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Alternate theodicies in Islamic thought include the 11th-century Ibn Sina's denial of evil in a form similar to "privation theory" theodicy. [97] However, this theodicy attempt by Ibn Sina is considered, by Shams C. Inati, as unsuccessful because it implicitly denies the omnipotence of God. [97]
In Islam, Jahannam (hell) is the final destiny and place of punishment in Afterlife for those guilty of disbelief and (according to some interpretations) evil doing in their lives on earth. [30] Hell is regarded as necessary for Allah 's (God's) divine justice and justified by God's absolute sovereignty, and an "integral part of Islamic ...
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] [9] while the evidential form tries to show that given the evil in the world, it is improbable that there is an ...
Many observers—both Muslim [33] and non-Muslim [34] —as well as the Dictionary of Islam, [24] talk of jihad having two meanings: an inner spiritual struggle (the "greater jihad"), and an outer physical struggle against the enemies of Islam (the "lesser jihad") [24] [35] which may take a violent or non-violent form.
Although most common translations of maʿrūf is "good" and munkar "evil", the words used for good and evil in Islamic philosophy are ḥusn and qubh. In its most common usage, maʿrūf is "in accordance with the custom", while munkar (singular nukr), which has no place in the custom, is the opposite. [13]
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] This entailed the existence of an "act of god" to serve a greater good, or the existence of evil acts to prevent a far greater evil.
Other notable early critics of Islam included Abu Isa al-Warraq, a ninth-century scholar and critic of Islam, Ibn al-Rawandi, a ninth-century atheist, who repudiated Islam and criticized religion in general, [31]: 224 al-Ma'arri, an eleventh-century Arab poet and critic of all religions who was known for his veganism and antinatalism.
In Islamic thought, evil is considered to be movement away from good, and God created this possibility so that humans are able to recognize good. [225] In contrast, angels are unable to move away from good, therefore angels generally rank lower than humans as they have reached heaven because they lack the ability to perceive the world as humans ...