Answering the Problem of Evil: An Islamic Perspective

One of the most enduring and emotionally compelling arguments promoted by atheists throughout history is the issue of evil and human suffering. They argue that this phenomenon poses a significant challenge to belief in a perfect and all-powerful God—a challenge commonly referred to as the “Problem of Evil.” Historically, this debate has primarily taken place between atheists and Christian theologians or philosophers, who have offered various responses to the issue. However, many atheists maintain that these responses are inadequate and fail to resolve the problem.

This is where there is a need for a more robust and conclusive response that can truly address the core of the issue. This article aims to explore the nature of the “Problem of Evil” and its relevance to the broader debate about God’s existence. It will analyze the underlying assumptions that lead atheists to raise this objection, demonstrating that the root of the issue lies in misunderstandings about the nature of evil and the attributes of God.

The article will then present a response from a purely Islamic perspective, showing how Islam offers a coherent and rational approach to the problem. Drawing from unaltered divine revelation and grounded in sound reasoning, Islam’s perspective provides a comprehensive and satisfying resolution to an age-old issue—one that other religions, sects, and philosophical schools have struggled to adequately address.

Does the Supposed “Problem of Evil” Debunk Belief in God’s Existence?

Before addressing Islam’s perspective on the so-called “Problem of Evil,” it is important to clarify a fundamental point: this issue is not directly related to the question of God’s existence itself. Although atheists—both past and present—have attempted to use the existence of evil and suffering as a basis to deny the Creator, a closer examination reveals that the core of this issue is not originally concerned with proving or disproving God’s existence. Rather, it centers on certain divine attributes which some claim are incompatible with the presence of evil in the world.

In fact, the “Problem of Evil” arises within discussions among those who already acknowledge the existence of a Creator. It is a critique aimed at specific conceptions of God—particularly His attributes of mercy, justice, and omnipotence—not at the foundational belief in His existence. Therefore, the argument cannot be legitimately used by atheists as evidence against the existence of God, since it inherently assumes that God exists in order to critique His nature. One cannot debate attributes without presupposing the existence of the being to whom those attributes are ascribed.

Moreover, even if—purely for the sake of argument—we were to accept the claim that a Creator exists but does not possess the attributes commonly associated with Him (such as perfect mercy or justice), this would still not negate His existence. At most, it would call into question our understanding of His attributes. The existence of the Creator can be established independently through other rational and evidential methods.

Thus, it becomes evident that the “Problem of Evil” is not a valid or direct argument against God’s existence. Instead, it is a discussion about specific attributes of God, and must be treated as such within the broader theological and philosophical discourse.

What is the “Problem of Evil”?

The “Problem of Evil” is commonly summarized in the following way: the existence of evil and human suffering in the world appears to contradict the belief that God possesses perfect attributes—such as complete power, knowledge, mercy, and justice. If God is truly all-powerful and all-knowing, then He is fully aware of the evil that takes place and has the ability to prevent it. If He is also perfectly merciful and just, then it follows—according to this line of reasoning—that He should prevent evil and suffering from occurring. Since evil undeniably exists, this is perceived as a challenge to the coherence of these divine attributes.

However, upon closer examination, this supposed dilemma reveals itself to be based on flawed premises and misconceptions. At its core, the issue stems from a lack of clarity in defining key concepts—particularly the nature of “evil and suffering,” as well as a misunderstanding of the reality and scope of God’s attributes.

In order to present a sound and coherent Islamic response to the “Problem of Evil,” it is essential to begin by examining these two foundational areas. Only by correcting these conceptual misunderstandings can the issue be properly addressed and resolved.

The Concept of Evil and Suffering

Many who struggle with the issue of the “Problem of Evil” do so because of a narrow and superficial understanding of what evil and suffering truly are. Their perspective is often limited to a materialistic and individualistic view, where the primary measure of good and evil is worldly benefit or personal comfort. They place exaggerated value on worldly pleasure and the temporary happiness it brings, while overlooking the deeper realities of life—particularly the role of pain, hardship, and what lies beyond this worldly existence.

From this limited perspective, evil and suffering are seen only in terms of tangible harm or discomfort, with little to no consideration given to the moral, spiritual, or eternal dimensions that surround them. Consequently, this approach fails to recognize the broader wisdom, purpose, and potential benefit that may exist within experiences that outwardly appear negative.

A more accurate and holistic understanding of evil requires viewing it from all its angles, rather than isolating one perspective at the expense of others. When examined in this way, it becomes clear that absolute or pure evil—evil that is entirely devoid of good—does not exist. What appears to be evil in one context or from one viewpoint may, in fact, hold benefit or purpose in another. Evil, then, is relative—its harmfulness or negativity is determined by context and perspective.

At its core, evil can be understood as the absence or non-existence of something—specifically, the absence of certain qualities necessary for human well-being, such as sensation, movement, nourishment, or growth. And non-existence, by definition, is not a created thing; it is simply the lack of existence. From this angle, pure evil—understood as something wholly negative without any trace of benefit—does not have real, independent existence.

Ibn al-Qayyim [d. 751 AH / 1350 CE] expressed this insight when he said:

“Know that all evil returns to non-existence—I mean the absence of goodness and the causes that lead to it—and from this perspective, it is evil; but from the perspective of its sheer existence, there is no evil in it.”

[Madarij al-Salikin, Ibn Qayyim al-Jawziyyah (2/497)]

From this perspective, we understand that Allah, in His infinite wisdom, did not create pure evil. Rather, what He decrees and creates may contain evil or harm from a particular angle, but it is never without purpose or potential benefit. What appears to be evil is always relative evil—limited in scope and balanced by a broader wisdom.

Ibn al-Qayyim [d. 751 AH / 1350 CE] states:

“Allah, glorified be He, does not create pure evil from all perspectives and considerations, for His wisdom does not permit that. Rather, a created thing may be harmful or evil from some angles, yet within its creation are benefits. And He decrees based on considerations where the benefits outweigh the harm.”

[Madarij al-Salikin, Ibn Qayyim al-Jawziyyah (2/498-499)]

This understanding allows us to reconcile two seemingly contradictory facts: that Allah is the One who decrees all things—including what we perceive as evil—and yet, evil is not to be attributed to Him in the absolute sense. Both of these truths are firmly established in the Islamic tradition and complement, rather than contradict, each other.

The Prophet (ﷺ) confirmed that evil is among what Allah has decreed when he said, in describing the pillars of Iman, “And that you believe in Qadar (divine decree), its good and its evil.” [Sahih Muslim (no. 8)] At the same time, he praised Allah by saying, “All good is in Your hands, and evil is not [attributable] to You.” [Sahih Muslim (no. 771)]

This distinction is crucial: evil is not attributed to Allah—neither to His essence nor to His actions. Rather, it is attributed to His creation and their deeds. From the Islamic perspective, actions and their consequences are ascribed to the agents who perform them, not to the One who decrees and allows them to occur. Allah’s decree encompasses all things, but His wisdom ensures that nothing is decreed without purpose, and nothing is created without reason.

The Reality of God’s Attributes

A significant cause behind the supposed “Problem of Evil” lies in a flawed understanding of the reality of Allah’s attributes. It is commonly assumed that the presence of evil and suffering in the world contradicts the necessary implications of certain divine attributes. The argument often follows this line of reasoning:

• The divine attribute of power implies that Allah should have the ability to prevent all evil and suffering.
• The divine attribute of knowledge implies that Allah, being fully aware of all evil and suffering, should not allow it.
• The divine attribute of mercy implies that Allah, being infinitely merciful, would not decree or permit evil and suffering.
• The divine attribute of justice implies that Allah should never decree anything harmful, as it would constitute injustice.

Since evil and suffering are apparent realities and are also part of Allah’s preordained Qadar (divine decree), some assume that these realities cast doubt on the perfection of Allah’s attributes. However, this objection stems from two critical misunderstandings:

1. Isolating Divine Attributes Without a Holistic View

One of the fundamental mistakes is considering a single divine attribute in isolation while ignoring others, or emphasizing certain attributes disproportionately. For example, focusing solely on Allah’s mercy while disregarding His justice, retribution, and wisdom can lead to confusion when observing hardship or calamity. Similarly, reflecting only on Allah’s knowledge while ignoring His wisdom in testing His servants through suffering can cause the human mind to perceive injustice or purposelessness.

In contrast, the proper approach is to view Allah’s names and attributes as a whole, without neglecting any of them. Allah often pairs His names in the Qur’an guiding us to appreciate their harmony and perfection when taken together. This comprehensive view dispels the illusion of contradiction and reveals the deeper wisdom behind what may outwardly appear to be evil or suffering.

2. Misconstruing Divine Attributes Through Human Analogy

Another major error is projecting human concepts onto Allah. Many who struggle with understanding how Allah’s attributes relate to evil and suffering fall into the trap of likening Allah’s mercy, justice, and power to those of human beings. This prohibited analogy leads to confusion:

• Mercy is interpreted in the same limited sense as human mercy—emotional, reactive, and often constrained—so when evil occurs, they assume mercy must be absent.
• Justice is equated with human justice—fallible, procedural, and bound by human understanding—so divine justice is judged by human standards.
• Power is imagined like human power—forceful, impulsive, or limited by time and resources—so any occurrence of evil is seen as a failure to exercise divine control.

This kind of analogy is refuted by the Islamic creed. The methodology of Ahl al-Sunnah wa al-Jamaʿah teaches that Allah’s attributes are affirmed as He described them—without distortion (tahrif), denial (taʿtil), explaining how (takyif), or likening them to creation (tamthil). As Allah says:

{لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ}
“There is nothing like Him, for He is the All-Hearing, All-Seeing.” [Surah Al-Shura 42:11]

This verse affirms that Allah possesses attributes, but also affirms their incomparability to human traits. His mercy, justice, and power are perfect and absolute, free from deficiency, and far beyond human comprehension.

With this understanding, it becomes clear that:

• Allah’s mercy is affirmed in a manner befitting His majesty and perfection. Its reality is far more comprehensive than what the limited human intellect can grasp. The presence of suffering does not imply the absence of divine mercy. In fact, what may outwardly seem as suffering can be a form of mercy—through purification, elevation of ranks, or awakening hearts.
• Allah’s justice is also affirmed in a manner befitting His perfection. It does not resemble the flawed justice of humans. What Allah decrees—even if painful—is never unjust. He never wrongs anyone.
• Allah’s power is not limited by the imagination of creation. Some conceive of divine power as resembling the might of a king or a warrior—missing the point that Allah’s power encompasses absolute control, perfect wisdom, and flawless decree. His power is not obligated to prevent evil, nor does the existence of evil signify weakness. Rather, His power includes the ability to allow evil for a greater wisdom, benefit, or trial.

Thus, when Allah allows or decrees what we perceive as evil or suffering, it is not due to a deficiency in His attributes. Rather, it is due to His supreme wisdom, which may be hidden from us but is never absent. The human perspective is often short-sighted and emotionally driven, while Allah’s knowledge and judgment encompass all things.

The Divine Wisdom Behind the Existence of Evil and Human Suffering

Having clarified the root causes behind the perceived “Problem of Evil”—namely, a flawed understanding of the concept of evil and the reality of Allah’s attributes—the Islamic position on this issue becomes evident. Islam firmly asserts that the existence of evil and human suffering in this world does not contradict the fact that Allah possesses perfect attributes such as absolute power, complete knowledge, boundless mercy, and perfect justice. A proper understanding reveals that these attributes do not necessitate the prevention of all forms of evil or suffering in the world, but rather accommodate their existence in light of divine wisdom.

In fact, Allah’s infinite wisdom and mercy may entail that He decrees matters for His creation which, though outwardly appearing as evil or harmful, lead to greater good and benefit. As previously mentioned, what seems to be evil from a limited human perspective may serve higher purposes that are hidden from us. All tribulations, trials, and forms of suffering that befall humanity in this life are ultimately manifestations of Allah’s wisdom and mercy.

Allah Himself points to this reality in the Qur’an, particularly in the story of the outrageous slander (Ifk) against ʿA’ishah (may Allah be pleased with her):

{إِنَّ الَّذِينَ جَاءُوا بِالْإِفْكِ عُصْبَةٌ مِّنكُمْ ۚ لَا تَحْسَبُوهُ شَرًّا لَّكُم ۖ بَلْ هُوَ خَيْرٌ لَّكُمْ}
“Indeed, those who came up with that outrageous slander are a group of you. Do not think it is bad for you. Rather, it is good for you.” [Surah Al-Nur 24:11]

This verse reminds the believers that what may be perceived as evil could, in fact, result in great benefit, both spiritually and socially—though such benefit may not be immediately apparent.

Human beings may, at times, perceive glimpses of the divine wisdom and mercy embedded in trials. However, due to the finite nature of human intellect, full comprehension often eludes them. The absence of understanding in no way negates the presence of divine wisdom. There is no doubt that Allah is characterized by attributes of perfection befitting His majesty. He is the All-Knowing, the All-Wise, the Compassionate, and the Merciful, and every decree and action that proceeds from Him is in complete accordance with these perfect attributes.

An illustrative analogy can be drawn from the example of a compassionate father and his son. Suppose a father, out of concern for his son’s wellbeing, consents to a painful medical procedure, such as the amputation of a leg, to save his son’s life. From the outside, one might view this as harsh or unjust, especially if unaware of the medical necessity. However, in truth, the father’s decision is motivated by love and concern. He understands that the temporary suffering will prevent a greater harm and secure a long-term benefit.

Similarly, the decrees of Allah that involve suffering or hardship may be misunderstood if viewed in isolation and without grasping the wider wisdom behind them. The key point here is this: just because we do not understand the wisdom in certain divine decrees does not mean that no wisdom exists. On the contrary, divine wisdom and mercy are inherent in all of Allah’s actions, even if hidden from human perception.

Shaykh al-Islam Ibn Taymiyyah [d. 728 AH / 1328 CE] expressed this concept profoundly:

“What the servant must understand is that Allah’s knowledge, power, wisdom, and mercy are perfect beyond any conceivable addition. Every attribute of perfection free from deficiency is obligatory for the Lord, the Most High. Some people may understand aspects of His wisdom, while others may remain veiled from it. People vary in their understanding of His wisdom, mercy, and justice. The more one grows in knowledge of existence and its realities, the more one gains insight into the wisdom, justice, mercy, and power of Allah. However, many aspects of divine wisdom remain beyond the reach of people, and some may be inaccessible even to the angels.”

[Majmuʿ al-Fatawa, Ibn Taymiyyah (8/513-514)]

From this, it becomes evident that Islam’s perspective on the existence of evil and suffering is in complete harmony with both Fitrah (innate human nature) and sound intellect. It is not based on speculation or philosophy, but upon the eternal light of divine revelation. It presents a balanced and comprehensive understanding—one that neither denies the reality of suffering nor attributes imperfection to Allah.

Islam’s explanation offers a complete and convincing resolution to the issue, a resolution that has eluded many other religious and philosophical systems. These alternative attempts, lacking access to authentic revelation, have often resulted in confusion or contradiction, leading their adherents astray in both belief and practice. The truth of this matter can only be fully known through the divine guidance found in the final revelation of Allah, the Qur’an, which offers the only reliable framework for understanding life’s trials and the nature of suffering.

All success is from Allah, and Allah knows best.

Kamil Ahmad,
15th of Shawwal 1446