Written by Mateen A. Khan, Piscataway NJ

Introduction

The logical problem of evil has been a longstanding issue in non-Muslim societies. Theist thinkers have addressed this issue in a field known as theodicy. However, in Islam, this field has received less attention. The experiences of the first generation of Muslims, along with the Qur’an and the Sunnah, have naturally provided answers to the problem of evil. Yet, as Muslims increasingly engage with non-Muslim culture, they encounter similar spiritual doubts. This growing trend highlights the increasing relevance and urgency of theodicy from an Islamic perspective in contemporary Muslim society.

The problem of evil can be summarized in this syllogism:

1. Premise 1: If God exists, He is all-powerful, all-knowing, and all-good.
2. Premise 2: A God with these attributes would not allow evil to exist.
3. Premise 3: Evil exists.
4. Conclusion: Therefore, an all-powerful, all-knowing, and all-good God does not exist.

Thomas Aquinas, an influential Christian philosopher and theologian, articulated the problem of evil as follows: “It seems that God does not exist, for if one of two contraries were infinite, the other would be altogether destroyed. But the word ‘God’ means that He is infinite goodness. If, therefore, God existed, there would be no evil discoverable. But there is evil in the world. Therefore, God does not exist.”

Early Muslim Experience

Islam was established in an environment where its adherents faced significant evil and suffering. The Prophet Muhammad ﷺ and his Companions experienced great suffering. Before prophethood, he lost his father, mother, and grandfather, and endured great poverty with his uncle, Abū Ṭālib. During the early revelation period, he faced the overwhelming event of the first revelation, rejection by his clan, mockery, insults, physical attacks, and a severe social boycott resulting in the loss of his closest allies, his wife Sayyidah Khadījah and Abū Ṭālib. When he and his followers were forced to leave their hometown, their enemies pursued them to Madinah. There, they fended off three existential battles—Badr, Uḥud, and Khandaq—and faced the treachery of the Madinan hypocrites and Jews. The early Muslims endured torture, starvation, and killing. Their Rabb tested them with suffering, strengthening their conviction rather than weakening it. Their endurance made Islam dominant, and subsequent generations internalized this lesson.

Theodicy in Islamic Thought

‘Ulamā have proposed various approaches to theodicy. The Hanafis, particularly Imam Abū Manṣūr al-Māturīdī, explained that the occurrences of this universe and the actions of Allah are best viewed through His attribute of divine wisdom (ḥikmah). Wisdom is defined as what causes the best outcome or as placing things in their proper place. This latter interpretation is also the definition of justice (‘adl). Together, this underscores the idea that every worldly occurrence is based on divine wisdom and its outcome is just.

Imam al-Māturīdī wrote, “Whoever truly knows Allah, His independence, His authority, His power, and His dominion, and understands that creation and command belong to Him, will recognize that His actions cannot deviate from wisdom. This is because He is inherently wise, independent, and knowledgeable. In human experience, actions deviate from wisdom due to ignorance or need, both of which are absent in Allah. Therefore, it is established that His actions do not deviate from wisdom.” This means that a being will act unwisely only if they are unaware of the best course of action or driven by a need to maintain their interests over what is wise or right. Both are impossible for Allah the Exalted. Thus, even events that may seem evil to us or cause undue suffering are a series of events that lead to the best, most wise outcome.

This can be summarized in a syllogism:

1. Premise 1: An action will deviate from wisdom due to ignorance or need.
2. Premise 2: Allah is free of any ignorance or need.
3. Conclusion: Therefore, Allah’s actions will always be wise.

Allah the Exalted, as the only Creator, is the creator of everything, including both good and evil. His actions are always wise, even if humans perceive them as evil due to their limited knowledge. What we see as evil often has a greater, divine purpose that we cannot fully understand. Additionally, His actions cannot be labeled as evil because there is no higher, binding authority to judge them as such. Therefore, creation is purposeful, and divine wisdom is present in all aspects of reality. This perspective helps us avoid judging Allah by human standards, which are limited in understanding the full scope of divine wisdom. Evil, then, is a part of divine wisdom, and the perceived problem of evil arises from our lack of understanding rather than actual injustice.

Moral and Natural Evil

When speaking of evil (and suffering), there are two types: moral evil, which refers to the evil done by morally accountable individuals, i.e., human beings, and natural evil, which relates to suffering not attributable to human beings, like childhood illnesses and natural disasters. Moral evil is logically tolerated, even by atheists, as it is easy to attribute this evil to the individuals responsible for it. Likewise, it is easy to understand that a consequence of free will is that many choose to bring about evil and suffering. This is the moral responsibility for which humans have been created and distinguished from other creations. Moral evil is the willful violation of divine commands to goodness, and it is directly attributed to man for having chosen it and indirectly to Allah as the creator of the action. If man chooses obedience, then the action is good from his perspective, and if he chooses disobedience, it is evil from his perspective. Allah creates the action, if He wills, to complete the consequences of man’s choice.

On the other hand, natural evil is directly attributable to Allah as there isn’t a responsible intermediary. Divine wisdom explains that evil and suffering are an illusion for the one lacking complete foresight. Allah’s actions are ultimately good, and what is perceived as evil serves higher purposes within Allah’s wise and just plan. In short, moral evil is rebellion against the Divine not followed by repentance, and natural evil exists as a necessary consequence of a planned wise outcome. Ultimately, both are good. Moral evil is good when it is followed by repentance and leads to divine proximity for the sinner. Both moral and natural evil are good because divine wisdom directs the best outcome.

Lessons from Surah al-Kahf

In Surah al-Kahf, this idea of unapparent wisdom is illustrated in the interaction between Sayyiduna Mūsā and Khiḍr. Through their journey, Sayyiduna Khiḍr creates a hole in the boat of a people, takes the life of a boy, and repairs a wall without compensation while they needed money. Sayyiduna Mūsā contests, respectively, that it is wrong to damage another’s property, take the life of an innocent child, and suffer when rightful compensation could have alleviated it. Before parting ways, Khiḍr explained the wisdom guiding each event: that damaging the boat protected it from a tyrant, the boy’s death prevented future wickedness, and the wall’s anonymous repair hid the treasure below for its rightful owners. Thus, in each scenario, Sayyiduna Khiḍr had access to knowledge that Sayyiduna Mūsā did not, which indicated the wisdom and ultimate good in his actions. Similarly, upon seeing the wisdom of Sayyiduna Ādam’s creation, the angels exclaimed, “Glory be to You! We have no knowledge except what You have taught us. You are truly the All-Knowing, All-Wise.” (Al-Baqarah 32)

The Atheist Dilemma

Often, atheists cite the problem of evil as proof against those who believe or as an excuse for their own disbelief. However, unlike theists, atheists do not have access to explanations that rely upon a higher Being, e.g., His divine wisdom. Atheists view the world through the lens of Naturalism, which posits that only natural processes exist as explanations, neither solving the problem of evil nor providing a satisfactory explanation for suffering’s existence. Rather, after arguing that evil exists, they are left with the devastating problem of being unable to eliminate it. The problem of evil may justify their atheism, but it does nothing to alleviate their concerns. Rather, it only exacerbates them. However, for the Believer, the existence of evil is part and parcel of divine wisdom, increasing their belief.

Spirituality & Suffering

Even though divine wisdom provides an intellectually satisfying answer, the heart stands to benefit more. Of Allah’s infinite attributes, He has emphasized His mercy. Some of the Qur’anic exegetes (mufassirīn) explained the meaning of the basmala as “[The existence of the world is only] in the name of Allah, Most Merciful and Compassionate.” This is consistent with Allah’s statement in the Qur’an, “I will inflict My punishment on whoever I will whereas My mercy encompasses everything,” (Al-Aʻrāf 156) and in a hadith qudsī, “Verily, My mercy overcomes My wrath.” Thus, we know existence is not suffering but a mercy bestowed upon all creation. How would one come to Allah’s mercy and goodness had it not been for suffering and evil? Existence is greater than individual pleasure or pain and represents Allah’s perfect knowledge and wisdom.

Thus, suffering and evil have practical value in that they reflect Allah’s attributes and enable spiritual growth. Difficulties serve wider, wiser purposes even if their beneficial outcomes are not evident in our lifetimes. Thus, each difficulty is from the divine, a path connecting to Him. It strips away the veils between us and Him.

Allāmah Rūmī wrote:

When someone beats a rug with a stick, he is not beating the rug – his aim is to get rid of the dust.

Your inward is full of dust from the veil of I-ness, and that dust will not leave all at once.

With every cruelty and every blow, it departs little by little from the heart’s face, sometimes in sleep and sometimes in wakefulness.