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Jahannam (Arabic: جهنم‎) is the Islamic equivalent to Hell. It is also mentioned in the Quran as: "That which Breaks to Pieces"^[1], '"Blazing Fire"^[2] and "The Abyss"^[3]. The term comes from the Hebrew Gehenna, originally the name of a valley outside Jerusalem.^[4][5][6]

Characteristics[link]

Jahannam is described as having seven gates, each for a specific group of sinners^[7], the sinners have degrees (or ranks) based on their deeds^[8] and hypocrites are in the lowest of the depths of the Jahannam. Sinners are the fuel for the fire of Jahannam^[9] along with disbelieving Jinns ^[10] and stones. ^[11] The fire burns their skins, changing their colour to black due to its intensity. Jahannam has a shadow of smoke ascending in three columns, which yields no shade of coolness against the fierce blaze. Its sparks are described to be as "huge as a palace."^[12] Jahannam is described to have nineteen angels, who will punish wrongdoers. The leader of these angels, as stated in the Quran, is Maalik.

The food of Jahannam described in Hadith and the Quran includes a bitter thorn plant, Dhari, which does not nourish sinners, along with a tree named Zaqqum. Zaqqum is described in the Quran as a tree that springs out of the bottoms of hellfire; the shoots of its fruit-stalks are like the "heads of devils" and eating it is similar to eating molten brass that will boil their insides "like scalding water". Sinners drink boiling water that will cut their bowels when they consume it. If they call for relief, they shall be given water described to be like molten brass, which will scald their faces. The residents of Jahannam wear garments of fire that will scorch them.^[13]

Inhabitants[link]

Various groups of people described to be in Jahannam include; disbelievers^[14], hypocrites^[15], polytheists^[16], the People of the Book who reject the truth^[17], arrogant rejectors of truth^[18], sinners and criminals^[19], tyrants^[20], the unjust^[21], transgressors^[22], concealers of God's revelations^[23], persecutors of believers^[24], people who commit suicide and murderers^[25]. Other people mentioned in Hadith include, but are not limited to; the arrogant, the proud and the haughty. Some prominent people mentioned in the Hadith and Quran are; Fir'awn, the wives of Nuh and Lut, Abu Lahab and his wife.

Punishment[link]

Muslims believe that unfaithful Muslims not true to their religion will be punished in Jahannam. Sunni Muslims believe that such Muslims will eventually be forgiven. Muslims also believe that a disbeliever or non-Muslim, for not believing while on Earth, may remain there in Jahannam for eternity — each person is judged according to their own circumstances. However, those who commit shirk will be condemned to the worst punishments in Jahannam for eternity.^[26]. The Quran states that God may choose to make the punishment of hell temporary if He wills it according to His wisdom and knowledge.^[27]

The Quran and Hadith offer detailed descriptions of the methods of torture in Jahannam. The Quran states the punishments will be: the burning of skin, only to be replaced for reburning;^[28] garments of fire to be worn, and boiling water will scald the skin and internal organs;^[29] faces on fire;^[30] lips burnt off;^[31] backs on fire;^[32] roasting from side to side;^[33] faces dragged along fire;^[34] bound in yokes then dragged through boiling water and fire.^[35] The Hadith introduces punishments, reasons and revelations not mentioned in the Quran, the least-suffering person in Jahannam will have his/her brain boiling from standing on hot embers;^[36]and Hadith also relates that a person who committed suicide will be tortured on the Day of Judgment by the very means he/she used to end his/her life,^[37] as well as in Jahannam.^[38][39]

Jahannam in other Arabic literature[link]

The word Jahannam also appears in secular texts and colloquial expressions,^[40] and in Arab Christian writings.^[41] However it is used to refer to Hell and not specifically the Islamic concept of "Jahannam."

See also[link]

• Barzakh
• Jannah
• Salvation
• Sin

References[link]

v t e Underworlds Aztec mythology Mictlan Buddhism Naraka Chinese mythology Diyu Persian mythology Duzakh Christianity Purgatory Limbo Hell Ancient Egyptian religion Duat Germanic and Norse paganism Hel Niflheim Greek mythology Hades Tartarus Hinduism Naraka Patala Islam Barzakh Jahannam Jainism Naraka Judaism Gehenna Sheol Shinto Yomi Turkic-Mongolian Erlik

Hasan Ali (also spelled Hassan Ali) can refer to:

Name[link]

• Hasan Ali (Kara Koyunlu), last ruler of the Kara Koyunlu Turkmen tribal federation
• Hasan Ali (footballer), United Arab Emirates footballer
• Hasan Ali Khan, Indian businessman
• Hasan ibn Ali, grandson of the Islamic prophet Muhammad
• Hasan Mohamed Ali, Malaysian politician
• Hasan Ali (politician), Iraqi politician

Geography[link]

• Hasan Ali, Iran, a village in South Khorasan Province, Iran
• Qal'eh Hasan Ali, volcanic field in Iran

This disambiguation page lists articles associated with the same title. If an internal link led you here, you may wish to change the link to point directly to the intended article.

Shaykh Ahmad

Shaykh Ahmad ibn Zayn al-Dín ibn Ibráhím al-Ahsá'í (Arabic: شيخ أحمد بن زين الدين بن إبراهيم الأحسائي‎) was (1753–1826) was the founder of a 19th century Shi`i school in the Persian and Ottoman empires, whose followers are known as Shaykhís.

He was a native of the Al-Ahsa region (Eastern Arabian Peninsula), educated in Bahrain and the theological centers of Najaf and Karbala in Iraq.^[1] Spending the last twenty years of his life in Iran, he received the protection and patronage of princes of the Qajar dynasty.^[2]

History[link]

Early life[link]

Little is documented about the early life of Shaykh Ahmad, except that he was born in Ahsa, in the northeast of the Arabian peninsula, to a Shi'i family of Sunni origin in either the year 1166 A.H. (1753 C.E.), or 1157 A.H. (1744 C.E.). Nabíl-i-A`zam, a Baha'i historian, documents his spiritual awakening in his book The Dawn-Breakers as follows:

He observed how those who professed the Faith of Islam had shattered its unity, sapped its force, perverted its purpose, and degraded its holy name. His soul was filled with anguish at the sight of the corruption and strife which characterised the Shí'ah sect of Islam.... Forsaking his home and kindred, on one of the islands of Bahrayn, to the south of the Persian Gulf, he set out,... to unravel the mysteries of those verses of Islamic Scriptures which foreshadowed the advent of a new Manifestation[revelation].... There burned in his soul the conviction that no reform, however drastic, within the Faith of Islam, could achieve the regeneration of this perverse people. He knew,... that nothing short of a new and independent Revelation, as attested and foreshadowed by the sacred Scriptures of Islam, could revive the fortunes and restore the purity of that decadent Faith.

While it is unclear how much of Nabil's interpretation is consistent with Shaykh Ahmad's true feelings, the underlying motivations for reform, and ultimately for messianic expectation, become somewhat clearer.

Education and Mission[link]

Shaykh Ahmad, at about age forty (1784 or 1794 - circa), began to study in earnest in the Shi'i centres of religious scholarship such as Karbala and Najaf. He attained sufficient recognition in such circles to be declared a mujtahid, an interpreter of Islamic Law. He contended with Sufi and Neo-Platonist scholars, and attained a positive reputation among their detractors. Most interestingly, he declared that all knowledge and sciences were contained (in essential form) within the Qur'an, and that to excel in the sciences, all knowledge must be gleaned from the Qur'an. To this end he developed systems of interpretation of the Qur'an and sought to inform himself of all the sciences current in the Muslim world.

He also evinced a veneration of the Imams, even beyond the extent of his pious contemporaries and espoused heterodox views on the afterlife, the resurrection and end-times, as well as medicine and cosmology. His views on the soul posited a "subtle body" separate from, and associated with the physical body. It was this body that ascended into Heaven, he posited, when Muhammad was said to have bodily ascended, and this also altered his views on the occultation of the Imam Muhammad al-Mahdi. His views resulted in his denunciation by several learned clerics, and he engaged in many debates before moving on to Persia where he settled for a time in the province of Yazd. It was in Yazd that much of his books and letters were written.

Founding the Shaykhi School[link]

Juan Cole summarizes the situation at the advent of the Shaykhi School, and the questions that were unfolding as his views crystallized and he acquired an early following:

When Shaykh Ahmad al-Ahsa'i wrote, there was no Shaykhi school, which only crystallized after his death. He saw himself as a mainstream Shi'ite, not as a sectarian leader. Yet he clearly innovated in Shi'i thought in ways that, toward the end of his life, sparked great controversy. Among the contentious arenas he entered was that of the nature of religious authority. He lived at a time when his branch of Islam was deeply divided on the role of the Muslim learned man. Was he an exemplar to be emulated by the laity without fail, or merely the first among equals, bound by a literal interpretation of the sacred text just as was everyone else? Or was he, as the Sufis maintained, a pole channeling the grace of God to those less enlightened than himself? How may we situate Shaykh Ahmad al-Ahsa'i with regard to these contending visions of Shi'i Islam? ^[3]

Momen in his Introduction to Shi'i Islam(George Ronald, Oxford, 1985)states that many mujtahids were afraid that the Shaykh's preference for intuitive knowledge, which he claimed to obtain directly by inspiration from the Imams, would seriously undermine the authority of their position. Momen has some interesting and useful commentary on Shaykh Ahmad's doctrines and his succession during which the conflict with Shi'i orthodoxy intensified.^[4]

Successor[link]

Shaykh Ahmad appointed Sayyid Kazim Rashti as his successor,^[5] who led the Shaykhí movement until his death. He taught his students how to recognize the Mahdi and the "Masih" (the return of Christ). After his death in 1843, many of his students spread out around Asia, Europe and Africa to search them.

See also[link]

• Babism
• Bahá'í Faith
• Islam

References[link]

Published Works of Shaykh Ahmad al-Ahsa'i.

• Sharh al-Fawa'id. Lithographed. N.P. (Tabriz: 1856).
• Jawami' al-Kalim. Lithographed. N.P. (Tabriz: 1856-59).
• Sharh al-Masha'ir. Lithographed. N.P. (Tehran: 1861).
• Sharh al-'Arshiyya. Lithographed. N.P. (Tehran: 1861).
• Sharh al-Ziyara al-Jami'a al-Kabira. Chapkhaneh Sa'adat (Kirman: 1972), 4 Volumes.
• Rasa'il al-Hikma. Al-Da'ira al-'Alamiyya (Beirut: 1993).

Scholarly European Language Sources on Shaykh Ahmad al-Ahsa'i.

• A-L-M Nicolas. Essai sur le cheikhisme. Paul Geuthner (Paris: 1910), 2 Volumes.
• Henry Corbin. L'ecole Shaykhie en Theologie Shi`ite. Taban (Tehran: 1967).
• Henry Corbin. En islam iranien. Galimard (Paris: 1972), vol. 4.
• Vahid Rafati. The Development of Shaykhi Thought in Shi`i Islam. (Ph.D. dissertation, University of California, Los Angeles, 1979).
• Denis Maceoin. S.V. "Ahsa'i, Shaikh Ahmad b. Zayn al-Din," in Encyclopaedia Iranica, 3 vols. - (London: Routledge and Kegan Paul, 1983 - ).
• Juan Cole. "The World as Text: Cosmologies of Shaykh Ahmad al-Ahsa'i," in Studia Islamica, No. 80. (1994), pp. 145–163.
• Idris Samawi Hamid. The Metaphysics and Cosmology of Process According to Shaykh Ahmad al-Ahsa'i. (Ph.D. dissertation: State University of New York at Buffalo, 1998).
• Mohammad Ali Amir-Moezzi. "Une absence remplie de présences. Herméneutiques de l'occultation chez les Shaykhiyya (Aspects de l'imamologie duodécimaine VII) ," in Bulletin of the School of Oriental and African Studies Vol. 64, No. 1. (2001), pp. 1–18.

External links[link]

• Alahsai
• Sheykh Ahmad Ahsa'i, Iranica
• alabrar.com for more information about Shaykhi teachings. (This site is in the Arabic language.)
• Early Shaykhism - Some biographical notes, translations and studies
• Collected Works of Shaykh Ahmad al-Ahsa'i at H-Bahai Discussion Network

Delwar Hossain is a first class and List A cricketer from Bangladesh. He made his debut for Rajshahi Division in 2006/07 and played 1 first class and 2 list A one day games in that season. He scored an unbeaten 51 on his first class debut against Barisal Division and got figures of 3-46 in the one day clash against Dhaka Division.

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Ali Shah

Personal information
Batting style	Left-hand bat
Bowling style	Right-arm medium
Career statistics
Competition	Tests	ODIs
Matches	3	28
Runs scored	122	437
Batting average	24.39	16.80
100s/50s	0/1	0/1
Top score	62	60*
Balls bowled	186	1077
Wickets	1	18
Bowling average	125.00	45.11
5 wickets in innings	0	0
10 wickets in match	0	n/a
Best bowling	1/46	3/33
Catches/stumpings	0/-	6/-
Source: Cricinfo, 11 February 2006

Ali Hassimshah Omarshah, (known as Ali Shah, born August 7, 1959 in Salisbury - now Harare) is a former Zimbabwean cricketer who played in 3 Tests and 28 ODIs from 1993 to 1996. Ali is currently living in Harare with his wife Aisha Omarshah, son Zain Omarhshah and daughter Fariyah Omarshah. He is currently in business trading in various commodities from around the world.

v t e Zimbabwe squad – 1983 Cricket World Cup 1 Fletcher (c) 2 Brown 3 Butchart 4 Curran 5 Heron 6 Hick 7 Hogg 8 Houghton (wk) 9 Paterson 10 Peckover 11 Pycroft 12 Rawson 13 Shah 14 Traicos

v t e Zimbabwe squad – 1987 Cricket World Cup 1 Traicos (c) 2 Arnott 3 Brandes 4 Brown 5 Butchart 6 Curran 7 Houghton (wk) 8 Jarvis 9 Meman 10 Paterson 11 Pycroft 12 Rawson 13 Shah 14 Waller

v t e Zimbabwe squad – 1992 Cricket World Cup 1 Houghton (c) 2 Arnott 3 Brandes 4 Burmester 5 Butchart 6 Campbell 7 Duers 8 A Flower (wk) 9 James 10 Jarvis 11 Pycroft 12 Shah 13 Traicos 14 Waller

This biographical article related to Zimbabwean cricket is a stub. You can help Wikipedia by expanding it. v t e