Mercy over Wrath: Questioning the Eternity of Hell

By V.A. Mohamad Ashrof, New Age Islam 2 June 2025 Abstract The Islamic doctrine of Hell (Jahannam) and its duration is a profound and debated eschatological issue. While traditional interpretations, based on literal readings of certain Quranic verses, affirm Hell's absolute eternity for specific individuals (primarily unrepentant disbelievers and polytheists), a significant revisionist stream of thought challenges this. This paper presents an in-depth Quranic hermeneutical analysis from a revisionist standpoint, arguing for Hell's non-eternity. It critically examines Quranic linguistic nuances related to duration (e.g., khulud, abad, ahqab), the pivotal "exception clauses" (illa ma shaʾa Rabbuka), the overarching Quranic themes of divine mercy (Rahmah) and justice (ʿAdl), and the inherent purpose of divine punishment. Through exploring key verses (6:128, 11:107-108, 78:23, 19:71-72) and the Quranic conception of time and divine attributes, this paper argues that Hell's function is ultimately purificatory, restorative, and finite, not perpetually punitive. This perspective reconciles divine retribution with God's all-encompassing mercy, suggesting an ultimate divine plan leaning towards universal salvation or, at least, a cessation of conscious suffering for Hell's inhabitants. ------- The Problem of Eternal Punishment and the Call for Revision The Quran's depictions of Paradise (Jannah) and Hell (Jahannam) are central to Islamic belief, shaping Muslim ethics and eschatology. The duration of Hell has been a subject of extensive theological discourse. The dominant traditional view posits eternal, unending torment for unrepentant disbelievers (kuffar) and polytheists (mushrikun), drawing support from verses speaking of "abiding forever" (khalidina fiha abadan) in Hell, while Muslim sinners may face temporary purification. However, this doctrine of absolute eternal damnation presents significant theological and ethical challenges, especially when juxtaposed with foundational Quranic teachings about God. The Quran predominantly identifies God as Ar-Rahman (the Entirely Merciful) and Ar-Rahim (the Especially Merciful), attributes initiating almost every Sura. His mercy "encompasses all things" (Quran 7:156), and He has "decreed upon Himself mercy" (Quran 6:12, 6:54). The concept of infinite punishment for finite sins, committed within a limited lifespan, raises complex questions about proportionality, a key aspect of divine justice (ʿAdl), another paramount divine attribute (Quran 16:90). Reconciling boundless mercy and perfect justice with irrevocable, unending torment for some of His creation is problematic. These tensions have fuelled a "revisionist theory" concerning Hell's duration, advocated by classical and contemporary Muslim thinkers. Through meticulous Quranic hermeneutics, they argue that holistic and contextual scriptural examination points to a non-eternal understanding of Hell. They propose Hell's purpose is primarily purificatory, corrective, and ultimately restorative, not merely retributive. This paper aims to contribute to this discourse by presenting a comprehensive Quranic hermeneutical argument for Hell's non-eternity, delving into linguistic analyses, pivotal verses, God’s primary attributes, and the teleological nature of Quranic punishment. The objective is to demonstrate that a non-eternal Hell is a theologically coherent interpretation robustly supported by the Quran, offering a vision of divine justice suffused with boundless mercy. Hermeneutical Framework: Re-reading the Quran on Hell A robust hermeneutical framework is essential for engaging with the Quran on eschatology. The revisionist approach to Hell's non-eternity involves a rigorous re-engagement with the primary source, using established Quranic exegesis principles with sensitivity to textual coherence and overarching messages. This framework includes: • Linguistic Analysis (Lughawi Tahlil): Scrutinizing classical Arabic semantics of terms like khulud (eternity/long duration), abad (forever/extended period), ahqab (ages), and dahr (time) as understood at revelation. Revisionism questions the assumption that these invariably denote absolute infinity for Hell, acknowledging their potential for vast but finite durations. • Contextual Reading (Siyaq al-Nass): Interpreting verses within their immediate literary (micro-siyaq), Surah-specific thematic (meso-siyaq), and entire Quranic thematic (macro-siyaq) contexts. Verses seemingly affirming eternal punishment must be read alongside those emphasizing God’s mercy and the conditionality of divine decrees. • Intertextuality (Tafsir al-Quran bi al-Quran): Using clearer (muhkamat) verses to interpret more allegorical (mutashabihat) ones. Eschatological descriptions, often mutashabihat, should be guided by unambiguous principles like the supremacy of divine mercy. • Thematic Coherence and Maqasid al-Quran (Objectives of the Quran): Aligning interpretation with foundational Quranic themes: God’s unity (Tawhid), boundless mercy, perfect justice, and His role as compassionate Sustainer. An eternal, purely retributive Hell creates dissonance, particularly with God's mercy "encompassing all things" (7:156). • Prioritization of Divine Attributes: Emphasizing attributes God Himself highlights, like Ar-Rahman and Ar-Rahim. The Hadith Qudsi "My mercy precedes/overcomes My wrath" (Bukhari 7404), while extra-Quranic, reflects a profound Quranic truth and serves as a hermeneutical key. • Distinguishing Muhkamat and Mutashabihat: Quran 3:7 distinguishes "clear and decisive" (muhkamat) verses from "allegorical" or "ambiguous" (mutashabihat). Descriptions of the unseen (al-ghayb), including Hell's duration, arguably belong to mutashabihat. Dogmatic insistence on a single, literal temporal interpretation, especially if conflicting with muhkamat principles like God's mercy, needs reconsideration. This framework aims not to diminish Quranic warnings but to understand them within the compassionate and just divine economy portrayed by the Quran as a whole, looking beyond inherited interpretations. Critiquing Traditional Interpretations of "Eternity" in the Quran The traditional assertion of Hell's absolute eternity heavily relies on interpreting specific Arabic terms for duration. Closer linguistic analysis reveals semantic flexibility challenging unalterable, infinite punishment. • Analysis of Khulud (خلود) and its derivatives: Frequently translated as "to abide forever." Verses like 4:169 ("...to abide therein forever [khalidina fiha abadan]") are key traditional proofs. However, khulud in classical Arabic primarily connotes long, enduring permanence for the existence of the thing in question or an extended, indefinite period, not exclusively absolute, unending eternity. Pre-Islamic Arabs called mountains khawalid (long-abiding things) without metaphysical eternal implication. The Quran uses kh-l-d derivatives in clearly non-infinite contexts (e.g., promised "eternal life" [khuld] on earth if Adam followed Satan, 20:120). Thus, khalidin for Hell's inhabitants (e.g., 2:39) could mean an immensely long period, remaining as long as Hell itself (which may be finite from God's view), or an unspecified but not necessarily precluded end. • Analysis of Abad (أبد): Often translated "forever," "eternally." Used with khalidin (e.g., 4:169, 33:65: khalidina fiha abadan), traditionalists see this as definitive proof. However, abad, like khulud, primarily signifies a very long, extended period or epoch, emphasizing unbroken continuity. While leaning towards perpetuity more than khulud alone, it's not always metaphysically absolute. Notably, khalidina fiha abadan is used more frequently and emphatically for Paradise's inhabitants (e.g., 4:57, 5:119). The absence of "abadan" in many Hell descriptions, plus exception clauses, is significant. • Analysis of Ahqab (أحقاب): Quran 78:23 states transgressors "tarry therein for ages [ahqab]." Ahqab (plural of huqb: long period, age, epoch, often specified as 80+ years or an indefinitely long but countable period) strongly implies finite, though immensely protracted, duration. This use of plural, countable "ages" is key revisionist evidence, inconsistent with absolute infinity. Traditional attempts to reconcile this (e.g., ages after ages without end) strain the natural linguistic import. • The Quranic Concept of Time (Az-Zaman / Al-Waqt): The Quran highlights time's relativity between human and divine spheres. Quran 22:47 ("a day with your Lord is like a thousand years of what you count"), 32:5 (similar), and 70:4 (a Day "fifty thousand years") show human duration concepts differ vastly from divine scales. "Long abiding" in Hell, subjectively almost endless, might be finite in God's cosmic timescale, its end determined by His will. Linguistic evidence doesn't compel an interpretation of absolute, unending eternity for Hell. Terms allow for interpretations of extremely long, severe punishment for as long as God wills, not necessarily infinite from God's ontological perspective, opening space to harmonize these with dominant themes of divine mercy. Quranic Verses Suggesting Finite Duration or Conditionality: The Pivotal "Exception Clauses" Beyond individual terms, several Quranic verses contain explicit conditional clauses or temporal markers strongly suggesting non-eternal or contingent duration for Hell, central to the revisionist argument. • The "Unless God Wills" (illa ma shaʾa Rabbuka / إلا ما شاء ربك) Clause: This is arguably the most significant textual evidence. o Quran 6:128: After jinn and humans acknowledge misdeeds, God says: "The Fire is your residence, wherein you will abide [khalidina fiha] – except for what Allah wills [illa ma shaʾa Allah]. Indeed, your Lord is Wise and Knowing." This directly qualifies Hell's "abiding" with divine will, guided by wisdom (Hakim) and knowledge (ʿAlim), encompassing justice and mercy. o Quran 11:106-108: A striking parallel.  Verse 107 (Hell): "They will abide therein [khalidina fiha] as long as the heavens and the earth endure, except what your Lord wills [illa ma shaʾa Rabbuka]. Indeed, your Lord is an Effecter of what He intends."  Verse 108 (Paradise): "And as for those who were fortunate, they will be in Paradise, abiding therein [khalidina fiha] as long as the heavens and the earth endure, except what your Lord wills [illa ma shaʾa Rabbuka] – a gift uninterrupted [ʿaṭaʾan ghayra majdhudh]." The phrase "as long as the heavens and the earth endure" often means a very long, metaphorically enduring time. The crucial point is the exception clause, "except what your Lord wills," applied to both. Traditional interpretations struggle, suggesting the Paradise exception affirms God's power but won't be enacted, while for Hell, it might apply to sinful believers. Revisionists highlight the profound significance of Paradise's additional qualifier: "a gift uninterrupted" (ʿaṭaʾan ghayra majdhudh). This unique addendum suggests God's will for Paradise dwellers is an unending, unbroken gift. Its absence for Hell in 11:107 implies the "exception" there carries a more substantial possibility of enactment—Hell's duration is contingent upon God’s will, which may decree an end. The Lord as "Effecter of what He intends" (Faʿʿalun lima yurid) remains the ultimate determinant. • Explicitly Temporal Descriptions for Hell's Duration: Quran 78:23 ("will remain therein for ages [ahqab]") uses ahqab, inherently denoting successive limited timeframes, difficult to reconcile with absolute infinity. • The "Passage Over/Through" Hell (Al-Wurud ʿala an-Nar): Quran 19:71-72: "There is not one of you but will pass over/through it (Hell) [wariduha]; this is upon your Lord a decree determined... Then We will save [nunajji] those who feared Allah, and We will leave the wrongdoers therein, on their knees." Many exegetes understand wariduha as actual traversal. The subsequent "saving" (nunajji) of the God-fearing implies their experience is temporary. For wrongdoers "left therein," the verse doesn't state eternal stay. If all pass through and the righteous are saved, it allows considering the "leaving" of wrongdoers might also be for a determined period, subject to God's will and Hell's purificatory purpose. These verses provide strong textual grounding, suggesting Quranic descriptions of "abiding" in Hell are qualified by God's ultimate will, profoundly characterized by mercy. The Overarching Theme of Divine Mercy (Rahmah): The Hermeneutical Key God's attribute of mercy (Rahmah) is arguably His most dominant Quranic characteristic, forming a crucial hermeneutical lens for all doctrines, including eschatological punishment. Revisionists argue that absolutely eternal Hell, with no cessation or ultimate redemption, profoundly conflicts with this central tenet. • God's Self-Proclaimed Mercy: The Quran opens with "Bismi-llahi r-Rahmani r-Rahim" (Basmala), prefacing 113 Suras, underscoring mercy as God’s principal self-disclosure. God explicitly states He "has decreed upon Himself mercy" (kataba ʿala nafsihi r-rahmah - Quran 6:12, 6:54), making mercy integral to His nature. • The All-Encompassing Nature of God's Mercy: Quran 7:156: "...My mercy encompasses all things [wa rahmati wasiʿat kulla shayʾ]." This comprehensive declaration implies no creature ultimately falls outside mercy's potential ambit. Eternal Hell suggests a limit to mercy's reach, contradicting "kulla shayʾ." Revisionists posit "all things" must ultimately include Hell's inhabitants, perhaps after purification. • Mercy Preceding/Overcoming Wrath: The widely accepted Hadith Qudsi, "Verily, My mercy precedes/overcomes My wrath" (Sahih al-Bukhari, Sahih Muslim), resonates deeply with Quranic emphasis. If mercy ultimately prevails, eternal Hell (eternal wrath manifestation) becomes problematic. Mercy having the "last word" is suggested. • The Command Not to Despair of Mercy: Quran 39:53: "Say, 'O My servants who have transgressed... do not despair of the mercy of Allah [la taqnaṭu min rahmatillah]. Indeed, Allah forgives all sins... He is the Forgiving, the Merciful.'" While often contextually for worldly repentance, the absolute terms ("all sins," "do not despair") extend a boundless promise. Eternal Hell implies despair is the only logical outcome for some, contrary to this verse's spirit. • Angelic Prayers for Universal Forgiveness: Quran 40:7 describes angels praying: "Our Lord, You have encompassed all things in mercy and knowledge, so forgive those who have repented..." Their understanding of God's encompassing mercy is key, reflecting a desire for universal clemency. Revisionist hermeneutics posits that if divine mercy is as foundational and all-encompassing as the Quran declares, it must impact the final state of all creation. An eternal Hell, as unending conscious torment without ultimate redemptive outcome, implies mercy is permanently held in abeyance for some, irreconcilable with God as Ar-Rahman, Ar-Rahim. Descriptions of Hell's severity are thus understood as subject to, and ultimately resolved by, this overriding principle. The Quranic Concept of Divine Justice (ʿAdl) and Proportionality Alongside mercy, divine justice (ʿAdl) is fundamental. God is Al-ʿAdl (The Just) and Al-Hakam (The Judge), enjoining justice (Quran 16:90). Eschatological punishment must be consistent with Quranic divine justice. Revisionists argue eternal punishment for finite sins raises significant questions about proportionality, a core tenet of justice. • Proportionality in Recompense: The Quran emphasizes commensurate recompense: o Quran 6:160: "...whoever comes with an evil deed will not be recompensed except the like thereof; and they will not be wronged." This explicitly states evil deeds are recompensed "the like thereof" (illa mithlaha), implying equivalence or proportionality. Eternal punishment for finite actions seems to stretch this. o Quran 10:27: "...recompense of an evil deed is the like thereof..." Again, "bi-mithliha" suggests measured response. o Quran 99:7-8: "So whoever does an atom's weight of good will see it, And whoever does an atom's weight of evil will see it." Emphasizes meticulous accountability and scaled response. If justice demands proportionality, how can actions by fallible humans with limited knowledge and lifespan merit infinite punishment? Revisionists contend true divine justice involves severe, deterrent punishment that is ultimately proportionate, serving a corrective/purificatory purpose, not endless retribution. • God Does Not Wrong His Servants: The Quran repeatedly affirms God is not unjust (3:182, 8:51, 22:10, 41:46; 4:40; 10:44). Eternal, conscious torment without purpose beyond suffering could be perceived by God-given human ethical reasoning as excessive, thus unjust. Revisionism suggests justice ultimately restorative and aligned with mercy is more consistent with the Quran's depiction of God. • Theodicy Considerations: Eternal Hell exacerbates the problem of evil by positing an ultimate state of unending, seemingly purposeless suffering. Revisionist interpretations seek a theodicy where afterlife suffering, like worldly trials, serves a divine purpose (purification, balancing accounts) with eventual fulfillment and cessation. The "appointed term" (ajal musamma) in 6:128 for Fire's inhabitants aligns with this. Revisionism argues divine justice is not cold retribution but a dynamic, wise, merciful process restoring balance and correcting wrongdoing within a framework of proportionality, ultimately reflecting God's wisdom and compassion, not leading to endless suffering. The Purpose of Punishment: Retribution, Purification, or Restoration? The debate on Hell's duration hinges on its underlying purpose. Is it purely retributive, or does it serve broader constructive purposes like purification (tazkiyah), correction (islah), or restoration (radd)? Revisionist theories strongly favor the latter, arguing purposeless, eternal torment contradicts God as wise (Al-Hakim) and purposeful. • Quranic Emphasis on Purposeful Creation and Action: The Quran states God did not create in vain (21:16, 23:115, 38:27, 44:38-39). Divine acts are imbued with wisdom and purpose. If creation is purposeful, creatures' ultimate fate, including recompense, must also be. Eternal Hell as static, unending suffering without further redemptive outcome implies divine purpose ceases for those individuals. • Hell as a Purificatory Realm (Tazkiyah): Many revisionists view Hell as primarily purificatory. Like fire refining metals, Hellfire (Nar Jahannam) cleanses souls. o Quran 4:56: "Every time their skins are roasted through, We will replace them with other skins so they may taste the punishment." "So they may taste" (liyadhuqu) could imply full experiencing leading to expiation/realization, not just retribution. The cyclical nature could imply a process towards an outcome. o Analogy with earthly trials: Worldly difficulties purify believers (2:155-157); Hell's infinitely more severe trials might serve a similar ultimate purificatory function. • Corrective and Restorative Justice: Quranic justice also connotes setting things right and restoring balance. Hell could be a severe but necessary means to bring souls to recognize errors, cleanse negative inclinations, and potentially become fit for a different state. Ibn Qayyim al-Jawziyyah argued punishment must have a purpose (hikmah). Once achieved, or if unachievable by further torment, eternal suffering becomes purposeless, contrary to divine mercy/wisdom. He proposed: 1. Corrective: For sinful believers, temporary purification. 2. Restorative/Purificatory for Others: Longer purification for some non-believers. 3. Annihilative (Fanaʾ): For the irredeemable, annihilation or unconsciousness ends suffering, a form of non-eternity of conscious punishment. • The "Appointed Term" (Ajal Musamma): Quran 6:128 mentions the Jinn and humans reached their "appointed term" in worldly life. This implies processes, including punishment, might also have divinely appointed terms. • Hell as a Trial (Fitna): Quran 74:30-31 states Hell's guardians' number is a "trial [fitnah] for those who disbelieve." A trial is a process with an outcome, not an unending static condition. Viewing punishment through the lens of divine purpose (purification, correction, restoration) frames Hell as a means within God's overarching plan, guided by wisdom and mercy, aiming at a resolution not involving perpetual, purposeless suffering. The Concept of Time in the Quran and Its Bearing on "Eternity" Human understanding of time is linear and finite. The Quran presents a vastly different concept from the divine perspective, crucial for interpreting terms related to afterlife duration. • Relativity of Time – Divine vs. Human Reckoning: The Quran states God's measure of time transcends human scales: o Quran 22:47: "...a day with your Lord is like a thousand years of what you count." o Quran 32:5: "...a Day, the extent of which is a thousand years of what you count." o Quran 70:4: "...a Day the measure of which is fifty thousand years." Immense human durations could be finite, measurable periods for God. "Days" of God are of a different order. Terms like khulud or abad for Hell might refer to durations vast by human standards but not co-extensive with God's timelessness or absolute infinity. • "Ages" (Ahqab) as Finite Durations: Quran 78:23 (Hell's inhabitants "tarrying therein for ages [ahqab]") uses ahqab, signifying multiple, successive, long but finite periods, reinforcing a measured, not absolutely endless, stay. • Human Perception vs. Divine Reality: Time experience is subjective. For Hell's sufferers, a divinely finite period might feel eternal. The Quran highlights altered time perceptions on Judgment Day (10:45, 23:113). "Long abiding" in Hell might convey its overwhelming nature to inhabitants, while being a determined, finite period in God's plan. • Implications for "Eternal" Language: The divine/human timescale distinction suggests language appearing "eternal" to humans might not denote absolute metaphysical infinity. Hell's duration descriptions convey severity, length, and inescapability for as long as God wills, serving as a deterrent. This doesn't necessitate durations co-eternal with God or beyond His decree for cessation, informed by mercy and wisdom. The Quran's teachings on time's relativity support the revisionist view that lengthy Hell stays don't automatically equate to absolute, unending eternity, but depict immense suffering whose ultimate boundary is determined by the All-Wise God. Addressing and Reinterpreting Verses Traditionally Cited for Absolute Eternity Revisionism must address Quranic verses traditionally seen as definitive proof of Hell's absolute, unending nature for disbelievers, often using terms like khalidina fiha abadan without immediate exception clauses. • Key Verses: Examples include Quran 4:168-169 ("...path of Hell, to abide therein forever [khalidina fiha abadan]"); 33:64-65 (similar); 72:23 (similar); 2:39, 2:81, 2:162 (khalidun/khalidin); 2:167 ("they will not be brought out"); 5:37 ("never are they to emerge therefrom... an enduring punishment"). • Revisionist Hermeneutical Responses: 1. Lexical Flexibility: Khulud and abad can mean extremely long, indefinite periods, not just absolute infinity. 2. Overarching Principle of Divine Will (Mashiʾah Allah): Explicit "unless God wills" clauses (6:128, 11:107) establish a general principle: all afterlife decrees are subject to God's sovereign will. Verses stating "abiding forever" are implicitly governed by this. 3. Rhetorical Emphasis and Deterrence (Al-Waʿid): Powerful rhetoric warns against disbelief. "Eternal" descriptions serve as profound deterrents, emphasizing dire consequences, not necessarily demanding literal, metaphysically infinite interpretation if conflicting with foundational principles like God's mercy. 4. Context-Specific Application: Strong declarations may target specific, obstinate transgressors (e.g., Pharaoh), not universally for all non-believers for all time without considering circumstances or divine mercy. 5. "They Will Not Exit" (Ma Hum bi-Kharijina): Quran 2:167, 5:37 can mean:  They cannot exit by their own power; release depends solely on God.  It describes their state for the decreed, vastly long punishment duration.  It may refer to remaining within "Hell's" confines, even if consciousness/suffering changes (e.g., annihilation). 6. Reconciling with God's Forgiveness for "All Sins": Quran 39:53 ("Allah forgives all sins") suggests God's capacity to forgive "all sins" (dhunuba jamiʿan) keeps the door open for mercy, even post-mortem, linked with the "unless God wills" principle. Even for shirk (4:48, 4:116 – unforgivable if un-repented), "for whom He wills" for lesser sins indicates divine discretion; the statement about shirk might mean God doesn't promise forgiveness, not an absolute inability/unwillingness ever to forgive it under any post-mortem circumstance, especially if mercy "encompasses all things." 7. Quran 2:80 Misunderstood? Condemnation of Jews claiming "Never will the Fire touch us, except for a few numbered days" targets arrogant presumption and trivialization of punishment, not the ontological possibility of Hell's finite duration under God's decree. Revisionists integrate these verses into a holistic Quranic framework: linguistic meanings are flexible; exception clauses provide a governing divine will; rhetorical purpose is key; and these verses must be read alongside Quranic emphasis on God's mercy, justice (proportionality), and wisdom. Classical and Medieval Proponents of Non-Eternity: A Historical Undercurrent Though eternal Hell for disbelievers became dominant, non-eternity or eventual cessation has been a minority viewpoint throughout Islamic history, championed by notable scholars and mystics, demonstrating revisionism's historical roots. • Early Theological Debates: o Jahm ibn Safwan (d. 746 CE): Asserted Paradise and Hell would eventually cease (fanaʾ al-janna wa-n-nar), partly arguing created things must be finite. Though largely condemned, an early articulation of eschatological realms not co-eternal with God. o Some Muʿtazilites: Prioritizing divine justice (ʿAdl) and wisdom, some questioned eternal torment's proportionality. • The Hanbali Scholars: Ibn Taymiyyah and Ibn Qayyim al-Jawziyyah: o Ibn Taymiyyah (d. 1328 CE): While rejecting Jahm's view on Paradise, was open to/favoured Hell's eventual cessation. Argued Quranic/Hadith support for Hell's cessation was stronger than for its absolute eternity for all. Emphasized God's mercy and purposive punishment. o Ibn Qayyim al-Jawziyyah (d. 1350 CE): Elaborated extensively (e.g., in Hadi al-Arwah, Shifaʾ al-ʿAlil) for fanaʾ an-nar (cessation of Hell), citing Quran (11:107, 6:128, 78:23), traditions, Sahaba/Salaf opinions, and theological reasoning (God's infinite mercy, wisdom, justice). Argued mercy (essential attribute) must prevail over wrath (accidental attribute). Hell's purpose is purification; once achieved, or if inhabitants are beyond it, suffering ends, possibly through annihilation. • Sufi Perspectives: o Muhyiddin Ibn Arabi (d. 1240 CE): Suggested Hell's suffering would eventually transform, cease for some, or become relative "bliss" for others as they adapt or fire becomes cool, reflecting God's mercy encompassing all. o Other Sufis emphasized Hell's transformative, purificatory nature as a temporary stage. • Contemporary Revisionists: Scholars like Muhammad Abduh (1849–1905), Rashid Rida (1865–1935), Fazlur Rahman (1919–1988), Mohamed Talbi (1921–2017), and Khaled Abou El Fadl (b. 1963) continue questioning eternal Hell, emphasizing Quranic ethics, divine mercy, and rational coherence for finite, redemptive/purificatory Hell. This lineage shows the debate's deep roots. Classical arguments (Ibn Taymiyyah, Ibn Qayyim) provide significant historical/theological basis for contemporary revisionism. Theological Implications of Non-Eternity The revisionist view of Hell's non-eternity has profound theological implications, reshaping understanding of God's attributes, divine justice, creation's purpose, and humanity's ultimate destiny, seeking a more harmonious theology. • Reconciliation of Divine Mercy and Justice: A non-eternal Hell allows justice to be served (severe punishment, purification) while mercy ultimately prevails, resolving the tension where eternal Hell might position wrath as the final word, limiting mercy ("encompasses all things," "precedes/overcomes wrath"). Justice serves mercy. • Affirmation of Divine Wisdom (Hikmah) and Purpose: God is Al-Hakim; His actions are purposeful (21:16, 38:27). Eternal, purposeless torment challenges this. Non-eternal Hell (purificatory, corrective, restorative, or even annihilative) aligns with a wise God whose actions have meaningful outcomes. • Understanding Divine Power (Qudrah) and Sovereignty (Mulk): God's omnipotence and sovereignty are affirmed. "Unless God wills" (6:128, 11:107-108) shows He isn't bound inflexibly. His power to end Hell's punishment, per His mercy/wisdom, attests to His absolute sovereignty. • Impact on Soteriology: Non-eternal Hell broadens potential salvation's scope, suggesting God's redemptive plan may be more inclusive. It doesn't negate faith/good deeds (which determine afterlife proximity to God and Paradise) but reframes failure's ultimate consequence from irrevocable eternal damnation to severe, prolonged, but potentially finite reckoning/purification. • Addressing Moral and Ethical Concerns: Non-eternal interpretation alleviates ethical discomfort about proportionality, aligning divine justice more with divinely endowed human ethical intuitions regarding fairness and punishment's purpose. • Maintaining a Balance of Hope (Rajaʾ) and Fear (Khawf): Traditional eternal Hell can skew towards fear/despair. Non-eternal Hell, while still inspiring awe/fear, allows robust hope in God's ultimate, all-encompassing mercy. Warnings remain potent; the final horizon is mercy's triumph. • Reframing the Seriousness of Sin and Accountability: Revisionists argue Hell's described torments and immense (even if finite) duration remain powerful deterrents. Emphasis shifts from fear of absolute infinity to fear of an unimaginably dreadful, prolonged purification/justice, and loss of higher spiritual ranks. • The Ultimate Victory of Good and Divine Harmony: Eternal evil/suffering in Hell could imply permanent disharmony. Non-eternity (via purification/release or annihilation) suggests ultimate triumph of good, mercy, and divine harmony throughout creation. A non-eternal Hell offers a vision of God more consistent with His primary Quranic attributes (boundless mercy, perfect wisdom), an ethically resonant divine justice, and fosters hope in God's ultimate compassion. Towards a More Merciful and Just Eschatology Exploring Hell's duration via Quranic hermeneutics, especially revisionist perspectives, reveals a compelling case for its non-eternity. The traditional doctrine of absolute, unending torment is not the sole, nor necessarily most textually/theologically coherent, interpretation within Islamic tradition. Linguistic analysis shows khulud and abad can mean immensely long, indefinite, but not necessarily metaphysically infinite durations. Ahqab (Quran 78:23) supports temporally bounded, vast stays. Crucially, the "unless God wills" clause (illa ma shaʾa Rabbuka - 6:128, 11:107-108) conditions punishment durations by divine prerogative. The nuanced distinction in 11:107-108 (Paradise's duration "a gift uninterrupted," Hell's lacking this) suggests Hell's persistence is contingent on a divine will that may decree cessation. This understanding is rooted in overarching Quranic principles: God as Ar-Rahman, Ar-Rahim, whose mercy "encompasses all things" (7:156) and who "decreed upon Himself mercy" (6:12, 6:54). Eternal, purely retributive Hell tensions with this. Divine justice (ʿAdl), linked with proportionality (6:160), finds better expression in severe but ultimately finite punishment serving purpose beyond unending suffering. The Quranic concept of time (divine vs. human scales) also supports interpreting "long durations" as finite within God's plan. Revisionism doesn't diminish sin's gravity, divine accountability, or Hell's terrifying nature. It reframes Hell's purpose as primarily purificatory, corrective, and restorative, aligning with God as Al-Hakim. Historical dissent (e.g., Ibn Taymiyyah, Ibn Qayyim) shows questioning Hell's absolute eternity has legitimate Islamic scholarly pedigree. Ultimately, the Quranic hermeneutical perspective on Hell's non-eternity offers an eschatology where divine justice is perfectly served, but divine mercy ultimately triumphs. It presents a God of boundless compassion and profound wisdom, whose plan culminates not in perpetual, irredeemable suffering, but in a resolution reflecting His all-encompassing grace. This fosters a theology of hope, affirming that even from divine reckoning's depths, God's mercy remains visible, promising an eventual end to suffering and ultimate restoration of harmony. ----- V.A. Mohamad Ashrof is an independent Indian scholar specializing in Islamic humanism. With a deep commitment to advancing Quranic hermeneutics that prioritize human well-being, peace, and progress, his work aims to foster a just society, encourage critical thinking, and promote inclusive discourse and peaceful coexistence. He is dedicated to creating pathways for meaningful social change and intellectual growth through his scholarship. URL: https://www.newageislam.com/islam-spiritualism/mercy-eternity-hell/d/135745 New Age Islam, Islam Online, Islamic Website, African Muslim News, Arab World News, South Asia News, Indian Muslim News, World Muslim News, Women in Islam, Islamic Feminism, Arab Women, Women In Arab, Islamophobia in America, Muslim Women in West, Islam Women and Feminism