جستجوی مقالات مرتبط با کلیدواژه « Purgatory » در نشریات گروه « علوم قرآن و حدیث »

Gabriel Said Reynolds developed his idea on the "Immediate retribution of Martyrs after Death" based on his interpretation of some Quranic verses and narrations and the opinions presented in Tabari's commentary. He believed that martyrs immediately ascend to eternal heaven without experiencing the intermediate state Barzakh (purgatory). Reynolds credited the Church Fathers, particularly the Syriac Fathers and selected verses from the Bible as inspiration for this idea.This study examined Reynolds' viewpoint and supporting documents using descriptive and analytical methods. This hypothesis was initially criticized based on Quranic and narrative evidence. It has been subsequently demonstrated that Reynolds has misunderstood Tabari's interpretation. Moreover, the claim that this doctrine, in addition to the Syriac Fathers, can also be found among church fathers in the West, such as Tertullian, who has been called the father of Latin Christianity and the founder of Western theology, was deemed a misinterpretation. Based on research on Tertullian's views about this idea, early scholars' reading of Tertullian's views revealed that martyrs, like other souls, remain in the place of deceased souls (Hades) until the Day of Resurrection.Furthermore, analyzing the context and revising some of the terms in the Bible verses cited by Reynolds suggested that martyrs do experience the Barzakh period Barzakh (purgatory) according to the Bible's teaching. If this idea is proven, the commonality of this concept in Christian-Jewish theology and Islamic theology can be explained by the belief in the unique origin of divine revelation.

The prayer of Abu Hamza Thumali is narrated by Thabet bin Dinar Thamali   from Imam Sajjad (a.s.).
The words of this prayer, in addition to teaching prayers with God, express truths from the verses of the Qur'an in various fields.
In a part of Imam Sajjad's (a.s.) prayer for human awareness of the consequences of good and bad deeds, and the relationship between this world and the hereafter to express the situations and events of the painful time of leaving the body, entering the purgatory, grave pressure, questioning and denying , Has left that stage and entered the world of resurrection.
In this article, Quranic documents and their narrations are presented; And by using the books explaining the prayer of Abu Hamza, various interpretations and narrations of the Imams (a.s.) and in a descriptive-analytical method, describing its luminous words and expressing ways to reduce and ease the sorrow of death, ways to reduce or eliminate the pressure of the grave, ways The simplification of the question of the grave and the ways to get rid of the severity of the resurrection have been discussed

Most commentators believe that Uzair's question in verse 259 of Surah Al-Baqarah was about how he was revived, and that Uzair was revived with a donkey in this matter, and he witnessed how the donkey came to life. His food and wine have not been changed by divine power after a hundred years. The present study, by lexical examination, and explaining the semantic connection of the verse with its previous and subsequent verses, has described and processed the weaknesses and shortcomings of the famous interpretive opinion and has attempted to explain a new point of view that receives the least criticism. According to this view, Uzair asked about time and how time passes in the matter of revival, and God, by killing Uzair in a hundred years of purgatory and reviving him during the Ba'ath, shows the passage of time. According to this view, donkey's food and wine have not been subjected to this hundred-year purgatory.

Belief in the Purgatory is one of the accepted principles of most Muslims. Some Qur’anic verses such as Surah Al-Ghāfir/11 and Surah Al-Baqarah/154 deal with this issue. Also, the Infallible Imams (AS) mentioned this important matter in their sayings. However, some Islamic sects have cast doubt on it; The Qur’anists of the Indian Continent are among those who denied the existence of the Purgatory. They proved their idea of the non-existence of Purgatory through rational arguments of “1. uncertainty of the nature of the human soul, 2. the lack of torment’s signs on the body laid in the grave” and narrative evidences of the verses “Surah Al-Ghāfir/11 and 46 and Surah Al-Baqarah/154" with an unusual exegetical method, including self-idea, interpretation (ta’wīl), and scientism. This paper intends to evaluate the views of the subcontinental Qur’anists based on a descriptive-critical method, as much as possible.

The story of Bani Israel's Miqāt in the Qur'an is an extensive issue among Islamic commentators.
 One of the important issues in this field is the study of the meaning and extension of the phrase "would You annihilate us for the deeds of the foolish ones among us" (sura al-A`raf: 155).
Most commentators have attributed the phrase "would You annihilate us" to Prophet Moses (PBUH) and interpreted it as torment and punishment; but, considering the cases of using the derivatives of "annihilation"(Ihlak) in the Qur'an and also in terms of homogeneous context and verses, it seems that it can can be searched a more accurate concept and example for the above-mentioned phrase.
 This paper, while criticizing the opinions of the commentators, intends to explain the reasons and evidence of the chosen interpretation by a concept-analytic method. This research leads to the conclusion that "the Divine annihilation" in the usage of Qur`an means "torment and accursed death" and this meaning is not consistent with the situation of Prophet Moses (PBUH) during the appointment with Bani Israel; Rather, the harmony of the phrase "would You annihilate us" to a conversation between Israelite elites with God after the thunderbolt of death is more compatible with the "Qur'anic truth of annihilation."
Some theological implications of this discussion include the confirmation of God's speech to the lightning, stricken Bani Israel in the purgatory (Barzakh life) and this world, the possibility of arguments with the Israelites following this conversation, and the removal of ambiguity from issues such as the possibility of returning to this world in case of "annihilation" - not death- can be mentioned.

Although intercession is taken for granted among Muslims, whether its scope covers purgatory as well as resurrection has been a point of disagreement among Shi’a thinkers. This is so that intercession in purgatory leads to the remission of sins, and also promotes the spiritual rank of individuals. Allameh Tabataba’i has not accepted intercession in purgatory, and considers the aid of the infallibles in purgatory to be a kind of permission of authority from God in the world of purgatory. Therefore, he believes that intercession is not realized in the worlds prior to resurrection because in his view, intercession is done after it is decided whether the individual belongs to heaven or hell. He refers to certain narratives to support this view. In the present paper, the emergent views are studied, and Allameh Tabataba’i’s reasoning is criticized and analyzed. It is explained in the paper that considering ayahs and narratives and the non-exclusionary nature of the ayahs regarding resurrection and its inclusion of purgatory, and also considering the nature of purgatory and the existence of worldly phenomena in that world with a higher rank, and the continuous intercession of the Prophet (PBUH) in this world, in purgatory, and finally during the resurrection, and also with emphasis on the principle of intimidation and warning in the world in order to prevent sins being committed, and the principle of God’s mercy being more powerful than his wrath, and also the principle of rescue, intercession in purgatory can be proven.

Two stages of death and revival are mentioned in verse 11 of surah al-Qafir. Fariqain’s commentators and theologians have disagreement with each other and proposed different viewpoints. Eight viewpoints have been proposed in this regard among which only two of them are based on context. Based on the context of the verses and due to the whole of the Quran verses it is concluded that this verse does not seek to state all stages of human death and life from the beginning to the end but as unbelievers confess¡ the two deaths refer to death from mundane world to purgatory and death from purgatory to the day of blowing the trumpet and the two revivals refer to revival in purgatory or purgatory life and revival in resurrection day after the second blowing of the trumpet. Therefore¡ based on the above verse¡ the stages of death and revival are as follows: death from mundane world¡ revival in purgatory and start of purgatory life¡ death from purgatory life at the time of the first blowing of the trumpet¡ and revival in resurrection day at the time of the second blowing of the trumpet.

One of the important issues among Islamic scholars is the notion of purgatory life which plays a pivotal role in many other issues like intercession, invocation, cry, etc. in a way that by proving the existence of such a life after death, other basic issues will be proved as well, and the denial of purgatory life will lead to the negation of other issues too. This has frequently been mentioned in the Quran. The term "Barzakh" (purgatory life) has been explicitly mentioned in the Quran, chapters 3, 40 and 23, while the general concept of such a life has been implied in some other verses. Some of the Sunni exegetes have a distinct view about the meaning of these verses saying they do not imply the existence of such a life, instead, they believe that the next life of man after death will occur in the Hereafter following the blowing of the trumpet and not in this world. The present study aims at expressing and analyzing different views in this regard.

God in the Quran has noticed the life after death, the hereafter and the intermediary world from different aspects. Referring to the Quran, we can find at least twenty verses that imply the intermediary world.And from the sum of these verses, it goes clear the reality of the intermediary world.This study seeks to examine the intermediary world in the above verses.That, on one hand, attracts the audience’s mind to the truth of the intermediary world; and on the other hand, by managing their actions and behavior that affect his status in intermediary world, let them think about the basic measures. Therefore, in this context, the concept of intermediary world, interpretation, explanation of the verses relating to this subject, philosophy of the intermediary world, and eventually intermediary Heaven and Hell and its differences with the Heaven and Hill of the resurrection are mentioned in order to express the state of that world.

Purgatory life of man and the stages following it have always occupied human mind. Some verses of Quran such as Al-ŵƵŵŝŶƵŶ ϭϬϬ-ϭϬϭ͕ ů-/ŵƌĂŶ ϭϲϵ-ϭϳϬ͕ zĂ-Sin Ϯϲ-Ϯϳ͕ ů-DƵǭŵŝŶ ϭϭ ĂŶĚ ϰϲ͕ ů-DƵŶĂĮƋƵŶ ϭϬ ĂŶĚ Ŷ- EĂŚů ϯϮ ĐůĞĂƌůLJ ĚĞƐĐƌŝďĞ ƉƵƌŐĂƚŽƌLJ ǁŽƌůĚ ĂŶĚ ŝƚƐ properties. As is understood everlasting life of martyrs of holy wars and their rewards has been regarded as a proof for purgatory and its gifts. Furthermore, a large number of traditions, by successive hearsay, in the field has transmitted in Shiite and Sunni sources. They describe the states of good and pure servants to God, the states of the sinful and the quality of relation between this world and purgatory and its stages.

Mountains are of special status in the symbolic geography of various religions. Radwa is among mountains reflecting symbolic meanings in the Islamic، and especially Shiite، culture. The purposes of the present study is to recognize realm of presence of that symbol in the Islamic culture through considering geographic background and other evidence first and then create relationship between geographic، historical، and cultural background of generation and evolution of that symbol through considering evidence of its presence among Muslims in general and Shiites in particular alongside with its comparison with similar perspectives in other religions.