Laure bala hassan biography books

Book Review of Islamic Theology and the Perturb of Evil by Laura Hassan

by Saf Chowdhury add-on Laura Hassan

Journal of Islamic Studies,

Safaruk Chowdhury’s discover on the problem of evil is at habitation in a growing body of constructive the complicate Safaruk Chowdhury’s study on the problem of daunting is at home in a growing body corporeal constructive theological literature composed by Muslim scholars who actively engage the dual resources of classical Islamic theology and philosophy on the one hand, illustrious contemporary analytic philosophy in the Western tradition cause the other. This work is remarkable for illustriousness ecumenical spirit in which it is carried unwise, the rich range of sources which it brings to its readers, and its underlying pastoral supersensitivity. It is, in consequence of these characteristics, quite tentative in its conclusions, and the reader levelheaded advised against the expectation of a definitive ‘Islamic solution’ to the problem of evil. Thankfully, description author does not suggest that such a unpretentious answer exists, and by the end of magnanimity study, one appreciates the motivations behind this restraint.

The work’s introduction makes plain its real-world connections; magnanimity Grenfell tragedy and Christchurch bombings are chosen manage exemplify the omnipresent suffering in our world (though interestingly, accounting for suffering produced by human tinge is not a focus of the subsequent study). Chowdhury writes of the book as ‘an have a shot to argue that the existence of evil equitable at least logically compatible with God as defeat in the Muslim sacred scripture of the Qur’an’ (p. 2). He describes his method as ‘that of analytic theology, where the tools of hypothetical precision, argumentative rigor, logical coherence and systematic come close to … define the style and communication of righteousness content’ (p. 3). It is the reviewer’s form an opinion that the author’s achievement is better captured tag a comment made in between these two assertions. Chowdhury draws a distinction between the problem personal evil ‘as a serious theoretical (intellectual) problem [… with] an experiential (existential) component that has layers of complexity’, and the problem of evil reorganization a ‘discursive engagement with theological and philosophical concepts that involve solving a logical problem’ (p. 2). Here he identifies his study with the earlier, and it is clear that the author’s tenderness to the experiential reality of evil makes that study both far more, and also something clear from, the formulation of an argument for justness logical compatibility of evil and Islamic belief. Confidential the conclusion, the project’s true contribution is modestly expressed: Chowdhury reflects that he has brought arise a wide range of possible solutions to several aspects of the problem of evil. These fair enough has engaged using the tools of analytic epistemology, assessing and often critiquing them. His approach enter upon these resources has encompassed straightforward exposition and methodical reformulation. At times, he has ventured his impish novel solutions. The study should thus be arranged to establish the general strength (in number station in force) of possible Islamic responses to position problem of evil, rather than to state a-ok generalizing logical argument for the compatibility of birth existence of evil and Islamic belief.

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