Editing Islamic eschatology (section)

==Resurrection and final judgement==
{{Main|Judgement Day in Islam}}
[[File:Ibn arabi judgement day.svg|alt=|thumb|Diagram of ''Ard al-Hashr'' (the "Plain of Assembly") on the [[Day of Resurrection|Day of Judgement]], from an autograph manuscript of ''Futuhat al-Makkiyya'' written by the [[Sufism|Sufi mystic]] and [[Islamic philosophy|Muslim philosopher]]
[[Ibn Arabi]], ca. 1238. Shown are the ''ʿArsh'' ([[Throne of God]]), ''al-Aminun'' (pulpits for the righteous), seven rows of [[angel]]s, ''al-Ruh'' ([[Gabriel]]), ''A'raf'' (the Barrier), ''Ḥawḍ al-Kawthar'' (the [[Pond of Abundance]]), ''al-Maqam al-Mahmud'' (the Praiseworthy Station, where Muhammad will stand to intercede for the faithful), ''Mizan'' (the Scale), ''[[As-Sirāt]]'' (the Bridge), ''[[Jahannam]]'' (Hell), and ''[[Jannah|Marj al-Jannat]]'' (Meadow of Paradise).<ref>Begley, Wayne E. The Garden of the Taj Mahal: A Case Study of Mughal Architectural Planning and Symbolism, in: Wescoat, James L.; Wolschke-Bulmahn, Joachim (1996). ''[https://books.google.com/books?id=96ec98LieGsC Mughal Gardens: Sources, Places, Representations, and Prospects]'' Dumbarton Oaks, Washington D.C., {{ISBN|0884022358}}. pp. 229–231.</ref>]]
In Islam, "the promise and threat" (''waʿd wa-waʿīd'')<ref name="Taylor-1968-59">{{cite journal |last1=Taylor |first1=John B. |title=Some Aspects of Islamic Eschatology |journal=Religious Studies  |date=October 1968 |volume=4 |issue=1 |page=59 |doi=10.1017/S0034412500003395 |s2cid=155073079 |url=http://www.jstor.com/stable/20000089 |access-date=2 May 2022}}</ref> of [[Judgement Day in Islam|Judgement Day]] ({{langx|ar|یوم القيامة|Yawm al-qiyāmah|Day of Resurrection}} or {{langx|ar|یوم الدین|italic=no| Yawm ad-din|Day of Judgement}}), 
has been called "the dominant message" of the [[Quran]],{{#tag:ref| "as it is presented in the context" of monotheism|group="nb"}}<ref name=JISYYHIU1981:63>[[#JISYYHIU1981|Smith & Haddad, ''Islamic Understanding'',  1981]]: p.63</ref>
and is considered a fundamental tenet of faith by all Muslims, and one of [[the six articles of Islamic faith]]. The Day of Resurrection is mentioned frequently in the [[Quran]], especially in early Meccan Surahs, when all beings, including humans, animals, and [[jinn]], will be judged.<ref>Hasson, I. (2018). Last Judgment. In Encyclopaedia of the Qur'ān Online. Brill. https://doi.org/10.1163/1875-3922_q3_EQCOM_00105 </ref>

The two themes "central to the understanding of Islamic eschatology" are:
# the resurrection of bodies joined with spirits in a "reunion of whole, cognizant, and responsible persons", and 
# a final judgement of the quality of each persons life "lived on earth and a subsequent recompense carried out with absolute justice through the prerogative of God's merciful will".<ref name=JISYYHIU1981:64>[[#JISYYHIU1981|Smith & Haddad, ''Islamic Understanding'',  1981]]: p.64</ref>

=== Resurrection theories ===
Although [[List of Muslim philosophers|Islamic philosophers]] and scholars were in general agreement on a bodily resurrection after death, interpretations differ in regard to the specifications of bodily resurrection. Only a few philosophers, such as [[Avicenna|Ibn Sina]], explicitly rejected bodily resurrection, arguing that true [[pleasure]] cannot be experienced through the body, and that returning to it at the time of the [[Greater Resurrection]] would be [[injustice|unjust]].<ref name="Lange-2016"/>{{rp|p=183-185}} The most prominent theories on the nature of bodily resurrection are  the following:
* The return to the same material body, someone had during lifetime, that will be restored.<ref>Joseph Hell ''Die Religion des Islam'' Motilal Banarsidass Publishers 1915 page 201</ref>
* Conjunction of the [[Ruh|soul]] with a ''[[Malakut|mithali]]'' body, which is congenial to the worlds of [[Barzakh]] and the [[Akhirah]].<ref>Zailan Moris ''Revelation, Intellectual Intuition and Reason in the Philosophy of Mulla Sadra: An Analysis of the al-hikmah al-'arshiyyah'' Routledge {{ISBN|978-1-136-85866-6}} page 107</ref>
* Resurrection with a Hurqaliyati body, accordingly a second invisible body, that survives death.<ref>Juan Cole ''Sacred Space And Holy War: The Politics, Culture and History of Shi'ite Islam'' I.B.Tauris 2002 {{ISBN|978-1-860-64736-9}} page 55</ref>

The trials, tribulations and details associated with it are detailed in the [[Quran]] and the [[hadith]] (sayings of [[Muhammad]]); these have been elaborated on in [[Aqidah|creed]]s, Quranic commentaries ([[Tafsir|tafsịr]]s), theological writing,<ref name=JISYYHIU1981:vii>[[#JISYYHIU1981|Smith & Haddad, ''Islamic Understanding'', 1981]]: p.vii</ref> eschatological manuals to provide more details and a sequence of events on the Day.<ref name=JISYYHIU1981:63/> Islamic expositors and scholarly authorities who have explained the subject in detail include [[al-Ghazali]], [[Ibn Kathir]], [[Ibn Majah]], [[Muhammad al-Bukhari]], and [[Ibn Khuzaymah]].

=== Lesser Resurrection ===
Small Resurrection (''al-qiyamah al-sughra'') happens, when the soul is separated from the body. The soul then turns to [[Islamic view of death|the afterlife]] (''akhira'' or ''malakut''), where it is interrogated by two angels, Munkar and Nakir.<ref>Nakamura, Kojiro. "Imām Ghazālī’s Cosmology Reconsidered with Special Reference to the Concept of ‘Jabarūt.’" Studia Islamica, no. 80, 1994, pp. 29–46. JSTOR, https://doi.org/10.2307/1595850. Accessed 12 Sep. 2022.</ref>

This grave period is known as the [[Barzakh]], similar to the [[Intermediate state (Christianity)|intermediate state]] in Christianity.

=== Greater Resurrection  ===
At [[divine judgement]], the resurrected will stand in a grand assembly, each person's ''Book of Deeds'' –  where "every small and great thing is recorded" – will be read,<ref>{{qref|54|52-53|b=y}}</ref> and ultimate judgement made.<ref name="auto">{{qref|74|38|b=y}}</ref><ref name="muhammad592">{{cite journal|title=Muslims' Eschatological Discourses on Colonialism in Northern Nigeria|journal=Journal of the American Academy of Religion|volume=67|issue=1|last=Muhammad|first=S. Umar|publisher=Oxford University Press|year=1999|pages=59–84|jstor=1466033|doi=10.1093/jaarel/67.1.59}}</ref> The resurrected will then walk over the bridge of [[As-Sirāt]], those judged worthy for the Garden continuing to their heavenly abode, those damned to The Fire, falling off the bridge into the pit of Jahannam.<ref name="WimEoQ2">"Reward and Punishment", ''Encyclopedia of the Qur'an''(2005)</ref> There will also be a punishment of the grave (for those who disbelieved) between death and the resurrection.<ref>Leor Halevi, [https://www.nytimes.com/2007/05/04/opinion/04iht-edhalevi.1.5565834.html].</ref>

Not everyone consigned to hell will remain there, as it is believed by both scholars and lay Muslims that "all but the ''[[kafir|mushrikun]]'', those who have committed the worst sin of impugning the ''[[tawḥīd]]'' of God, have the possibility of being saved;"<ref name=JISYYHIU1981:81>[[#JISYYHIU1981|Smith & Haddad, ''Islamic Understanding'',  1981]]: p.81</ref> and God's intercession to save sinners from hellfire is a "major theme" in popular Islamic stories about Judgement Day.<ref name=JISYYHIU1981:25>[[#JISYYHIU1981|Smith & Haddad, ''Islamic Understanding'',  1981]]: p.25</ref>