While it may initially seem like a metaphysical question concerning the relationship between Allah, Almighty, and the world, it quickly unveils its deeper ethical, psychological, and spiritual aspects. It touches upon the very essence of human suffering in the world and challenges the mind to reconcile the belief in divine mercy with the pervasive reality of daily, relentless pain. It would not be an exaggeration to say that the problem of evil has served as a key catalyst for the modern Western rebellion against metaphysics, contributing to skepticism regarding traditional views of divine justice, and even playing a significant role in the rise of nihilistic, absurdist, and meaninglessness philosophies.
The research argues that prominent Western theodicies, such as Alvin Plantinga’s "Defense of Free Will" and John Hick’s "Soul-Making Theodicy," despite their attempts to defend belief in Allah against Hume’s skeptical challenges, remain largely confined to the cognitive framework established by Enlightenment philosophy.
In contrast, Islamic thought, particularly through the lens of the transcendental wisdom school, as expressed by figures like Mulla Sadra, Martyr Murtada Mutahhari, and Allameh Tabatabai, does not merely defend faith, but offers a fundamental shift in intellectual paradigms.
By introducing the principle of "the primacy of existence," defining evil as "non-being" or an incidental result of a fundamentally good system, and re-conceptualizing suffering within a teleological framework aimed at spiritual perfection, this school seeks to address the problem of evil at its core. The study argues that the apparent contradiction between an all-goodness God and the existence of evil is not an inherent feature of reality, but rather the result of flawed metaphysical and ontological assumptions grounded in a purely empirical worldview.
Mackie engages with these premises through a logical and argumentative approach, aiming at deny the existence of Allah because the presence of evil renders Allah morally compromised. In other words, he explores the internal contradictions among these five assumptions by distinguishing between adequate and inadequate solutions.
The article also addresses his treatment of human free will in relation to the existence of evil. However, we have refuted the majority of his philosophical and theological claims by drawing on the perspectives of Mu‘tazilites, Ash‘arites, and classical logicians.
This debate then shifted to a broader question about whether it is possible to reconcile the divine being with the evil problem.
In the Western context, many believed that the existence of evil contradicts Allah's attributes of justice, mercy, and power, while others questioned the very existence of Allah. However, other philosophers and theologians rejected this view, asserting that these discussions are merely attempts to absolve humans of their wrongdoing and crimes, and that there is no real contradiction between the divine being with the evil problem. Some even argued that the existence of evil could actually serve as evidence of God's existence, wisdom, and power, and that humans are responsible for the moral evil they commit through their free will.
The importance of addressing this issue rationally lies in the impact of beliefs on human behavior. The more a belief system is devoid of moral and spiritual values, the more it reflects in the actions of individuals. Philosophers and theologians were aware that failing to resolve this issue could reinforce the trend toward atheism and irreligion, along with all the consequences it entails. On the other hand, reaching logical solutions to the problem of evil in the world could strengthen faith and demonstrate humanity's ability to confront difficult questions and curb wrongful practices.
The approach adopted in this research is based, on one hand, on several verses from the Quran, and on the other, on the method followed by transcendental wisdom in examining the nature of evil and its relationship with divine action.
It concludes by asserting that evil is a form of existence characterized by good. Thus, it is tied to Allah's, Almighty, will and has found a place within His divine decree. The research also seeks to clarify that the philosophers' portrayal of evil as "nothingness" does not contradict the conclusion reached.
Some atheist or skeptical philosophers have even presented the existence of evil as a contradiction to divine wisdom, unity, and even to the existence of Allah.
This issue becomes even more apparent when Allah, Almighty, is described with qualities such as justice, kindness, and mercy, or when creation is said to be based on His knowledge and care. This article, by examining Ibn Sina’s works, aims to revisit the approach this great philosopher took toward the problem of evil and to explore the solutions he offered in this regard. According to Ibn Sina, the presence of various forms of evil, both natural and human, is an inherent aspect of the different levels of existence. In fact, removing some of these evils would lead to changes in the very essence of things, altering them or even removing vast parts of the world. These consequences, in themselves, are considered evil, representing a deeper form of imperfection in creation—far more troubling than the usual kinds of evil we discuss. Based on this, there is no contradiction between the existence of evil and divine wisdom, knowledge, and care.
It clarifies that the prophets did not invent worship, but rather taught humans its correct forms, directed toward Allah, The One. It highlights how essential acts of worship serve as key milestones to achieve a balance between the spiritual and material aspects of life.
The research emphasizes the uniqueness of Islam in maintaining this balance between body and soul, especially when compared to the deviations that have occurred in some other Abrahamic religions, which have led to a disconnect from the natural human disposition. It also examines the commonalities in rituals across the three Abrahamic faiths, while showcasing what distinguishes Islamic law, particularly its clarity and stability, thanks to its unaltered Quranic foundation.
The research emphasizes that in Islam, acts of worship are a powerful force in shaping both the individual and society, and a source of revitalization for the nation when performed correctly. Prayer serves as a constant reminder of servitude to Allah, fasting is a discipline for piety and patience, and the pilgrimage [Hajj] is a collective gathering that unites Muslims in the face of oppression. Thus, worship in Islam forms a comprehensive vision that preserves balance and nurtures a purpose-driven, mission-oriented humanity.
In the first section, we aimed at presenting the main discussions and conclusions of the book. The author begins with a unique problem: the connection between the existence of evil in the world and the denial of the existence of Allah. The existence of evil is inevitable, and acknowledging this leads to the conclusion that belief in Allah is not possible. Throughout the chapters of the book, the author attempts to address and resolve this issue.
In the second section of the article, we raised some critical points regarding the author’s treatment of the topic. One of the main issues is the author's focus solely on moral evil, without addressing natural evil. In Addition to that, we observed that although the author relies on the existence of certain benefits that make the presence of evil in the world an unavoidable necessity, he fails to clearly present these benefits.
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