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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 in monotheistic religions such as Christianity, Islam, and Judaism whose religion is based on such a God.
While Christianity and Islam hold their recollections of Jesus's teachings as gospel and share narratives from the first five books of the Old Testament (the Hebrew Bible), the sacred text of Christianity also includes the later additions to the Bible while the primary sacred text of Islam instead is the Quran.
The problem of evil is acute for monotheistic religions such as Christianity, Islam, and Judaism that believe in a God who is omnipotent, omniscient and omnibenevolent; [88] [89] but the question of why evil exists has also been studied in religions that are non-theistic or polytheistic, such as Buddhism, Hinduism, and Jainism.
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.
There are fundamental beliefs in both Islam and Judaism that are likewise denied by most of Christianity (e.g., the restrictions on pork consumption found in Jewish and Islamic dietary law), and key beliefs of Islam, Christianity, and the Baháʼí Faith not shared by Judaism (e.g., the prophetic and Messianic position of Jesus).
The Christian apologist G. K. Chesterton criticized Islam as a heresy or parody of Christianity, [39] [40] David Hume (d. 1776), both a naturalist and a sceptic, [41] considered monotheistic religions to be more "comfortable to sound reason" than polytheism but also found Islam to be more "ruthless" than Christianity. [42]
Due to geographical proximity, most of the early Christian critiques of Islam were associated with Eastern Christians. The Quran was not translated from Arabic into the Latin language until the 12th century, when the English Catholic priest Robert of Ketton made the Lex Mahumet pseudoprophete translation (Robert was active in the Diocese of Pamplona, not far removed from the Arabic-speakers in ...
[23] In the same vein, Christian theologian Ron Rhodes has remarked that "it is impossible to distinguish evil from good unless one has an infinite reference point which is absolutely good". [24] Thomas Dixon states, "Religions certainly do provide a framework within which people can learn the difference between right and wrong." [23]