independent from revelation. Contrary to the Mu'tazilites, he disagrees that God's wisdom entails creating only good. Since rights could not exist before God created anything, God is not bound to responsibilities for creations. Instead, God's wisdom means that God puts everything in its proper place. He cites Surah Al Imran verse 178, to point out that God does not regard believers and unbelievers as equal; God would increase the sin of the sinners (and guide the believers). He criticizes believing that God only creates good as remnants of Persian dualistic religions, improper for God. Ibn Sina, the most influential Muslim philosopher, analyzed theodicy from a purely ontological, neoplatonic standpoint, aiming to prove that God, as the absolutely good First Cause, created a good world. Ibn Sina argued that evil refers either to a cause of an entity (such as burning in a fire), being a quality of another entity, or to its imperfection (such as blindness), in which case it does not exist as an entity. According to Ibn Sina, such qualities are necessary attributes of the best possible order of things, so that the good they serve is greater than the harm they cause. Philosophical Sufi theologians such as Ibn Arabi were influenced by the neoplatonic theodicy of Ibn Sina. Al-Ghazali anticipated the optimistic theodicy of Leibniz in his dictum "There is nothing in possibility more wonderful than what is." Fakhr al-Din al-Razi, who represented the mainstream Sunni view, challenged Ibn Sina's analysis and argued that it merely sidesteps the real problem of evil, which is rooted in the human experience of suffering in a world that contains more pain than pleasure. The Hanbali scholar Ibn Taymiyya, whose writings became influential in Wahhabism, argued that, while God creates human acts, humans are responsible for their deeds as the agents of their acts. He held that divine creation is good from a causal standpoint, as God creates all things for wise purposes. Thus apparent evil is in actuality good in view of its purpose, and pure evil does not exist. This analysis was developed further with practical illustrations by Ibn al-Qayyim. Alternatives Jewish anti-theodicy In 1998, Jewish theologian Zachary Braiterman coined the term anti-theodicy in his book (God) After Auschwitz to describe Jews, both in a biblical and post-Holocaust context, whose response to the problem of evil is protest and refusal to investigate the relationship between God and suffering. An