Jahannam (Arabic: جهنم (etymologically related to Hebrew גיהנום Gehennom and Greek: γέεννα), is one of the names for the Islamic concept of Hell. Other names for hell (or the different gates of hell) occurring in the Quran include: al-Nar النار ("The Fire"), Jaheem جحيم ("Blazing Fire"), Hatamah حطم ("That which Breaks to Pieces"), Haawiyah هاوية ("The Abyss"), Ladthaa لظى, Sa’eer سعير ("The Blaze"), Saqar سقر. The hadith of Islamic prophet Muhammad, and some writings of later Islamic scholars also describe Jahannam.
According to the Qur'an, on the Last Day the world will be destroyed and all people and jinn will be raised from the dead to be judged by Allah as to whether they deserved to be sent to paradise (Jannah) or hell. Hell will be occupied by those who do not believe in God (Tawhid), have disobeyed His laws, and/or reject His messengers. One group that will not have to wait until the Last Day to enter hell are "Enemies of Islam", who are sentenced immediately to Hell upon death.
Suffering in hell is both physical and spiritual, and varies according to the sins of the condemned. As described in the Quran, Hell has seven levels (each one more severe than the one above it); seven gates (each for a specific group of sinners); a blazing fire, boiling water, and the Tree of Zaqqum. Not all Muslims and scholars agree whether hell is an eternal destination or whether some or even all of the condemned will eventually be forgiven and allowed to enter paradise.
Most of how Muslims picture and think about Jahannam comes from the Qur'an, according to scholar Einar Thomassen, who found nearly 500 references to Jahannam/hell (using a variety of names) in the Qur'an.
The Hadiths (the corpus of the reports of the teachings, deeds and sayings of the Islamic prophet Muhammad) introduce punishments, reasons and revelations not mentioned in the Quran. In both Quranic verses and hadiths, "the Fire" (Jahannam) is "a gruesome place of punishment that is always contrasted with Jannah, "the Garden" (paradise). Whatever characteristic "the Garden offered, the Fire usually offered the opposite conditions." Several hadith describes a part of hell that is extremely cold rather than hot, known as Zamhareer.
- Eschatological manuals
In addition to the Quran and hadith are "Eschatological manuals". These were written after the other two sources and developed descriptions of Jahannam "in more deliberate ways". While the Quran and hadith tend to describe punishments that unbelievers are forced to give themselves, the manuals illustrate external and more dramatic punishment, through demons, scorpions, and snakes.
Manuals dedicated solely to the subject of Jahannam include Ibn Abi al-Dunya's Sifat al-nar, and al-Maqdisi's Dhikr al-nar. Other manuals—such as texts by al-Ghazali, the influential Muslim theologian of the 9th century, and 12th century scholar Qadi Ayyad -- "dramatise life in the Fire", and present "new punishments, different types of sinners, and the appearance of a multitude of demons," to exhort the faithful to piety. His hell has a structure with a specific place for each type of sinners.
Like al-Ghazali, the thirteenth-century Muslim scholar Al-Qurtubi describes 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…"
In The Soul’s Journey After Death, Ibn Qayyim Al-Jawziyya, a theologian in the 14th century, writes explicitly of punishments faced by sinners and unbelievers in Jahannam. These are directly related to the wrongdoer’s earthly transgressions.
The Noble Qur'an uses a number of different terms and phrases to refer to hell. Al-nar (the fire) is used 125 times, jahannam 77 times, jaheem (blazing flames) 26 times.
One collection of Quranic descriptions of hell include "rather specific indications of the tortures of the Fire": flames that crackle and roar; fierce, boiling waters  scorching wind, and black smoke, roaring and boiling as if it would burst with rage. Its wretched inhabitants sigh and wail, their scorched skins are constantly exchanged for new ones so that they can taste the torment anew,  drink festering water and though death appears on all sides they cannot die, are linked together in chains of 70 cubits, wearing clothes made of fire they have beds made of fire,have boiling oil that will be poured over their heads, melting their insides as well as their skins, and hooks of iron to drag them back should they try to escape, their remorseful admissions of wrongdoing and pleading for forgiveness are in vain.
The description of Jahannam as a place of blazing fire appears in almost every verse in the Qur'an describing hell. Jahannam is described as being located below heaven, having seven gates, each for a specific group or at least a different "portion" or "party" of sinners. The Quran also mentions wrongdoers having "degrees (or ranks) according to their deeds" which scholar believe refers to the seven gates. The one mention of levels of hell is that hypocrites will be found in its very bottom.
Jahannam inhales and has "breath" according to verse 67:7, and a "voice" according to verse 50:30, where God asks Jahannam on Judgment Day if it is full and Jahannam answers: "Are there any more (to come)?"
The fuel for the fire of Jahannam, according to the Quran, are sinners, disbelieving Jinn, and stones. The fire burns their skins, changing their colour to black due to its intensity. Jahannam has a shadow of smoke ascending "in three columns", but this provides "no shade of coolness". Its sparks are described to be as "huge as a palace."
The Quran mentions three different sources of food in hell:
- Ḍari‘, a dry desert plant that is full of thorns and fails to relieve hunger or sustain a person (73:13);
- ghislin, which is Pus that comes out of torturing the residents of hell only mentioned once (in 39:36, which states that it is the only nourishment in hell);
- zaqqum is mentioned three times.
The Tree of Zaqqum is a cursed tree with fruits that look like demons which boil the inside of stomachs. It is mentioned in verses 17:60, 37:62-68, 44:43, and 56:52, of the Quran. Quran 4:168 and Quran 37:23 talk of a road that leads to hell. 
The Quran describes Jahannam as having "nineteen" angels. The keeper named "Maalik" explains to hell's inhabitants who appeal to him to be let out that they must remain in Hell because "they abhorred the truth when the truth was brought to them." According to the Quran the 19 are angels and Maalik leads them. Maalik is very severe and harsh, and will listen to condemned persons' requests for remission of their punishments after 1000 years but then deny those requests as well. Hell is perceived to be so deep that if a stone were thrown into it, it would fall for 70 years before reaching the bottom. (According to one calculation this would make it over 190,000,000 km deep, a far greater distance than the diameter of Earth.) The breadth of each of Hell's walls is equivalent to a distance covered by a walking journey of 40 years. Malik in Hadith quotes Mohammed(s.a.a.w) as saying that the fire of Jahannam was seventy times greater than fire on earth. He also described that fire as "blacker than tar".
In book 87 Hadith 155, "Interpretation of Dreams" of Sahih al-Bukhari, Muhammad talked of angels each with "a mace of iron" who guarded hell, and then expanded on the Qur'an’s discourse describing Jahannam by recounting it as a place that
"was built inside like a well and it had side posts like those of a well, and beside each post there was an angel carrying an iron mace. I saw therein many people hanging upside down with iron chains, and I recognized therein some men from the Quraish".
According to Muhammad(s.a.a.w) “Hellfire was burnt for one thousand years. It became red. Then, it was burnt for another one thousand years and it became white. Then, it was burnt for another one thousand years. Now, it is black and dark.” (It was reported from Abu Hurayr. Tirmidhi, Muwatta)
The Quran gives several names for hell: Jaheem ("Blazing Fire"), Hatamah ("That which Breaks to Pieces",), Haawiyah ("The Abyss"), Ladthaa, Sa’eer ("the blaze"), Saqar.  In an eschatological manual by Qadi Ayyad, (Daqa'iq al-akhbarfi dhikr al-janna wa-l-nar), these are names for the different gates of hell, which each specialize in a type of condemned (polytheists, Christian, Jews, Zorastrians, etc.).
Judgement and condemnation
The period of time between a person's death and the Day of Judgement, is known in Islam as barzakh. Although not yet in hell, it is believed that the sinners and unbelievers destined for it will suffer during this time.
According to Leor Halevi, between the moment of death and the time of their burial ceremony, "the spirit of a deceased Muslim takes a quick journey to Heaven and Hell, where it beholds visions of the bliss and torture awaiting humanity at the end of days".
By the time corpse handlers are ready to wash the body, the spirit returns to earth to observe the preparations for burial and to accompany the procession toward the cemetery. But then, before earth is piled upon the freshly dug grave, an unusual reunion takes place: The spirit returns to dwell within the body.
In the grave, the deceased Muslim - this composite of spirit and corpse - encounters two terrifying angels, Munkar and Nakir, recognized by their bluish faces, their huge teeth and their wild hair, test the faith of the dead in their graves.
These angels carry out a trial to probe the soundness of a Muslim's faith. Asking "Who is your Lord?", "Who is your Prophet?, "What is your religion?." If the dead Muslim answers their questions convincingly and if he has no sin on record, then the grave is transformed into a luxurious space that makes bearable the long wait until the final judgment.
According to theologian Al-Ghazali, Afterlife will start with the "Day of the Arising" and a trumpet blast which will wake the dead from their graves. "The Perspiration" —when all created beings, including men, angels, jinn, demons and animals gather and sweat unshaded from the sun—will follow. Sinners and unbelievers will suffer and sweat longer on this day, which lasts for "50,000 years".
God will judge each soul, accept no excuses, and examine every act and intention—no matter how small. It is believed those whose good deeds outweigh the bad will be assigned to Jannah (heaven), and those whose bad deeds outweigh the good to Jahannam.
Finally the souls will traverse over hellfire via the bridge of sirat. For sinners, it is believed the bridge will be thinner than hair and sharper than the sharpest sword, impossible to walk on without falling below to arrive at their destination.
The people that end up in Hell will be "the companions of the left hand".[Quran 56:9] Various groups of people described by the Quran as being in Jahannam include: disbelievers, hypocrites (Munafiq), polytheists, the People of the Book who reject the truth, arrogant rejectors of truth, sinners and criminals, tyrants, the unjust, transgressors, concealers of God's revelations, persecutors of believers, people who commit suicide, and murderers (of believers).
The suffering of the hypocrites and disbelievers is emphasized in the Qur'an:
- "surely Allah will gather together the hypocrites and the unbelievers all in hell."[Quran 4:140]
- "surely those who disbelieve from among the followers of the Book and the polytheists shall be in the fire of hell, abiding therein; they are the worst of men."[Quran 98:6]
The idea that hypocrites are the worst class of sinners in Islam has been traced to the verse stating: "The Hypocrites will be in the lowest depths of the Fire."[Quran 4:145] Those who commit shirk (polytheists) are singled out for special mention in 9:63.
Some prominent people in, or destined to arrive in, hell mentioned in the Hadith and Quran are: Fir'awn (viz., the pharaoh of The Exodus), the wives of Nuh and Lut, and Abu Lahab and his wife (contemporaries and enemies of Muhammad).
- Inhabitants in hadith
Other people mentioned in Hadith include, but are not limited to, the mighty, the proud and the haughty.
According to one hadith, out of every one thousand people entering into the afterlife, nine hundred and ninety-nine of them will end up in the fire. Another states that women make up the majority of the population of Jahannam.
Sahih Muslim quotes Muhammad as saying that suicides would reside in Jahannam forever. According to Hadith collector Muwatta Imam Malik (Imam Malik), Muhammad said: "Truly a man utters words to which he attaches no importance, and by them he falls into the fire of Jahannam."
Al-Bukhari in book 72:834 added to the list of dwellers in Jahannam: "The people who will receive the severest punishment from Allah will be the picture makers". Use of utensils made of precious metals could also land its users in Jahannam: "A person who drinks from a silver vessel brings the fire of Jahannam into his belly". As could starving a cat to death: "A woman was tortured and was put in Hell because of a cat which she had kept locked till it died of hunger." (An extreme penalty according to one Christian critic.) 
- Eternal or temporary
Who will be sent to hell, and who will be there for eternity is disputed. At least two verses in the Quran (6:128 and 11:107) emphasise that consignment to hell is horrible and eternal, with the caveat "except as God (or your Lord) wills it".
Religiousfacts.com quotes IslamOnline:
"Ultimately, God will remove from Hell those believers whose sins were not forgiven nor atoned for by good deeds in their lifetimes, and they will then enter Paradise. The remaining inhabitants of Hell will stay there eternally."
In one Hadith, it is related that on or after Judgement Day Muhammad and then Allah will intercede to remove sinners from Jahannam. These include "any who sincerely professed the Shahada," and then anyone with "even an atom’s measure of goodness in his or her heart". Exempt from intercession will be anyone who participated in shirk (polytheism). Scholar Qazi Thanaa Ullah in a work of Hanafi fiqh states "unbelievers" will "undergo eternal torment in Jahannam", while wrongdoing Muslims will be released to paradise "after either a long or short duration" in Jahannam, as appropriate. Author Phil Parshall quotes other Hadith telling similar stories of sinning believers being taken out of hell and allowed into heaven, which he compares to the Catholic doctrine of Purgatory.
Some commentators have claimed that verses 19:67-72 imply that all mankind will be brought to Jahannam and that God will save the believers. Others think this idea contradicts verse 21:101, in which those who have earned Paradise are "kept far away from it (Hell)" and that only those who have earned Hell are being referred to in verses 19:67-72. Others maintain that the Qur'an designated the occupants of Jahannam in several verses, none of which mention any future as forgiven inhabitants of Paradise.
The Quran and Hadith offer detailed descriptions of the methods of punishment in Jahannam. The Quran states the punishments will be: the burning of skin, only to be replaced for reburning; garments of fire to be worn, and boiling water that will scald the skin and internal organs and faces; faces on fire; lips burnt off; backs on fire; from side to side; faces dragged along fire; bound in yokes then dragged through boiling water and fire, and wearing a pair of sandals on fire that will boil your brain. 
In the Quran, the punishments of Jahannam (such as burning) are always followed with contrary protection of paradise (such as shade). Hell is said to be filled with venomous snakes/scorpions, the pain from whose venom will last 40 years.
Those who prevent others from following the path of Allah will be punished more severely. Hypocrites are found in the lowest of depths of the fire. Those who spread corruption—on top of having already hindered the path of Allah—will experience harsher punishments.
Surah (chapter) al-Ghashiyah of the Qur'an states that the only food in Hell will be "dari" or a bitter plant. Another surah—Sad—states that sinners in hell will taste "a boiling fluid and a filthy fluid of pus and blood and other penalties of a similar kind to match them". Verses in four different surah state that hell's inhabitants food will be the fruit from the Zaqqum tree—a tree that springs out of the bottom 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 also described as being like molten brass, which will scald their faces.
According to one Hadith, the least-suffering person in Jahannam will have his/her brain boiling from standing on hot embers.
Types of punishments in Jahannam are often specific to type of sin, for example those who did not pay Zakat, "on the Day of Resurrection, his wealth will be presented to him in the shape of a bald-headed poisonous male snake with two poisonous glands in its mouth and it will encircle itself round his neck and bite him over his cheeks and say, 'I am your wealth; I am your treasure.'"  Another Hadith relates that a person who committed suicide will be punished over and over on the Day of Judgment and later in Jahannam by the very means he/she used to end his/her life.
The Book of Revelation describes a "lake which burneth with fire and brimstone: which is the second death", which most Christians believe to be a description of Hell. While the Quran describes Jahannam as having seven levels, each for different sins, the Bible only says that Hell is a "bottomless pit", although Dante's Inferno and other non-Biblical Christian-based writings speak of hell as being divided into multiple "circles". Some Jewish sources such as Jerahmeel provide descriptive detail of hell-like places, divided into multiple levels; usually sheol, which is translated as a grave or pit, is the place where humans descend upon death. In all three Abrahamic religions, humans in hell are said to be cut off from God.
While many Christian theologians[who?] believe that account of hell in the bible are symbolic rather than literal, there is little or no such interpretation among Muslims. According to one Christian evangelist who has spent 30+ years among Muslims in Asia (Phil Parshall), "I have never met a Muslim who has attempted to undercut the bluntness and severity of their doctrine of hell."
Like Zoroastrianism, Muslims believe that on Judgement Day all souls will pass over a bridge over hell (As-Sirāt in Islam, Chinvat Bridge in Zorastrianism) which those destined for hell will find too narrow and fall below into their new abode.
- Rustomji, Nerina (2009). The Garden and the Fire: Heaven and Hell in Islamic Culture. Columbia University Press. pp. 118–9. Retrieved 25 December 2014.
- "Islamic Terminology". http://islamic-dictionary.tumblr.com/. Retrieved 23 December 2014.
- Quran 2:119
- Quran 104:4
- Quran 101:9
- Quran 67:5
- "A Description of Hellfire (part 1 of 5): An Introduction". Religion of Islam. Retrieved 23 December 2014. Cite error: Invalid
<ref>tag; name "religion" defined multiple times with different content (see the help page). Cite error: Invalid
<ref>tag; name "religion" defined multiple times with different content (see the help page).
- "The Names of Hell-Fire". IslamCan.com. Retrieved 23 December 2014.
- Last Day is also called the Day of Standing Up, Day of Separation, Day of Reckoning, Day of Awakening, Day of Judgment, The Encompassing Day or The Hour (source: Islamic Beliefs about the Afterlife)
- "Islamic Beliefs about the Afterlife". Religion Facts. Retrieved 23 December 2014.
- "Examples of Punishments". Islamcan.com. Retrieved 23 December 2014.
- Emerick, Yahiya (2011). The Complete Idiot's Guide to Islam, (3rd ed.). Penguin. ISBN 9781101558812.
- Quran 15:43–44
- "Hell in the Quran". about religion. Retrieved 23 December 2014.
- Thomassen, Einar (2009). "Islamic Hell". Numen: International Review for the History of Religions 56 (2/3).
- Rustomji, The Garden and the Fire, 2009: p.117-8
- "The Coldness of Zamhareer". subulassalaam.com. Retrieved 7 January 2015.
- Rustomji, Nerina (2009). The Garden and the Fire: Heaven and Hell in Islamic Culture. Columbia University Press. p. 117. Retrieved 15 March 2015.
- Rustomji, Nerina (2009). The Garden and the Fire: Heaven and Hell in Islamic Culture. Columbia University Press. p. 121. Retrieved 25 December 2014.
- Ghazali, Abu Hamid Muhammad (1989). On the Remembrance of Death and the Afterlife. Cambridge, U.K.: Islamic Texts Society.
- Ford, Khadija, and Reda Bedeir (1425). Paradise and Hell-fire in Imâm Al-Qurtubî. El-Mansoura Egypt: Dar Al-Manarah.
- Ibn Qayyim Al-Jawziyyah, Layla Mabrouk (1987). The Soul's Journey after Death. Dar Al-Taqwa.
- Kaltner, John, ed. (2011). Introducing the Qur'an: For Today's Reader. Fortress Press. pp. 228–9. Retrieved 2 May 2015.
- Smith, Jane Idleman; Haddad, Yvonne Yazbeck (1981). The Islamic Understanding of Death and Resurrection. State University of New York Press. pp. 85–86.
- Quran 25:14
- Quran 55:55
- Quran 56:42-43
- Quran 67:7-8
- Quran 11:106
- Quran 4:45
- Quran 15:16-17
- Quran 69:30-32
- Quran 67:7
- Kaltner, John, ed. (2011). Introducing the Qur'an: For Today's Reader. Fortress Press. p. 233. Retrieved 2 May 2015.
- Quran 26:96-102
- Quran 41:24
- Ali, Abdullah Yusuf (2001). The Qur'an. Elmhurst, New York: Tahrike Tarsile Qur'an, Inc. p. 21.
- 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’".Quran 7:50
- Ali, Abdullah Yusuf (2001). The Qur'an. Elmhurst, New York: Tahrike Tarsile Qur'an, Inc. pp. 353–4.
- Quran 15:43
- Quran 6:132
- Quran 4:145
- Ali, Abdullah Yusuf (2001). The Qur'an. Elmhurst, New York: Tahrike Tarsile Qur'an, Inc. p. 1415.
- Quran 3:10
- Quran 72:14–15
- Quran 2:24
- Quran 77:28-33
- Quran 73:13
- Quran 86:7
- Kaltner, John, ed. (2011). Introducing the Qur'an: For Today's Reader. Fortress Press. p. 232. Retrieved 2 May 2015.
- Quran 39:36
- Quran 17:60
- Quran 37:62-68
- Quran 44:43
- Quran 56:52
- Farooqi, M.I.H. "Zaqqum in light of the Quran". Islamic Research Foundation International, Inc. Retrieved 30 December 2014.
- Quran 74:30
- Elias, Afzal Hoosen. "Conditions and Stages of Jahannam (Hell)" (PDF). discoveringIslam.org. Retrieved 25 December 2014.
- Quran 43:77
- Assuming Earth gravity, an Earth-like atmosphere, and an 89.5 m/s terminal velocity, a distance of about 197,708,364,000 meters, or about the average diameter of the orbit of the planet Venus
- Imam Malik. "Chapter 57 Hadith number 1".
- Imam Malik. "Chapter 57 Hadith 2".
- al-Bukhari. "87:155".
- Al-Qadi (n.d.). Daqa'iq al-akhbarfi dhikr al-janna wa-l-nar. Maktaba al-Sa'idiyya.
- "11110: What is al-barzakh?". Islam Question and Answer. Retrieved 25 December 2014.
- "Barzakh (Purgatory) - The Stage Between this World and the Hereafter". al-Islam.org. Retrieved 2 January 2014.
- "Islamic Beliefs about the Afterlife". Religion Facts. Retrieved 23 December 2014.
Until the Day of Judgment, deceased souls remain in their graves awaiting the resurrection. However, they begin to feel immediately a taste of their destiny to come. Those bound for hell will suffer in their graves, while those bound for heaven will be in peace until that time.
- Halevi, Leor (4 May 2007). "The torture of the grave Islam and the afterlife". New York Times. Retrieved 15 October 2015.
- "Life after death – barzakh, last day, the hereafter". al-islam.edu.pk. Retrieved 15 October 2015.
- "Islam". deathreference.com. Retrieved 15 October 2015.
- Al-Ghazali (1989). The Remembrance of Death and the Afterlife. The Islamic Text Society. pp. 173–177.
- Al-Ghazali (1989). The Remembrance of Death and the Afterlife. The Islamic Text Society. pp. 180–181.
- Al-Ghazali (1989). The Remembrance of Death and the Afterlife. The Islamic Text Society. pp. 182–188.
- Al-Ghazali (1989). The Remembrance of Death and the Afterlife. The Islamic Text Society. p. 181.
- Quran 70:4
- Yusuf Ali, Abdullah. Quran. 99:6.
- Al-Ghazali (1989). The Remembrance of Death and the Afterlife. The Islamic Text Society. pp. 195–197.
- Yusuf Ali, Abdullah. Quran. 102:4-8.
- Yusuf Ali, Abudllah. Quran. 67:1. p. 1576.
- Al-Ghazali (1989). The Remembrance of Death and the Afterlife. The Islamic Text Society. pp. 205–210.
- Leviton, Richard. The Mertowney Mountain Interviews. iUniverse. p. 59. Retrieved 2 January 2014.
- Quran 2:39
- Quran 22:19
- Quran 98:1–6
- Quran 98:6
- Quran 7:36
- Quran 43:74–76
- Quran 14:15–17
- Quran 10:52
- Quran 79:34–39
- Quran 2:159
- Quran 85:10
- Quran 4:93
- Ali, Abdullah Yusuf (2001). The Qur'an. Elmhurst, New York: Tahrike Tarsile Qur'an, Inc. p. 145.
- Quran 9:63
- "Hadith Qudsi 39". SacredHadith.com. Forty Hadith Qudsi.
- Sahih al-Bukhari Volume 4, Book 55, Hadith number 567. http://hadithcollection.com/sahihbukhari/88/4198-sahih-bukhari-volume-004-book-055-hadith-number-567.html
- Quran 56:39-55
- al-Ghazali (1989). The Remembrance of Death and the Afterlife. The Islamic Text Society.
- Sahih Muslim. "036:6596".
- Sahih Muslim. "001:199".
- Imam Malik. "Chapter 56 Hadith 6".
- Sahih al-Bukhari, 7:72:834
- al-Bukhari. "72:834".
- Imam Malik. "Chapter 49 Hadith 11".
- Sahih al-Bukhari, 3:40:323
- Parshall, Phil (1989). "8. Hell and Heaven". The Cross and the Crescent Understanding the Muslim Mind and Heart (PDF). Global Mapping International. p. 132. Retrieved 29 December 2014.
- Quran 6:128
- Quran 11:107
- Yahya, Harun (14 August 2003). "Belief: Six Pillars". OnIslam.net. Retrieved 29 December 2014.
- (Sahih Bukhari, book 3 "book of learning or knowledge", number 97 (98 in another edition))
- "Events on the Day of Judgement". Meaning of Islam. Retrieved 29 December 2014.
- Al-Amriki, Yusuf Talal Ali; Ullah, Qazi Thanaa (1985). Essential Hanafi Handbook of Fiqh. Lahore, Pakistan: Kazi Publications. p. 27.
- Bukhari v.8 pp.375-6, book 76, chapter 52, #577
- Bukhari v.1 p.24, book 2, chapter 15, #21
- Sahih al-Bukhari, 8:76:577
- Sahih al-Bukhari, 1:2:21
- Parshall, Phil (1994). Inside the Community. Baker Books. pp. 136–7. ISBN 0801071321.
- Quran 19:67-72
- Quran 21:101
- Quran 4:56
- Quran 22:19–20
- Quran 18:28–20
- Quran 14:49–50
- Quran 23:103–104
- Quran 21:39–40
- Quran 33:66
- Quran 54:47–48
- Quran 40:69
- Parshall, Phil (1989). "8. Hell and Heaven". The Cross and the Crescent Understanding the Muslim Mind and Heart (PDF). Global Mapping International. p. 133. Retrieved 29 December 2014.
- Quran 4:56–20
- Quran 4:57–20
- "The levels of Jahannam (Hell Fire). Snakes and Scorpions of Jahannam". ummah.com. Retrieved 30 December 2014.
- Quran 16:88–50
- Quran 4:145–50
- Quran 88:6-7
- Quran 38:55-58
- "The Food of Hell". Islamcan.com. Retrieved 29 December 2014.
- Sahih Muslim, 001:0414
- Sahih al-Bukhari, 2:24:468
- Parshall, Phil (1989). "8. Hell and Heaven". The Cross and the Crescent Understanding the Muslim Mind and Heart (PDF). Global Mapping International. p. 134. Retrieved 29 December 2014.
- Sahih al-Bukhari, 8:73:73
- Sahih al-Bukhari, 8:73:126
- Sahih al-Bukhari, 2:23:445
- King James Bible. Revelation 21:8.
- King James Bible. Revelation 9:2.
- Parshall, Phil (1994). Inside the Community. Baker Books. p. 131. ISBN 0801071321.
- Encyclopedia of World Religions. Encyclopedia Britannica Store. p. 421. Retrieved 7 January 2015.
- Rustomji, Nerina (2009). The Garden and the Fire: Heaven and Hell in Islamic Culture. Columbia University Press. Retrieved 25 December 2014.
- Kaltner, John, ed. (2011). Introducing the Qur'an: For Today's Reader. Fortress Press. pp. 228–234. Retrieved 2 May 2015.