The concept of heaven and hell in ishari commentaries (the example of Rûhu'l-Beyân and Rûhu'l-Meâni)

Throughout history, man has always been curious about the unknown/unseen realm. Questions have been asked about these issues from the first human to the present day. Death and the afterlife are among them. Since man is an intelligent being, he inevitably asked himself questions such as these and sought answers to them: "Who am I? Why am I here? Where did I come from? Where will I go?". In order to explain the answers to such questions, Allah sent messengers to warn and guide people. All the prophets invited people to the truth, reminded them of the purpose of their creation, and informed them about heaven and hell. Some people listened to these warnings and believed. Others did not heed the warnings and denied them. Heaven and hell are the first things that come to mind when it comes to the afterlife. Before starting this thesis titled "The concept of heaven and hell in ishari commentaries (the example of Rûhu'l-Beyân and Rûhu'l-Meânî)", it has been seen that no independent study has been done that reveals the perspective of Sufi tafsir about heaven and hell. This topic has been chosen to make up for this deficiency. Notably the commentaries of İsmâil Hakkı Bursevî's (d. 1137/1725) "Rûḥu'l-beyân fî tafsîri'l-Qurʾan" and Shihâbüddîn Mahmûd al-Âlûsî's (d. 1270/1854) "Rûḥu'l-meʿânî fî tafsîri'l-Qurʾani'l-ʿaẓîm ve's-sebʿi'l-mesânî" and some other commentaries, there also have been utilized from studies such as books, theses, and articles written in this field. This study generally consists of an introduction, two chapters and a conclusion. In the introduction part, the subject, importance, method, aim of the research and the sources of the research are given. In the first part, the lives, scientific studies and works of Bursevî and Âlûsî are discussed. In the second part, heaven, the names of heaven and the degrees of heaven are handled. Likewise, in this chapter, hell, the names of hell and the types of torment in hell are also discussed. Bursevî and Âlûsî's views on these issues and their ishari interpretations have been tried to be revealed.