Many early surahs are dedicated to the concept of universal resurrection and the "Day of Judgement" (yawm al-dn). ASeveralpassages imply that the judgment will take place very soon (e.g., 70:6-7), while others are more ambiguous (e.g., 72:25). The judgment will be preceded by a complete disintegration of the cosmos, as depicted in Qurn 81:1-14. It is frequently stated that God's verdict will be solely based on individual merit and demerit and that the Day of Judgement will be "a day on which no soul will be able to do anything for another soul" (82:19). Disbelief in the judgments assumed to be linked to a proclivity to exploit and mistreat society's weaker members, such as orphans and the poor, whose protection the Qurn advocates (e.g., 107:1-3).

The announcement of an eschatological resurrection of the dead appears to have sparked doubts and objections among the original audience of the Quran. Many Quranic passages thus reenact various aspects of God's created natural order, demonstrating his grace towards humanity and his power to recreate all deceased humans at the end of the world (e.g., 75:37-40 or 78:6-16). Accounts of God's destruction of previous peoples (e.g., 89:6-14) also support God's ability and willingness to enact just punishment.

At the same time, the Qurn assures believers of God's unwavering assistance to the pious and their right to paradise. Narratives about previous messengers, such as Noah, Abraham, and Moses, demonstrate not only the annihilation of the wicked and impious but also that God does not abandon his "chosen servants" in the face of adversity (e.g., 37:74, 81, 111).

Thus, the Quranic understanding of God combines omnipotence and punitive justice, necessitating a human attitude of fearful wariness (taqwa, with an emphasis on God's creative solicitude for humankind, compassion, forgiveness, and loving affection for the pious (e.g., 7:151-154, 19:96, or 85:14).