However, Hell is not seen as strictly a matter of retributive justice even by the more traditionalist churches. Nonetheless, the extreme severity and/or infinite duration of the punishment might be seen as incompatible with justice. In Christianity, Hell has traditionally been regarded as a place of punishment for wrongdoing or sin in the mortal life, as a manifestation of divine justice. If one believes in the idea of eternal Hell, unending suffering, or the idea that some souls will perish (whether destroyed by God or otherwise), author Thomas Talbott says that one has to either let go of the idea that God wishes to save all beings (suggesting that God is not omnibenevolent), or accept the idea that God wants to save all, but will not "successfully accomplish his will and satisfy his own desire in this matter" (suggesting that He is not omnipotent and omniscient). The problem of Hell could be viewed as the worst and most intractable instance of the problem of evil.
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Framed this way, the suffering of Hell is caused by free will and something God could have prevented or worse still is caused by the lack of free will, as God's omnipotence-His knowing/determining all that will ever happen in His creation, including human acts of good and evil-makes free will impossible and souls predestined, but God still decrees punishment in hell. In some respects, the problem of Hell is similar to the problem of evil, with the suffering in Hell equivalent to the suffering of victims of evil in the temporal world.
Muʿtazila were then accused of the heresy of "dualism" because they gave human beings 'power' over their actions (free will), which made them the 'creator' of their works, and "thus encroached on the almighty power of God, for there would be two creators of actions". … "Does God know or does He not know that a certain individual will be good or bad? If thou sayest 'He knows', then it necessarily follows that the man is compelled to act as God knew beforehand how he would act otherwise, God's knowledge would be imperfect.…" (Jewish philosopher Moses Maimonides) Īn early Islamic school of thought known as Muʿtazila, could not accept the orthodoxy of determinism since it meant that a person "could be punished for acts which God himself had commanded him to perform". The question of compatibility of free will on the one hand, and God's omnipotence and omniscience on the other, can be framed as: In Islam it is commonly thought that Muslim sinners will not spend eternity in Hell but spend time there to be purified of their sins before being allowed into Heaven. This is known as the universal reconciliation doctrine. Heaven, which would at least lessen the issue of divine injustice and deal with one of the key propositions of there being "no escape". If it is not, one must suppose that those populating Hell may eventually die, or that God will ultimately restore all immortal souls in the World to Come, i.e. In at least some versions of Christianity there is a question of whether or not Hell is actually populated forever. There are also a number of names in the holy book of Islam that translate as hell, perhaps the most common one being Jahannam. There are several words in the original languages of the Bible that are translated into the word 'Hell' in English. Traditionally Hell is defined in Christianity and Islam as one of two abodes of Afterlife for human beings (the other being Heaven or Jannah), and the one where sinners suffer torment eternally.
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