of Nokounam, (Session 1520)
The Holy Quran, akin to a profound ocean, conceals boundless meanings within its verses, each shining like a jewel upon the crown of Divine wisdom. Verse 99 of Surah Yunus, by addressing the topic of Divine will and negating coercion in faith, reflects the truth of human free will and the wisdom of creation like a clear mirror. This verse eloquently and deeply speaks of Gods limitless power, which could guide all to faith, yet by His wisdom, has not willed compulsion.
The dialogue between master and disciple in this lecture, adopting a critical perspective towards the apparent meaning of the verse, offers an opportunity to explore the layers of meaning in this Divine statement. This treatise, with profound attention to the text of the dialogue and exegetical analyses, presents these reflections in a coherent and scholarly format, thereby acting as a bridge between Quranic wisdom and human intellect, guiding the reader towards 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 entirely. Are you then able to compel the people until they become believers?
Verse 99 of Surah Yunus, with its eloquent and meaningful expression, speaks of Gods absolute power capable of guiding all humankind to faith. However, this power, under the shadow of Divine wisdom, is not exercised through compulsion. The master in the dialogue critically questions the apparent meaning of the verse, reading it as seemingly irrational, because God, despite His boundless capability, did not create the world such that all would be compelled to believe.
This critique, in essence, is an invitation to contemplate Divine wisdom, which has granted humans free will so that their faith, like a self-forged gem, gains value.
Key point: Although Divine will is capable of universal guidance, by His wisdom, it prefers free will over compulsion, so that human faith may arise from freedom and consciousness.
The word لو (law) in this verse functions as a literary key unveiling the secret of impossibility. In Quranic literature, لو denotes a conditional that cannot occur. The master, emphasising this literary function, states: Law signifies impossibility; that is, such an event does not occur. This meaning corresponds with the explanations found in literary sources such as Al-Mughni and Al-Suyuti, where لو is interpreted as indicating an impossible or unrealised matter.
Thus, the verse speaks not of Gods will to compel but of His wisdom in denying compulsion.
The world, like a vast stage, was created as a test for humans. The master in the dialogue remarks: God did not create a world where all beings are, like angels, sinless and believers. This statement refers to the distinction between human faith and angelic faith. Angelic faith, like a steady light, is without trial or free will, whereas human faith, like a gem in the furnace of trial, arises from choice and volition.
This distinction is rooted in Divine wisdom, which created humans as free agents to advance towards perfection through their choices.
Key point: Human faith, due to free will and trial, is like a gem polished in the furnace of choice, and this value, under Divine wisdom, differs fundamentally from angelic faith.
This section, by exploring the concept of Divine will and the role of the word لو, demonstrates that verse 99 of Surah Yunus speaks not of Divine compulsion but of Divine wisdom in granting humans free will. This wisdom transforms faith into a free choice whose value depends on awareness and volition. The masters apparent critique of the verse is, in truth, an invitation to reflect on this wisdom and the deeper Quranic meaning.
The latter half of the verse, with the rhetorical question أَفَأَنتَ تُكْرِهُ النَّاسَ حَتَّىٰ يَكُونُوا مُؤْمِنِينَ, denies any form of coercion in faith. The master states explicitly: There is no coerced faith; faith must be free. This statement reflects the truth that faith is a matter of the heart and volition. Coercion, like a dark shadow, is incompatible with the light of faith. The Holy Quran clearly asserts this truth in the verse لَا إِكْرَاهَ فِي الدِّينِ (Al-Baqarah: 256):
لَا إِكْرَاهَ فِي الدِّينِ
There is no compulsion in religion.
Referring to this verse, the master emphasises that the Prophet (peace be upon him) cannot and should not compel people to believe. This address, like a benevolent warning, clarifies the Prophets role as a preacher and guide, not a coercer.
Key point: Faith is like a flower growing in the soil of freedom; coercion dries its roots. The Prophet, as the gardener of guidance, is only charged with invitation and proclamation.
The conduct of the Prophet Muhammad (peace be upon him), like a shining light, demonstrates invitation without compulsion. The master rejects any coercion in the Prophets conduct: The Prophet did not coerce. This aligns with authentic exegeses such as Ibn Kathirs commentary, which considers the Prophets conduct in Medina and Mecca as exemplary of non-coercive invitation.
Verse 88 of Surah Yusuf further corroborates this reality:
وَلَا تُكْرِهُوا فَتَيَاتِكُمْ عَلَى الْبِغَاءِ
And do not compel your slave-girls to prostitution.
This verse, by denying coercion in ethical matters, emphasises human free will and accords with the Prophets conduct in inviting to faith.
This section, by emphasising the negation of coercion in faith, shows that the Holy Quran views faith as a matter of the heart and free will. The Prophet, as a wise guide, is charged only with invitation and proclamation, and coercion is incompatible with the nature of faith and prophetic conduct. This truth invites reflection on the freedom of will and the guiding role of the Prophet.
The master, presenting a critique that the verse appears irrational and unjust, points to a misunderstanding of its literary structure. This critique is, in fact, an invitation to profound contemplation of Quranic meanings. The word لو and the rhetorical question أَفَأَنتَ do not indicate Divine or prophetic compulsion but rather their negation.
The master states: The idea that God compels everyone to believe is nonsense; the world is not a place for such nonsense. This candid expression stresses Divine wisdom in denying compulsion.
Key point: The apparent critique of the verse is like a veil which, when lifted, reveals Divine wisdom in granting free will and denying compulsion.
Authoritative commentaries, such as Al-Tabaris Tafsir, interpret this verse as a caution to the Prophet to avoid excessive insistence on guiding those who turn away from faith. Verse 8 of Surah Al-Kahf also confirms this:
وَإِنَّا لَجَاعِلُونَ مَا عَلَيْهَا صَعِيدًا جُرُزًا
And indeed, We will turn what is upon it into barren dust.
Divine wisdom, like a guiding light, leads humans towards the free choice of faith. The master, emphasising this wisdom, says: God created a world with good and bad deeds. This aligns with verse 2 of Surah Al-Mulk:
الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا
He who created death and life to test you as to which of you is best in deed.
This verse considers creation as a testing ground where faith and righteous deeds derive their value from free will.
This section, by examining the apparent critique of the verse, shows that the misunderstanding arises from neglecting the role of لو and the rhetorical question. The verse, with wise expression, emphasises the negation of compulsion and Divine wisdom in creation, inviting reflection on the value of free will.
At the conclusion of the dialogue, the master, invoking the prayer اللهم صل على محمد وآل محمد, stresses the necessity of seeking guidance from God. This supplication, like a spiritual key, protects humans from the danger of misguidance and directs them towards the light of guidance.
Verse 10 of Surah Taha reflects this truth:
رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا
Our Lord, do not let our hearts deviate after You have guided us.
Key point: Supplication, like a Divine breeze, opens the heart towards guidance and leads the human being from the darkness of misguidance to the light of faith.
This section, by emphasising the role of supplication in the human path, shows that seeking guidance from God is a way to preserve faith and avoid misguidance. This prayer invites trust in Divine wisdom and the free choice of faith.
Verse 99 of Surah Yunus, like a shining jewel in the treasury of the Holy Quran, speaks of Divine wisdom in granting humans free will and negating coercion in faith. This verse eloquently proclaims Gods limitless power to compel all to faith, yet by His wisdom, has not willed such compulsion. The master-disciple dialogue, with its apparent critique, invites reflection on the profound layers of this verse. The word لو, as a literary key, indicates the impossibility of compulsion, and the rhetorical question clarifies the Prophets role as a non-coercive guide.
Human faith, like a gem polished in the furnace of free will and trial, gains its value through this Divine wisdom, distinguishing it from angelic faith. The concluding supplication calls humans to seek guidance from God so that they remain steadfast and firm in faith.
This treatise, acting as a bridge between Quranic wisdom and human reason, guides the reader towards a deeper understanding of this verse and provides a foundation for future research on free will and Divine wisdom.
Supervised by Sadegh Khademi
