The Holy Quran, like a radiant lamp, illuminates the path of guidance towards the truth and responds to humanitys fundamental questions with profound insight within its verses. Among these, verse 99 of Surah Yunus, expressed in eloquent language, addresses the relationship between divine will, human free will, and the role of the prophets in guiding humanity. This verse, by posing deep questions concerning Gods absolute power and human freedom of choice, paves the way for profound reflections on the wisdom of creation and human responsibility. In this treatise, through a meticulous examination of the lecture from session 1461, all points and meanings of this verse are presented with articulate language and coherent structure, serving as a bridge between Quranic knowledge and philosophical thought, leading the audience toward a deeper understanding.
وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَن فِي الْأَرْضِ كُلُّهُمْ جَمِيعًا ۚ أَفَأَنتَ تُكْرِهُ النَّاسَ حَتَّىٰ يَكُونُوا مُؤْمِنِينَ
And if your Lord had willed, all those on earth would have believed altogether. Will you then compel mankind until they become believers?
The Holy Quran, in verse 99 of Surah Yunus, with an expression as profound and deep as an ocean, alludes to the infinite power of God. This verse states that if divine will had been actualised, all inhabitants of the earth without exception would have embraced faith. Yet, the question of why such a will has not been realised directs the mind toward divine wisdom. Divine will, like a sun radiating upon all possibilities, here denotes a potential capacity limited by divine wisdom. Despite possessing absolute power, God has placed humanity under the test of free will so that they may choose the path of faith themselves. This free will acts as a key opening the doors of knowledge to humans and liberates them from the bondage of compulsion.
This concept is profoundly linked to another Quranic verse:
فَمَنْ يُرِدِ اللَّهُ أَن يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ
And whoever Allah intends to guide, He expands his breast to Islam.
This verse indicates that divine guidance is conditional upon the human hearts acceptance and readiness, which itself is the fruit of human free will.
The second part of the verse, by a rhetorical question negating coercion, denies any compulsion in faith: "Will you then compel mankind until they become believers?" This question, like a mirror, reflects the truth of faith as a matter of the heart and free choice. Faith is like a gem that blossoms in the human heart and cannot be forced or imposed. This address prevents the Holy Prophet (peace be upon him) from compelling people to believe and emphasises his role as a benevolent guide and a wise messenger. Compulsory faith is like a rootless tree that falls before a breeze.
This concept resonates with another Quranic verse:
لَا إِكْرَاهَ فِي الدِّينِ
There is no compulsion in religion.
This verse explicitly negates any force in accepting religion and emphasises the freedom of human will.
The verse under discussion, by distinguishing between divine will and human coercion, refers to the difference between potential possibility and practical compulsion. Divine will, like an infinite ocean, encompasses all possibilities, but divine wisdom has linked this possibility to human free will. Human coercion is a futile effort to impose faith, like planting a seed on stone, which bears no fruit. This verse dissuades the Prophet (peace be upon him) from insisting on guiding those who turn away from faith themselves and highlights his role as a patient inviter.
This idea is connected to another Quranic verse:
وَإِنَّا لَجَاعِلُونَ مَا عَلَيْهَا صَعِيدًا جُرُزًا
And indeed, We will make that which is upon it [the earth] a barren ground.
This verse emphasises divine wisdom in guidance and misguidance, showing that God, through His wisdom, places humans on the path of trial and free will.
One of the central questions in the lecture is why God, despite His absolute power, has not compelled all humans to faith. The answer lies in divine wisdom, which, like a guiding light, clarifies the path of creation. Compulsory faith lacks spiritual value and conflicts with the purpose of human creation, which is trial and free will. Humanity, like a traveller in the endless journey of knowledge, must select their destination by their own choice. God, by granting this free will, holds humans accountable for their actions and guides them towards perfection.
This concept harmonises with another Quranic verse:
فَمَن شَاءَ فَلْيُؤْمِن وَمَن شَاءَ فَلْيَكْفُرْ
So whoever wills may believe, and whoever wills may disbelieve.
This verse highlights human free will as an integral part of the wisdom of creation.
The lecture, with a critical view, rejects any form of coercion in the practice of the prophets. The Holy Prophet (peace be upon him), even in Medina where he had authority, never forced anyone to believe. His role was like a blazing torch, inviting to truth and guidance with kindness and wisdom. Coercion is like a dark shadow incompatible with the light of prophetic invitation. The prophets called people to faith through preaching and guidance, never resorting to force.
This idea is linked to another Quranic verse:
وَلَا تُكْرِهُوا فَتَيَاتِكُمْ عَلَى الْبِغَاءِ
And do not compel your slave girls to prostitution.
This verse shows the rejection of compulsion in ethical matters and aligns with the prophetic conduct.
The lecture, with a discerning eye, regards reports suggesting coercion in the Prophets conduct as false and fabricated. Claims such as burning the houses of those who do not attend prayers contradict the Prophets infallibility and the nature of his invitation. These reports are, like weeds in the garden of truth, likely produced by hypocrites or distorters. The Prophet (peace be upon him) invited people to truth with kindness and wisdom, never resorting to violence or coercion.
This concept resonates with another Quranic verse:
وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِ يَا قَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنفُسَكُمْ
And when Moses said to his people, O my people, you have wronged yourselves.
This verse emphasises invitation without compulsion and aligns with the conduct of the prophets.
The lecture, referencing the hypocrisy present during the Prophets time, underscores the truth that apparent faith devoid of sincerity is like an empty shell, lacking value. Hypocrisy, like a poison in the soul, prevents acceptance of truth. At the Prophets time, some feigned piety while inwardly indulging in mockery and duplicity. Such apparent faith neither leads to guidance nor salvation but rather plunges one deeper into darkness.
This concept corresponds with another Quranic verse:
فِي قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ اللَّهُ مَرَضًا
In their hearts is a disease, so Allah has increased their disease.
This verse identifies hypocrisy as a spiritual disease obstructing guidance.
The lecture, employing an analogy from daily life, refers to the internal corruption of humans which, like a thorn in the heart, distances them from true faith. Impure desires, such as inclination toward sin in unlawful unions, hinder nearness to God. Humans, like ships in a stormy sea, if caught by internal corruption, stray far from the shore of salvation. This corruption, even when cloaked in outward religiosity, cannot be cleansed except through repentance and sincerity.
This concept is linked to another Quranic verse:
وَإِذَا أَنْعَمْنَا عَلَى الْإِنسَانِ أَعْرَضَ وَنَأَىٰ بِجَانِبِهِ
And when We bestow favour upon man, he turns away and withdraws aside.
This verse illustrates inner corruption as an obstacle to drawing near to God.
The lecture, referring to the concept of finite time, introduces time as a double-edged sword that leads humanity toward destruction. Humans are caught in a cycle of consumption and death and without faith are like leaves blown by the wind toward ruin. Only true faith, like a steadfast anchor, rescues humans from this destruction and guides them to eternal felicity.
This concept harmonises with another Quranic verse:
كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ
Every soul shall taste death.
This verse reflects the transient nature of this world and the necessity of faith for deliverance from loss.
The lecture, invoking the prayer May God grant us a good end, emphasises the necessity of reliance on God and seeking His guidance. This prayer acts as a shield against misguidance and inner corruption, drawing humans toward the light of guidance. By relying on God and seeking a favourable end, one can be liberated from the darkness of the soul and misguidance, progressing toward perfection.
This concept is connected to another Quranic verse:
