One of the main problems for the doctrine of the traditional view of hell is Proportionality objection. It claims that eternal punishments for finite crimes of human beings cause undue harm and therefore are incompatible with divine justice. The proportionality principle states that the degree of punishment that a person justly merits must be proportionate to the level of his wrongdoing. One of the common ways to respond to this objection is rejecting the retributive nature of hell. Morteza Motahhari denied retributivism by distinguishing between the criminal system of the world and hereafter. He believed punishments in hell are identical to human deeds and they are nothing more than spiritual aspect of them. Regarding this view which is called ’ Self-imposed punishments’ , God is not the punisher of the sinners, and the residents of hell suffer from their sinful actions. This paper begins with examining Motahhari’ s metaphysical theory of punishment as a theodicy of hell. Then I will discuss a modal argument against his theory. I shall argue there is not a necessary correlation between crimes and punishments. My conclusion is that Motahhari’ s theodicy would be undermined God’ s moral perfection either therefore it does not get God off the moral hook.

Human beings are divided into 3 groups in terms of their good or bad deeds. 1. Those who rendered more noble deeds. 2. Those who rendered more evil deeds. 3. Those whose evil deeds equal their noble ones, their spirits will reside in heaven, hell, and purgatory after death. They will stay there till the day of judgment. Accordingly, heaven is in the sky and comprises of several sections. The common feature of these stages is their luminosity. The heaven-dwellers arrive at a stage that deserves their good deeds. Hell is situated deep underground, very murky, stinking, and fightening. There are all sorts of the pests attacking those dwelling in hell. The purgatoty is between the earth and the sky. There are neither the bounties of heaven nor the agony of hell. Rather it is the scorching heat or the feezing cold that bother the people. At the day of judgement the dead are resurrected and the spirits leave the said places and reincarnate the bodies. Their actions are judged and receive reward or punishment for 3 days. Finally all sinners achieve salvation and a11 enter the eternal heaven where there is diffarentiation among the people according to their deeds. There are gardens and all sorts of pleasures not perceptible by the human mind.

According to the problem of hell, the traditional doctrine of Hell, Hell as a retributive place for eternal punishment_ is inconsistent with some certain attributes of God such as just and loving. Proponents of escapism_ a version of issuantism_ contend that with revising in the traditional view of Hell, they have resources to provide a response to this problem. Firstly, escapists dispense with any understanding of Hell as retribution for crimes, and secondly, residing in Hell is not necessarily eternal. Although Hell can exist permanently and even some persons reside there, all the residents of Hell can constantly be provided with the opportunities to leave Hell and be in comm: union: with God. Yet, there are some objections, including confusion between the doctrine of Purgatory and the doctrine of Hell, leading to defending from a version of universalism which is rejected by the mainstream of Christian theology, treating Heaven and Hell asymmetrically, that pose serious challenges to escapism. Given these objections, it seems that escapists (Buckareff and Plug), firstly, are not able to respond to some of the most important criticisms of escapism, and secondly, they cannot draw a clear line between this view and similar views in the tradition of Christian theology.

According to the problem of hell, the traditional doctrine of Hell, Hell as a retributive place for eternal punishment_ is inconsistent with some certain attributes of God such as just and loving. Proponents of escapism_ a version of issuantism_ contend that with revising in the traditional view of Hell, they have resources to provide a response to this problem. Firstly, escapists dispense with any understanding of Hell as retribution for crimes, and secondly, residing in Hell is not necessarily eternal. Although Hell can exist permanently and even some persons reside there, all the residents of Hell can constantly be provided with the opportunities to leave Hell and be in comm: union: with God. Yet, there are some objections, including confusion between the doctrine of Purgatory and the doctrine of Hell, leading to defending from a version of universalism which is rejected by the mainstream of Christian theology, treating Heaven and Hell asymmetrically, that pose serious challenges to escapism. Given these objections, it seems that escapists (Buckareff and Plug), firstly, are not able to respond to some of the most important criticisms of escapism, and secondly, they cannot draw a clear line between this view and similar views in the tradition of Christian theology.

A pivotal issue in Islam and Islamic theology revolves around the concept of eternal punishment in Hell. This belief constitutes a cornerstone of Muslim eschatology concerning the afterlife. The Quran unequivocally states that the punishment of disbelievers in Hell is eternal. The term “khulūd” denotes perpetual existence in a particular state, which can be interpreted as an everlasting abode either in Heaven or Hell. Employing a comprehensive library and analytic methodology, this research endeavors to explore the individuals identified by Ashʿarite theologians as destined for eternal damnation in Hell. Beginning with an examination of Quranic verses, recognized as a shared source among all Muslims, we subsequently delve into the perspectives of notable Ashʿarite figures and theologians regarding this matter. Ultimately, our analysis indicates that according to Ashʿarite doctrine, disbelievers are condemned to eternal residence in Hell. Conversely, sinful believers may endure a period of punishment in Hell before ultimately attaining salvation through the intercession of the Prophet.

In this study، Malek al-Shoara Bahar and Jamil sedqi zahavi's view about the heaven and the hell was examined. On the one hand، His heir traditional notions of reactionary society، and fight against the certain extent. Zahavi found the same situation and ruling in his community. Both Zahavi and Bahr have been awakening the audience to react the community with humorous way to combat superstition. In this paper، it is certain that the Bahar is affected by Zahavy. Zahavi presented a "revolution in Hell" after impact from Dante's Divine Comedy and the "dissertations Al-qofran" by Abol Ala Moarri. Then، Bahar translated the considerable number of verses of this ode! and it is also presented a short poem ode with the common goal in "revolutionizing the hell" of Zahavi. The commonalities and differences in the two ode is presented in this paper.

Context of 71 and 72, Mary surah, said: That All of people, believer and unbeliever will enter to heII. But, then, believers and virtous will save there. And uncleans will remain without end in the hell. Good manner mystical Persian has old effect of emotion and Islamic and Quran cultere. It has extensively effect of two signs: And mystic literary and great poet with surprising changes research and study about enterance all of people to hall. In the end of examination, sview, lieterary about enterence all of people to hell is very important. and subject. enterence all of people to hell and rescues believer and virtous is unchangeable sunnh of divine.

Imagination and symbolism are tools that mythology language and mystic language choose for expressing their fundamental teachings. The concept of hell is one of the universal topics that mythology and mysticism have attention to this. Terrible images that has presented from this evil and dark place in the mythology, expresses human’ s depth of thought and world review in old ages and shows the man’ s deep religious and moral needs. The hell-this valley of fire and eternal of the spirit’ s fearful metamorphosis-has described in most texts with the words are related to material. The hell’ s fire punishes evils and from another dimension, is a passage way for the ascent of the soul and the soul attains perfection with symbolic passage from fiery hell in its evolution. Also from a mystical view, the allegorical of hell is a point to degrees of separation and neglect from manifestations of God and to be cover sensual veil. If we die out the fire of internal hell, we can travel the path to perfection in a heavenly relaxation. With a look to the process of human’ s insight to the hell’ s concepts and its teachings, from the mythology world to mysticism’ s arena, causes the extent of vision and a deeper understanding of different dimension of the adventure.

Some Muslim scholars have argued that the hereafter torment will come to an end and nobody will remain in endless torment, though they may be left in the hell forever. The reasons put forward by these scholars include the unlimited divine mercy, the monotheistic innate nature of human beings, and the possibility of the violation of the threat of punishment. In the present article, these arguments are presented and critically examined for their degree of validity.