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The problem of Hell is an ethical problem in the Abrahamic religions of Christianity and Islam, in which the existence of Hell or Jahannam for the punishment of souls in the afterlife is regarded as inconsistent with the notion of a just, moral, and omnipotent, omnibenevolent, omniscient supreme being.
[1] [2] An argument that attempts to resolve the problem of evil is known as a theodicy. [ 3 ] [ 4 ] [ 5 ] The problem of evil is acute in monotheistic religions such as Christianity , Islam , and Judaism whose religion is based on such a God.
Islam understands its form of "Abrahamic monotheism" as preceding both Judaism and Christianity, and in contrast with Arabian Henotheism. [47] The teachings of the Quran are believed by Muslims to be the direct and final revelation and words of God. Islam, like Christianity, is a universal religion (i.e. membership is
Many stories of Muhammad hearing about Christianity from Christians and Judaism from Jews come from Muslim sources. Western academic scholars who have studied "the relationship between the Quran and the Judeo-Christian scriptural tradition" [162] include Abraham Geiger, [163] Tor Andræ, [164] Richard Bell, [165] and Charles Cutler Torrey. [166]
Christianity and Islam are the two largest religions in the world, with approximately 2.3 billion and 1.8 billion adherents, respectively. [1] Both religions are Abrahamic and monotheistic , having originated in the Middle East .
The concept of theological determinism has its origins within the Bible as well as within Christianity. A major theological dispute at the time of the sixteenth century would help to force a distinct division in ideas – with an argument between two eminent thinkers of the time, Desiderius Erasmus and Martin Luther, a leading Protestant Reformer.
The teleological argument (from τέλος, telos, 'end, aim, goal') also known as physico-theological argument, argument from design, or intelligent design argument, is a rational argument for the existence of God or, more generally, that complex functionality in the natural world, which looks designed, is evidence of an intelligent creator.
The collapse of logical positivism renewed interest in philosophy of religion, prompting philosophers like William Alston, John Mackie, Alvin Plantinga, Robert Merrihew Adams, Richard Swinburne, and Antony Flew not only to introduce new problems, but to re-open classical topics such as the nature of miracles, theistic arguments, the problem of ...