of Nokounam , session 1519
The Holy Quran, like a radiant beacon, illuminates the path of guidance for humanity and, through its profound and sagacious verses, answers the fundamental questions of human existence. Verse 99 of Surah Yunus, with its profound and contemplative expression, addresses the relationship between Divine will, human free will, and the role of the Prophets in guiding creation. This verse, like a precious gateway, invites reflection upon human free will and the boundless wisdom of God. In this treatise, by means of a precise and scholarly examination of this verse, an endeavour has been made to elucidate its meanings and concepts with clear and dignified language. The present text, relying on erudite lectures and deep analyses, examines this verse and its related topics with a systematic structure, thereby elucidating the concepts for readers.
وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَن فِي الْأَرْضِ كُلُّهُمْ جَمِيعًا ۚ أَفَأَنْتَ تُكْرِهُ النَّاسَ حَتَّىٰ يَكُونُوا مُؤْمِنِينَ
"And if your Lord had so willed, all those who are upon the earth would have believed together. So, are you to compel the people until they become believers?"
This noble verse explicitly refers to the infinite power of God, who is capable of guiding all humanity to faith. However, the non-realisation of this matter is not due to any incapacity on the part of the Lord, but rather stems from His wisdom in creating humans endowed with free will. Divine will is like an unbounded ocean containing the potentiality to bring forth any event, yet Divine wisdom, like a steadfast shore, restricts this ability within the framework of human good and welfare. This verse clearly states that had God willed, all inhabitants of the earth would have believed; nonetheless, this faith derives its meaning from human free will.
The concept of Shaa (to will) in the Holy Quran signifies a will accompanied by Divine wisdom and knowledge. This will is not only inherent to Gods essence but is also manifested in His actions. Nevertheless, God has created humans with freedom of choice, enabling them to select the path of faith or disbelief. This free will, like a jewel in the crown of creation, renders humans accountable for their deeds. In this regard, verse 30 of Surah Ar-Rum also points to this reality: "So whoever Allah wants to guide - He expands his breast to [contain] Islam." This verse indicates that Divine guidance is conditional upon the acceptance and readiness of the human heart.
The latter part of the verse, employing a rhetorical negative question Are you to compel the people until they become believers?, negates any attempt to force people into faith. Faith, like a delicate flower, blossoms within the human heart and with compulsion or coercion it withers. This address restrains the Prophet Muhammad (peace be upon him) from insisting on guiding those who turn away from faith, emphasising instead his role as a guide who acts through invitation and preaching.
This concept aligns with verse 256 of Surah Al-Baqarah: "There is no compulsion in religion." This verse explicitly rejects compulsion in accepting religion and affirms human freedom in choosing the path of faith. Additionally, verse 8 of Surah Al-Kahf, "And indeed, We will make whatever is upon it [the earth] into a barren ground.", alludes to Divine wisdom in both guidance and misguidance, which is consistent with human free will.
An examination of the Prophet Muhammads (peace be upon him) conduct in Medina demonstrates that he never compelled anyone to embrace faith. Even during the period when political and social power was in his hands, his invitation was based on preaching and clarification, not coercion. This point serves as a clear mirror reflecting the Prophets exalted ethics, pursuing guidance with kindness and wisdom.
The lecture text emphasises a profound critique of the difference between Divine will and human coercion. Divine will, like an infinite sky, encompasses the possibility of any occurrence, whereas human coercion is like an earthly chain a futile attempt to impose faith. God, through His wisdom, created humans free to choose the path of happiness or misery. This verse admonishes the Prophet against coercion, stating that even if Divine will were to apply, forced faith would be meaningless.
The concept of Divine will in this verse refers to Gods volition accompanied by wisdom and knowledge. This will is not only inherent to Divine essence but is also manifested in His actions. However, God, by His wisdom, does not compel humans to faith, as coerced faith is akin to a lifeless shadow, lacking spiritual value. This concept corresponds with verse 29 of Surah Al-Kahf: "And say, The truth is from your Lord, so whoever willslet him believe; and whoever willslet him disbelieve."
The lecture, referring to hypocrisy during the Prophets time, stresses that superficial faith without sincerity is like a hollow shell, devoid of worth. Hypocrisy, like poison in the soul, prevents acceptance of the truth. During the Prophets era, some feigned faith and mocked it, distancing themselves from genuine belief. This hypocrisy not only nullifies faith but also deprives the heart of the light of guidance.
This concept aligns with verse 10 of Surah Al-Baqarah: "In their hearts is a disease, so Allah has increased their disease." This verse presents hypocrisy as a spiritual disease that distances a person from guidance.
The lecture, using a metaphor drawn from impure desires in daily life, points to inner corruption that distances a person from true faith. This corruption is like a cloud of dust upon the mirror of the heart, preventing the reflection of Divine light. Even with an outwardly religious appearance, if the inner self is tainted, true faith cannot take shape.
The lecture, by referring to unhealthy marriages that lead to separation, depicts inner corruption. Individuals with hearts polluted by sin who outwardly adhere to religion cannot attain true faith. This concept corresponds with verse 91 of Surah Al-Isra: "And when We bestow favour upon man, he turns away and distances himself."
The lecture, with explicit criticism, considers narrations that attribute coercion to the Prophet (peace be upon him) as spurious and incorrect. Allegations such as burning the houses of those who do not attend prayer contradict the Prophets immaculate character and noble ethics. These narrations, like weeds in the garden of truth, have been spread by hypocrites or distorters.
The Prophets Sunnah in Medina, like a clear mirror, reflects invitation without coercion. Even when confronting hypocrisy, he acted with wisdom and patience, never resorting to force. This concept aligns with verse 88 of Surah Yusuf: "And do not compel your slave girls to prostitution."
The lecture, employing the expression annihilating time, refers to the transitory nature of this world and the destruction of man without faith. Time, like a rushing river, carries humans towards death, and only genuine faith can rescue them from this whirlpool. The human being without faith remains trapped in the cycle of consumption and mortality, advancing towards loss.
This concept corresponds with verse 185 of Surah Al-Imran: "Every soul will taste death." This world is a field of trial that can only be crossed to felicity through faith and righteous deeds.
The lecture, invoking the prayer May God grant us a good ending, underscores the necessity of reliance upon and seeking guidance from God. This prayer acts as a shield against misguidance and inner corruption, steering the human being towards the light of guidance.
This concept aligns with verse 10 of Surah Taha: "Our Lord, let not our hearts deviate after You have guided us."
Verse 99 of Surah Yunus, like a radiant gem in the treasury of the Holy Quran, invites reflection upon Divine will, human free will, and the role of the Prophets in guidance. This verse negates coercion in faith and emphasises Divine wisdom, calling humanity towards a conscious choice of faith. Hypocrisy, inner corruption, and apparent faith, as obstacles along the path of guidance, distance man from the truth. The lecture, by critiquing fabricated narrations and highlighting the pure Sunnah of the Prophet, stresses the necessity of sincere faith and supplication for guidance. Through precise elucidation of concepts and correlation with other verses, this text provides a foundation for contemplation on the profound Quranic teachings.
Supervised by Sadegh Khademi
