The notion of ibtilā, as discussed in the first chapter, is seen traditionally as being synonymous with adversity and suffering, and implies a negative connotation. However, as already established, from the Qur’anic perspective ibtilā is wholly positive in so far as it is an overarching notion which informs the creation of the universe, and is instrumental in actualization of the Divine purpose with respect to creation of the humankind. Furthermore, as the chapter on typology of the Qur’anic narratives highlighted, the fact that ibtilā is manifested both in prosperity and adversity further emphasizes its all-inclusive meaning, i.e. the actualization of human potential, and demonstrates the overall constructiveness of this concept. Nevertheless, because of the misconceptions surrounding it, ibtilā in its negative form, hardship and suffering, needs to be studied in the context of Muslim theodicy and the attendant concepts of “good” and “evil”.

The wide-ranging “problem of evil” has been generally recognized as one of the most debated topics in the history of philosophy of religion. Although the theoretical dimension of the problem poses an intellectual challenge for many philosophers and theologians of various religious traditions, its existential dimension, evil encountered in real life, concerns every individual. It is claimed that the reality as well as the magnitude of many kinds of evil in the world shakes the very foundation of the traditional belief in God. As human beings we are faced with hardships, illnesses, pain, natural disasters that cause immense suffering, fear and anxiety, and injustice, all of which challenge faith. As Hick points out, by remembering the afflictions that invade many people of the world, “… we do indeed have to ask ourselves whether it is possible to think of this world as the work of an omnipotent creator who is motivated by limitless love…this is indeed the most serious challenge that there is to theistic faith.” Plantinga supports this notion and further attests that natural atheology which attempts to show that “God does not exist or that at any rate it is unreasonable or irrational to believe that He does, has to do with the so called problem of evil.” Therefore, the concept of evil has, for the most part, been discussed in terms of the core beliefs common to major theistic traditions. Moreover, scholarly works have paid attention to the issue of evil in the context of doctrinal concepts pertaining to specific religious traditions.