Who Goes to Hell? What Judaism, Christianity, and Islam Teach

In the Hebrew Bible, the term most often translated 'hell' is Sheol (שְׁאוֹל), which frequently carries the meaning of 'the grave' or the realm of the dead rather than a place of fiery punishment. The KJV itself acknowledges this ambiguity, noting in Psalm 55:15 that 'hell' can alternatively be rendered 'the grave' Psalms 55:15.

That said, Psalm 9:17 is pointed: the wicked are specifically destined for Sheol, distinguishing their fate from the righteous Psalms 9:17. Isaiah 14:9 depicts Sheol as a place that 'stirs up the dead' to meet the fallen king of Babylon—a vivid poetic image of humiliation in death Isaiah 14:9. Proverbs 7:27 warns that the path of the adulteress leads straight to Sheol's 'chambers of death' Proverbs 7:27.

Rabbinic Judaism developed the concept further. The Talmud (tractate Rosh Hashanah 16b–17a, compiled c. 500 CE) describes Gehinnom—derived from the Valley of Hinnom outside Jerusalem—as a place of purification lasting up to twelve months for most souls, with only the most wicked suffering longer. Rabbi Joseph Karo and later Maimonides (12th century) both resisted overly literal descriptions of hell, preferring to understand punishment as the soul's exclusion from the divine presence. There's genuine disagreement among Jewish thinkers: some see Gehinnom as purgatorial and temporary; others, particularly in Kabbalistic tradition, allow for more severe or prolonged suffering for the truly wicked.

Christianity's New Testament introduces sharper and more varied vocabulary for hell. Jesus himself uses Gehenna (γέεννα) when warning the Pharisees in Matthew 23:33 Matthew 23:33, and he pronounces judgment on Capernaum in Matthew 11:23, declaring it will be 'brought down to hell' (here Hades, ᾅδης) for rejecting his works Matthew 11:23. Luke 10:15 echoes this same condemnation Luke 10:15.

2 Peter 2:4 extends the scope dramatically: even angels who sinned were 'cast down to hell' (Greek Tartaros), held in chains of darkness awaiting judgment 2 Peter 2:4. This suggests hell is not merely a human destination but a cosmic reality.

Who specifically goes there? Christian traditions have answered this differently. Augustine of Hippo (354–430 CE) argued that the massa damnata—the majority of humanity—faces eternal conscious torment due to original sin, saved only by God's sovereign grace. John Calvin reinforced this with double predestination. By contrast, C.S. Lewis (20th century) in The Great Divorce proposed that hell is ultimately chosen by those who refuse God's love. Annihilationists like John Stott argued the wicked are simply destroyed rather than tormented forever. More recently, universalists such as Robin Parry contend that all are eventually reconciled to God. The traditional consensus, however, holds that the unrepentant, unbelieving, and morally wicked face eternal separation from God—with Matthew 23:33 standing as one of the starkest warnings Matthew 23:33.

Islam teaches that Jahannam (جهنم)—linguistically related to the Hebrew Gehinnom—is the destination of those who reject God (Allah), associate partners with Him (shirk), and commit grave injustices without repentance. The Qur'an describes Jahannam in vivid detail across dozens of surahs. Surah Al-Baqarah (2:39) states that disbelievers 'shall be the companions of the Fire; they will abide therein.' Surah Az-Zumar (39:71–72) depicts the wicked being driven to hell in groups.

Classical scholars like Al-Ghazali (1058–1111 CE) and Ibn Qayyim al-Jawziyyah (1292–1350 CE) wrote extensively on the categories of people destined for hell: polytheists, hypocrites, oppressors, and those who knowingly rejected the prophets. There's a significant internal debate, however, about whether Jahannam is eternal for all its inhabitants. Many Sunni scholars hold that Muslim sinners may eventually be removed from hell after purification, while non-Muslims who rejected the message face permanent punishment. Ibn Taymiyyah controversially argued that even Jahannam itself might eventually cease—a position rejected by the mainstream but not forgotten.

It's worth noting that Islam's concept of hell shares the name Gehenna with the Jewish and Christian traditions, reflecting a common Semitic heritage, though the theological details diverge considerably.

The Hebrew Bible speaks starkly: “The wicked shall be turned into hell, and all the nations that forget God” Psalms 9:17. It portrays the path to hell as bound up with destructive folly—“Her house is the way to hell, going down to the chambers of death” Proverbs 7:27. It also depicts the downfall of evildoers, “Let death seize upon them, and let them go down quick into hell: for wickedness is in their dwellings” Psalms 55:15. A taunt against arrogant power insists, “Yet thou shalt be brought down to hell, to the sides of the pit” Isaiah 14:15, with a vision of hell stirred to meet the fallen rulers Isaiah 14:9. Across these passages, those described as wicked, forgetful of God, and mired in corruption are the ones who go to hell Psalms 9:17Psalms 55:15Isaiah 14:15.

Jesus warns that the unrepentant city of Capernaum, though “exalted unto heaven,” will “be brought down to hell” for refusing mighty works done in its midst Matthew 11:23. He confronts religious hypocrisy: “Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?” Matthew 23:33. Another passage asserts that even rebellious angels did not escape: “God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment” 2 Peter 2:4. Correspondingly, towns that reject divine revelation and leaders steeped in hypocrisy are warned of hell, alongside a cosmic reminder that sin faces judgment Matthew 11:23Matthew 23:332 Peter 2:4.

Not applicable. Concerns general theology, but no Islamic scripture was provided in the sources; therefore, no claims can be made here.