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Along the way, I identify what needs to be done for a view like Amir's to be made more plausible – whilst doubting this can be achieved – and an interesting lacuna in contemporary analytic philosophy of religion about Islam that deserves much more attention!

Saemi offers an ingenious 'ethics-first' solution: take these morally controversial Scriptural passages to include not moral permissions and requirements, but legal ones. I argue that this solution will not work, specifically for a Muslim or, indeed, any theist.

The topic is the problem of divinely prescribed evil: how, if at all, a theist can reconcile their belief that Scripture is the word of God, and that their moral judgements are reliable, with Scriptural injunctions that appear to permit and require evil actions.

The topic is the problem of divinely prescribed evil: how, if at all, a theist can reconcile their belief that Scripture is the word of God with, and that their moral judgements are reliable, with Scriptural injunctions that appear to permit and require evil actions.

Along the way, I identify what needs to be done for a view like Amir's to be made more plausible – whilst doubting this can be achieved – and an interesting lacuna in contemporary analytic philosophy of religion about Islam that deserves much more attention!

Saemi offers an ingenious 'ethics-first' solution: take these morally controversial Scriptural passages to include not moral permissions and requirements, but legal ones. I argue that this solution will not work, specifically for a Muslim or, indeed, any theist.

The topic is the problem of divinely prescribed evil: how, if at all, a theist can reconcile their belief that Scripture is the word of God with, and that their moral judgements are reliable, with Scriptural injunctions that appear to permit and require evil actions.