WRITTEN REPORT

QIYAMAH AL-KUBRA

COURSE CODE:

UNGS 1301

COURSE TITLE:

BASIC PHILOSOPHY AND ISLAMIC WORLDVIEW

PREPARED BY:

SHARIFAH ‘AINUR MARDHIAH BINTI SYED AHMAD SHUXRY (2126462)

KAIYISAH ALI BINTI MOHAMAD (2114804)
SITI NOR HASNITA BINTI CHE HARON (2113572)

INTRODUCTION OF QIYAMAH AL-KUBRA

 Al qiyamah al kubra is a day that is described as the destruction of the whole universe

and the earth and the resurrection. Qiyamah comes from the Arabic word ‫ قيام‬which means to

rise or rise. While the Day of Judgement (the destruction of the universe and its contents) in

Arabic is "As-Sa'ah". It is a belief in heavenly religions, including Judaism, Christianity and

Islam. There will come a day when the Ever-Living, Self-Sustaining will cause all life and

living beings to perish, in fulfilment of His words:

‘’Every being on it [the earth] will perish. And the Face of your Lord full of

Majesty and Honour will remain forever” (Qur 'an 55: 26-27)

‘’ .. Everything will perish save His Face .. ‘’ (Qur 'an 28: 88)

Then there will come a time when Allah will restore and resurrect His slaves. He will

make them stand before Him and bring them to account for their previous actions. On that

Day the people will be faced with immense terrors from which none will be able to escape

except those who have prepared themselves for that Day with faith and righteous deeds. At

the end of that Day, people will be driven to their ultimate destination, Paradise or Hell.

No one knows when it will happen except for Allah. Even Prophet Muhammad pbuh

also not know when it is. However, Allah and the Prophet have told us the signs of it in Al

Quran and Al hadith.Are they waiting for anything except the Hour to come to them

suddenly? But the signs have already come! (Al Quran, Surah Muhammad). There are three

segments of sign which are minor, major and final. Minor signs are there from the birth of

Rasulullah(SAW) to the time of the appearance of Hazrat Imam mahdi. The prophet

Muhammad SAW mentioned more than fifty minor signs of the Hour in many of His Hadith.

Many of these signs have already occurred but some have not. Here are some of the signs:

according to hadith, women outnumber men, earthquakes will increase, good deeds will
decrease, Female singers and musical instruments become popular, time passes rapidly and

others.

Major signs are these the signs from the appearance of Imam Mahdi to the Blowing

of the Trumpet. It will occur relatively close to the day of judgement and involve matters that

can be considered, in general “out of ordinary” or which are sensational. Ibn hajar, however,

has divided the major signs into two main categories, one definitely occurring before the

other. The first set of signs are those which occur on this Earth without changing the nature of

the Earth. This includes, coming of the dajjal, The return of Isa a.s, and gog and magog.

The second category of these major signs leaves no doubt as to the actual occurring of the

resurrection and the end of this creation as humans know. The signs in this category would

include three earthquakes, the appearance of the beast, the smoke, and the rising of the sun

from the west.

There are various verses from various surahs narrating and giving warnings about Al

qiyamah al kubra. For example, surah an naziat ayat 6-7. An Nazi'at in general describes the

warnings related to the chaos that will occur on the Day of Judgment [2]. In verses 6-7 Allah

explains about the resurrection of man which begins with the blowing of the trumpet by the

Angel Israfil [3].

٦ ُ‫َّاجفَة‬
ِ ‫يَوْ َم تَرْ ُجفُ ٱلر‬

˹Consider˺ the Day ˹when˺ the quaking Blast will come to pass,1

٧ ُ‫تَ ْتبَ ُعهَا ٱلرَّا ِدفَة‬

followed by a second Blast.

In the letter An Nazi'at it is also explained that the disbelievers have been warned

about the end of time and they in the hereafter are very sorry for their disbelief, not believing

that man after death will be resurrected and will be accounted for his deeds while in this

world.
 Allah Ta’ala and His Messenger have warned the disbelievers that tomorrow will be

the Hour, in which all human beings will be resurrected and their deeds will be accounted for.

In this letter it is also explained that the angels will take the lives of unbelievers very hard,

while the angels will take the lives of believers very subtly.

Allah Ta’ala says in the QS. At Takwir 1-14 which means,

(‫ت‬ ِ ‫) َوِإ َذا ْٱل ُو ُح~~وشُ ح‬٤( ‫ت‬

ْ ‫ُش~ َر‬ ْ َ‫) َوِإ َذا ْٱل ِع َش~ا ُر ُعطِّل‬٣ ( ‫) َوِإ َذا ْٱل ِجبَا ُل ُس~يِّ َرت‬٢( ‫ت‬
ْ ‫) َوِإ َذا ٱلنُّجُو ُم ٱن َك َد َر‬١( ‫ت‬
ْ ‫ِإ َذا ٱل َّش ْمسُ ُك ِّو َر‬

ْ ‫ٱلص ~ ُحفُ نُ ِش ~ َر‬

(‫ت‬ ْ َ‫ب قُتِل‬
ُّ ‫ َوِإ َذا‬٩ ‫ت‬ ِّ ‫) بِ ~َأ‬٨ (‫ت‬
ٍ ۢ ‫ى َذ ۢن‬ ْ َ‫) َوِإ َذا ْٱل َم~~وْ ُءۥ َدةُ ُس ~ِئل‬٧ (‫ت‬ ْ ‫) وَِإ َذا ْٱلبِ َح~ ا ُر ُس ~جِّ َر‬٥
ْ ‫) َوِإ َذا ٱلنُّفُ~~وسُ ُز ِّو َج‬٦( ‫ت‬

َ ْ‫ت نَ ْفسٌۭ َّمٓا َأح‬

ْ ‫ض َر‬
)١٤( ‫ت‬ ْ َ‫) وَِإ َذا ْٱل َجنَّةُ ُأ ْزلِف‬١٢ (‫ت‬
ْ ‫) َعلِ َم‬١٣( ‫ت‬ ْ ‫) وَِإ َذا ْٱل َج ِحي ُم ُس ِّع َر‬١١ (‫ت‬
ْ َ‫ )وَِإ َذا ٱل َّس َمٓا ُء ُك ِشط‬١٠

When the sun is put out,(1) and when the stars fall down,(2) and when the mountains are

blown away,(3) and when pregnant camels are left unattended,1(4) and when wild beasts are

gathered together,1(5) and when the seas are set on fire,1 (6) and when the souls ˹and their

bodies˺ are paired ˹once more˺,(7) and when baby girls, buried alive, are asked(8) for what

crime they were put to death,1(9) and when the records ˹of deeds˺ are laid open,(10) and

when the sky is stripped away,(11) and when the Hellfire is fiercely flared up,(12) and when

Paradise is brought near—(13) ˹on that Day˺ each soul will know what ˹deeds˺ it has brought

along.(14)

Inside the Quran Surah At Takwir explained that later the sun will be rolled, the stars

will fall, imagine that tomorrow in the hereafter all sources of light will be extinguished.

Meanwhile, at that time, a lot of people were gathered and of course it was very difficult to

move or walk. As we walked alone we passed a very dark bridge and the bridge was almost

invisible. Can you imagine we could cross the bridge if there were no lights or flashlights

with a lot of risk of falling. Readers of rahimakumullah, as a believer we certainly believe

that Allah Ta’ala and Rasullullah Shallallahu ‘alaihi wa sallam have given us good guidance

through the Qur’an and Al Hadith.

CHRONOLOGY OF THE MAJOR SIGNS OF QIYAMAH (AL KUBRA)

First and foremost, there are few major signs of Qiyamah Al-kubra stated in the

Quran and Hadith. The first major sign is the coming of the dajjal right after the coming of

Imam Mahdi. There will be many great wars and chaos during the period as a warning stated

in the hadith.The Messenger of Allah said, "Between the creation of Prophet Adam and the

coming of the last hour, there will arise no matter more serious than the Dajjal." (Imran-b-

Hussain/ Muslim). The turmoil of the Dajjal will be the biggest fitna that has ever seen in this

world. In that matter, even those who are firm in faith will be shaken. Dajjal will be

accompanied by the Devils and Jewish magicians. He will first claim Prophethood and then

God hood. Travelling as fast as those clouds which are driven by the winds he will travel to

east and west entering every country, carrying out murders, pillage, devastation and

performing unusual feats wherever he goes.(Shakyh Ali).

Then after the destruction caused by the Dajjal, prophet Isa a.s will return from

heaven by the wing of the angel Gabriel to complete his final tasks. The most important role

of prophet Isa is to kill the Dajjal by stabbing him with his spear. The next sign is the

emergence of Gog and Magog right after the Dajjal is killed by prophet Isa a.s. The Gog and

Magog or simply called Ya’juj and Ma’juj in the Quran are two mighty tribes that will appear

and causing murder, pillage and devastation whereever they go.In that time, prophet Isa a.s

will protect the muslims by Allah’s will by taking them to mount Tur. All the left muslims

after the great war with Dajjal will follow prophet Isa and then pray for the destruction of

Ya’juj and Ma’juj. Allah answers their prayer and sends small insects that bite the necks of

Ya’juj and Ma’juj that caused them to die. After that, prophet Isa a.s will reign as a caliph for

40 years according to Quran and Hadith and he will elevate Islam. Abu Huraira (R.A)

reported that the Messenger of Allah said, "By the one whose hands my life is in, surely the

son of Maryam(Isa a.s) will descend amongst you as a just ruler. He will destroy the cross,
kill the swine and abolish the tax." (Bukhari) .Besides, after the three stated signs occurred,

there will be three landslides based on the hadith narrated by Hudzaifa : Allah's Messenger

(pbuh) came to us all of a sudden as we were (busy in discussion) He said: "What are you

discussing?" They (the companions) said: "We are talking about the last hour." Thereupon he

(pbuh) said: "It will not come until you see ten signs before it, He made a mention of the

Smoke, the Dajjal, the Beast, the Rising of the Sun from the West, the Descent of Jesus, Son

of Mary, the emergence of Ya'juj and Ma'juj, and Landsliding will occur in three places, One

in the East, one in the West and one in Arabia at the end of which a fire would burn forth

from Yemen, which would drive people to the place of their assembly." (Muslim).

Furthermore, near the end of the world, there will be a huge cloud of smoke called

Dukhan which will rise and cover the whole world.The smoke will affect both the believers

and nonbelievers. The believers will be affected a little as if suffering from cold while the

smoke will enter the brains of the non-believers and make them blind and unconscious.

In addition, the last three major signs will occur in short intervals between each

other.According to Imam Hakim, he has said that the rising of the sun from the west will take

place before the emergence of the Beast. The Beast will appear on the same day the sun has

risen from the west which means in that meaning time,there’s no prayer or any worship

accepted as the door of repentance is closed.Quran, in the surah An-Nahl stated that ‘’and

when the word is fulfilled concerning them. We shall bring forth a Beast of the Earth to speak

unto them because mankind had no faith in our revelation’’.

OPINIONS ABOUT MUSLIMS NOWADAYS

Islam today is confronting difficulties from the inside and from the more extensive

world. The basic issues are the essential strains inside Islam. The perspectives and reactions

normal in the rest of the world can be overlooked as misinformed or threatening, however the
pressures inside Islam all through the world should be stood up to. In a basic topographical

sense, Islam needs to deal with its evolving focuses. The strict focuses characterise the

heartland: Saudi Arabia keeps up with its guardianship of the sanctums at Mecca and Medina,

and the lead of the hajj, against the cases of Shi'i Iran, the Shii custom, and different

organisations baffled with Saudi Arabia's accreditations inside the ummah. Saudi Arabia

appreciates quite a bit of its solidarity to disavow different cases since it stays the monetary

focus of the ummah.

Regardless of the beliefs advancing an impartial and useful material life, by far most

of Muslims who experience it are not really lucky by any norm to live guidelines which. This

much of the time seems, by all accounts, to be a more prominent oddity in the rich oil-

creating Muslim nations. Where equity and fraternity are suggested by the beliefs, in such

nations we see the prominent utilisation of the exceptionally rich, the acquisition of

extravagant military innovation and weapons, and we see the double-dealing of 'visitor

labourers': individual Muslims from Palestine, Pakistan, the Philippines, among others. The

situation of these gatherings was clear during and after the Bay Conflict in 1990-1991.

Joblessness of masses of individuals; fast urbanization; lopsided turn of events - all should be

tended to rapidly by the ummah, on the off chance that the ummah is to turn into the social

power of worldwide Islam. The wide lopsided characteristics in the appropriation of wages

and abundance between Muslim social orders are self-evident, yet since successful

rearrangement is not going on inside most Muslim social orders it is probably not going to

happen to any significant degree between various Muslim social orders.

Advancement interest in Muslim nations is slow basically on the grounds that financial

backers are put off by the more radical fomentations and the insights in the West about

Islamic legitimate prohibitions of such monetary systems as interest. Muslim financial

backers show up very glad to send their cash into the non-Muslim economies, where more
noteworthy benefits are accessible and the political and social conditions are substantially

more settled.

Economic frustration and unequal opportunities are fertile breeding grounds for

dissent and protest. Equally important is the failure of most Muslim governments to confront

the demands of general education. "Modernity, the circumstance of being 'modern', is, in a

central sense, inescapable. It is the necessary context for every tolerably well-informed life-

journey undertaken in the contemporary world." Being modern does not mean being Western

but it does mean that some degree of secular knowledge will have to be given far greater

prominence in Muslim epistemologies. Dr Mahathir bin Mohamad has made the point that

there can be no separation between secular and religious knowledge because all knowledge,

all life, is encompassed by Islam. It is interesting that so prominent and successful a Muslim

leader as Dr Mahathir had to tread a fine line: advocating on the one hand an independent and

progressive Muslim attitude to acquiring the widest possible knowledge, while placating the

traditional sensibilities by insisting on the moral rectitude of learning as the only way to

protect the faith. There are Muslim intellectuals working to understand what it means to be a

Muslim in the modern world, but they do not receive the prominence given to the extremists

in Western reports. Western media are more interested in the violent and emotional than they

are in quiet, but deeply significant, debates about the eternal values that remain, despite the

anarchic individualism of Western communities, the essence of being human. Not only are

Muslim intellectuals under pressure from the conservative elements of their own societies,

they are not receiving the recognition and support they deserve from the West. Yet it is at this

level of ideas and reassessments that Muslim leaders will have to convert the de facto

modernisation of their societies into general acceptance. The renaissance of ijtihad will be

needed to reinterpret the principles of Islam, to retain the critical moral core while jettisoning

the dubious accretions of traditional and worldly Muslim authorities.

 The entire array of present day information and innovation is adequate, yet its

Western indications are to be stayed away from on the off chance that all they accomplish is

the propagation of the Muslim world's reliance on Western turns of events. A principal issue

here is what besets Western social orders: can the utilisation of and dependence upon new

innovations modify discernments, change wants, force social changes? Do individuals who

make and keep up with the new advancements become the new devout ministers. All

information and innovation involve more than the physical and objective attributes; they

likewise contain the ethical inquiries regarding how the new advances ought to be utilised,

what controls ought to be put on them and who ought to be answerable for the execution of

the guidelines. These are moral inquiries the essentially common specialists cannot reply, if

by some stroke of good luck since utilitarian contentions lead us just to mathematical

amounts not subjective needs.

"Islam as a halfway perspective on things to be supplemented by some advanced

deology instead of as a total framework and viewpoint in itself, whose very entirety bars the

chance of its turning into a simple descriptive word to change some other thing which is

taken unwittingly as focal instead of Islam...He who comprehends the design of Islam in its

entirety realizes that it can never permit itself to become decreased to a simple modifier or

possibility opposite an arrangement of thought which stays autonomous of it or even

antagonistic to it."

Western mainstream legislative issues depend on the idea that power has a place with

people who select their lead representatives through political agreement shown during free

and standard races. Islam accepts, in principle in any event, that sway has a place just with

God and that an authentic transient government is so just however long it executes God's will

and the Hallowed Regulations. Anything the hypothesis affirms, actually state run

administrations need to track down the balance that produces social success and concordance
under the directing driving forces of a solid moral code. The issue is made more intricate

when the ethical code is itself subject to partisan divisions: among customary and heterodox

cases to disclosure and authenticity. rearrangement of abundance or significant financial and

social advantages streaming down to everyone.

In the Muslim people group with an accentuation on the mainstream philosophy of

legislative issues, for example, Turkey and Egypt, the overall government assistance is just

somewhat better, in spite of the fact that there seems, by all accounts, to be a more

noteworthy opportunity of conviction and activity. Most of Muslims live under legislatures

with a certified acknowledgment of a common belief system. These states have taken

Western models for current political and social organisations and have instilled them with a

solid Islamic person. In our appearance on the issues, we should make sure to recognize the

really faithful individuals and those using strict images to advance their own positions.

Political Islam is under challenge from its own manner of speaking and message to be self-

basic: to satisfy its own guidelines; to satisfy the standards it embraces and requests of others;

to stay away from and reprimand overabundances committed by state run administrations and

developments that distinguish themselves as Islamic; to assume a sense of ownership with the

disappointments of Muslim social orders, and not just to fault the West for every one of the

issues. Another harmony should be reached between the authentic requests of the individual

and the genuine requests of the general public in which the person lives.

In worldwide terms, Islamic states are progressively huge monetarily, monetarily and

strategically. Across the ummah nearby interests and public legislative issues seem, by all

accounts, to be a higher priority than straightforward ID of interests in light of Islamic

customs. The Islamic states antagonistic toward the West (Libya, Iran, Iraq, Yemen) are

adjusted by those which are solidly steady (Saudi Arabia, Pakistan, Singapore, Malaysia,

Indonesia, Thailand, Philippines, Brunei). It is not necessarily the case that the states with
positive relations with the West are not condemning the West. Muslim social orders don't just

experience the ill effects of 'Islamic' issues; they experience similar issues long recognizable

in the West: political, financial, natural, social and moral turn of events. Accordingly, these

are shared human encounters and the gainful goals: in science, innovation, medication,

schooling ought to likewise be shared fairly. .

Islam has saved the focal place of virtues as the characterizing character of human

culture. Francis Lamand, Leader of the French Affiliation 'Islam and the West', thinks about

that: "Islam can add to the resurrection, in the West, of three fundamental qualities: the

feeling of local area, in a region of the planet that has become excessively individualistic; the

feeling of the sacrosanct; and the legitimate sense. This can be the commitment of Islam to

Western social orders". Consequently the West needs to control its presumption and

reevaluate its position towards the remainder of the world. The thought of there being a 'rest

of the world', from whatever discernment, is something we as a whole need to change.

To conclude, every living creature will be held accountable by Allah SWT on

Judgement day. As for the claim that some would be drowned by their own sweat in the

hereafter, this is true, for they are sabit from sahih hadiths as explained earlier. Furthermore,

every person’s situation is different according to his deed. Lastly, may Allah SWT make us

from among His slaves whose presentation of deeds are made easy in the hereafter.
REFERENCES

1. Shabbir Akhtar, A Faith for All Seasons: Islam and Western Modernity (London,
Bellew, 1990), p. 104.

2. Sayyed Hossein Nasr, Islam and the Plight of Modern Man (London, Longman,
1975), pp. 131-132.

3. For an interesting treatment of this issue see Chandra Muzaffar, 'Dominant

Western Perceptions of Islam and the Muslim', The Thatched Patio, Vol. 6, no.3
(1993), pp. 25-26. See also Shayk Fadhlalla Haeri, The Elements of Islam
(Shaftesbury, Element Books, 1993), esp. pp. 129-35, 143.

4. Fazlur Rahman, Islam and Modernity: Transformation of an Intellectual tradition,

(Chicago, Univ. of Chicago Press, 1982), p. 139.

5. P. J. Vatikiotis, Islam and the State [1987], (rep. London, Routledge, 1991), p. 67.

6. J. L. Esposito, The Islamic Threat: Myth or Reality? (New York, Oxford, 1992), p.
78.

7. Ibid., pp. 206, 209.

8. Vatikiotis, Islam and the State, p. 97.

9. S. P. Huntington, 'The Clash of Civilisations?', Foreign Affairs, Vol. 72, no. 3

(1993), p. 40.

10. Vatikiotis, Islam and the State, p. 16.

11. M. A. Yamani, 'Islam is not an enemy of the West', rep. Australian Muslim News,
Vol 1, no. 5 (1994), p. 9.