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Day of judgment
11 passages · search this phrase →
Often appears with:
judgment, heaven, and hell · justice as a virtue · sin, guilt, and repentance · fate, destiny, and necessity · the fear of death · divine mercy and punishment · crime and punishment · women’s veiling · the rise and fall of greatness · the passions and the emotions · the nature and attributes of God · symbolic tree and speech imagery
Usually:
argument
(8) · confronting death
(5) · detachment
(4) · exhortation
(4) · indignation
(4) · crisis of belief
(2) · censure
(2) · reverence
(2) · law or decree
(1) · narrative
(1)
Quotable
“At the same time, let none doubt that the holy angels in their heavenly abodes are, though not, indeed, co-eternal with God, yet secure and certain of eternal and true felicity.”
Augustine (Aurelius Augustine), Saint of Hippo, The City of God, Volume I
· insight
“The distinction of grades among the angels takes place according to the difference of grace and nature, as above explained (A. 4); and these differences will ever remain in the angels.”
Thomas, Aquinas, Saint, Summa Theologica, Part I (Prima Pars)
· observation
“And his fruits were encompassed by destruction. Then began he to turn down the palms of his hands at what he had spent on it; for its vines were falling down on their trellises, and he said, "Oh that I had not joined any other god to my Lord!”
G. Margoliouth (George), The Koran (Al-Qur'an)
· vivid
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (10/104)
It continues the framing of Muhammad’s inspiration and then presents exhortations and threats: God’s oneness, protection from the divine torment, the fate of the wicked after death, and the reckoning of time on earth.
They will answer, "God's." SAY: Will ye not, then reflect?
SAY: Who is the Lord of the seven heavens, and the Lord of the glorious throne?
They will say, "They are God's". SAY: Will ye not, then, fear Him?
SAY: In whose hand is the empire of all things, who protecteth but is not protected? if ye know:
They will answer, "In God's." SAY: How, then, can ye be so spell-bound?
Yea, we have brought them the truth; but…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (32/104)
The narrative turns to Quranic parables: a wealthy believer’s arrogance leads to ruin; life is likened to rain and stubble; then final judgment is described, including Adam’s prostration and Iblis’s refusal.
they be therein with bracelets of gold, and green robes of silk and rich brocade shall they wear, reclining them therein on thrones. Blissful the reward! and a pleasant couch!11
And set forth to them as a parable two men; on one of whom we bestowed two gardens of grape vines, and surrounded both with palm trees, and placed corn fields between them: Each of the gardens did yield its fruit, and failed not thereof at a…
G. Margoliouth (George)
· 610-632 CE (revelations compiled progressively; book published after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries-that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul-that the end to be attained justified to his mind the means he adopted in the production of his Suras-that he worked himself up into a belief that he had received a divine call-and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,-naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born-according to the traditions-of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book of our decrees, until the time when our messengers,7 as they receive their souls, shall say, "Where are they on whom ye called beside God?" They shall say: "Gone from us." And they shall witness against themselves that they were infidels. (16/66)
It continues Quranic themes of denial, self-incrimination on the Day of Judgment, Satan’s misguidance, and divine mercy, while asserting that Muhammad warns people, that only God decides punishment, and that guidance is from God alone.
we have given the Book, recognise him (Muhammad) as they do their own children:3 but they who are the authors of their own perdition are they who will not believe.
And who more wicked than he who inventeth a lie concerning God, or who treateth our signs as lies? Verily those wicked ones shall not prosper.4
And on "the Day" we will gather them all together: then will we say to those who joined gods with God, "Where …
Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator)
· c. 610–632 CE (revelations compiled into the Qur'an after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries–that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul–that the end to be attained justified to his mind the means he adopted in the production of his Suras–that he worked himself up into a belief that he had received a divine call–and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,–naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born–according to the traditions–of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book," "the Seven Verses of Repetition." The Muhammadans always say "Amen" (9/56)
A series of Meccan suras threatens unbelievers with burning punishment and portrays angels, divine accounting, and terrors like earthquakes, heaven splitting, and a Day when each person’s deeds are exposed.
What then hath come to them that they believe not?
And that when the Koran is recited to them they adore not?
Yea, the unbelievers treat it as a lie.
But God knoweth their secret hatreds:
Let their only tidings4 be those of painful punishment;
Save to those who believe and do the things that be right.
An unfailing recompense shall be theirs.
_______________________
1 Lit. and obeyed its Lord, and shall be wor…
Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator)
· c. 610–632 CE (revelations compiled into the Qur'an after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries–that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul–that the end to be attained justified to his mind the means he adopted in the production of his Suras–that he worked himself up into a belief that he had received a divine call–and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,–naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born–according to the traditions–of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book is no other than a warning and a clear Koran, (62/104)
Continuing the translated Qur’anic material (within Abraham/Hud context and general preaching), it warns of the Day of Judgment, Satan’s deception, the fate of the wicked in hell, and the reward for believers in gardens.
To thy call will we make answer; thine Apostles will we follow." "Did ye not once swear that no change should befal you?
Yet ye dwelt in the dwellings of those6 who were the authors of their undoing7 and it was made plain to you how we had dealt with them; and we held them up to you as examples. They plotted their plots: but God could master their plots, even though their plots had been so powerful as to move the mo…
Muhammad (Al-Qur'an content traditionally attributed; Rodwell as translator)
· c. 610–632 CE (revelations compiled into the Qur'an after the prophet’s death)
Book carefully concocted from various sources, and with much extraneous aid, and published as a divine oracle, then it would seem that the author is at once open to the charge of the grossest imposture, and even of impious blasphemy. The evidence rather shews, that in all he did and wrote, Muhammad was actuated by a sincere desire to deliver his countrymen from the grossness of its debasing idolatries–that he was urged on by an intense desire to proclaim that great truth of the Unity of the Godhead which had taken full possession of his own soul–that the end to be attained justified to his mind the means he adopted in the production of his Suras–that he worked himself up into a belief that he had received a divine call–and that he was carried on by the force of circumstances, and by gradually increasing successes, to believe himself the accredited messenger of Heaven. The earnestness of those convictions which at Mecca sustained him under persecution, and which perhaps led him, at any price as it were, and by any means, not even excluding deceit and falsehood, to endeavour to rescue his countrymen from idolatry,–naturally stiffened at Medina into tyranny and unscrupulous violence. At the same time, he was probably, more or less, throughout his whole career, the victim of a certain amount of self-deception. A cataleptic13 subject from his early youth, born–according to the traditions–of a highly nervous and excitable mother, he would be peculiarly liable to morbid and fantastic hallucinations, and alternations of excitement and depression, which would win for him, in the eyes of his ignorant countrymen, the credit of being inspired. It would be easy for him to persuade himself that he was "the seal of the Prophets," > Book had believed, it had surely been better for them! Believers there are among them, but most of them are perverse. (32/73)
Continuing Medina regulations, the text addresses speaking without veils to certain relatives, blessing the Prophet, curses on affronting God, veiling for women, exclusion of hypocrites, and eschatological scenes of punishment for unbelievers.
Whether ye bring a matter to the light or hide it, God truly hath knowledge of all things.
No blame shall attach to them (your wives) for speaking to their fathers unveiled, or to their sons, or to their brothers, or to their brothers' sons, or to their sisters' sons, or to their women, or to the slaves whom their right hands hold. And fear ye God: for God witnesseth all things.
Verily, God and His Angels bless the…
Augustine (Aurelius Augustine), Saint of Hippo
· composed 413–426; published/issued in installments during composition
BOOK I. > BOOK ELEVENTH. (34/36)
Augustine interprets apostate angels as cast into chains of darkness reserved for judgment, contrasting them with the angels who remain with God, and argues Genesis’ light/darkness signals these two communities.
32. *Of the opinion that the angels were created before the world.*
But if some one oppose our opinion, and say that the holy angels are not referred to when it is said, "Let there be light, and there was light;" if he suppose or teach that some material light, then first created, was meant, and that the angels were created, not only before the firmament dividing the waters and named "the heaven," but also before th…
Thomas, Aquinas, Saint
· c. 1265–1274
PART I ("Prima Pars") > Act; in treating of which subject Boethius employs that phrase (De (223/290)
Aquinas replies that angelic ranks will not simply vanish: grade and glory remain forever, but offices of leading others end at judgment while certain illuminations persist according to the attainment of the end.
Reply Obj. 2: The nearness to God designated by the name of the "Thrones," belongs also to the "Cherubim" and "Seraphim," and in a more excellent way, as above explained.
Reply Obj. 3: As above explained (Q. 27, A. 3), knowledge takes place accordingly as the thing known is in the knower; but love as the lover is united to the object loved. Now higher things are in a nobler way in themselves than in lower things; wh…
Ali, Abdullah Yusuf; Pickthall, Marmaduke William; Shakir, M. H.
· -610 to -632 (revelation); Qur'an as compiled afterward
Chapter 1: > Book, nor of the Pagans, that anything good should come down to you from your Lord. But Allah will choose for His special Mercy whom He will - for Allah is Lord of grace abounding. (2/22)
The text argues that Jews and Christians claim only their own groups enter paradise, then tells the hearers to demand proof and rejects their competing religious assertions as desire rather than evidence.
they say: None entereth paradise unless he be a Jew or a Christian. These are their own desires. Say: Bring your proof (of what ye state) if ye are truthful.
S: And they say: None shall enter the garden (or paradise) except he who is a Jew or a Christian. These are their vain desires. Say: Bring your proof if you are truthful.
002.112
Y: Nay,- whoever submits His whole self to Allah and is a doer of good,-
He will …
Ali, Abdullah Yusuf; Pickthall, Marmaduke William; Shakir, M. H.
· -610 to -632 (revelation); Qur'an as compiled afterward
Chapter 1: > Chapter 4: (30/37)
The text warns against hypocrites and fluctuating believers, commands believers to remain with justice even against kin, and forbids sitting with those who mock God’s signs.
both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily Allah is well-acquainted with all that ye do.
P: O ye who believe! Be ye staunch in justice, witnesses for Allah, even though it be against yourselves or (your) parents or (your) kindred, whether (the case be of) a rich man or a poor man, for Allah is nearer unto both (them ye are). So follow not…
Ali, Abdullah Yusuf; Pickthall, Marmaduke William; Shakir, M. H.
· -610 to -632 (revelation); Qur'an as compiled afterward
Chapter 1: > Chapter 70: (1/3)
The text answers a questioner about a penalty, describing a Day when skies melt like molten brass, mountains like wool, people flee punishment, and the guilty seek escape at the cost of children.
AL-MAARIJ (THE ASCENDING STAIRWAYS)
Total Verses: 44 Revealed At: MAKKA
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In the name of Allah, the Most Beneficent, the Most Merciful.
070.001
Y: A questioner asked about a Penalty to befall-
P: A questioner questioned concerning the doom about to fall
S: One demanding, demanded the chastisement which must befall
070.002
Y: The Unbelievers th…
HKB