Zagadnienie zła a teodycea w myśli muzułmańskiej
The existence of evil in our world seems to pose a serious challenge to belief in the existence of a perfect God. If God were all-knowing, it seems that God would know about all of the horrible things that happen in our world. If God were all-powerful, God would be able to do something about all of...
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Wydawnictwo Uniwersytetu Wrocławskiego
2024-09-01
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| Series: | Studia Philosophica Wratislaviensia |
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| Online Access: | https://wuwr.pl/spwr/article/view/16571 |
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| author | Zikri Yavuz |
| author_facet | Zikri Yavuz |
| author_sort | Zikri Yavuz |
| collection | DOAJ |
| description | The existence of evil in our world seems to pose a serious challenge to belief in the existence of a perfect God. If God were all-knowing, it seems that God would know about all of the horrible things that happen in our world. If God were all-powerful, God would be able to do something about all of the evil. Moreover, if God were morally perfect, then surely God would want to do something about it. These facts about evil seem to conflict with the Islamic theist claim that there exists a perfectly good God. Several solutions to this problem have been proposed in Islamic thought. Ibn al-Arabi’s thought on evil goes as far as to say that what is seen as evil is actually illusory and has no reality. According to Ibn al-Arabi, existence is all good. Evil has no existence and belongs only to non-existence. The thoughts of Abu al-Hasan al-Ash‘ari can also be said to have caused a kind of moral conventionalism. Ash‘arism, unlike Mu‘tazilite thought, claims that the task of revelation is not only to explain moral statements but to impose and determine them. We encounter Neoplatonist point of view in Islamic thought. Avicenna says that evil has no positive existence or reality of its own. Evil is the incomplete realization of a good or existence. As maintained by him, evil arises when something does not show the full characteristics of its nature or type. There is no pure evil in the absolute sense. Solutions to the problem of evil do not always resort to the idea that evil is an illusion or an accidental element. According to Mu‘tazila and Maturidism, evil actually exists in this world; for conceptions of evil as an illusion or an accidental element do not adequately meet the conditions of being a free agent. According to this understanding, in order for an agent to have free will, it must not have been caused by external factors, e.g. God or the laws of nature. |
| format | Article |
| id | doaj-art-01016722736a441fbd0584742bff959b |
| institution | Kabale University |
| issn | 1895-8001 2957-2460 |
| language | English |
| publishDate | 2024-09-01 |
| publisher | Wydawnictwo Uniwersytetu Wrocławskiego |
| record_format | Article |
| series | Studia Philosophica Wratislaviensia |
| spelling | doaj-art-01016722736a441fbd0584742bff959b2024-11-14T12:03:32ZengWydawnictwo Uniwersytetu WrocławskiegoStudia Philosophica Wratislaviensia1895-80012957-24602024-09-01191435110.19195/1895-8001.19.1.418331Zagadnienie zła a teodycea w myśli muzułmańskiejZikri Yavuzhttps://orcid.org/0000-0001-6226-1642The existence of evil in our world seems to pose a serious challenge to belief in the existence of a perfect God. If God were all-knowing, it seems that God would know about all of the horrible things that happen in our world. If God were all-powerful, God would be able to do something about all of the evil. Moreover, if God were morally perfect, then surely God would want to do something about it. These facts about evil seem to conflict with the Islamic theist claim that there exists a perfectly good God. Several solutions to this problem have been proposed in Islamic thought. Ibn al-Arabi’s thought on evil goes as far as to say that what is seen as evil is actually illusory and has no reality. According to Ibn al-Arabi, existence is all good. Evil has no existence and belongs only to non-existence. The thoughts of Abu al-Hasan al-Ash‘ari can also be said to have caused a kind of moral conventionalism. Ash‘arism, unlike Mu‘tazilite thought, claims that the task of revelation is not only to explain moral statements but to impose and determine them. We encounter Neoplatonist point of view in Islamic thought. Avicenna says that evil has no positive existence or reality of its own. Evil is the incomplete realization of a good or existence. As maintained by him, evil arises when something does not show the full characteristics of its nature or type. There is no pure evil in the absolute sense. Solutions to the problem of evil do not always resort to the idea that evil is an illusion or an accidental element. According to Mu‘tazila and Maturidism, evil actually exists in this world; for conceptions of evil as an illusion or an accidental element do not adequately meet the conditions of being a free agent. According to this understanding, in order for an agent to have free will, it must not have been caused by external factors, e.g. God or the laws of nature.https://wuwr.pl/spwr/article/view/16571classical theismgodevilfree willsufferingtheodicywahdat al-wujudneoplatonismmu‘tazilaash‘arismmaturidism |
| spellingShingle | Zikri Yavuz Zagadnienie zła a teodycea w myśli muzułmańskiej Studia Philosophica Wratislaviensia classical theism god evil free will suffering theodicy wahdat al-wujud neoplatonism mu‘tazila ash‘arism maturidism |
| title | Zagadnienie zła a teodycea w myśli muzułmańskiej |
| title_full | Zagadnienie zła a teodycea w myśli muzułmańskiej |
| title_fullStr | Zagadnienie zła a teodycea w myśli muzułmańskiej |
| title_full_unstemmed | Zagadnienie zła a teodycea w myśli muzułmańskiej |
| title_short | Zagadnienie zła a teodycea w myśli muzułmańskiej |
| title_sort | zagadnienie zla a teodycea w mysli muzulmanskiej |
| topic | classical theism god evil free will suffering theodicy wahdat al-wujud neoplatonism mu‘tazila ash‘arism maturidism |
| url | https://wuwr.pl/spwr/article/view/16571 |
| work_keys_str_mv | AT zikriyavuz zagadnieniezłaateodyceawmyslimuzułmanskiej |