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  • Author or Editor: Jacques Waardenburg x
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The end of life (q.v.). The following aspects of the qurʾānic depiction of death (mawt, wafātwafāt i, 505b ) and the dead (al-mawtā) shall be addressed here: various qurʾānic descriptions of attitudes towards death on the part of both believers and unbelievers (see belief and unbelief ); the main themes connected with death which occur in the Qurʾān, ordered according to Bell's chronology; distinctive features of qurʾānic statements about death; and, finally, a sketch of the qurʾānic vision of death and its meaning.

1. Cultic purity primarily involves issues of contact and of purification that one who is part of the cultus must respect. Underlying the concept is a sense of the existence of clean and unclean as antithetical religious realities. Cultic purity is sought with reference to the teachings of the religions, according to which pleasing God and maintaining positive dealings with higher powers demand a certain purity of both worshipers and the related cultic objects (Temple). At the same time, participation in the cultus deepens purity, which is ultimately the work of that which is regarded as divine. Cultic purity can even guarantee the presence and help of the deity. Purifications can be seen as communications of divine life (as in ancient Egypt; Egyptian Religion). Imparted purity or purification always signifies a new beginning in relations with the deity.

1. A meal assumes a religious meaning if it is approached in a ritual manner, as indicated by the specific food and drink used, as well as the occasion, time, and other factors. Such meals function as rites of communication between one person and another, or between people and the divine. In the latter case particularly, they are usually linked to sacrifices (sacrificial meals).