The purest love for others shows itself indifferent to any justification of the bad suffered by the beloved ones.
When a lover put the problem of justifying his acts for defending the beloved from various bad situations or to accept the reasons of those bad situations, he is far away from the so called purest love. He expressed his love, but with the concession of being caught in those problems of the world which do not allow being preoccupied only about the person he loves.
For instance, if he put the problem of the righteousness of his actions on behalf of the beloved ones, there is a consequence of the hidden belief that the world presents those contexts which require the analysis of his feelings in terms of righteousness or justice. If he accepts the natural character of illness and dying when his beloved is affected, it is again a consequence of his conviction that all the men are subdued to the natural order of this world.
If it is true that ‘God is love’ and also that He is essentially above this world, from where would He find justifications for the obvious cases when He lets each individual to suffer? Because all the men he is supposed to love confront at least the evil of dying.
Thus the problem is why God must justify his love and not the recurrent accusation of his bad treatment of those he loves. Otherwise, since the arguments for God’s love are advanced by men who are caught in this world, there is quite probable that they can easily find well justifications.