We have difficulty in conceptualizing this topic. Article is prepared from explanations by different Islamic scholars 

Human Free Will in the Quran

The Quran presents a nuanced view of human free will (ikhtiyar), emphasizing that humans have the capacityto choose between belief and disbelief, good and evil, while operating within the framework of Allah’s overarching sovereignty and divine decree (qadr). This balance avoids absolute determinism or complete autonomy, highlighting personal responsibility and accountability on the Day of Judgment. 

Key verses illustrate that Allah has guided humanity, endowed the soul with discernment, and given freedom to choose paths, with consequences tied to those choices. 

Below are prominent verses on this topic, including Arabic text, English translations, and explanations from Tafheem-ul-Quran by Abul Ala Maududi.

Verse 16:93 (Surah An-Nahl)

Arabic Text:
وَلَوْ شَآءَ ٱللَّهُ لَجَعَلَكُمْ أُمَّةً وَٲحِدَةً وَلَـٰكِن يُضِلُّ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ ۚ وَلَتُسْــَٔلُنَّ عَمَّا كُنتُمْ تَعْمَلُونَ

English Translation:
Had Allah so willed, He would have made you all one single community. However, He lets go astray whomsoever He wills and shows the Right Way to whomsoever He wills. Surely you shall be called to account regarding what you did. 6

Explanation (Tafsir):
This further supports the previous warning. It means that it would be wrong for any champion of Allah’s religion to arrogate to himself the use of every sort of method and means irrespective of whether they are right or wrong to propagate his own religion (considering it to be Allah’s religion) and try to destroy opposite religions. For this would be utterly against the will of Allah. If Allah had willed that there should be no religious differences, He could have deprived mankind of the freedom of choice. In that case, there would have been no need for Allah to get help of any such upholder of His religion, who uses disgraceful means for this purpose. Allah could have created all mankind to be inherent believers and obedient servants by depriving them of the power and option of disbelief and sin. Then there would have been none who could have dared to deviate from belief and obedience. This is to show that Allah Himself has given man the power and freedom to follow any out of the many ways. That is why Allah makes arrangements for the guidance of the one who intends to follow the right way, and let go astray the one who desires to deviate.

Verse 18:29 (Surah Al-Kahf)

Arabic Text:
وَقُلِ الْحَقُّ مِنْ رَبِّكُمْ ۖ فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ ۚ إِنَّا أَعْتَدْنَا لِلظَّالِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا ۚ وَإِنْ يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ ۚ بِئْسَ الشَّرَابُ وَسَاءَتْ مُرْتَفَقًا

English Translation:
And say, “The truth is from your Lord, so whoever wills – let him believe; and whoever wills – let him disbelieve.” Indeed, We have prepared for the wrongdoers a fire whose walls will surround them. And if they call for relief, they will be relieved with water like murky oil, which scalds [their] faces. Wretched is the drink, and evil is the resting place. 23

Explanation (Tafsir):
This verse makes it quite plain that the story of the sleepers of the cave has been related to tell the opponents of Islam: This is the Truth from your Lord. Now whosoever wills, let him believe it and whosoever wills, let him deny it. This also contains a warning that they should not remain in any misunderstanding concerning this. There is no question of compelling them to believe this. They are free to accept or reject the message as they like, and then be ready to take the consequences of their attitude and way of life. 24

Verse 2:256 (Surah Al-Baqarah)

Arabic Text:
لَا إِكْرَاهَ فِي الدِّينِ ۖ قَدْ تَبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ ۚ فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِنْ بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انْفِصَامَ لَهَا ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ

English Translation:
There is no compulsion in religion. The Right Way stands clearly distinguished from the wrong. Hence he who rejects the evil ones and believes in Allah has indeed taken hold of the firm, unbreakable handle. And Allah (to Whom belongs the dominion of the heavens and the earth) hears everything, knows everything. 31

Explanation (Tafsir):
The verse means that the system of Islam, embracing belief, morals and practical conduct cannot be imposed by compulsion. These are not things to which people can be compelled to consent: they are rather things which people themselves must accept willfully after their reason has acknowledged them, or reject. If a person does not accept them from the heart, it is impossible to change him by outward compulsion. It is true that under an Islamic government, those who do not accept Islam are compelled to submit to certain laws, but that is an entirely different matter from adopting a particular way of thinking and system of life under compulsion. 28

Verse 76:3 (Surah Al-Insan)

Arabic Text:
إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

English Translation:
Surely We showed him the Right Path, regardless of whether he chooses to be thankful or unthankful (to his Lord).

Explanation (Tafsir):
That is, We did not just leave him to himself after giving him the powers of knowledge and reason, but We also guided him so that he knows which is the path of gratefulness and which of ungratefulness, so that whichever path he chooses in his later life, he himself is responsible for it. In Surah Al-Balad, the same subject has been expressed, thus “And We showed him both the conspicuous ways (of good and evil).” And in Surah Ash-Shams, thus: “By the human self, and by Him Who balanced it (with all the external and internal powers), then inspired it with its wickedness and its piety.” When all these explanations are kept in view, and also those detailed statements of the Quran in which it has been stated what arrangements Allah has made for man’s guidance in the world, it becomes evident that in this verse “We guided him to the way” does not imply any one form of guidance but many forms of it which are limitless and countless. For example: (1) Along with the faculties of knowledge and reason, man has also been endowed with a moral sense by which he discerns between good and evil, regards some acts and qualities as evil even if he himself is involved in them, and regards some other acts and qualities as good even if he himself is avoiding them. So much so that even those people who for the satisfaction of their selfish motives and desires have invented philosophies by which they have justified many evils for themselves, protest loudly when they are themselves treated with the same evils by others, and then it becomes known that in spite of their false philosophies they actually regard them as evil. Likewise, when a man himself is benefited by a good treatment from another person, he is from within forced to commend and appreciate it even though he might be looking upon good acts and qualities as ignorance folly and antiquated things. (2) In every man Allah has placed the faculty of conscience (the lawwamah), which checks and pricks him every time he is about to commit an evil, or is in the process of committing it, or has already committed it. However hard man may try to silence his conscience or make it insensitive, he does not have the power to destroy it completely. He may become shameless and prove himself to be absolutely devoid of the conscience, he may also try to deceive the world by argumentation, he may even invent a thousand excuses to justify his acts in order to deceive himself, but despite all this the censor, that Allah has placed in his nature, is so active and powerful that it does not let remain hidden from an evil person what he actually is. This same thing has been stated in Surah Al-Qiyamah, thus: “Man knows his own self best even though he may offer many excuses.” (3) In man’s own self and outside of him, from the earth to the heavens, there lie scattered in the universe countless such signs which clearly show that all this could not happen without a God, nor could there be many gods to create this life and control and administer it. Likewise, these very signs, inside man and outside him, clearly point also to the Resurrection and Hereafter. If man shuts down his eyes on them, or refuses to ponder over them intelligently, or avoids to admit the truths which they point out, he himself would be to blame. For Allah has shown no negligence in laying out every possible sign of the truth for the guidance of man. (4) Man does come across in his own life, and in the contemporary world and in the experiences of past history, countless such incidents which prove that a supreme power is ruling over him and the entire universe, before Whom he is absolutely powerless, whose Will is dominant over everything and whose help he needs at every moment. These experiences and observations which point to the truth do not exist only outside him but in man’s own nature as well there exists the evidence of the existence of the supreme power on the basis of which even the most confirmed atheist spreads out his hands in prayer before God when in distress, and the most hardened polytheist abandons all false gods and starts invoking One God only for help. (5) Man’s intellect and his nature assert positively that crime ought to be punished and good deeds ought to be rewarded. On this very basis in every society of the world a system of the courts is established in one form or another. The services and works, which are regarded as commendable are also rewarded in one way or another. This is a clear proof of the fact that there is a necessary relationship between morality and the law of retribution, which man cannot possibly deny. Now, if it is admitted that in this world there are countless such crimes which cannot be punished at all to say nothing of punishing them fully and adequately, and there are also countless such virtues, which cannot be rewarded at all, to say nothing of rewarding them fully and adequately, there is no alternative but to acknowledge the Hereafter. Unless, of course, a foolish person may assume, or a stubborn person may insist on having the opinion, that man who has been endowed with the concept of justice, has taken birth in a world which in itself is devoid of the concept of justice; and then it remains for him to answer the question as to how and wherefrom this man, who was born in such a world, obtained this concept of justice. To reinforce these means of guidance Allah sent Messengers and revealed Books in the world for the purpose of giving clear and definite guidance to man. In these Books it was clearly explained what is the way of gratefulness and what is the way of ungratefulness and unbelief and what will be the consequences of following either way. The teaching brought by the Prophets and the Books has spread throughout the world in countless perceptible, and imperceptible ways, on such a large scale that no section of human population has remained unaware of the concept of God and the Hereafter, of the distinction between good and evil, and of the moral principles and legal rulings presented by them, whether it knows or does not know that it has obtained this knowledge only through the teachings of the Prophets and the Books they brought. Even those who disbelieve in the Prophets and the Books today, or are unaware of them, also are following many of those things which have reached to them actually through their teachings while they do not know what is the real source of these teachings.

Verses 91:7-10 (Surah Ash-Shams)

Arabic Text:
وَنَفْسٍ وَمَا سَوَّاهَا ۝ فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ۝ قَدْ أَفْلَحَ مَنْ زَكَّاهَا ۝ وَقَدْ خَابَ مَنْ دَسَّاهَا

English Translation:
(91:7) and by the soul and by Him Who perfectly proportioned it, (91:8) and imbued it with (the consciousness of) its evil and its piety: (91:9) He who purifies it will prosper, (91:10) and he who suppresses it will be ruined.

Explanation (Tafsir):
Proportioned it: Gave man such a body which by virtue of its erect stature, its hands and feet, and its brain was most appropriate for him to live as man in the world. He blessed him with the senses of sight, hearing, touch, taste and smell which on account of their combination and their characteristics could become the best means of obtaining knowledge for him. He endowed him with the faculties of thinking, reasoning, imagination, memory, discrimination, judgment, will-power and such other mental powers by virtue of which he is able to perform the functions fit for man in the world. In addition, proportioning also means that man was not created a sinner by birth and a criminal by instinct but on right and sound nature, and was not characterized with any inborn crookedness because of which he may be unable to adopt the right path even if he wanted to do so. This same thing has been expressed in Surah Ar-Room, saying: Be steadfast on the nature whereupon Allah has created mankind, (verse 30), and the same has been explained by the Prophet (peace be upon him) in a Hadith, saying: Every new-born child is born on true human nature; it is his parents who make him a Jew or a Christian or a Magian afterwards. Its example is of an animal giving birth to complete and sound young one. Do you find any one with a torn or slit ear? (Bukhari, Muslim). That is, it is the polytheistic people who on account of their superstitions of ignorance tear and slit the ears of animals afterwards; otherwise God does not cause an animal to be born with torn ears from its mother’s belly. In another Hadith the Prophet (peace be upon him) said: My Lord says: I had created all My servants on true faith (i.e. on sound nature); then the satans came and led them astray from their faith (i.e.. the true natural faith) and made unlawful what I had made lawful for them, and commanded them to associate with Me those for whom I had sent down no authority. (Musnad Ahmad; Muslim also has related a saying from the Prophet (peace be upon him) in similar words). The word ilham is derived from lahm which means to swallow. According to this very basic meaning, the word ilham is used terminologically for Allah’s inspiring a man with a concept or idea unconsciously. Inspiring the human self with its wickedness and its piety and virtue has two meanings: (1) That the Creator has placed in it tendencies to both good and evil, and this is the thing that every man feels in himself. (2) That Allah has endowed every man’s unconscious mind with the concept that there is a moral good and there is a moral evil, that good morals and acts and evil morals and acts are not equal and alike. Fujur (immorality) is an evil thing and taqva (abstention from evils) a good thing. These concepts are not new to man; he is conscious of these by nature, and the Creator has endowed him with the ability to distinguish between good and evil naturally. This same thing has been said in Surah Al-Balad: And We showed him both the highways of good and evil. (verse 10); and in Surah Ad-Dahr, thus: We showed him the way, whether to be grateful or disbelieving (verse 3); and the same has been expressed in Surah Al-Qiyamah, saying: In man there is the reproaching self (conscience) which reproaches him when he commits evil (verse 2), and man knows his own self best, even though he may offer many excuses. (verses 14-15). Here, one should also understand well that Allah has blessed every creature with natural inspiration according to its position and nature, as has been pointed out in Surah TaHa: Who has given a distinctive form to everything and then guided it aright. (verse 50). For example, every species of animals has been given inspirational knowledge according to its needs by virtue of which the fish learns to swim, the bird to fly, the bee to make the beehive and the weaver-bird to build the nest instinctively. Man also in view of his different capacities has been granted separate kinds of inspirational knowledge. His one capacity is that he is an animal being; as such the most significant instance of the inspirational knowledge that he has been given is that the human child starts sucking the mother’s milk soon on birth, which no one could teach it, had it, not been taught of it instinctively by God. Another position of man is that he is a rational being. As such God has been blessing him with inspirational guidance continuously since the time of his creation, by virtue of which he has been discovering things and making inventions to develop his civilization. Anyone who studies the history of these discoveries and inventions will realize that there was hardly any which might be the result of man’s own effort or thought, but mostly it so happened that suddenly an idea struck a person and he discovered or invented something. Besides these two, another position of man is that he is a moral being. In this position too Allah has blessed him by inspiration with discrimination between good and evil and of the realization of the good to be good and of the evil to be evil. This sense of discrimination and realization is a universal truth on account of which no human society in the world has ever been without the concepts of good and evil; there has never been in history, nor is there now, a society which may not be having some kind of a system of rewarding the good and punishing the evil. This fact being prevalent in every age, at every place, and at every stage of civilization is a clear proof of its being natural and innate. Furthermore, this is also proof that a Wise Creator possessed of knowledge has endued man’s nature with it, for in the elements of which man is made up and the laws which govern the material system of the world, no human origin of morals can be traced out. This is for which an oath has been sworn by the things mentioned in the above verses. Let us now consider how those things bear upon it. The rule that Allah has followed in the Quran is that to bear testimony to the truth that He wants to impress on the human mind, he cites some of the most conspicuous, common-place things which every man sees in his surroundings, or in his own self. Accordingly here, pairs of contradictory things have been cited, each unlike the other in its effects and results, rather opposite and reverse. The first pair is of the sun and the moon. The light of the sun is intensely bright and also hot. As against it the moon has no light of its own. Even if it is there in the sky when the sun shines, it is without light. It shines when the sun hides, and even then its light is neither so bright that it may change the night into day nor is there any heat in it that it may have the same effect as the sun’s light. Nevertheless, it has its own effects which are quite different from the effects of the sun. Likewise, there is the pair of the day and the night. Each is the reverse of the other. The effects and results of each are so different from the other that no one can say they are alike; so much so that even a most foolish person cannot possibly say that the day’s being the day or the night’s being the night does not make any difference. Likewise, there is the pair of the sky and the earth; the former has been raised high by the Creator and the latter spread like a carpet beneath it. Although both are serving the same universe, its system and expediencies, yet there is a world of difference between their functions and their effects and results. After citing these universal evidences, man’s own self has been considered, and it has been said that after balancing it with suitable combination of the limbs, senses and mental powers and faculties the Creator has placed in it tendencies, inclinations and motives to both good and evil, which are contradictory to each other, and made him understand by inspiration the distinction between the two: that one is fujur, which is evil, and the other is taqva, which is good. Now, if the sun and the moon, the day and the night, the earth and the heaven, are not alike but necessarily different from each other in their effects and results, how can fujur and taqva of the self be alike in spite of being reverse of each other? Man himself in this world does not regard and acknowledge the good and the evil as equal, no matter what criteria of good and evil he might have devised for himself according to his self-propounded philosophies. In any case, about whatever he regards as good, he holds the opinion that it is appreciable and worthy of praise, reward and recompense. On the contrary, about whatever he regards as evil, it is his own objective opinion that it is worthy of condemnation and punishment. But the real judgment does not lie with man; it lies with the Creator, Who has inspired man with his fujur and taqva. The fujur is that which is fujur in the sight of the Creator and the taqva is that which is taqva in His sight. And both have separate results in the sight of the Creator. The result of the one is that he who purifies his self, should attain to eternal success, and the result of the other is that he who suppresses his self, should be a failure. Tazkiyah means to purify, develop and cultivate. In the context it clearly means: The one who purifies his self of fujur and develops it to the level of taqva and cultivates in it the good, will attain to eternal success. As against this, the word dassaha has been used, the infinitive of which is tadsiyah, which means to suppress, conceal, seduce and lead astray. The meaning of this also becomes clear from the context; i.e. the one who suppresses the tendency in his self towards good instead of developing and cultivating it, who seduces it into doing evil, and makes fujur dominate over taqva so as to cover it up completely, like the dead body which is buried and covered with earth, will be a failure. Some commentators have interpreted this verse to mean: Truly successful was he whom (whose self) Allah purified, and a failure he whom (whose self) Allah suppressed. But this commentary is, firstly, opposed to the style of the Quran in view of the language, for if Allah had meant to say this, He would have said: Truly successful was the self which Allah purified and a failure the self which Allah suppressed; secondly, this commentary clashes with the other statements of the Quran on this subject. In Surah Al- Aala, Allah says: Truly successful was he who adopted purity. (verse 14). In Surah Abasa, Allah has addressed His Messenger (peace be upon him), saying: And you would not be responsible if he did not adopt purity. In both these verses, adoption of purity has been regarded as an act of man. Besides, the truth stated at many places in the Quran is that man in this world is being put to the test. For example, in Surah Ad-Dahr, it is said: We created man from a mixed sperm-drop to try him, and so We made him capable of hearing and seeing. (verse 2). In Surah Al-Mulk it is stated: Who created death and life that he may try you to see which of you is best in deeds. (verse 2). Now, obviously, if the examiner at the outset encourages one candidate and discourages the other, the test would he a farce. Therefore, the correct commentary is that which Qatadah, Ikrimah, Mujahid and Saeed bin Jubair have given, saying that the subject zakkaha and dassaha is man and not God. As for the Hadith which Ibn Abi Hatim has related on the authority of Juwaybir bin Saeed from Dahhak from Ibn Abbas, saying that the Prophet (peace be upon him) himself interpreted this verse to mean: Truly successful was the self whom the Almighty Allah purified. This saying is not confirmed to be from the Prophet (peace be upon him), for its one reporter Juwaybir, has been rejected as a narrator of Hadith, and Dahhak did not meet Ibn Abbas. However, the Hadith which Imam Ahmad, Muslim, Nasai and Ibn Abi Shaibah have related on the authority of Zaid bin Arqam, is correct which says that the Prophet (peace be upon him) used to pray: O Allah, grant my self its taqva and purify it; You alone are the best to purify it; You alone are its Guardian and Master. In almost similar words, this supplication of the Prophet (peace be upon him) has been related by Tabarani, Ibn Marduyah and lbn al-Mundhir from Abdullah bin Abbas. All these Ahadith also give the same meaning that has been expressed in this commentary.

Verse 33:72 (Surah Al-Ahzab)

Arabic Text:
إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنْسَانُ ۖ إِنَّهُ كَانَ ظَلُومًا جَهُولًا

English Translation:
Indeed, We offered the Trust to the heavens and the earth and the mountains, but they refused to bear it, being afraid thereof; but man [undertook to] bear it. Indeed, he was unjust [to himself] and ignorant [of its results]. 33

Explanation (Tafsir):
The “trust” referred to here is the vicegerency of the earth, which Allah offered to the heavens, earth and mountains, but they declined, being afraid. Man accepted it. This trust includes free will, responsibility, and accountability for actions. The consequence is that Allah may chastise hypocritical men and hypocritical women and accept the repentance of believing men and believing women. Allah is Most Forgiving, Ever Merciful. 34

COMPARING EXPLANATIONS BY DUFFERENT SCHOLARS

Comparison of Tafsirs on Human Free Will in the Quran: Maududi vs. Ibn Kathir

The Quran’s discussion of human free will balances divine guidance with personal choice and accountability. Below, I compare the explanations from Tafheem-ul-Quran by Abul Ala Maududi (as provided previously) with those from Tafsir Ibn Kathir, a classical Sunni tafsir emphasizing hadith and early scholarly opinions. Ibn Kathir’s approach is often more literal and focuses on prophetic traditions, while Maududi’s is interpretive, linking to broader social and moral implications. Key similarities include the emphasis on Allah’s guidance, human agency, and consequences; differences arise in depth of historical context or specific interpretations (e.g., Ibn Kathir often cites abrogation or companions’ views).

Verse 16:93 (Surah An-Nahl)

Arabic Text:
وَلَوْ شَآءَ ٱللَّهُ لَجَعَلَكُمْ أُمَّةً وَٲحِدَةً وَلَـٰكِن يُضِلُّ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ ۚ وَلَتُسْــَٔلُنَّ عَمَّا كُنتُمْ تَعْمَلُونَ

English Translation (from Ibn Kathir):
And had Allah willed, He could have made you (all) one Ummah (nation or community), but He sends astray whom He wills and guides whom He wills. But you shall certainly be called to account for what you used to do. 0

Explanation (Tafsir) from Ibn Kathir:
If Allah had willed, He would have made all of humanity one nation. This means that had Allah willed, He could have made you all one Ummah, but He admits whom He wills to His mercy. And the Zalimun (wrongdoers) will have neither a protector nor a helper. This emphasizes that Allah could have compelled unity in faith, but instead allows diversity, leading some astray and guiding others based on His will, with ultimate accountability for actions. 0 3

Comparison with Maududi:
Both scholars stress that Allah could have forced humanity into one community without differences, highlighting free choice as part of the divine plan. Maududi expands on this as a warning against forcing religion, emphasizing human freedom to choose paths, while Ibn Kathir focuses more on divine mercy and the consequences for wrongdoers, aligning with his hadith-based style.

Verse 18:29 (Surah Al-Kahf)

Arabic Text:
وَقُلِ الْحَقُّ مِنْ رَبِّكُمْ ۖ فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ ۚ إِنَّا أَعْتَدْنَا لِلظَّالِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا ۚ وَإِنْ يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ ۚ بِئْسَ الشَّرَابُ وَسَاءَتْ مُرْتَفَقًا

English Translation (from Ibn Kathir):
And say: “The truth is from your Lord.” Then whosoever wills, let him believe; and whosoever wills, let him disbelieve. Verily, We have prepared for the Zalimun (wrongdoers), a Fire whose walls will be surrounding them. And if they ask for drink, they will be granted water like Al-Muhl, that will scald their faces. Terrible is the drink, and an evil Murtafaq (dwelling place)! 7

Explanation (Tafsir) from Ibn Kathir:
The truth is from Allah, and the punishment of those who do not believe in it. Allah says to His Messenger Muhammad: “Say to the people, ‘What I have brought to you from your Lord is the truth, in which there is no confusion or doubt.’” Then whosoever wills, let him believe; and whosoever wills, let him disbelieve. Verily, We have prepared for the wrongdoers a Fire whose walls will surround them. This underscores free will in accepting or rejecting the truth, with vivid descriptions of Hell as a consequence for disbelief. 7 5

Comparison with Maududi:
Maududi views this as a plain declaration of truth with freedom to accept or reject, containing a warning without compulsion. Ibn Kathir similarly emphasizes voluntary belief but adds more detail on the horrors of punishment, drawing from prophetic descriptions. Both affirm no coercion, but Ibn Kathir ties it closely to the Prophet’s role in conveyance.

Verse 2:256 (Surah Al-Baqarah)

Arabic Text:
لَا إِكْرَاهَ فِي الدِّينِ ۖ قَدْ تَبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ ۚ فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِنْ بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انْفِصَامَ لَهَا ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ

English Translation (from Ibn Kathir):
There is no compulsion in religion. Verily, the right path has become distinct from the wrong path. Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower. 10

Explanation (Tafsir) from Ibn Kathir:
No compulsion in religion. Allah said, “There is no compulsion in religion,” meaning, “Do not force anyone to become Muslim, for Islam is plain and clear, and its proofs and evidence are plain and clear. Therefore, there is no need to force anyone to embrace Islam. Rather, whoever Allah directs to Islam, opens his heart for it and enlightens his mind, will embrace Islam with certainty. Whoever Allah blinds his heart and seals his hearing and sight, then he will not benefit from being forced to embrace Islam.” 10 11

Comparison with Maududi:
Both reject compulsion, noting the clarity of truth distinguishes right from wrong. Maududi stresses that Islam cannot be imposed as it requires heartfelt acceptance, while Ibn Kathir adds that divine guidance is key, and some views (noted in sources) discuss abrogation in specific contexts like warfare, though the core principle of no forced conversion remains.

Verse 76:3 (Surah Al-Insan)

Arabic Text:
إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

English Translation (from Ibn Kathir):
Verily, We have guided him to the way, whether he be grateful or ungrateful. 15

Explanation (Tafsir) from Ibn Kathir:
Allah swears that man is ungrateful and undeserving. Verily, We guided him to the way, meaning, “We explained it to him, clarified it and made it easy for him to act upon.” Whether he be grateful or ungrateful, meaning, “We have given him the means of guidance and made it clear to him and allowed him to choose whichever path he wishes to follow, whether he appreciates Our blessings upon him and is grateful or not.” 15

Comparison with Maududi:
Maududi details multiple forms of guidance (moral sense, conscience, signs in creation, prophets), while Ibn Kathir is concise, focusing on Allah’s clarification of the path and human choice between gratitude (belief) and ingratitude (disbelief). Both see guidance as enabling free will.

Verses 91:7-10 (Surah Ash-Shams)

Arabic Text:
وَنَفْسٍ وَمَا سَوَّاهَا ۝ فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ۝ قَدْ أَفْلَحَ مَنْ زَكَّاهَا ۝ وَقَدْ خَابَ مَنْ دَسَّاهَا

English Translation (from Ibn Kathir):
By the soul and Him Who perfected it in proportion; then He showed it what is wrong for it and what is right for it. Indeed he succeeds who purifies it, and indeed he fails who corrupts it. 21

Explanation (Tafsir) from Ibn Kathir:
Allah swears by the Nafs (soul) and Who created it and perfected its inclination for evil and its inclination for good. Then He inspired it with its Fujur (wickedness) and its Taqwa (piety), meaning He showed it its Fujur and its Taqwa. Indeed he succeeds who purifies it (by obedience to Allah and His laws), and indeed he fails who Dassaha (conceals or corrupts it by neglecting its purification). 21 20

Comparison with Maududi:
Both provide extensive explanations: Maududi discusses innate moral discernment, inspiration of good/evil, and success through cultivation of piety. Ibn Kathir similarly notes divine perfection of the soul with dual inclinations, but cites more oaths and examples from creation to affirm the theme. Maududi links to societal values; Ibn Kathir to obedience via laws.

Verse 33:72 (Surah Al-Ahzab)

Arabic Text:
إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنْسَانُ ۖ إِنَّهُ كَانَ ظَلُومًا جَهُولًا

English Translation (from Ibn Kathir):
Verily, We did offer Al-Amanah (the trust) to the heavens and the earth, and the mountains, but they declined to bear it and were afraid of it. But man bore it. Verily, he was unjust (to himself) and ignorant (of its results). 25

Explanation (Tafsir) from Ibn Kathir:
How man bore the Amanah. Al-Amanah means obedience (or obligatory duties). This was offered to the heavens, earth, and mountains before Adam, but they could not bear it. Allah offered it to Adam, who accepted: “If you do good, you will be rewarded; if evil, punished.” Man bore it despite being unjust and ignorant, leading to accountability where hypocrites are punished and believers forgiven. 25 26

Comparison with Maududi:
Maududi sees the Amanah as vicegerency (khilafah) with free will and responsibility. Ibn Kathir interprets it as obedience to commands, citing companions like Ibn Abbas. Both view it as a heavy trust involving choice, reward, and punishment, but Ibn Kathir emphasizes hadith narratives about the offer to creation.

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Comparison of Tafsirs on Human Free Will in the Quran: Maududi vs. Ibn Kathir vs. Al-Tabari

The Quran’s perspective on human free will integrates divine sovereignty with individual choice, underscoring accountability. Below, I compare explanations from Tafheem-ul-Quran by Maududi (interpretive and socio-moral), Tafsir Ibn Kathir (hadith-focused and literal), and Jami’ al-Bayan by Al-Tabari (early classical, emphasizing linguistic analysis, hadith, and scholarly opinions). Al-Tabari’s tafsir often collects variant interpretations from companions and early scholars, prioritizing the most reliable. Similarities include affirming Allah’s guidance and human agency; differences lie in emphasis—Tabari on linguistic/historical depth, Ibn Kathir on prophetic traditions, and Maududi on practical implications.

Verse 16:93 (Surah An-Nahl)

Arabic Text:
وَلَوْ شَآءَ ٱللَّهُ لَجَعَلَكُمْ أُمَّةً وَٲحِدَةً وَلَـٰكِن يُضِلُّ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ ۚ وَلَتُسْــَٔلُنَّ عَمَّا كُنتُمْ تَعْمَلُونَ

English Translation:
Had Allah willed, He would have made you one nation, but He leads astray whom He wills and guides whom He wills. And you will surely be questioned about what you used to do. 9

Explanation (Tafsir) from Al-Tabari:
God Almighty says: And if your Lord had willed, O people, He would have been gracious to you by granting success from Him, so that you all become one group, and people of one religion without differing or separating, but He, exalted be His mention, contradicted that and left you to your choices. He misguides whom He wills by abandoning them, and guides whom He wills by granting them success. And you will surely be asked about what you did in the world, and you will be rewarded for it. 4 0

Comparison:
Maududi emphasizes this as a rejection of forced religion, highlighting human freedom and Allah’s provision for guidance to those who seek it. Ibn Kathir focuses on divine mercy in allowing choice, with accountability for wrongdoers. Al-Tabari aligns closely with Ibn Kathir, stressing Allah’s will in guidance/misguidance as abandonment or success, but adds linguistic nuance on “one religion” and human choices leading to questioning.

Verse 18:29 (Surah Al-Kahf)

Arabic Text:
وَقُلِ الْحَقُّ مِنْ رَبِّكُمْ ۖ فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ ۚ إِنَّا أَعْتَدْنَا لِلظَّالِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا ۚ وَإِنْ يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ ۚ بِئْسَ الشَّرَابُ وَسَاءَتْ مُرْتَفَقًا

English Translation:
And say: “The truth is from your Lord.” Then whosoever wills, let him believe; and whosoever wills, let him disbelieve. Verily, We have prepared for the wrongdoers a Fire whose walls will surround them. 11

Explanation (Tafsir) from Al-Tabari:
Al-Tabari collects opinions: The verse means the Quran is truth from your Lord, so let whoever wills believe in it and whoever wills disbelieve. He notes early scholars like Ibn Abbas interpret it as a threat, emphasizing free choice but with consequences in Hell for disbelievers, described vividly as a fire with enclosing walls. 11 17

Comparison:
Maududi sees it as a declaration of voluntary faith with warnings. Ibn Kathir stresses the Prophet’s role in conveying truth and Hell’s horrors. Al-Tabari, like Ibn Kathir, uses companion views to affirm choice and punishment, but provides more variants on “truth” as the Quran or divine message.

Verse 2:256 (Surah Al-Baqarah)

Arabic Text:
لَا إِكْرَاهَ فِي الدِّينِ ۖ قَدْ تَبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ ۚ فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِنْ بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انْفِصَامَ لَهَا ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ

English Translation:
There is no compulsion in religion. The right direction is henceforth distinct from error. And he who rejects the false deities and believes in Allah has grasped a firm handhold which will never break. 21

Explanation (Tafsir) from Al-Tabari:
Al-Tabari explains: No one from the People of the Book or Magians should be coerced into Islam after Arabs embraced it. He cites revelations about Ansar not forcing children, emphasizing clear distinction between guidance (rushd) and error (ghayy), with faith as a firm handle. Some opinions link it to abrogation by later verses on fighting, but Tabari favors it as prohibiting compulsion due to Islam’s evident truth. 27 23 24 20

Comparison:
Maududi stresses heartfelt acceptance without force. Ibn Kathir notes divine guidance’s role and clarity negating compulsion. Al-Tabari provides historical context (e.g., Ansar incident) and debates on abrogation, aligning with Ibn Kathir but offering more scholarly variants, emphasizing freedom due to truth’s self-evidence.

Verse 76:3 (Surah Al-Insan)

Arabic Text:
إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

English Translation:
Verily, We have guided him to the way, whether he be grateful or ungrateful. 31

Explanation (Tafsir) from Al-Tabari:
We guided him to the path by sending messengers and books, showing the way to Allah, encouraging it, and informing of rewards. He explains “shakiran” (grateful) as believer and “kafuran” (ungrateful) as disbeliever, with man choosing despite guidance. 32 31

Comparison:
Maududi details forms of guidance (conscience, signs, prophets). Ibn Kathir sees it as clarifying paths for choice between gratitude and ingratitude. Al-Tabari emphasizes messengers and books as guidance tools, similar to Ibn Kathir, but collects opinions on “way” as path to Allah or good/evil.

Verses 91:7-10 (Surah Ash-Shams)

Arabic Text:
وَنَفْسٍ وَمَا سَوَّاهَا ۝ فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ۝ قَدْ أَفْلَحَ مَنْ زَكَّاهَا ۝ وَقَدْ خَابَ مَنْ دَسَّاهَا

English Translation:
By the soul and Him Who perfected it; then He inspired it with its wickedness and piety. Successful is he who purifies it, and failed is he who corrupts it. 40

Explanation (Tafsir) from Al-Tabari:
Al-Tabari explains: Allah swears by the soul and its Creator who proportioned it, inspiring knowledge of sin (fujur) and piety (taqwa). Success for purifying the soul through obedience; failure for corrupting it with sin. He cites companions like Ibn Abbas on inspiration as showing good/evil paths. 41 47 44

Comparison:
Maududi discusses innate discernment and success through cultivating piety. Ibn Kathir notes dual inclinations and purification via laws. Al-Tabari, like Ibn Kathir, uses oaths and companion views, emphasizing inspiration as knowledge of wickedness/piety, with linguistic focus on “dassaha” as corrupting.

Verse 33:72 (Surah Al-Ahzab)

Arabic Text:
إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنْسَانُ ۖ إِنَّهُ كَانَ ظَلُومًا جَهُولًا

English Translation:
Verily, We offered the Trust to the heavens, earth, and mountains, but they declined and feared it; man undertook it. He was unjust and ignorant. 52

Explanation (Tafsir) from Al-Tabari:
The Amanah is obligatory duties (fara’id) or religion’s trusts (prayer, limits). Heavens/earth/mountains refused due to fear of failure; man (Adam) accepted, proving unjust/ignorant in consequences. Tabari cites variants: Amanah as obedience, intellect, or free will with accountability. 50 51 52 53

Comparison:
Maududi views Amanah as vicegerency with free will. Ibn Kathir interprets as obedience/duties offered to creation. Al-Tabari collects most opinions (e.g., Ibn Abbas on fara’id), emphasizing fear of punishment/reward, aligning with Ibn Kathir but broader in variants.

AL RAZI TAFSEER

Comparison of Tafsirs on Human Free Will in the Quran: Maududi vs. Ibn Kathir vs. Al-Tabari vs. Al-Razi

The Quran’s treatment of human free will (ikhtiyar) reconciles divine will (qadr) with personal agency, stressing accountability. Here, I extend the comparison to include Tafsir al-Kabir (Mafatih al-Ghayb) by Fakhr al-Din al-Razi (d. 1209 CE), a rationalist Ash’arite scholar whose work emphasizes philosophy, linguistics, and theology. Al-Razi often leans toward determinism: He argues that all human acts are created by Allah, making free will apparent but ultimately compelled (e.g., humans act like marionettes under divine control). This contrasts with Maududi’s emphasis on practical moral freedom, Ibn Kathir’s hadith-based balance of choice and divine guidance, and Al-Tabari’s collection of early opinions favoring human responsibility. Al-Razi’s views influenced later debates, viewing free will as illusory to uphold Allah’s omnipotence, while others see it as genuine within divine bounds.

Verse 16:93 (Surah An-Nahl)

Arabic Text:
وَلَوْ شَآءَ ٱللَّهُ لَجَعَلَكُمْ أُمَّةً وَٲحِدَةً وَلَـٰكِن يُضِلُّ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ ۚ وَلَتُسْــَٔلُنَّ عَمَّا كُنتُمْ تَعْمَلُونَ

English Translation:
Had Allah willed, He would have made you one nation, but He leads astray whom He wills and guides whom He wills. And you will surely be questioned about what you used to do. 0

Explanation (Tafsir) from Al-Razi:
Al-Razi interprets this as emphasizing divine sovereignty: Allah could unify humanity in faith but allows diversity through His will. Misguidance and guidance are solely Allah’s acts, not human choice. Humans are questioned for deeds, but acts stem from divine creation, making free will apparent—man chooses under compulsion disguised as freedom. This aligns with his determinism, where human “will” is illusory. 0 2 3

Comparison:
Maududi stresses human freedom: Allah grants choice, providing guidance for seekers and allowing deviation. Ibn Kathir focuses on mercy in permitting astray paths with accountability. Al-Tabari sees it as Allah’s success or abandonment based on choices. Al-Razi’s determinism starkly differs, subordinating choice to divine compulsion, resolving tensions by denying genuine autonomy.

Verse 18:29 (Surah Al-Kahf)

Arabic Text:
وَقُلِ الْحَقُّ مِنْ رَبِّكُمْ ۖ فَمَنْ شَاءَ فَلْيُؤْمِنْ وَمَنْ شَاءَ فَلْيَكْفُرْ ۚ إِنَّا أَعْتَدْنَا لِلظَّالِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا ۚ وَإِنْ يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ ۚ بِئْسَ الشَّرَابُ وَسَاءَتْ مُرْتَفَقًا

English Translation:
And say: “The truth is from your Lord.” Then whosoever wills, let him believe; and whosoever wills, let him disbelieve. Verily, We have prepared for the wrongdoers a Fire whose walls will surround them. 11

Explanation (Tafsir) from Al-Razi:
Al-Razi views this as apparent choice: “Whoever Allah wills to have faith will believe; whoever Allah wills to disbelieve will disbelieve.” Human will is compelled in the guise of choice—like a marionette thinking it acts freely. Punishment follows, but acts are divinely created, upholding justice through predetermination. 14 13 18

Comparison:
Maududi sees voluntary faith with warnings, no compulsion. Ibn Kathir emphasizes conveyance and Hell’s consequences. Al-Tabari collects views on threat and vivid punishment. Al-Razi’s metaphor of disguised compulsion contrasts, prioritizing divine will over human agency, unlike the others’ affirmation of real choice.

Verse 2:256 (Surah Al-Baqarah)

Arabic Text:
لَا إِكْرَاهَ فِي الدِّينِ ۖ قَدْ تَبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ ۚ فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِنْ بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انْفِصَامَ لَهَا ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ

English Translation:
There is no compulsion in religion. The right direction is henceforth distinct from error. And he who rejects the false deities and believes in Allah has grasped a firm handhold which will never break. 21

Explanation (Tafsir) from Al-Razi:
No compulsion means truth is evident, negating force. Yet, Al-Razi ties it to determinism: Belief requires divine permission; hearts are sealed or opened by Allah. Free will is limited—humans grasp the “firm handle” only if Allah enables it, aligning with his view that acts are divinely compelled. 20 24 62

Comparison:
Maududi: Heartfelt acceptance, no imposition. Ibn Kathir: Guidance clarifies, no force needed. Al-Tabari: Historical (e.g., Ansar), prohibits compulsion due to evident truth, debates abrogation. Al-Razi integrates philosophy, subordinating choice to divine enablement, differing from others’ practical freedom.

Verse 76:3 (Surah Al-Insan)

Arabic Text:
إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

English Translation:
Verily, We have guided him to the way, whether he be grateful or ungrateful. 31

Explanation (Tafsir) from Al-Razi:
Guidance is divine clarification of paths; gratitude (belief) or ingratitude (disbelief) appears chosen but is divinely created. Al-Razi rejects genuine free will, seeing human response as compelled by Allah’s will, resolving predestination debates. 30 32 33

Comparison:
Maududi: Multiple guidances (conscience, signs) enable real choice. Ibn Kathir: Clarification allows gratitude/ingratitude. Al-Tabari: Messengers/books show paths. Al-Razi’s determinism views choice as illusory, contrasting the others’ affirmation of voluntary response.

Verses 91:7-10 (Surah Ash-Shams)

Arabic Text:
وَنَفْسٍ وَمَا سَوَّاهَا ۝ فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ۝ قَدْ أَفْلَحَ مَنْ زَكَّاهَا ۝ وَقَدْ خَابَ مَنْ دَسَّاهَا

English Translation:
By the soul and Him Who perfected it; then He inspired it with its wickedness and piety. Successful is he who purifies it, and failed is he who corrupts it. 40

Explanation (Tafsir) from Al-Razi:
The soul is proportioned with dual inclinations; inspiration imparts knowledge of evil (fujur) and piety (taqwa). Purification or corruption appears as choice but is divinely determined—success/failure stems from Allah’s creation of acts. 41 40 62

Comparison:
Maududi: Innate discernment, success via cultivating piety. Ibn Kathir: Dual inclinations, purification through obedience. Al-Tabari: Inspiration as knowledge, success in obedience. Al-Razi denies real agency, viewing outcomes as compelled, unlike the others.

Verse 33:72 (Surah Al-Ahzab)

Arabic Text:
إِنَّا عَرَضْنَا الْأَمَانَةَ عَلَى السَّمَاوَاتِ وَالْأَرْضِ وَالْجِبَالِ فَأَبَيْنَ أَنْ يَحْمِلْنَهَا وَأَشْفَقْنَ مِنْهَا وَحَمَلَهَا الْإِنْسَانُ ۖ إِنَّهُ كَانَ ظَلُومًا جَهُولًا

English Translation:
Verily, We offered the Trust to the heavens, earth, and mountains, but they declined and feared it; man undertook it. He was unjust and ignorant. 52

Explanation (Tafsir) from Al-Razi:
Amanah is obligatory duties or intellect/free will offered to creation. Man accepted, proving unjust/ignorant in consequences, as free will leads to accountability under divine compulsion—acts are created by Allah. 50 53 62

Comparison:
Maududi: Vicegerency with free will. Ibn Kathir: Obedience/duties. Al-Tabari: Fara’id (duties), variants include intellect. Al-Razi’s determinism frames acceptance as predestined, differing from others’ emphasis on voluntary responsibility.

AL GhAZALI TAFSEER

Al-Ghazali’s Views on Free Will

Abu Hamid al-Ghazali (1058–1111 CE), a prominent Islamic theologian, philosopher, and mystic, addressed the tension between divine predestination (qadar) and human free will (ikhtiyar) within the Ash’arite school of theology. His views aim to reconcile human moral responsibility with God’s absolute sovereignty, rejecting both absolute determinism (jabr) and unrestricted free will as held by the Mu’tazilites. Al-Ghazali’s approach is often described as a form of compatibilism, where human agency exists but operates under divine control. Central to his thought is the doctrine of occasionalism (where God is the sole true cause of all events) and the concept of kasb (acquisition), where humans “acquire” actions created by God. 0 2 13

Key Concepts in Al-Ghazali’s Framework

1. Occasionalism and Divine Causation:

• Al-Ghazali argued in works like The Incoherence of the Philosophers (Tahafut al-Falasifah) that there is no necessary causal connection in nature. What appears as cause-and-effect (e.g., fire burning cotton) is merely God’s habitual custom (adat Allah), not inherent necessity. God recreates the universe atom by atom at every moment, directly causing all events. 3 5 13
• This extends to human actions: Humans intend and choose, but the power to act (qudra) is granted by God instantaneously at the moment of action. Without God’s creation, no act occurs. Thus, free will is not independent but contingent on divine will. 0 2

1. Kasb (Acquisition):

• Humans do not create their actions (khalq); God does. However, through kasb, individuals acquire or appropriate these actions via their intention and choice, making them morally responsible. Al-Ghazali likened this to a person “acquiring” an act like a puppet moved by a puppeteer— the puppet’s “movement” is real but derived. 5 10
• This resolves the predestination-free will dilemma: God predetermines possibilities, but humans choose from them, acquiring reward or punishment accordingly. As Al-Ghazali states in Ihya Ulum al-Din(Revival of the Religious Sciences), human agency is a “gift from His grace,” neither fully independent nor coerced. 0 6

1. Critique of Philosophers and Theologians:

• Against Peripatetic philosophers like Avicenna (Ibn Sina), Al-Ghazali rejected eternal causal necessity, arguing it limits God’s freedom. The world is a contingent creation of God’s free will, chosen among alternatives. 3 7 10
• He critiqued Mu’tazilite emphasis on absolute human free will as undermining divine omnipotence. Instead, he reframed freedom within divine boundaries: Humans are free in intention but bound by God’s creation. 4 8 12
• In Al-Iqtisad fi al-I’tiqad (Moderation in Belief), he uses rational methods to show neither divine determination nor human responsibility is denied; freedom is “reframed” within predestination. 6

Theological and Philosophical Implications

• Compatibilism and Theistic Sovereignty: Al-Ghazali’s view is a “theistic compatibilism,” where free will aligns with God’s plan. Humans experience psychological freedom (no compulsion in choice), but ultimate causation is divine. This preserves moral accountability for the afterlife—rewards for good intentions and punishments for bad—while affirming God’s omnipotence. 0 11
• Criticisms and Influence: Some, like Muhammad Iqbal, critiqued Al-Ghazali for not fully escaping dualism, seeing his occasionalism as reducing humans to passive agents. 14 Others praise his synthesis, influencing later thinkers like Mulla Sadra and Ibn Arabi. 7 12
• Comparison to Western Thought: His ideas parallel Augustine’s on divine foreknowledge and free will, where God obliges what is best but remains free. 9

Al-Ghazali’s writings emphasize that true freedom lies in submission to God, aligning personal will with divine will through spiritual purification. 5 For deeper reading, consult The Incoherence of the Philosophers or Revival of the Religious Sciences.

بِسۡمِ اللهِ الرَّحۡمٰنِ الرَّحِيۡمِ ﴿1:1﴾ اَلۡحَمۡدُ لِلّٰهِ رَبِّ الۡعٰلَمِيۡنَۙ‏ ﴿1:2﴾ الرَّحۡمٰنِ الرَّحِيۡمِۙ‏﴿1:3﴾ مٰلِكِ يَوۡمِ الدِّيۡنِؕ‏ ﴿1:4﴾ اِيَّاكَ نَعۡبُدُ وَاِيَّاكَ نَسۡتَعِيۡنُؕ‏ ﴿1:5﴾ اِهۡدِنَا الصِّرَاطَ الۡمُسۡتَقِيۡمَۙ‏ ﴿1:6﴾ صِرَاطَ الَّذِيۡنَ اَنۡعَمۡتَ عَلَيۡهِمۡ ۙ‏ غَيۡرِ الۡمَغۡضُوۡبِ عَلَيۡهِمۡ وَلَا الضَّآلِّيۡنَ‏ ﴿1:7﴾

(1:1) In the name of Allah, the Merciful, the Compassionate¹ (1:2) Praise² be to Allah, the Lord³ of the entire universe. (1:3) The Merciful, the Compassionate⁴ (1:4) The Master of the Day of Recompense⁵. (1:5) You alone do we worship⁶, and You alone do we turn for help⁷(1:6) Direct us on to the Straight Way⁸, (1:7) The way of those whom You have favoured⁹, who did not incur Your wrath, who are not astray¹⁰. 

Notes

1 One of the many practices taught by Islam is that its followers should begin their activities in the name of God. This principle, if consciously and earnestly followed, will necessarily yield three beneficial results. First, one will be able to restrain oneself from many misdeed, since the habit of pronouncing the name of God is bound to make one wonder when about to commit some offence how such an act can be reconciled with the saying of God’s holy name. Second, if a man pronounces the name of God before starting good and legitimate tasks, this act will ensue that both his starting point and his mental orientation are sound. Third – and this is the most important benefit – when a man begins something by pronouncing God’s name, he will enjoy God’s support and succour; God will bless his efforts and protect him from the machinations and temptation of Satan. For whenever man turns to God, God turns to him as well. 

2. As we have already explained, the character of this surah is that of a prayer. The prayer begins with praise of the One to whom our prayer is addressed. This indicates that whenever one prays one ought to pray in a dignified manner. It does not become a cultivated person to blurt out his petition. Refinement demands that our requests should be preceded by a wholehearted acknowledgement of the unique position, infinite benevolence and unmatched excellence of the One to Whom we pray. Whenever we praise someone, we do so for two reasons. First, because excellence calls for praise, irrespective of whether that excellence has any direct relevance to us or not. Second, we praise one who, we consider to be our benefactor; when this is the case our praise arises from a deep feeling of gratitude. God is worthy of praise on both counts. It is incumbent on us to praise Him not only in recognition of His infinite excellence but also because of our feeling of gratitude to Him, arising from our awareness of the blessings He has lavished upon us. It is important to note that what is said here is not merely that praise be to God, but that all praise be to God alone. Whenever there is any beauty, any excellence, any perfection-in whatever thing or in whatever shape it may manifest itself- its ultimate source is none other than God Himself. No human beings, angels, Demigods, heavenly bodies-in short, no created beings-are possessed of an innate excellence; where excellence exists, it is a gift from God. Thus, if there is anyone at all whom we ought to adore and worship, to whom we ought to feel indebted and grateful, towards whom we should remain humble and obedient, it is the creator of excellence, rather than its possessor. 

3. In Arabic the word Rabb has three meanings: (i) Lord and Master; (ii) Sustainer, Provider, Supporter, Nourisher and Guardian, and (iii) Sovereign, Ruler, He Who controls and directs. God is the Rabb of the universe in all three meanings of the term. 

4. Whenever we are deeply impressed by the greatness of something we try to express our feelings by using superlatives. If the use of one superlative does not do full justice to our feelings, we tend to re-emphasize the extraordinary excellence of the object of our admiration by adding a second superlative of nearly equivalent meaning.* This would seem to explain the use of the word Rahim following Rahman. The form of the word Rahman connotes intensity. Yet God’s mercy and beneficence towards His creatures is so great, so extensive and of such an infinite nature that no one word, however strong its connotation, can do it full justice. The epithet Rahim was therefore added to that of Rahman.

5. God will be the Lord of the Day when all generations of mankind gather together on order to render an account of their conduct, and when each person will be finally rewarded or punished for his deeds. The description of God as Lord of the Day of Judgement following the mention of his benevolence and compassion indicates that we ought to remember another aspect of God as well-namely, that He will judge us all, that He is so absolutely powerful, that on the Day of Judgement no one will have the power either to resist the enforcement of punishments that He decrees or to prevent anyone from receiving the rewards that He decides to confer. Hence, we ought not only to love Him for nourishing and sustaining us and for His compassion and mercy towards us, but should also hold Him in awe because of His justice, and should not forget that our ultimate happiness or misery rests completely with Him. 

6. The term ibadah is used in three sense: (i) worship and adoration; (ii) obedience and submission; and (iii) service and subjection. In this particular context the term carries all these meanings simultaneously. In other words, we say to God that we worship and adore Him, that we are obedient to Him and follow His will, and also that we are His servants. Moreover man is so bound to none save God, that none but He, may be the subject of man’s worship and total devotion, of man’s unreserved obedience, of man’s absolute subjection and servitude. 

7. Not only do we worship God, but our relationship with Him is such that we turn to Him alone for help and succour. We know that He is the Lord of the whole universe and that He alone is the Master of all blessings and benefactions. Hence, in seeking the fulfilment of our needs we turn to Him alone. It is towards Him alone that we stretch forth our hands when we pray and supplicate. It is in Him that we repose our trust. It is therefore to Him alone that we address our request for true guidance. 

8. We beseech God to guide us in all walks of life to a way which is absolutely true, which provides us with a properly-based outlook and sound principles of behaviour, a way which will prevent our succumbing to false doctrines and adopting unsound principles of conduct, a way that will lead us to our true salvation and happiness. This is man’s prayer to God as he begins the study of the Qur’an. It is, in short, to illuminate the truth which he often tends to lose in a labyrinth of philosophical speculation; to enlighten him as to which of the numerous ethical doctrines ensures a sound course of conduct; to show which of the myriad ways and by-ways is the clear, straight, open road of sound belief and right behaviour.

9. This defines the ‘straight way’ which we ask God to open to us. It is the way which has always been followed by those who have enjoyed God’s favours and blessings. This is the way which has been trodden from the beginning of time by all those individuals and communities that have unfailingly enjoyed God’s favours and blessings. 

10. This makes it clear that the recipients of God’s favour are not those who appear, briefly, to enjoy worldly prosperity and success; all too often, these people are among those whom God has condemned because they have lost sight of the true path of salvation and happiness. This negative explanation makes it quite clear that in’am (favour) denotes all those real and abiding favours and blessings which one receives in reward for righteous conduct through God’s approval and pleasure, rather than those apparent and fleeting favours which the Pharaohs, Nimrods and Korahs (Qaruns) used to receive in the past, and which are enjoyed even today by people notorious for oppression, evil and corruption.

اٰمَنَ الرَّسُوۡلُ بِمَاۤ اُنۡزِلَ اِلَيۡهِ مِنۡ رَّبِّهٖ وَ الۡمُؤۡمِنُوۡنَ​ؕ كُلٌّ اٰمَنَ بِاللّٰهِ وَمَلٰٓـئِكَتِهٖ وَكُتُبِهٖ وَرُسُلِهٖ لَا نُفَرِّقُ بَيۡنَ اَحَدٍ مِّنۡ رُّسُلِهٖ​ وَقَالُوۡا سَمِعۡنَا وَاَطَعۡنَا​ غُفۡرَانَكَ رَبَّنَا وَاِلَيۡكَ الۡمَصِيۡرُ‏ ﴿2:285﴾ لَا يُكَلِّفُ اللّٰهُ نَفۡسًا اِلَّا وُسۡعَهَا ​ؕ لَهَا مَا كَسَبَتۡ وَعَلَيۡهَا مَا اكۡتَسَبَتۡ​ؕ رَبَّنَا لَا تُؤَاخِذۡنَاۤ اِنۡ نَّسِيۡنَاۤ اَوۡ اَخۡطَاۡنَا ​ۚ رَبَّنَا وَلَا تَحۡمِلۡ عَلَيۡنَاۤ اِصۡرًا كَمَا حَمَلۡتَهٗ عَلَى الَّذِيۡنَ مِنۡ قَبۡلِنَا ​​ۚرَبَّنَا وَلَا تُحَمِّلۡنَا مَا لَا طَاقَةَ لَنَا بِهٖ​ ۚ وَاعۡفُ عَنَّا وَاغۡفِرۡ لَنَا وَارۡحَمۡنَا اَنۡتَ مَوۡلٰٮنَا فَانۡصُرۡنَا عَلَى الۡقَوۡمِ الۡكٰفِرِيۡنَ‏ ﴿2:286﴾

(2:285) The Messenger believes, and so do the believers, in the guidance sent down upon him from his Lord: each of them believes in Allah, and in His angels, and in His Books, and in His Messengers. They say: “We make no distinction between any of His Messengers. We hear and obey. Our Lord! Grant us Your forgiveness; to You we are destined to return.”³³⁷ (2:286) Allah does not lay a responsibility on anyone beyond his capacity.³³⁸ In his favour shall be whatever good each one does, and against him whatever evil he does.³³⁹ (Believers! Pray thus to your Lord): “Our Lord! Take us not to task if we forget or commit mistakes. 

Our Lord! Lay not on us a burden such as You laid on those gone before us.³⁴⁰ Our Lord! Lay not on us burdens which we do not have the power to bear.³⁴¹ And overlook our faults, and forgive us, and have mercy upon us. You are our Guardian; so grant us victory against the unbelieving folk.”³⁴²

Notes

337. This verse outlines what one is required to believe in and what should be the distinguishing characteristics of one’s conduct. They consist of the following: belief in God, in His angels, in His Books, in all His Messengers (instead of some rather than others), and in the fact that ultimately one will have to stand before God’s judgement. These are the five fundamental articles of faith in Islam. Having accepted them, the only proper attitude for a Muslim is to cheerfully accept and follow whatever directives he receives from God. Instead of exulting in his moral excellence he should be humble and should constantly seek God’s forgiveness and mercy. 

338. Man’s answerability to God is limited by the extent of his ability. If a man does not have the ability to do a certain thing, God will not take him to task for not having performed it. In the same way, if it is really beyond a man’s ability to abstain from something, God will not blame him for having failed to abstain from it. It should be noted here that man will not be the final judge as to whether he had the ability to do something or not. Such judgement will be made by God alone. 

339. This is the second fundamental principle of God’s law of retribution. Every man will be rewarded for the services he has rendered, none will be rewarded for services rendered by others. The same applies to punishment. It is the one who is guilty who will be punished. It is possible, however, that if a man has initiated either good or bad practices, they will continue to affect people’s lives. The resulting good and bad deeds of people will be reckoned either to their credit or against them, since they are clearly related to their efforts and actions. It is impossible, however, that a map should be either rewarded for an act of goodness or punished for an act of evil in which he has had no share – neither by intent nor practical action. The requital of acts is not transferable. 

340. The prayer made here is that God should not subject them to the severe tests and the terrible persecutions and hardships undergone by their predecessors. It is God’s law that those who commit themselves to follow Truth and righteousness are subjected to severe tests and tribulations, and it is a believer’s duty to meet them with patience and fortitude. At the same time, the believer should always pray that God may make it easy for him to follow the path of Truth and righteousness. 

341. Believers pray to God not to place upon them a burden beyond their capacity of endurance, and to subject them only to those tests from which they may emerge triumphant. May it not happen that the hardships are too much for them to bear, and that their feet falter and are turned away from the path of righteousness,

342. In order to appreciate fully the spirit of this prayer, one should remember that these verses were revealed on the occasion of the ascension of the Prophet, a year before his migration to Madina. At that time the struggle between Islam and unbelief had reached its climax. Not only in Makka, but throughout the Arabian peninsula, there was no place where the lives of those who wished to follow the religion of God had not been made extremely difficult. In these circumstances the Muslims were told in what manner they ought to pray to their Lord. It is obvious that if the bestower himself tells one how to present one’s request, the granting of the request becomes virtually assured. Hence, this prayer greatly strengthened the hearts of the Muslims. Moreover, this prayer implicitly taught the Muslims not to allow their feelings to flow along undesirable channels. They should instead mould them into a prayer to their Lord. 

Think of the heart-rending cruelties to which the Muslims were subjected merely because of their devotion to Truth, and then turn to the contents of this prayer, where there is no trace of bitterness against the enemies. Consider the physical afflictions and material losses which the Muslims suffered, then note how this prayer does not contain the slightest hint of worldly ambition. Compare the wretchedness and misery of these devotees of Truth with the pure, exalted feelings with which this prayer is overflowing. This comparison will enable us to appreciate the nature of the spiritual and moral training provided to men of faith.

لِلّٰهِ مَا فِى السَّمٰوٰتِ وَمَا فِى الۡاَرۡضِ​ؕ وَاِنۡ تُبۡدُوۡا مَا فِىۡۤ اَنۡفُسِكُمۡ اَوۡ تُخۡفُوۡهُ يُحَاسِبۡكُمۡ بِهِ اللّٰهُ​ؕ فَيَـغۡفِرُ لِمَنۡ يَّشَآءُ وَيُعَذِّبُ مَنۡ يَّشَآءُ​ ؕ وَاللّٰهُ عَلٰى كُلِّ شَىۡءٍ قَدِيۡرٌ‏ ﴿2:284﴾

(2:284) All that is in the heavens³³³ and the earth belongs to Allah.³³⁴ Whether you disclose whatever is in your hearts or conceal it,³³⁵ Allah will call you to account for it, and will then forgive whomsoever He wills, and will chastise whomsoever He wills. Allah has power over everything.³³⁶

Notes

333. These are the concluding observations on the subject. Just as this surah opened with an enunciation of the basic teachings of religion, so the fundamentals upon which Islam rests are reiterated in the concluding section of the surah, It is useful to go through the first section of this surah see (verses 1-5) while reading these concluding verses. 

334. This is the first fundamental principle of Islam. That God is the Sovereign of the heavens and the earth and all they contain, and that it is improper for man not to bend himself in obedience and service to God. 

335. This sentence mentions two other matters. First, that man is individually responsible to, and answerable before, God. Second, that the Lord of the heavens and the earth, before Whom man is answerable, is All-Knowing. Thus, nothing is concealed from Him, not even intentions and thoughts which lie hidden deep in the hearts and minds of people. 

336. This refers to God’s absolute authority. He is not bound by laws framed by others which might limit Him to operating in a certain manner. He is an absolute sovereign and has the full power either to punish or pardon people.

وَاِنۡ كُنۡتُمۡ عَلٰى سَفَرٍ وَّلَمۡ تَجِدُوۡا كَاتِبًا فَرِهٰنٌ مَّقۡبُوۡضَةٌ ​ ؕ فَاِنۡ اَمِنَ بَعۡضُكُمۡ بَعۡضًا فَلۡيُؤَدِّ الَّذِى اؤۡتُمِنَ اَمَانَـتَهٗ وَلۡيَتَّقِ اللّٰهَ رَبَّهٗ​ؕ وَلَا تَكۡتُمُوا الشَّهَادَةَ ​ ؕ وَمَنۡ يَّكۡتُمۡهَا فَاِنَّهٗۤ اٰثِمٌ قَلۡبُهٗ​ؕ وَ اللّٰهُ بِمَا تَعۡمَلُوۡنَ عَلِيۡمٌ‏ ﴿2:283﴾

(2:283) And if you are on a journey and do not find a scribe to write the document then resort to taking pledges in hand.³³¹

But if any of you trusts another, let him who is trusted, fulfil the trust and fear Allah, his Lord. 

And do not conceal what you have witnessed,³³² for whoever conceals it, his heart is sinful. Allah has full knowledge of all that you do. 

Notes

331. This does not mean that pledge transactions are confined to journeys alone. These transactions have been specially mentioned in the context of journeys because during journeys people often have to resort to pledge transactions. Moreover, it has not been laid down that pledge transactions may be entered into only when a scribe is not available to write down the transaction. It is also permissible, if the lender is not satisfied merely with the written promise of the repayment of the loan, for the borrower to seek a loan by pledging some property to the lender. But since the Qur’an urges its followers to be generous in their dealings, and since it is inconsistent with high standards of moral excellence not to make loans to needy persons without keeping some property in custody, the Qur’an has abstained from mentioning this form of dealing even though it is permissible. 

It should also be noted that the purpose of taking a pledge is merely to assure the lender the return of his loan. He has no right at all to benefit from the pledged property. If a person lives, say, either in the building which has been pledged, or pockets its rent, he is guilty of taking interest. There is no essential difference between charging interest directly and using the pledged property. If, however, either cattle or beasts of burden have been pledged, they can be milked and used for transport in lieu of the fodder that one provides them during the period of custody. 

332. Concealing true evidence applies both to a person not appearing to give evidence and to his avoidance of stating facts.