Introduction
This book examines the problem of evil and suffering in Islamic theology, both from a theoretical and practical perspective. Sayilgan answers fundamental questions such as: Why is there evil and suffering? What is God’s role in moral and natural evil? Do humans have free will? The book explores themes such as death, disease, natural disasters, disability, and pandemics, and places the discussion in the context of Muslim life, especially in America.
Taking a comparative approach, the book also examines the perspectives of other religious traditions such as Zoroastrianism, Hinduism, Buddhism, Judaism, Christianity, and non-religious views. Sayilgan uses the Qur’an, hadith, and the works of classical and modern scholars to offer a deep understanding of the issue. He also combines theoretical and practical theodicies such as Abu al-Hasan al-Ash’ari, Abu Ali al-Jubbā’i, Abu Hamid al-Ghazali, Ibn ‘Arabi, Qutb al-Din al-Shirazi, Imam al-Juwayni, Abu Mansur al-Maturidi, al-Bayhaqi, Ibn Sina, Rumi, and Bediuzzaman Said Nursi.
Part I: God and the problem of evil
Salih Sayilgan begins his book by systematically mapping the two main categories of evil in theodicy discourse: natural evil and moral evil. The theme explored by Sayilgan is a common one in Western philosophical studies of religion, with John Hick’s 1966 work Evil and the God of Love being one of many examples, in which he developed an Irenaean theodicy that views suffering as a means for the development of human moral virtue (23–24). Meanwhile, Sayilgan presents a distinctive Islamic characteristic through the concept of divine testing (ibtilāʾ), where both forms of evil are framed within the Qur’anic understanding of trials that test human faith, patience, and resilience (72–74, 87–88). In the Islamic tradition, these trials are regarded as a form of divine mercy intended to elevate the spiritual status of believers and lead them to a deeper understanding of God’s will.
Sayilgan points out that in Islamic theology, both natural and moral evils are understood in terms of ibtilāʾ aimed at testing humanity’s faith, patience, and resilience. This is based on Qur’anic verses such as QS Al-Baqarah (2:155–157) which states that humans will be tested with fear, hunger, loss, and death. These tests do not necessarily mean punishment, but rather a process of human spiritual and moral formation.
In explaining the above dynamics Sayilgan refers to three main figures: Al-Ghazali, Ibn Sina, and Bediuzzaman Said Nursi (55–60, 67–69, 125–130). Al-Ghazali argues that evil has no ultimate existence; it is merely the absence of good (adam al-khayr), and therefore does not detract from the perfection of God’s creation. Ibn Sina, from an emanationist perspective, sees evil as a secondary effect of a larger cosmic order. Said Nursi, on the other hand, emphasizes the spiritual value of suffering, which he believes can be a means of drawing closer to God and purifying the human soul.
Sayilgan highlights the context of contemporary Muslim life, such as the reality of disasters, wars, and oppression that make the problem of evil a daily life experience. In his analysis, Sayilgan examines how Said Nursi and certain Islamic theological traditions offer a perspective on suffering not only as a burden, but also as a potential means for spiritual transformation in line with the Qur’anic spirit. As a scholar studying these views critically, Sayilgan presents this perspective sympathetically, yet without explicitly adopting it as his own theological position.
One of the most complex discussions in Islamic theology is the relationship between human freedom (ikhtiyar) and God’s destiny (qadar). Sayilgan raises this issue with great care, given the long debates between various schools of Islamic theology such as the Mu’tazilah, Ash’ariyah, and Maturidiyah (31–33).
Sayilgan points out that Islam offers a unique synthesis. On the one hand, humans are given the freedom to choose between good and bad, as the basis of moral and ethical responsibility. On the other hand, God retains absolute sovereignty over all events, which means that nothing happens outside of His will. This view is reflected in QS Al-Insan (76:3): ‘Indeed, we have shown the way, and there are those who are grateful and those who disbelieve.’
In explaining this position, Sayilgan cites the views of al-Ghazali and Said Nursi (70–74, 130–133). Al-Ghazali states that human freedom is ‘kasb’ (acquired), that is, humans choose but the outcome is created by God. Nursi reinforces the idea that freedom is a gift from God to test the quality of the human soul. He mentions that suffering chosen with patience and sincerity can make a person a ‘true winner’ in the view of the afterlife.
Interestingly, Sayilgan juxtaposes this classical debate with contemporary realities: how Muslims explain great suffering such as genocide, systemic poverty, and structural injustice. He encourages readers not to be trapped in fatalism, but to use theological understanding as an ethical basis to actively confront injustice.
Part II: Human nature and suffering
In the second part Sayilgan discusses the human experience of ageing, illness, and death in the perspective of Islamic theology. Ageing is considered an inevitable phase, but also an opportunity to deepen one’s spiritual awareness. Ageing is not only a sign of the passage of time, but also a reminder of God’s power and grace. It is a time for the younger generation to show care for the elderly, which is considered a form of worship (150–153).
Illness, in this context, is seen as a test from God, where suffering can be a means of spiritual purification and the exercise of patience. Sayilgan emphasizes that God is the ultimate healer (al-Shafi), and illness is often considered an opportunity for individuals to grow spiritually by relying on God’s grace and guidance (54–158).
Death, which is central to Islamic belief, is not seen as an end, but rather as a transition to life after death. Sayilgan notes that in Islam life and death are connected, with the afterlife a continuation where each individual will be held accountable for his or her deeds (159–162).
Part III: Contemporary questions
This part discusses several contemporary issues related to suffering in Islam, one of which is disability. Sayilgan invites readers to understand disability not as a punishment, but as a test from God that gives people with disabilities the opportunity to get closer to Him. In Islam, suffering such as disability can be a means of spiritual learning that brings individuals to self-awareness and increases their piety (170–175).
To highlight that, in the Islamic view, God will not give a test beyond the ability of His servant, and that suffering has a deeper meaning. Islam views disability with a more positive perspective compared to certain social or cultural views that associate disability with curse or sin. This is reflected in the positive attitude towards individuals with disabilities, who remain entitled to actively participate in community and spiritual life (170–175).
Sayilgan also discusses climate change and how Islam teaches humanity to take care of the earth as the khalifah of God. This view emphasizes that the destruction of nature is a form of negligence towards the mandate given to humans by God to maintain the balance of nature (176–178). In terms of pandemics, including COVID-19, Sayilgan links the outbreak to a spiritual test, where those who die from the disease have the potential to attain martyrdom (179–180).
Conclusion
This book provides an in-depth analysis of theodicy in Islam, combining theological and philosophical perspectives to help readers understand the relationship between God, suffering, and evil. The author successfully relates this theory to contemporary issues, such as natural disasters and humanitarian crises, making it relevant in a global context.
The book would be more complex if it included a variety of views from outside the majority, such as Shia. By including these views, readers could get a better sense of how these groups view evil and suffering in the context of their teachings. This could help the reader to identify a diverse range of views on theological issues, albeit within the framework of religion and thought.
This book is recommended for academics, students, and practitioners in theology, Islamic studies, and philosophy of religion who wish to deepen their understanding of divine justice and suffering in Islam. The book is also relevant for those interested in interfaith dialogue, as it provides a rich Islamic perspective that can be compared with theological thought from other religions.
Acknowledgements
The authors would like to express their gratitude to the Ministry of Religious Affairs of the Republic of Indonesia, represented by the Education Fund Management Institute (LPDP) of the Indonesia Rise Scholarship Programme (BIB), for their financial assistance that facilitated the author’s doctoral studies at Sunan Ampel State Islamic University in Surabaya.
