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Religious responses to the problem of evil are concerned with reconciling the existence of evil and suffering with an omnipotent, omnibenevolent, and omniscient God. [1] [2] The problem of evil is acute for monotheistic religions such as Christianity, Islam, and Judaism whose religion is based on such a God.
The problem of evil is generally formulated in two forms: the logical problem of evil and the evidential problem of evil. The logical form of the argument tries to show a logical impossibility in the coexistence of a god and evil, [2] [10] while the evidential form tries to show that given the evil in the world, it is improbable that there is ...
In addition to the question of whether divine mercy (one of Names of God in Islam is "The Merciful" ar-Raḥīm) is compatible with consigning sinners to hell, is whether "predestination" of souls to hell by God is just. One of six articles of faith in Sunni Islam is God's control over everything that has happened and will happen in the ...
The first original Arabic writings on logic were produced by al-Kindi (Alkindus) (805–873), who produced a summary on earlier logic up to his time. The first writings on logic with non-Aristotelian elements was produced by al-Farabi (Alfarabi) (873–950), who discussed the topics of future contingents, the number and relation of the categories, the relation between logic and grammar, and ...
The Kalam cosmological argument was influenced by the concept of the prime mover, introduced by Aristotle.It originates in the works of theologian and philosopher John Philoponus (490–570 AD) [10] and was developed substantially under the medieval Islamic scholastic tradition during the Islamic Golden Age.
Within Islam, it is considered essential to believe that all comes from God, whether it is perceived as good or bad by individuals; and things that are perceived as evil or bad are either natural events (natural disasters or illnesses) or caused by humanity's free will to disobey God's orders.
However, Islamic scholars repeatedly insist that all heavenly spheres as a whole form a single body and are moved by God, in contrast to Aristotelian cosmology in which God only moves the outer sphere. [46] According to ibn Sina, but differing from al-Farabi, God is not part of the scheme of emanation. God emanated things in accordance with his ...
Mu'tazilis did not deny the existence of suffering that goes beyond human abuse and misuse of their free will granted to them by God. In order to explain this type of "apparent" evil, Mu'tazilis relied on the Islamic doctrine of taklif: "God does not order/give the soul of any of his creation, that which is beyond its capacity." [Qur'an 2:286].