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"comment": "Inferring that Jukun beliefs regarding the moralistic supernatural punishment/reward emerged over time. “Ama, like Achido, is regarded as a moral deity. What men consider evil she also considers evil. She is a retributive deity. A man who works evil in this life may or may not be punished during his lifetime, but he will certainly receive punishment in the underworld known as Kindo over which Ama presides. Indeed, it is said that a very evil man may undergo a second death in Kindo, being despatched by Ama to the land of Red Earth (je bô), ‘a bourne from which no traveller returns.’ Men may be reborn into the world from Kindo, but one who has been doomed to je bô is lost for evermore. The kinds of offences which lead to this annihilation are murder and witchcraft, the killing of men by poison or spell, especially if the means used had been a protracted process. But those who were guilty of minor offences undergo a kind of purgatory in Kindo. They wander about foodless and homeless, being driven away even from the dwellings of their own earthly parents. But when they have purged their sins by suffering, they are, like the guiltless ones, permitted by Ama to return to the world. […] Ama demands chastity from men and women, and those who commit adultery have to atone for their sin at her shrine.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/FDXAZ333\">[Meek 1931, p. 198]</a>",
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"name": "Moralizing_enforcement_in_afterlife",
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"comment": "Inferring that Jukun beliefs regarding the moralistic supernatural punishment/reward had emerged by this time. “Ama, like Achido, is regarded as a moral deity. What men consider evil she also considers evil. She is a retributive deity. A man who works evil in this life may or may not be punished during his lifetime, but he will certainly receive punishment in the underworld known as Kindo over which Ama presides. Indeed, it is said that a very evil man may undergo a second death in Kindo, being despatched by Ama to the land of Red Earth (je bô), ‘a bourne from which no traveller returns.’ Men may be reborn into the world from Kindo, but one who has been doomed to je bô is lost for evermore. The kinds of offences which lead to this annihilation are murder and witchcraft, the killing of men by poison or spell, especially if the means used had been a protracted process. But those who were guilty of minor offences undergo a kind of purgatory in Kindo. They wander about foodless and homeless, being driven away even from the dwellings of their own earthly parents. But when they have purged their sins by suffering, they are, like the guiltless ones, permitted by Ama to return to the world. […] Ama demands chastity from men and women, and those who commit adultery have to atone for their sin at her shrine.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/FDXAZ333\">[Meek 1931, p. 198]</a>",
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"name": "Moralizing_enforcement_in_afterlife",
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"comment": "“Regarding the traditional religion of the Wolofs, we have very little documentation that would have allowed us to identify an organized institution or precise religious theology.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9KV5MEKN\">[Barry 2012, p. 35]</a>",
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"name": "Moralizing_enforcement_in_afterlife",
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"comment": "“Regarding the traditional religion of the Wolofs, we have very little documentation that would have allowed us to identify an organized institution or precise religious theology.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9KV5MEKN\">[Barry 2012, p. 35]</a>",
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"name": "Moralizing_enforcement_in_afterlife",
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"comment": "“Regarding the traditional religion of the Wolofs, we have very little documentation that would have allowed us to identify an organized institution or precise religious theology.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/9KV5MEKN\">[Barry 2012, p. 35]</a>",
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"name": "Moralizing_enforcement_in_afterlife",
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"comment": "“In the final analysis, it is the lot of every Dahomean eventually to become a Vody himself, to join the company of his ancestors who work for the greatness of his family.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/PHZX8URJ\">[Herskovits_Herskovits 1964, p. 72]</a>",
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"comment": "“In the Slavic folk culture, the soul of the deceased falls into one of two categories— depending on his life, fairness, and the way he died, one group consists of the “good” or the “pure” deceased who died naturally, by “their own” death (in old age), and for whom people believed are joining the group of ancestors in the otherworld. […] On the other hand, if someone died prematurely, violently, took his own life, or if he died unmarried, people believed that he would become the “impure” deceased, which means he would not have a place in the otherworld; instead, his soul would wander between the two worlds and disturb the living by bringing them misfortune, sickness, and death.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/EMR6ZGF7\">[Djurić 0]</a>",
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"name": "Moralizing_enforcement_in_afterlife",
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"comment": "\"In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure nor pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
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"name": "Moralizing_enforcement_in_afterlife",
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"comment": "\"In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
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"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
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"name": "Moralizing_enforcement_in_afterlife",
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"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
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"name": "Moralizing_enforcement_in_afterlife",
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"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
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{
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"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
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"name": "Moralizing_enforcement_in_afterlife",
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"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
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"name": "eg_thulunid_ikhshidid",
"long_name": "Egypt - Tulunid-Ikhshidid Period",
"start_year": 868,
"end_year": 969
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
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"id": 232,
"name": "eg_mamluk_sultanate_1",
"long_name": "Egypt - Mamluk Sultanate I",
"start_year": 1260,
"end_year": 1348
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
"id": 19,
"polity": {
"id": 236,
"name": "eg_mamluk_sultanate_2",
"long_name": "Egypt - Mamluk Sultanate II",
"start_year": 1348,
"end_year": 1412
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
"id": 20,
"polity": {
"id": 239,
"name": "eg_mamluk_sultanate_3",
"long_name": "Egypt - Mamluk Sultanate III",
"start_year": 1412,
"end_year": 1517
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
"id": 21,
"polity": {
"id": 173,
"name": "tr_ottoman_emirate",
"long_name": "Ottoman Emirate",
"start_year": 1299,
"end_year": 1402
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
"id": 22,
"polity": {
"id": 174,
"name": "tr_ottoman_emp_1",
"long_name": "Ottoman Empire I",
"start_year": 1402,
"end_year": 1517
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
"id": 23,
"polity": {
"id": 175,
"name": "tr_ottoman_emp_2",
"long_name": "Ottoman Empire II",
"start_year": 1517,
"end_year": 1683
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
"id": 24,
"polity": {
"id": 176,
"name": "tr_ottoman_emp_3",
"long_name": "Ottoman Empire III",
"start_year": 1683,
"end_year": 1839
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
"id": 25,
"polity": {
"id": 177,
"name": "tr_ottoman_emp_4",
"long_name": "Ottoman Empire IV",
"start_year": 1839,
"end_year": 1922
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
"id": 26,
"polity": {
"id": 542,
"name": "tr_ottoman_emp_4_copy",
"long_name": "Yemen - Ottoman period",
"start_year": 1873,
"end_year": 1920
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
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"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
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"name": "Moralizing_enforcement_in_afterlife",
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"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
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"name": "Moralizing_enforcement_in_afterlife",
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"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
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},
{
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"long_name": "Qajar Dynasty",
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},
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"name": "Moralizing_enforcement_in_afterlife",
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"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
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{
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},
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"name": "Moralizing_enforcement_in_afterlife",
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"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
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"name": "ye_warlords",
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},
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"tag": "TRS",
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"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
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"name": "ye_rasulid_dyn",
"long_name": "Rasulid Dynasty",
"start_year": 1229,
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},
"year_from": null,
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"tag": "TRS",
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"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
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{
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"name": "ye_tahirid_dyn",
"long_name": "Yemen - Tahirid Dynasty",
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},
"year_from": null,
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"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
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"name": "ye_qasimid_dyn",
"long_name": "Yemen - Qasimid Dynasty",
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},
"year_from": null,
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"tag": "TRS",
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"name": "Moralizing_enforcement_in_afterlife",
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"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
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"name": "om_busaidi_imamate_1",
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},
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"tag": "TRS",
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"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
"id": 37,
"polity": {
"id": 639,
"name": "so_ajuran_sultanate",
"long_name": "Ajuran Sultanate",
"start_year": 1250,
"end_year": 1700
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
"id": 38,
"polity": {
"id": 646,
"name": "so_ifat_sultanate",
"long_name": "Ifat Sultanate",
"start_year": 1280,
"end_year": 1375
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“In Islam, afterlife doctrine is laid out in the Qurʾān and the ḥadīth reports. According to this doctrine, individuals begin to experience a state of pleasure or pain immediately after they die as they are placed in the grave (e.g., bad people are tormented in the grave by angels). Then, all humans are resurrected bodily at the end of time (Yawm al-Qiyāma). It is believed that angels monitor humans throughout their lives and keep a record of their deeds, no matter how insignificant. Humans are confronted with this record upon their resurrection. Addressing this matter, the Qurʾān (99:6–8) states, “On that Day, people will come forward in separate groups to be shown their deeds. Whoever has done an atom’s weight of good will see it, but whoever has done an atom’s weight of evil will see that” (Abdel Haleem 2004: 431). The record is then presented to Allāh, and He issues a judgment, with the help of a scale of justice (mīzān). Allāh takes account of a person’s deeds, alongside their beliefs and moral character (akhlāq) (e.g., humility, generosity, love of God, fear of God). A person who lacks belief in Islam is condemned to an eternity in Hell (at least if that person had lived after the coming of Muḥammad and heard his message). As for those who believe in Islam, there are two possibilities. If a person’s good deeds and moral character outweigh their bad deeds and faults, the person is immediately granted Heaven for eternity. If matters are otherwise, the person is sent to Hell for a period of time to suffer and is then granted Heaven for eternity. In Islam, Heaven is conceptualized as a garden paradise (janna), wherein an individual may enjoy all types of pleasures, including sensual pleasures (e.g., fine foods, mansions, sex with beautiful virgins) (Gunther and Lawson 2017; Rustomji 2010). However, it is widely held that the highest pleasure consists in spending time with Allāh (who is beloved by believers). Hell (jahannam) is conceptualized as a pit filled with burning fire (nār), in which individuals are tortured in a graphic manner (e.g., their skin is scorched by the flames, they are made to drink festering water) (Lange 2016). The level of pleasure or pain experienced in the afterlife is proportional to one’s deeds on earth (i.e., morally better people have more extensive pleasures in Heaven, and morally worse people have more severe punishments in Hell).” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/A9X3RAQW\">[Nakissa_et_al 2024, p. 140]</a>",
"description": ""
},
{
"id": 39,
"polity": {
"id": 444,
"name": "mn_zungharian_emp",
"long_name": "Zungharian Empire",
"start_year": 1670,
"end_year": 1757
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "“Indeed, karma is the principle on which most moralizing supernatural punishment and reward (MSP) in Buddhism is based. According to doctrine, intentional actions plant a “seed” that bears their moral valence. At some future time, whether in this life or the following one or more reincarnations, this seed bears karmic “fruit,” bringing about outcomes that are good or bad to the extent the action was good or bad.” <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/76FKAHS3\">[Stanford_et_al 2024, p. 106]</a>",
"description": ""
},
{
"id": 40,
"polity": {
"id": 286,
"name": "mn_uygur_khaganate",
"long_name": "Uigur Khaganate",
"start_year": 745,
"end_year": 840
},
"year_from": 762,
"year_to": 840,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "\"Manichaeism, perhaps uniquely among the moralizing religions, incorporated into its doctrine and practice teachings about both a personal rebirth and a final judgment, followed by a cataclysmic end to the current world. Both scenarios of rebirth and judgment were expressed as moralizing supernatural punishment and reward (MSP) for acting in conformity with the ethical standards of the religion, which included both interpersonal behavior and behavior toward animals and plants, all based on the logic of freeing light particles that have been trapped in the material world.\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/BHP8TJWM\">[Dilley_et_al 2024, p. 123]</a>",
"description": ""
},
{
"id": 41,
"polity": {
"id": 286,
"name": "mn_uygur_khaganate",
"long_name": "Uigur Khaganate",
"start_year": 745,
"end_year": 840
},
"year_from": 745,
"year_to": 761,
"tag": "SSP",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "unknown",
"comment": null,
"description": ""
},
{
"id": 42,
"polity": {
"id": 130,
"name": "ir_sassanid_emp_2",
"long_name": "Sasanid Empire II",
"start_year": 488,
"end_year": 642
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "\"If the record of that soul's life on earth is represented in the balance by a weighty accumulation of good thoughts, words, and deeds, then the soul meets its own conscience in the shape of a \"fair maiden\" and crosses without difficulty to paradise. But if the reverse is the case, then the passage over the Chinvat Bridge becomes an entirely different experience for the soul. The bridge turns on its side, presenting a knife's edge footing like the edge of a sword, and the soul perceives its own conscience in the shape of an \"ugly hag\" and plunges into the abyss of hell (Dadastan i Dinig 21.3, 21.5,21.7, 25.6, 34.3-4, 85.7).\"9 <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TSXN78UE\">[Nigosian 1993, p. 92]</a>",
"description": ""
},
{
"id": 43,
"polity": {
"id": 128,
"name": "ir_sassanid_emp_1",
"long_name": "Sasanid Empire I",
"start_year": 205,
"end_year": 487
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "\"If the record of that soul's life on earth is represented in the balance by a weighty accumulation of good thoughts, words, and deeds, then the soul meets its own conscience in the shape of a \"fair maiden\" and crosses without difficulty to paradise. But if the reverse is the case, then the passage over the Chinvat Bridge becomes an entirely different experience for the soul. The bridge turns on its side, presenting a knife's edge footing like the edge of a sword, and the soul perceives its own conscience in the shape of an \"ugly hag\" and plunges into the abyss of hell (Dadastan i Dinig 21.3, 21.5,21.7, 25.6, 34.3-4, 85.7).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TSXN78UE\">[Nigosian 1993, p. 92]</a>",
"description": ""
},
{
"id": 44,
"polity": {
"id": 125,
"name": "ir_parthian_emp_1",
"long_name": "Parthian Empire I",
"start_year": -247,
"end_year": 40
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "\"If the record of that soul's life on earth is represented in the balance by a weighty accumulation of good thoughts, words, and deeds, then the soul meets its own conscience in the shape of a \"fair maiden\" and crosses without difficulty to paradise. But if the reverse is the case, then the passage over the Chinvat Bridge becomes an entirely different experience for the soul. The bridge turns on its side, presenting a knife's edge footing like the edge of a sword, and the soul perceives its own conscience in the shape of an \"ugly hag\" and plunges into the abyss of hell (Dadastan i Dinig 21.3, 21.5,21.7, 25.6, 34.3-4, 85.7).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TSXN78UE\">[Nigosian 1993, p. 92]</a>",
"description": ""
},
{
"id": 45,
"polity": {
"id": 483,
"name": "iq_parthian_emp_2",
"long_name": "Parthian Empire II",
"start_year": 41,
"end_year": 226
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "present",
"comment": "\"If the record of that soul's life on earth is represented in the balance by a weighty accumulation of good thoughts, words, and deeds, then the soul meets its own conscience in the shape of a \"fair maiden\" and crosses without difficulty to paradise. But if the reverse is the case, then the passage over the Chinvat Bridge becomes an entirely different experience for the soul. The bridge turns on its side, presenting a knife's edge footing like the edge of a sword, and the soul perceives its own conscience in the shape of an \"ugly hag\" and plunges into the abyss of hell (Dadastan i Dinig 21.3, 21.5,21.7, 25.6, 34.3-4, 85.7).\" <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/TSXN78UE\">[Nigosian 1993, p. 92]</a>",
"description": ""
},
{
"id": 46,
"polity": {
"id": 436,
"name": "co_tairona",
"long_name": "Tairona",
"start_year": 1050,
"end_year": 1524
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": true,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "unknown",
"comment": "No directevidence could be found for the belief that the Tairona gods or other supernatural forces dispensed moralistic punishmentor reward. \r\n\r\nAccording to some scholars, similarities between the material culture left behind by the Tairona and that of the modern-day Kogi indigenous people suggests that Kogi beliefsmay provide clues regarding beliefs among the Tairona. Reichel Dolmatoff describes the Universal Mother as demanding adherence to behaviors and conduct including “collaboration, reciprocity, honesty, and an utterly no-materialistic attitude towards life …Signs of ‘disorder’ such as hermaphroditism, left handedness, seven-month babies, twins, cause consternation and are attributedto the Mother Sun’s displeasure with mankind’s behavior”. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/IJGBEW43\">[Reichel-Dolmatoff 1990, p. 12]</a> Witte however, writes that the Mother did not punish those who broke these procedures, but rather that, when these laws were broken, they caused a cosmic imbalance which could lead to natural disasters. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/KHATK9CJ\">[Witte 2017, p. 155]</a> Finally, scholars such as Giraldo argue that we cannot assume this cultural continuity as it is posited. These scholars observe that the polities now known as \"Tairona\" collapsed during the 16th century, and at most 3-4 thousand people survived by 1600 or so. Moreover, they point out that the indigenous people who survivedwere subjected to missionization, Spanish and then Colombian rule and interaction with non-indigenous populations. Therefore, they say, it is simply not possible to argue that their beliefs remain unchanged 500 years later. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/W4X45Z62\">[Giraldo_et_al 2020]</a>",
"description": ""
},
{
"id": 47,
"polity": {
"id": 196,
"name": "ec_shuar_1",
"long_name": "Shuar - Colonial",
"start_year": 1534,
"end_year": 1830
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Ethnographies consulted describe the presence of avenging spirits that may punish those who do not fulfill their ritual obligations and elders with the power to curse others. These sources do not suggest a moralizing interpretation for these beliefs. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/S34XJRJ7\">[Karsten 1935]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CRIJIVUC\">[Harner 1973]</a> \"There are spirits but they are more capricious than moralizing. Revenge is a key notion in Shuar society but even there, it feels more like setting things straight interpersonally rather than moralistic per se. Spirits help warriors gain power but supernatural punishment isn't a key idea. Sorcerers can inflict harm but it's viewed more as warfare than moral sanctioning per se.” (Clark Bennett, pers. comm. to H. Whitehouse, Dec 14, 2020) <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6FPKWD5Z\">[Bennett 2020]</a>",
"description": ""
},
{
"id": 48,
"polity": {
"id": 197,
"name": "ec_shuar_2",
"long_name": "Shuar - Ecuadorian",
"start_year": 1831,
"end_year": 1931
},
"year_from": null,
"year_to": null,
"tag": "TRS",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "Ethnographies consulted describe the presence of avenging spirits that may punish those who do not fulfill their ritual obligations and elders with the power to curse others. These sources do not suggest a moralizing interpretation for these beliefs. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/S34XJRJ7\">[Karsten 1935]</a>, <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/CRIJIVUC\">[Harner 1973]</a> \"There are spirits but they are more capricious than moralizing. Revenge is a key notion in Shuar society but even there, it feels more like setting things straight interpersonally rather than moralistic per se. Spirits help warriors gain power but supernatural punishment isn't a key idea. Sorcerers can inflict harm but it's viewed more as warfare than moral sanctioning per se.” (Clark Bennett, pers. comm. to H. Whitehouse, Dec 14, 2020) <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/6FPKWD5Z\">[Bennett 2020]</a>",
"description": ""
},
{
"id": 49,
"polity": {
"id": 101,
"name": "us_haudenosaunee_1",
"long_name": "Haudenosaunee Confederacy - Early",
"start_year": 1566,
"end_year": 1713
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "According to an ethnographic summary, Haudenosaunee believed that “after death the soul embarked on a journey and series of ordeals that ended in the land of the dead in the sky world. Mourning for the dead lasted for a year, at the end of which time soul's journey was believed to be complete and a feast was held to signify the soul's arrival in the land of the dead”. This description does not include moralizing punishment. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/SAHWDA7C\">[Reid 1996, p. 8]</a>",
"description": ""
},
{
"id": 50,
"polity": {
"id": 102,
"name": "us_haudenosaunee_2",
"long_name": "Haudenosaunee Confederacy - Late",
"start_year": 1714,
"end_year": 1848
},
"year_from": null,
"year_to": null,
"tag": "IFR",
"is_disputed": false,
"is_uncertain": false,
"name": "Moralizing_enforcement_in_afterlife",
"coded_value": "absent",
"comment": "According to an ethnographic summary, Haudenosaunee believed that “after death the soul embarked on a journey and series of ordeals that ended in the land of the dead in the sky world. Mourning for the dead lasted for a year, at the end of which time soul's journey was believed to be complete and a feast was held to signify the soul's arrival in the land of the dead”. This description does not include moralizing punishment. <a class=\"fw-bold\" href=\"https://www.zotero.org/groups/1051264/seshat_databank/items/SAHWDA7C\">[Reid 1996, p. 8]</a>",
"description": ""
}
]
}