Evil deeds are, in fact, a result of the freewill that God has bestowed upon man, for the particular purpose of the test, during the life of this world.
This ‘test’ would not have been possible without granting man the freewill to deviate from the right path, if man so desired. Thus, the Qur’an (Al-Maaidah 5: 48) says:
“And had God so desired, He would have made you a single people [and not given you the freedom to deviate], but for the purpose of testing you in what He has bestowed upon you [He granted you freedom].”
At another instance, the Qur’an also tells us that God created man on the path of ‘good’, evil came into existence only because of man’s deviation from that ‘good’. Yunus 10: 19 says:
“And [in the beginning,] people were but a single nation [on the path of piety], but then they started creating differences [and thus, deviated from the right path]. And had it not been for God’s decision, which had preceded [regarding testing man and allowing him time], the matter would have been [immediately] decided between them, regarding what they differed in.”
It is clear from the cited verses that ‘evil deeds’ are only a product of man’s deviation from the right path, which, in turn, is the result of the freewill, which God has bestowed upon man. One may, however, say that when man commits a sin - deviates from the right path - God should restrict his freedom. Even though, it was possible for God to do so, yet doing so would effectively have meant taking away man’s freewill and, thereby, terminating his test. This is precisely what is referred in the above-cited verse in the words: “had it not been for God’s decision, which had preceded [regarding testing man and allowing him time], the matter would have been [immediately] decided between them, regarding what they differed in.”
Hence, for the purpose of making the test possible, it was necessary to allow man to deviate from the prescribed path, if he so desired, without following such deviation with any immediate punishment: as an immediate punishment for doing ‘evil’ and an immediate reward for doing ‘good’ would also have rendered the ‘test’ ineffective and impossible. The Qur’an (Faatir 35: 45) says:
“And had God [immediately] punished people for their deeds, He would not have left any moving creature on the face of the earth. But He allows them [to do their deeds] till an appointed time. Then, when that time comes… Indeed, God is fully watchful over His people.”
As should be obvious, there is nothing in the concept of ‘test’, which refutes God’s benevolence, mercy or His being all-good. Nevertheless, if all were to end with man’s death, if ‘good’ and ‘evil’ were not to meet their separate ends, if the test, during the life of this world, were abandoned without its logical results - this would then, indeed, refute all benevolence, mercy, justice and goodness of the Creator. It is because of this reason that the Qur’an has emphatically declared that it would not be all over at man’s death and that at the end of the ‘test’, man shall be rewarded or punished for his performance during this ‘test’. Thus, the verse of Al-Maaidah cited above, goes further to say:
“Therefore, excel in good deeds, to your Lord shall be the return of all of you, then He shall inform you regarding that, in which you differed.”
The Qur’an tells us that the ‘good’ and the ‘bad’ times are also a part of the ‘test’ of man. It tells us that ‘good’ times are a test of man’s gratitude, while ‘bad’ times are a test of man’s perseverance and steadfastness in God’s ways. The Qur’an (Al-Anbiyaa 21: 35) says:
“We shall try you with good and bad times, as a test. And to Us shall you return.”
The learner