The third principle of Islamic theology all Muslims agree upon is, after the doctrines of God's Unity (tawhîd), and Prophecy (nubuwwa), the doctrine of the Final Encounter with God, (ma'âd). In the Qur'an, the Day of Resurrection, of Judgement etc. or the Hour is often mentioned in this context. While a "day" is a longer period in which a complex process takes place, an "hour" is a decisive moment, in this case the moment of recognition when the true value of one's own actions is recognized and, as the case may be, it becomes obvious that the beings and ideas a person used to associate with God were illusory.

In the Qur'an, a careless attitude in life, ignoring such an "Hour of Truth" and the confrontation with the results of one's own actions, is often criticized. Those who have such an attitude are warned that the hour will suddenly overcome them, and the time that had been at their disposal will seem extremely short.

The way it is used here, the term "hour" leaves it open whether it is to be understood as an individual or collective "moment of recognition", and whether it happens in the course of life or in connection with the end of an individual life or a group of people. Obviously all these cases are termed "the hour" in Qur'anic language: a personal confrontation with the results of an self-righteaous, ungrateful attitude that compels a person to reflect; the judgement of an arrogant, unjust nation or class, often coincidental with its downfall; the end of one's physical life with a retrospective view over one's actions; the Last Jugement of the world at the end of this cycle of creation, etc. However, in no case this moment is predictible.

In this context it was often speculated if the contemporaries of a prophet (e.g. Jesus or Muhammad, peace be with them), prompted by his warnings and admonitions, expected a soon judgement over the world and arranged their lives accordingly. In fact, many people in those days did rearrange their lives considerably, giving up many things they used to do and find normal before. On the other hand we observe that the prophetic teachings not only pointed to the Hereafter. They were the foundation stones for the construction of a society and for the materialization of new socio-cultural impulses, and they influenced world history for many centuries to come. This is not necessarily a contradiction. To my understanding, it was exactly the expectation that there could be an encounter with God and a judgement at any moment that caused people to live more consciously, to turn to God again and again and to strive for good with utmost confidence. The Prophet (s) is reported to have said, "Act as if you were to die tomorrow, and plan for the good as if you were to live for a hundred years."

In many places the Qur'an mentions a Day of Resurrection or a Day of Judgement, illustrating how the dead will be brought back to life and called up for God's judgement. Notwithstanding the controversy whether resurrection will take place physically, with a new body, or purely spiritually, resurrection is understood as an awakening on a new level of consciousness. The Prophet (s) said, "People are asleep, and when they die, they wake up." There lives are put into the right perspective, and this can result in great surprises unless the person in question has tried to aquire self-knowledge. The Qur'an often points to the barren dead land out of which new life grows after a shower of rain from the sky as an allegory for resurrection and revival, but the concept of judgement is linked with other images.

All events described in this context are beyond our temporal and spatial range of experience and is therefore clothed in terms and images that we can easily understand and imagine, including spatial concepts and a process in time. One aspect of judgement is the personal development of a human individual during his/her life on earth, another one is the context including the relations with fellow human beings and fellow creatures. While in the Qur'an terms are used that can be understood on different levels, tradition differentiates between a temporary questioning and judgement "in the grave" whereupon the deceased spends the time until resurrection according to his/her actions either with fears and worries or in a state of comfort and confidence, and, on another level, world judgement at the end of time. In systematic theology, we differentiate as follows.

1. Minor Resurrection, that is, the immediate personal judgement linked with the death of an individual.
2. Intermediate Judgement, that is, judgement ofer an era or generation with a balance of the injustice individuals have done to each other.
3. Greater Resurrection, that is, the final judgement over the world and a complete reconstruction of the universe.

Referring to the Minor Resurrection, the Qur'an repeatedly points out the personal responsibility of each human individual. A covenant between God an every single human being is mentioned, and we are shown by means of various examples that even close friends or relatives like brothers and sisters, parents, children etc. are unable to take over an individual's burden of responsibility:

In various other verses we are told that the person in question would like to give up his property or even his family and friends in order to buy his freedom from responsibility, but this is impossible. In vain is also his reference to leaders he had been following during his lifetime and by whom he now feels he has been let down.

In any case actions, as pointed out by the Prophet (s), "will be judged according to the intentions", and among the standards applied in this context is the actual potential of each individual, for

that is, nobody is expected to do more than he/she is able to.

Referring to the Intermediate Judgement, we are told,

Human beings are not only seen as individuals but also as members of a communty where they have their roots and to the development of which they contribute, by which they are influneced and on which they exercise an influence. Here it is now the point for the question how far each individual contributed to the promotion of good and the prevention of evil in this community and in how far individuals and groups within this community have used their differences for just and constructive interaction and cooperation. Blind imitation of human authorities like physical or spiritual ancestors or political and religious leaders is repeatedly criticized in the Qur'an and, in extreme cases, seen on one level with idolatry. The relevant position before God'd judgement is illustrated as follows.

In contrast to this there is the conscious loyalty against the religious and ethical values and the individuals and the community who have taken over the responsibility to implement them, as well as sensitivity to one's own conscience.

Injustice done to each other will now be compensated before God's judgement, the terms and images in the Qur'an showing clearly that the aim is the reconciliation of human beings. So if we are told,

then the word Fattâh, that has been translated as judge basically means the Opener, that is, the One who, in the course of this process, opens new insights and possibilities to those present before His judgement seat, overcoming all obstacles like pain, hatred, vindictiveness etc.. The concept of justice on which this is based comprises both the fact of human (and other creatures') variety and differences and the possibility of forgiveness. The image of the scales is often used to illustrate that balanced relations will be restored and deficiencies made up for. However, there are individuals and groups whose selfish attitude does not present a foundation for restoration, forgiveness and reconciliation.

Part of the judgement over communities and generations is the settlement of religious conflicts. Islam teaches that God has sent revelations and prophetic teachers to all nations, speaking as it were in the language of the respective socio-cultural environment. Thus, while the nucleus of each religion is a genuine way to God, there can be differences in interpretation conditioned by the socio-cultural environment itself or by the development of different theological views, and if these differences are absolutized by the members or scholars of a given religious tradition, there can be a certain potential for conflict. The Qur'an deals with that problem in various places.

Religious variety is not seen in a negative light but as one of the challenges of life the problems of which shall be solved on the Day of Judgement.

Thus, judgement is pronounced not only over human individuals but also over groups, nations, generations and religious communities. We are repeatedly reminded of historical experiences and enjoined to learn from them in order to become able to shape our future.

The Greater Resurrection or World Judgement is described in the Qur'an with fearful concomitants. It concerns the whole universe with all creatures, both living and inanimate ones. Based on various traditions, people have repeatedly tried to read apocalyptic signs into contemporay events, but I would like to remind you once more that not even the prophets knew the time, only God. We are rather enjoined to remain permanently conscious of our responsibility.

World Judgement is linked with a dissolution of the environment and relations we are familiar with:

All creatures will then be standing before God's judgement, and it will not only be a matter of account and reconcisilation but also of complaint, including the complaints by animals, plants and the earth itself against humankind. Not only human beings will experience God's justice but all other living and inanimate nature of which the Qur'an repeatedly tells us that it praises God and serves him. The same applies to invisible forces that we call angels, demons etc.

But however terrible that day will be, no one has to fear any injustice.

The universe will then be reconstructed according to truth and justice.

Following the judgement, human beings will experience one of two states, either punishment that is described as hell, suffering, fire etc. or satisfaction that is described as reward, paradise, garden etc.. Both is illustrated in the Qur'an in lively images.

The state of punishment is described as a place where a fire is burning the culprits again and again without annihilating them, where hot water only increases their consuming thirst and the poisonous fruits of their bad actions cause them pain in the stomach. The Prophet (s) pointed out to us that we are able to experience this state even during our life on earth, and I think that whoever has experienced the belated regret for an awkward bad action that cannot be undone or made up for any more will be able to confirm this. It is truly a fire of purification. In this state are

• those who rejected and denied all insight, especially the insight into the necessity of ethical standards and human responsibility (kafirûn),
• those who, driven by a selfish attitude, were exclusively committed to their own interests and consequently served those instances who promised them to fulfil their desires, without any consideration for the One spiritual and ethical Centre of Life (mushrikûn),
• those who misused their human potential in an irresponsible manner in order to gain power for themselves, causing harm and damage to other human beings and creatures (fâsiqûn).

While the followers are unable to free themselves from their responsibility by blaming everything on the mis-leaders, those who should know better still bear a greater responsibility and are treated more strictly.

Punishment does neither happen at random nor is it an act of revence but the evildoers are confronted with the suffering that is a consequence of their own bad actions, and the descriptions in the Qur'an are meant to point out that they are not to be disregarded. The least that can be expected from a human being in the way of ethical motivation is that he/she leaves bad actions for fear of the consequences.

The state of satisfaciton is described as a heavenly garden pictured with the most lovely details, the Qur'anic description being continued even more effusively in various traditions and in popular belief. We will, however, linit ourselves to the Qur'an here. The garden is described with shadow, rivers and fruits: the cool, comforting shadow of God, the water of life and the fruits of good actions that represent love and nearness to God. The inhabitants of the garden wear clothes made of silk and brocade as well as jewellery. Silk and brocade are pleasant to wear and adorn their wearer - they represent his/her good characteristics that suit him/her well, the way it is described in Surah 7:26,

The jewellery is a mark of fully unfolded human qualities. The inhabitants of the garden live together in partnership and friendship without disturbing selfishness, finding joy with each other. Even this state can occasionally be experienced in this life when we discover that the fruits of our unselfish efforts start ripening. In this heavenly state are

• those who led their lives confidently, being conscious of God's presence and realizing the meaning of their existence on earth,
• those who fulfilled their human responsibility for their own lives and for other human beings and creatures, thus being witnesses in life and death,
• those who made an effort to implement good and who achieved forgiveness for mistakes and bad actions by insight and repentance, never giving up courage and hope.

In the Christian Occident, the Qur'anic descriptions of Paradise have often been denounced as "too sensual". In fact they can be misunderstood if they are read too superficially and their understanding is limited to a simple material level. We must not forget that they are meant to descibe a state that goes far beyond our experiences in this world. Concerning ethical motivation, is is considered good if a person does good actions hoping for God's reward and the fruits of good. Besides, we are recommended to keep up an equilibrium of fear and hope that keeps us away from evil and prompts us to do good actions.

Beyond that, we speak of men and women who are described in the Qur'an as the Foremost (sâbiqûn) or as Friends of God (awliyâ' Allah) because they have come as near to God as it is possible for a human being. Transcending fear and hope, their ethical motivation is based on their love for God and His creatures. Among them, there are

• the prophets and nessengers who were raised among people in order to remind them of God's unity, ethical values and human responsibility, to criticise social grievances, abuse of power, and arrogance, and to awaken hope for God's mercy, both by their teaching and by their personal example, after having received God's revelation with inner purity and clearness,
• the Truthful (as-siddîqûn), who, while not being sent with a divine message like the prophets, have neverthelesss achieved a similar purity and clearness, are connected with their Prophet in sincere loyalty and have shown great patience and solidarity with their fellow human beings,
• the Witnesses (ash-shuhadâ') who stood up for their faith, their values or their fellow human beings with their lives, bearing witness for God, among them the martyrs,
• the Righteous (as-salihûn), who sincerely struggled for justice, reconciliation and peace between human beings and all creatures, giving up things for others' sake that they would normally have a right to, or changing even their enemies' mind through their integrity and generosity.

These great human beings can be a reminder of God in various ways, sometimes even by their mere presence, thus spreading peace and blessings, causing hope and confidence, heal the wounds of the soul and help overcoming failures and weaknesses. God's own attributes can be experienced in the love with which they meet their fellow human beings. The close connection they have with God in their lives on earth is kept up in the life to come. All statements that have been made concerning the inhabitants of the garden apply to them the more, and beyond that, God's satisfaction with them is pointed out,

Their inner state in the life to come is basically an extension and perfection of what they have been struggling for and the fulfilment of the promise they have trusted. This complete unfolding of their humanity is the final goal of this process of education on earth, and at this point the Qur'an calls a man or woman a servant of God in a very special manner: not a slave but someone who is connected with God in love and surrender in such a way that he/she serves to manifest God's glory and grace. Such a person is told,