what is evil? how do we recognize its examples?

The problem of evil is expressed in the form of a syllogism, which consists of two premises, and its major premise is usually like this: god, who is omnipotent, omniscient, and omnibenevolent, should not allow evil. the minor premise is the fact that evil exists . in this paper, it is intended to analyze the minor premise. the question is how something must be to be called evil. that is, on what basis are the evil examples called evil? natural evil and moral evil are judged based on adversities or disagreeables, that is, factors that cause a fixed and natural routine of people s lives to deviate from its course. earthquakes, floods, cancer, war, murder, theft are such. death must be the hardest of these villains. these judgments are made not only for our own problems but also for those who are like us. the more similar a being is to us, the more serious these judgments are about it. but when the number of our judgments about the things that we first considered evil but later found to be good after a wider examination becomes more and more, more and more skepticism comes to us and we doubt any of our judgments as being evil. but if we say that what we can have a correct judgment is that from my point of view, what prevents me from continuing the natural course of my life is evil for me. this evil is different from the previous evil, and my judgment of its being evil is correct for me. there is another type of judgment about the evilness of a thing for each person (not in the collections of the world) that we can call evil, and that is when each person points out the shortcomings he has in relation to other fellows, such as blindness for a man. in this paper, we will show that the first type of evil is completely doubtful, so we should be silent about it. regarding the evil of the second type, we will point out the inappropriate expectation of each person for no change in his blessings, and in the third type, we will emphasize the essentials of the existential limits of individuals and the inappropriate comparison of each individual and the impossibility of changing the existential identities of each individual.