The question revolves around the concept of whether humans are compelled or have free will. It seeks to understand the balance between divine decree and human choice, referencing Islamic teachings.
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1 Answer
Peace be upon you.
Your question seems to be about why humans are not merely compelled but are instead free according to the principle of 'the matter is between two matters.' It is not accurate to say, 'humans are both free and compelled.'
It is clear that humans are not forced in their actions that are subject to obligation, praise, blame, reward, and punishment. They are free and have a choice, as each of us feels within ourselves that we are free and not coerced. If one wishes to pray, they can do so; if they do not wish to, they can refrain. This applies to all actions, both religious and non-religious, and in all aspects of life.
There are several pieces of evidence supporting this, including various Quranic verses. Here are a few examples:
1. "Indeed, We have guided him to the way, whether he is grateful or ungrateful." (Quran 76:3)
2. "If you do good, you do good for yourselves; and if you do evil, it is against yourselves." (Quran 17:7)
Additionally, all verses that promise rewards to the righteous believers and warn the disbelievers and wrongdoers of punishment indicate, by virtue of God's justice, that humans are free in their choices, thus deserving of reward or punishment:
"Not by your wishes, nor by the wishes of the People of the Scripture. Whoever does evil will be recompensed for it, and he will not find for himself besides Allah any protector or helper. And whoever does righteous deeds, whether male or female, while being a believer - those will enter Paradise and will not be wronged, [even as much as] an atom's weight." (Quran 4:123-124)
Indeed, there was a historical debate among some Muslim sects regarding whether humans are compelled or have free will. Many of them, being distant from the source of knowledge, namely the family of the Prophet (peace be upon him), became divided into sects and schools of thought. Some advocated for compulsion, while others supported the idea of delegation. The political interests of rulers exacerbated this division, with some adopting the theory of compulsion to justify their actions and injustices. When the family of the Prophet was asked about this issue, they provided answers that clarified their deep understanding of God, themselves, and the nature of existence. They stated, "There is neither compulsion nor delegation, but a matter between two matters." Thus, humans, in their weakness and neediness, are always connected to God, deriving strength and ability from Him. However, as actors, they are free to direct that strength and ability in whichever direction they choose, whether towards good or evil.
Allah says: "So whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it." (Quran 99:7-8)
For further clarification and support:
In the interpretation of Al-Mizan:
"The essence is that this world is a realm of choice, and true happiness for humans can only be achieved by following the path of choice, acquiring for themselves what benefits them in their happiness or harms them. Whichever path they choose, God has allowed it. Allah says: (Indeed, We have guided him to the way, whether he is grateful or ungrateful). This guidance is merely a showing of the path for them to choose what they wish without being forced into either path, and they will reap what they sow. Allah says: (And man will have nothing but what he strives for, and his effort will be seen, then he will be fully compensated)."
In another part, it states:
"The expression 'either grateful or ungrateful' indicates that the path is one that humans must choose in their lives to lead them to happiness in this world and the hereafter, guiding them to the honor of closeness to their Lord. The interpretation of some as the path being merely the way out of the womb is incorrect.
Moreover, the path guided is one of choice, and the gratitude and ingratitude that result from this guidance are firmly within the human's free will, without coercion, as Allah says: 'Then We made the path easy.' (Quran 80:20)."
According to the author of Tafsir Al-Amthal:
"The test of humans requires two other factors: 'guidance' and 'testing,' in addition to knowledge and its means. The following verse indicates this: 'Indeed, We have guided him to the way, whether he is grateful or ungrateful.'
This guidance has a broad meaning, encompassing 'existential guidance,' 'innate guidance,' and 'legislative guidance,' although the context of the verse emphasizes legislative guidance. To clarify: God created humans for the purpose of testing and perfection, providing them with the means to reach this goal, and granting them the necessary powers. This is 'existential guidance.' He instilled within them a natural desire to follow this path and clarified the way through innate inspiration, termed 'innate guidance.' Furthermore, He sent heavenly leaders and great prophets to show the way through divine teachings and laws, which is 'legislative guidance.' All three forms of guidance are universal and encompass all of humanity. Overall, the verse points to three crucial issues in human life: 'the issue of obligation,' 'the issue of guidance,' and 'the issue of will and choice,' which are interrelated and complement each other. The terms 'grateful' and 'ungrateful' are the best possible expressions in this verse, as those who accept God's great blessings and take the path of guidance have shown gratitude for this blessing, while those who oppose it have denied it."
In the theological discussions, it is reported in Sheikh Subhani's research that the Quran recognizes humans as existing in a state of guidance and misguidance, with their guidance and misguidance resting upon their own shoulders. Allah says: "Indeed, We have guided him to the way, whether he is grateful or ungrateful." (Quran 76:3). And Allah says: "Say, 'If I go astray, I only go astray to my own detriment; and if I am guided, it is by what my Lord has revealed to me. Indeed, He is Hearing and Near.'" (Quran 34:50). And Allah says: "Indeed, clear proofs have come to you from your Lord; so whoever sees will benefit himself, and whoever is blind will harm himself; and I am not a guardian over you." (Quran 6:104).
If you wish to explore further, you can refer to the comprehensive research in the aforementioned sources.
May you be successful in all that is good.
Sources:
(1) Tafsir Al-Mizan, Vol. 7, by Sayyid Tabatabai, p. 22.
(2) Tafsir Al-Mizan, Vol. 20, by Sayyid Tabatabai, p. 122.
(3) Tafsir of the Revealed Book, Vol. 19, by Sheikh Nasir Makarem Shirazi, p. 246.
(4) Theology, Report of Sheikh Subhani's Research, p. 566.