He briefly acknowledges the older and vaguer pagan visions found in ancient Egypt and Mesopotamia; Jahannam, Islam's place of punishment, doesn't appear in the book at all.
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While the Quran describes Jahannam as having seven levels, each for different sins, the Bible (as regards the issue of levels), speaks of the "lowest Hell (Sheol)". It also refers to a "bottomless pit", comparable to the lowest layer of Jahannam in most Sunni traditions.
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In some cases, the Islamic concept of hell may resemble the concept of Catholic doctrine of purgatory, for Jahannam just punishes people according to their deeds and releases them after their habits are purified. A limited duration in Jahannam is not universally accepted in Islam.
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In a Persian work, the entry to hell is located in a gorge called Wadi Jahannam in Afghanistan.
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The righteous are rewarded with the pleasures of Jannah (Paradise), while the unrighteous are punished in Jahannam (Hell).
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From the depth of Jahannam grows Zaqqum, a tree with fruits looking like the heads of demons. and talk of a road that leads to hell.
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He will decide whether that person's ʾākhirah lies in Jahannam (Hell) or Jannah (Heaven) on the basis of the weight of either good or bad deeds in comparison with one another.
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He mentions that it contains the information about the Last Day and about the concepts of Paradise (Jannah) and Hell (Jahannam). The Torah is also mentioned as being known by Jesus.
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In addition to the Quran and hadith are "Eschatological manuals". These were written after the other two sources and developed descriptions of Jahannam "in more deliberate ways". While the Quran and hadith tend to describe punishments that nonbelievers are forced to give themselves, the manuals illustrate external and more dramatic punishment, through devils, scorpions, and snakes. Manuals dedicated solely to the subject of Jahannam include Ibn Abi al-Dunya's Sifat al-nar, and al-Maqdisi's Dhikr al-nar.
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Sufis developed a metaphyisical reinterpretation of Jahannam. Hell is still a place where sinners in this world will be punished, but they have provided various characterizations of the notion of the Jahannam. Historically speaking, Sufi views develop from the fear of God to the love of God; they emphasize the interior of the sharia as well as its exterior. Sufism was finally developed into the theoretical mysticism which cultivated in the theories of ibn 'Arabi and his followers.
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Two black angels named Nākir and Nakīr (identified with Munkar and Nakir in Islamic eschatology) strike the dead with a whip of fire and take him to the lowest level of Jahannam. Then, they order the Earth to swallow and crush the dead inside its womb, saying: "Seize him and take revenge, because he has stolen Allāh's wealth and worshipped others than Him". Following this, the dead is brought before the dais of God where a herald calls for throwing the dead into Jahannam. There he is put in shackles sixty cubits long and into a leather sackcloth full of snakes and scorpions.
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These are directly related to the wrongdoer's earthly transgressions. In hell, the inmates are tormented by Zabaniyya. Jahannam is depicted as an abyss with scorching winds and the As- Sirat bridge above. Its gates are guarded by Maalik and his subordinated angels.
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Surah 32:11 mentions an angel of death, identified with Azrael. When the unbelievers in hell (jahannam) cry out for help, an angel, also identified with Azrael, will appear on the horizon and tell them that they must remain.Lange, Christian. Locating Hell in Islamic Traditions.
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Just like the Islamic heavens, the common belief holds that Jahannam coexists with the temporary world.Christian Lange Locating Hell in Islamic Traditions BRILL 978-90-04-30121-4 p. 12 Suffering in hell is both physical and spiritual, and varies according to the sins of the condemned.
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With a Foreword by A. Schimmel Brill, 2018 pp. 45–60 Sahih al-Bukhari and Jami` at-Tirmidhi state that the shayatin can not harm the believers during the month of Ramadan, since they are chained in Jahannam (Gehenna (hellfire)).Tobias Nünlist (2015). Dämonenglaube im Islam.
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Jahannam possess 7 deep terrible layers. The lower the layer the worse it is. Individuals will arrive at both everlasting places during Judgment Day, which commences after the Angel Israfil blows the trumpet the second time. Islam teaches the continued existence of the soul and a transformed physical existence after death.
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Arabic texts written by Jews in Judeo-Arabic script (particularly those which are identified with the Isra'iliyyat genre in the study of hadith) also feature descriptions of Jahannam (or Jahannahum). These seem to have been strongly influenced by the Islamic environment in which they were composed, and may be considered as holding many of the same concepts as those today identified with Islamic eschatology. A Judeo-Arabic version of a popular narrative known as The Story of the Skull (whose earliest version is attributed to Ka'ab al-Ahbar) offers a detailed picture of the concept of Jahannam. Here, Malak al-Mawt (the Angel of Death) and a number of sixty angels seize the soul of the dead and begin torturing him with fire and iron hooks.
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Salman Khan appointed as a host 4th time in series Bigg Boss 7 (tagline: Jannat Ka Wow Aur Jahannam Ka Aaw Dekhege Saath Saath) is the seventh season of the Indian reality TV series Bigg Boss which aired on TV channel Colors TV from 15 September 2013, with Salman Khan returning as the host for the fourth time and this season is longer than its predecessor, Bigg Boss 6 and lasted for 15 weeks (104 days) concluding on Saturday, 28 December 2013. The seventh season was launched with the tagline- 'Jannat Ka Wow Aur Jahannam Ka Aaw Dekhege Saath Saath'. The show started airing on 15 September. The series was won by Indian model and actress Gauahar Khan on 28 December 2013.
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Hell (a.k.a. Gehenna, Hades, Hel, Jahannam, Sheol and Tartarus) is a fictional location, an infernal Underworld utilized in various American comic book stories published by DC Comics. It is the locational antithesis of the Silver City in Heaven. The DC Comics location known as Hell is based heavily on its depiction in Abrahamic mythology.
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Therefore, Muhammad told his followers that the gates of Heaven would be open for the entire month and the gates of Hell (Jahannam) would be closed.Hadith al-Bukhari 3:123 Hadith Collection The first day of the next month, Shawwal, is spent in celebration and is observed as the "Festival of Breaking Fast" or Eid al-Fitr.
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In Islam, Jahannam is the final destiny of evildoers and is regarded as necessary for God's divine justice. God's punishments are by definition considered to be justified, since God holds absolute sovereignty. Furthermore, with regard to predestination, one of six articles of faith in Islam, the question of how creatures be punished for their deeds arises.
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169 In the Quran the term appears in as the tormenting fires of Jahannam. Another time it occurs in as the origin of Jann. In Islamic traditions, it is usually interpreted as a kind of fire, which penetrates through the skin of human body in contrast to marijin min nar. However, both fires became usually associated with dangerous spirits.
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According to Ahmadiyya Islam, afterlife places are images of man's own spiritual life during lifetime, the fire a manifestation of his sins. The main purpose of Jahannam is therefore regarded to purge man from his evil deeds. Punishment therefore exists for perpetual spiritual advancement of human. Muslims and Non-Muslims both may enter or avoid hell depending on their deeds.alislam.
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Islam teaches that the life we live on Earth is nothing but a test for us and to determine each individual's ultimate abode, be it Hell or Paradise in the afterlife, which is eternal and everlasting. Jannah and Jahannam both have different levels. Jannah has eight gates and eight levels. The higher the level the better it is and the happier you are.
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The Houris appear as counterparts of the Zabaniyya, who are, in contrast to the Zabaniyya, items of knowledge from the beyond.Christian Lange Paradise and Hell in Islamic Traditions Cambridge University Press 2015 p. 214 During the post-quranic-exegesis, Zabaniyah were also identified with the angels of death appearing to the unjustMONA ZAKI JAHANNAM IN MEDIEVAL ISLAMIC THOUGHT 2015 p. 205 ff.
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Some descriptions of Jahannam resemble Buddhist descriptions of Naraka from Mahayana sutras in regard of destroying inhabitants of hell physically, while their consciousness still remains and after once the body is destroyed, it will regenerate again, thus the punishment will repeat.Rulu Teachings of the Buddha AuthorHouse 2012 page 147 However, according to Buddhism belief, the inhabitants are able to gain good Karma and in certain circumstances leave hell again.
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Islamic scholars debated whether or not, the jinn can enter Jannah. It is clear from the Quran, that the jinn might be thrown into Jahannam (hell), but does not mention explicitly the presence of jinn in Jannah. Houris are explicitly described as "untouched by human and jinn" indicates, that jinn could enter Jannah, too. Others however, deny the possibility for jinn to enter Jannah, they could merely try to avoid hell.
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The Jahannam (Hell) Cannon was first manufactured in 2012 in the Idlib countryside, by the insurgent group Ahrar al-Shamal Brigade. It was specifically designed for shelling the town of al-Foua. It was manufactured at a plant owned by Abu Adnan al-Idlibi in the town of Binnish. Manufacture of the cannon moved to Aleppo after Khaled Hayani – leader of the Badr Martyrs' Brigade – appropriated the design.
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685-705), might thus be interpreted as a reminder of the approaching Last Judgement. If one did good deeds, one would go to Jannah, and if unrighteous, would go to Jahannam. Punishments will include adhab, or severe pain, and khizy or shame."Reward and Punishment", Encyclopedia of the Qur'an(2005) There will also be a punishment of the grave (for those who disbelieved) between death and the resurrection.
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Some scholars like al-Ghazali and the thirteenth-century Muslim scholar Al-Qurtubi describe hell as a gigantic sentient being, rather than a place. In Paradise and Hell-fire in Imam al Qurtubi, Qurtubi writes, "On the Day of Judgment, hell will be brought with seventy thousand reins. A single rein will be held by seventy thousand angels...". Based on verse 67:7 and verse 50:30 Jahannam inhales and has "breaths".
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Also in the poetries of Al-Ma'arri, Iblis is the king of Jahannam. These depictions of Iblis as lord of hell simultaneously chained at its very bottom influenced Dante's representation of LuciferJane Dammen McAuliffe Encyclopaedia of the Qurʾān Volume 3 Georgetown University, Washington DC p. 419 and gave rise to the Christian depiction of hell as the seat of the devil. Inferno by Dante also shares the Islamic idea of dividing hell into multiple "circles".
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Islam has a concept similar to that of purgatory in Christianity. Barzakh is thought to be a realm between paradise (Jannah) and hell (Jahannam) and according to Ghazali the place of those who go neither to hell or to heaven.BRILL Islam and Rationality: The Impact of al-Ghazālī. Papers Collected on His 900th Anniversary, Band 1 page 100 But because it does not purify the souls it resembles more the Christian limbo than the purgatory.
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According to a fatwa issued by Mamdouh Mahmud Salim, the killing of someone standing near the enemy is justified because any innocent bystander will find a proper reward in death, going to Jannah (paradise) if they were good Muslims and to Jahannam (hell) if they were bad or non-believers.testimony of Jamal al-Fadl, U.S. v. Usama bin Laden, et al. The fatwa was issued to al-Qaeda members but not the general public.
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Sijjin ( lit. Netherworld, Underworld, Chthonian World) is in Islamic belief either a prison, vehement torment or straitened circumstances at the bottom of Jahannam, i.e. Gehenna or hell, below the earth (compare Greek Tartarus),Christian Lange Locating Hell in Islamic Traditions BRILL 978-90-04-30121-4 p. 17 or, according to a different interpretation, a register for the damned or record of the wicked, which is mentioned in Surah al-Muṭaffifīn () of the Quran.
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"Jahannam" is the Arab rendering of "Gehinnom" (mediated through Aramaic "Gehinnam"), a Valley in Jerusalem, mentioned multiple times in the Old Testament as an accursed place where child sacrifices took place. In the gospels, Jesus talks about "Gehenna" (Greek rendering) as a place "where the worm never dies and the fire is never quenched". (Mark 9:48) In the Babylonian Talmud, written around 500 CE, Gehinnom has become a transcendental place of post-mortem punishment of the wicked.
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An elegy written in Arabic script typical of the 9–10th century and containing the date AH 287 or 289 (AD 900 or 902) was found in the Magharat al-Jahannam ("Cave of Hell") catacomb during excavations conducted there in 1956. The sophisticated and beautifully worded elegy was composed by the previously unknown poet Umm al-Qasim, whose name is given in acrostic in the poem, and it can be read in Moshe Sharon's book or here on Wikipedia.
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"The Perspiration" —when all created beings, including men, angels, jinn, devils and animals gather and sweat unshaded from the sun—will follow. Sinners and nonbelievers will suffer and sweat longer on this day, which lasts for "50,000 years". God will judge each soul, accept no excuses, and examine every act and intention—no matter how small. It is believed those whose good deeds outweigh the bad will be assigned to Jannah (heaven), and those whose bad deeds outweigh the good to Jahannam.
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When Iblis gets weary about hell, he remembers his time in heaven.Michael Friederich Ghabdulla Tuqaj (1886-1913): ein hochgelobter Poet im Dienst von tatarischer Nation und sowjetischem Sozialismus Otto Harrassowitz Verlag, 1998 p. 160 (German) One should note, even if Iblis is assumed as the temporary ruler of Jahannam, his reign depends on the power of God and hell is still a place of punishment even for the devil.William A. Young The World's Religions: Worldviews and Contemporary Issues Pearson Prentice Hall 2005 p.
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In Islam, humanity's ultimate purpose is to worship their creator, Allah (), through his signs, and be grateful to him through sincere love and devotion. This is practically shown by following the divine guidelines revealed in the Qur'an and the tradition of the Prophet (for non-koranist). Earthly life is a test, determining one's position of closeness to Allah in the hereafter. A person will either be close to him and his love in Jannah (Paradise) or far away in Jahannam (Hell).
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Jannah and Jahannam both have various levels. The placement of a person may depend upon the extent of his or her good deeds. It is also said that God may forgive a sin against Himself but not against another. According to Islam, death is not the end of the life, but it is a transferral from this world to everlasting world.. As described by some, from Dar al-fana'a (The place of annihilation) to Dar al-Baqa'a (The place of permanence).
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In practice, Islamic law offers differing interpretations of Qur’anic justice, but this is done largely by ensuring there is a separation between legal and divine justice. This essentially means the notion of justice regarding non-Muslims is one of how non-Muslims will be punished or rewarded in the afterlife. In common Muslim understanding, it is certain that disbelievers, including atheists and polytheists, will go to jahannam. This is seen as just, as Allah does not accept polytheism or anyone to be associated with Him.
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These individuals are thought to be sentenced to afterlife in the fires of jahannam (Hell). The Quran describes these sins throughout the text and demonstrates that some sins are more punishable than others in the hereafter. A clear distinction is made between major and minor sins (53:31–32), indicating that if an individual stays away from the major sins, then they will be forgiven of the minor sins. Sources differ on the exact meanings of the different terms for sin used in the Islamic tradition.
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One collection of Quranic descriptions of hell include "rather specific indications of the tortures of the Fire": flames that crackle and roar; fierce, boiling waters scorching wind, and black smoke, roaring and boiling as if it would burst with rage. Its wretched inhabitants sigh and wail, their scorched skins are constantly exchanged for new ones so that they can taste the torment anew, drink festering water and though death appears on all sides they cannot die. They are linked together in chains of 70 cubits, wearing pitch for clothing and fire on their faces, have boiling water that will be poured over their heads, melting their insides as well as their skins, and hooks of iron to drag them back should they try to escape, their remorseful admissions of wrongdoing and pleading for forgiveness are in vain. The description of Jahannam as a place of blazing fire appears in almost every verse in the Quran describing hell. Jahannam is described as being located below heaven,verse 7:50 states "The companions of the Fire will call to the Companions of the Garden: ‘Pour down to us water or anything that God doth provide’".
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Begley, Wayne E. The Garden of the Taj Mahal: A Case Study of Mughal Architectural Planning and Symbolism, in: Wescoat, James L.; Wolschke-Bulmahn, Joachim (1996). Mughal Gardens: Sources, Places, Representations, and Prospects Dumbarton Oaks, Washington D.C., . pp. 229-231. Al Ghazali, in his book The Remembrance of Death and the Afterlife, describes and discusses the "wrongdoer" and graphic, sometimes violent scenes of Jahannam. According to theologian Al-Ghazali, Afterlife will start with the "Day of the Arising" and a trumpet blast which will wake the dead from their graves.
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His Pushpa Brikhkha Ebong Bihongo Puran is a narration of true human affinity to nature. After the liberation war, freedom fight became a unique subject. The first of this discipline is Anwar Pasha's Rifle Roti Awrat that he wrote during the war. Shaukat Osman's Jahannam Hoite Bidai, Nekre Aranyo, Dui Soinik, Rashid Haider's Khanchai, Andho Kothamala, Shawkat Ali's Jatraa, Selina Hossain's Hangor Nodi Granade, Mahmudul Huq's Jiban Aamar Bone, Syed Shamsul Haq's Nil Dangshon, Nishiddho Loban, Harun Habib's Priyo Joddha Priyotoma, Humayun Ahmed's Jochona O Jononir Golpo etc.
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The plane named after Seçere-i Vakvak (Vakvak Tree) which believed to be in Jahannam and its fruits are human heads. The neo-Byzantine style octagonal fountain stands on a base with eight steps rising up to an entry gate. There are seven brass fountain spouts over basins on the remaining sides, and over the central reservoir there is a dome supported by eight porphyry columns. The fountain's central reservoir stands on a mosaic-tiled platform and surmounted with the bronze dome, which is raised on carved marble arches.
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Terrenal life is a test; how one acts (behaves) determines whether one's soul goes to Jannat (Heaven) or to Jahannam (Hell).In most English translations of Qur'an 51:56 translates the last word to "worship", but any Arabic (and Urdu) speaking person can confirm that "ABADON" means to follow the Will of Allah (NOT worship). This is relevant because the Will of Allah is not just to worship HIM; to be just and good with humanity is equally important. However, on the day of Judgement the final decision is of Allah alone.
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Dr. Salman is a psychologist by profession, and head of "Public Relations Bureau," an organisation that claims to help people combat their enemies by using psychological techniques. In reality though, he is the head of the most powerful mob "Taaqat" (Force), a group that is trying to bring revolution in the country. He is the villain of Ibne Safi's best Shoalaa stories: Pehla Shoalaa, Doosra Shoalaa, Teesra Shoalaa, and Jahannam Ka Shoalaa. With the help of his psychological techniques and strange inventions, he has created a new world underneath the earth.
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Bhai Girish Chandra Sen, member of Brahmo Samaj, was the first non-Muslim to translate whole Quran into Bengali; however, his translation did not contain any Arabic text, instead it had Bengali words. For instance, Allah has been translated as ISHSHAR, Jannah as SHORGO, Jahannam as NOROK, Ibadah as ARCHONA, and alike. Although, Bhai Girish's translation didn't contain any material that would hurt the feelings of Muslims, Goldsack's translation of Koran into Bengali has been denounced to have contained offensive remarks on Islam and Muhammad; therefore, Goldsack's translation seems to have been rejected by Muslims.
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These events will be followed by a time of serenity when people live according to religious values. Islamic apocalyptic literature describing Armageddon is often known as fitna, Al-Malhama Al-Kubra (The Great Massacre) or ghaybah in Shī'a Islam. The righteous are rewarded with the pleasures of Jannah (Paradise), while the unrighteous are punished in Jahannam (Hell). A 2012 poll by Pew research found that 50% or more respondents in several Muslim-majority countries (Turkey, Malaysia, Afghanistan, Pakistan, Iraq, Tunisia, Lebanon, Morocco) expected the Mahdi to return in their lifetime.
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Hell (, ; ; ;Phyllis Ghim-Lian Chew A Sociolinguistic History of Early Identities in Singapore: From Colonialism to Nationalism Palgrave Macmillan, 29 Nov 2012 p. 195 ) in Islam refers to an afterlife place of punishment for evildoers (i.e. hell). The punishments are carried in accordance with the degree of evil one has done during his life.Tom Fulks Heresy? the Five Lost Commandments Strategic Book Publishing 2010 page74 In the Quran, Jahannam is also referred as al-Nar ('The Fire'), Jaheem ('Blazing Fire'), Hutamah ('That which Breaks to Pieces'), Haawiyah ('The Abyss'), Ladthaa , Sa’eer ('The Blaze'), Saqar , also the names of different gates to hell.
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Shown are the 'Arsh (Throne of God), pulpits for the righteous (al-Aminun), seven rows of angels, Gabriel (al-Ruh), A'raf (the Barrier), the Pond of Abundance, al-Maqam al-Mahmud (the Praiseworthy Station; where the prophet Muhammad will stand to intercede for the faithful), Mizan (the Scale), As-Sirāt (the Bridge), Jahannam (Hell) and Marj al-Jannat (Meadow of Paradise).Begley, Wayne E. The Garden of the Taj Mahal: A Case Study of Mughal Architectural Planning and Symbolism, in: Wescoat, James L.; Wolschke- Bulmahn, Joachim (1996). Mughal Gardens: Sources, Places, Representations, and Prospects Dumbarton Oaks, Washington D.C., . pp. 229-231.
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The Islamic belief in the afterlife as stated in the Quran is descriptive. The Arabic word for Paradise is Jannah and Hell is Jahannam. Their level of comfort while in the grave (according to some commentators) depends wholly on their level of iman or faith in the one almighty creator or supreme being (God or Allah). In order for one to achieve proper, firm and healthy iman one must practice righteous deeds or else his level of iman chokes and shrinks and eventually can wither away if one does not practice Islam long enough, hence the depth of practicing Islam is good deeds.
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Shown are the 'Arsh (Throne of God), pulpits for the righteous (al-Aminun), seven rows of angels, Gabriel (al-Ruh), A'raf (the Barrier), the Pond of Abundance, al-Maqam al-Mahmud (the Praiseworthy Station; where Muhammad will stand to intercede for the faithful), Mizan (the Scale), As-Sirāt (the Bridge), Jahannam (Hell) and Marj al-Jannat (Meadow of Paradise).Begley, Wayne E. The Garden of the Taj Mahal: A Case Study of Mughal Architectural Planning and Symbolism, in: Wescoat, James L.; Wolschke-Bulmahn, Joachim (1996). Mughal Gardens: Sources, Places, Representations, and Prospects Dumbarton Oaks, Washington D.C., . pp. 229-231.
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According to Islam, one after death either enters Paradise (Jannah) or Hell (Jahannam), depending on their deeds. However unlike Muslims, Hindus believe in cycle of reincarnation. However, the concept of higher and lower realms of existence can be found in Hinduism, though the realms are temporary places Both are obliged to fight the Demons (Shaitan/Asura), who are in constantly war against human and the Divine.Firoz-Ul Haque Islam Under the Microscope: A Condensed Digest for Muslims and Non-Muslims Atlantic Publishers & Dist 2006 page 35 Asuras are part of Hindu mythology along with Devas, Yakshas and Rakshasas.
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An elegy written in Arabic script typical of the 9–10th century and containing the date AH 287 or 289 (AD 900 or 902) was found in the Magharat al-Jahannam ("Cave of Hell") catacomb during excavations conducted there in 1956. Composed by the previously unknown poet Umm al-Qasim, whose name is given in acrostic in the poem, it reads as follows:Sharon, 2004, p. xli ::: > I lament the defender (who passed away) ::::While desire within his breast > is still afire. :::His generosity was not very manifest to the eye, ::::So > that the envious ones neglect desiring him.
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Sufi mystic and philosopher Ibn Arabi, ca. 1238. Shown are the 'Arsh (Throne of God), pulpits for the righteous (al-Aminun), seven rows of angels, Gabriel (al-Ruh), A'raf (the Barrier), the Pond of Abundance, al-Maqam al-Mahmud (the Praiseworthy Station; where the prophet Muhammad will stand to intercede for the faithful), Mizan (the Scale), As-Sirāt (the Bridge), Jahannam (Hell) and Marj al-Jannat (Meadow of Paradise).Begley, Wayne E. The Garden of the Taj Mahal: A Case Study of Mughal Architectural Planning and Symbolism, in: Wescoat, James L.; Wolschke- Bulmahn, Joachim (1996). Mughal Gardens: Sources, Places, Representations, and Prospects Dumbarton Oaks, Washington D.C., . pp. 229-231.
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Several verses in the Quran mention the eternal nature of hell or both heaven and hell. , the damned will linger in hell for ages.Christian Lange Paradise and Hell in Islamic Traditions Cambridge University Press 2015 page 53 Two verses in the Quran (6:128 and 11:107) emphasize that consignment to hell is horrible and eternal — but include the caveat "except as God (or your Lord) wills it". Some scholars considered this an escape from the eternity of hell.Mouhanad Khorchide, Sarah Hartmann Islam is Mercy: Essential Features of a Modern Religion Verlag Herder GmbH 2014 page chapter 2.5 Quran (10:107) suggests that Jahannam will be destroyed some day,F.
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Islamic eschatology is concerned with the Qiyamah (end of the world; Last Judgement) and the final judgement of humanity. Eschatology relates to one of the six articles of faith (aqidah) of Islam. Like the other Abrahamic religions, Islam teaches the bodily resurrection of the dead, the fulfillment of a divine plan for creation, and the immortality of the human soul (though Jews do not necessarily view the soul as eternal); the righteous are rewarded with the pleasures of Jannah (Heaven), while the unrighteous are punished in Jahannam (Hell). A significant fraction (one third, in fact) of the Quran deals with these beliefs, with many hadith elaborating on the themes and details.
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Islamic eschatology is concerned with the Qiyamah (end of the world; Last Judgement) and the final judgement of humanity. Eschatology relates to one of the six articles of faith (aqidah) of Islam. Like the other Abrahamic religions, Islam teaches the bodily resurrection of the dead, the fulfillment of a divine plan for creation, and the immortality of the human soul (though Jews do not necessarily view the soul as eternal); the righteous are rewarded with the pleasures of Jannah (Heaven), while the unrighteous are punished in Jahannam (Hell). A significant fraction (one third, in fact) of the Quran deals with these beliefs, with many hadith elaborating on the themes and details.
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Sunni sources mention that like all men and women of Paradise, the houris do not experience urination, defecation or menstruation.Al Ghazzali, Ihya ʿUlum al-Din (The Revival of the Religious Sciences) Vol. 4 Ibn Kathir states that jinns will have female jinn companions in Paradise. Al-Qurtubi reconciled a hadith that stated that the majority of the inhabitants of Hell (Jahannam) would be women by suggesting that many of the women that will form the majority in Hell will be among the sinners that would stay there merely temporarily and would then be brought out of Hell into Paradise; thereafter the majority of the people of Paradise would be women.
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Sufi mystic and philosopher Ibn Arabi, ca. 1238. Shown are the 'Arsh (Throne of God), pulpits for the righteous (al- Aminun), seven rows of angels, Gabriel (al-Ruh), A'raf (the Barrier), the Pond of Abundance, al-Maqam al-Mahmud (the Praiseworthy Station; where the prophet Muhammad will stand to intercede for the faithful), Mizan (the Scale), As- Sirāt (the Bridge), Jahannam (Hell) and Marj al-Jannat (Meadow of Paradise).Begley, Wayne E. The Garden of the Taj Mahal: A Case Study of Mughal Architectural Planning and Symbolism, in: Wescoat, James L.; Wolschke-Bulmahn, Joachim (1996). Mughal Gardens: Sources, Places, Representations, and Prospects Dumbarton Oaks, Washington D.C., . pp. 229-231.
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Finally the souls will traverse over hellfire via the bridge of sirat. For sinners, it is believed the bridge will be thinner than hair and sharper than the sharpest sword, impossible to walk on without falling below to arrive at their destination. According to Leor Halevi, between the moment of death and the time of their burial ceremony, "the spirit of a deceased Muslim takes a quick journey to Heaven and Hell, where it beholds visions of the bliss and torture awaiting humanity at the end of days". In 'The Soul's Journey After Death, Ibn Qayyim Al-Jawziyya, a theologian in the 14th century, writes explicitly of punishments faced by sinners and unbelievers in Jahannam.
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James Thurber, "The Wizard of Chitenango", p. 64 Fantasists on Fantasy edited by Robert H. Boyer and Kenneth J. Zahorski, Arabic manuscript of the One Thousand and One Nights. A number of stories within the One Thousand and One Nights (Arabian Nights) also feature science fiction elements. One example is "The Adventures of Bulukiya", where the protagonist Bulukiya's quest for the herb of immortality leads him to explore the seas, journey to the Garden of Eden and to Jahannam, and travel across the cosmos to different worlds much larger than his own world, anticipating elements of galactic science fiction; along the way, he encounters societies of jinns, mermaids, talking serpents, talking trees, and other forms of life.
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Traditionally, it is considered to be one of the six main beliefs of Muslims, the others including: Tawhid (unitarianism), belief in the angels, belief in the Revealed Books (Scrolls of Abraham, Torah, Zabur, Gospel and Quran), belief in the prophets and messengers, and belief in predestination. According to the Islamic beliefs, God will play the role of the qadi, weighing the deeds of each individual. He will decide whether that person's ākhirah lies in Jahannam (Hell) or Jannah (Heaven) on the basis of the weight of either good or bad deeds in comparison with one another. The judgment doesn't depend upon the amount of deeds, deeds are judged on the basis of the will behind it.
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Other manuals—such as texts by al-Ghazali and the 12th-century scholar Qadi Ayyad -- "dramatise life in the Fire", and present "new punishments, different types of sinners, and the appearance of a multitude of devils," to exhort the faithful to piety. His hell has a structure with a specific place for each type of sinners. Sufi mystic and philosopher Ibn Arabi, ca. 1238. Shown are the 'Arsh (Throne of God), pulpits for the righteous (al-Aminun), seven rows of angels, Gabriel (al-Ruh), A'raf (the Barrier), the Pond of Abundance, al-Maqam al-Mahmud (the Praiseworthy Station; where the prophet Muhammad will stand to intercede for the faithful), Mizan (the Scale), As-Sirāt (the Bridge), Jahannam (Hell) and Marj al-Jannat (Meadow of Paradise).
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Jahannam is traditionally divided into seven stages. According to one common tradition the layers of hell are: # A fire for sinners among the Muslims # Inferno interim for the sinner among the Christians # Provisional destination for sinners among the Jewish # The burning fire for renegades # A place for witches and fortunetellers # Furnace for the disbelievers # A bottomless abyss for hypocrites, like the Pharaoh and people who disbelieves after Isa's table or Muslims who are outwardly believers but inwardly infidels. The seven layers of earth, refer to the different stages of the underworld, the place of hell before the Day of Resurrection: # A dim (surface), inhabited by mankind and jinn. # Basit (plain), the prison of winds, from where the winds come from.
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For example, it was through this novel that Ibn al- Nafis introduces his scientific theory of metabolism, and he makes references to his own scientific discovery of the pulmonary circulation in order to explain bodily resurrection. The novel was later translated into English as Theologus Autodidactus in the early 20th century. A number of stories within the One Thousand and One Nights (Arabian Nights) also feature science fiction elements. One example is "The Adventures of Bulukiya", where the protagonist Bulukiya's quest for the herb of immortality leads him to explore the seas, journey to the Garden of Eden and to Jahannam, and travel across the cosmos to different worlds much larger than his own world, anticipating elements of galactic science fiction;Irwin, p. 209.
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In modern times some Christians and Christian denominations (such as Universalism) have rejected the concept of hell as a place of suffering and torment for sinners on the grounds that it is incompatible with a loving God. There are also symbolic and more merciful interpretations of hell among Muslims.Mouhanad Khorchide, Sarah Hartmann Islam is Mercy: Essential Features of a Modern Religion Verlag Herder GmbH 2014 page chapter 2.4 Muslims Mouhanad Khorchide and Faheem Younus write that since the Quran states that God has "prescribed to himself mercy", and "... for him whose scales (of good deeds) are light. Hell will be his mother,"Quran 101:9-10 suffering in Jahannam is not a product of vengeance and punishment, but a temporary phenomenon as the sinner is "transformed" in the process of confronting the truth about themselves.
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Sahih-i Muslim, M4730Sahih-i Muslim. Iman, 329, M454Sahih-i Muslim, Belief in the Hereafter, M456 Muslims who offer the obligatory prayers (Fajr, Dhuhur, Asr, Maghrib, Isha) and recite the Surah Al-Fatihah, which is a supplication in which they ask God to guide them through the righteous path, has been called by scholars a precursor to the as-Sirāt. Sufi mystic and philosopher Ibn Arabi, ca. 1238. Shown are the 'Arsh (Throne of God), pulpits for the righteous (al-Aminun), seven rows of angels, Gabriel (al-Ruh), A'raf (the Barrier), the Pond of Abundance, al-Maqam al-Mahmud (the Praiseworthy Station; where the prophet Muhammad will stand to intercede for the faithful), Mizan (the Scale), As- Sirāt (the Bridge), Jahannam (Hell) and Marj al-Jannat (Meadow of Paradise).
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Shown are the 'Arsh (Throne of God), pulpits for the righteous (al-Aminun), seven rows of angels, Gabriel (al-Ruh), A'raf (the Barrier), the Pond of Abundance, al-Maqam al-Mahmud (the Praiseworthy Station; where the prophet Muhammad will stand to intercede for the faithful), Mizan (the Scale), As-Sirāt (the Bridge), Jahannam (hell) and Marj al-Jannat (Meadow of Paradise).Begley, Wayne E. The Garden of the Taj Mahal: A Case Study of Mughal Architectural Planning and Symbolism, in: Wescoat, James L.; Wolschke-Bulmahn, Joachim (1996). Mughal Gardens: Sources, Places, Representations, and Prospects Dumbarton Oaks, Washington D.C., . pp. 229-231. The exact time when these events will occur is unknown, however there are said to be major and minor signs which are to occur near the time of Qiyammah (end time).
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Each garden is the width of the whole heavens and earth (3:133). In each garden is a mansion (9:72), a high throne (88:10–16) of dignity (52:20) in a grove of cool shade (36:56–57), an adorned couch (18:31), rows of cushions (88:10–16), rich carpets spread out (88:10–16), a cup (88:10–16) full of wine (52:23), and every meat (52:22) and fruit (36:56–57) that is like the food on Earth (2:25). Each person is adorned in golden and pearl bracelets (35:33) and green garments of fine silk and brocade (18:31). Each man is married to a beautiful woman (52:20), accompanied by any children that did not go to Jahannam (52:21), and attended to by servant-boys (52:24).
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Through public acknowledgement of wrongdoing, people can take responsibility for the lack of morality within their society and enact social reform. Egyptian reformer Muḥammad ʿAbduh (1849–1905) and his disciple Muḥammad Rashīd Ridā (1865–1935) derived this understanding from Quranic passages such as: Other modern reformers, such as Sayyid Qutb, held that repentance involved a renewed, holistic commitment to Islam, rather than admission of sin for the sake of being pardoned of punishment. This understanding draws from classical Sufi thought, whereby one experiences a personality transformation and his/her sinful impulses are replaced by virtue. Qutb derived this understanding from Quranic passages such as: According to Shaddad ibn Aws: However, regardless of one's outward deeds, God does not accept the forgiveness of those who are insincere in their repentance and only do so in order to avoid jahannam.
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Several stories within the One Thousand and One Nights (Arabian Nights, 8th-10th century CE) also feature science fiction elements. One example is "The Adventures of Bulukiya", where the protagonist Bulukiya's quest for the herb of immortality leads him to explore the seas, journey to the Garden of Eden and to Jahannam, and travel across the cosmos to different worlds much larger than his own world, anticipating elements of galactic science fiction; along the way, he encounters societies of jinn, mermaids, talking serpents, talking trees, and other forms of life. In "Abdullah the Fisherman and Abdullah the Merman", the protagonist gains the ability to breathe underwater and discovers an underwater submarine society that is portrayed as an inverted reflection of society on land, in that the underwater society follows a form of primitive communism where concepts like money and clothing do not exist. Other Arabian Nights tales deal with lost ancient technologies, advanced ancient civilizations that went astray, and catastrophes which overwhelmed them.
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Ibn Arabi was held in high regard at the time and many copies of the Futuhat al-Makkiyya, that contains the diagram, were available in India. The diagram shows the 'Arsh (Throne of God; the circle with the eight pointed star), pulpits for the righteous (al-Aminun), seven rows of angels, Gabriel (al-Ruh), A'raf (the Barrier), the Hauzu'l-Kausar (Fountain of Abundance; the semi-circle in the center), al- Maqam al-Mahmud (the Praiseworthy Station; where the prophet Muhammad will stand to intercede for the faithful), Mizan (the Scale), As-Sirāt (the Bridge), Jahannam (Hell) and Marj al-Jannah (Meadow of Paradise). The general proportions and the placement of the Throne, the pulpits and the Kausar Fountain show striking similarities with the Taj Mahal and its garden.Begley, Wayne E. The Garden of the Taj Mahal: A Case Study of Mughal Architectural Planning and Symbolism, in: Wescoat, James L.; Wolschke-Bulmahn, Joachim (1996).
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The Qur’an contains a double message with regard to justice for non-Muslims; it appears to both proclaim that the divine justice in the afterlife for People of the Book will be their place in jannah (presuming they have lived righteously), whilst simultaneously stating that these very people deserve a place in jahannam for their beliefs, no matter how righteous they may liveThe Qur’an also contains verses that command Muslims to fight against non-Muslims, whilst concurrently declaring that people who practice monotheism and live righteously will have nothing to fear in the afterlife as divine justice shall reward them with a place in jannah. There have been attempts to reconcile this by some commentators, who have explained that these contrasts are due to chronology and that verses which were later revealed to Muhammad supersede earlier verses. Alternatively, it is suggested that in Allah’s infinite justice and mercy, He will judge justly according to each individual's intentions and deeds. This line of reasoning follows the idea that we are incapable of fathoming what this decision will be as we are imperfect as humans and cannot attain Allah's perfection.
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