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The importance of Hell in Islamic doctrine is that it is an essential element of the Day of Judgment, which is one of the six articles of faith (belief in God, the angels, books, prophets, Day of Resurrection, and decree) "by which the Muslim faith is traditionally defined."
Others again roll about in the Kadambavâlukâ (river) or in burning chaff, and are roasted in it. And they come to the great impassable hell, full of agony, called Asûrya (i.e. where the sun does not shine), where there is great darkness, where fires, placed above, below, and all around, are blazing.
Sijjin (Arabic: سِجِّين lit. Netherworld, Underworld, Chthonian World) is in Islamic belief either a prison, vehement torment or straitened circumstances at the bottom of Jahannam or hell, below the earth (compare Greek Tartarus), [1] [2]: 166 or, according to a different interpretation, a register for the damned or record of the wicked, [3] which is mentioned in Quran
Jubb Yussef is located near Ami'ad in the Galilee, altitude 246 meters, at the western side of a rocky hill (datum point 2006.2583).. The well consists of a dug-out pit with a diameter of one metre and depth of about four metres, roofed by a cupola supported by four pillars and surrounded by ancient graves.
It is simply a place of evil and a dark bottomless pit. [ citation needed ] The Atharvaveda describes a realm of darkness, where murderers are confined after death. The Shatapatha Brahmana is the first text to mention the pain and suffering of Naraka in detail, while the Manu Smriti begins naming the multiple hells. [ 13 ]
The name given to Hell in Islam, Jahannam, directly derives from Gehenna. [51] The Quran contains 77 references to the Islamic interpretation of Gehenna (جهنم), but does not mention Sheol / Hades as the "abode of the dead", and instead uses the word "Qabr" (قبر, meaning grave).
Islamic scripture—the Quran and hadith (reports of the words and deeds of the Islamic Prophet Muhammad who is believed to have visited heaven and hell during his Isra and Mi'raj journey) – give vivid descriptions of the pleasures of paradise and sufferings of hell .
(the donkey/child) In both cases the Lord rescues them from the pit of concupiscence. Commenting on the offended, speechless Pharisee, Theophylact of Ohrid writes, “Care nought, for the offence given to the Pharisees.” For when a great good is the result, we should not care if the foolish are offended. [4]