48. This they said, writes Shawkani, although they did not believe in it, to only escape from being labeled as irrational. They knew they had no rational grounds to defend their idol-worship. So they tried to turn the table on the Prophet. They argued that ‘if all that happens in the world is, as you say O Muhammad, by Allah’s will, and that nothing can escape His decree, then it follows that we have His approval for doing what we do, viz., worship of the idols, or declaration of this or that as unlawful.’

49. Majid shows the fallacy in the argument: “The fallacy, which the pagans’ argument involved, lay in their confusion of the ‘will’ of God - the liberty He has allowed mankind in the choice of their actions - with His pleasure or command; in not distinguishing between the physical laws of God’s universe from His moral law. Because He in His grand Plan, has created venomous reptiles, it does not follow that He approves of men being stung by the snakes. Because He has endowed men with power to steal and capacity to kill, it does not follow that He is pleased with house-breaking and murder.”

50. The message is clear (Mubin) “in three senses; (1) a Message clear and unambiguous, (2) one that makes all things clear to those who try to understand, because it accords with their own nature as created by Allah, (3) one preached openly and to everyone” (Yusuf Ali).

The scientists are fond of saying that, “The most amazing thing about this universe is that it can be understood” (Au.).

51. On the question of Messengers sent to every nation, see Surah Yunus, note 76 of this work.

52. For the meaning of this term, see Surah Al-Baqarah, note 553 and Al-Nisa’, notes 172 and 189 of this work.

53. Error became inevitable for them, by the decree of Allah because He found them insisting on it, incapable of, and disinclined to any good (Zamakhshari). Shawkani thinks however, presenting an argument from Zajjaj, that although Allah ordered the people to believe in His messages, He did not will that everyone should accept.

In other words, Razi adds, Allah’s “command” (amr) and will (mashi`ah) are two different things. He may “command” but only that happens which He wills. So, He commanded belief in Him, but for some He willed that they shall believe while for others that they should not.

Qada’ and Qadr

What Razi wrote is the standard viewpoint of the Ahl al-Sunnah. For some it can be intriguing because people mix up two issues. The issue of Allah sending His Messages wishing mankind to seek salvation through it, and leaving it entirely to the choice of men to either accept or reject the Message. Men have been given the power of intellect and various senses to employ, as well as the ability to choose between one and the other and act in full freedom. This is one issue.

The second issue is that of Qada’ and Qadr. In everyday life, the second issue comes up only after people have made their choice - and not before. Whatever they choose, whether to accept or reject, is, they are told, by Allah’s Will, since, ultimately, it is His Will that prevails. Now, they cannot see how Allah’s Will could prevail, since they are, apparently, in full control of their destiny. Consequently, since this is something of an unsolvable mystery to them, they are told to simply believe in it. Hence, Qada’ and Qadr are a matter of faith. No action is demanded in consequence.

In other words, the concept of Qada’ (Divine decree) and Qadr (fore-ordainment) are only brought into picture after a man has made his choice and not before. To further simplify: people are free to choose in their affairs any of the several options available to them. All the same, once they have made their choice, have acted according to it, and have seen the consequences, they are told that whatever happened, was by Qada’ and Qadr. But the misguided ones reverse the order, keep doing what they wish, but place the responsibility on Divine Decree.

Nevertheless, since the unbelievers do not see Allah’s will getting the better of them, nor do they believe in any such mysterious hand working against them, the responsibility cannot be shifted to Allah. They were absolutely free to choose either of the two courses: submission to Him or rebellion against Him. It is only when they had made the choice that a new aspect of thought, and not of action, was introduced: that of Allah’s Will. But men should not be unduly disturbed by this concept because they are absolutely sure they made the choice following their own good judgment.

Further, the issue does not end there. If someone believes that he made the wrong choice because God’s Will influenced him, then, he might remember that he is still free to tilt the scale back into his favor. He can say to himself that he shall act against God’s Will, and reverse his decision, after the first choice, to embrace the right course rather than the wrong one in keeping with the demands of his second opinion. After all, he hasn’t lost his freedom to retreat his steps. Has he? Now, if he does not do that, then should he not bear the responsibility for his choice, no matter what he learns from the believers in Islam about Qada’ and Qadr? (Au.)

All the same, Imam Razi also reports Ka`bi, of opinion that the “word” of misguidance came true on some people by Allah’s decree because they chose to go off the course. Alusi is also inclined to this meaning. In his words: “One opinion is that Allah does not ‘create’ guidance and force it on a person while he chooses to create misguidance in himself .”

Sayyid is clear about this issue: “Allah the Most High does not intend that anyone should worship other than Him, or forbid unto oneself of the good things that He has not forbidden, nor does He approve of any such thing, when they are done. This is made manifest through a variety of means, primarily through Prophets raised to preach His Oneness. Allah said, ‘Indeed, We raised a Messenger in every nation (with the proclamation) that, ‘Worship Allah alone and shun the Taghut.’ This was His command and this was His intention. Allah will not order a thing carried out by anyone when He knows that they have no power to do it. His disapproval of this is proved by the verse, ‘Go about therefore, in the land and see what was the end of those who cried lies.’

“Allah willed that He should create the human race with the intrinsic capacity for both right and wrong and left it entirely to their will to choose between either one, or the other. He endowed them with intelligence in order that they could weigh out the pros and cons of both. In addition, He spread in the world such signs of truth as the eye, the ear, the mind, the heart and the senses can observe - all about them, in every direction, visible by the day and by the night. Further, Allah did not wish that the intellect He endowed to the human beings be left alone to operate. He sent down His guidance to function as a criterion against which the human mind could always balance its own decisions whenever in doubt. He did not send the Messengers as tyrants to impose His guidance upon the people. Yet, He sent them as the conveyers of the truth.”

Se`di also tries to clear the picture: “The pagans laid blame on Allah’s will for their idol-worship: a false argument. Had it been true, Allah would not have chastised them. Allah commanded them (tawhid) and prohibited them (the idols). He gave them powers to choose and act. And, this is something that every human being has a natural cognizance of: that he indeed has the power to do something if he wills it. There is no difference in opinion over this issue at all. So, they used the issue of “Qada’ and Qadr” only to argue out the Muslims and defeat the truth that the Messengers brought. But, once the Messengers had delivered the message, no excuse remained valid. Messengers were not there but to deliver, which they did. Hence, in face of their persistent intransigent behavior, Allah said (16: 35),

فَهَلْ عَلَى الرُّسُلِ إِلَّا الْبَلَاغُ الْمُبِينُ [النحل : 35]

“So is there anything upon the Messengers beyond manifest deliverance?”

54. The translation follows the preference of Ibn Jarir and Ibn Kathir. However, some of the Salaf understood the verse as meaning, “Allah does not guide those who choose to go astray.”

55. That is, such were the characteristics of the people that the Prophet wanted to show guidance but they denied vehemently that Allah will be able to resurrect them. Therefore Allah led them astray (Au.).

Asad has a good piece of commentary that relates to the modern situation. He writes: “This categorical denial of resurrection - implying as it does of God’s ultimate judgment of good and evil - is characteristic of a mental attitude which refuses to admit the reality, or even possibility, of anything that lies beyond the range of man’s actual or potential observation. Since such an attitude is an outcome of an intrinsically materialistic outlook on life and the ‘false pride’ referred to in verse 22-23 above, it is anti-religious in the deepest sense of the word even if it is accompanied by a vague - because non-consequential - belief in the existence of God.”

56. In this context goes the hadith reported by Abu Hurayrah:

قال الله: سبني ابن آدم، ولم يكن ينبغي له أن يسبني، وكذّبني ولم يكن ينبغي له أن يكذّبني فأما تكذيبه إياي ، فقال ( وَأَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ لا يَبْعَثُ اللَّهُ مَنْ يَمُوتُ ) قال: قلت ( بَلَى وَعْدًا عَلَيْهِ حَقًّا ) وأما سبه إياي ، فقال: ( إِنَّ اللَّهَ ثَالِثُ ثَلاثَةٍ ) وقلت ( قُلْ هُوَ اللَّهُ أَحَدٌ اللَّهُ الصَّمَدُ لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ )

“Son of Adam insults Me - which he has no right to do - and he cries lies to Me - which he has no right to do. As for his crying lies to me, he says (in the words of the Qur’an 6: 109), ‘And they swore by Allah their strongest oath, that He will never resurrect the dead,’ whereas I have said (16: 38), ‘Nay, a promise upon Us, in truth.’ As for his insulting Me, he says, ‘Allah is the third of the three’, while I have said, ‘Say, He, Allah, is One. Allah, the Eternal. He beget not, nor was He begotten. And there is none comparable to Him’” (Ibn Jarir). The hadith is also in the Sahih works but differently worded (Qurtubi, Ibn Kathir).

Ibn ‘Abbas was told that some people from Iraq held the opinion that ‘Ali will be raised before the Judgment-day, and they cite this verse in evidence. (That is, they argued that the verse refers to ‘Ali). Ibn ‘Abbas said, “They lie. The verse is of general meaning. By my own life, if ‘Ali was expected to come back we would not have married his wives and distributed his wealth amongst ourselves” (Ibn Jarir, Qurtubi, Ibn Kathir).

Also see Al-Baqarah, note 205 of this work, for previous occurrence of this narration with a few other details.

57. Mawdudi writes: “Life-after-Death, ... is also a moral requirement. A great many people have been party to differences... Some of them were oppressors and wrong-doers while others were victims of oppression and wrong-doing. Some people made sacrifices while others subjected them to these sacrifices. In addition, everyone adopted according to his likes, a moral philosophy and attitude which affects - for good or bad - the lives of billions, even trillions of other human beings. Now, a time must come when the moral consequences of these attitudes should be visible in the form of reward or punishment. If the present world is not so constituted that the true and full moral consequences of man’s actions can become apparent, then there must be another world to ensure that this is so.”

58. That is, the unbelievers deny the resurrection because in their imagination it is so difficult a feat that the God of their imagination cannot accomplish it. But it is easy for the One, the sole Lord of the universe, who, when He wishes to create a thing, brings it into existence instantly (Au.).

The verse emphasizes the quick pace of creation when Allah wills a thing, and not that He has to say the word “kun” (Au.). “There is no interposition of Time or Condition between His Will and its consequences, for He is the ultimate Reality. He is independent of the proximate or material causes, for He Himself creates them and establishes their laws as He pleases” (Yusuf Ali).