In our lives we are haunted by several questions that we face concerning the problem of evil. For instance, why does Allah (god) who is all-knowing and all-powerful allow evil to exist in the world? Does god do something about evil? However, we assume that existence that the existence of evil disproves the existence of Allah. In my view I believe that Allah is a god of justice. Therefore this problem of evil in Islamic seems to be complex questions. In the book of Zabur “Evils have encompassed me without number” (Psalm "Zabur” 40:12, RSV)
As we argue Zarathustra discovered that Mazda Ahura is good and all powerful and controls evil all the evil, so He must than have power to control all the evil and injustice in the world. However, in my religion there is evil god called Angra Mainyu. From another perceptive is powerful enough to regulate and stop all evil things but if He is unable then he must be an evil God, since He is not doing anything towards the evil and He has the capability. This is controversial point of view (Koslowski & Peter, 89).
In Islamic religion, we believe there are to point of view about suffering that is caused by Angra Mainyu. The two views of suffering are also resembled by Christianity and Judaism regions. Evil is fruit of sin or it is a test. Sometimes we fail to listen to the prophets as well as to serve our God ill all our endeavors. This state of unbelief is called kufr which refers to forgetting through hiding the truth. Jihad which is the great struggle in human life is said to be perfect in one’s heart that lives in total submission to God.
According to Tacelli and Kreeft they suggested best answers towards this problem. They suggested that for one to conceive this problem the following terminologies must be considered. Pantheism which is one’s beliefs that state God is everything and everything is God, there this denies that God could be both good and evil. Polytheism is beliefs in gods which later reduces God into many gods (Koslowski & Peter, 187). Idealism is beliefs that suggest that reality is just but a product of mind. Therefore, it denies proposition that state evil is just an illusion.
Atheism this are the beliefs that solve the problem by denying that God (Allah) does not exist. Islamic religion this beliefs of firm principles and denies that evil exist. Based in Islamic theory state that it is always possible that Allah has a good reason to allow evil, and this is the reason that we are not aware of. Making a decision it is logically possible so there should be no contradiction or doubts of existence of an all-powerful, all good God. It does mean evil exist because we are unable to figure out about God so that mere conclusion should not be allowed. It’s true that Mazda Ahura did not left us in total darkness.
For Thomas Aquinas, God cause things to happen by inflicting their existence. Evil could be a privation that is it has the shortage of some due perfection or existence in one thing that already has existence (Koslowski & Peter, 98). There may be nothing that is pure evil associate in first evil issue or initial issue. Consequently it has some existence, and then has some smart of that God is the cause of everything. Since evil lacks existence, God is not the direct or reason for saying He is existing. He has the reason for evil solely indirectly that is for any accidents, to that degree as He causes things to exist during which there's found some evil. So, Thomas Aquinas believes that the existence of God may be established from the very fact that things exist and don't cause their own existence.
That is Allah exists the existence of evil doesn't weakened the proof, since even the existence of evil presupposes the existence of things. Thus, the solution to the matter of evil is whether or not God, whereas indirectly willing evil, will indirectly enable evil and still be all-good and omnipotent. His answer is that Mazda Ahura is thus powerful, that He permits evil so as to bring smart from it (Koslowski & Peter, 37). Ultimately, I think, Thomas Aquinas doesn't show however this is often the case in each evil we have a tendency to expertise. He believes, however, that it should be the case since we have a tendency to already understand that God exist which he's omnipotent and all-good.
The fact that evil exists does not mean that Mazda Ahura is not powerful neither is bad. Evil has been a problem that humanity has been struggling with since time immemorial. However, philosophers have tried explaining the reason as to why evil exist despite the common believe that God exists and he is in fact indomitable. In theology as well as in history, mortal predicament is perceived to be the result of disobeying certain diviner laws that Allah himself wanted us to follow either for a peaceful coexistence in the society, to be in harmony with ourselves or to strengthen the relationship between humanity and the spirits (Koslowski & Peter, 62). God is cognizant of the anguish that human beings go through. However, his ways are enigmatic and has a predominant plan that human beings cannot apprehend.
The fact that evil exists does not mean that Allah is not powerful neither is he bad. Evil has been a problem that humanity has been struggling with since time immemorial. However, philosophers have tried explaining the reason as to why evil exist despite the common believe that Allah exists and he is in fact indomitable (Jackson, 158). In theodicy as well as in history, human predicament is perceived to be the result of disobeying certain diviner laws that Allah himself wanted us to follow either for a peaceful coexistence in the society, to be in harmony with ourselves or to strengthen the relationship between humanity and the spirits. Allah is cognizant of the anguish that human beings go through. However, his ways are enigmatic and has a predominant plan that human beings cannot apprehend. According to Zoroastrianism, suffering comes about due to a strong force of opposition between Ahura Mazda (good God) and Angra Mainyu (powerful evil spirit) (Jackson, 109). Ahura Mazda wants humanity to live a happy life but his plans for creating that happiness is hampered by Angra Mainyu’s destructive plans.
The individuality of Allah implies that the universe is his and should be just and coherent rather than an existential and moral chaos. Apparently, Allah does not permit evil but gives human beings the freedom of choice or will. This can be termed as a creative state of being. Freedom is what leads us to sin and consequently evil. However, it is logical that Allah gives us freedom since it is the one that growth and life itself. The Quran rejects any kind of reasoning that supports the notion that evil stem from Allah (Jackson, 102). At no point does the Quran support dualism of God. Evil therefore comes as result of mishandling freedom that Allah generously gave to us.
The first sin to be committed in the garden of Aden brought suffering to the first couple and this suffering has transcended throughout generations. He tolerates grief to go on so that humankind can always seek his help and in that way, he will be in full control of the world. Psychologically, human beings tend to turn towards Allah especially during the hour of need. Therefore evil makes us to always seek Allah as it is palpable that we fear evil or any other kind of suffering. Occasionally, impediments to pleasant life breeds strength of personality, susceptibilities evoke audacity and magnanimity, and devastations produce patience and moral truthfulness (Jackson, 192). In a world without evil, the aforementioned intrinsic worth of human beings would not have been in existence.
Despite the continued suffering that has been brought by evils, we should not be so blindfolded as not to admit the existence and sovereignty of Allah. According to Augustine, in his classic Christian teaching, evil represents the going bad of something which in itself is good. A critical and comprehensive of his this teaching is that evil is good. Evil represents the falsification of something that is fundamentally valuable. However, any kind of evil that human beings go through has not been placed there by Allah but has been created by human beings themselves (Jackson, 132). He has a purpose and good reason for allowing evil to go on but that motive is beyond man’s understanding.
The aberrant of evil is comparative. It is enchanting that one will infrequently hear the question of whether suffering exists from a certain professional s especially those in the field of science. It is most prominent to hear about it from believers. Those who believe in science view it as a normal difficulty and give solid scientific argument why individuals sin. Nevertheless, for believers, it is a problem that props up from ones’ moral dissipation. Evil therefore produces a state of balance and this balance is ostensibly good. Allah is Al-Rahman and Al-Rahim. Despite this, he allows suffering and evil to go on may to keep humanity at woof. According to hadith Allah is ready to replace a sinless person will be replaced by one who sinned but finally repented. It therefore seems that Allah has a good reason for allowing evil (Jackson, 63). Evil will segregate those who will go to hell and from those that will live exclusively with God in heaven.
According to Muslims, suffering comes about as a punishment for failing to believe in certain religious doctrines. Although the Qur'an informs us how and why evil happened, it doesn't tell us why Allah allowed it to happen. However, we have a tendency to understand that God is all-wise and He has reasons for permitting things to happen that are on the far side of our comprehension (Koslowski & Peter, 254).
Works Cited
Jackson, Sherman A. Islam and the Problem of Black Suffering. Oxford: Oxford University Press, 2009. Print.
Koslowski, Peter. The Origin and the Overcoming of Evil and Suffering in the World Religions. Dordrecht: Kluwer Academic, 2001. Print.
