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The term "dunya" is employed to refer to the present world "as it is closest to one’s life as opposed to the life of the Hereafter". [4] In the Quran, it is often used in conjunction with the word "life" to refer to this world, [2] in contrast to the next, meaning the akhirah. [3]
The Quran acknowledges the "necessity" of dunya for "carrying out the divine will", where duties should not be neglected, [10] saying: "Ordain for us the good in this world [al-dunya] and in the hereafter [al-akhira]" (Q.7:156); and Muslim intellectuals (such as Muhammad Darwazah) have emphasized the importance of dunya in Islam:
Al-Zamakhshari explains Barzakh to mean hā'il, "an obstacle." His adaptation of the meaning of the word coincides with mentions of Barzakh in Quran 25:53. Abdullah Yusuf Ali referred to a Barzakh state as a "quiescent state." The soul lies in a resting state until Yawm al-Qiyāmah.
In a hadith tradition from Abd Allah ibn Abbas, it is said that the Quran descended in two stages. The first descent (or Tanazzul) was to the Luh Al-Mahfuz (Preserved Scripturum) or to 'al-sama’ al-dunya (the ‘lowest heaven’) [7] and happened in some early, unspecified time.
Islamic eschatology (Arabic: عِلْم آخر الزمان في الإسلام, ‘ilm ākhir az-zamān fī al-islām) is a field of study in Islam concerning future events that would happen in the end times.
The meaning of true worship through sincere devotion and helping those in need. [10] The first three verses from Mecca ; the rest from Medina; 108: Al-Kawthar: ٱلْكَوْثَر al-Kawthar: Abundance, Plenty, Good in Abundance: 3 (1/3) Makkah: 15: 5: v. 1 [6] Spiritual riches through devotion and sacrifice. Hatred results in the cutting off ...
The Quran specifies the qualities for those allowed to inhabit Jannah (according to Smith and Haddad) as: "those who refrain from doing evil, keep their duty, have faith in God's revelations, do good works, are truthful, penitent, heedful, and contrite of heart, those who feed the needy and orphans and who are prisoners for God's sake."
The Quran itself refers to both rūḥ (later used to designate a human's immortal self) [15] and nafs (meaning "self", used to refer to both a person's soul and the souls of humanity collectively). However, Muslims, those influenced by Neo-Platonism , Muʿtazila , classical Islamic theology , Shi'a and Sufis , regarded rūḥ as a matter ...