were sent to secure and perfect benefits, and to prevent and reduce harms as far as possible.

The second answer is that any harm that occurred was negligible beside the benefit achieved. This is like rain whose benefits are widespread, even if it destroys some houses or hinders some travellers and people pursuing their livelihoods, such as cloth-bleachers and the like. Whatever brings widespread benefit and welfare is an intended good and a cherished mercy, even if some people suffer harm from it. This answer has been given by various groups of Muslims: speculative theologians, jurists and others among the Hanafīs, Hanbalīs and others, as well as the Karrāmiyyah and Sufis. It is also the answer given by many who engage in philosophy.

They say:

All the harm He brings into existence must involve a wise purpose. Allah Most High says:

“The work of Allah, who has perfected all things.”

And He says:

“Who has made good everything He created.”

Harm through which a desired wise purpose is achieved is not absolute evil, even if it is evil in relation to those harmed by it. Hence, neither the words of Allah Most High nor the words of His Messenger (may Allah bless him and grant him peace) attribute evil alone to Allah. Rather, evil is mentioned only in one of three ways: it is included within the generality of created things; it is attributed to the cause that produces it; or its agent is left unmentioned. When it is included within that generality, this conveys the all-encompassing nature of His power, will and creation, and encompasses the wisdom pertaining to the whole.

The first is exemplified by His saying, Most High:

“Allah is the Creator of all things,”

and similar passages. This category also includes Allah’s names that occur in pairs, such as the Giver and the Withholder, the Bringer of Harm and the Giver of Benefit, the Bestower of Honour and the Abaser, the Lowerer and the Raiser.