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Neither set of verses mentions a bridge nor falling into hell, but Ṣirāṭ al-jahīm "was adopted into Islamic tradition to signify the span over jahannam, the top layer of the Fire". [Quran 37:21–27] In the hadith about "the bridge" or a bridge to hell or a bridge between heaven and hell, or over hell. [13]
Three divinities are thought to be guardians of the Chinvat Bridge: Sraosha (Conscience), Mithra (Covenant) and Rashnu (Justice). [7] Alternate names for this bridge include Chinwad, Cinvat, Chinvar or Chinavat. [11] The last gateway to Heaven and Hell; As-Sirāt in Islam is similar to concept of Chinvat.
The 16th century Tyndale and later translators had access to the Greek, but Tyndale translated both Gehenna and Hades as same English word, Hell. The 17th century King James Version of the Bible is the only English translation in modern use to translate Sheol, Hades, and Gehenna by calling them all "Hell."
While early Muslims debated whether scripture on Judgement day should be interpreted literally or figuratively, the school of thought that prevailed "affirmed that such things as the individual records of deeds (including the paper, pen, and ink with which they are inscribed), the bridge, the balance, and the pond are realities to be understood ...
As the Catechism says, the word "Hell"—from the Norse, Hel; in Latin, infernus, infernum, inferni; in Greek, ᾍδης ; in Hebrew, שאול (Sheol)—is used in Scripture and the Apostles' Creed to refer to the abode of all the dead, whether righteous or evil, unless or until they are admitted to Heaven (CCC 633). This abode of the dead is ...
Brig of Dread or Bridge of Dread is a bridge to Purgatory that a dead soul had to cross. Evil souls fall from the bridge into hell.This is a common afterlife theme found in some form or other in many cultures, such as the Chinvat Bridge of Zoroastrianism and As-Sirāt of Islam.
Datsueba also appears in the Jizō jūō kyō, which is a text of Japanese origin based on the Chinese Scripture on the Ten Kings. In this depiction, Datsueba waits on the far side of a river as spirits who lack the virtue to be permitted to cross the river via bridge are forced to wade their way across the treacherous waters.
The date of the book is not known, but in The Sacred Books and Early Literature of the East, Prof. Charles Horne does not provide a definitive date for the tale. [7] Most modern scholars simply state that the text's terminus ad quem was the 10th or 11th century.
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