Table of Contents
What is the answer to the problem of evil?
317: “We may consider in a special group those who in one way or another have set forth a limitation of the power of God as the answer to this problem. It is their reply to the old alternative: in the face of the fact of evil, God must be lacking in either goodness or power.”
What does the Quran say about self defense?
The Qur’an (22:39) allows the use of force in self-defence: ‘Permission [to fight] is given to those against whom fighting is launched, because they have been wronged.
What does the Quran say about ego?
In Sura al-Fajr the Quran mentions “the nafs at peace”. This is the ideal stage of ego for Muslims. On this level, one is firm in one’s faith and leaves bad manners behind. The soul becomes tranquil, at peace.
What does the Quran say about how do you treat others?
In the Quran, Allah (swt) says: “Help one another in acts of piety and righteousness. And do not assist each other in acts of sinfulness and transgression. And be aware of Allah. Verily, Allah is severe in punishment” (Quran 5:2).
What Quran says about selfishness?
Allah Almighty has created the human soul with a predisposition to selfishness as a test. Unless he lives by the moral values of the Qur’an and tames his earthly desires, this feeling will come to dominate his whole moral framework. Such a person generally thinks of himself alone, rather than everyone else.
What are the 3 nafs in Islam?
He classified the Nafs into three, those are: First, Al-Nafs al-Muthmainnah, namely: A clear and bright soul with the remembrance of Allah and eradication of the influence of lust and despicable qualities; second, al- Nafs al-Lawamah, namely the soul that regrets itself; third, al-Nafs al- Amarah, which is the soul …
What is the absence of evil?
The absence of good (Latin: privatio boni), also known as the privation theory of evil, is a theological and philosophical doctrine that evil, unlike good, is insubstantial, so that thinking of it as an entity is misleading. Instead, evil is rather the absence, or lack (“privation”), of good.
What does the Quran say about being kind?
“The person who treats others kindly and thinks well of them, will find that his intention will remain true, he will feel at ease, his heart will be sound and Allah will protect him from evil and calamity.” May Allah SWT maintain us all in His Mercy and Protection.
What does Islam teach us about respecting others?
“Islam is a religion of peace and love. Islam teaches us to respect people of different races and beliefs,” he wrote. “I live in a state with various races and religions, and I was taught by my forefathers to respect all of them.”
What Allah says about greed?
“Want for others what you want for yourself.” Dear servants of Allah, the greed is an innate trait in humans causing a person to desire to possess Allah’s blessing entirely, and if others use this blessing, that person will become sad.
What are the two primary forms of argument from evil?
The two primary forms of the argument from evil are logical and evidential. As the logical problem of evil has been effectively refuted numerous times, most of the focus of this essay will be on the evidential problem of evil.
Is the existence of evil reasonable evidence that God does not exist?
Proponents of evidential arguments opine that “the existence of evil in its vast amounts and horrible forms provides reasonable evidence that the God of traditional theism (probably) does not exist.” 44
What are the responses to the problem of evil?
The responses to the problem of evil are oftentimes compartmentalized into intellectual and emotional responses when in reality one must consider all of the responses simultaneously. Thus, the following list may be utilized for visual and organizational ease in understanding the multifaceted Islamic solution:
Are logical arguments from evil rejected by modern philosophers?
41 As agnostic philosopher Paul Draper articulated: “Although logical arguments from evil seemed promising to a number of philosophers in the 1950s and 1960s (e.g., J. L. Mackie 1955), they are rejected by the vast majority of contemporary philosophers of religion.”