The title sounds dumb I know, but hear me out.
For the sake of argument, let's just say that god does in fact exist. Being an atheist, I would therefore be condemned to suffer an eternity of torment in hell. But...
Why? I am a good person. I'm not a criminal and I've never done drugs. On any normal day, I will go out of my way to help someone if they ask. Sometimes they don't even need to; I'll just offer my help. So if god is just sitting up there watching all this, why would he send me to hell? Because I don't believe? It was him after all who gave me the ability to not believe. Even if I wanted to, I couldn't, because I find the idea of an omnipotent creator absurd and illogical. If he truly did love me, as the bible says he claims to do, then surely he would be able to overlook the transgression of a difference of opinion when I am an overall good person.
Anyone else share the same theory, or have something to counter with?
Hi, sorry for my english which is not good I will try to answer you according to Islam.
God created the world. The angels, animals and after the human being. The degree of angels and the animals are constant. They don't have an award. But human being is different he has the possibility to choose the good and bad and he is responsible for his acts. First we must thank to God because he created us.
If you say God does not exist it means everything he created not exist. And you commit a crime. You kill all beings. According to law if you kill somebody (it takes 1 minute) you pass at least 189.216.000 minutes in jail. You by killing all beings in the world now calculate how many times you should pass in the Hell.
If you are a good people in the world and you don't believe in God it changes nothing because you are a rebellious you killed all beings and you should go to jail.
here a paragraph to understand better:
Introduction
It may be said that the existence of the angels and spirit beings is as definite as that of human beings and animals. Indeed, as is explained in the First Step of the Fifteenth Word, reality undoubtedly requires and wisdom certainly demands that like the earth the heavens too have inhabitants, and that its inhabitants are intelligent, and that they are suitable for the heavens. In the tongue of the Shari'a, those inhabitants, of which there are numerous kinds, are called angels and spirit beings.
Indeed, reality requires it to be thus. For despite the earth's smallness and insignificance in relation to the heavens, its being filled with intelligent beings and from time to time being emptied and then refilled with new ones suggests rather, states clearly that the heavens too, with their majestic constellations like adorned palaces, are filled with animate creatures, the light of the light of existence, and conscious and intelligent creatures, the light of animate creatures. Like man and the jinn, those creatures too are spectators of the palace of the world, and ponderers over the book of the universe, and heralds of this realm of Dominicality. With their universal and comprehensive worship, they represent the mighty and universal glorification of the universe.
The nature of the universe surely points to their existence. For since it is embellished and decked out with uncountable numbers of finely adorned works of art and meaningful decorations and wise embroideries, it self-evidently requires the gazes of thoughtful admirers and wondering, appreciative lovers; it demands their existence. Yes, just as beauty requires a lover, so too is food is given to the hungry. Thus, the sustenance of spirits and nourishment of hearts in this boundless beauty of art looks to the angels and spirit beings; it points to them. For while this infinite adornment requires an infinite duty of contemplation and worship, man and the jinn can perform only a millionth of that infinite duty, that wise supervision, that extensive worship. This means that boundless varieties of angels and spirit beings are necessary to perform those duties, and to fill and inhabit the mighty mosque of the world with their ranks.
Indeed, a species of the spirit beings and angels is present in every aspect, in every sphere of the universe, each charged with a duty of worship. It may be said according to both the narrations of a number of Hadith and the wisdom in the order of the world that from some lifeless planets and stars to raindrops, each is a ship or vehicle for a kind of angel. The angels mount these vehicles with Divine permission and travel observing the Manifest World; they represent their praise and glorification.
And it also may be said that certain sorts of living bodies act as aeroplanes for different kinds of spirits. From the birds of Paradise, called the Green Birds in a Hadith which indicates that: "the spirits of the people of Paradise enter into Green Birds in the Intermediate Realm and travel around Paradise in them", to flies, each is a vehicle for a sort of spirit. The spirits enter into them at a Divine command, and through the faculties and senses of those living bodies like eyes and ears, observe the miracles of creation in the corporeal world. They perform the particular glorification of each.
And so, just as reality necessitates it to be thus, so too does wisdom. For, with an intense activity, the All-Wise Maker continuously creates subtle life and luminous intelligent beings from dense earth, which has little connection with spirit, and from turbid water, which has small relation with the light of life. He surely then creates certain sorts of intelligent beings from the seas of light and even from the oceans of darkness, from the air, electricity, and from other subtle matter most suitable for spirit and appropriate for life. And surely these creatures are exceedingly numerous.
First Aim
To believe in the angels and affirm that belief is a pillar of faith. There are four Fundamental Points in this Aim.
FIRST FUNDAMENTAL POINT
The perfection of existence is through life. Rather, the true existence of existence is through life. Life is the light of existence, and consciousness is the light of life. Life is the summit and foundation of everything. Life appropriates everything for each thing; it is as though it makes one thing the owner of everything. Through life, one living thing may say: All these things belong to me. The world is my house. The universe is my property, given to me by my owner.
Just as light is the cause of things being seen, and, according to some, of the existence of colours, so too is life the revealer of beings; it is the cause of their qualities being realized. Furthermore, it makes an insignificant particular general and universal, and is the cause of universal things being concentrated in a particular. And it is the cause of all the perfections of existence, by, for example, making innumerable things co-operate and unite, and making them the means of unity and endowing them with a spirit. Life is even a sort of manifestation of Divine Unity in the levels of multiplicity, and a mirror reflecting Divine Oneness.
Consider the following: a lifeless object, even if it is a great mountain, is an orphan, a stranger, alone. Its only relations are with the place in which it is situated, and with the things which encounter it. Whatever else there is in the cosmos, it does not exist for the mountain. For the mountain has neither life through which it might be related to life, nor consciousness with which it might be connected.
Now consider a tiny object like a bee, for example. The instant life enters it, it establishes such a connection with the whole universe that it is as though it concludes a trading agreement with it, especially with the flowers and plants of the earth. It can say: The earth is my garden; it is my trading house. Thus, through the unconscious instinctive senses which impel and stimulate it in addition to the well-known five external senses and inner senses of animate beings, the bee has a feeling for, and a familiarity and reciprocal relationship with most of the species in the world, and they are at its disposal.
If life then displays its effect thus in the tiniest of animate beings, certainly, when it rises to the highest level, that of man, it will be revealed and extended and illumined to such a degree that just as a human being is able to move through the rooms of his house with his consciousness and mind, which are the light of life, so too may he travel through the higher, and the spiritual and corporeal worlds with them. That is to say, just as that conscious and animate being may go in spirit as though as a guest to those worlds, those worlds too come as guests to his mirror-like spirit by being reflected and depicted there.
Life is a most brilliant proof of the All-Glorious Ones Unity, and one of the greatest sources of His bounty; it is a most subtle manifestation of His compassionateness, and a most hidden, unknowable, and incomparable embroidery of His art.
Indeed, life is hidden and subtle, because the life of plants even, which is the lowest of the levels of life, and the awakening of the life-force in seeds, that is, their stirring, opening, and growth, which are the first steps in plant life, has remained unfathomed by human science since the time of Adam, despite being so evident and familiar, so ubiquitous and common. Mans reason has been unable to discover its true reality.
Moreover, life is so pure and unblemished that in both its aspects, that is in both its inner and outer faces, it is pure, translucent, transparent. Not veiling it with causes, the Hand of Power touches it directly. Whereas It made apparent causes a veil, to be the source of the insignificant aspects of things and their base external qualities, which are inappropriate to the dignity of Power.
