Hundred Questions - Free Will and Predetermination
Free Will and Predetermination
Q48 How does the holy Qur'an solve the question of human beings' free will or predetermination?
A48 In the light of the Qur'an it should be understood that the creatures are of three kinds: angel, man and animal. The angel possesses only `aql (intellect); the animal, nafs (carnal soul) and man possesses both.
When the angel is given only the intellect, this means that he is compelled to do good, and where the animal is given only the carnal soul, it is obvious that it is compelled to do bad, and the way a human being is given both it means that he is between the angel and the animal. Therefore, according to the demand of the intellect he can do good and according to the desire of the carnal soul he can also do bad. Thus to choose one of the two things is called free will (ikhtiyar). This shows that man is free.
Man is free, but in a limited domain. He can exercise his free will only to those faculties, which are given to him. It is also possible that his domain of free will may expand to the extent that his free will may join with and become one with the will of God. This is called tawakkul.
It is said in the Qur'an that: "God does not impose on any soul a duty but to the extent of its capacity" (2:286). Further, it is said: "And We have shown him the two paths [of good and bad]" (90:10). Furthermore, it is said: "Nay man sees himself [on every level]" (75:14). From these verses it is evident that man is not predetermined, rather he is free. For the capacity or the expansion indicates the domain of free will of [using] the faculties of the carnal soul and the intellect, and "imposing a duty (taklif)" implies God's commandments and prohibitions. This means that the domain of choice or free will of each human being is according to the capacity of his intellect and knowledge, and the responsibility also becomes incumbent upon him accordingly. If both the paths of good and bad are before him, it also means that he has choice and free will, not predetermination and compulsion. Had there been the latter, there would have been fixed only one path as in the case of the angels and animals, who have been shown only one path. Further, if man is capable of seeing himself and he does do so practically, it shows that he knows well both the beginning and end of the good and bad, and choosing one of the two can put it into practice, which is called free will (ikhtiyar).
On the other hand, there are the terms predestination and fate etc., which are not Qur'anic terms. However, the belief that whatever is in one's fate and is a divine decree will take place is not correct, as through clear proofs it has been shown that man is not predestined and compelled, but that rather he is free and independent in the specific and limited domain of the moral and religious commandments and prohibitions. Thus, the question of fate and predestination ceases to exist automatically.
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