Editing Problem of Hell (section)

==Islam==
{{See also|Jahannam}}
In Islam, [[Jahannam]] (hell) is the final destiny and place of punishment in [[Afterlife]] for those guilty of disbelief and (according to some interpretations) evil doing in their lives on earth.<ref name=ETISN2009:401>[[#ETISN2009|Thomassen, "Islamic Hell", Numen, 56, 2009]]: p.401</ref>
Hell is regarded as necessary for [[God in Islam|Allah]]'s (God's) [[divine justice]] and justified by God's absolute sovereignty, and an "integral part of Islamic theology".<ref name=ETISN2009:401/> In addition to the question of whether divine mercy (one of [[Names of God in Islam]] is "The Merciful" ''ar-Raḥīm'') is compatible with consigning sinners to hell, is whether "[[Predestination in Islam|predestination]]" of souls to hell by God is just. One of [[Iman (concept)#The Six Articles of Faith|six articles of faith]] in Sunni Islam is God's control over everything that has happened and will happen in the universe—including sinful human behavior and who will go to Jahannam.<ref name=":0" /> This introduces the question, (or at least the [[Argument from free will|paradox]]), where sinners are said to be punished in [[Jahannam]]  for their decision to sin of their own free will, but everything that happens in the world is determined by an all powerful and all knowing God.<ref name="De Cillis-2018">{{cite journal |last1=De Cillis |first1=Maria |title=ISLAM. Muslims and Free Will |journal=Oasis |date=22 April 2022 |volume=6 |url=https://www.oasiscenter.eu/en/muslims-and-free-will |access-date=16 June 2022}}</ref><ref name="Parrott-RtDDaFWiI-2017">{{cite web |last1=Parrott |first1=Justin |title=Reconciling the Divine Decree and Free Will in Islam |url=https://yaqeeninstitute.org/read/paper/reconciling-the-divine-decree-and-free-will-in-islam |website=Yaqeen Institute |access-date=16 June 2022 |date=31 July 2017}}</ref>

===The inhabitants of Hell===
Muslims and Islamic scholars disagree over [[Jahannam#Inmates|who will be consigned to Jahannam]]. A common concern is the fate of non-Muslims and if they will be punished for not belonging to the ''right'' religion. An often-recited [[Quran]]ic verse implies that righteous non-Muslims will be saved on [[Islamic eschatology|Judgement Day]]:
:Indeed, those who believed and those who were Jews or Christians or Sabians—those who believed in Allah and the Last Day and did righteousness—will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve.&nbsp;{{cite quran|2|62|s=ns|b=n}}
However some scholars hold this verse may be set aside as only applying before the arrival of [[Muhammad]],<ref>David Marshall ''Communicating the Word: Revelation, Translation, and Interpretation in Christianity and Islam'' Georgetown University Press 2011 {{ISBN|978-1-589-01803-7}} p. 8</ref>
as there "exists a strong exegetical tradition" that claims that verse and others suggesting non-Muslims may be saved, were abrogated by a later verse indicating a much less pleasant hereafter:
:"... .whoever desires a religion other than Islam, it shall not be accepted from him, and in the hereafter he shall be one of the losers." (Q.3:85)<ref name="Acar 2008, esp. 299-304">Acar, Ismail. 2008. "Theological Foundations of Religious Tolerance in Ismal: A  Quranic Perspective." In J. Neusner and B. Chilton (eds.), ''Religious Tolerance  in World Religions'', West Conschocken, PA: Templeton Foundation Press, 297–313, esp. 299–304</ref><ref name=ETISN2009:414>[[#ETISN2009|Thomassen, "Islamic Hell", Numen, 56, 2009]]: p. 414</ref>
Some non-pluralist scholars like [[Ibn Arabi]] state that every human will receive a proper message and will not be doomed for ignorance, while others claim non-Muslims are judged by their own moral standards, because of God's all-embracing mercy.<ref>Adis Duderija. ''The Imperatives of Progressive Islam'', {{ISBN|978-1-315-43883-2}} p. 58</ref>

Another criterion to determine the justice of Hell's punishment derives from its duration, on which Islamic scholars disagree. The orthodox view holds that Hell is eternal, others hold that Hell exists to purify rather than inflict pain,<ref>Christian Lange. ''Paradise and Hell in Islamic Traditions'' Cambridge University Press 2015 {{ISBN|978-1-316-41205-3}} p. 170</ref> and may even cease to exist after a while.

With the increasing urgency of [[Religious pluralism|pluralism]], modern writers such as [[Edip Yüksel]] and [[Mouhanad Khorchide]] hold Hell to be finite rather than eternal: Yüksel argues that evildoers will be punished in Hell for an appropriate period then cease to exist, so that their suffering (which is described in the [[Quran]] and is balanced with descriptions of heaven) will be only a [[justice|just]] amount.<ref name=Yuksel>[http://19.org/blog/hell/ Eternal Hell and a Merciful God] Edip Yüksel, 2003</ref>

===Concerning predestination===
Approximately [[Islam by country|87–90%]] of Muslims are Sunni, and one of [[Iman (concept)#The Six Articles of Faith|six articles of faith]] in [[Sunni Islam|Sunni]] Islam is belief in the existence of God's predestination due to God's omniscience, whether it involves good or bad.  Based on [[Sunni Islam|Sunni]] traditions, God wrote everything that will happen (in all of his creation) on a [[Tablet (religious)|''tablet'']] before creating the world. Thus it is asked: how can humans be punished for what God has determined they do? In this tradition, in [[Ashari]] thought, God created good and evil deeds, which humans decide upon—humans have their own possibility to choose, but God retains sovereignty of all possibilities. This still leaves the question of why God set out those people's lives (or the negative choice of deeds) which result in Hell, and why God made it possible to become evil. In Islamic thought, evil is considered to be movement away from good, and God created this possibility so that humans are able to recognize good.<ref>Reinhold Loeffler ''Islam in Practice: Religious Beliefs in a Persian Village'' SUNY Press {{ISBN|978-0-887-06679-5}} p. 110</ref> In contrast, [[angels in Islam|angels]] are unable to move away from good, therefore angels generally rank lower than humans as they have reached heaven because they lack the ability to perceive the world as humans do.<ref>Mohamed Haj Yousef ''The Single Monad Model of the Cosmos: Ibn Arabi's Concept of Time and Creation'' ibnalarabi 2014 {{ISBN|978-1-499-77984-4}} p. 292</ref>