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Human Free Will in the Quran

The Quran presents a nuanced view of human free will (ikhtiyar), emphasizing that humans have the capacity to 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.

ؕ وَ لَوۡ لَا دَفۡعُ اللّٰہِ النَّاسَ بَعۡضَہُمۡ بِبَعۡضٍ ۙ لَّفَسَدَتِ الۡاَرۡضُ وَ لٰکِنَّ اللّٰہَ ذُوۡ فَضۡلٍ عَلَی الۡعٰلَمِیۡنَ ﴿۲۵۱

And if Allah did not repel some people by means of others, the earth would have been corrupted — but Allah is full of bounty to all the worlds.”

 “ؕ وَ لَوۡ لَا دَفۡعُ اللّٰہِ النَّاسَ بَعۡضَہُمۡ بِبَعۡضٍ لَّہُدِّمَتۡ صَوَامِعُ وَ بِیَعٌ وَّ صَلَوٰتٌ وَّ مَسٰجِدُ یُذۡکَرُ فِیۡہَا اسۡمُ اللّٰہِ کَثِیۡرًا ؕ

 ‘And if Allah did not repel some people by means of others, there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mention’

Q:

Sharing the following from above. It’s hard to understand. Can you comprehend with help of verses like this in other places, explanations of theses verses by other scholars. Dont have to be in word or html documents.
“And if Allah did not repel some people by means of others, the earth would have been corrupted — but Allah is full of bounty to all the worlds.”
“Footnote 82 (Al-Hajj)
The original Arabic uses the words sawāmi’, biya’, and salawāt. A ṣawma’ah refers to a place where monks, ascetics, and world-renouncing devotees reside. Bī’ah is the Arabic term for a Christian place of worship. Ṣalawāt refers to the Jewish place of prayer — called ṣalūtā in Aramaic. It is not unlikely that the English words salute and salutation may have derived from this root, passing through Latin before entering English.
Footnote 83 (Al-Hajj)
That is, it is Allah’s great grace that He has not granted any one group or nation a permanent deed of sovereignty; rather, He continually repels one group through another at appropriate times. For if a single group had ever been given such a permanent deed, not only would fortresses, palaces, seats of power, and centres of industry and commerce have been destroyed — even the houses of worship would not have been spared from their depredations. In Surah Al-Baqarah, this same theme is expressed thus: “And if Allah did not repel some people by means of others, the earth would have been corrupted — but Allah is full of bounty to all the worlds.” (Verse 251)”

A:

This is a profound and important Quranic concept. Let me break it down comprehensively.

The Core Concept: Daf’ — Divine Repulsion as Cosmic Balance
The verse appears in two places:
∙ Al-Baqarah 2:251 — in the context of the story of Saul, Goliath, and David
∙ Al-Hajj 22:40 — in the context of the first permission granted to Muslims to fight back against oppression
The repetition itself is significant — it signals a universal principle, not merely a historical observation.

What Does “Repelling Some by Others” Actually Mean?
The Arabic word is دَفْع (daf’) — to push back, to repel, to ward off. Allah is saying that He has built into the structure of human civilization a self-correcting mechanism: no single power is allowed to dominate permanently and absolutely.
Think of it as a divine check-and-balance system embedded in history itself.

Why Two Different Contexts?
This is crucial to understand, and most readers miss it.
In Al-Baqarah (2:251), the verse comes after the story of David and Goliath. The lesson there is:
A small, faithful group defeated a massive, arrogant army — and if such correction did not happen, the earth would be corrupted.
The corruption referenced here (fasād) is political and social — tyranny going unchecked, oppression becoming permanent.
In Al-Hajj (22:40), the same principle is invoked but the stakes are described more specifically:
”…there would have been demolished monasteries, churches, synagogues, and mosques in which the name of Allah is much mentioned.”
Here the corruption is religious and spiritual — the extinction of all sincere worship of God from the earth.
So Mawdudi’s footnote 83 is pointing out that the same divine law operates on two levels simultaneously — political order AND the preservation of religious life on earth.

What Other Scholars Say
Ibn Kathir
Ibn Kathir in his Tafsir on Al-Baqarah 2:251 explains this as Allah’s wisdom in creating tawāzun — balance — among human groups. He notes that if one nation were given eternal dominion, its corruption would be total and irreversible. The rise and fall of nations is itself a mercy, not merely a punishment.
On Al-Hajj 22:40, Ibn Kathir makes a remarkable point: Allah mentions the protection of non-Muslim houses of worship — synagogues, churches, monasteries — alongside mosques. This shows that the divine principle of daf’ protects all sincere worship, not just Muslim worship. It is a universal mercy.
Al-Tabari
Al-Tabari emphasizes the linguistic dimension — that law (لَوْلَا — “if not for”) signals a counterfactual of mercy. Allah is saying: look at what the world would look like without this law operating. The fact that houses of worship still stand, that tyrannies eventually fall, that the oppressed eventually find relief — these are not accidents of history. They are signs (āyāt) of divine management.
Sayyid Qutb (Fi Zilal al-Quran)
Qutb brings the most emotionally powerful reading. Writing while himself imprisoned, he says this verse is a direct address to the Muslim community in every age of weakness:
The believers are never truly alone. The very structure of history is on their side — not because they are powerful, but because Allah has ordained that no falsehood holds the field forever.
He connects it to the broader Quranic theme that truth and falsehood are in permanent struggle, and Allah has guaranteed that falsehood, however dominant temporarily, carries within it the seeds of its own defeat.
Al-Zamakhshari (Al-Kashshaf)
Al-Zamakhshari, approaching from a linguistic and rational angle, stresses the word فَضْل (fadl — bounty/grace) at the end of the verse. He argues that calling this divine management fadl rather than ’adl (justice) is deliberate — it is not merely that Allah is fair in balancing powers, but that He goes beyond fairness into active grace and generosity toward His creation by ensuring no single tyrant extinguishes all light from the earth.

The Mention of Non-Muslim Worship Places — Why?
Footnote 82 highlights something remarkable that deserves its own attention. The verse in Al-Hajj lists in order:
1. Sawāmi’ — hermitages/monasteries (Christian and possibly others)
2. Biya’ — churches
3. Salawāt — synagogues
4. Masājid — mosques
This sequence, moving from the oldest to the newest form of Abrahamic worship, carries a powerful message: the divine law of daf’ protects all sincere remembrance of Allah across religious communities. Scholars like Ibn ’Ashur (Al-Tahrir wal-Tanwir) note this is one of the clearest Quranic statements of what we might today call freedom of conscience — Allah Himself is the guarantor of religious space for sincere worshippers across traditions.

The Historical Pattern This Describes
The Quranic principle maps onto what historians observe again and again:
∙ The Persian Empire checked by the Greeks; the Greeks by Rome; Rome by the rising Christian kingdoms; those kingdoms checked by Islam; the Islamic caliphate eventually challenged from within and without — no single power held forever.
∙ Every time one power seemed to have permanent dominance, something arose to check it.
The Quran is not merely describing this — it is naming it as Allah’s active governance of history.

The Deepest Point: Fadl, Not Just Justice
Both verses end with:
“But Allah is full of bounty (fadl) to all the worlds.”
This ending is striking. One might expect: “And Allah is All-Powerful” or “All-Knowing.” Instead: bounty.
The message is: this ongoing struggle, this constant repulsion of one people by another, the rise and fall of civilizations — it is not merely the cold mechanics of justice. It is an act of mercy and generosity toward humanity. Without it, the earth would have been handed over to permanent darkness long ago.

Summary in Simple Terms Question Answer from the Verse Why do empires fall? Because Allah does not permit permanent tyranny Why do the weak sometimes defeat the strong? Because Allah repels some through others Who benefits from this law? All of humanity — even non-Muslims What would happen without it? All places of worship — of every tradition — would be destroyed What does Allah call this? Not justice alone — but fadl (grace and bounty)

This is one of the most quietly profound verses in the Quran — a divine theory of history, embedded in a story about David and Goliath, then repeated in the context of the earliest permission for the oppressed to defend themselves. The repetition tells us: this is not circumstantial. It is a law of how Allah governs the world.

Q: Can you please pull verses of Quran which are alleged to be discriminatory between treatment of sexes, based on faith and their rebuttal from Quran and tafaseer

A:1. https://voiceofquran5.com/discriminations-in-islam-allegations-q-a/

A:2. https://voiceofquran5.com/discrimination-in-the-quran-between-believers-and-non-believers/

A:3

Quranic Verses Alleged to be Discriminatory — With Arabic Text, Translation & Rebuttal

1. 📖 AN-NISA 4:34 — Qawwamiyyah
   Arabic:
   ٱلرِّجَالُ قَوَّٰمُونَ عَلَى ٱلنِّسَآءِ بِمَا فَضَّلَ ٱللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَآ أَنفَقُوا۟ مِنْ أَمْوَٰلِهِمْ ۚ فَٱلصَّٰلِحَٰتُ قَٰنِتَٰتٌ حَٰفِظَٰتٌ لِّلْغَيْبِ بِمَا حَفِظَ ٱللَّهُ ۚ وَٱلَّٰتِى تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَٱهْجُرُوهُنَّ فِى ٱلْمَضَاجِعِ وَٱضْرِبُوهُنَّ ۖ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا۟ عَلَيْهِنَّ سَبِيلًا ۗ إِنَّ ٱللَّهَ كَانَ عَلِيًّا كَبِيرًا
   Translation:
   “Men are qawwamun (custodians/maintainers) over women, because Allah has made some of them excel over others and because they spend out of their possessions. The righteous women are devoutly obedient, guarding in the husband’s absence what Allah would have them guard. As for those women from whom you fear rebellion, admonish them, and forsake them in bed, and strike them. Then if they obey you, seek no means against them. Surely Allah is Most High, Most Great.”
   The Allegation: Establishes permanent male superiority; the word idribuhunna (strike) is especially contested.
   Rebuttal from Quran & Tafaseer:
   ∙ Qawwam is custodianship, not dominion:* Mawdudi’s Tafheem explains that qawwam or qayyim is a person responsible for administering and supervising the affairs of either an individual or an organization — for protecting and safeguarding them and taking care of their needs. It is a role of financial responsibility, not ontological superiority.
   ∙ Fadl refers to functional differentiation:* Mawdudi clarifies the verb faddala is not used to mean some people have been invested with superior honour and dignity — it refers to differentiation of complementary roles.
   ∙ Idribuhunna — linguistic and contextual nuance:* Classical lexicographers note that daraba in Arabic has over twenty meanings including: to set forth, to separate, to cite an example, to travel. Ibn Abbas (RA), the greatest Companion-exegete, said the strike, if at all, should be ghayr mubarrih — not leaving a mark. The Prophet ﷺ himself said: “The best of you are those who are best to their wives” (Tirmidhi).
   ∙ Egalitarian baseline — Al-Ahzab 33:35:
   إِنَّ ٱلْمُسْلِمِينَ وَٱلْمُسْلِمَٰتِ وَٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَٰتِ…
   “Indeed, the Muslim men and Muslim women, the believing men and believing women…” — promising identical divine reward to both.
2. 📖 AL-BAQARAH 2:282 — Two Women Witnesses
   Arabic:
   وَٱسْتَشْهِدُوا۟ شَهِيدَيْنِ مِن رِّجَالِكُمْ ۖ فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌ وَٱمْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ ٱلشُّهَدَآءِ أَن تَضِلَّ إِحْدَىٰهُمَا فَتُذَكِّرَ إِحْدَىٰهُمَا ٱلْأُخْرَىٰ
   Translation:
   “And call to witness two witnesses from among your men; and if two men are not available, then one man and two women from those whom you accept as witnesses — so that if one of them errs, the other may remind her.”
   The Allegation: A woman’s testimony is worth half a man’s — implying inferior intellect or reliability.
   Rebuttal from Quran & Tafaseer:
   ∙ Ishhad vs Shahadah — a critical distinction:* Scholar Muhammad ʿImārah distinguishes between shahādah (formal court testimony) and ishhād (contract attestation). 2:282 pertains only to the latter — a procedural memory safeguard in financial documentation, not a blanket ruling on women’s legal testimony.
   ∙ The tadillu clause is practical, not ontological: An tadilla (lest she err/forget) addresses a specific context — women in 7th-century Arabia were largely excluded from commercial transactions and thus less practiced in them. The second woman’s role is corrective assistance, not independent testimony.
   ∙ A revolutionary step forward: In pre-Islamic Arabia, women had no legal standing as witnesses whatsoever. The Quran’s inclusion was a foundational reform.
   ∙ The Quran accepts a single woman’s testimony elsewhere: In Surah An-Nur 24:6–9, a wife’s single oath (li’an) carries full legal weight equal to her husband’s — demonstrating that gender alone is never the absolute criterion.
3. 📖 AN-NISA 4:11 — Inheritance
   Arabic:
   يُوصِيكُمُ ٱللَّهُ فِىٓ أَوْلَٰدِكُمْ ۖ لِلذَّكَرِ مِثْلُ حَظِّ ٱلْأُنثَيَيْنِ ۚ فَإِن كُنَّ نِسَآءً فَوْقَ ٱثْنَتَيْنِ فَلَهُنَّ ثُلُثَا مَا تَرَكَ ۖ وَإِن كَانَتْ وَٰحِدَةً فَلَهَا ٱلنِّصْفُ
   Translation:
   “Allah commands you regarding your children: the share of the male will be twice that of the female. If there are more than two daughters, they will get two-thirds of what the deceased leaves; if there is only one daughter, she will get half.”
   The Allegation: Women receive half the male inheritance share — economic subordination.
   Rebuttal from Quran & Tafaseer:
   ∙ Financial obligations offset the differential: Mawdudi’s Tafheem explains that since Islamic law imposes greater financial obligations on men — mahr, wife’s full maintenance, children’s expenses — and relieves women of these obligations entirely, justice demands the proportional difference. A woman’s inheritance is hers alone to retain and invest.
   ∙ A revolutionary reform: Ibn Kathir notes that the people of Jahiliyyah gave males but not females any share in inheritance. The Quran mandated a fixed, inviolable female share for the first time in world legal history.
   ∙ Phrasing prioritises women: Instead of saying “for two females, the share of one male,” the Quran says “for the male, the share of two females” — foregrounding the female share as the reference point.
   ∙ Net wealth often favours women: When factoring in mahr (received, not spent), exemption from all maintenance obligations, and full retention of earnings and inheritance, classical scholars like Ibn al-Qayyim argue women frequently accumulate greater disposable wealth.
   ∙ Women can receive more in other scenarios: A sole-daughter heir takes half the estate independently. In kalalah (no direct descendants), brothers and sisters share equally (4:176). The 2:1 ratio is situational, not universal.
4. 📖 AL-BAQARAH 2:228 — Men Have a Darajah
   Arabic:
   وَلَهُنَّ مِثْلُ ٱلَّذِى عَلَيْهِنَّ بِٱلْمَعْرُوفِ ۚ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌ ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ
   Translation:
   “And women have rights similar to the rights against them, in a just manner — but men have a degree (darajah) above them. And Allah is Exalted in Might and Wise.”
   The Allegation: Men are granted a higher status over women categorically.
   Rebuttal from Quran & Tafaseer:
   ∙ Darajah is contextual — divorce law, not metaphysics:* This verse occurs within the context of divorce (talaq) proceedings. The darajah is universally interpreted by classical mufassireen — Tabari, Zamakhshari, Razi, Ibn Kathir — as referring specifically to the husband’s unilateral initiation of talaq, which comes with the corresponding obligations of ’iddah support and deferred mahr payment. It is a degree of legal responsibility and financial liability.
   ∙ The preceding clause negates blanket superiority: “وَلَهُنَّ مِثْلُ ٱلَّذِى عَلَيْهِنَّ” — “Women have rights similar to those against them” — is one of the most sweeping mutual-rights declarations in any 7th-century text.
5. 📖 The Quranic Rebuttals — Verses of Absolute Spiritual Equality
   Al-Hujurat 49:13:
   يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَٰكُم مِّن ذَكَرٍ وَأُنثَىٰ وَجَعَلْنَٰكُمْ شُعُوبًا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ ۚ إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ أَتْقَىٰكُمْ
   “O mankind! We created you from a male and a female, and made you into nations and tribes so that you may know one another. Verily the most honourable of you in the sight of Allah is the most righteous among you.” — No gender qualifier whatsoever.
   Al-Imran 3:195:
   فَٱسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّى لَآ أُضِيعُ عَمَلَ عَٰمِلٍ مِّنكُم مِّن ذَكَرٍ أَوْ أُنثَىٰ ۖ بَعْضُكُم مِّنۢ بَعْضٍ
   “Their Lord responded to them: I will not let the deeds of any worker among you go to waste, whether male or female — you are of one another.”
   An-Nahl 16:97:
   مَنْ عَمِلَ صَٰلِحًا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُۥ حَيَوٰةً طَيِّبَةً
   “Whoever does righteous deeds, male or female, while being a believer — We will grant them a good life.”
   An-Nisa 4:124:
   وَمَن يَعْمَلْ مِنَ ٱلصَّٰلِحَٰتِ مِن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌ فَأُو۟لَٰٓئِكَ يَدْخُلُونَ ٱلْجَنَّةَ
   “Whoever does righteous deeds — male or female — while being a believer, it is they who will enter Paradise.”

Overarching Conclusion
The Islamic scholarly tradition — from Ibn Kathir and Tabari through Mawdudi and contemporary scholars — consistently interprets the verses above as addressing functional and legal differentiation within a complementary system, not declarations of ontological or spiritual inferiority. The Quran’s own repeated affirmations of equal spiritual standing, equal divine accountability, and equal reward for righteous deeds for both sexes form the interpretive framework within which all other verses must be read.