The cry echoes through human history, a question whispered in moments of private pain and shouted in the face of public catastrophe: If God is all-good, all-powerful, and all-knowing, why do bad things happen? Why does suffering exist? This is the crux of the "problem of evil," a challenge that has tested theologians, philosophers, and ordinary believers for millennia. From natural disasters that sweep away thousands to the intensely personal grief of losing a loved one, from the cruelty of human actions to the silent agony of disease, the presence of evil and suffering in a world purportedly created by a benevolent Deity demands an explanation.
This article will explore this profound question, drawing primarily on the insights of the Quran and the Bible, and considering various theodicy arguments – attempts to reconcile the existence of evil with the concept of a good God. We will delve deeply into the Quranic understanding of humanity's purpose, the nature of divine tests, and the role of free will, while also incorporating relevant Christian theological perspectives.
The problem is not merely academic; it is deeply existential. The Psalmist in the Bible often grapples with this, lamenting:
“My God, my God, why have you forsaken me? Why are you so far from saving me, from the words of my groaning?” (Psalm 22:1, ESV)
When King David hunted by King Saul, during Absalom's rebellion had very difficult times. His prayer's raw honesty acknowledges the pain that can make God feel distant. Similarly, the Quran acknowledges the reality of hardship:
“And We will surely test you with something of fear and hunger and a loss of wealth and lives and crops, but give good tidings to those who patiently persevere” (Quran 2:155)
The very promise of "good tidings to the person who patiently persevere" presupposes the existence of trials that require patience. Prophet Mohammad has been pinnacle of patience under hardship. Once He went to Taif to deliver Quranic message, there they treated him with extreme hostility and they throwed stones to him. He barely escaped with many wounds and still He prayed to God, "Oh Lord, they don't know. Please give them the wisdom to understand your message."
Before dismissing faith or accusing God, it's crucial to understand the foundational principles these scriptures offer regarding God's nature, His creation, and His relationship with humanity. Is suffering inherently incompatible with a good God, or could it serve purposes beyond our immediate comprehension?
Both Islam and Christianity affirm God as supremely good, merciful, just, and omnipotent. In Islam, among Allah's most frequently invoked names are Ar-Rahman (The Entirely Merciful) and Ar-Rahim (The Especially Merciful). The Quran states:
“...My mercy encompasses all things...” (Quran 7:156)
The Bible declares, “The Lord is righteous in all his ways and kind in all his works” (Psalm 145:17, ESV).
If these descriptions are true, then any understanding of suffering must be framed within this context. It cannot be that God is cruel or indifferent, for that would contradict His revealed nature. Therefore, the explanation must lie elsewhere – perhaps in the purpose of creation, the nature of human beings, or a divine wisdom that operates on a scale beyond human perception.
This exploration begins not with an immediate answer, but with an acknowledgement of the complexity and a commitment to seeking understanding through the lenses of divine revelation and reasoned reflection.
To understand suffering from an Islamic viewpoint, one must first grasp the Quran's explanation for human creation. This purpose is multi-faceted but centers on worship, vicegerency, and testing.
Ibadah)The Quran explicitly states:
“And I did not create the jinn and humankind except to worship Me” (Quran 51:56)
Worship here is not merely ritualistic; it's a comprehensive concept encompassing all actions done in obedience to God and for His pleasure. It signifies a state of willing submission and recognition of God's sovereignty. This purpose implies a relationship, a conscious choice to acknowledge and serve the Creator. Suffering, then, can be a crucible that tests the sincerity and depth of this worship. Does one worship God only in times of ease, or does devotion remain steadfast even in adversity?
Khalifa)Before creating Adam, Allah announced to the angels:
“Indeed, I will make upon the earth a successive authority [khalifa]” (Quran 2:30)
Humans are entrusted as stewards or vicegerents on Earth, tasked with upholding justice, cultivating the land, and living according to divine guidance. This role comes with responsibility and accountability. The capacity to make moral choices, to do good or evil, is inherent in this vicegerency. The existence of "bad things" perpetrated by humans is a direct consequence of the misuse of this delegated authority and the free will that accompanies it.
The story of Adam and Eve is central. Created and placed in Paradise, they were given a single prohibition: not to eat from a particular tree. Satan tempted them, and they exercised their free will, disobeyed, and faced the consequences – expulsion from Paradise to Earth, which became the arena for human life, struggle, and further tests.
“And We said, 'Go down, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time.'” (Quran 2:36)
This narrative establishes several key principles:
The concept of free will is pivotal in both Islamic and many Christian theodicies. For love and worship to be genuine, they must be freely given. A world of automatons that mechanically praise God would lack any moral or spiritual significance. God, in His wisdom, desired beings who could choose to love Him, to obey Him, and to develop moral character.
The Bible also supports this. Joshua presents a choice to the Israelites:
“And if it is evil in your eyes to serve the Lord, choose this day whom you will serve... But as for me and my house, we will serve the Lord.” (Joshua 24:15, ESV)
The very existence of divine commandments and prohibitions implies the ability to choose.
However, this gift of free will is a double-edged sword. The capacity to choose good inherently means the capacity to choose evil. Much of the suffering in the world – wars, oppression, cruelty, betrayal – stems directly from human beings misusing their free will. God permits this misuse not because He desires evil, but because He values the greater good of genuine free will and the possibility of freely chosen love and righteousness. To intervene constantly and prevent every evil act would be to negate free will itself.
Thus, a significant portion of "bad things" can be attributed to human agency. Still 1 out of 100 person kills another person, of course this is bad but this also means %99 is not bad. This doesn't absolve God of questions, but it shifts a considerable part of the responsibility to humanity's own choices.
Ibtila or Fitna)The Quran is unequivocal that life is a test.
“Do the people think that they will be left to say, 'We believe' and they will not be tried?” (Quran 29:2)
“[He] who created death and life to test you [as to] which of you is best in deed – and He is the Exalted in Might, the Forgiving” (Quran 67:2)
These tests are not arbitrary or designed to make humans fail. From an Islamic perspective, they serve several profound purposes:
Hardships reveal true character. As mentioned in Quran 2:155 ("And We will surely test you..."), trials sift the patient and steadfast from those whose faith is superficial.
“And We will surely test you until We make known those among you who strive hard [for the cause of Allah] and the patient, and We will test your affairs” (Quran 47:31)
Suffering can be a means of spiritual cleansing. The Prophet Muhammad (peace be upon him) said, "No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that." (Sahih al-Bukhari). This perspective reframes suffering not just as a negative, but as a potential means of drawing closer to God, purified. The Bible echoes this:
“For the Lord disciplines the one he loves, and chastises every son whom he receives.” (Hebrews 12:6, ESV)
For those who respond to trials with patience (sabr) and gratitude (shukr), suffering can be a means of attaining higher spiritual stations and greater reward in the Hereafter. The Quran praises “those who are patient when adversity strikes them...” (Quran 2:177). The greater the trial, if borne with faith, the greater the potential reward.
Times of ease can lead to heedlessness and arrogance. Suffering often strips away illusions of self-sufficiency, forcing individuals to turn to God in humility and supplication.
“And when affliction touches man, he calls upon Us, whether lying on his side or sitting or standing; but when We remove from him his affliction, he continues [in his path] as if he had never called upon Us for an affliction that touched him...” (Quran 10:12)
This highlights a human tendency, but also the opportunity trials provide for sincere reconnection.
Patience, perseverance, compassion, empathy, and reliance on God are virtues forged in the crucible of hardship. Without experiencing difficulty, these qualities might remain dormant or underdeveloped. This aligns with the "Soul-Making Theodicy" proposed by philosophers like John Hick, influenced by early Christian thinkers like Irenaeus, who argued that God allows evil and suffering to provide humans with challenges that help them develop moral character and grow towards spiritual maturity. The Bible states:
“Consider it pure joy, my brothers and sisters, whenever you face trials of various kinds, because you know that the testing of your faith produces perseverance. Let perseverance finish its work so that you may be mature and complete, not lacking anything.” (James 1:2-4, NIV)
It's important to note that testing isn't limited to adversity. Prosperity, health, and power are also significant tests.
“And We test you with evil and with good as trial; and to Us you will be returned” (Quran 21:35)
Will one be grateful and use blessings responsibly, or become arrogant and transgress?
The Quranic narrative of Job (Ayyub) is a powerful illustration. He was tested with loss of wealth, children, and health, yet he remained steadfast in his faith and patience, becoming a symbol of endurance. “Indeed, We found him patient, an excellent servant. Indeed, he was one repeatedly turning back [to Allah].” (Quran 38:44). The Biblical Book of Job similarly explores this profound test, though with a more extensive philosophical discourse on the nature of suffering and divine justice.
Beyond the core Quranic principles of creation's purpose, free will, and testing, various theodicy arguments offer frameworks for understanding suffering.
As discussed, God allows moral evil (evil caused by human choices) because He values free will. To eliminate moral evil would be to eliminate free will, a greater good. This is strongly supported by both Islamic and Christian thought. The Quran details numerous instances of prophets warning their people against evil actions, and the consequences of those actions, all predicated on human choice. The Bible similarly recounts stories of human rebellion and its tragic outcomes, from Cain's murder of Abel to the Israelites' repeated disobedience. God of course knew about this problem. He even discussed this with His angels by showing them an earth emulation and..
Behold, thy Lord said to the angels: "I will create a vicegerent on earth." They said: "Wilt Thou place therein one who will make mischief therein and shed blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?" He said: "I know what ye know not."
Quran (Bakara 2:286)
The knowledge God knew but Angels was missing is the learning ability or intellect of human beings. This will make humans understand their mistakes and one day they will not shed blood anymore and they won't create mischief on Earth. Yes this will take time and due a lot of suffering in between but will happen and the last picture of the earth will be worth of all. In fact the planetary happiness recipe is very simple and it is already given by our Creator. Let's just apply it.
St. Augustine argued that evil is not a "thing" created by God, but rather a privation or lack of good, much like darkness is the absence of light. God created everything good, but when free beings (angels or humans) turn away from God, who is the ultimate Good, a void or corruption (evil) arises. This perspective avoids making God the author of evil. While not explicitly an Islamic doctrine in the same formulation, the Quran emphasizes God as the source of all good, and evil as arising from deviation from His path or from the machinations of Satan and human wrongdoing.
“Whatever good happens to you is from Allah; but whatever evil happens to you is from yourself.” (Quran 4:79)
Scholars often interpret "from yourself" as relating to the direct consequences of one's actions or the operation of cause and effect within God's created system.
This view, championed by Irenaeus and modernized by John Hick, posits that humans were created immature, and the world, with its challenges and sufferings, is a "vale of soul-making." Obstacles and even pain are necessary for moral and spiritual development, allowing us to grow into the likeness of God by freely choosing good over evil in difficult circumstances. This resonates strongly with the Quranic emphasis on testing for spiritual growth and the development of virtues like patience and perseverance.
This argument suggests that some instances of suffering, while evil in themselves, may be permitted by God because they lead to a greater good or prevent an even worse evil. For example, the pain of a surgeon's knife leads to healing. On a grander scale, some evils might be necessary components of a world order that, overall, maximizes good. This is a difficult argument because human beings rarely have the perspective to see this "greater good." The story of Khidr and Moses in the Quran (Surah Al-Kahf, 18:60-82) is a powerful illustration. Khidr performs actions that seem evil or unjust to Moses (damaging a boat, killing a youth, repairing a wall for ungrateful people). However, Khidr later explains the hidden wisdom behind each act, revealing that they were done by God's command to prevent greater harms or bring about future benefits unknown to Moses. This teaches humility regarding our ability to comprehend divine wisdom.
“...But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not.” (Quran 2:216)
Both Islam and Christianity heavily emphasize that ultimate justice and recompense will occur not in this world, but in the Hereafter. This life is temporary and imperfect; the next life is eternal and perfect.
“And what is the life of this world except amusement and diversion? But the home of the Hereafter is best for those who fear Allah, so will you not reason?” (Quran 6:32)
For believers, the promise of Paradise and eternal reward for enduring trials with faith provides immense solace and perspective. Conversely, those who perpetrate evil and do not repent will face divine justice.
“So whoever does an atom's weight of good will see it, And whoever does an atom's weight of evil will see it.” (Quran 99:7-8)
The Bible also speaks of a final judgment and eternal rewards:
“He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.” (Revelation 21:4, ESV)
This future hope doesn't negate present pain but contextualizes it within a larger, ultimately just divine plan.
Understanding the theological frameworks is one aspect; living through suffering is another. Both scriptures offer guidance on how to navigate life's inevitable trials.
Sabr) and Prayer (Salat, Dua): The Quran repeatedly enjoins patience.
“O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.” (Quran 2:153)Patience is not passive resignation but active endurance, maintaining faith and good conduct despite hardship. Prayer provides a direct connection to God, a means of seeking solace, strength, and guidance. The Psalms are rich with such prayers of lament and trust.
Tawakkul): Even when understanding fails, faith calls for trust in God's ultimate wisdom and mercy.
“...And it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.” (Quran 2:216)This requires acknowledging the limits of human perception.
Shukr): Focusing on blessings, even amidst hardship, can shift perspective and cultivate contentment.
“And [remember] when your Lord proclaimed, 'If you are grateful, I will surely increase you [in favor]; but if you deny, indeed, My punishment is severe.'” (Quran 14:7)
Al-Ghayb) and Divine WisdomUltimately, there will always be an element of mystery. Human understanding is finite; God's wisdom is infinite. We cannot fully grasp the entirety of God's plan or the precise reason for every instance of suffering. The Quran refers to this as al-ghayb (the unseen/unknown). Job, in the Biblical account, never receives a direct answer to why he suffered, but he encounters God's immense power and wisdom in creation, leading him to a state of humble submission and awe (Job 38-42).
This doesn't mean we abandon the quest for understanding, but it does mean acknowledging our limitations. The Prophet Muhammad (peace be upon him) reportedly said, "Strange are the affairs of a believer. For him there is good in all his affairs, and this is so only for the believer. If he has an occasion to feel delight, he thanks (God), thus there is a good for him in it, and if he gets into trouble and shows resignation (and endures it patiently), there is a good for him in it." (Sahih Muslim).
The problem of "bad things" in the presence of a "good God" is not easily dismissed. However, from the perspective of the Quran and the Bible, suffering is not a random, meaningless blight but can be understood within a larger divine tapestry. It is interwoven with the purpose of creation (worship and vicegerency), the gift of free will, the nature of divine tests for purification and growth, and the ultimate justice and mercy of God that will fully manifest in the Hereafter.
While human actions account for a vast amount of suffering, even "natural" evils or inexplicable tragedies can be seen as tests of faith, opportunities for soul-making, or part of a divine wisdom that transcends our immediate comprehension. God does not promise a life free from hardship, but He does promise His presence, His mercy, and an ultimate reckoning where all tears will be wiped away and every soul will receive what it has earned. By the way God is able to make feel anyone perfectly good even though he or she passed all his/her life in extreme hardship and agony. Since there will be another life after this one where God will be the sole governor. Therefore divine justice is beyond our very short life span on this planet.
The challenge for the believer is to cultivate a relationship of trust, patience, and hope in a God who is, as the scriptures consistently affirm, All-Wise, Most Merciful, and Just, even when His ways are beyond our full understanding.
“Allah does not burden a soul beyond that it can bear...” (Quran 2:286)
The journey of faith is to hold onto these promises, even in the darkest of nights by knowing the day will come.
"Verily, with every difficulty there is a relief." (Quran 94:6)
Ibadah, Khalifa)Ikhtiyar in Arabic)Ibtila, Fitna in Arabic)Sabr) & Gratitude (Shukr)Tawakkul)Akhira)