Is the philosophy of evil discussed in the Quran?

The term “philosophy of evil,” as understood and debated in Western philosophy and Christian theology, is not explicitly mentioned or directly titled in the Holy Quran. However, the Quran profoundly and extensively addresses the fundamental concepts underlying this philosophy: the existence of suffering, adversity, injustice, calamities, and their relationship with divine justice, wisdom, and mercy. The Quran considers sufferings and difficulties an integral part of human existence in this world, providing a comprehensive and deep explanation that encompasses both divine decree and human agency. This explanation not only seeks to understand why evil exists but also offers practical and spiritual solutions for confronting it and transforming it into an opportunity for growth, perfection, and drawing closer to God. One of the central Quranic concepts in this regard is “Ibtila” or “divine trial.” The Glorious Quran repeatedly states in numerous verses that worldly life is a stage for the trial and testing of human beings. The primary purpose of these trials is to reveal the true nature of people's faith, patience, gratitude, and steadfastness, distinguishing the righteous from the wrongdoers, and the patient from the impatient. This trial can manifest as “good” (e.g., wealth, power, health, popularity) to test whether an individual remains grateful and obedient in prosperity or becomes arrogant and rebellious. Alternatively, it can manifest as “evil” or hardship (e.g., poverty, illness, calamity, loss, fear, hunger) to gauge the extent of one's patience, reliance on God, and submission to divine will. In Surah Al-Mulk, verse 2, Allah states: “Who created death and life that He may test you [as to] which of you is best in deed.” This verse clearly defines the purpose of the creation of life and death as a test. Sufferings and difficulties act as catalysts that reveal the essence of human existence, propelling individuals towards perfection and greater knowledge, or conversely, causing their downfall and distance from God. The Quran also emphasizes the pivotal role of human “free will” and choice in the manifestation of many evils and corruptions. A significant portion of the evils and corruptions that occur on Earth are not directly from God but are a direct result of human actions, choices, and deviations. This is clearly articulated in Surah Ar-Rum, verse 41: “Corruption has appeared on land and sea by [reason of] what the hands of people have earned so He may let them taste part of [the consequence of] what they have done that perhaps they will return.” This verse explicitly indicates that a substantial amount of evils and corruptions are the product of human sins, injustices, and incorrect choices. By making wrong choices, humans harm not only themselves but also society, the environment, and even future generations. These evils are the natural and logical outcome of human freedom of choice, without which the concepts of responsibility, accountability, reward, and punishment would be meaningless. God has granted humans intellect, an innate moral disposition (fitra), and sent prophets to guide them to the path of good, leaving them free to choose their path. Furthermore, the Quran refers to the role of “Satan” (Iblis) as an agent of temptation, deception, and deviation. Satan is a being who defied God's command and, after being expelled from the divine presence, vowed to mislead humanity and divert them from the straight path. However, Satan’s power is limited to whispering temptations and inviting people to wrongdoing; he has no coercive or compelling authority over humans. He can only offer false promises and deceive, and it is the human being who, by their own will, can choose to accept or reject his invitation. In Surah Ibrahim, verse 22, it states: “And Satan will say when the matter has been concluded, ‘Indeed, Allah had promised you the promise of truth. And I promised you, but I betrayed you. But I had no authority over you except that I invited you, and you responded to me.’” This verse clearly demonstrates that Satan is merely a tempter, and the ultimate choice rests with the human being, thus making humans responsible for their own evil deeds. The Quran also alludes to “divine wisdom” behind seemingly adverse events and evils. There may be a great and hidden good embedded within what appears to be evil, concealed from human perception, which humans are unable to comprehend at the time of its occurrence. The story of Prophet Moses and Al-Khidr in Surah Al-Kahf is a prime example of this wisdom; where Al-Khidr (with God's permission) damages a boat, kills a boy, and repairs a wall – each action appearing evil or unconventional on the surface, but in reality, each was undertaken to prevent a greater harm or to achieve a hidden and greater good. This story teaches humanity that its knowledge is limited and that one should not hastily judge the wisdom behind divine actions and unfortunate events, always prioritizing trust in divine power and knowledge. From a Quranic perspective, the existence of “evil” is not contradictory to divine justice and mercy; rather, it provides a platform for the manifestation of God’s perfect attributes and for the growth and spiritual elevation of human beings. Qualities such as patience, reliance on God (tawakkul), repentance, courage, forgiveness, sacrifice, submission, and contentment can only emerge, strengthen, and reach perfection in the face of difficulties, calamities, and evils. If everything were always according to one's desires and there was no suffering, the meaning of these attributes would diminish, and humanity would not reach its full potential. Evil highlights the value and importance of good and helps humans appreciate divine blessings more deeply, just as darkness reveals the worth of light and illness highlights the value of health. Furthermore, the existence of evil provides a context for enjoining good and forbidding evil and striving in the way of God, which are important objectives in Islam. Ultimately, the Quran also offers practical and spiritual solutions for confronting evils. These solutions include patience and steadfastness, prayer and remembrance of God, repentance and seeking forgiveness, striving in the way of God (both the greater jihad against the self and the lesser jihad against oppression), enjoining good and forbidding evil, benevolence towards others, and seeking refuge in God and relying on Him. These teachings help individuals not only to resist evils and not succumb to them but also to use them for self-purification, strengthening faith, and drawing closer to God. Therefore, although the specific philosophical term “philosophy of evil” is not used in the Quran, it contains the most comprehensive and profound explanations and guidance regarding the reasons for and ways to deal with suffering and badness, which are more complete, practical, and inspiring than any other philosophy. The Quran views evil from the perspective of divine unity (Tawhid), divine wisdom (Hikmah), and human free will, presenting it as a means for spiritual elevation and a deeper understanding of God and the purpose of creation. This perspective, unlike many philosophical views that might lead to nihilism, not only removes despair and hopelessness from humans but also instills hope, meaning, and purpose in their lives, guiding them towards striving to alleviate evils and promote good in the world, and promises immense rewards for the patient and righteous.