If Allah is morally superior to the God of the Bible, as Muslims claim, then this is a challenge to all Muslims out there to answer the following question:

If a child or infant dies, whether before or after birth, because of something that could not have been prevented by any human endeavour is Allah guilty of infanticide?

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5 Responses to If Allah is morally superior to the God of the Bible, as Muslims claim, then this is a challenge to all Muslims out there to answer the following question:

  1. θ says:

    “Article says: If a child or infant dies, whether before or after birth, because of something that could not have been prevented by any human endeavour is Allah guilty of infanticide?”

    That is the Problem of Evil.
    By definition, the Death must be “something” that can’t be defeated by any human effort. It is possible that originally the Death is not painful. That’s why in Qur’an the Arabic word for both sleeping and the Death is similar: Yatawafikum (Q.6, v.60).

    However, the Death turns to be the “killer” (by causing tremendous pain and suffering), even in the sleeping and dream, because of sin.
    Hence, concerning the killing, it is the Death to blame, not Allah.

    In the beginning, the seed of the Death appeared so harmless in a form of the forbidden fruits (tares and thorns) in Eden. Preliminary, God wants humans to eradicate the Death (the forbidden fruits) thru a natural way, i.e. by simply abandoning it, so the Death was supposed to be withering away alone.
    Since the first plan didn’t work, God lets the Death manifest itself as the world, and God shall let it grow altogether with the righteousness until it reaches the time of harvesting.
    Afterward, on the day of Judgment the thorns, tares, and the world (the Death) shall be destroyed in Hell.

  2. θ says:

    Every humans in this world, no matter how bad they are, exist to spread and bring forth a temporal goodness from God (Q.17, v.70) – as much as they can – for Moslems and our happiness (Q.31, v.20, Q.30, v.30). But the ancient pressure from the world (that is, the old curse since the time Satan got expelled from Eden into these days) keeps tremendously outmatching the goodness of the living humans who at average live just one century. This world had been under the accumulation of Devils’ darkness for many eons.

    Devils are common enemy for both the unbelievers and believers (Q.17, v.53), they are naturally weak (Q.22, v.73, Q.29, v.41) even still formless, but they are expert of deception, because they are embodiment of it. Like in a digital realm, Devil is one of the parts of mainframe of the world. Devil’s deception in the world is so great even into the extent as if they can move the mountains (Q.14, v.46). Devil’s deception in the world outmatches the goodness coming from humans. A goodwill toward all humans is of Islam.

  3. θ says:

    In other words, all humans by nature bring the temporary goodness daily for the believers, but not sufficient due to a greater pressure of Devils, hence the believers need the prayers to God a lot – a goodwill toward God – on purpose to outmatch what the devils have outmatched, and need to maintain a goodwill toward all humans (Q.3, v.112) because we are stronger when humans are together.

  4. θ says:

    One of the famous prayers in Islam is the prayer of Q.2, v.201, in which every Moslems ask for the Happiness in the world and the Happiness in the Afterlife and protection from Hell. Readers of Qur’an may not realise that the Happiness of the world is such a kind of happiness that must be extracted from sufferings. Happiness of the world means the “tainted” happiness. Nevertheless, it doesn’t mean the evil masochism – abnormal enjoyment to suffer the others or to get suffered by the others – rather the Happiness of the world refers to a “necessary” effort of restraining the self from enjoying a selfish goodness temporarily by fixing a worldly problem or advancing it, on purpose to bring forth a possible greater goodness from it for all.

    Happiness of the Afterlife is a kind of pure happiness without efforts. Qur’an says every Moslems can get whatever we wish therein (Q.41, v.31).

  5. θ says:

    Moslems live in a harmonious balance of having the goodwill toward God and the goodwill toward the humans (Q.3, v.112), and get incentives from another harmonious balance of having the Happiness of the world – as tainted Happiness, because it involves sufferings – and the pure Happiness of the Afterlife in Heavens (Q.2, v.201). God commands Moslems to seek both sides of Happiness in Q.28, v.77, for both aspects of humanity: external and internal achievements (Q.31, v.20).

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