Hell Fire Research Articles

Karakteristik Pemimpin Rumah Tangga Perspektif Surah At-Tahrim Ayat 6 dalam Tafsir Al-Qurthubi

In the Al-Qur'an there are verses regarding the characteristics of household leaders, one of which is in QS. At-Tahrim verse 6. This research is a study that examines the values of being a household leader contained in Surah At-Tahrim verse 6. The problem formulation in this research is what values reflect the characteristics of a leader. household in Islam contained in surah At-Tahrim verse 6 from the perspective of Al-Qurthubi's interpretation. Meanwhile, the aim of this research is to find out the values of household leaders contained in surah At-Tahrim verse 6 and to explain the interpretation of surah At-Tahrim verse 6 in the Al-Qurthubi commentary. This research is in the nature of library research, namely a review of several literature or scientific works related to the problem being discussed. This research is an exegetical research, namely an example, variety, reference, or type of careful investigation of the interpretation of the Qur'an that was carried out by previous generations to find out for certain about various matters related to it. Thus the method used in this research is the tahlily method. From the discussion carried out in this research, it can be concluded that the interpretation of surah At-Tahrim verse 6 is included in the verse of the Qur'an which discusses the obligation of a household leader to educate, teach and protect himself and his family to avoid the fire of hell. . The values of a leader contained in Surah At-Tahrim verse 6 are the value of faith, namely the obligation to carry out God's commands, the value of love, namely how we as household leaders look after and love the family, the value of responsibility, namely as family leaders we are responsible. to educate his family so that the family becomes a better family, as stated in Surah At-Tahrim verse 6 in Al-Qurthubi's commentary.

Tradisi Fida’an dan Akulturasinya pada Masyarakat Desa: Kajian Living Hadis di Plosojenar Ponorogo

Fida’an is an activity carried out by Javanese Muslims after the death of one of their community member. The activity consists of reciting the Quranic verses of al-Ikhlas a thousand times or the tahlil up to 71.000 times which is addressed to the deceased to avoid the torment of the fires of hell and get holy rewards. This study seeks to find out the views of the people of Plosojenar Village, Kauman District, Ponorogo Regency regarding fida’an by inquiring (1) What and how is the practice of fida’an among people of Plosojenar? and (2) How do the people of Plosojenar associate fida’an practices with hadith texts? In this study, the authors used the method of observation, interviews, and documentation to obtain supporting data. The data analysis used was descriptive qualitative with a phenomenological approach to religion and anthropology of religious symbols by examining the concept of diversity in the symbols present in the ritual. The results of the study concluded that (1) the meaning of fida’an for the Plosojenar people is divided into two parts, namely burdening good deeds and freeing from the torment of hellfire; and (2) the community's view of fida’an is diverse such as getting rewards and guaranteed by Allah Swt to avoid hell, as well as the growth of togetherness, help, friendship and charity within the community.

The Concept of Forming Shaleh Children According to Islamic Education

Children, viewed as a divine trust from Allah SWT, are entrusted to parents from the moment they grace the world. This bequeathed responsibility mandates parents to meticulously nurture and educate their progeny, directing them towards the cultivation of utility and noble character. Born in a state of fitrah, children's trajectories, whether towards virtue or peril, hinge significantly upon the guidance provided by parents. This responsibility extends beyond mere guidance; parents are entrusted with the monumental task of instilling piety in their children—a duty often underestimated by a substantial number of parents, despite explicit guidance in the Al-Qur'an and Hadith regarding the pivotal role of righteous offspring. This research, titled Concept of Forming Pious (Shaleh) Children According to Education, delves into this critical matter with precision. The research objectives encompass a nuanced understanding of the principles underpinning the cultivation of piety in children through education, exploration of methodologies employed in educating pious children, and identification of strategic efforts to foster piety from an educational standpoint. Employing a descriptive research methodology, the study undertakes a comprehensive examination of current issues through a thorough library research approach. The findings of this research underscore the imperative of cultivating pious children with the aim of nurturing individuals of noble character, thereby contributing to peace and tranquility in both temporal and spiritual realms. The practice of educating children in piety is characterized by its enduring nature, persisting beyond the corporeal realm, as the prayers of pious children become a poignant means of salvation for parents from the fires of hell upon their demise. The conceptualization of forming a pious child according to education involves the developmental nurturing of their soul, even within the confines of the womb, with the overarching goal of achieving virtuous outcomes. Efforts to foster pious children, from an educational perspective, entail the deliberate incorporation of moral education in both formal and informal educational settings. The methodologies employed in shaping pious children through education encompass exemplariness, adherence to cultural norms, the provision of advice, focused attention, and judicious application of appropriate disciplinary measures. In consideration of these insights, this research anticipates active parental engagement in cultivating their children's moral compass, fostering the nuanced development of pious offspring. Encouraging community participation in shaping the moral character of children towards piety is deemed essential. Furthermore, the sustained and active involvement of educators in schools, dedicated to imparting moral values, is paramount for the realization of a society characterized by pious children.

مکالماتِ نبوی ﷺ اور دعوتی حکمتِ عملی :تحقیقی جائزہ Conversations of the Prophet ﷺ and Da'wah Strategies: A Research Review

It is a human habit to be distressed by seeing others in pain and distress. The effect of this habit is that despite being in a hurry, seeing someone dying, a person tries his best to save him. In a Da'i, this yearning is present to the fullest extent, which gives all the attraction to save other human beings from hell. Prophet Muhammad (PBUH) used to be more anxious to save people from the fire of Hell. It is important to have some qualities in the Da'i that other people can be impressed by seeing. That's why It has been ordered to adopt the character of the Prophets and the Great Messengers, peace be upon them because the character of the Da'i, his qualities and his unique style have a profound effect on other people. People are more influenced by his dealings, morals, personality and style than the knowledge and preaching of the preacher and this influence compels them to follow the preacher. The more heavenly qualities/attributes will be found in the Da'i, the more effective his da'wah will be. Like the previous Prophets, the Prophet (peace be upon him) adopted different methods for inviting to the religion. According to the circumstances, he used to adopt every method that would have the maximum effect on the people. At first, he kept the invitation a secret. Then, as soon as he (PBUH) received the order to announce the invitation, he (PBUH) started the series of announcements. In this regard, sometimes he would gather the people of Makkah on Mount Safa and call them to Islam, sometimes he would call the people who had come on Hajj to the religion of Islam and sometimes he would go out of Makkah and try to save the people of different tribes from the fire of hell. In this regard, Prophet Muhammad (peace be upon him) had conversations with various people through which he invited non-Muslims to the religion of Islam. All these dialogues were not of the same style, but different invitation strategies were used in them. Studying these dialogues is very important for the Da'i in present times. In the present paper, an attempt will be made to describe these methods.

DINAMIKA BERPAKAIAN PELAJAR SEKOLAH DASAR (SD) DI KABUPATEN SOLOK MASA PEMERINTAHAN GAMAWAN FAUZI 1995-2005

This paper aims to look at the changes in the dress of school students in Solok Regency during the reign of Gumawan Fauzi. This change was motivated by the issuance of regional regulation letter No. 6 of 2002 concerning Muslim and Muslim women's clothing. This title was taken from 1995 to 2005. The type of research used is qualitative research. The method used in this research is historical research method using steps (1) heuristics or source collection (2) source criticism, (3) interpretation, (4) historiography. From the results of the research conducted, during the reign of Mr. Gamawan Fauzi found that there was a change in the form of dress for elementary school students in Solok Regency, this was caused by a circular issued by Mr. Gamawan Fauzi regarding the way elementary school (SD) students dressed. From 1995 to March 2002 the clothes worn by elementary school students were wearing short-sleeved shirts for both men and women and wearing short skirts for women while men for men also wore short pants and did not wear headscarves for women, whereas after being expelled regional regulation letter No. 6 of 2002, namely that there was a change in the dress of female and male students wearing long sleeves and long male skirts for female students and wearing headscarves while male students wore trousers. While the meaning of changing the clothes of school students is: This change of clothes also has a meaning which means to protect the private parts, especially for female students, to guard against disturbances that will damage the genitals and also by wearing closed clothes also avoid the fires of hell in the future and also fortify themselves and the next generation of the nation so that they do not fall into a culture that is not in accordance with the teachings of Islam

That All Shall Be Saved: Heaven, Hell, and Universal Salvation by David Bentley Hart

Reviewed by: That All Shall Be Saved: Heaven, Hell, and Universal Salvation by David Bentley Hart Glenn B. Siniscalchi David Bentley Hart, That All Shall Be Saved: Heaven, Hell, and Universal Salvation. New Haven, CT: Yale University Press, 2019. Pp. 224. $16.00, paper. Recognizing that certain expressions of Christianity have taught that everyone will see the beatific vision, Hart maintains that the doctrine of universal salvation has frequently been the minority viewpoint within Christian communities. However, that minority stance does not prevent Hart from arguing persuasively that the credibility of the gospel message is at stake in this debate. This book is a mesmerizing defense of the claim that everyone will freely submit to the Christian God. This is not to say that all beliefs concerning damnation are logically incoherent, but one should acknowledge the strength of Hart’s theological and philosophical arguments in That All Shall be Saved that the fires of hell will cleanse the unrepentant of the shortcomings that prevented them from cooperating with the Reign of God during their earthly lifetimes. Each of four meditations focuses on a distinct argument in support of the basic thesis of the book. Following the lead of Gregory of Nyssa, for instance, the doctrine of creatio ex nihilo reinforces the theology of God as the origin and destiny of all human beings. The second meditation discusses some of the complicated issues related to the proper translations and exegesis of the biblical texts (and whether the doctrine of an eternal hell is biblically based). Hart offers a plethora of textual evidence that the doctrine of universal restoration is firmly rooted in the scriptures. The third meditation continues the tradition of classical Christian thought on the collective nature of the identity of human beings. To state the case succinctly, if one person is saved, we must conclude that everyone will reach heavenly bliss. In Hart’s words, “Finite persons are not self-enclosed individual substances; they are dynamic events of relations to what is other than themselves” (p. 151). The last meditation concentrates on the nature of freedom as a condition of being for responsibility and excellence, not as the mere ability to choose between competing options. With this traditional understanding of human freedom in the background, the onus is placed on whether the intellect is able to see the good and the true in a fallen world. God’s grace therefore becomes paramount in guiding human beings toward their final ends. Reading this book as a Catholic theologian with a strong interest in fundamental theology, interfaith dialogue, and the philosophy of religion, I have been fascinated by Hart’s scholarly publications and public lectures, many of which are available online. These have played a major role in convincing me that his depiction of the eschatological horizon is correct. Catholic scholars who live with anxieties about the incompatibilities between conciliar teachings and belief [End Page 125] in universal restoration are strongly encouraged to consult Trent Pomplun’s article, “Heat and Light: David Bentley Hart on the Fires of Hell,” Modern Theology 37 (April, 2021): 523–530. Many intellectuals have discussed Hart’s works in several respectable forums, but, when their reviews and commentaries are carefully interpreted, one becomes perplexed by the misrepresentations of the arguments in support of select universalist positions. As long as one accepts a few other foundational beliefs about the nature of a theistic God and Christianity, the cumulative effect of the case that is presented in Hart’s book will likely remain irrefutable. Glenn B. Siniscalchi Saint Meinrad Seminary and School of Theology, St. Meinrad, IN Copyright © 2023 Journal of Ecumenical Studies

PERNIKAHAN BEDA AGAMA DI INDONESIA DITINJAU DARI HUKUM ISLAM DAN HAK ASASI MANUSIA (HAM)

According to Islamic law, interfaith marriages are not permitted because they involve differences in faith. Based on the MUI fatwa Number: 4/MUNAS VII/MU/8/2005 which was issued as a result of the Second National Deliberation on 26 May to 1 June 1980 which determined that marriage between different religions is haram, the reasons are: a. Al-Qur'an Surah Al-Baqarah verse 221 explains that it is forbidden for Muslim men to marry non-Muslim women until they become believers. Apart from that, it also explains that it is forbidden for guardians to marry women under their responsibility to non-Muslim men. b. Al-Quran Surah Al-Mumtahanah verse 10 explains that believing men should not maintain their marriages with non-Muslim women, as well as non-Muslim women should be returned to Muslim men, because their marriages are forbidden by Allah. c. Al-Qur'an Surah Al-Tahrim verse 6 commands believers to guard and protect themselves and their families from the fire of hell. d. The words of the Prophet Muhammad SAW narrated by Imam Al-Tabarani taught that marriage is half of the teachings of religion. And we are instructed to be careful of the rest. e. The words of the Prophet Muhammad SAW narrated by Ibn. Al-Sura'i who taught about the importance of teaching religious education for parents to their children. Law Number 39 of 1999 concerning Human Rights in Indonesia, there is an explanation about freedom of religion, there is also freedom to marry and continue offspring, as stated in Article 10 paragraph (1 ) which states that every person has the right to form a family and continue their offspring through legal marriage. Thus, the right to carry out a marriage is limited by the Marriage Law. Meanwhile, in Article 2 of the Marriage Law, a valid marriage is a marriage carried out based on their respective religions and beliefs. This article is often seen as a prohibition against interfaith marriages, because marriages must be carried out according to their respective religions and beliefs, whereas it is impossible for one marriage to be carried out with two religious ceremonies. Therefore, in carrying out an interfaith marriage, one party should follow the religion of the other party. Religious freedom in Indonesia cannot be fully implemented, because there has been coercion by the institution of marriage on someone to embrace a certain religion in order to carry out a marriage. Keywords: Interfaith marriage, Islamic law, human rights

THE TERM AL-HADID IN CLASSICAL AND CONTEMPORARY INTERPRETATION (COMPARATIVE STUDY OF THE QUR'AN & ITS TAFSEER AND TAFSIR MAFATIH AL GHAIB)

This prompted the author to put forward how the interpretation of verses related to Al-Hadid in the Koran according to the book of the Koran and its Tafsir by the Ministry of Religion of the Republic of Indonesia as a book of contemporary commentaries and Mafatih al-Ghaib by ar-Razi as a classical commentator. The goal is how to analyze the similarities and differences in the interpretation of the Koran and its Tafsir and Mafatih al-Ghaib. The type of research that the author uses is (Library Research) which is qualitative in nature which originates from the Koran, commentary books and books related to the studies that the author examines. The results of this study indicate that the similarities between the Qur'an and its Tafsir and Mafatih al-Ghaib in interpreting Qs al-Isra verse 50, Qs al-Kahf verse 96, Qs al-Hajj verse 21, Qs Saba verse 10 and Qs al-Hadid verse 25 are both explain the utilization of iron. Meanwhile, the difference is found in Qs al-Hadid verse 25, Qs al-Kahf verse 96 and Qs Saba verse 10. According to the Qur'an and its interpretation, iron is one of the elements that functions to transport acids from the lungs to all body tissues, known as iron. Meanwhile, ar-Razi interprets Qs al-Hadid verse 25 that iron is a weapon that can uphold justice and become a sanction for those who violate Islamic law. Then ar-Razi interprets Qs al-Kahf verse 96 that it is a miracle given by Allah to Zulkarnain and finally in Qs Saba verse 10 ar-Razi explains that the iron has been heated with a very hot hell fire.

Interpretasi Keluarga Ideal Perspektif Buya Hamka dan M. Quraish Shihab

This article explains the concept of the ideal family contained in the interpretations of al-Azhar by Hamka and al-Misbah by Muhammad Quraish Shihab. These two interpretations show that the Qur'an contains instructions that can be used as a benchmark for humans to achieve the ideal family, namely humans must always present feelings of sakinah, mawaddah, and rahmah in their family. Apart from that, they also have to protect each other from things that can lead them to the fires of hell, wishing each other well. The views of the two interpretations are very relevant to modern life, that the values of the Koran must exist in the family to achieve an ideal family. The method used in this study is descriptive-qualitative using the interpretations of al-Azhar and al-Mishbah as data sources by limiting them to surah al-Rūm 21, QS. al-Taḥrīm 6 and QS. al-Furqān 74. The views of the two interpretations are compared, then enriched by the views of other commentators and figures.

Peran Dakwah Dalam Keluarga Dan Relevansinya Bagi Pembentukan Karakter Anak

The family is the main person in charge of preaching to shape the character of children to become children who have religious and cultural norms. In research using the library research method (literature) by taking sources from books, journals, and other scientific papers tThe family is the main person in charge of preaching to shape the character of children to become children who have religious and cultural norms. In research using the library research method (literature) by taking sources from books, journals, and other scientific papers that support this research. The research aims to find Islamic law and views on da'wah to the family. The results showed that: Da'wah shapes the character of the child in the family into a priority and obligation for Islam, according to the word of Allah SWT in the Al-Qur'an, Surat Lukaman verse, 13. Then Q.S. Lukman verse 17. And Q.S Lukman verse 18. Furthermore, in Q.S: At-Tahrim. Allah commands humans to protect themselves and their children from the fires of hell. In the history of Islam before Rasulullah SWA broadcast the messages of Islam to the wider community, he preached to his family and close relatives. From this story, a reference to da'wah can be drawn to the family to educate children to become believers, obedient to worship and become children with noble character.

Honour Killings In Pakistan And Status Of Women In Islamic Law

There is no denying the fact that the women are vulnerable to arbitrary cultural values and traditional mindset across the world. Historically, the women were marginalized in different societies as they would assume a negligible role in decision making in public as well as private spheres of life. Unfortunately, the violence against women is, at times, erroneously characterized as symbol of masculine dominance. The women from various backgrounds were constrained to maintain silence on such invasive issues due to fear of torture and social pressures. It is worth mentioning that honor killing is not confirmed by teachings of any religion as all religions deprecate this socio-cultural evil. The plight of women in pre-Islamic era provides pathetic historical evidence of this nefarious practice. The religion of Islam emancipated women form this tyranny and the Holy Prophet (peace be upon him) guided his followers to tread the course of rectitude by giving honor to the women in order to protect themselves from the fire of Hell.

The Islamic Education for Single Parent's Family: A Case study in Karaban Jaya

Everyone craves having family integrity. Because the integrity of the family makes it easy to share roles between fathers and mothers both in earning a living or doing household chores including the obligation to educate their children. But in reality, many find all these roles to be borne by one person or called a single parent, could be a father or mother. Usually it happens because of separation due to divorce or death of one of them, thus making the responsibility of raising all their children more difficult. For children, family (both parents) is the main environment they need. So from that family the parents can provide better protection and education for their future life provisions. The obligation of parents as mentioned in the Qur'an is to protect themselves and their families from the fires of hell. Then the family should become a madrasa in introducing Islamic education. As an educator in the family, parents must have the expertise and art of educating, one of the skills that must be mastered is the method. There are several methods that families can use in educating their children. This research focuses: how is the pattern of single parent care in the perspective of Islamic education to children in Karaban Jaya . The research method is qualitative with a case study approach. The results showed that parenting to educate children in single parent families in Keraban Jaya Village was by example, giving advice, motivation, and giving attention and supervision to children from young to teenagers. While the values of Islamic education taught include strengthening monotheism, worship, moral or moral cultivation, forming mentality and applying discipline or control.

Signs of Fabrication in Hadith; An analytical study of Mawlānā Muhammad Anwār Ullāh Fārūqī’s opinions

Fabrication is strictly prohibited in Islam .For The Holy Prophet (Peace be upon him) mentioned the Hell fire as penalty for those who fabricate .Molana Anwaar ullah Farooqi is renowned scholar for his distinguished research regarding fabrication .He differed his former scholar regarding presumptions to declare a narration as fabricated .He does not consider odd words of a narration only reason to declare it fabricated .Whereas ,he also considers the spiritual revelations a source to authenticate a Hadith .Moreover ,he also differs his formers regarding exaggeratedly mentioned penalty or reward for some deed. In short, he just turned the other side of coin .In his research he just emphasized the possibilities that may sort it to Sahih hadith.

Heat and Light: David Bentley Hart on the Fires of Hell

Heat and Light: David Bentley Hart on the Fires of Hell

Abdusshamad al-Palembani; His Thoughts and Movements in the Spread of Islam in Indonesia

This study aims to find the thoughts and movements carried out by Abdusshamad al-Palimbani. The method used in this research is a literature study or library research, by combining activities related to library data collection methods, reading, collecting, and processing research materials consisting of books, manuscripts, hand scripts. The results of the research showed that Abdusshamad al-Palimbani had broad ideas to build Muslim communities, especially in South Sumatra and generally in the archipelago in the areas of Sufism, Tawhid and important to defend the State. In the teachings of Abdusshamad al-Palimbani to his students and the works left behind his mind can be known. His thoughts were collected in various works;(a) Hidayatus Salikin fi Suluk Maslak al-Muttaqiin, (b) Siyarus Salikin ila Ibadat rabb al-alamin (c) Thufah Al-Raghibin fi Bayan Haqiqat Faith Al-Mu'inin, (d). Nasihat al-Muslimin wa Tadzkirat alMu‟minin fi Fadha‟il Al-Jihad fi Sabilillah wa Karamat al-Mujahidin fi Sabilillah (e) Zuhrat al-Murid fi Bayan Kalimat al-Tawhid, (f) Al-Urwat al-Wutsqa wa Silsilat Uli al-Ittiqa, (g) Ratib Abdus Shamad, (h) Zadd Al-Muttaqin fi Tawhid Rabb al-Alamin. The spread of Islam is intended to encourage the community to always fill its days with remembrance and reverence; (a) protect yourself from the fire of hell (b) Allah favors you that God makes us out of those who call on His name, He does not make us blameless (c). be bright and open with the zikrullah light (d). to him, the windows of heaven were opened (e). gentle heart and khusyu’ (f). abolished it with one sentence from the remembrance of ten crimes.

U-21 The Role of a Mother and a Wife in Reformation of Society

Islam gives respect and dignity to the woman. Woman a gateway to heaven as a mother, a soul soother as a wife. A mother is someone who leads a child towards construction or destruction of a society. From the time spent in womb to the early childhood, a child sees, observes and learns- comes directly from mother. So, it is entirely up to the mother how to bring up her child. A good brought up doesn’t only favor the child and his family but plays its role in the formation of a society based on humanity, kindness and love. If brought up includes valuable Islamic teachings, child will surely be an integral part of Islamic society in future and will serve the mankind in the best possible ways. On one hand Islam highlights the importance of mothers and motherhood while on other it makes a woman, the sign of peace and serenity in man’s life. A woman can play a vital role in spreading Islam and setting Islamic culture. If a woman succeed in setting her husband’s mindset as per Islamic teachings then there is obstacle which can stop the mission of spreading Islam. To grab the challenge of betterment of society with Islamic teachings and to set the minds of young generation as per sharia, a woman must acquire enough knowledge about Islam through which she can change the mindset of her loved ones and can be the source of serenity and pleasure for this world and source of protection from the hell fire in the hereafter.

Las actitudes mentales de los barceloneses del primer tercio del siglo XIV

Le comportement des hommes devant la mort est, sans aucun doute, l'un des aspectes les plus intéressants de l'Histoire des Mentalités. La pensée de la mort oblige à participer à un jeu que prsonne n'ose refuser, vu que tous ceux qui disposent de biens ont le même problème à l'heure de faire leur testament: la peur du châtiment divin. La fait de formuler sis dernières volontés devient donc une véritable confession des offenses et des mauvaises actions commises par l'individu, ce qui le conduit à utiliser toutes les formes d'expiation dont il dispose, dans un essai désespéré de se sauver des feux de l'enfer. Un état d'esprit s'impose ainsi dans tout le monde occidental du Moyen Age, caractérisé, sur le plan animique, par la peur de l'au-delà. Les barcelonais du début du XIV' siècle ne sont pas différents du reste de la population occidentale, tout comme nous le montrent les testaments de cette époque, lesquels deviennent ainsi une véritable source d'information pour connaitre la liturgie qui entoure la mort des testateurs. On les voit choisir soigneusement leur sépulture, disposer la célébration d'anniversaire de leur décès, réaliser toutes sortes d'oeuvres pieuses et d'aumônes -paiement de dote à des jeunes filles pauvres en âge de se marier, legs à des hôpitaux, vêtements et aliments pour les nécessiteux, etc.-, fonder des bénéfices éclésiastiques er, finalement, ils reconnaissent sincèrement leurs offenses et leurs péchés. Tout cela en vue de se réunir avec le Créateur; tandis que la société barcelonaise, qui dispose de moyens économiques er se trouve en pleine expansion commerciale, se comporte d'une façon très homogène. Seule la répartition inégale des richesses marquera des différences à l'heure d'affronter la mort et de disposer la célébration liturgique, mais les mentalités sont tellement semblades qu'elles détruisent les barrières sociales. Nobles et artisans, monarques et bourgeois, hommes et femmes, tous disent la vérité er tentent de dédommager ceux qu'ils ont maltraités ou ruinés leur vie.

The Snopes of Kilimanjaro

The Snopes of Kilimanjaro

Messages Communication in the Al-Qur’an (Study of Messages in the Al-Qur'an for Believers)

Not all of the verses in the Al-Quran that are historical and normative can be understood only textually, because many of the verses in the Al-Quran still have broad (universal) meanings and need to be interpreted deeper, so that a law or wisdom that can be understood and practiced by all humans in general and Muslims in particular. From the peel of this verse several conclusions can be drawn, including namely; Al-Quran is the source of Islamic communication. Because all the elements of Islamic communication are contained in the Al-Quran, among these elements are misage or message. There are so many terms in the Al-Quran that relate to misage of communication. Among them as contained in Surat At-Tahrim verse 6; where the message of Islamic communication in the verse is, Allah reminds the believers to protect themselves, their families from the fires of hell. In addition, the message of Islamic communication contained in Surat Al-Baqarah verse 208; the Al-Quran orders every believer to practice the teachings of Islam perfectly. In other words, Muslims must apply Islamic law in every aspect of their lives.

HERAKLEİTOS VE K. KERİM DE ATEŞ: KARŞILAŞTIRMALI BİR DENEME

The truth that a humanbeing, who makes inquiries about the existential secret of things and himself and never abandons the effort of figure out this secret wishes to attain the knowledge of it contains both material/physical elements and the metaphysical and theological features. In other words, the person who looks at the object and the person who thinks about the concept are both directed towards the same target, right and truth. This intention was the aim of Heraclitus too. We target same thing today while both trying to understand Heraclitus and the meaning of the concept of the fire in the Quran. In this context ‘the existing one’ and ‘the given one’ are the intellectual means of this journey. Unlike other philosophers Heraclitus declaims that the fire is eternal and something that wil never die down. The verses of fire in the Quran with the differences in the interpretations are collected under the headings of shining light/, fire/light, love/wish, fire/the fire of hell, a smokeless flame, the heat. In these verses fire is not only an ontological element but also has theological, cosmological, ethical and teleological importance. It is instrumental; means of punishment and reward, cleaner and destroyer. It is one of the most important components of cosmos, life and death. In this study, it is tried to determine the similarities in some aspects between the fire of Heraclitus and the fire in the Quran. Also various relationship dimensions between them are also tried to be captured and shown.