The Abrahamic traditions share a broad eschatological structure in which history ends with a final reckoning: the dead are raised, deeds are assessed, and each person receives a lasting destiny. Christianity places this at the second coming of Christ, when, in the image from Matthew's gospel, the nations are separated as a shepherd separates sheep from goats, and the account is public and universal rather than private.
Islam frames the same event as Yawm al-Qiyamah, the Day of Resurrection, when deeds are weighed on a scale, al-mizan, and the resurrected must cross a bridge, al-sirat, narrower than a hair and sharper than a sword, over hell to reach paradise. Judaism holds the concept with less doctrinal fixity: the Hebrew Bible speaks of a future Day of the Lord and later rabbinic and mystical literature develops Olam Haba, the World to Come, and a general resurrection, but normative Judaism has never required a single creedal formulation of the last judgment comparable to the Nicene Creed's clause or the Quran's repeated descriptions. All three traditions treat the last judgment as public, universal and final, in contrast to more private or provisional intermediate states such as the Christian particular judgment or the Islamic trial of the grave, which the last judgment supersedes and confirms.