User:Bradgaskin98/sandbox

Article evaluation
Our group has selected the article "Islamic Eschatology". The article has several flags marked for neutrality, leaning too much on primary sources, and for potentially not differentiating between fact and fiction. Something we hope to contribute to the article is to address the bias on the article and introduce more secondary sources.

Eschatological views in the Early Muslim period
One of the primary beliefs pertaining to Islamic eschatology during the Early Muslim Period was that all humans could receive Allah's Mercy and were worthy of salvation. These early depictions even show how small, insignificant deeds were enough to warrant mercy from Allah(82). Most early depictions of the end of days depict only those who reject Tawhid, the principle of monotheism, are subject to eternal punishment. However, everybody is held responsible for their own actions. Concepts of rewards and punishments were seen as beyond this world, a view that is held even today.(84)

Limbo Theory of Islam
In terms of classical Islam, the Limbo Theory of Islam, as described by Jane Smith and Yvonne Haddad, implies that some individuals are not immediately sent to the afterlife, but are held in a state of limbo (90). The fate awaiting all people after their death is either gardens, or heaven, and the fire, or hell. Traditional interpretations all agree that, at minimum, these are two of the possible fates that await the dead (90). However, some have interpreted 7:46, "And there will be a veil between them. And upon the Heights are men who know all by their marks. They will call out to the inhabitants of the Garden, 'peace be upon you!' They will not have entered it, though they hope" (Study Qur'an 91). Some have taken the mention of this veil between heaven and hell as an allusion to there being individuals who are not immediately sent to their ultimate destination (90).

The Current Existence of the Afterlife
There was considerable debate regarding whether heaven and hell exists at the current moment. (92) The Mu'tazila argued that heaven and hell both cannot exist until the trumpet blasts that bring in the end times occurs, as the Qur'an states that once the trumpet sounds, all except Allah will be destroyed (92). However, the Ash'ariya argued that although the trumpet's sounding will precede all being destroyed, creation was a constant process (92). Furthermore, as Adam and Eve once resided in the Garden of Eden, the garden already exists. Also, hadith reports pertaining to the Night Journey state that Muhammad saw visions of both destinations (92). Thus, heaven and hell already exist.

The Concept of Eternity
In Classical Islam, there was a consensus among the theological community regarding the finality of the Gardens, faithful servants of Allah would find themselves in this heaven for eternity (93). However, there was some in the early Muslim community held a concept that stated that hell may not be eternal in of itself (93). These views were based upon interpretations viewing that the upper levels of Hell will only last for as long as Allah deemed was needed. Once Muslims had their sins purged, these levels would perhaps be closed (93). These interpretations are centered on verses 11:106-107, stating, "As for those who are wretched, they shall be in the Fire, wherein there shall be for them groaning and wailing, abiding therein for so long as the heavens and the earth endure, save as thy Lord wills. Surely thy Lord does whatsoever He wills" (Study Qur'an 585). To this end, the Qur'an gives a conflicting account of Hell, stating that Hell will endure as long as the eternal Heaven, but the Qur'an also keeps the possibility open that Allah may yet commute a sentence to Hell. In a sense, these levels of Hell were interpreted to have a similar function as Purgatory in Christianity(93). Arguments questioning the permanence of Hell take the view that Hell is not necessarily there to punish the evil, but to purify their souls. To clarify, the Garden is the end while the Fire is for purification(94).

The fate of non-Muslims
Abu Hamid al-Ghazali categorized non-Muslims into three categories:

"1. People who never heard of the message, who live in far away lands, such as the Byzantines ("Romans".) These will be forgiven.

2. People who were exposed to a distorted understanding of Islam and have no recourse to correct that information. These too will be forgiven.

3. People who heard of Islam because they live in neighboring lands and mix with Muslims. These have no hope of salvation."

Although many argue that anybody who thinks logically would eventually find that there is only one true, all-powerful God, However, others argue that if one has never received the message, they are not liable for not following it. This debate has been going on for centuries, however both sides generally agree that Islam is the only path, no other religion, even the other Abrahamic faiths, are proper paths to salvation (111). Although the Qur'an acknowledges the Bible as gospel, rejecting Muhammad and his message was, by and large, a rejection of Islam, and therefore a rejection of salvation (113).

The fate of Jews
The Qur'an makes contradictory statements on the state of the Jewish community, praising their dedication to monotheism in one line and criticizing their rejection of Muhammad the next (Between 207). An example of a line criticizing the Jews can be found at 5:60-61: "Say, 'Shall I inform you of something worse than that by way of recompense from God? Whomsoever God has cursed and upon whom is His Wrath, and among whom He has made some to be apes and swine, and who worship false deities, such are in a worse situation, and further astray from the right way.' When they come to you, they say, 'We believe.' But they are certainly entered with disbelief and they have certainly left with it, and God knows best what they were concealing. Thou seest many of them hastening to sin and enmity and consuming what is forbidden. Evil indeed is that which they were doing." (309-310). Another example is 5:64: "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." (310-312) However, the Qur'an also takes a more reconciliatory tone in other lines. An example of this is in 3:113-115: "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" (Study Qur'an 162-163). After reconciling the contradictions, one can gather the conclusion that some Jews are considered worthy of damnation, while others are righteous and capable of salvation (231). The transgressions of the "apes and pigs" are not indicative of the entire community (231).

Article bibliography
The following is my list of sources for the bibliography (taken from my contribution to the annotated bibliography):

Khalil, Mohammad Hassan. Between Heaven and Hell. New York, New York: Oxford University Press, 2013.

Nasr, Seyyed Hossein, Caner K. Dagli, Maria Massi Dakake, Joseph E. B. Lumbard, and Mohammed Rustom. The Study Quran. New York, New York: HarperCollins Publishers, 2015.

Rustomji, Nerina. The Garden and the Fire. New York, New York: Columbia University Press, 2009.