According to Islamic philosophy...

According to Islamic philosophy, however, this could not be the case, since, God is the ultimate creator of all things so that no other being can be conceived of who is able to create something despite of or against God's will and decision. We may call this problem "the creation-dualism problem".8 As we shall see, Muslim philosophers' key solution for this problem is based on a negative interpretation of the very nature of evils.

Another variation of the problem of evil, which deserves to be mentioned here, originates from Muslim Philosophers' belief in God's absolute wisdom (al-hikmat al-ilahiyyah). "Wisdom" signifies more than one meaning: from one aspect, It says something about God's knowledge and insists on its being totally comprehensive and absolutely perfect. Moreover, wisdom sometimes is applied to Divine actions; God is wise (hakim) in the sense that His actions are perfect as well as reasonable.

Avicenna interprets Divine wisdom as follows: Wisdom, in our opinion applies to two things: to complete knowledge and to perfect action. (Morewedge, 1973, p. 70) Indeed, the second sense is what we are concerned with here. One may claim that (at least some kinds of) actual evils, if seen as God's actions, are neither perfect nor reasonable. (To be "reasonable", when used as a property of actions, should be understood as having reasonable purposes and goals).

For example, natural evils (like earthquakes) are apparently the result of some disorders and imperfect designs in the world.

Moreover, one may think that evils like diseases and pains of the innocent creatures could not result in any rational objective.9 Therefore, we confront another problem: It seems that the reality of evils in our actual world contradicts Divine wisdom since they are manifestations of disorder and chaos, from one hand, and vainness and futility, from another hand, while God's wisdom requires all His actions to be the most perfect and to have reasonable goals and objectives. Previous…