In answer to the video "The Sick Reason Why Allah Created Humans According to Islam"
All creation is due to the only will of Allah 39:62,113:2 and all things were created 32:7"good", ie in proper proportion and adapted for their particular determined 20:50,59:1,80:19,87:2-3 and measured 15:21,25:2 functions. But besides the Lord of creation, every single thing is flawed and hence potentially harmful, whether willingly or not, purposefully or not, hence we seek protection from the possible harm that could come from any of God's creatures, not from God Himself.
The Bible on the other hand, unequivocally states, that God is the creator of evil Deut30:15,Isa45:7,1Sam16:14. Christianity has this evil God creating man with a sinful nature, making him primarily lean towards sin.
Thus, logically, and as reiterated in the Quran, evil, in the negative, sinful and harmful sense isnt directly God's creation. The creation of creatures has been attributed to Allah and of evil to the creatures themselves
113:1-2"Say: I seek refuge in the Lord of the falaq/the entity that breaks forth/the creation (ie all of creation comes to existence through that process), From the evil of what He has created".
This shows that Allah has not created any creature for the sake of evil, but sometimes evil, or the way we might perceive it, does appear from them. As to the entities possessing freewill, evil results from them when they misuse the power of freewill granted to them
64:2"He it is Who created you, but one of you is an unbeliever and another of you is a believer; and Allah sees what you do".
The purpose of creation as illustrated in the Quran with God's exchange with the angels when he was about to create the first human vicegerent, answers the reason for God "allowing" evil, disbelief, sin to occur sometimes. For the great reward to be achieved, there must be freedom of choice, which also carries the possibility for deviation. When such deviation translates into evil, transgression or crime, God could bring down His judgement immediately but He has allowed a time of respite during which even the worst sinner can come back to his senses, reform himself and grow spiritually. The Quran therefore answers the age old question of suffering in the clearest of ways, integrating it as part of God's design since the beginning. It isnt a shackle nor a sign of divine disapproval and punishment. Human suffering plays an essential role in our spiritual and moral development, and in our journey towards God
2:155-6“And We will surely test you with some degree of fear, hunger, loss of wealth, lives and provisions, but give glad-tidings to those who persevere. Those who, when disaster strikes them, say, “Indeed we belong to God, and indeed to Him we will return.”
This system of causality is directly linked to the freewill humanity has been endowed with. It is a system bound to result in the creation of evil and suffering sometimes. That suffering then becomes the very means by which humanity is spiritually and morally stimulated to grow nearer to God, develop a relationship with Him
84:6"O Human, indeed you are labouring painfully towards your Lord, but you shall surely meet Him".This painful toil on the path of God manifests the most when one has to show the ability to be merciful to God's creation
90:14-17"Verily, We have created the human being in a state of constant toil and hardship. Does he think that no one has power over him? He says, ‘I have squandered much wealth and riches!’ But does he think that no one sees him? Have We not made for him two eyes? And a tongue and two lips? And shown him the two paths? But he attempts not the uphill climb. And what would enable you to comprehend the uphill climb? It is the freeing of a slave. Or feeding on a day of severe hunger the close orphan or the needy person lying in the dust. Then he will become one of those with faith, who urge one another to have patience and urge one another to show compassion and mercy".
So our spiritual ascent towards God involves a moral struggle to alleviate the suffering of others. The universe is based on natural laws that are all good. Man, the vicegerent placed on Earth above all creatures, can through his freewill either use these laws to do good or bad. Man has been given the power of speech 55:4. He can use it to spread the truth or falsehood. In the intricate account of creation, the angels had perceived this evil potential
"Will you place in it one who would spread corruption in it and shed blood while we proclaim Your praise and sanctify You?".They did not consider the extent of mankind's positive potential, which God proceeded to demonstrate.
What we view, from our limited understanding of the intricacies involved in sustaining life on this earth, let alone the maintaining of the universe, as "natural disasters" are not due to God's wrath, sent as punishments. Only when these events come as prophecied by certain individuals, can they be considered as such. According to the Quran, God’s chastisement befell only nations who rejected the prophets and messengers sent to them and further it befell only the opponents of the prophet without harming the believers
17:15"nor do We chastise until We raise a messenger" 11:94"And when Our decree came to pass We delivered Shu'aib, and those who believed with him by mercy from Us, and the rumbling overtook those who were unjust so they became motionless bodies in their abodes".
As regards people that die in natural disasters unrelated to divine prophecies, one should remember that life does not end with death in this world. It goes on eternally in the hereafter where each person is requited for the time allotted to him in this world. Only those devoid of a higher outlook on life remained shackled by what they refer to as the problem of evil and death. There are thus different kinds of sufferings. Some are analogous to the process of forging metal, raising the person to a higher state of consciousness
"The Prophet 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".
To further illustrate, the prophet stated
"The example of a believer is that of a fresh tender plant; from whatever direction the wind comes, it bends it, but when the wind becomes quiet, it becomes straight again. Similarly, a believer is afflicted with calamities (but he remains patient till Allah removes his difficulties.) And an impious wicked person is like a pine tree which keeps hard and straight till Allah cuts (breaks) it down when He wishes".
Other types of worldly sufferings are non-redemptive to the individual involved, not allowing the opportunity to rise, like a starving or sick child, or a person that is murdered or that dies in a natural disaster. These types of suffering tear appart human consciousness. A feeling of injustice ensues and remains. The only solace is in the thought that the world is passing, that it has a higher purpose, leading to a place infinitely greater in comparison, and where every single matter is evened out. That is why the Quran appeals to that inner mechanism of human consciousness as evidence of a Creator. One has the inexplicable urge to make sense of a matter that can never be empirically tested 75:1-15,91:8. That is why even atheists feel unease at the sight of evil and injustice. Yet ironically, atheists have no grounds to claim there is evil and injustice in the absolute sense, given that these things are subjective from a naturalistic viewpoint. The staunchest atheist however cannot ignore the screams of his fitra, one of the most fundamental evidences per the Quran for Allah and the Hereafter. The fitra is triggered by evil and injustice just as the physical nervous system is triggered by pain. Physical pain signals the need to take action so as to resolve a condition. One does so through refraining from a behavior, or finding the appropriate cure that either reduces or takes away the pain. Sure, not all bodily afflictions can be resolved. But the nervous system exists so as to signal the necessity to end the pain. In the same way, spiritual pain caused by evil and injustice indicates that one should take certain steps so as to ease or solve the condition. These are outlined in the religion, and include; helping oneanother and enjoining justice as much as is individually possible, as well as of course, belief in God's wisdom which shall reveal itself in the hereafter where all matters are evened out. A believer has faith that all of God's attributes manifest to perfection, and if that manifestation isnt obvious in this world, it certainly will be in the hereafter. There thus cannot be a "problem of evil" to be postulated against a believer, only one who rejects the notion of ultimate justice lives in perpetual confusion, trying to make sense of life's events
34:8"they who do not believe in the Hereafter are in torment and extreme error".
The suffering of a child is a means by which another is tested. It can be the parents or anyone with the power to ease that suffering. Its also clear that the weak (starving child) is not being tested. This then results in a worldly injustice from the child's viewpoint. Because if suffering is a means of spiritual betterment, and that a 2 year old child is not spiritually accountable, then he does not benefit from suffering. Whether he dies in a state of ease or hardship, he still receives paradise. God, as stated earlier, sometimes allows this type of injustice, which can be directly (mistreatment, war etc) or indirectly (illness) brought on the child. This injustice in itself becomes one of the most compelling evidence for God, per the Quran where Allah swears by this very inner mechanism that causes us to question injustice when we see it, and to desire justice
"I swear by the Day of Resurrection, And I swear by the reproaching soul [to the certainty of resurrection]".
The only thing that solves injustice, is its opposite, justice. And if the balance can never be achieved in this world, as is obvious from countless cases besides a suffering child, and that our very nature needs justice to be appeased just like our lungs need oxygen, then it means there must be a world where that natural need is satisfied. No other system answers that need than the afterlife where judgement is perfect.
72:10"we know not whether evil is intended for the inhabitants of the earth or whether their Lord wills to Guide them".
Guidance is herein ascribed to God, but evil, used in passive voice, is not attributed to Him. Corruption comes from people themselves when they misuse their potential. God's will, of establishing a system of causality resulting in good or evil, does not mean He approves of the latter or that it is beyond His power to prevent or allow it. He may interrupt the process at anytime, or force the process in a way or another. God may either allow or prevent the evil consequences of human freewill, according to his wisdom
4:78"and if a benefit comes to them, they say: This is from Allah; and if evil befalls them, they say: This is from you. Say: All is from Allah".There is wisdom in allowing apparent evil, because not everything that man regards as "evil fortune" is really evil
2:216"it may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is evil for you, and Allah knows, while you do not know".What is often regarded as evil or misfortune, as in the case in 4:78, is a situation resulting from one's own life choices
42:30"And whatever affliction befalls you, it is on account of what your hands have wrought".God has allowed this situation to occur in order to make it a trial, which is in Quranic terminology nothing but a means of spiritual betterment. It is therefore not really an "evil" from a higher perspective
11:9-10"And if We make man taste mercy from Us, then take it off from him, most surely he is despairing, ungrateful. And if We make him taste a favor after distress has afflicted him, he will certainly say: The evils are gone away from me. Most surely he is exulting, boasting".
Among the places where that notion, that evil is many times only a matter of perspective, is in 22:11. In that verse, the opposite to the "good" things of life are called "trials", not evil.
Allah tries all human beings indiscriminately through hardships or ampleness 7:168,13:26,30:37 with the aim of causing spiritual growth, purging the hearts. The preceding verses 4:75-77 speak of the divinely ordained law of fighting in the way of Allah those who unjustly oppress the weak for their religion, and some among the Muslims shallow in their faith held back. The Quran is full of admonition to such "believers" shallow in their faith who were averse at the thought of leaving their homes to defend the oppressed 8:5-6.
Those hypocritical "believers" viewed such hardship as "evil", a calamity brought upon them by the prophet "This is from you", while it is in fact a beneficial test coming from God with the aim of increasing them spiritually. In this sense, all things coming from Allah -hardships or ampleness- are good regardless of our perception "All is from Allah".
Hardship is, then, the preliminary to higher, more advanced states of being; it prepares man for the recompense that awaits him, and from his response to it, his true nature is brought to light.
This turns the concept of 'Evil' into a relative one that is subject to interpretation. In other words, what is considered 'evil' to us might actually be 'good' when it brings about a greater benefit such as successful completion of the test, ie spiritual betterment.
But perfection is not what God expects from us, He wants us to turn to Him in all situations whether in happiness or despair
12:87"despair not of Allah's mercy; surely none despairs of Allah's mercy except the unbelieving people".
God repeatedly encourages the transgressor to turn to Him, because it is expected from a fallible creature to fall short sometimes 3:133-5.
The fact that all things befalling man, whether what we interpret as "good" or what we perceive as "bad" are ultimately in Allah's Hands is reflected in 27:47 when the nation of prophet Salih accused him of being the cause of their confusion (ta'ir)
"He said: The cause of your confusion (ta'irukum) is with Allah".
His answer, as that of Moses quoted elsewhere 7:131 reflects a higher reality; all things are encompassed by Allah's knowledge and power because He is the One who created and controls the laws of causality. All consequences of man's actions are encompassed by Allah's knowledge 11:6,57:22 and power 11:56 because He could, against man's will, prevent sin 18:65-82,6:107,112,137 or force belief 2:253,5:48,6:35,149,11:118. But this does not in anyway dismiss the person's responsibility in the process of causality. The deeds of a person are so closely tied to him that
17:13"We have made every man's ta'ir/actions (good or bad) to cling to his neck".A person's deeds are as inseparable from him as the neck from the rest of the body. Whereas other body parts can be cut off without causing death, it isnt the case with the neck. The higher reality implied in the statement that the current state of affairs of a person is with Allah, thus means that the chain reaction that leads to a person's good or bad position, originates from Allah since He established that system, and is allowed by Him, since He encompasses it with His knowledge and power at each instant.
This means the consequences of any action, even those that result in sin or confusion as in the prophet Salih's reply, can be said to be indirectly caused by Allah
27:46-47"why do you seek to hasten on the evil before the good? Why do you not ask forgiveness of Allah so that you may be dealt with mercifully. They said: We are confused because of you..He said: The cause of your confusion is with Allah; nay, you are a people who are tried".He created the system of causality, of which man's freewill is fully part of, and He could stop it at anytime. That is why there is no entity other than Allah to turn to to ward of a chain of causality leading to hardships or evil, just as there is none to beseech for benefits
6:17"And if Allah touch you with affliction, there is none to take it off but He. And if He visits you with good, then He has power over all things".
The universal system of causality is entirely in Allah's hands, encompassing and sustaining it at each instant. He could allow or prevent its intricate effects in such a way that could result in harm or benefit upon a person. All is done with perfect wisdom. When speaking of the hardship of the Israelites' life of slavery, the Quran attributes the direct action to the tyrants, all the while keeping the divine will in the background
14:6"Remember the favor of Allah upon you when He saved you from the people of Pharaoh, who were afflicting you with the worst torment and were slaughtering your [newborn] sons and keeping your females alive. And in that was a great trial from your Lord".
The tyrants' evil deeds were permitted to unfold, but with ultimate wisdom, becoming a trial to those suffering the consequences.
As to sinning, God does not want man to sin, hence the Quran's continuous pointing the means by which to do good. From turning the attention to man's ingrained cognition of higher moral truths, to the sending of revelation through special agents. Or the external guidance in the shape of recognizable signs of nature within and outside of man, signs so obvious that the Quran uses the powerful image of God's face being anywhere man looks. All these guiding mechanisms cannot be imposed upon anyone, in a system of causality that integrates freewill. One has to make use of these tools freely and choose whether he wants to live within the prescribed limits or not. God therefore does not want man to transgress but when he does, God allows it according to His established system of freewill in which man is fully responsible. There is therefore a fine line between moral accountability and God's supreme will and control over the current of causality
7:28"And whenever they commit an indecency, they say: 'We found our fathers (acting) upon it, and Allah has enjoined it on us.' Say: 'Verily Allah does not enjoin indecencies. Do you say against Allah what you do not know?".
Disbelievers of all times objected that if Allah truly disapproved of their behaviour, then he would have prevented them from it
43:20,16:35-6"And they who give associates (to Allah) say: If Allah had pleased, we would not have served anything besides Allah, (neither) we nor our fathers, nor would we have prohibited anything without (order from) Him".This corrupt and self-serving view of causality doesnt take into account that Allah has established that eachone is to choose his own path freely. The evidence for this is that we are capable of perceiving the spiritual significances of all things, as well as the fact we were sent guidance and messengers that clarify the right from the wrong
"Thus did those before them; is then aught incumbent upon the messengers except a plain delivery (of the message)? And certainly We raised in every nation a messenger saying: Serve Allah and shun the Shaitan. So there were some of them whom Allah guided and there were others against whom error was due".
This refutes determinism or predetermination, while also dismissing the excuse that one's spiritual condition, despite being exposed to guidance, could be due to worldly circumstances beyond one's control 4:97,16:41-2,23:106-8. Those who regard themselves as compelled to conform to society are strongly condemned and their excuse for failing to assume responsibility is rejected, except for the weak who have no possibility but to remain in an environment that conflicts with the right path 4:98-99. But those who have the ability to bring about a change in their atmosphere or shift to a better environment, but that do not, then they will be fully accountable for having continued to live in the same corrupt environment. One should not hesitate to migrate in Allah's way to seek conditions more spiritually appropriate. Neither should one be disheartened by the material uncertainties of a new life to the point one remains in a place that could jeopardize one's situation in the Hereafter 29:56-60. In the NT, Jesus warned his followers to the same effect Matt6:24-34.
The word hijra in such verses denotes the spiritual as well as physical migration from an environment of sin to that of righteousness. This is a continuous demand from Allah that one should strive to purify his atmosphere from evil. Hijra is, according to God's messenger, the abandoning of what is condemned and disliked by Allah. Whenever the worship of God becomes impossible, the believer is obliged to forsake the domain of evil and to "migrate unto God", to a place where it is possible to live in accordance with one's faith
29:56,39:10"and Allah's earth is spacious".
The prophets themselves from Abraham to Moses, down to Muhammad, did not hesitate to leave their homeland and their loved ones behind, when the pressure to be expelled reached life-threatening proportions. Other prophets, the likes of Shuayb were rescued by God through the sending of calamities upon the rejecters before their forced exile came to fruition 7:88-91.
Again, God shows the right and the wrong, encourages us to do right, but has left us to push the final button, make the choice because at the end
74:38"Every soul is held in pledge for what it earns".This necessitates that each person is entirely responsible for choosing belief 24:52 or disbelief 3:19.
Therefore in reality, even though Allah is the Ultimate Cause of all things, none can be discharged of his moral responsibilities. This is reflected in
4:79"Whatever benefit comes to you, it is from Allah, and whatever evil befalls you, it is from yourself".This evil is the result of changing the good things coming from Allah into evil 2:211"and whoever changes the favor of Allah after it has come to him, then surely Allah is severe in requiting evil".
Only man is to blame for the evil resulting from his wrong moral choices
8:51"This is for what your own hands have sent on before, and because Allah is not in the least unjust to the servants" 4:40,10:44"Allah does not do any injustice to men, but men are unjust to themselves".The evil spoken of in 4:79 are the result of sin, not the divine hardships and trials referred to in 4:78 and elsewhere for example 9:50-51. In 9:51 are addressed those who do not rely on Allah in the pursuit of a goal, thinking that the outcome is solely related to one's will, preparedness and actions. That mindframe led those who refrained from battle and that saw hardship befalling the believers in battle to think that
"We took indeed our precautions beforehand, and they turn away rejoicing".
But the believers, when hardships befall put their trust in Allah. They rely on Him and accept whatever happens because they know that it is ultimately Allah who allows or prevents things. This then necessarily means that all things that befall a person whether perceived as good or evil, are allowed with Wisdom. They are nothing but tests, opportunities of spiritual betterment. That is why, one invokes Allah's help and guidance in the pursuit of any goal, so that one is given spiritual awareness in the process, no matter the outcome. As stated in sura Yusuf "He is the master over His affair".
This higher principle is again found in 57:22 saying that all is in a Book
"before we bring it into existence"and this is meant to convey that the hardships that befall all people, even in a righteous pursuit, are by God's permission, encompassed by His knowledge, power and wisdom
9:51,64:11"No affliction comes about but by Allah's permission; and whoever believes in Allah, He guides aright his heart; and Allah is Cognizant of all things".Nothing can happen outside of his will. Whatever happens to someone it is so because Allah allowed it
4:78"Say: All is from Allah".57:22 does not say that man's actions are written down in a book from eternity, but that the hardships resulting from those willful actions dont happen unless by His permission. It is a consolation to the believers, who rely on Allah in their endeavours, trusting His wisdom
57:23"So that you may not grieve for what has escaped you, nor be exultant at what He has given you".In the HB the principle is presented thus
Things happen because of God's will, Who either allows or prevents a situation to occur in a chain of causality. This means that in God's foreknowledge a thing has already come to pass before He allows (or prevents) it to happenLam3:33-38"he does not willingly bring affliction or grief to anyone...Who can speak and have it happen if the Lord has not decreed it? Is it not from the mouth of the Most High that both calamities and good things come?"
Ecc3:15"Whatever is has already been, and what will be has been before".
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