Editing Sunni Islam (section)

===Eschatology===
==== In the grave ====
According to Sunni doctrine, people are questioned in their graves by [[Munkar and Nakir]] after death.<ref name="Aqīda 1995"/> Munkar and Nakīr are two terrifying, huge figures who let the person sit upright in his grave with mind and body and then tell him about the oneness of God and the prophethood of Muhammad. They ask him: "Who is your master? What is your religion? Who is your prophet?". They are the two inspectors of the grave and their questioning is the first test (''fitna'') of humans after death.<ref name="Gazali10877"/> The believer will answer to this test: "God is my Lord, Islam is my religion and Mohammed is my prophet." The doubter, on the other hand, will answer: "Oh dear, I don't know. I heard people say something, and that's how I said it." He is then hit with an iron club so that he utters a loud scream that can be heard by everyone except people and jinn. If people heard him, they would lose consciousness.<ref>Ibn Taimīya: '' al-ʿAqīda al-Wāsiṭīya ''. 1999, p. 95. – German transl. Wein p. 87.</ref> Children are also interviewed by Munkar and Nakīr as well as people who have disappeared, drowned or were eaten by predatory animals.<ref>an-Nasafī: ''ʿUmdat ʿAqīdat ahl as-sunna wa-l-ǧamāʿa''. 1843, p. 25</ref> Deceased Muslims receive the [[Dua|supplication]] said for them, and the [[Sadaqa]] spoken in their name are a favor for them.<ref name = "Aschari29660" />

==== Sign of the hour ====
Another point of belief are the "signs of the hour" (''ašrāṭ as-sāʿa'') that precede the day of resurrection. This includes the emergence of the [[Dajjal]], the rising of the sun in the west, the emergence of the [[Beast of the Earth|Dabba]] from the earth<ref>aṭ-Ṭaḥāwī: '' al-ʿAqīda ''. 1995, p. 31. – Engl. Übers. Watt 56.</ref> and the excerpt from [[Gog and Magog]]. Jesus, the son of Mary, will descend from heaven<ref>an-Nasafī: ''ʿUmdat ʿAqīdat ahl as-sunna wa-l-ǧamāʿa ''. 1843, p. 28.</ref> and kill the Dajjal.<ref>al-As Aarī: ''Kitāb Maqālāt al-islāmīyīn ''. P. 295. - German translation 1931, p. 60.</ref>

====Day of resurrection====
On the Day of the Resurrection the resurrection (''baʿṯ'') and the retribution of the deeds take place.<ref>aṭ-Ṭaḥāwī: '' al-ʿAqīda ''. 1995, p. 26. - Engl. Übers. Watt 54.</ref> First the bodies of all people, animals and jinn are put back together and revived.<ref>an-Nasafī: '' ʿUmdat ʿAqīdat ahl as-sunna wa -l-ǧamāʿa ''. 1843, p. 25f.</ref> The souls are brought back into the body, the people rise from their graves, barefoot, naked and uncircumcised. The sun is approaching them and they are sweating.<ref>Ibn Taimīya: '' al-ʿAqīda al-Wāsiṭīya ''. 1999, p. 97. – German transl. Wein p. 87.</ref>

A scales are set up to weigh people's deeds. The scales have two [[Weighing scale|scales]] and one tongue and are as big as several layers of heaven and earth. The weights will have the weight of atoms and [[chardal|mustard seeds]] in order to realize the accuracy of God's righteousness. The leaves with good deeds (''ḥasanāt'') are thrown in a beautiful shape into the scales of light and weigh down the scales by the grace (''faḍl'') of God, the leaves with bad deeds (''saiyiʾāt'') are thrown into the scales of darkness in an ugly form and reduce the weight of the scales through the justice (''ʿadl'') of God.<ref>al-Ġazālī: '' Iḥyāʾ ʿulūm ad-dīn ''. 2005, p. 108. – Engl. Übers. Watt. 1994. pp. 77f.</ref>

==== The vision of God in the hereafter ====
The teachings of the Sunnis also include the vision of God (''ruʾyat Allāh'') in the hereafter, which has similarities with the ''visio beatifica'' in the [[Christianity|Christian tradition]].<ref>Vgl. van Ess: ''Theologie und Gesellschaft''. 1997, Bd. IV, S. 411–415.</ref> With this teaching the Sunnis set themselves apart from the Muʿtazilites, the [[Zaidiyyah]] and the [[Islamic philosophy|philosophers]] who consider the vision of God intellectually impossible.<ref>an-Nasafī: '' ʿUmdat ʿAqīdat ahl as-sunna wa-l-ǧamāʿa ''. 1843, p. 12.</ref>

There are differing views among Sunni scholars about the timing and type of the divine vision. Al-Ashari states that God is seen on the day of resurrection, whereby only the believers see him, the unbelievers not because they are kept away from God.<ref name="Ašʿarī 1931">al-Ašʿarī: ''Kitāb Maqāl ¹āt al-islāmīyīn''. S. 292. – Dt. Übersetzung 1931, S. 58.</ref> At-Tahāwī, on the other hand, was of the opinion that the vision of God was a reality for the inmates of Paradise.<ref>aṭ-Ṭaḥāwī: '' al-ʿAqīda ''. 1995, p. 13.  Engl. Transl. Watt 49.</ref> Ibn Taimīya doubles the vision of God: people see God while they are still in the places of the resurrection, and then after entering paradise.<ref name="Ibn Taimīya 1999">Ibn Taimīya: ''[[al-ʿAqīda al-Wāsiṭīya]]''. 1999, S. 91. – Dt. Übers. Wein S. 86.</ref>

As for the way of seeing God, al-Ash Aari and Ibn Taimiyah emphasized its visual characteristics. Al-Ashari meant that God can be seen with the eyes, just as one sees the moon on the night of the full moon.<ref name="Ašʿarī 1931"/> Ibn Taimīya adds that the vision of God is as one sees the sun on a cloudless day.<ref name="Ibn Taimīya 1999"/> In the ʿAqīda at-Tahāwīs, the transcendence of God is emphasized: the vision can neither be understood nor described, because none of the creatures are like God.<ref>aṭ-Ṭaḥāwī: ''al-ʿAqīda''. 1995, S. 13–15. – Engl. Übers. Watt 49f.</ref> According to al-Ghazālī's creed the pious in the hereafter see the essence of God without [[Matter|substance]] and [[Accident (philosophy)|accidents]].<ref name="Gazali10776"/> According to the creed of an-Nasafī, God is seen neither in one place nor in any direction or distance. There is also no connection to rays.<ref>an-Nasafī: ''ʿUmdat ʿAqīdat ahl as-sunna wa-l-ǧamāʿa''. 1843, S. 12.</ref>

==== Release of the monotheists from hell and intercession ====
According to the Ibn Taimīya's creed, the [[Umma]] of Muhammad is the first religious community to enter Paradise,<ref>Ibn Taimīya: ''al-ʿAqīda al-Wāsiṭīya''. 1999, S. 100. – Dt. Übers. Wein S. 89.</ref> Other religious communities also have the opportunity to get to paradise, because God leads whole peoples through the grace of his mercy (''aqwām'') out of hellfire.<ref>Ibn Taimīya: ''al-ʿAqīda al-Wāsiṭīya''. 1999, S. 101. – Dt. Übers. Wein S. 89.</ref> [[Ahmad ibn Hanbal]] and [[al-Ghazālī]] declare in their creeds that the [[monotheist]] en (''al-muwaḥḥidūn'') after being punished.<ref>Ibn Abī Yaʿlā: ''[[Ṭabaqāt al-Ḥanābila]] ''. 1952. Bd. I, p. 295.</ref> Al-Ghazālī adds that through the grace (''faḍl'') of God no monotheist remains in hell for all eternity.<ref name="Engl 1994. p. 78">al-Ġazālī: ''Iḥyāʾ ʿulūm ad-dīn''. 2005, S. 110. – Engl. Übers. Watt. 1994. p. 78.</ref>

According to at-Tahāwī's creed, this only applies to the serious sinners from Muhammad's ummah: They are in hell, but not forever if they were monotheists at the time of death. What happens to them lies within God: if he wants, he forgives them through his grace (''faḍl''), and if he wants, he punishes them in his justice (''ʿadl'') and then brings them through His mercy (''raḥma'') and through the intercession of those who obey him out of hell and make them enter the Paradise Garden.<ref>aṭ-Ṭaḥāwī: ''al-ʿAqīda''. 1995, p. 22f. – Engl. Übers. Watt 53.</ref>

The intercession (''šafāʿa'') of the Messenger of God and its effect on those of his ummah who have committed serious sins is a fixed teaching point of the Sunni faith.<ref>al-Ašʿarī: ''Kitāb Maqālāt al-islāmīyīn''. p. 293. – Dt. Übersetzung 1931, S. 58f.</ref> Muhammad reserved the intercession especially for them.<ref>aṭ-Ṭaḥāwī: ''al-ʿAqīda''. 1995, S. 16. – Engl. Übers. Watt 50.</ref> According to al-Ghazālī, the Sunni believer has a total of the intercession of the prophets, then the scholars, then the martyrs, then to believe the other believers in accordance with their dignity and their rank in God. Those of the believers who have no advocate will be brought out of hell by the grace of God.<ref name="Engl 1994. p. 78"/>