This treatise delves into the profound and philosophical exegesis of verse 253 from Surah Al-Baqarah, which with unparalleled subtlety elucidates the relationship between divine will, human freedom, and the persistence of conflicts in the corporeal realm. The verse under discussion, by positing two conditional wills and one absolute divine decree, provides a framework for understanding the wisdom of creation and the position of human volition. This interpretation, adopting a theological and hermeneutical approach, refrains from mere literal extraction of meanings and, by critiquing superficial commentaries, penetrates the depths of Quranic concepts, emphasizing human freedom as the cornerstone of the created order. Furthermore, through refined allegories and allusions, it endeavours to present these concepts clearly and engagingly to specialised audiences, particularly within academic milieus.
وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلَ الَّذِينَ مِنْ بَعْدِهِمْ مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتِ وَلَٰكِنِ اخْتَلَفُوا فَمِنْهُمْ مَنْ آمَنَ وَمِنْهُمْ مَنْ كَفَرَ ۚ وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلُوا وَلَٰكِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ
If Allah had willed, those who came after them, after clear proofs had come to them, would not have fought among themselves; but they differed. So some of them believed and some disbelieved. And if Allah had willed, they would not have fought each other; but Allah does what He wills.
This verse, with a tripartite structure (two conditional wills and one absolute decree), examines the relationship between divine will and human volition. The repeated phrase لَوْ شَاءَ اللَّهُ and the concluding clause وَلَٰكِنَّ اللَّهَ يَفْعَلُ مَا يُرِيدُ signify the rhetorical and philosophical profundity of the verse, surpassing simplistic exegetical interpretations.
لَوْ شَاءَ اللَّهُ merely as an emphasis. This view, due to neglecting the rhetorical structure and philosophical content of the verse, is insufficient and overlooks the depth of Quranic meanings.
This critique invites a reassessment of exegetical methodologies and a focus on the deeper layers of the Divine Word, which attend not only to apparent meanings but also to the wisdom and eloquence embedded in the verse.
The verse commences with the phrase وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلَ الَّذِينَ مِنْ بَعْدِهِمْ مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتِ. This conditional will implies that Allah could have created a world wherein, following the advent of Prophets and manifest proofs, no disputes or conflicts would arise among humans. However, such a will did not materialise because Allah willed to preserve human volition even after divine guidance.
The presence of Prophets and clear proofs was intended to guide and resolve disputes, yet the verse demonstrates that this guidance alone is insufficient to terminate conflicts. Humans, owing to the conditions of the corporeal world and inherent freedom both ontological and legislative, remain autonomous vis--vis divine guidance.
For better comprehension, the discord following Prophets can be likened to disagreements after a judicial verdict in a court. In human courts, a judges ruling generally concludes disputes; however, in the divine system of guidance, conflicts persist even post arrival of Prophets and proofs. This persistence is not due to deficiency in divine guidance but arises from the necessity of human freedom in the corporeal realm.
The primary reason for the endurance of disputes is the corporeal world and the God-given freedom granted to humans. This freedom safeguards the expansiveness of human existence and enables choice between faith and disbelief even after the arrival of Prophets and manifest proofs. Revoking this freedom would contradict the wisdom of corporeal creation, which is a realm for trial and voluntary selection.
The first divine will alludes to the possibility of a conflict-free world after prophetic guidance, but Allah preserved human freedom by not actualising this will. This not only manifests the wisdom of corporeal creation but underscores the exalted status of human freedom within the divine order. The persistence of conflicts signals the demands of the corporeal realm and the ontological and legislative freedom granted to humans.
The verse, through repetition of وَلَوْ شَاءَ اللَّهُ مَا اقْتَتَلُوا, refers to a second will wherein Allah could have created a world free of conflict even without the presence of Prophets. This will pertains to the creation of humans inherently devoid of strife and discord, akin to the God-beloveds (such as Amir al-Mu'minin, Abu Dharr, or Uways). Yet, Allah did not will such a world, for the corporeal realm is designed for trial and volition.