The Moral Argument demonstrates that objective moral values, universally recognized across all cultures and civilizations, can only be grounded in a transcendent moral lawgiver, while the existence of evil and suffering, rather than negating God's existence, serves as both a test of human free will and a pathway to spiritual refinement in preparation for ultimate Divine justice.
The Origin of Objective Morality
The Moral Argument shows that objective moral values exist and are only explained by the existence of a moral lawgiver, God. Philosophers have argued that human awareness of right and wrong points to a transcendent source of morality. (1) According to this argument, if there is no God, then objective moral values do not exist; morality would be subjective, varying according to cultural, personal, or situational contexts. But objective morality do exist, therefore God exists. Humanist philosopher Paul Kurt asks:
“The central question about moral and ethical principles concerns this ontological foundation. If they are neither derived from God nor anchored in some transcendent ground, are they purely ephemeral?” (2)
If God does not exist, how can metaphysical concepts be so deeply and universally ingrained in all human beings?
We can easily understand, on a physical level, how genetic material encoded in DNA is passed from one generation to the next. But how do we explain the fact that all humans, regardless of culture or background, share certain immaterial values and moral intuitions? If these values are not grounded in an objective metaphysical reality, how could they have arisen in the very first human beings, and how could they have been preserved so consistently across every age and civilisation? Their persistence points instead to a transcendent source, beyond biology, that endowed humanity with a shared moral and spiritual framework from the very beginning. The existence of universal morality inherently points to the existence of God.
In addition, objective morality also points toward the existence of an afterlife. If moral values are real and binding, then ultimate justice must also be real. In this world, justice is never perfectly served; many who commit great evil escape accountability, while many who live piously suffer without reward. Such moral imbalances need redress, and the very concept of ultimate justice implies a realm beyond this life where every deed will be accounted for. The existence of objective morality therefore not only testifies to a Divine Lawgiver, but also to a final Day of Accounting, where perfect justice will be done for all who lived, both the righteous and the wicked.
Problem of Evil
Yet this very conviction - that justice and morality point to a Divine order - naturally gives rise to a deeper question. If a just and moral God exists, why does evil and suffering persist in the world? This is one of the most common objections to the existence of God: if God exists, why does He allow evil and suffering? According to philosopher and former Professor of Oxford University, Richard Swinburne:
“The main argument against the existence of God has always been the 'argument from evil' - that is, from pain and malevolence. . . Evils are traditionally divided into moral evils (ones knowingly caused or allowed to occur by humans) and natural evils (the ones for which humans are not responsible, such as the effects of disease and earthquake).” (3)
Firstly, the existence of human suffering (vis-à-vis diseases or disasters) does not inherently negate the existence of God. To equate the two is flawed and irrational. This suffering, in and of itself, does not disprove the presence of Divine wisdom or purpose. Just as a child may endure hardship or illness, it does not mean they are without parents. God has not made this a permanent world. This is a temporary realm, and everything here has a time limit. Neither the good things of this world are forever, nor the bad things eternal. We exist here for a short time, and we are being tested – those who pass the test will find an eternal world that is perfect and permanent.
“And when We let the people taste mercy, they rejoice therein, but if evil afflicts them for what their hands have put forth, immediately they despair.” (4)
God sometimes allows individuals to experience hardship not only for their own spiritual growth but also as a test for others. The sick, the poor, and the destitute become mirrors reflecting the moral condition of society. When you encounter a person in need, you are being tested - will you respond with compassion and generosity or turn away? Through trials, God examines our faith, sincerity, and empathy. (5) At other times, God allows calamities to occur as consequences of humanity’s defiance of His laws. When societies rebel against Divine guidance, corruption spreads and moral order collapses. The Qur’an reminds us:
“Has there not reached them the news of those before them - the people of Nuh and (the tribes of) ‘Aad and Thamud and the people of Abraham and the companions (i.e., dwellers) of Madyan and the towns overturned? Their messengers came to them with clear proofs. And God would never have wronged them, but they were wronging themselves.” (6)
Secondly, with respect to “moral evils” this type of evil exists because God has granted humans beings free will, and because of this freedom, moral evil is possible. They have a choice to act with righteousness and with evil. Both are potentials of the human story. Hence, great acts of kindness of charity and self-sacrifice are possible as are horrendous acts of genocide. Through the trials of wealth and poverty, desire and restraint, anger and forgiveness, we are confronted with choices that reveal the true condition of the soul. It is through these moral struggles that virtues such as empathy, courage, mercy, and compassion are cultivated. Without the possibility of evil, such virtues could neither exist nor be meaningfully expressed.
Yet when people misuse this freedom - choosing greed, arrogance, and violence - suffering inevitably follows. The pain that arises from such acts is temporary and transitory, for ultimate justice will be rendered in the Hereafter by God Himself. Sometimes, however, God allows people to taste the consequences of their own corruption in this life, as both a sign and a mercy - a reminder to return to righteousness.
“Corruption has appeared throughout the land and sea by (reason of) what the hands of people have earned so He (i.e., God) may let them taste part of (the consequence of) what they have done that perhaps they will return (to righteousness).” (7)
“And whatever strikes you of disaster - it is for what your hands have earned; but He pardons much.” (8)
Suffering, then, is not meaningless. It may be a means of purification, reflection, or elevation. Even God’s Prophets and Messengers endured profound hardship. The Qur’an mentions Prophet Ayyub as a model of patience and steadfast faith amidst immense suffering. Through such trials, a Believer is granted the opportunity to draw nearer to God, to awaken the Fitrah from heedlessness, and to refine the soul in preparation for eternal life.
A simple story helps to clarify this matter. A barber was once cutting a man’s hair when he remarked, “I do not believe in the existence of God.” The Muslim customer asked, “Why not?” The barber replied, “There is so much misery and chaos in the world. If God existed, this mess would not exist.” The Muslim calmly responded, “I also do not believe in barbers.” Puzzled, the barber asked, “What do you mean?” The Muslim pointed outside and said, “Do you see those men with long, messy hair?” The barber nodded. The Muslim continued, “If barbers existed, people with long and messy hair would not exist.” The barber protested, “But we do exist - people simply do not come to us!” The Muslim smiled and said, “Exactly. God also exists, but people do not turn to God for guidance. That is why there are so many problems in the world.”
(Taken from the book: ‘God: There is No Doubt!’)
(1) Including Immanuel Kant, Swinburne, Adams and others.
(2) Paul Kurtz, Forbidden Fruit, p. 65.
(3) Richard Swinburne, The Existence of God. Oxford University Press.
(4) Surah ar-Rum 30:36.
(5) The suffering of others is not without meaning—it is an opportunity for moral refinement and a test of one’s faith in action. In a Hadith Qudsi, God will say on the Day of Judgment, ‘O son of Adam, I was hungry and you did not feed me.’ He will answer: ‘How could I feed you? You are the Lord of the worlds!’ He will say: ‘Did you not know that my slave so and so who is the son of so and so felt hunger, and you did not feed him. Alas, had you fed him you would have found that (i.e., reward) with Me.’ ‘O son of Adam, I was thirsty and you gave Me nothing to drink.’ He will reply: ‘How could I give You drink? You are the Lord of the worlds!’ He will say: ‘Did you not know that my slave so and so, the son of so and so felt thirsty and you did not give him drink. Alas, if you had given him, you would have found that (i.e., reward) with me.’ ‘O son of Adam, I became sick and you did not visit Me.’ He will answer: ‘How can I visit You? You are the Lord of the worlds!’ He will say: ‘Did you not know that my slave so and so, the son of so and so became sick and you did not visit him. Alas, had you visited him, you would have found Me with him.”
(6) Surah at-Tawbah 9:70.
(7) Surah ar-Rum 30:41.
(8) Surah ash-Shurah 42:30.
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