Ibn Sina, relying on the foundations of the ontology of Masha'i, considers divine attributes to be infinite and evil to be non-existent or relative.If the evil is nothingness or returns to nothingness and divine attributes are absolute and infinite, it is no longer a conflict. According to Swinburne God can create evil as long as he has a moral justification for the existence of evil and evil is the foundation of more good deeds. The existence of evil is logically possible.Because Swinburne has a new meaning for divine attributes, in her opinion, despite the existence of evil, there is no conflict between divine and evil attributesTherefore, both philosophers rule out the conflict between divine and evil attributes.With the difference that the solution is based on change in the attributes of divine perfection, but Ibn Sina's argument is based on absolutism regarding the attributes of truth .Both thinkers, based on divine wisdom, consider the existence of evil to be good for greater goodWith the difference that according to Ibn Sina, the existence of a small amount of evil, which is the prelude to much good, means the same as relative or nonexistent evil, in other words, it is temporary evil because inherent evil does not exist.According to Ibn Sina, considering the absence of evil and the attributes of divine perfection, the system of the world is the best system, but God is omnipotent, and there is a possibility of creating better worlds than the current world.