ধাৰাবাহিক হাদিছ অনুসৰি মুহাম্মাদে দাবী কৰিছে যে নৰকৰ বাসিন্দাসকলৰ অধিকাংশই মহিলা হ’ব, কাৰণ গুজৱ, অনুমান, পত্নীৰ পৰা দয়ালু ব্যৱহাৰৰ অকৃতজ্ঞতা আৰু অসাৰ আড্ডা দিয়াৰ প্ৰৱণতা।[93][94][95][96][Note 3] ছালাফী মুছলমান পণ্ডিত উমৰ চুলেমান আল-আছকাৰে (মৃত্যু ২০১২) আল-কুৰটুবীৰ যুক্তিক পুনৰ দৃঢ় কৰিছে, যে মহিলাসকলৰ ইয়াত আৰু এতিয়াৰ প্ৰতি মোহ আছে, নিজৰ আবেগক নিয়ন্ত্ৰণ কৰিব নোৱাৰা; কিন্তু অনুমতি দিয়ে যে ইয়াৰ পিছতো বহু মহিলা ভাল আৰু ধৰ্মপৰায়ণ আৰু জান্নাতলৈ যাব, আৰু কিছুমান আনকি ধৰ্মপৰায়ণতাত বহু পুৰুষতকৈও উচ্চ।[100]
অৱশ্যে আন হাদিছৰ অৰ্থ হ’ল জান্নাতত থকা লোকৰ অধিকাংশই মহিলা হ’ব।[101] যিহেতু পুৰুষ আৰু মহিলাৰ সংখ্যা প্ৰায় সমান, গতিকে আল-কুৰটুবীয়ে এই কথা কৈ বিৰোধী হাদিছৰ মিলন ঘটাবলৈ চেষ্টা কৰে যে জাহান্নামত থকা বহু মহিলা মাত্ৰ সাময়িকভাৱেহে তাত আছে আৰু অৱশেষত জান্নাতত বাস কৰা হ’ব; তাৰ পিছত জান্নাতৰ গৰিষ্ঠসংখ্যক লোক মহিলা হ’ব।[102][Note 4]
হাদিছত উল্লেখ কৰা নৰকত জনবসতি কৰা আন লোকসকলৰ ভিতৰত আছে, কিন্তু ইয়াৰ মাজতে সীমাবদ্ধ নহয়, শক্তিশালী, অহংকাৰী আৰু অহংকাৰী।[103] আইনাৰ থমাচেনে লিখিছে যে ইয়াৰ দ্বাৰা প্ৰায় নিশ্চিতভাৱে ঈশ্বৰৰ বশৱৰ্তী হ’ব নোৱাৰাকৈ অত্যন্ত অহংকাৰী আৰু অহংকাৰী অৰ্থাৎ অবিশ্বাসীসকলক বুজোৱা হৈছে[52](মুছলিমৰ আক্ষৰিক অনুবাদ হ’ল আল্লাহৰ বশৱৰ্তী হোৱাজন)।
মদ খোৱা, ব্যভিচাৰ, ছ’ড’মি, আত্মহত্যা, নাস্তিকতা (দাহৰিয়া) আদি পৰম্পৰাগত পাপত লিপ্ত হোৱাসকলৰ উপৰিও; নৰক হ'ল য'ত "যিসকলে নামাজৰ সময়ত শুই থাকে (বা ইয়াৰ সময়ত সংসাৰিক বিষয়ৰ কথা কয়),[119][120] বা পূৰ্বনিৰ্ধাৰণৰ মতবাদক অস্বীকাৰ কৰে বা নিৰপেক্ষ মুক্ত ইচ্ছা প্ৰকাশ কৰে (কাদাৰী), তেওঁলোকক শাস্তি দিয়া হয়।"[121][122] আন এটা পৰম্পৰাই নৰকৰ সাতটা ভিন্ন স্তৰ, সাতটা ভিন্ন ধৰণৰ "দুষ্ট" ইছলামিক পণ্ডিতক ধৰা হয়।[123] চৰকাৰী কৰ্তৃপক্ষকো নৰকৰ ভাবুকি দিয়া হয়, কিন্তু প্ৰায়ে "তিৰ্যকভাৱে"।[124]
স্থান আৰু ভূ-প্ৰকৃতি
অৱস্থান
স্বৰ্গ আৰু নৰকৰ অৱস্থানৰ ওপৰত বহু পৰম্পৰা আছে যদিও সকলোবোৰ "সহজেই ছবি অংকন কৰা বা সঁচাকৈয়ে পাৰস্পৰিকভাৱে মিলনযোগ্য" নহয়।[125] উদাহৰণস্বৰূপে, কিছুমানে নৰকক আটাইতকৈ নিম্ন পৃথিৱীত বুলি বৰ্ণনা কৰিছে, আনহাতে এজন পণ্ডিতে (আল-মজলিছি) নৰকক পৃথিৱীক "আৱৰি থকা" বুলি বৰ্ণনা কৰিছে।[126] Islamic scholars speculated on where the entrance to hell might be located. Some thought the sea was the top level,[127][128] বা দুষ্ট লোকৰ আত্মাই খেদি ফুৰা বুলি কোৱা হাদ্ৰামাৱত (বৰ্তমানৰ য়েমেনত) থকা চালফাৰাছ কুঁৱাটোৱেই পাতালৰ প্ৰৱেশদ্বাৰ বুলি ভাবিছিল। আন কিছুমানে হিনোম উপত্যকাত (জেৰুজালেমৰ পুৰণি চহৰখনক আগুৰি থকা) প্ৰৱেশদ্বাৰ বুলি বিবেচনা কৰিছিল। পাৰ্চী এখন গ্ৰন্থত নৰকত প্ৰৱেশৰ পথ ৱাডি জাহান্নাম নামৰ এটা গৰ্জত (বৰ্তমানৰ আফগানিস্তানত) অৱস্থিত।[50]
সাতটা স্তৰ
আইনাৰ থমাচেনে লিখিছে যে হাদিছত উল্লেখ কৰা নৰকৰ সাতটা স্তৰ কোৰআনত নৰকক বুজাবলৈ ব্যৱহাৰ কৰা সাতটা নামৰ সৈতে "সংলগ্ন হ'বলৈ ধৰিলে", প্ৰতিটো স্তৰতে বন্দীৰ এটা শ্ৰেণী নিযুক্ত কৰা হৈছিল।
Basit (plain), the prison of winds, from where the winds come from.
Thaqil (region of distress), the antechamber of hell, in which dwell men with the mouth of a dog, the ears of a goat and the cloven hoof of an ox.
Batih (place of torrents or swamps), a valley through which flows a stream of boiling sulphur to torment the wicked. The dweller in this valley have no eyes and in place of feet, have wings.
Hayn (region of adversity), in which serpents of enormous size devour the infidels.
Masika/Sijjin (store or dungeon), the office where sins are recorded and where souls are tormented by scorpions of the size of mules. In tafsir, this place is sometimes considered the lowest place instead.
As-Saqar (place of burning) and Athara (place of damp and great cold) the home of Iblis, who is chained, his hand fastened one in front of and the other behind him, except when set free by God to chastise his demons.
A large number of hadith about Muhammad's tour of hell during the miʿrāj, describe the various sinners and their torments. A summary of the uppermost level of hell, "reserved for deadly sins" and "subdivided into fourteen mansions, one close above the other, and each is a place of punishment for a different sin", was done by Asin Palacios:[130]
The first mansion is an ocean of fire comprising seventy lesser seas, and on the shore of each sea stands a city of fire. In each city are seventy thousand dwellings; in each dwelling, seventy thousand coffins of fire, the tombs of men and women, who, stung by snakes and scorpions, shriek in anguish. These wretches, the Keeper enlightens Mahomet, were tyrants.
In the second mansion beings with blubber lips writhe under the red-hot forks of demons, while serpents enter their mouths and eat their bodies from within. These are faithless guardians, devoured now by serpents even as they once devoured the inheritances committed to their trust. Lower down usurers stagger about, weighed down by the reptiles in their bellies. Further, shameless women hang by the hair that they had exposed to the gaze of man. Still further down liars and slanderers hang by their tongues from red-hot hooks lacerating their faces with nails of copper. Those who neglected the rites of prayer and ablution are now monsters with the head of dogs and the bodies of swine and are the food of serpents. In the next mansion drunkards suffer the torture of raging thirst, which demons affect to quench with cups of a liquid fire that burns their entrails. Still lower, hired mourners and professional women singers hang head downwards and howl with pain as devils cut their tongues with burning shears. Adulterers are punished in a cone-shaped furnace... and their shrieks are drowned by the curses of their fellow damned at the stench of their putrid flesh. In the next mansion unfaithful wives hang by their breasts, their hands tied to their necks. Undutiful children are tortured in a fire by fiends with red-hot forks. Lower down, shackled in collars of fire, are those who failed to keep their word. Murderers are being knifed by demons in endless expiation of their crime. Lastly, in the fourteenth and lowest mansion of the first storey, are being crucified on burning pillars those who failed to keep the rule of prayer; as the flames devour them, their flesh is seen gradually to peel off their bones.[130][131][132]
তিনিটা উপত্যকা
The three valleys in Jahannam described in the Quran on separate occasions are:
Ghayy
Wayl
Saqar
Of these valleys, Ghayy is for those who postpone their prayers to the time of the next prayer, Wayl is for worshippers who neglect their prayers, and Saqar (also described as one of the seven levels above) is for those who did not pray, did not feed the poor, waded in vain dispute with vain talkers, and denied the Day of Judgement until they died.[133]
গাঁত
In addition to having levels, an important feature of Judgement Day is that hell is a huge pit over which the bridge of As-Sirāt crosses,[25] and from which sinners fall making their arrival in hell (see "Eschatological manuals" above) Christian Lange writes "it made sense to picture [hell] as a vast subterranean funnel, spanned by the Bridge, which the resurrected pass on their way to paradise,[134] with a brim (shafīr) and concentric circles leading down into a central pit at the bottom (qaʿr)."[135]
But along with a pit and levels, hell also has mountains, rivers, valleys and "even oceans" filled with "fire, blood, and pus".[26]
চেণ্টিয়েন্স
Along with being a pit and a series of levels, 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...".[27] Based on verse 67:7 and verse 50:30, Jahannam inhales and has "breaths". Islamicity notes "the animalistic nature" of "The Fire" in Quranic verse 25:12: "When the Hellfire sees them from a distant place, they will hear its fury and roaring".[40] According to verse 50:30, God will ask Jahannam if it is full and Jahannam will answer: "Are there any more (to come)?"[136][28]
↑আৰবী: جهنم, jahannam, but other names include "the fire" النار, al-nar,[3] "blazing fire" جحيم, jaheem,[4] "that which breaks to pieces" حطمةhutamah,[5] "the abyss" هاوية, haawiyah,[6] "the blaze" سعير, sa’eer,[7] "place of burning" سقرSaqar, which are also often used as the names of different gates to hell.[8]
Explanatory notes
↑"One should note there was a near consensus among Muslim theologians of the later periods that punishment for Muslim grave sinners would only be temporary; eventually after a purgatory sojourn in hell's top layer they would be admitted into paradise."[14]
↑Scholars differ on the number of references in the Qur'an. A. Jones counts 92 "significant passages" about Hell and 62 about Paradise,[34] while Lange identified about 400 verses "relating, in a meaningful way" to Hell, and about 320 to Paradise.[35] Other scholars claim Paradise gets "significantly more space" in the Qur'an than Hell.[36]
Narrated `Imran: The Prophet (ﷺ) said, "I looked at Paradise and saw that the majority of its residents were the poor; and I looked at the (Hell) Fire and saw that the majority of its residents were women." (Sahih al-Bukhari 5198: Book 67, Hadith 132. Vol. 7, Book 62, Hadith 126
It was narrated that ‘Abd-Allah ibn ‘Abbas (may Allah be pleased with him) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "I was shown Hell and I have never seen anything more terrifying than it. And I saw that the majority of its people are women." They said, "Why, O Messenger of Allah?" He said, "Because of their ingratitude (kufr)." It was said, "Are they ungrateful to Allah?" He said, "They are ungrateful to their companions (husbands) and ungrateful for good treatment. If you are kind to one of them for a lifetime then she sees one (undesirable) thing in you, she will say, ‘I have never had anything good from you.’" (Narrated by al-Bukhari, 1052)[97]
"The Messenger of Allah (peace and blessings of Allah be upon him) went out to the musalla (prayer place) on the day of Eid al-Adha or Eid al-Fitr. He passed by the women and said, ‘O women! Give charity, for I have seen that you form the majority of the people of Hell.' They asked, ‘Why is that, O Messenger of Allah?' He replied, ‘You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religious commitment than you. A cautious sensible man could be led astray by some of you.’ The women asked, ‘O Messenger of Allah, what is deficient in our intelligence and religious commitment?' He said, ‘Is not the testimony of two women equal to the testimony of one man?’ They said, ‘Yes.’ He said, ‘This is the deficiency in her intelligence. Is it not true that a woman can neither pray nor fast during her menses?' The women said, ‘Yes.’ He said, ‘This is the deficiency in her religious commitment.’" (Narrated by al-Bukhaari, 304)[98]
It was narrated that Jabir ibn ‘Abd-Allah (may Allah be pleased with him) said: "I attended Eid prayers with the Messenger of Allah (peace and blessings of Allah be upon him). He started with the prayer before the khutbah (sermon), with no adhan (call to prayer) or iqamah (final call to prayer). Then he stood up, leaning on Bilal (may Allah be pleased with him), speaking of fear of Allah (taqwa) and urging us to obey Him. He preached to the people and reminded them. Then he went over to the women and preached to them and reminded them. Then he said, ‘Give in charity, for you are the majority of the fuel of Hell. A woman with dark cheeks stood up in the midst of the women and said, ‘Why is that, O Messenger of Allah?' He said, ‘Because you complain too much and are ungrateful to your husbands.’ Then they started to give their jewelry in charity, throwing their earrings and rings into Bilal's cloak." (Narrated by Muslim, 885)[99]
↑However, if the number of men and women are approximately equal, both these Hadith could not be true at the same time.
↑hadith At-Tirmidhi (1999), Abu Dawood (4091) and Ibn Maajah (59) narrated from ‘Abdullah ibn Mas‘ood that the Prophet (blessings and peace of Allah be upon him) said: "No one will enter Paradise in whose heart is an atom's weight of arrogance and no one will enter Hell in whose heart is an atom's weight of faith."[111][112][113]
↑hadiths, ... were compiled into special eschatological handbooks by authors such as:
Saʿīd b. Janāḥ (Shiʿi, fl. early 3rd/9th c.),
Ibn Abī l-Dunyā (Sunni, d. 281/894),
al-Ghazālī (Sunni, d. 505/1111),
al-Qurṭubī (Sunni, d. 671/1272),
al-Suyūṭī (Sunni, d. 911/1505),
al-Baḥrānī (Shiʿi, d. 1107/1695–6),
al-Saffārīnī (Sunni, d. 1189/1774),
Ṣiddīq Ḥasan Khān (Sunni, d. 1307/1890)
Muḥammad b. Yūsuf Aṭfayyish (Ibāḍī, d. 1332/1917), etc.[76]
There are also "anonymous, popular compilations"; two texts in particular that focus mainly on hell are:
↑Here is another tradition of layers quoted by A. F. Klein:
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.[13]
↑According to the first part of verse Q.65:12, "It is Allah Who has created seven heavens and of the earth the like thereof (i.e. seven). ...
↑Lange, Christian (2016). "Introducing Hell in Islamic Studies". Locating Hell in Islamic Traditions. BRILL. পৃষ্ঠা. 12. ISBN978-90-04-30121-4. https://www.jstor.org/stable/10.1163/j.ctt1w8h1w3.7. "5 While, as noted above, some theologians held that only paradise was eternal, while Hell would eventually perish ( fanāʾ al-nār), the majority agreed that Hell too was eternal unto eternity, that is, a parte post (abad) (cf. Q 4:169, 5:119, passim)"
↑Richard P. Taylor (2000). Death and the Afterlife: A Cultural Encyclopedia. "JAHANNAM From the Hebrew ge-hinnom, which refers to a valley outside Jerusalem, Jahannam is the Islamic word for hell."
↑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'".কোৰআন7:50
↑al-Thaʿlabī: Qiṣaṣ al-anbiyāʾ, Cairo [1960]; quoted in "Christian Lange p. 12-13"
↑ 130.0130.1Asin Palacios, Miguel. 1968. Islam and the Divine Comedy. Trans. H. Sutherland. London: Frank Cass. 1968 (First published 1926.) 13–14
↑For the Arabic text summarized here, and a Spanish translation of it, see Asin Palacios 1984:432-37- Asin's source is a Leiden manuscript. (Leiden University Library Or. 786, no. 7) containing a copy of the anonymous Khabar al-Mi'rāj attributed to Ibn Abbas. Graphic illustrations of the various punishments are found in the famous miniatures of Paris, Bibliotheque Nationale Suppl. turc 190; see Seguy 1977.
↑al-Qurṭubī: Al-Tadhkira fī aḥwāl al-mawtā wa-umūr al-ākhira, ed. Aḥmad Ḥijāzī al-Saqqā, 2 vols in 1, Cairo 1980. ii, 108. quoted in Christian Lange p.12
