Editing Islamic eschatology (section)

=== Who will enter heaven or hell===
Scholars do not all agree on who will end up in Jannah and who in Jahannam, and the criteria for deciding. Issues include whether all Muslims, even those who've committed major sins, will end up in Jannah; whether any non-Muslims will be saved or all will go to Jahannam.  
 
According to the Quran, the basic criterion for [[salvation]] in the [[afterlife]] is the belief in the [[Monotheism|oneness of God]] ([[Tawhid|{{transliteration|ar|ALA|tawḥīd}}]]), [[Angels in Islam|angels]], [[Revelation#Islam|revealed books]], [[Prophets and messengers in Islam|messengers]], as well as [[Repentance in Islam|repentance]] to God, and doing good deeds (''amal salih'').<ref name="RoadtoParadise">{{cite book|author1-last=Günther |author1-first=Sebastian|author2-last= Lawson |author2-first= Todd |year=2017 |title=Roads to Paradise: Eschatology and Concepts of the Hereafter in Islam (2 vols.): Volume 1: Foundations and Formation of a Tradition. Reflections on the Hereafter in the Quran and Islamic Religious Thought / Volume 2: Continuity and Change. The Plurality of Eschatological Representations in the Islamicate World |publisher=[[Brill Publishers]] |doi=10.1163/1875-9831_isla_COM_0300 |isbn=978-9-004-33315-4| url= https://books.google.com/books?id=5_MoDgAAQBAJ}}</ref>{{rp|p=51}} This is qualified by the doctrine that ultimately salvation can only be attained through God's judgement.<ref name="mo">Moiz Amjad. "[http://renaissance.com.pk/juntitl2y1.html Will Christians enter Paradise or go to Hell?] {{webarchive |url=https://web.archive.org/web/20070927210056/http://renaissance.com.pk/juntitl2y1.html |date=2007-09-27 }}". ''[[Al-Mawrid|Renaissance - Monthly Islamic journal]]'' 11(6), June, 2001.</ref>

Muslim scholars mostly agree that ultimately all Muslims will be saved (though many may need to be purified by a spell in hellfire<ref name=CLPaHiIT2016:40>[[#CLPaHiIT2016|Lange, ''Paradise and Hell in Islamic Traditions'',  2016]]: p.40</ref> but disagree about the possibility for  salvation of non-Muslims.

The idea that [[jinn]] as well as humans could find salvation was widely accepted,<ref name=CLPaHiIT2016:140-1>[[#CLPaHiIT2016|Lange, ''Paradise and Hell in Islamic Traditions'',  2016]]: p.140-1</ref><ref>el-Zein, Amira (2009). Islam, Arabs, and Intelligent World of the Jinn. Syracuse, NY: Syracuse University Press. ISBN 978-0-8156-5070-6. p. 20</ref> Like humans, their destiny in the hereafter depends on whether they accept God's guidance. The surah Al-Jinn says:
:And among us are those who have submitted ˹to Allah˺ and those who are deviant. So ˹as for˺ those who submitted, it is they who have attained Right Guidance. And as for the deviant, they will be fuel for Hell.’" (Q.{{qref|72|14-15}})
Angels, who are not subject to desire and do not commit sin, are found in paradise.<ref name=CLPaHiIT2016:141>[[#CLPaHiIT2016|Lange, ''Paradise and Hell in Islamic Traditions'',  2016]]: p.141</ref> The devils cannot return to paradise, because Islamic scripture states that their father, the fallen angel Iblis, was banished, but never suggests that he or his offspring were forgiven or promised to return.<ref name="Lange-2016"/>{{rp|p=46}}<ref>el-Zein, Amira (2009). Islam, Arabs, and Intelligent World of the Jinn. Syracuse, NY: Syracuse University Press. ISBN 978-0-8156-5070-6.</ref>

====Scholars====
Muslim scholars arguing in favor of  non-Muslims' being able to enter paradise cite the verse: 
*"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," (Q.{{qref|2|62}}). 
Those arguing against non-Muslim salvation regard this verse to have applied only until the arrival of [[Muhammad]], after which it was [[Naskh (tafsir)|abrogated]]  by another verse: 
* "And whoever desires other than Islam as religion—never will it be accepted from him, and he, in the Hereafter, will be among the losers. (Q.{{qref|3|85}}).<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><ref>Lloyd Ridgeon ''Islamic Interpretations of Christianity'' Routledge 2013 {{ISBN|978-1-136-84020-3}}</ref><ref name="Khalil-2013-209">{{Cite book|title=Between heaven and hell: Islam, salvation, and the fate of others|date=2013|publisher=Oxford University Press|editor=Khalil, Mohammad Hassan|isbn=9780199945412|location=Oxford|page=113|oclc=793726652}}</ref><ref name=Khalil-2013-111>{{Cite book|title=Between heaven and hell: Islam, salvation, and the fate of others|date=2013|publisher=Oxford University Press|editor=Khalil, Mohammad Hassan|isbn=9780199945412|location=Oxford|page=111|oclc=793726652}}</ref> 
Although the Quran acknowledges the Bible as gospel, rejecting Muhammad and his message is seen as a rejection of salvation by them.<ref name="Khalil-2013-209" />

According to [[Mohammad Hassan Khalil]], on the subject of whether self-proclaimed non-Muslims might be allowed into Jannah, Islamic theologians can be classified as 
*'Exclusivists' –  who maintain that only Muslims will be saved and that adherents of all other beliefs will burn in hell.<ref name="Firestone"/> 
*'Inclusivists' –  who also affirm that Islam is the path to heaven, but that some others are actually on the same path (and will go to Jannah) though they call themselves non-Muslims and call their path by a different name.<ref name="Firestone"/>
* 'Pluralists' –  assert that there are several religious traditions or interpretations that are equally effective saving their adherents from damnation,  regardless of the circumstances.<ref name="Firestone"/> 
* 'Universalists' –  'believe that all of hell's inhabitants will be admitted into heaven following a significant period of time' suffering in hell.<ref name="Firestone"/> 
(In addition there are those who could be described as 'interim inclusivists' or <ref name="Firestone"/> 'ultimate universalists'.)<ref name=Khalil-2013-13>{{Cite book|title=Between heaven and hell: Islam, salvation, and the fate of others|date=2013|publisher=Oxford University Press|editor=Khalil, Mohammad Hassan|isbn=9780199945412|location=Oxford|page=13|oclc=793726652}}</ref>

Based on these categories, four "well-known and particularly influential Muslim thinkers" can be sorted as: 
* al-Ghazālī –  "optimistic" or "liberal inclusivist",<ref name="Firestone"/>
* [[Ibn Arabi|Ibn al-ʿArabī]] –  "liberal inclusivist" to "quasi-universalist",<ref name="Firestone"/> 
* [[Ibn Taymiyya]] and 
* [[Ibn Qayyim al-Jawziyya]] –  both universalists, (despite their status as "darlings" of "many who call themselves Salafīs"),
* [[Rashīd Riḍā]] –  was a lenient inclusivist to cautious universalist.<ref name="Firestone">{{cite journal |last1=Firestone |first1=Reuven |title=[Review of two books by Mohammad Hassan Khalil, ''Islam and the Fate of Others'' and ''Between Heaven and Hell''] |journal=Journal of Qur'anic Studies |date=June 2014 |volume=16 |issue=2 |pages=142–149 |doi=10.3366/jqs.2014.0151 |url=https://www.euppublishing.com/doi/full/10.3366/jqs.2014.0151 |access-date=4 May 2022}}</ref>
* [[Ibn Hazm]] –  "proclaimed that even the most upright and flawless moral-ethical monotheist is damned to hell if he knows anything about a person named Muḥammad or a religion called Islam and does not join, while even the most brutal and immoral person who converts sincerely to Islam the moment before he dies, is saved". Furthermore, "any Muslim who does not agree is not a Muslim himself."<ref name="Firestone"/>

==== Ash'arism ====
{{further|Ash'ari}}
Ashʿarism (/æʃəˈriː/; Arabic: أشعرية: al-ʾAshʿarīyah), one of the main [[Sunni Islam|Sunni]] [[schools of Islamic theology]], founded by the [[Islamic scholar]], [[Shafiʽi school|Shāfiʿī]] [[Faqīh|jurist]], [[Al-Ash'ari|Abū al-Ḥasan al-Ashʿarī]] in the 10th century,<ref name="Islamica 2015">{{cite encyclopedia |author-last=Javad Anvari |author-first=Mohammad |year=2015 |title=al-Ashʿarī |translator-last=Melvin-Koushki |translator-first=Matthew |editor1-last=Madelung |editor1-first=Wilferd |editor2-last=Daftary |editor2-first=Farhad |encyclopedia=Encyclopaedia Islamica |location=[[Leiden]] and [[Boston]] |publisher=[[Brill Publishers]] |doi=10.1163/1875-9831_isla_COM_0300 |issn=1875-9823}}</ref> is known for an optimistic perspective on salvation for Muslims, repeatedly addressing God's mercy over God's wrath.<ref name="IslamicLaw">{{cite book|author1-last=Reinhart|author1-first=Kevin|author2-last=Gleave|author2-first=Robert|year=2014|chapter=Sins, expiation, and non-rationality in fiqh|chapter-url=https://books.google.com/books?id=tYyfAwAAQBA|editor-last=Lange|editor-first=Christian|editor-link=Christian Lange (Religious studies)|title=Islamic Law in Theory: Studies on Jurisprudence in Honor of Bernard Weiss|publisher=[[Brill Publishers]]|isbn=9780567081612}}{{Dead link|date=September 2024 |bot=InternetArchiveBot |fix-attempted=yes }}</ref>{{rp|p=165}}<ref name=CLPaHiIT2016:177-78/> However,  according to Ash'arism, God is neither obligated to punish disobedience nor to reward obedience.<ref name="IslamicLaw"/>{{rp|p=167}}

Ash'aris hold revelation necessary to understand good and evil, as well as religious truths.<ref name="Rationalistic"/>{{rp|p=109}} Accordingly, revelation is necessary to reach moral and religious truths and thus, people who hear from a prophet or messenger are obligated to follow the revealed religion. However, those who have not received revelation are not obligated, and can hope for salvation.<ref name="Pluralism"/>{{rp|p=215}} 

Ash'arite scholar [[al-Ghazali]] divided non-Muslims into three categories for purposes of the Afterlife according to [[Mohammad Hassan Khalil]]:<ref name="Diversity">{{cite book |author1-last=McKim |author1-first=Robert| year=2016 |orig-date= |chapter= Pluralism in Jewish, Christian and Muslim thought|chapter-url=https://books.google.com/books?id=BoByDQAAQBAJ |editor-last=|editor-first=|editor-link= |title=Religious Perspectives on Religious Diversity |location= |publisher=[[Brill Publishers]] |pages=|doi= |isbn=9789004330436|lccn=}}</ref><ref name=Khalil-2013-111/>

#Those who never heard the message of Islam, who live in far away lands, such as the Byzantines ("Romans"). These will be forgiven.
#Those who were only exposed to a distorted understanding of Islam and had no opportunity to hear the correct version. These too will be forgiven.
#People who heard of Islam because they lived in neighboring lands and/or mixed with Muslims. These have no hope of salvation.<ref name=Khalil-2013-111/>
Of these three, only the last group would be punished.<ref name="Diversity"/>
[[Al-Ghazali|Ghazali]] distinguished between the "saved" and "those who will attain success". Therefore, righteous non-Muslims will neither enter hell nor Jannah, but will stay in [[Araf (Islam)|al-Araf]] (a realm between Jannah and Jahannam  inhabited by those who are neither entirely evil nor entirely good).<ref name=MHIatFoO2012-45-6>{{cite book|first1=Mohammad Hassan |last1=Khalil |title=Islam and the Fate of Others: The Salvation Question |publisher= Oxford University Press |location= USA |date=2012 |isbn=978-0-199-79666-3 |pages=45–46}}</ref>

==== Maturidism ====
{{further|Maturidi}}
Māturīdism ({{langx|ar|الماتريدية}}: ''al-Māturīdiyyah'') is also one of the main [[Sunni Islam|Sunni]] [[schools of Islamic theology]]<ref name="Rudolph 2016">{{cite book |author-last=Rudolph |author-first=Ulrich |year=2016 |orig-date=2014 |chapter=Part I: Islamic Theologies during the Formative and the Early Middle period – Ḥanafī Theological Tradition and Māturīdism |chapter-url=https://books.google.com/books?id=70wnDAAAQBAJ&pg=PA280 |editor-last=Schmidtke |editor-first=Sabine |editor-link=Sabine Schmidtke |title=The Oxford Handbook of Islamic Theology |location=[[Oxford]] and [[New York City|New York]] |publisher=[[Oxford University Press]] |pages=280–296 |doi=10.1093/oxfordhb/9780199696703.013.023 |isbn=9780199696703 |lccn=2016935488}}</ref> developed and formalized by the [[Islamic scholar]], [[Hanafi|Ḥanafī]] [[Faqīh|jurist]] [[Abu Mansur al-Maturidi|Abū Manṣūr al-Māturīdī]] in the 10th century.<ref name="Rudolph 2016"/> Māturīdi scholars are thought to have been less optimistic about the chances of sinners entering paradise than Ash'aris,  but more optimistic than Muʿtazila.<ref name=CLPaHiIT2016:177-78/>  They agree that Muslims who have committed grave sins will be punished but generally acknowledge that even these people will eventually enter paradise.<ref name="Lange-2016"/>{{rp|p=177}}<ref name=CLPaHiIT2016:177>[[#CLPaHiIT2016|Lange, ''Paradise and Hell in Islamic Traditions'',  2016]]: p.177</ref> Regarding the fate of non-Muslims, scholars have different opinions.<ref name="Rationalistic">{{cite book |author1-last=Isaacs|author1-first=Rico|author2-last=Frigerio|author2-first=Alessandro |year=2018 |orig-date=|chapter= Pluralism in Jewish, Christian and Muslim thought|chapter-url=https://books.google.com/books?id=VSt1DwAAQBAJ&dq=maturidi+salvation&pg=PA110 |editor-last= |editor-first= |editor-link= |title=Theorizing Central Asian Politics: The State, Ideology and Power |location= |publisher=[[Springer International Publishing]] |pages= |doi= |isbn=9783319973555|lccn=}}</ref>{{rp|p=110}} Māturīdism holds people responsible for believing in a [[Creator deity|creator]] due to their intellectual capacities, even if they haven't heard about any prophetic mission.<ref name="Zhussipbek">"Zhussipbek, Galym, and Bakhytzhan Satershinov. "Search for the theological grounds to develop inclusive Islamic interpretations: Some insights from rationalistic Islamic Maturidite theology." Religions 10.11 (2019): 609.</ref>{{rp|p=5}}<ref name="Pluralism">{{cite book |author1-last=Solomon |author1-first=Norman |author2-last=Harries |author2-first=Richard |year=2014 |orig-date= |chapter= Pluralism in Jewish, Christian and Muslim thought|chapter-url=https://books.google.com/books?id=wQfUAwAAQBAJ |editor-last=|editor-first=|editor-link= |title=Abraham's Children: Jews, Christians and Muslims in Conversation |location= |publisher=[[Bloomsbury Academic]] |pages=|doi= |isbn=9780567081612 |lccn=0567081613}}</ref>{{rp|p=215}}<ref name="Rationalistic"/>{{rp|p=110}} While some (like [[Rifat Atay]]) regard Māturīdism to be exclusivistic, only allowing people who are Muslims to enter paradise,<ref name="Rationalistic"/>{{rp|p=110}} others argue that Māturīdi understood that "to believe in Islam" meant having a subjective conceptualization of God and his laws by reason alone. This fits the doctrine, upheld by Māturīdism, that human reason suffices to grasp good and evil, and arrive at religious truths.<ref name="Rationalistic"/>{{rp|p=109}} Accordingly, people are judged by their degree of understanding God's universal law, not by their adherence to a particular belief system.<ref name="Pluralism"/>{{rp|p=215}}<ref name="Rationalistic"/>{{rp|p=110}} In modern times, [[Yohei Matsuyama]] largely agrees with this interpretation.<ref name="Zhussipbek"/>{{rp|p=5}} According to Abu'l-Qasim Ishaq, children cannot be considered unbelievers, thus all of them go to paradise.<ref>Tritton, A. S. "An Early Work from the School of Al-Māturīdī." Journal of the Royal Asiatic Society of Great Britain and Ireland, no. 3/4, Royal Asiatic Society of Great Britain and Ireland, 1966, pp. 96–99, http://www.jstor.org/stable/25202926.</ref>

==== Muʿtazila ====
{{further|Muʿtazila}}
[[Muʿtazila]] ({{langx|ar|المعتزلة}} ''{{transliteration|ar|DIN|al-muʿtazilah}}'') emphasized God's justice, [[free will]], and the responsibility of each human being  for their actions. They have been called the  "best known exponents" of ''[[Qadariyah]]'', the idea that human free will was necessary "as a guarantee of divine justice".<ref name=JISYYHIU1981:22>[[#JISYYHIU1981|Smith & Haddad, ''Islamic Understanding'',  1981]]: p.22</ref> Compared to Maturidi and Ashʿarī, Muʿtazila had the least amount of "salvific optimism".<ref name=CLPaHiIT2016:177-78>[[#CLPaHiIT2016|Lange, ''Paradise and Hell in Islamic Traditions'',  2016]]: p.177-78</ref>
The "divine threat" (''al-wa'id'') and "divine promise" (''al wa'd'') became key tenets of the Mu'tazilites,<ref name="Lange-2016"/>{{rp|p=173}} who  stressed that they applied to both Muslims and non-Muslims. This meant that those who committed grave or heinous  sins ([[Islamic views on sin#Major sins: Al-Kaba'ir|Kabirah]]), even  Muslims, might denied entry to paradise forever.<ref name="Lange-2016"/>{{rp|p=173}} The only way for a grave sinner to be forgiven, many theologians believed, is by [[Tawba|repentance]] (''tawba''). Mu'tazilites believed God's justice obligated Him to forgive those who had repented (other schools believed He was not so constrained).<ref name="Lange-2016"/>{{rp|p=175}} The Mu'tazilites stress on individual accountability meant a rejection of  [[Shafa'a|intercession]] (''Shafa'a'') on behalf of Muhammad.<ref name="Lange-2016"/>{{rp|p=178}} Another controversial belief of many (but not all)<ref name="Lange-2016"/>{{rp|p=168}} Mu'tazilites was that  paradise and hell would be created only after Judgement Day. This meant rejection of the commonly accepted idea that paradise and hell coexist with the contemporary world. Their reasoning was that since God does everything for a purpose, and since paradise and hell are created to reward or punish people, they will only be created after judegement has been passed on people and they are assigned to these abodes.<ref name="Lange-2016"/>{{rp|p=167–168}}

====Twelver Shia====
{{further|Twelver Shi'ism}}
Like most Sunni, Shia Islam hold that all Muslims will eventually go to Jannah.{{#tag:ref|Sayyed Mohammad Al-Musawi quotes 
*Shaikh al-Mufeed: The Imami (Shia) scholars are unanimous that remaining in hellfire for ever is for the Kuffaar only and not for the major sinners from those who believe in Allah.<ref>''Awaa'il al-Maqaalaat'' by Shaikh al-Mufeed, p.14</ref><ref name="every Muslim-2020">{{cite web |last1=Al-Musawi |first1=Sayyed Mohammad |title=Is it a Shi'i belief that every Muslim, including people like Umar ibn Sa'd and Ibn Ziyad, will eventually enter paradise after being punished for their sins? Is there any Islamic sect that has such a belief? |url=https://www.al-islam.org/ask/is-it-a-shii-belief-that-every-muslim-including-people-like-umar-ibn-sad-and-ibn-ziyad-will-eventually-enter-paradise-after-being-punished-for-their-sins-is-there-any-islamic-sect-that-has-such-a-belief/sayyed-mohammad-al-musawi |website=al-Islam.org |access-date=4 May 2022 |date=2020}}</ref>
*Shaikh al-Sadouq: The Hellfire is the place of those who did not believe in Allah and some of the believers in Allah who committed major sins but they will not remain in it. No one will remain in Hellfire for ever but the non believers.<ref>''Sharh Aqaed al-Sadouq'', Shaikh al-Sadouq p.55</ref><ref name="every Muslim-2020"/>|group="nb"}}

On the fate of non-Muslims in the hereafter, Shia Islam (or at least cleric Ayatullah Mahdi Hadavi Tehrani of Al-Islam.org), takes a view similar to Ash'arism. Tehrani divides non-Muslims into two groups: the heedless and stubborn who will go to hell and the ignorant who will not "if they are truthful to their own religion": <blockquote>
#Those who are termed 'Jahil-e-Muqassir' (lit. 'culpable ignorant' –  ''jahil'' suggesting unbelief rather than literal ignorance). These are non-believers to whom the message of Islam has reached and who have understood its truthfulness. However, they are not prepared to accept the truth due to their obstinacy and stubbornness. This group deserves to be punished in hell.
#Those who are termed 'Jahil-e-Qasir' (lit. 'inculpable ignorant'). These are non-believers to whom the message of Islam has not reached, or it has been presented to them in a very incomplete and untruthful manner. Such people will attain salvation if they are truthful to their own religion.<ref name="Tehrani-13">{{cite book |last1=Tehrani |first1=Ayatullah Mahdi Hadavi |title=Faith and Reason |publisher=Al-Islam.org |url=https://www.al-islam.org/faith-and-reason/question-13-non-muslims-and-hell |access-date=25 April 2022 |chapter=Question 20: Heaven and Hell|date=5 September 2012 }}</ref>
</blockquote>
(At least one [[Twelver Shia]] scholar 'Allama al-Hilli, insists that not only will non-Muslims be damned but suggests Sunni Muslim will be as well, as it is not possible for any Muslim to be ignorant of "the imamate and of the Return", and thus "whoever is ignorant of any of them is outside the circle of believers and worthy of eternal punishment."<ref name=":32">{{Cite book |last=Renard |first=John |title=Islamic Theological Themes: A Primary Source Reader |publisher=University of California Press |year=2014 |isbn=978-0-520-28189-9 |location=Oakland, California |pages=7–8}}</ref> This statement is not indicative of all Shia eschatological thought.)

Also like mainstream schools, and unlike Muʿtazila, Twelver Shia hold that Jannah and hellfire "exist at present ... according to the Qur`an and ahadith". However, they will not "become fully apparent and represented" until Judgement Day.<ref name="Tehrani-20">{{cite book |last1=Tehrani |first1=Ayatullah Mahdi Hadavi |title=Faith and Reason |publisher=Al-Islam.org |url=https://www.al-islam.org/faith-and-reason/question-20-heaven-and-hell |access-date=25 April 2022 |chapter=Question 13: Non-muslims and Hell|date=5 September 2012 }}</ref> As for three other issues in Islamic eschatology: 
*the differences between Adam and Eve's [[Garden of Eden]], 
*"the heaven or hell of one's actions which envelopes a person"; and 
*the ''[[Barzakh#Interpretations|Barzakh]]'' state of "purgatory" in Islam after death and before Resurrection; in Shia Islam, 
these three "types" of jannah (or Jahannam) are "all simply manifestations of the ultimate, eternal heaven and hell".<ref name="Tehrani-20"/>

==== Islamic Modernism and Salafism ====
[[Islamic Modernism|Modernist scholars]] [[Muhammad Abduh]] and [[Rashid Rida]] rejected the notion that the [[People of the Book]] would be excluded from Jannah, based on Q.{{qref|4|123-124}} (see above).<ref name="koran-khoury">Der Koran, ed. and transl. by [[Adel Theodor Khoury]], Gütersloh 2004, p. 67 (footnote).</ref>  The [[Fate of the unlearned]] is also a matter of dispute within Islamic theology. Like many [[Modernity|modern]] scholars advocated, including [[Mawlana Ali]], [[Ismail Hakki Izmirli]], and [[Yusuf al-Qaradawi]], Muhammad Abduh and Rashid Rida asserted the doctrine of a finite hell ''fanāʾ al-nār'' ("demise of hell").<ref name="Lange-2016"/>{{rp|p=284}}

Turkish theologian [[Süleyman Ateş]] cites the Quran {{qref|5|66}} to argue that there are good and bad people in any religion, and that some Muslims may not enter paradise, but those who believe without doubt in the hereafter and a God without partners,  and who do good and useful deeds may enter paradise, whatever their religions.<ref>[[Şinasi Gündüz]], Cafer S. Yaran ''Change and Essence: Dialectical Relations Between Change and Continuity in the Turkish Intellectual Tradition'' CRVP 2005 {{ISBN|978-1-565-18222-6}} p. 9</ref>

[[Salafism|Neo-Salafi trends]] commonly reject inclusive salvation theories. [[Umar Sulaiman Al-Ashqar]], an eminent Salafi scholar, can serve to illustrate the core points of Salafi beliefs.<ref name="Lange-2016"/>{{rp|p=284}} Like proto-Salafi [[ibn Qayyim]], he rejects the doctrine of ''fanāʾ al-nār''.<ref name="Lange-2016"/>{{rp|p=284}} He interpretes a hadith that there are 73 three Islamic sects from which only one is saved in accordance with his own sectarian beliefs.<ref name="Lange-2016"/>{{rp|p=284}} Only those who stick close to the Quran and the Sunnah go to paradise, while those he consider slightly deviant, such as Mu'tzilites and Kharijites go to hell temporarily, while "extreme" groups such as [[Isma'ilism|Isma'ilis]], [[Alevism|Alevites]], and [[Druze]], go to hell forever.<ref name="Lange-2016"/>{{rp|p=284}} Al-Ashqar elaborates on a hadith that "most inhabitants of hell are women" that women are more likely to go to hell due to intellectual deficiencies. He adds, despite their flaws, there are also many good and pious women.<ref name="Lange-2016"/>{{rp|p=285}} Similar, most Salafi authors reiterate works produced in the premodern period, but add personal preferences adjusting them to comply to their moral and sectarian convictions.<ref name="Lange-2016"/>{{rp|p=285}}

==== The fate of Jews ====
While "some traditional and contemporary commentators" have interpreted the Quran as condemning all Jews, Farid Esack argues this condemnation is neither "universal" nor "eternal", and asks, 'if the Qur'an is to consign the Jews to eternal damnation, then what becomes of the sacred text as a means of guidance for all humankind? Would that vision too be damned?'<ref name="Khalil-2013-209"/><ref name="Firestone"/>

An example of a line criticizing the Jews can be found in Surah 5: 
*"The Jews say, 'God's Hand is shackled.' Shackled are their hands, and they are cursed for what they say. Nay, but His two Hands are outstretched, He bestows as He wills. Surely that which has been sent down unto thee from thy Lord will increase many of them in rebellion and disbelief. And we cast enmity and hatred among them till the Day of Resurrection. As often they ignite a flame for war, God extinguishes it. They endeavor to work corruption upon the earth. And God loves not thee workers of corruption." (Q.{{qref|5|64}})<ref name=":1">{{Cite book|title=The study Quran: a new translation and commentary|editor1=Nasr, Seyyed Hossein |editor2=Dagli, Caner K. |editor3=Dakake, Maria Massi |editor4=Lumbard, Joseph E. B. |editor5=Rustom, Mohammed|isbn=9780061125867|edition= First|location=New York, NY|pages=309–312|oclc=879553018|date = 17 November 2015}}</ref>

A Sahih hadith concerning Jews and one of the signs of the coming of Judgement Day has been quoted many times, (it became a part of the charter of [[Hamas]]).<ref>[[Walter Laqueur|Laqueur, Walter]]. ''The Changing Face of Antisemitism: From Ancient Times To The Present Day''. Oxford University Press. 2006. {{ISBN|0-19-530429-2}} p.192</ref>
* The Day of Judgement will not come about until Muslims fight the Jews, when the Jew will hide behind stones and trees. The stones and trees will say O Muslims, O Abdullah, there is a Jew behind me, come and kill him. Only the Gharkad tree, (the [[Boxthorn]] tree) would not do that because it is one of the trees of the Jews.{{#tag:ref|(related by al-Bukhari ({{Hadith-usc|Bukhari|usc=yes|4|56|791}},({{Hadith-usc|Bukhari|usc=yes|4|52|177}}) and Muslim ({{hadith-usc|usc=yes|Muslim|41|6985}}, see also {{hadith-usc|usc=yes|Muslim|41|6981}}, {{hadith-usc|usc=yes|Muslim|41|6982}}, {{hadith-usc|usc=yes|Muslim|41|6983}}, {{hadith-usc|usc=yes|Muslim|41|6984}})|group="nb"}} 
However, some scripture praises the dedication of Jews to monotheism,<ref>{{Cite book|title=Between heaven and hell: Islam, salvation, and the fate of others|date=2013|publisher=Oxford University Press|editor=Khalil, Mohammad Hassan|isbn=9780199945412|location=Oxford|pages=207|oclc=793726652}}</ref>  and this verse of the Qur'an in  surah 3, can be interpreted as taking a more reconciliatory tone: 
*"They are not all alike. Among the People of the Book is an upright community who recite God's signs in the watches of the night, while they prostrate. They believe in God and the Last Day, enjoin right and forbid wrong, and hasten unto good deeds. And they are among the righteous. Whatsoever good they do, they will not be denied it. And God knows the reverent". (Q.{{qref|3|113–115}})<ref>{{Cite book|title=The study Quran: a new translation and commentary|editor1=Nasr, Seyyed Hossein |editor2=Dagli, Caner K. |editor3=Dakake, Maria Massi |editor4=Lumbard, Joseph E. B. |editor5=Rustom, Mohammed|isbn=9780061125867|edition= First|location=New York, NY|pages=162–163|oclc=879553018|date=17 November 2015}}</ref> 
After reconciling the different descriptions, one can conclude that the transgressions of the "apes and pigs" are not indicative of the entire community,<ref name=":2" /> and that while some Jews are on their way to damnation, others are not.<ref name=":2">{{Cite book|title=Between heaven and hell: Islam, salvation, and the fate of others|date=2013|publisher=Oxford University Press|editor=Khalil, Mohammad Hassan|isbn=9780199945412|location=Oxford|pages=231|oclc=793726652}}</ref>