The problem of Hell is an ethical problem in the Abrahamic religions of Christianity, Islam and Judaism, in which the existence of Hell (aka Jahannam or Sheol) for the punishment of souls in the Afterlife is regarded as inconsistent with the notion of a just, moral, and omnibenevolent, omniscient supreme being. Also regarded as inconsistent with such a just being is the combination of human free will (on which the justification for eternal damnation for sinners is predicated), and the divine qualities of omniscience (being all knowing) and omnipotence (being all powerful), as this would mean God (not humans) would determine everything that has happened and will happen in the universe—including sinful human behavior. C P Ragland of Saint Louis University writes on the Internet Encyclopedia of Philosophy that the problem of hell is "a version of" the Problem of evil. He defines the Problem of hell: "if there is an omniperfect God—one that necessarily has the perfection of Goodness—then no one will be damned." The problem of hell derives from four key propositions: Hell exists; it is for the punishment of people whose lives on Earth are judged to have been sinful; some people go there; and there is no escape. Issues and criticisms There are several major issues within the problem of Hell. The definition of Hell. Whether or not the existence of Hell is compatible with the existence of a just God. Whether or not Hell is compatible with God's mercy, especially as articulated in Christianity. Whether free will is compatible with God's omnipotence and omniscience. Traditionally Hell is defined in Christianity and Islam as one of two abodes of Afterlife for human beings (the other being Heaven or Jannah), and the one where sinners suffer torment eternally. There are several words in the original languages of the Bible that are translated into the word 'Hell' in English. There are also a number of names in the Quran that translate as hell, perhaps the most common one being Jahannam. In at least some versions of Christianity there is a question of whether or not Hell is actually populated forever. If it is not, one must suppose that those populating Hell may eventually die, or that God will ultimately restore all immortal souls in the World to Come, i.e. Heaven, which would at least lessen the issue of divine injustice and deal with one of the key propositions