of Nokounam, May His Soul Be Blessed (Session 1251)
The Holy Quran, akin to a radiant lamp, illuminates the path of guidance for humanity and, through profound and sagacious discourse, elucidates the relationship between Divine will and human free will. Verses 149 and 150 of Surah Al-Imran, like a resplendent jewel within this celestial scripture, examine fundamental concepts of guidance, human choice, and responsibility in the face of ones decisions. These verses, with deep insight into the challenges posed by determinism and the attribution of misguidance to Divine will, emphasise the role of human existential predispositions in the course of felicity or perdition. This treatise, relying upon erudite lectures and profound analyses, endeavours to explicate these verses in a fluent style and coherent structure, guiding the reader towards a deeper understanding of the reality of guidance.
Say: So the decisive proof belongs to Allah; and if He had willed, He could have guided you all. (Quran 3:149)
Verse 149 of Surah Al-Imran emphatically and eloquently asserts the undeniable truth that God Almighty possesses an unequivocal and complete proof. This perfect proof, like a shining sun, illuminates the path of guidance and leaves no excuse for human misguidance. Nevertheless, Divine will has not ordained guidance in a coercive and imposed manner upon humanity. This verse responds to the claim of the polytheists who attribute their misguidance to Gods will, thereby shirking the acceptance of responsibility for their own actions.
Key Point: The perfect Divine proof is the totality of clear and decisive evidences provided through the sending of prophets, signs, and reason, which prepare the grounds for guidance; yet its actualisation depends upon human volition and choice.
This perspective challenges determinism and emphasises human free will. Human beings, like travellers on the journey of life, possess the faculties of reason and revelation enabling them to choose the correct path, though this choice occurs within the framework of their existential constitution.
The concept of iqtida in these verses serves as a key to understanding humanitys position in the system of creation. Iqtida refers to the intrinsic constitution of a human being wherein Divine power and agency flow. Man is neither utterly free from all bonds nor completely compelled without any choice. He exists in a middle state, like a bird whose wings are lifted by the breeze of Divine will, yet the direction of flight is determined by himself.
Unlike inanimate objects such as stones and mountains whose guidance is coercive and devoid of choice, humans, within the constraints of their existential constitution, possess the capacity for decision-making. This constitution delineates their potentialities, but the actualisation of these potentials is contingent upon their will and effort. The Quran states in another verse: Each one works according to his own disposition. (Quran 17:84), which clearly indicates the role of disposition or constitution in human deeds.
Key Point: The existential constitution is the ontological framework wherein Divine power circulates, situating humans between determinism and free will, enabling them to determine the course of guidance or misguidance through their own choices.
Part One, relying upon verse 149 of Surah Al-Imran, explicates the concept of perfect Divine proof and refutes deterministic claims. This verse denies any excuse for misguidance and calls humans to accept responsibility for their choices. The concept of existential constitution acts as a bridge between Divine will and human free will, holding humans accountable for their actions.
Say: Bring forth your witnesses who testify that Allah has forbidden this. If they testify, then do not testify with them. And do not follow the desires of those who deny Our signs and those who do not believe in the Hereafter, while they are fair to their Lord. (Quran 3:150)
Verse 150 of Surah Al-Imran confronts the polytheists with firm discourse, challenging them to present witnesses who affirm that God has forbidden guidance for them. This challenge acts as a mirror exposing the falsehood of deterministic claims. The polytheists attribute their misguidance to Divine will to evade their own responsibility, but the Quran calls upon them to provide evidence.
God commands the Prophet (peace be upon him) that if the polytheists do produce witnesses, he must not align his testimony with theirs, for their testimonies stem from ignorance, folly, and arrogance. Such testimonies are fragile as bubbles on water and cannot reveal the truth. The Quran elsewhere instructs: And do not pursue that of which you have no knowledge. (Quran 17:36), stressing the necessity of testimony based on knowledge and certainty.
Key Point: The testimony of the polytheists is invalid due to its origins in ignorance and arrogance, and the Prophet (peace be upon him) and believers are forbidden from endorsing it to maintain intellectual and ideological independence.
The verse cautions believers against following the whims of those who deny Divine signs and disbelieve in the Hereafter. Such desires act as a wild wind diverting one from the path of truth and driving towards the abyss of error. These individuals, by ignoring Divine revelations and rejecting the Hereafter, deviate from God and incline towards polytheism or disbelief.
The Quran states: And who is more astray than one who follows his desire without guidance from Allah? (Quran 28:50), emphasising the danger of succumbing to carnal desires without Divine guidance. This prohibition serves as a shield protecting believers from spiritual and ideological deviations.
Those who deny Divine verses also lack belief in the Hereafter because rejecting the Hereafter negates the system of Divine reward and punishment. These individuals resemble lost travellers wandering in the desert of this world, oblivious to their ultimate destination and, by turning away from God, fall into polytheism or disbelief. The Quran elsewhere says: Whoever believes in Allah and the Last Day... (Quran 2:4), presenting belief in God and the Hereafter as inseparable pillars of faith.
Key Point: Denial of the Hereafter signifies neglect of accountability and Divine justice, leading to deviation from God and gravitation towards polytheism or disbelief.
Part Two, centred on verse 150 of Surah Al-Imran, addresses the polytheists challenge for witnesses and the invalidity of their deterministic claims. This verse forbids acquiescence to false testimonies and following desires, underscoring the necessity of steadfast adherence to truth and intellectual autonomy. Denial of Divine signs and rejection of the Hereafter distance humans from guidance and cause deviation from God.
Human beings possess a relative freedom within the constraints of their existential constitution that is neither absolute nor completely restricted. This limited free will is like a slender thread between determinism and liberty, directing humans towards choosing good or evil. For example, a person standing on the edge of a rooftop chooses whether to jump or step back; this relative freedom manifests within the framework of his existential predispositions and environmental conditions.
This concept aligns with the Islamic theological theory of the command between two commands (amr bayn al-amrayn). Man is neither a lifeless wall devoid of choice nor a wholly autonomous being independent of Divine will. Instead, with a constrained will, he determines his own path.
Key Point: Human limited free will situates him within his existential constitution, where Divine will and human choice intermingle.
Faith in God is a jewel implanted in human nature. The Quran declares: Set your face towards religion, upright, the innate nature Allah has instilled in mankind. (Quran 30:30). This primordial monotheistic disposition summons humans towards God, but deviation from this path results from erroneous choices and submission to desires. By turning away from God, humans fall into polytheism or disbelief, thereby estranging themselves from their own felicity.
The example of students who attribute success to their own efforts but blame failure on Divine will illustrates this truth. Such individuals resemble lost travellers who, instead of accepting responsibility, fabricate excuses and succumb to superstition and polytheism.
Polytheism entails dependence on entities other than God, such as idols or carnal desires, whereas disbelief is a total denial of Divine truth or renunciation of God. Disbelief resembles utter darkness extinguishing the light of innate faith, while polytheism is akin to a shadow diminishing that light. This distinction aids in a more precise understanding of ideological deviations.
Key Point: Polytheism is the inclination towards the non-Divine, and disbelief is the complete denial of Divine truth; both stem from renouncing innate monotheistic nature and neglecting human responsibility.
Part Three explicates the concept of limited free will and the role of human predispositions in responsibility for choices. Innate faith directs humans towards God, yet voluntary deviation leads to polytheism or disbelief. Differentiating between disbelief and polytheism clarifies various dimensions of ideological deviation and underscores the necessity to preserve the disposition towards good.
God Almighty, as the Primary Cause, provides the conditions necessary for human guidance. He reveals signs, sends prophets, and endows reason to direct mankind, yet the actualisation of this guidance depends on human choice. The Quran states: <