TF-RA | August 2, 2019
Since the topic in question is too famous, there is no need to make mention of the argument made for it and I certainly try to keep this discussion as short as possible.
In short, the problem of evil is not a problem at all because its premises/propositions are not all necessarily true. Hence, the conclusion is not necessarily true either. For the sake of brevity, I will only address those premises which we believe to be untrue and are in fact the main premises of the argument.
In short, the problem of evil is not a problem at all because its premises/propositions are not all necessarily true. Hence, the conclusion is not necessarily true either. For the sake of brevity, I will only address those premises which we believe to be untrue and are in fact the main premises of the argument.
The Problem of Evil
A Logical Impossibility
The premise “An Omni-Potent God can prevent all evil” is not necessarily true. It is a language trick so one has to be careful. It is exactly like what trinitarian Christians try to tell the masses that ‘God can become a man’, for God is Omni-Potent. You have probably heard the question ‘Can God create a stone He cannot lift?’. These are all similar phrases.
The one who asks ‘Can God create a stone He cannot lift?’ is actually asking ‘Can God be Omni-Potent and not Omni-Potent both at the same time?’ This is an impossibility which cannot exist.
The Christians who say ‘God can become a man’ are actually saying that ‘God can be immortal and mortal both at the same time’ This is an impossibility which cannot exist.
The one who asks ‘Can God create a stone He cannot lift?’ is actually asking ‘Can God be Omni-Potent and not Omni-Potent both at the same time?’ This is an impossibility which cannot exist.
The Christians who say ‘God can become a man’ are actually saying that ‘God can be immortal and mortal both at the same time’ This is an impossibility which cannot exist.
Moral Evil
In the same way, the premise “An Omni-Potent God can prevent all evil (on earth)” is an impossibility which cannot exist. Why? Because God has endowed human beings with free will. Without evil free will cannot exist. If humans were compelled to do or choose only that which is good, they would not be considered free creatures. Hence, what the premise is implying is that “God can make a being who is free and not free both at the same time?”
Natural Evil
Moreover, God has made us live in a natural world governed by natural laws to test us (as to who will believe in Him and obey Him and who will disbelieve in Him and disobey him). If God prevents all evil, like hurricanes or plagues, our world will no longer be a natural world governed by natural laws in an arranged cause and effect framework. Hence, what the premise is implying is that “God can make a world which is natural and unnatural both at the same time?” This is an impossibility which cannot exist.
Therefore, the premise is logically impossible. Can't God do impossible? If you think an Omni-Potent God does everything including what is logically impossible, then, you will be suffocating the ‘Problem of Evil’ because the whole argument is about a logical impossibility, that is, (an Omni-Potent, Omni-Benevolent, and Omni-Scient) God cannot coincide with evil. If you cannot permit the existence of this alleged logical impossibility, then, you cannot define an Omni-Potent God as a Being who does everything including logical impossibilities.
Therefore, the premise is logically impossible. Can't God do impossible? If you think an Omni-Potent God does everything including what is logically impossible, then, you will be suffocating the ‘Problem of Evil’ because the whole argument is about a logical impossibility, that is, (an Omni-Potent, Omni-Benevolent, and Omni-Scient) God cannot coincide with evil. If you cannot permit the existence of this alleged logical impossibility, then, you cannot define an Omni-Potent God as a Being who does everything including logical impossibilities.
An Imperfect Argument
Evil in General
The premise “An Omni-Benevolent God would/would want to prevent all evil” is not also necessarily true. God is Omni-Benevolent, true, but He is also All-Wise. An Omni-Benevolent God may permit evil for a reason (especially when this life is illustrated as a test in Islam (Qur'ān, 2:155)). In fact, in Qur'ān, God talks about the fact that He may permit evil at times in order to (prevent greater evil or) ensure a greater good (18:60-82); or to chastise mankind as a warning (30:41); etc. On top of that, there is another life to come which will reveal most of what remains a secret in this world. Moreover, without evil, good loses its weight. These two concepts complement one another. In a totally good world where no evil exist, intellect and thinking is of no use, doing good is of no meaning etc.
Therefore, if these two main premises are not necessarily true, the conclusion that ‘An All-Good God cannot coincide with evil’ is not true either.
Therefore, if these two main premises are not necessarily true, the conclusion that ‘An All-Good God cannot coincide with evil’ is not true either.
Everlasting Torment in Hell
God has created all that exists for a clear purpose and truly God does not create anything in vain, for He is All-Wise. Humans who have been endowed with free will are, therefore, of two types; a type that strives to fulfill the purpose for which it has been created, and a type that deviates from fulfilling the purpose for which it has been created. By all standards, these two categories should not be treated the same. The works of the former should be appreciated and the works of the latter should be decried. This is what justice dictates. Hence, the existence of Hell and Paradise are a sign of God's Absolute Justice. Thus, an All-Good God can doom humans to Hellfire because an All-Good God does not commit injustice; for an All-Good God is All-Just too. God must be described in reference to all His Attributes. One should not take an Attribute of God in isolation from the rest of His Attributes.
The punishment in Hell can be both eternal and ephemeral because the nature of the sins committed on earth is not always the same. This reality is even manifested in man-made laws that we see today. A person may be fined for committing an illegal action that has lasted for an entire lifetime; yet, another person may be sentenced to life imprisonment for committing another illegal action that has not lasted more than a few minutes. In the same sense, there are sins that lead their doer to an eternal punishment in Hell (because such sins are, by nature, unforgivable) and there are sins that lead their doer to a temporary punishment in Hell (or grave) if God does not forgive them beforehand (because they are, by nature, forgivable).
According to Qur'ān (2:6, 6:27-28, etc), those who will be admitted to an everlasting abode in Hellfire would not ever change, not in the least, even if they were to live for all eternity. So, although their evil-doing lasted for a limited number of days, in nature it was perpetual (i.e. unchangeable). And, had death not intervened, it would have lasted for ever.
“An everlasting punishment in Hellfire” just like “An everlasting happiness in Paradise” is a choice. A choice that any one of us can make in this life before his/her death. So those who will be forced to taste “An everlasting punishment in Hellfire” have to blame themselves for the wrong choice they are making in this life because they, in a similar way, have an opportunity now to choose “An everlasting happiness in Paradise” while they have been enabled to exercise free will. It is simple, obey God and fulfill the purpose of your existence and you will have an eternal happiness in Paradise; or, contrarily, disobey God and evade fulfilling the purpose of your existence and you will have an eternal torment in Hellfire.
Moreover, if humans can exert free will to choose between Hellfire and Paradise, and if some humans choose Hellfire (by rejecting God's message), then, God's not sending anyone to Hellfire is tantamount to denying them their choice (= depriving them of their free will). Therefore, saying that ‘An All-Good God cannot doom anyone to Hell’ is also like saying ‘God can make a being who is free and not free simultaneously’. Hence, this is an impossibility which cannot exist.
The punishment in Hell can be both eternal and ephemeral because the nature of the sins committed on earth is not always the same. This reality is even manifested in man-made laws that we see today. A person may be fined for committing an illegal action that has lasted for an entire lifetime; yet, another person may be sentenced to life imprisonment for committing another illegal action that has not lasted more than a few minutes. In the same sense, there are sins that lead their doer to an eternal punishment in Hell (because such sins are, by nature, unforgivable) and there are sins that lead their doer to a temporary punishment in Hell (or grave) if God does not forgive them beforehand (because they are, by nature, forgivable).
According to Qur'ān (2:6, 6:27-28, etc), those who will be admitted to an everlasting abode in Hellfire would not ever change, not in the least, even if they were to live for all eternity. So, although their evil-doing lasted for a limited number of days, in nature it was perpetual (i.e. unchangeable). And, had death not intervened, it would have lasted for ever.
“An everlasting punishment in Hellfire” just like “An everlasting happiness in Paradise” is a choice. A choice that any one of us can make in this life before his/her death. So those who will be forced to taste “An everlasting punishment in Hellfire” have to blame themselves for the wrong choice they are making in this life because they, in a similar way, have an opportunity now to choose “An everlasting happiness in Paradise” while they have been enabled to exercise free will. It is simple, obey God and fulfill the purpose of your existence and you will have an eternal happiness in Paradise; or, contrarily, disobey God and evade fulfilling the purpose of your existence and you will have an eternal torment in Hellfire.
Moreover, if humans can exert free will to choose between Hellfire and Paradise, and if some humans choose Hellfire (by rejecting God's message), then, God's not sending anyone to Hellfire is tantamount to denying them their choice (= depriving them of their free will). Therefore, saying that ‘An All-Good God cannot doom anyone to Hell’ is also like saying ‘God can make a being who is free and not free simultaneously’. Hence, this is an impossibility which cannot exist.
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