The abundant evidence of unnecessary evil ( suffering) provides us with strong grounds for denying that there exists an omnipotent, morally perfect being who is the creator and governor of this world. Therefore your moral argument for god has no strong basis for the existence of a moral, righteous and good creator. But that's not my only contention of the moral argument. The form of your whole argument is non-sequitur and tautological in nature, besides even if it is a valid argument, you can't circumvent Euthyphro's Dilemma.
Yes i know about this. It's called the Problem of Evil, this is perhaps one of the most impressive arguments in Atheology against the existence of God.
Too bad Islam does not have a Problem of Evil. This only counts for the Christian God. Because it follows a few assumptions
A major one would be that it assumes that god is just Good or just omnipotent and all powerful.
Muslims do not only believe that God is just good and omnipotent. Muslims believe that part of God’s names and attributes include ‘the Just’, ‘the Severe in Punishment’, ‘the Wise’, ‘the Avenger’, and ‘the Compassionate’, amongst many others. So statements (1, 4 and 5) are inaccurate as the Muslim does not reduce God to parts, rather God is seen as one and unique in context of all his names and attributes. So if God was just good and omnipotent, then there may be problem in reconciling suffering and evil in the world. However if you include attributes such as ‘the Severe in Punishment’ and ‘the Wise’, these problems would not exist. Because perceived evil and suffering in the world can be due to,
. Because perceived evil and suffering in the world can be due to,
• God’s punishment as a result of our sins and bad actions.
• God’s wisdom, as there may be divine wisdom in permitting evil and suffering. Even if we can’t evaluate what the wisdom is, it doesn’t mean it is not there. To argue such a thing would be a logical fallacy, known as the argument from ignorance (argumentum ad ignorantiam). The story of Khidr which can be found in the 18th chapter of Qur’an from verses 60 to 82 is an eloquent account of how God’s wisdom, whether understood or not, has positive results and benefits for humanity.
In addition to this the Muslim can argue that the problem of evil is logically posterior to the existence of God. You need to establish that God exists first before attempting to reconcile who God is with our perception of reality, in this case, evil and suffering.
Lastly the meaning of the word ‘good’ attributed to God needs to be understood in a divine context. In general terms the word ‘good’ has a meaning that relates to human experience, whereas in Islamic theology ‘good’ as an attribute of God is primarily viewed as a unique attribute that can be appreciated but not fully comprehended due to his uniqueness and transcendental nature. Therefore the underlying assumption that evil and a good God cannot coexist may be true with a Christian view of God. However it doesn’t apply to the Islamic concept of God as the atheist will have to reconcile evil and suffering with something that he cannot fully comprehend. So his premises are false due to his incorrect assumption that ‘good’ in the context of God is related to a human understanding of good.
