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Jinns, whose existence is established by the scriptures, are beings of intelligence and will. In the verses, Allah states that he createdjinn and humans only to serve Him (al-Dhariyat, 56) and says, "Ojinn and human community; Didn't there come to you prophets from among yourselves who toldyou about My signs andwarnedyou that this (terrible resurrection) daywould come?"(alAn'am, 130), declaring thatjinn and human bot are responsible so they will be held accountable in the hereafter. In another verse Allah draws attention to the sunnahtullah (natural/social law) in this regard by saying, "If there' were angelsresiding on the earth (instead of people), wewould certainly have sent down an angelicprophet from the skyto them." (al-Isra, 95). Despite this clear divine statement, with the creation of human beings on earth, two views have emerged, one held that thejinn are subordinate to human prophets in religion and the other exclusive this to the Prophet Muhammad. The Qur'an's verses aboutjinn have a great role in shaping these views. In surahs al-Ahqaf, andjinn, it is stated that a group of jinn, who listened to the Prophet's recitation of the Qur'an and believed in him, went to their own people and called themto faith. An apparent inconsistency arises between the Quranic verses, which state that prophets were sent to each of the thaqalayn from their own kind, and the view thatjinn are subject to human prophets in religion. Because makingjinn, who are a different species from human beings, the subject of the practical provisions of the Qur'an, which focuses on human nature and life, means that they are ontologically identified with humans, which is inconsistentwith the scriptures. So, contrary to the widespread discourse on this matter, factthatthe faith of thejinns in Prophet Muhammad, must have a different meaning than the subordination ofhumans to human prophet. The aim of this study is to reveal this difference. [ABSTRACT FROM AUTHOR]

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Copyright of Dinbilimleri Journal is the property of Dinbilimleri Journal and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of Eskişehir Osmangazi University Faculty of Theology is the property of Journal of Eskisehir Osmangazi University Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Journal of the Faculty of Theology / Kilis 7 Aralik Universitesi Ilahiyat Fakultesi Dergisi is the property of Kilis 7 Aralik Universitesi Ilahiyat Fakultesi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Although it is seen as a controversial issue by some, it is a topic that has taken place in the kalām literature that man lived a life there by being transferred to another realm/barzakh realm from his death to his resurrection on the Day of Judgment. In this context, a person loses the second soul-body element/body during the period that starts with his being placed in the grave after his death and continues until his resurrection on the Day of Judgment; While his body decays and turns into the original soil, his soul f aces a different life in the realm of isthmus. He lives in the grave, which can be described as "low-level", due to the loss of the body from these elements in comparison to the life in the world or the hereafter, where the soul-body integrity is found. The existence of this life, which is called "torment in the grave" and does not take a clear reference from the verses of the Qur'an, is based on hadiths. The connection of some Qur'anic texts on which this issue is based, can only be provided indirectly. Without entering into discussions about whether there is a life in the grave or not, as stated in the hadiths, a person will live a life at the spiritual level until his resurrection after death, and in this life; In this study, which is carried out with the belief that he will face good or bad treatment according to what he does in the world, it is aimed to make a comparison between dream and life in the grave in the context of the Qur'an's sleep-death analogy. Thus, the existence of life in the grave, which is based on hadiths and can only be indirectly related to the verses of the Qur'ān, will be reinforced. [ABSTRACT FROM AUTHOR]

Copyright of Journal of International Social Research is the property of Journal of International Social Research and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)