the Lectures of Nokounam, (Session 1521)
The Holy Qur'an, the Book of Guidance and Light, with its profound and wise verses, calls upon humankind to contemplate the mysteries of creation and divine will. Verse 99 of Surah Ynus, like a radiant lamp, illuminates the relationship between the boundless will of the Lord, human free will, and the role of the prophets in guiding humanity. This verse, articulated with eloquence and depth, speaks of divine will which is capable of guiding all creatures on earth to faith, yet its wisdom necessitates that this guidance be actualised through human choice and free will. In this treatise, with an in-depth examination of this verse, we explore the concepts of divine will, the gradual evolution of humankind, and the negation of coercion in faith. This study, relying on the lectures of religious scholars and exegetical analyses, endeavours to elucidate the meanings of this verse in clear and dignified language for the readership. The structure of this work, with systematic divisions and detailed explanations, paves the way for a deeper understanding of this Qur'anic truth.
The text of verse 99 of Surah Ynus, the focal point of this interpretation, with its elevated and profound expression, speaks of divine will and the prophet's role in guidance:
وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَنْ فِي الْأَرْضِ كُلُّهُمْ جَمِيعًا ۚ أَفَأَنْتَ 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?
This verse, divided into two distinct sections, first speaks of the absolute power of God in universal guidance, and then, through a rhetorical question, negates coercion in faith. These two parts, like two wings, place the concepts of divine guidance and human free will side by side.
At first glance, verse 99 of Surah Ynus provokes a fundamental question in the readers mind: if the Lord is able to guide all creatures to faith, why has this will not been actualised in the present time? This question, which is explicitly posed in the lecture text, seemingly challenges the verse from a rational standpoint. Some may consider this verse invalid or irrational due to the lack of universal faith. However, this misunderstanding stems from an incorrect comprehension of the literary and semantic structure of the verse. The particle law (لو) in Arabic indicates the impossibility of actualisation under current conditions, not the negation of potential possibility. This verse is not only rational but aligns with divine wisdom, emphasising the preservation of human free will.
law in verse 99 of Surah Ynus indicates the impossibility of universal faith in the present time but does not negate its potential possibility; rather, it points to divine wisdom in granting humans free will.
The concept of divine will, highlighted in the phrase Wa law sha rabbuka (وَلَوْ شَاءَ رَبُّكَ), refers to the boundless power of the Lord. If God wills, He can guide all creatures on earth, from humans to animals and nature, towards faith and purity. This will is like a mighty river capable of overturning the universe and creating a new world in which all beings come into existence with faith and goodness. However, this actualisation is postponed to a distant future, a time when divine will, without coercion or compulsion, will lead the world towards perfection.
The lecture, with a novel metaphor, likens this will to a power that transforms the heavens and the earth, forests, and seas. This transformation occurs not by force or coercion, but by divine will and along a natural course. Religious scholars have linked this concept to verse 29 of Surah Al-Kahf: So whoever wills - let him believe; and whoever wills - let him disbelieve (فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ), which emphasises human free choice in accepting faith. This verse demonstrates that divine will currently allows humans to choose, with free will, the path of faith or disbelief.
The second part of the verse, with the question Afanta tukrihu al-nsa att yakn muminn (أَفَأَنْتَ تُكْرِهُ النَّاسَ حَتَّىٰ يَكُونُوا مُؤْمِنِينَ), denies any form of compulsion in faith. Faith, like a gem in the human heart, blossoms only through free will and heartfelt choice. The lecture eloquently clarifies this concept: although the Prophet is eager to guide his nation, he cannot and should not force people into belief. This negation of coercion aligns with the practice of the Holy Prophet (peace be upon him), who consistently invited and preached without compulsion, guiding people to truth voluntarily.
This notion aligns with verse 256 of Surah Al-Baqarah: There is no compulsion in religion (لَا إِكْرَاهَ فِي الدِّينِ). Faith is like a sapling growing in the soil of human free will, which, if forced, not only fails to grow but withers. Religious scholars interpret this verse as a caution to the Prophet against excessive insistence on guiding those who turn away from faith.
One of the key concepts of the lecture is the gradual evolution of humankind throughout history. From the time of Prophet Adam (peace be upon him) to the Seal of the Prophets (peace be upon him) and the Divine Saints such as Imam Ali (peace be upon him) and Imam al-Mahdi (may God hasten his reappearance), humanity has progressed on a path of growth and perfection. This evolution is like a journey from darkness to light, guiding humans from rudimentary stages towards the highest spiritual ranks.
The lecture metaphorically compares Prophet Adam (peace be upon him) to an elderly villager who initially possessed little knowledge and understanding. However, with the advent of prophets like Abraham, Moses, Jesus, David, and finally the Seal of the Prophets, humanity attained higher levels of awareness and cognition. This evolution will reach its pinnacle in a distant future with the emergence of Divine Saints such as Imam al-Mahdi, at which time the world, under divine will, will be led to universal faith.
This concept corresponds with verse 124 of Surah Al-Baqarah: And when his Lord tested Abraham with certain words, and he fulfilled them (وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ), which refers to the prophets trials and their evolution on the path of divine guidance.
Law in the Holy Qur'anThe particle law (لو) in Arabic and Qur'anic literature plays a pivotal role in expressing impossibility of actualisation under current circumstances. The lecture critiques misunderstandings of this word, emphasising that law in verse 99 of Surah Ynus signifies the impossibility of universal faith at the present time, but does not negate its potential. This concept is also corroborated in literary sources such as Al-Mughni and the works of Al-Suyuti, which describe law as indicating a conditional impossibility.
For example, verse 30 of Surah Al-Anbiy: If there were other gods besides Allah, both the heavens and the earth would have been corrupted (لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا), employs law to indicate impossibility. In the verse under discussion, law shows that universal faith has not occurred due to divine wisdom in preserving human free will, but may be actualised in the future under divine will.
law in Qur'anic literature indicates impossibility of occurrence at the present time but does not deny potential; in this verse, it refers to divine wisdom in preserving free will.
The lecture, with clear expression, critiques erroneous conceptions of God and the prophets. Humans, due to epistemic limitations, sometimes conceive God at a low or material level, whereas Allah al-amad is a transcendent being beyond human imagination. This misunderstanding, like a veil upon the mirror of truth, obstructs correct comprehension of divine will.
The prophets and saints, although occupying high spiritual ranks, are occasionally reduced in human minds to limited beings. The lecture metaphorically absolves the prophets of such material conceptions and stresses that they, like lamps of guidance, have played a crucial role in human evolution. Verse 112 of Surah Al-Baqarah: He begets not, nor was He begotten (لَمْ يَلِدْ وَلَمْ يُولَدْ), affirms Gods Self-Sufficiency and transcendence above material imaginations.
The lecture, with profound insight into the future, postpones the fulfilment of divine will to a distant time when the universe, under the guidance of Divine Saints such as Imam al-Mahdi (may God hasten his reappearance), will be led to universal faith. This future, like the dawn of brightness, promises a world in which all creatures come into existence with faith and purity. This fulfilment will occur without material tools or coercion, solely through divine will.
This concept aligns with verse 83 of Surah Az-Zukhruf: So leave them to play and amuse themselves until they meet their Day which they are promised (فَذَرْهُمْ يَخُوضُوا وَيَلْعَبُوا حَتَّىٰ يُلَاقُوا يَوْمَهُمُ الَّذِي يُوعَدُونَ), which points to the fulfilment of divine promises in the future when Gods will will transform the world.
The lecture, with the invocation O Allah, bless Muhammad and the family of Muhammad (اللهم صل علی محمد و آل محمد), emphasises the necessity of reliance