Document Type : Original Article
Authors
1 Associate Professor, Department of Islamic Studies, Faculty of Humanities, Bu-Ali Sina University, Hamedan, Iran.
2 Assistant Professor, Farhangian University, Shahid Maqsoodi Campus, Hamedan, Iran.
Abstract
The problem of evil is one of the most important problem, at the same time the oldest problems of theological and philosophical issues. That how the existence of evil in the world, and especially in human life, can be justified, given the infinite knowledge and power of God and His benevolence towards creatures and human beings is one of the issues that has always occupied the minds of philosophers and theologians. The conflict between these attributes and the existence of evil is so serious and deep that some philosophers and theologians have been forced to deny the existence of evil altogether and others deny their existence. This article followed a descriptive-analytical method in dealing with the problem of evil in Avicenna Leibniz and Spinoza. According to Avicenna, true evil is neither inherent in the system of jurisprudence nor in breadth. Relative evil, although it is inside the system of divine judgment and predestination, is transversely inside and not in essence. The existence of relative evil can also be justified by the good system and there is no inherent conflict between them. Leibniz fully accepts this view and states that the existence of metaphysical evil in the best of all possible world a necessity, unlike the moral and natural evils that are not necessary. But Spinoza, in contrast to these two, considers calling things good or evil is a human matter and maintains that there is no good or evil in Divine eternal knowledge.
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