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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 ...
Al-Ghazali (1058-1111 CE) was "perhaps the first major Islamic thinker to devote substantial amount of space" to these two duties, [35] and his account of forbidding wrong in (Book 19 of his) The Revival of the Religious Sciences, is "innovative, insightful, and rich in detail" and "achieved a wide currency in the Islamic world." [36] He wrote:
One of the earliest formulations of the argument is described by Islamic philosopher and theologian Al-Ghazali: [16] "Every being which begins has a cause for its beginning; now the world is a being which begins; therefore, it possesses a cause for its beginning."
According to Islamic tradition, which criticism may question or contradict, the Quran followed a passage from heaven down to the angel Gabriel (Jabreel) who revealed it in the seventh century CE over 23 years to a Hejazi Arab trader, Muhammad, who became one of the Prophets of Islam. [3]
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 ...
According to Yohanan Friedmann, "The real predicament facing modern Muslims with liberal convictions is not the existence of stern laws against apostasy in medieval Muslim books of law, but rather the fact that accusations of apostasy and demands to punish it are heard time and again from radical elements in the contemporary Islamic world." [161]
In the Islamic view, jihad is two types: [3] External jihad ( physical jihad): Jihad (the help of God's religion) is with pen or tongue or sword. [3] Inner jihad ( spiritual or jihad al-nafs ): Jihad al-nafs is against all evil, anger, lust, insatiable imagination and any other bad morality in humans. [4]