Some thoughts on Free Will, Faith, and Allah’s Wisdom

Recently I attended a class discussing such things as the Islamic view of free will, guidance, and the “problem of evil” – why is there is evil in the world if God is good – and other related subjects no single title could really cover. It was well-presented, so I will try to bring some of those insights here. I believe this is “standard” Islamic theology, and mostly conforms to the Quranic text, although the terms used are modern English, and there’s a difference between the two.

Two immediate things: the “problem of evil” does not exist in Islam, but exists in Christianity (and probably Judaism although it wasn’t named), which now poses this question to Muslims, many of whom don’t understand their own theology, thus clarification is needed. “Free will” (in the sense of “I can do whatever I want”) also doesn’t exist in Islam, but that definition doesn’t sound plausible in any philosophy or rational understanding. “Free will” in my former definition meant a limited measure of autonomy and choice, whose confines are unique to each person, and for which one can be held accountable. Otherwise, what is Judgment Day, where by definition God is absolutely Just?

Allah’s Infinite Justice

Note re featured image above: When you plot the sun’s position at the same time of day once a week throughout the year you get this figure of eight, or infinity symbol, called Analemma. April and September are at the crossover point in precisely the same position.

Muslims know that Allah’s justice is perfect – one of His significant names is Al-‘Adl, the Just. In fact, justice of the highest order is required of all Muslims, for “indeed Allah loves those who act justly.” (5:42, 49:9, 60:8) But certain theological dogmas in Christianity and other faiths involve beliefs which at their heart represent God/Allah to be unjust. Which is itself unjust to Allah/God. It’s not the only one we’ll explore here, but the doctrine of original sin is a prime example. Is it just or fair to hold a person guilty for an act they did not themselves commit? Clearly not. The Quran tells us, contrary to church doctrine, that God/Allah forgave Adam/Eve and even gave them words to properly express their feelings.

Then Adam received some words from his Lord, and He accepted his repentance. Indeed it is He who is the Acceptor of Repentance, the Merciful. (2:37) – (close to the beginning of the whole Quran)

Creation of Adam 3 – Now Satan is in the middle, Surrounded

Ring analysis of 3rd Creation-of-Adam narrative (15:26-44)

The Basic Issues:

All 7 of the creation-of-Adam narratives in the Quran include Iblees’ refusal to prostrate after being commanded by Allah to do so, an indication of its importance. In this narrative, it is described in the 4th, 5th and 6th ayat of the narrative (29-31), each of which is given a separate section in the ring composition. This creation-of-Adam narrative is the longest in the Quran (in terms of ayat numbers), and is also quite comprehensive in scope, as we shall see.  But here Satan/Iblees is surrounded in the middle.

Islam vs Kufr: the Futility of Denial (Al-Kafiroon Analysis)

Yellow verses 1 and 6 frame verses 2-4 in center

Surah 109, Al-Kafiroon, is not a straightforward ring composition, but rather takes a form one could describe as “circuitous” that makes a clear point about its subject matter: kafiroon, often translated as “disbelievers,” but the word deniers or denial is closer in meaning to the root word kufr, even in English sounding like “cover” as in “to cover up”:  In the Quran, Truth is Reality, not a “point of view” or “opinion.” “Belief” in English is used to mean an assumption of truth, not reality itself. Denial itself can be a kind of “religion” or path with a focus on worldly values, debunking and mocking Divine wisdom, thus closing one’s heart to it.

The Meaning of Heart in the Quran

We usually think of the heart as either a physical organ of the body or the place of emotions. But the Quran uses the word for “heart” in ways that show us a more expansive range of meaning, one that in fact revolutionizes our way of thinking about who we are and how our lives, bodies, choices/ decisions and actions intertwine, with deep and important consequences. The heart is one of the most important concepts in the Quran. as both a physical living organ and symbolically, as the seat of the soul or self, the nafs. The very name of Allah contains the image of a heart and the sound of the heartbeat, as if the heart itself was created as a symbolic force expressing Allah’s presence.

The “Holy War” Lie

Syria’s Tragedy Exposes Dark Side of War

The Quran is unequivocal and mubeen (perfectly clear) on the subject of war: it is prohibited to be fought as a means of converting people to Islam——

لَا إِكْرَاهَ فِي الدِّينِ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ فَمَن يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللَّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىٰ لَا انفِصَامَ لَهَا وَاللَّهُ سَمِيعٌ عَلِيمٌ

(Surat Albaqara 2:256)

There is no compulsion in religion; the proper way has been clearly distinguished from the wrong way. Whoever rejects evil, and believes in Allah, indeed he has taken grasp of the strongest hold that will never break. Allah is Hearer, Knower.

Islam, according to the Quran, does not permit the acceptance and adoption of a belief system to be by force. All true belief must be freely chosen from the heart. Free will is an essential component of faith. Allah prohibits forcing people to convert to a particular religion or to adopt a belief system. To force others to convert to Islam (or any belief, for that matter) is oppression, and hence incurs Allah’s wrath. Contrary to what is being promulgated by some, the above aya unequivocally states that such use of force is both “wrong” and “evil”.