In this volume, Salih Sayilgan explores the problem of evil and suffering in Islamic theology along with the questions that both religious and nonreligious people alike perennially ask: Why is there evil and suffering? What is God’s role in both natural and moral evil? If God is loving, just, and powerful, why is there innocent suffering? Do humans have free will or are they predestined to act in a certain way? Examining both theoretical and practical theodicy in Islam, Sayilgan provides Muslim perspectives on natural and moral evil in light of Islamic theological concepts. He interrogates several specific topics related to evil and suffering, including death, sickness, aging, disability, climate change, and pandemics. These topics are explored through case studies from the lives of Muslims, with particular attention given to the American context. A comparative and dialogical study, this volume also engages with Zoroastrian, Hindu, Buddhist, Jewish, and Christian approaches, as well as nonreligious perspectives.

In this volume, Salih Sayilgan explores the problem of evil and suffering in Islamic theology along with the questions that both religious and nonreligious people alike perennially ask: Why is there evil and suffering? What is God’s role in both natural and moral evil? If God is loving, just, and powerful, why is there innocent suffering? Do humans have free will or are they predestined to act in a certain way? Examining both theoretical and practical theodicy in Islam, Sayilgan provides Muslim perspectives on natural and moral evil in light of Islamic theological concepts. He interrogates several specific topics related to evil and suffering, including death, sickness, aging, disability, climate change, and pandemics. These topics are explored through case studies from the lives of Muslims, with particular attention given to the American context. A comparative and dialogical study, this volume also engages with Zoroastrian, Hindu, Buddhist, Jewish, and Christian approaches, as well as nonreligious perspectives.

In this volume, Salih Sayilgan explores the problem of evil and suffering in Islamic theology along with the questions that both religious and nonreligious people alike perennially ask: Why is there evil and suffering? What is God’s role in both natural and moral evil? If God is loving, just, and powerful, why is there innocent suffering? Do humans have free will or are they predestined to act in a certain way? Examining both theoretical and practical theodicy in Islam, Sayilgan provides Muslim perspectives on natural and moral evil in light of Islamic theological concepts. He interrogates several specific topics related to evil and suffering, including death, sickness, aging, disability, climate change, and pandemics. These topics are explored through case studies from the lives of Muslims, with particular attention given to the American context. A comparative and dialogical study, this volume also engages with Zoroastrian, Hindu, Buddhist, Jewish, and Christian approaches, as well as nonreligious perspectives.

In this volume, Salih Sayilgan explores the problem of evil and suffering in Islamic theology along with the questions that both religious and nonreligious people alike perennially ask: Why is there evil and suffering? What is God’s role in both natural and moral evil? If God is loving, just, and powerful, why is there innocent suffering? Do humans have free will or are they predestined to act in a certain way? Examining both theoretical and practical theodicy in Islam, Sayilgan provides Muslim perspectives on natural and moral evil in light of Islamic theological concepts. He interrogates several specific topics related to evil and suffering, including death, sickness, aging, disability, climate change, and pandemics. These topics are explored through case studies from the lives of Muslims, with particular attention given to the American context. A comparative and dialogical study, this volume also engages with Zoroastrian, Hindu, Buddhist, Jewish, and Christian approaches, as well as nonreligious perspectives.

In this volume, Salih Sayilgan explores the problem of evil and suffering in Islamic theology along with the questions that both religious and nonreligious people alike perennially ask: Why is there evil and suffering? What is God’s role in both natural and moral evil? If God is loving, just, and powerful, why is there innocent suffering? Do humans have free will or are they predestined to act in a certain way? Examining both theoretical and practical theodicy in Islam, Sayilgan provides Muslim perspectives on natural and moral evil in light of Islamic theological concepts. He interrogates several specific topics related to evil and suffering, including death, sickness, aging, disability, climate change, and pandemics. These topics are explored through case studies from the lives of Muslims, with particular attention given to the American context. A comparative and dialogical study, this volume also engages with Zoroastrian, Hindu, Buddhist, Jewish, and Christian approaches, as well as nonreligious perspectives.

In this volume, Salih Sayilgan explores the problem of evil and suffering in Islamic theology along with the questions that both religious and nonreligious people alike perennially ask: Why is there evil and suffering? What is God’s role in both natural and moral evil? If God is loving, just, and powerful, why is there innocent suffering? Do humans have free will or are they predestined to act in a certain way? Examining both theoretical and practical theodicy in Islam, Sayilgan provides Muslim perspectives on natural and moral evil in light of Islamic theological concepts. He interrogates several specific topics related to evil and suffering, including death, sickness, aging, disability, climate change, and pandemics. These topics are explored through case studies from the lives of Muslims, with particular attention given to the American context. A comparative and dialogical study, this volume also engages with Zoroastrian, Hindu, Buddhist, Jewish, and Christian approaches, as well as nonreligious perspectives.

In this volume, Salih Sayilgan explores the problem of evil and suffering in Islamic theology along with the questions that both religious and nonreligious people alike perennially ask: Why is there evil and suffering? What is God’s role in both natural and moral evil? If God is loving, just, and powerful, why is there innocent suffering? Do humans have free will or are they predestined to act in a certain way? Examining both theoretical and practical theodicy in Islam, Sayilgan provides Muslim perspectives on natural and moral evil in light of Islamic theological concepts. He interrogates several specific topics related to evil and suffering, including death, sickness, aging, disability, climate change, and pandemics. These topics are explored through case studies from the lives of Muslims, with particular attention given to the American context. A comparative and dialogical study, this volume also engages with Zoroastrian, Hindu, Buddhist, Jewish, and Christian approaches, as well as nonreligious perspectives.

In this volume, Salih Sayilgan explores the problem of evil and suffering in Islamic theology along with the questions that both religious and nonreligious people alike perennially ask: Why is there evil and suffering? What is God’s role in both natural and moral evil? If God is loving, just, and powerful, why is there innocent suffering? Do humans have free will or are they predestined to act in a certain way? Examining both theoretical and practical theodicy in Islam, Sayilgan provides Muslim perspectives on natural and moral evil in light of Islamic theological concepts. He interrogates several specific topics related to evil and suffering, including death, sickness, aging, disability, climate change, and pandemics. These topics are explored through case studies from the lives of Muslims, with particular attention given to the American context. A comparative and dialogical study, this volume also engages with Zoroastrian, Hindu, Buddhist, Jewish, and Christian approaches, as well as nonreligious perspectives.

In this volume, Salih Sayilgan explores the problem of evil and suffering in Islamic theology along with the questions that both religious and nonreligious people alike perennially ask: Why is there evil and suffering? What is God’s role in both natural and moral evil? If God is loving, just, and powerful, why is there innocent suffering? Do humans have free will or are they predestined to act in a certain way? Examining both theoretical and practical theodicy in Islam, Sayilgan provides Muslim perspectives on natural and moral evil in light of Islamic theological concepts. He interrogates several specific topics related to evil and suffering, including death, sickness, aging, disability, climate change, and pandemics. These topics are explored through case studies from the lives of Muslims, with particular attention given to the American context. A comparative and dialogical study, this volume also engages with Zoroastrian, Hindu, Buddhist, Jewish, and Christian approaches, as well as nonreligious perspectives.

In this volume, Salih Sayilgan explores the problem of evil and suffering in Islamic theology along with the questions that both religious and nonreligious people alike perennially ask: Why is there evil and suffering? What is God’s role in both natural and moral evil? If God is loving, just, and powerful, why is there innocent suffering? Do humans have free will or are they predestined to act in a certain way? Examining both theoretical and practical theodicy in Islam, Sayilgan provides Muslim perspectives on natural and moral evil in light of Islamic theological concepts. He interrogates several specific topics related to evil and suffering, including death, sickness, aging, disability, climate change, and pandemics. These topics are explored through case studies from the lives of Muslims, with particular attention given to the American context. A comparative and dialogical study, this volume also engages with Zoroastrian, Hindu, Buddhist, Jewish, and Christian approaches, as well as nonreligious perspectives.