The Holy Quran, like a radiant beacon, serves as humanitys guide towards truth, and each of its verses opens a window towards a profound understanding of divine wisdom and the order of creation. Verse 99 of Surah Ynus, with a profound and thought-provoking expression, addresses the matter of divine will and human free will and elucidates the role of the Prophet in guiding humanity. This verse, by posing fundamental questions concerning faith, compulsion, and the wisdom of creation, invites contemplation on the freedom of will and the value of voluntary faith. In this treatise, through an in-depth examination of the content of religious scholars lectures and exegetical analyses, an effort has been made to systematically and with eloquent and lofty language explore this verse. The dialogues between master and student, reflected in the original text, serve as a mirror placing rational inquiries and reflections before the divine wisdom of the Quran. This treatise, while preserving all details and meanings, presents these dialogues in a coherent structure along with additional clarifications, so that, like a mighty tree, its roots are anchored in authentic meanings and its branches extend towards new understandings.
وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَن فِي الْأَرْضِ كُلُّهُمْ جَمِيعًا ۚ أَفَأَنتَ تُكْرِهُ النَّاسَ حَتَّىٰ يَكُونُوا مُؤْمِنِينَ
And if your Lord had willed, all those who are on the earth would have believed altogether. So, are you (O Prophet) to compel the people until they become believers?
Verse 99 of Surah Ynus, by referencing the absolute power of God, states that if God had so willed, all humans on earth would have embraced faith. This expression functions as a window showcasing the grandeur of divine will; however, through the use of the word law (لو), which in Quranic literature denotes the impossibility or non-occurrence, it indicates that this matter did not materialise due to divine wisdom. In the dialogue between the master and the student, the student raises the question whether this verse is compatible with rationality, since it appears that divine will could have compelled all to faith, yet it did not happen. The master responds by emphasising the wisdom of creation, stating that compulsory faith contradicts the purpose of human creation, which is a test and free will. This wisdom is like a light illuminating the path of creation, guiding humanity towards voluntary acceptance of faith.
For a more precise understanding, reference can be made to the interpretations of religious scholars who regard the word law as a key to unlocking the impossibility. This concept aligns with verse 29 of Surah Al-Kahf:
فَمَن شَاءَ فَلْيُؤْمِن وَمَن شَاءَ فَلْيَكْفُرْ
Whosoever wills, let him believe; and whosoever wills, let him disbelieve.
This verse acts as a mirror reflecting human free will and shows that faith is a gem whose value arises only from free choice.
Divine will, although capable of universal guidance, does not entail compulsion due to the wisdom of creation that involves human testing and free will. This part of the verse invites reflection on divine power and the value of human free choice.
The second part of the verse, through a rhetorical question, negates any compulsion in faith: Are you to compel the people until they become believers? This query is addressed to the Prophet (peace be upon him), portraying his role as a beacon for guidance, not as a weapon of coercion. In the dialogue, the student questions whether the Prophet exercised coercion. The master firmly replies that coercion in faith is meaningless, as faith is like a flower that grows in the soil of the heart, nurtured by free will. This notion aligns with verse 256 of Surah Al-Baqarah:
لَا إِكْرَاهَ فِي الدِّينِ
There is no compulsion in religion.
The master emphasises that the Prophets (peace be upon him) method of inviting to faith was based on preaching and explanation, not coercion. This point acts like a breeze that lifts the curtains of misunderstanding and reveals the truth of the Prophetic invitation.
The denial of compulsion in faith is a fundamental principle in the Holy Quran that emphasises human free will and the Prophets guiding role. This part of the verse invites humans to reflect on the value of voluntary faith.
In the master-student dialogue, the student criticises the verse from a rational perspective, considering it seemingly irrational and unjust since divine will did not extend to universal faith and coercion by the Prophet is also meaningless. The master responds that this criticism arises from misunderstanding the literary structure of the verse. The word law and the rhetorical question afa anta negate compulsion rather than affirm it. This verse, like a clear spring, reveals the truth of divine wisdom and shows that compulsory faith contradicts the purpose of creation.
For further elucidation, reference can be made to the scholars interpretations that regard this verse as a warning to the Prophet (peace be upon him) against excessive insistence on guiding those who are already averse to faith. This concept corresponds with verse 8 of Surah Al-Kahf:
وَإِنَّا لَجَاعِلُونَ مَا عَلَيْهَا صَعِيدًا جُرُزًا
And indeed We will make all that is upon it a barren ground.
The apparent criticism of the verse is resolved by reflecting on its literary and semantic structure. This verse, with eloquent wording, emphasises divine wisdom and the Prophets guiding role.
In the dialogue, the master stresses that God did not create the world such that all would be compelled to faith, as this contradicts the wisdom of creation, which is based on trial and free will. Faith is like a gem that gains value only within the furnace of free choice. The student questions why God, if able, did not compel all to faith. The master replies that such action would conflict with divine wisdom, since humans are like birds flying towards the truth with wings of free will.
This concept corresponds with verse 2 of Surah Al-Mulk:
الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا
He who created death and life to test you which of you is best in deed.
Divine wisdom has created humans as free beings whose faith results from a test of choice. This part of the verse invites reflection on the purpose of creation and the value of voluntary faith.
The student emphasises that the word law in the verse denotes impossibility and indicates that universal faith was not realised due to divine wisdom. The master, referring to literary sources such as Al-Mughni and Al-Suyuti, confirms that law in Quranic literature is employed to express an impossible or unrealised event. This word is like a key opening the doors of understanding divine wisdom, showing that God did not will compulsory faith.
This concept aligns with verse 30 of Surah Al-Anbiya:
لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا
If there were in the heavens and the earth other gods besides Allah, they both would have been ruined.
The word law in this verse, through literary expression, elucidates divine wisdom in negating compulsory faith and invites reflection on Quranic semantics.
The master stresses that the Prophet (peace be upon him) never exercised coercion in faith and that his conduct was based on invitation and preaching. The student questions the logic of the phrase Are you to compel the people? The master explains that this phrase, through a rhetorical question, negates any coercion and shows that faith is like a stream that does not flow by force. This point is consistent with the Prophets conduct in Medina and Mecca, where his invitation was like a gentle breeze guiding hearts towards truth.
This notion corresponds with verse 88 of Surah Yusuf:
وَلَا تُكْرِهُوا فَتَيَاتِكُمْ عَلَى الْبِغَاءِ
And do not compel your slave girls to prostitution.
The Prophets conduct reflects the truth of invitation without compulsion. This part of the verse highlights his guiding role.
The student questions why God created angels without sin, whereas humans are created with free will and tested. The master replies that human faith, due to free will and trial, holds greater spiritual value. Angelic faith is like a constant light, whereas human faith is like a star shining in the sky of free will. God did not create the world so that all would have faith like angels, since this contradicts the wisdom of human creation.
This concept corresponds with verse 31 of Surah Al-Baqarah:
وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا
And taught Adam the namesall of them.
The difference between human and angelic faith is rooted in divine wisdom that created humans as free agents. This part of the verse accentuates the value of voluntary faith.
At the conclusion of the dialogue, with the invocation O Allah, send blessings upon Muhammad and the family of Muhammad, the necessity of trust in God and seeking guidance is emphasised. This supplication is like rain cleansing the heart from the dangers of misguidance and directing it towards the light of guidance. The master stresses that humans must constantly seek guidance and prosperity from God.
This concept corresponds with verse 10 of Surah Taha:
رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا
Our Lord, do
