is the torment of Hellish endless or it will terminate? I think both of them are correct. And if we believe that both of termination of torment and endlessness of torment for Hellish are correct then is there any inconsistency between termination of torment from hellish and endlessness of torment for them? I think there is not any inconsistency between termination and endlessness of torment because the subject of endlessness of torment is infidel with permanence of his infidelity, and the subject of termination of torment is infidel without permanence of his infidelity. I think that Hellish can repent in hell, and kind God will accept their repentance, so if Hellish will not repent in hell they will be in hell for endlessness, and their torment is for endlessness, and if they repent in hell, and kind God accept their repentance they will exit from hell and their torment is terminated.

Some Muslim scholars have argued that the hereafter torment will come to an end and nobody will remain in endless torment, though they may be left in the hell forever. The reasons put forward by these scholars include the unlimited divine mercy, the monotheistic innate nature of human beings, and the possibility of the violation of the threat of punishment. In the present article, these arguments are presented and critically examined for their degree of validity.

The Sabbath group had been one of the Jewish groups who had blindly emulated their fathers and ancestors, not strictly observing the divine limitations, therefore failing in the trial of not catching fishes on Saturdays and being tormented with transformation. This torment is specific among the divine torments because of its unusual and unknown nature; therefore bringing up many questions about it. Contemplating Kuran, traditions and the scholars views, it is apparent that the mentioned transformation (maskh) is a physical one, negating the possibility of its being that of the soul and as a parable. Accordingly, based on this study it can be concluded that considering the language of the religion, figurative or allegoric while expressing divine torments, in order to warn the human beings, at least in this case is not acceptable.

Malakout is a postmodern novel, and what is important in the analysis of a postmodern novel is related mostly to the description of certain literary techniques, which are used to emphasize the futility of the old meanings. These works have characteristics that without paying attention to them, one cannot expect a logical evaluation of the work. Some of these postmodern features and techniques which are very important in this novel and will be discussed here are as follows: meta-fiction, intertextuality, fragmentation, black humor, pastiche, temporal distortion, minimalism, and finally grotesque. Extended Abstract Bahram Sadeghi first published his short novel Malkout in a journal in 1340/ 1961 (Sadeghi, 1961). He made some additions and corrections in it shortly after that publication, but he himself did not take any action to republish the work. About 10 years later, Abolhasan Najafi, Sadeghi’s friend and master, edited this novel and some other short stories by Sadeghi and published them all in the form of a collection of Bahram Sadeghi's works. Since then, this novel and other short stories have been published several times by various publishers. The first chapter of the novel Malkout by Bahram Sadeghi has an epigraph that is in fact a verse from the Qur'an:فَبَشِّر هُم بِعذاب الیم  [Give them good news of a painful torment] (Q 84: 24). “فَبَشِّر” in Arabic means “give good news”, but in this verse, the word "good news" is used to express painful and tormenting news! Here we are dealing with a so called sarcastic metaphor, and the novel Malkout by Bahram Saldaghi (1340/ 1962) can be considered altogether as an extended form of this sarcastic metaphor (see also Aslani, 2019; 2021). The fact is that Malakout is a postmodern novel, and neglecting this fact has caused many critics of the novel to pay more attention to its epistemological details rather than to its ontological nature. What is important in the analysis of a postmodern novel, rather than revealing its meanings, is related to the description of certain literary techniques, which are used to emphasize the futility of the old meanings. Malakout, like detective novels, has many secrets and there are many clues with the help of which one can unravel some of its mysteries and riddles (Shiri, 2005; Sᾱ’edi, 1992). If the mysteries and riddles in detective novels are finally solved completely, the solution of many mysteries of Malakout, like many other postmodern novels, are due to the readers themselves. Each reader must solve the mysteries and riddles in his or her own way and gives his or her own meaning to the novel (Ebrahimi Fakhari, 2019). Apart from the importance of the reader's role in the interpretation of the novel, these works have other characteristics that without paying attention to them, one cannot expect a logical evaluation of the work. Some of these postmodern features and techniques which are very important in this novel and will be discussed here are as follows: meta-fiction (Waugh, 1984), intertextuality, fragmentation, black humor, pastiche, temporal distortion, minimalism, and finally grotesque (Lehmann 2005; Barry, 2002; Imhof 1986; Imhof 1986). Malkout can be seen as a satirical imitation of texts such as the Old Testament and the New Testament, and Ykolia and her Loneliness (Modarresi, 1334/ 1955). One of the most important features of postmodern novels is satire and ridicule of moral beliefs and social and cultural institutions ruling the society (Safi Pirludje, 2015; Hutcheon, 1988; Genette, 1980); Sadeghi by using techniques such as meta-fiction, black humor, pastiche and grotesque, mocked the images of mythological characters such as Jehovah, Satan, Ab (Father or Christian God) and Christ. He mocked the authority of the strongest cultural institutions of his time, which ironically and day by day were to take a greater importance and power so that they finally took the upper hand in Iran. This novel is the first successful post-modern novel in the Persian language, and apart from its aesthetic values and literary importance, it shows the great power of the Persian language in expressing new mentalities and creating new spaces that have not had the slightest history in this language. The modern Persian novel started with the Blind Owl of Sadegh Hedayat, and Persian novel with Malkout Bahram Sadeghi stepped into another completely new stage called postmodern (see also Ghasri 2022; Nadjafi 2020; Honarmand 2011). References Aslani, M. R., 2019, Bᾱzmᾱnde-hᾱ-ye Qaribi Āshenᾱ…, Tehran, Niloufar Publisher. Aslani, M. R., 2021, “Jᾱvedᾱnegi”, Bahram Sadeghi; Tᾱrikh-e shafᾱhi-ye Dᾱastᾱn-Nevisᾱn-e Iran, edited by Hamed Ghasri, Tehran, Kettab-e Sarzamin. Ebrahimi Fakhari, M. M., and Sharifnasab, M., 2019, “Barresi-ye Sdze-ye Modern dar Bouf-e Kour-e Sadegh-e Hedayat”, Naqd Va Nazari-je-je Adabi, vol. 4, Winter, No.2. Genette, G., 1980, Narrative Discourse: An Essay in Method, translated by J. E. Lewin Ithaca, New York, Cornell University Press. Ghasri, H., 2022, Bahrᾱm Sᾱdeghi; Tᾱrikh-e Shafᾱhi-e Dᾱstᾱn-Nevisi Iran, Tehran, Ketᾱb-e Sarzamin. Honarmand, Saeed, 2011, “MALAKUT”, in: Encyclopædia Iranica, online edition, 2011, available at http://www.iranicaonline.org/articles/malakut (accessed on 16 October 2017). Hutcheon, Linda, 1988, A Poetics of Postmodernism, London, Routledge. pp. 202-203. Imhof, Rüdiger, 1986, Contemporary Metafiction – A Poetological Study of Metafiction in English since 1939, Heidelberg: Carl Winter Universitätsverlag. Lehmann, H. T., 2005, Post-dramatic Theatre, Rutledge. Lewis, Barry, 2002, “Postmodernism and Literature”, in: The Routledge Companion to Postmodernism, edited by Stuart Sim, Routledge, pp. 121-134. Modarresi, T., 1971, Yakoliyᾱ va Tanhᾱ’i-ye ’u, Tehran, Nil Publisher. Nadjafi, A. H., 2020, Goft-o-go bᾱ Abol-Hasan Nadjafi, ed. By Omid Tabibzadeh, Tehran, Niloufar Publisher. Sadeghi, B., 1961, “Malakout”, Ketᾱb-e Hafte, No. 12, 7-100. Sadeghi, B., 2000, Malakout, Tehran, Ketᾱb-e Zamᾱn. Safi Pirludje, H., 2015, Ravᾱyat Padzuhi dar Zamᾱn; Sanjesh-e Ravesh-hᾱ-je Ghesse-Gu’I va Dᾱstᾱn-nevisi dar Fᾱrsi, Tehran, Padzuheshgᾱh-e Olum-e Ensᾱni va Motᾱle’ᾱt-e Farhangi. Shiri, Gh., 2005, “Pasᾱmodernism va Maktab-e Dᾱstᾱn-nevisi-ye Esfahᾱn”, Majale-ye Daneshkade-ye Adabijᾱt-e Dᾱneshgᾱh-e Esfehᾱn, Vol. 2, 43, Winter, 167-198. Sᾱ’edi, Gh., 1992, “Honar-e Dᾱstᾱn-Nevisi-ye Bahram Sadeghi”, Kelk, No. 32 and 33. Waugh, Patricia, 1984, Metafiction – The Theory and Practice of Self-Conscious Fiction, London, New York: Routledge.

Nowadays culprits execute simply and gently by omitting torment in hanging punishment. Especially this action can be done by new surgical technology and medical science developments aided in order to execute painless death completely. In this branch legal usage of this method and even medical cadre as death officers is always proposed in legal discussion.In Islam law, based on different nature of all kinds of prescribed death, retaliation, discretionary and administration hangings also proofs on judge’s powers bounds concerning retaliation and prescribed punishment and specific stipulations for determining death methods in some crimes, legitimacy of enjoying modern methods in prescribed and retaliation death is doubtful. In The governmental and prescribed death, painless legitimacy faces with question due to difference of opinions.This research is made by an analytical-descriptive method and by the use of various library resources. Upon revising the primary order and re-studying of narrations about subjects or methods of hanging and necessity of torment for it, the present study has concerned torment-free methods due to the order of governor and rejecting any common and legal methods. Regarding the secondary order again selection of pain-free methods are preferred when painful methods of hanging have further negative reflects in society and even world attitudes.

Almost all Muslim scientists, such as Muslim philosophers, theologians, and commentators, have an integrated view of eternity and infinite duration. Where they differ is on the question of if eternity in hell requires eternal torment, or eternity in hell will finish with the finishing of requisite punishment. Ibn Arabi and Mulla Sadra believe that there is no coupling between eternity in hell and continuous torment. Continuous torment, in their opinion, is just a necessity of the maxim of the prevention-prohibitionprinciple. Further, they explicate, that by accounting for the overall mercy of God, we can argue that those who are in eternal torment have a finite duration at the end of which they will enjoy heaven, although a heaven different from those who are assigned to heaven. This opinion is not continuous with the Qur’an, which states that the inhabitants of hell will experience eternal divine torment. This article reviews the reasons the Ibn Arabi and Mulla Sadra give for their argument. Next it discusses the signs in the Qur’an and tradition on eternal torment. Finally, it criticizes the views of Ibn Arabi and Mula Sadra and explores the aspect of Mulla Sadra’s views that are in accordance with the Qur’an and tradition.

Mulla Sadra has presented a special theory about the immortality or kholud of the torment of hellish people and he tries to argue for it and document it by Islamic traditions. These narrations were used by Ibn Arabi and others before him, and Mulla Sadra was under his influence in this regard. Using a "descriptive-analytical" method, this study tries to critically analyze the narrative evidence of Mulla Sadra in ending the punishment of the sinners in hell. According to the findings of the research, narratives are evaluated in both external criticism and internal criticism. Considering the external criticism, I will clarify that the narrations are very weak (za’if) in terms of their sources and documents. Considering the internal criticism, and classifying the narrations into three categories (Quranic verses, hadiths, and reason), I will show that the hadiths that imply the termination of punishment and the negation of kholud for everyone, are rejected due to their contradiction with Quranic verses of Kholud. There are two types of narrations (general narrations and special narrations) which oppose to Mulla Sadra's narrative evidence. Narrations are criticized for some rational reasons as well.

Cognitive linguistics is a branch of linguistic knowledge that considers language as a tool for the order, organization, processing and transmission of information and examines the relationship between languages, man, his mind and his physical and social experiences. "Image schemas", which are the result of movements of the human body, perceptual interactions, and how to deal with perception, is one of the ways in which "cognitive semantics" has been used to understand abstract concepts. Since the holy Quran is blessed book and it is the bounty in the vastness of all times which it in addition to its age is the guidance and training book of all human in all age, the text of holy Quran deserves sticks the main axis for guidance, discovery of its truths and to understand of the concept and speaker's purpose at any time and its combination are carefully analyzed and investigative. Therefore the present study tries to examine the abstract word "torment" with the approach of linguistic and which using an analytic descriptive method, by discovering and drawing of various image schemas. The result of the research show that God has use a meaningful and physically structured in the 3D space for to express and to understand more abstract and mental concepts, including an all-purpose term "torment", which according to our experience of earthly appear more enlightened.

The issue of "everlasting torment in Hell for some wrongdoers" is rooted in Quran and Hadith. Such a torment for sins which a human did during their short life is unreasonable and is against the Quranic verses which emphasis on vast remission of sins by Allah. It is also against the verses which assign the likelihood of everlasting torment to Allah’s providence and will.Mulla-Sadra tries to solve this controversy in his book called "Asfar va Al-Shavahed Al-Robubiya". However dispite his novelistic interpretation, he is not able to solve it. He states in recent book "Arshiya" he states his last book that his final opinion matches with those verses which correspond with everlasting torment. However, his theory is not helpful to resolve the issue.Taking in an overall cosideratin of the corresponded verses and hadiths the current study attempts to solve the aforementioned controversy.

Torment of metamorphism is a reprimand in divine tradition which afflicts a particular individual or a community due to their deviation in morality and belief. This tradition is reported in two major ways in Quranic verses; a) Formal (carnal) metamorphism is particular to Bani Israil by which they were afflicted due to their disobedience in unlawful hunting (fishing) and use of deceit and b) spiritual transformation is a general phenomenon to which all human beings are exposed. The latter is reported through different languages in many Quranic verses. Shiite and Sunni commentators have adopted different views regarding the disfigurement of Bani Israil. This has led to three different positions between them which are grounded in different reasons. Scholars, advocates of Sadraic philosophy in particular, while observing Quranic verses and tradition, employ the theory of heavenly reincarnation and avail themselves of explanations and sub-explanations which include both inward and outward transformation. These views are according to the dependence of body on soul and consideration for intermediary type and hypo-type. This research has employed content analysis to study the quality of torment of transformation in the views of scholars and commentators.