Adam’s fall and ending with God’s Judgment.[1] However, a key difference is that in Islam, Adam’s fall doesn’t lead to a “complete separation” from the spiritual world.[1] Unlike some groups, like the Mu’tazilites who thought Jannah and Jahannam would only be created after Judgment Day, most Muslims believe that Jannah and Jahannam exist now, alongside our world.[15, 16] Every person is believed to have two places waiting for them, one in Paradise and one in Hell, and their actions decide which place they will end up in.[16]

The idea that Dunya and Akhirah are “connected” and influence each other [1] suggests that the afterlife is less abstract or distant than in some other religions. This closeness in space and time means that the results of actions on Earth are not far off but are constantly shaping one’s fate in the nearby spiritual realms, even before the Final Judgment. The belief that Jannah and Jahannam already exist [15, 16] further emphasizes this immediate connection, suggesting that one’s eternal future is already “ready” and waiting, based on how they live their life. This understanding blurs the clear line between “this world” and “the next” by showing them as linked parts of a continuous existence rather than completely separate realities. This view encourages a constant awareness of the afterlife in daily life, stressing the importance of living righteously and not putting off spiritual matters. It encourages believers to see their current actions as directly leading to their eternal destiny, making the Akhirah a constant reality rather than a far-off future event.

1.4. Coming Back to Life Physically (Ba’th) and Why It Matters

A main belief in Islam is that people will physically come back to life (Ba’th) on the Day of Judgment.[1, 2, 4, 5, 17, 18] This means that people will be raised in their actual bodies, joined again with their souls, to face God’s judgment.[2, 17, 18]

The Quran often strongly states that God has the power to bring the dead back to life in their physical form. It often directly answers and corrects those who doubted that decayed bodies could be put back together.[17] For example:

• Quran 75:3-4 says, “Does man think We will not assemble his bones? Yes indeed – We are able to even reconstruct his fingertips.” This verse powerfully denies that physical reassembly is impossible, even for the smallest parts, showing God’s unlimited power.[17]
• Quran 36:78-79 asks, “He says, ‘Who will give life to these bones when they have decayed?’ Say: ‘He who brought them forth the first time will revive them, and He has knowledge of every creation.'” This directly states that the original Creator can easily bring back remains, no matter how scattered.[17]
• Quran 17:49-51 records doubters saying, “When we are bones and fragments, shall we really be raised up as a new creation?” The answer is, “Say: ‘(Yes) even if you become rocks or iron or any substance you think hardest to bring to life.'” This declares that no material or state of decay can stop God from bringing back physical life anew.[17]
• Quran 22:5-7 uses examples like rain bringing dead land back to life and the stages of a baby’s development in the womb to argue that physical resurrection is both possible and promised by God.[17]

While the belief in physical resurrection is widely accepted, it’s noted that only a few philosophers have disagreed with it.[1] Important religious scholars like Ibn Kathir clearly supported this belief as a way to counter claims that physical resurrection wouldn’t happen.[17]

The strong focus on physical resurrection serves a deep moral and religious purpose: it guarantees that humans, in their complete physical selves, will face the results of their actions. This is because rewards and punishments (the joys of Paradise or the pains of Hell) match the actions of the “whole person” – body and soul – in this life.[17] This belief therefore shows God’s fairness and unlimited power.[2, 17]

The Quran’s repeated and strong rejection of doubts about physical resurrection [17] highlights a very important religious rule: God’s justice must be complete and fair. If accountability only applied to the soul, it would mean an incomplete judgment, as many actions on Earth are done through the physical body. By ensuring physical resurrection, Islam states that the entire human experience – physical actions, intentions, and spiritual state – will be judged by God. This emphasizes the full scope of human responsibility and God’s perfect justice, where the complete person who acted in Dunya is the one who faces the consequences in Akhirah. Using natural examples, like rain bringing dead land back to life, connects this miracle to God’s observable power, making it understandable within a divine order. This belief has deep effects on Muslim ethics, urging believers to be mindful not only of their intentions but also of their physical actions, as both will be carefully considered for eternity. It strengthens the idea that the body is not just a container but a key part of who we are, and its actions carry eternal weight.

2. The Signs of the Hour: Warnings of the Approaching End

2.1. Telling Apart Quranic Hints from Hadith Details: How We Understand It

To understand Islamic beliefs about the end times, we need a clear way to tell the difference between information directly from the Quran and the many details found in Hadith (sayings and actions of the Prophet Muhammad).[10, 19] The Quran gives the main ideas and general outlines, while Hadith offers specific details, descriptions of people, and a longer list of signs.

The Quran gives hints about the signs of the Hour, mentioning some big events and figures. For example, it talks about smoke, a Beast, Gog and Magog, and Jesus as a sign of the Hour.[20] Quran 43:61 says, “And indeed, Jesus will be [a sign for] knowledge of the Hour, so be not in doubt of it, and follow Me. This is a straight path,” showing Jesus’s return as a sign.[20] Similarly, Quran 44:10-11 speaks of a “visible smoke” as a painful punishment, and Quran 27:82 predicts a “creature from the earth that will speak to them”.[20] The release of Gog and Magog is also mentioned in Quran 21:96-97.[20]

Hadiths, especially collections like Sahih al-Bukhari and Sahih Muslim, add a lot more detail to these Quranic hints. They provide specific descriptions, features, and stories about the signs and events.[8, 9, 10, 19, 21, 22, 23, 24, 25, 26, 27] Books about the end times, which use both the Quran and Hadith, give even more details, sometimes introducing figures not directly mentioned in the Quran, like the Dajjal (Anti-Christ) and Mahdi (Savior).[1] While there are common themes in these writings, there isn’t one single, agreed-upon version of how the end-time events will unfold.[1] Different scholars also have different ideas about certain signs and their exact order.[8]

The relationship between the Quran and Hadith in describing the signs of the Hour is like two pieces fitting together, not like one repeating the other. The Quran gives God’s commands and the main truths, while the Hadith, as the Prophet’s inspired explanations and actions (Sunnah), adds context, details, and practical ways to apply them. This shows how Islamic knowledge is built and understood: the Quran is the unchanging core, and the Sunnah provides the necessary way to interpret and apply it. The fact that there isn’t a universally “standardized version” [1] for all end-time events, along with different scholarly interpretations [8], suggests that while the core belief in the Hour is strong, the specific story details allow for some flexibility in understanding and different regional focuses within the broader Islamic tradition. This way of looking at it is important for careful study, preventing details from being wrongly attributed only to the Quran when they mainly come from Hadith. It also explains the variety in Islamic end-time writings and the ongoing scholarly discussions, emphasizing that not all details have the same level of divine importance.

2.2. Minor Signs (Ashraat al-Saa’ah al-Sughra): Slow Changes in Society

Minor signs are described as slow changes that happen over long periods, appearing long before the Hour itself.[9, 10] Some of these signs have already happened and finished, some are still happening, and others are yet to appear.[22, 24] Because they are subtle, they are often recognized only after they’ve happened or by carefully observing society.

These signs, mostly from Hadith with some hints in the Quran, can be grouped as follows:

• Decline in Morals and Society: This includes widespread zina (adultery/sex outside marriage), riba (interest on money), and a lot of alcohol drinking.[22, 23, 25, 26, 28] The common use of musical instruments and female singers is also mentioned.[22, 23, 25, 26] Other signs are an increase in bad language, broken family ties, and bad neighborly relations.[10, 23, 26, 27] There will be more rudeness, more stinginess and selfishness [23, 26], and an increase in sudden deaths and people being hostile or distant from each other.[23, 25, 26] Children are predicted to be angry and rude, and women will plot against each other.[25, 26] Homosexuality is also mentioned as becoming common.[26, 27] Another sign is women who are dressed but still show too much, meaning immodesty.[22, 23]
• Loss of Knowledge and Rise of Ignorance: This means religious knowledge will decrease as scholars pass away.[9, 22, 23, 25, 28] Ignorance will be common, and people will seek knowledge from young and unqualified individuals.[22, 23, 25, 26] Even with many books and writing, religious knowledge is expected to remain low.[25, 26]
• Changes in Society and Politics: These signs include people competing to build very tall buildings [9, 22, 23, 25, 26] and a loss of trust, with important matters given to people who aren’t fit for them.[22, 23, 25] There will be a lot of false witness and hiding of true witness.[22, 23, 25, 26] More police forces and people who support oppression, along with the rise of those who are socially and politically low, are also predicted.[23] People will only greet those they know.[23] A big sign is a slave woman giving birth to her mistress, which Ibn Hajar explains as widespread disobedience among children who treat their mothers like servants.[22, 24]
• Economic and Environmental Changes: A lot of wealth and little need for charity are expected.[22, 25] The Euphrates River will reveal a mountain of gold, leading to a big war over it.[22, 23, 25] The land of the Arabs will become green meadows and rivers again.[22, 23] Rain will increase but plants will decrease, and some traditions mention acidic or burning rain.[23, 26]
• Prophetic and Historical Events (Already Happened): The coming of Prophet Muhammad (PBUH) and his death are seen as minor signs.[22, 29] The conquering of Jerusalem [22, 25] and Constantinople [22, 23, 29] are also listed. The plague of ‘Amwas in Palestine [22] and a large fire in Hijaz in 654 AH [22, 23] are historical events identified as minor signs. The appearance of people claiming to be prophets, like Musaylimah and al-Aswad al-‘Anasi, also falls into this group.[22, 23, 24, 25]
• Other Various Signs: Widespread killing [22, 23, 25] and many earthquakes.[22, 23, 25, 28] The appearance of landslides, changes in form, and stones falling from the sky.[22, 23] Believers’ dreams coming true.[22, 23] Many more women than men.[22, 23, 25] Wild animals and even objects speaking to people.[22, 23] The “Romans” (Westerners) growing in number and fighting Muslims.[22, 23, 29] Time passing quickly.[23, 25] A man passing a grave and wishing he were in it.[25] The wicked being driven out of Madina and its eventual destruction.[23] The disrespect and destruction of the Sacred House (Kaaba).[23]

The detailed list of minor signs, mostly from Hadith, serves an important purpose beyond just predicting the future. It gives believers a way to think about the state of their society and their own behavior. The slow nature of these signs means they are not sudden, huge events but rather small changes in the world.[10] This allows for constant self-check and a call to action. For example, the mention of moral decay, widespread interest-based dealings, and competition in building tall structures [22, 23] acts as a continuous warning against focusing too much on worldly things and straying from Islamic values. The focus on these societal problems suggests that the spiritual health of the community is directly linked to the approach of the Hour. This view encourages Muslims to actively fight against societal wrongs and uphold Islamic values, turning the abstract idea of the end times into a real moral guide for daily life. It implies that human actions, both individual and collective, play a part in these signs unfolding, thus placing a significant responsibility on humanity to strive for what is right.

2.3. Major Signs (Ashraat al-Saa’ah al-Kubra): Big Warnings of the End

The major signs are serious and dramatic events that show the Day of Judgment is very close, meaning only a short time is left until that great Day.[10, 22] These signs are mentioned in both the Quran and Hadith, with Hadith giving many details and descriptions.[10, 19, 21] While there’s no fixed timeline for all major signs, the order of some is understood from their context.[8, 22, 29] Once the first major sign appears, others are expected to follow fairly quickly.[22]

The ten major signs, as mentioned in the Hadith of Hudhayfah ibn Asid, include [21, 22, 23]:

1. The Dajjal (Anti-Christ): The appearance of the Dajjal, also known as Al-Masih ad-Dajjal (the False Messiah), is one of the most important major signs.[2, 8, 9, 10, 19, 20, 21, 22, 24] He is described as a young man with a reddish face, curly hair, and one eye that looks like a floating grape.[9, 21] Between his eyes, the word “ka’ fa’ ra'” or “kaafir” (disbeliever) will be written, which every Muslim, whether they can read or not, will be able to see.[9, 21] The Dajjal will not be able to have children.[9] His fitnah (trial/trouble) will be the biggest ever, as he will have amazing powers like having a “paradise” and “hell” (his paradise actually being hell and vice versa), rivers of water, mountains of bread, and the ability to make the sky rain and the earth grow crops.[9] He will travel very fast, like rain pushed by the wind, and the treasures of the earth will follow him.[9] Believers are told to read the first ten verses of Surah al-Kahf to be safe from him.[9] He will trick foolish people and kill Muslims.[2]
2. The Coming Down of ‘Isa ibn Maryam (Jesus son of Mary): Prophet Jesus (peace be upon him) will come down before the Day of Judgment to defeat the Dajjal and bring justice to Earth.[2, 8, 10, 19, 20, 21, 22, 24] He will descend at the white minaret on the east side of Damascus, wearing two lightly colored clothes, with his hands on the wings of two angels.[20, 21] His scent will be deadly to disbelievers within his sight.[21] He will catch and kill the Dajjal at the gate of Ludd (near Jerusalem).[21, 29] This event shows the final victory of good over evil and the upholding of true belief in one God.[10, 19]
3. The Appearance of Ya’juj and Ma’juj (Gog and Magog): These two huge, destructive tribes are mentioned in the Quran (Surah Al-Kahf, 92–99) and are believed to be let loose before the Day of Judgment.[2, 8, 10, 19, 20, 21, 22, 24] They will rush down from every high place, drinking from lakes like Tiberias until nothing is left.[20, 21] Their release will cause widespread chaos, which will eventually be stopped by God’s help.[19] They will be killed by Allah, and their bodies eaten by birds.[29]
4. Three Landslides: One in the east, one in the west, and one in the Arabian Peninsula.[20, 21, 22, 23] These are described as huge earthquakes or ground collapses where the earth will split open and swallow everything.[20]
5. The Smoke (Dhukhan): A visible, thick, dark haze that will cover the earth, affecting every home.[8, 20, 21, 22, 23, 24] It will be a painful punishment for disbelievers and feel like a cold for believers.[21]
6. The Sun Rising from the West: This dramatic event shows a major change in the natural order and marks how close the final judgment is.[8, 10, 21, 22, 23, 24, 29] After this, the chance to ask for forgiveness will end.[29]
7. The Appearance of the Beast (Dabba): A mysterious creature that will come out of the earth and speak to people, showing that humanity was not sure about God’s signs.[20, 21, 22, 24]
8. The Fire that Will Gather People: This fire will come from Yemen (or the lower part of ‘Adn) and drive people to the place where they will gather for judgment.[21, 22, 23, 24] This is often mentioned as the last of the major signs.[22]
9. A pleasant or cold wind: This wind will bring a peaceful death to all believers, similar to the idea of the Rapture in Christianity, leaving only the most evil people on Earth.[2, 29]
10. The Disrespect and Destruction of the Kaaba: This will be done by a group from Abyssinia.[23]

The exact order of these major signs is something scholars discuss, though some sequences are generally agreed upon. For example, the Dajjal will appear, then Jesus will come down and kill him, and then Gog and Magog will emerge.[22, 29] Other events like the sun rising from the west and the Beast appearing are placed later, often after Gog and Magog are defeated.[29] It’s important to note that while an order is given, these events might not happen one right after another but could be separated by years or even decades.[29]

The detailed descriptions of the major signs, particularly those concerning the Dajjal, Jesus, and Gog and Magog, are meant to make believers feel a greater sense of urgency and readiness. The specificity of these prophecies, such as the Dajjal’s physical traits and amazing powers [9, 21], or Jesus’s landing spot [21], provides clear markers for recognition and highlights God’s foreknowledge of events. The emphasis on the fitnah (tribulation) of the Dajjal, being the greatest ever [9], points to the spiritual and moral challenges humanity will face, urging believers to strengthen their faith and seek protection. The order of events, where Jesus defeats the Dajjal and then Gog and Magog are destroyed, symbolizes the ultimate victory of divine truth and justice over falsehood and chaos. This story structure offers hope and comfort to believers amidst the coming turmoil, strengthening their belief that God’s plan will ultimately succeed. The different interpretations and debates over the timeline [8, 29] show that while the main events are certain, the exact way they unfold is part of God’s mystery, preventing human guesses from overshadowing the need to be prepared.

3. The Huge End and Coming Back to Life

3.1. The Trumpet Blasts (Al-Ṣūr): Destruction and New Creation

The Day of Judgment begins with the blowing of the Trumpet (Al-Ṣūr), an event described with immense power and finality in the Quran.[2, 12, 13, 14] Most scholars agree that the Trumpet will be blown twice.[12, 13]

The first blast is the blast of terror and death (Sa’iqah or Fana’).[2, 12, 13] This blast will cause all living beings in the heavens and on Earth to die, except those whom Allah wills.[12, 13] Quran 39:68 says, “And the Trumpet will be blown, and whoever is in the heavens and whoever is on the earth will fall dead except whom Allah wills”.[12, 13] Quran 27:87 also mentions, “And on the Day when the trumpet shall be blown, then those who are in the heavens and those who are in the earth shall be terrified except such as Allah please, and all shall come to Him abased”.[13] Scholars understand the terror and death as happening together with this single first blast.[12] People alive on Earth at this moment will be stunned and die instantly, unable to make a will or go back to their families.[12] This blast signals a “final disaster” and the “death of all living creatures – even the angel of death himself – except God”.[2] The Earth will be destroyed, mountains will be lifted and crushed, and the heavens will be split.[2] The sun will become dark, stars will fall, seas will boil, and heavens will be stripped away.[2]

After a period, which many commentators guess to be forty years, though the exact time is “beyond all human time constructs” [2], the second blast will happen. This is the blast of resurrection (Ba’th or Qiyamah).[2, 12, 13, 14] Quran 39:68 continues, “Then it will be blown again, and at once they will be standing, looking on”.[12, 13] This second blowing will bring all those who are in Barzakh (the time between death and resurrection) back to life, to be raised for Qiyamah.[13] All bodies will be brought back to life from the dead, and everyone will be called to account for their actions and beliefs.[2]

The idea of two distinct trumpet blasts, one for destruction and one for resurrection, powerfully shows God’s absolute power and control. The first blast, leading to universal death, demonstrates God’s ultimate power over creation and how temporary all existence is, strengthening the idea of Tawhid (Oneness of God) by showing that only God is eternal and self-sufficient.[2] The new creation through the second blast then highlights His endless power to revive and restore, emphasizing His justice and mercy in bringing all souls back for accountability. This two-step process underlines that the end of the world is not just a stop but a transformative act of God’s will, setting the stage for a new, eternal order. The time between the two blasts, often said to be forty years, suggests a deep period of divine re-ordering, a time beyond human understanding, further emphasizing God’s unique control over time and existence.

3.2. Physical Resurrection and Gathering (Ḥashr): Everyone Comes Together

After the second trumpet blast, all human beings will come back to life. This is a physical resurrection, a main belief in Islam, where people will be raised in their actual bodies to be judged.[1, 2, 4, 5, 8, 17, 18] The Quran often states that God has the power to completely re-create the human body, even down to the fingertips, correcting any doubts about bringing decayed bodies back to life.[17]

After coming back to life, all human beings throughout history, along with jinn (spiritual beings) and animals, will be gathered together (Ḥashr) in the Plane of Resurrection.[2, 5, 14, 18] This gathering is a specific assembly for their judgment.[2] The fear of this gathering place (al-maḥshar) will be immense.[2] The sun will be brought very close and become extremely hot, with shade only available to true believers under God’s Throne.[14] People will be sweating based on their actions, some even drowning in their own sweat.[14]

The gathering will be a time of deep regret and shame for many, as they think about their past actions.[14] Those who hoarded wealth or took rightful inheritance will be pulled into the earth by the weight of their greed.[14] People will stand for a long time, eager for the judgment to begin, and will seek help from prophets, who will at first refuse due to their own worries, until they reach Prophet Muhammad (PBUH).[14]

The focus on physical resurrection and the subsequent gathering of all beings helps to strengthen the idea of universal accountability. By bringing individuals back in their physical form, God ensures that the entire person – body and soul, which together performed actions in life – is present for judgment. This highlights the complete nature of divine justice, where no part of human existence or action is overlooked. The description of the terrifying conditions of the gathering, such as extreme heat and sweat levels matching one’s deeds [14], is not just a vivid image but a symbolic representation of the immediate results of one’s actions, even before the formal judgment. The seeking of help from prophets, especially Prophet Muhammad, emphasizes the idea of divine mercy and the importance of prophetic guidance, even in the most difficult situations. This whole process emphasizes that every soul will experience death and face God’s justice and mercy, confirming His absolute power and Tawhid.[2]

4. The Day of Judgment (Yawm ad-Din): Accounting and Consequences

4.1. The Judgment Process (Ḥisāb): Scales, Books of Deeds, and Being Held Responsible

The Day of Judgment (Yawm ad-Din) is the final part of the Final Hour, where all human beings who have ever lived will be held responsible for their actions and beliefs.[2, 3, 4] This accounting (Ḥisāb) is a main theme in Islamic beliefs about the end times.[2]

The judgment process involves several key parts:

• The Scales (Mizan): The actions of every person will be weighed on a symbolic scale.[3, 5, 8, 18] Good deeds will be rewarded, while bad deeds will be counted and may lead to punishment.[3] The balance of good and bad deeds will decide a person’s fate; those with more good deeds will enter Paradise, while those with more bad deeds may face punishment in Hell.[4] The Quran says, “And We will set up the scales of justice for the Day of Resurrection, so no soul will be treated unjustly at all” (Quran 21:47).[5, 8]
• The Books of Deeds: Muslims believe that every person’s actions are carefully recorded by angels throughout their life.[3, 18, 30] These records will be shown on the Day of Judgment, and people will be judged based on their actions as written in these “scrolls”.[2, 3, 30] The Quran says, “Read thine (own) record: Sufficient is thy soul this day to make out an account against you” (Quran 17:14).[30] Every action, even a tiny bit of good or evil, will be seen.[30]
• Being Held Responsible: Every person will be held responsible for their beliefs, actions, and intentions during their life on Earth.[3, 5, 30, 31] Allah, who is Just and Merciful, will judge each person fairly and without bias.[3, 5, 6] In Islam, accountability is twofold: to Allah and to other people.[32] This idea strengthens the belief that Allah did not create humanity without a purpose.[30]

The careful nature of the judgment process, which includes weighing deeds and showing complete records, highlights God’s absolute fairness and all-knowing power. The idea of the Mizan (scales) is not just a symbol but means a perfect and unbiased evaluation where even the smallest actions are considered. The detailed recording of deeds by angels and their presentation to individuals on the Day of Judgment means that no one can deny their actions or escape responsibility. This process strengthens the belief that God knows everything, whether hidden or clear, and that true justice will finally win where it might have been missing in this world. This complete accountability acts as a powerful moral guide, encouraging believers to live righteous lives, uphold justice, and fulfill their religious duties, knowing that every part of their existence will be brought to light and judged fairly.

4.2. Intercession (Shafa’a): Mercy and God’s Will

The idea of intercession (Shafa’a) on the Day of Judgment is an important part of Islamic belief, where good people, prophets, and angels may ask for God’s mercy and forgiveness on behalf of believers.[2, 3] However, the ultimate power to intercede belongs only to Allah.[3]

While intercession is possible, some Quranic verses stress that on the Day of Judgment, no soul will be able to help another, and no intercession will be accepted without God’s permission.[2] For example, Quran 2:48 says, “Protect yourselves against a day when no soul will be able to recompense another in any way and no intercession will be accepted…”.[2] This shows that intercession depends entirely on God’s will and is not something any creature has a right to.

The Mu’tazila group of thinkers, who focused on free will and individual responsibility, did not accept the idea of Prophet Muhammad interceding for sinners.[15] In contrast, most Sunni and Shia groups believe that all Muslims will eventually go to Jannah, and like the Ash’ari group, they believe careless and stubborn unbelievers will go to Hell, while those who didn’t know the truth of Islam but were “true to their own religion” might not.[15] Allah’s endless mercy is a comforting thought for believers, with stories saying that Allah will forgive many sinners and let them into Paradise purely out of His mercy.[6]

The idea of intercession, while offering hope for believers, is carefully balanced with the principles of divine justice and individual responsibility. The Quran’s emphasis that intercession is only by God’s permission strengthens His absolute power and ensures that mercy is given according to His wisdom, not as a right demanded by creation. This prevents any idea of avoiding personal responsibility or relying only on others for salvation. The religious discussion around intercession, especially between Mu’tazilites and other schools, highlights the tension between divine justice and divine mercy. The widely accepted view, which supports intercession, emphasizes God’s compassionate nature and the high status of His prophets and righteous servants, who are allowed to plead for others. This balance encourages believers to strive for good deeds while also fostering hope in God’s ultimate mercy and the possibility of divine grace.

4.3. The Crossing of the Bridge (Ṣirāṭ): The Path to Forever

After judgment and accounting, everyone will face the crossing of the Bridge (Ṣirāṭ).[2, 8, 18] This bridge stretches over Hellfire and is described as being as sharp as a razor and as thin as a hair.[8, 14]

Both believers and disbelievers will try to cross this dangerous bridge.[8] Believers will pass safely, while disbelievers will fall into the flames of Hell below.[8, 14] The speed at which people cross will depend on their faith and actions.[14] For some, their faith will light up the path clearly, while for others, it will provide only a little light.[14] Some will run, some will crawl, some will stumble, and some will have animals to help them.[14] Hooks will shoot out from under Hell to grab people and pull them down; some will be scratched, and this fear and scratch will make up for their sins.[14]

The first to cross will be Prophet Muhammad (PBUH) and his followers, followed by everyone else.[14] During this terrifying crossing, only the Prophets will be allowed to speak, and they will pray to Allah to help their followers.[14]

The crossing of the Sirat is a powerful symbolic and literal representation of the final test and the direct result of one’s life on Earth. Its description as razor-sharp and hair-thin emphasizes the extreme difficulty and the precision of divine judgment, where only those with enough faith and good deeds can cross it successfully. The different speeds and levels of light experienced by individuals directly relate to their spiritual state and actions, showing that one’s preparation in this life directly determines how easy their journey will be in the afterlife. The act of Prophet Muhammad and his followers crossing first, followed by his intercession, highlights his high status and the special mercy given to his community. This final challenge serves as a vivid reminder of the need for strong faith and righteous behavior, as it is the last obstacle before one’s eternal destiny is sealed. It strengthens the idea that the path to salvation is narrow and requires constant watchfulness and following God’s guidance.

5. Eternal Homes: Jannah and Jahannam

5.1. Jannah (Paradise): The Home of Endless Joy

Jannah, often called Paradise or Garden, is the final and lasting home for good people in Islam.[15] It’s mentioned 147 times in the Quran.[15] Believing in Jannah is one of the six main beliefs and it’s a place where believers will find joy.[15] Jannah is thought to have several levels, with higher levels being more desired and offering greater honor and pleasure.[15]

Descriptions of Jannah in the Quran and Hadith include:

• Physical Pleasures: Gardens with lush branches, rivers of pure water, milk that never changes taste, wine that has no bad effects, and pure honey.[15, 33] There are also beautiful houris (companions), flowing cups, and juicy fruits.[15, 33] Prophet Muhammad (PBUH) described a river in Paradise called Kauthar, with banks made of hollow pearls.[14, 33]
• Divine Pleasure: The greatest reward in Jannah is the pleasure and mercy of Allah Almighty.[15, 33] This is for those who believe in Allah and try to please Him.[33]
• Family Reunions: Many families will be reunited in Jannah, with good people, prophets, strong believers, martyrs, and the righteous being excellent companions.[33]
• Food and Drink: Unlimited food and drink are available without any feeling of being drunk.[33]
• Eternal Home: Jannah is an everlasting place where believers will stay forever in peace and happiness.[33] Those who are saved “will have whatever they wish for, forever”.[15]
• Gates: Jannah has gates that will be opened for those who did their duty to their Lord.[15]

The qualities for those allowed to live in Jannah include avoiding evil, doing their duty, believing in God’s messages, doing good deeds, being truthful, repenting, being mindful, having a humble heart, and feeding the needy and orphans.[15] The basic requirement for salvation also includes believing in the oneness of God (tawḥīd), angels, holy books, messengers, as well as turning to God in repentance, and doing good deeds (amal salih).[15] Both Jinn and humans can find salvation.[15]

The descriptions of Jannah, with its physical delights and spiritual rewards, serve two purposes: they provide a clear reason for living righteously and offer comfort and hope to believers. The emphasis on gardens, rivers, and fruits, which would be especially appealing to someone living in the Arab desert in the 7th century, can be understood as both literal and symbolic. While some scholars take these descriptions literally, others see them as symbolic ways to describe joy and comfort beyond human comprehension, as “no eye has ever seen, no ear has ever heard, and no human heart has ever conceived” the blessings of Heaven.[34, 35] This suggests that the actual joys of Paradise are far greater than anything we can imagine on Earth, making the descriptions a way to convey a “general feeling” or deep happiness.[34] The different levels of Jannah and rewards based on righteousness reinforce the idea of divine justice, ensuring that efforts in this world are rewarded fairly. The fact that Jannah exists alongside our world [15] further emphasizes its reality and the continuous nature of existence, making the pursuit of Paradise a constant motivation for believers.

5.2. Jahannam (Hell): The Home of Endless Suffering

Jahannam, also called an-Nār, jaheem, and saqar, is the place of punishment and suffering for those who disobey and disbelieve.[15, 33] Like Jannah, Jahannam is believed to have several levels, with the lower levels having more severe punishments.[15]

Descriptions of Hell in the Quran and Hadith include:

• Physical Torment: A fiery place with boiling hot water, cacti, and pus.[34] It’s described as “God’s kindled fire, which reaches up to the hearts: it is closed in over them in long columns” (Quran 104:5-9).[33] Other descriptions include “a Raging Blaze stripping away the limbs and scalp” (Quran 70:15-16).[36] Hell will have 70,000 chains, each held by 70,000 angels.[14]
• Psychological and Spiritual Suffering: The terror of the Day of Judgment itself will be a form of punishment for some.[14] The features of Jahannam often directly match those of Jannah, with extreme pain and horror balancing the joys of Paradise.[15]
• Inmates and Duration: Disbelievers (Kafir) will suffer in Jahannam.[15] Those who are wrongdoers, murderers, those who wrongly take inheritance (especially from orphans), slander chaste women, or claim to be divine will live in Hell.[33] Some Muslims who commit major sins may experience temporary punishment in Hell before eventually entering Jannah, as confirmed by Ash’aris and Twelver Shias.[1, 15] However, careless and stubborn unbelievers are generally believed to stay in Hell permanently.[15] Neo-Salafis believe that Muslims from other groups may also go to Hell, though Sunnis and Twelver Shias may eventually leave.[1]
• Interaction with Paradise: Even though they are far apart, people in Paradise and Hell will be able to see and talk to each other from certain points.[37] This interaction will be an added punishment for those in Hell, making them burn with rage as they see the blessings of Paradise.[37]

The descriptions of Hell, like those of Paradise, are debated among scholars regarding whether they are literal or symbolic. While many Muslims interpret them literally, some scholars suggest they are symbolic, meant to convey the intensity of despair and suffering in ways humans can understand.[34, 35] The purpose of these frightening descriptions is to instill fear in believers’ hearts, stopping them from sin and reminding them of the consequences of their actions.[36] The existence of Hell, along with Paradise, is seen as necessary for God’s attribute of ‘adalah (justice), ensuring that evil deeds receive their due punishment.[36] The belief that Hell is an everlasting home, depending on God’s will, strengthens His absolute power and the finality of divine judgment for those who reject faith.[38] The scholarly attention to Hell, despite its “messy and ugly” depictions, is vital for understanding the full scope of Islamic end-time beliefs and the balance between divine mercy and power.[6, 39]

6. Why Belief in the Final Hour Matters

6.1. Strengthening Belief in One God (Tawhid) and God’s Qualities

Belief in the Final Hour, especially the Day of Judgment, greatly strengthens the main Islamic principle of Tawhid, the absolute Oneness of God.[2, 40] The many Quranic mentions that every soul will experience death during “the hour” serve to highlight God’s absolute power and Tawhid, while the resurrection of life shows His justice and mercy.[2]

The idea of Tawhid states that Allah is the only creator, sustainer, and ruler of the universe, having unique and perfect qualities like being All-Powerful, All-Knowing, and Merciful.[40] The events of the Final Hour – the universal destruction, the exact resurrection of every body, and the complete judgment – are the ultimate proofs of these qualities. No one but God has the power to arrange such huge cosmic changes or to bring life from death on a universal scale. This absolute control over creation and destiny confirms His uniqueness and the indivisibility of faith.[40]

The certainty and unavoidable nature of the Last Day, known only to God [8, 10, 11], further emphasize His supreme authority and knowledge, strengthening His quality of being All-Knowing. The judgment process itself, where every action is weighed and accounted for, highlights God’s perfect justice (al-‘Adl) and endless mercy (al-Rahim).[3, 5, 6, 36] The way these qualities interact teaches balance and fairness, urging believers to show these qualities in their own lives.[6] The belief that Paradise and Hell are eternal, kept in existence by God’s will, strengthens His everlasting power and the final fulfillment of His promises.[38]

Belief in the Last Day is closely connected to belief in Allah. Simply believing in Allah’s existence doesn’t automatically mean one must obey Him; however, when combined with the conviction that Allah knows everything and will hold individuals accountable for all their actions, it compels adherence to His path.[12, 31] This awareness of being accountable to God turns abstract religious ideas into practical rules that guide daily behavior, promoting humility and reliance on Allah.[6] The entire story of the Final Hour, from its signs to its final outcomes, serves as a grand testament to God’s unmatched power and His sole right to be worshipped, solidifying Tawhid in the heart of the believer.

6.2. Encouraging Moral Responsibility and Good Living

The idea of the Final Hour and the Day of Judgment is a strong reason for moral responsibility and good living in Islam.[3, 4, 5, 8, 10, 30, 31] It makes believers feel