The word “guidance” is mentioned frequently in the Noble Qur’an, as in the saying of Allah the Exalted: “Indeed, We have guided him to the way, whether he be grateful or ungrateful.” Is man then a chooser or a compelled one?
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The questioner : This questioner from Sudan says: O honorable Shaykh, the word “guidance” is mentioned frequently in the Noble Qur’an, for example in the saying of Allah the Exalted: [Al-Insan 76:3]. The questions are: Is man a chooser or a compelled one? And does man have a will to be good or evil? I hope for a rewarded guidance on this.
The Shaykh : Praise be to Allah, Lord of the worlds, and I send prayers and peace upon our Prophet Muhammad, and upon his family and his Companions, and those who follow them in excellence until the Day of Judgment. This question is very important, for he asked about the guidance mentioned in the saying of Allah the Exalted:[Al-Insan 76:3]. The questions are: Is man a chooser or a compelled one? And does man have a will to be good or evil? I hope for a rewarded guidance on this.
The Shaykh : Praise be to Allah, Lord of the worlds, and I send prayers and peace upon our Prophet Muhammad, and upon his family and his Companions, and those who follow them in excellence until the Day of Judgment. This question is very important, for he asked about the guidance mentioned in the saying of Allah the Exalted:[Al-Insan 76:3]. He asked: Is man a chooser, or did he say a compelled one?
The questioner : Yes. A chooser or a compelled one.
The Shaykh : Is man a chooser or a compelled one, and does he have a will to do or not to do?
The questioner : Yes.
The Shaykh : And the answer to the first is that the guidance mentioned in the Qur’an is divided into two categories.
The questioner : Yes.
The Shaykh : Guidance of indication and clarification, and guidance of success and direction. As for the first type of guidance, it is like the verse the questioner cited, which is the saying of Allah the Exalted:[Al-Insan 76:3]. This means that We have clarified for man the way and the correct path, whether he is grateful or ungrateful. The truth has been clarified for all of them, but some people are those to whom Allah has bestowed grace, so they are grateful and adhere to the truth, while others are those who are the opposite of that.
And among the examples of guidance intended as indication is the saying of Blessed and Exalted is He regarding His Prophet (peace and blessings be upon him and his family):[Ash-Shuraa 42:52]. This means to indicate to the straight path, for the Prophet (peace and blessings be upon him) has clarified and taught his Ummah the straight path, and he left his Ummah upon a white path, its night like its day.
As for the second type of guidance, it is guidance of success and direction. Among its examples is the saying of Blessed and Exalted is He to His Prophet (peace and blessings be upon him and his family):[Al-Qasas 28:56]. The intended meaning of this guidance is guidance of success, for the Prophet (peace and blessings be upon him) does not possess the ability to guide anyone with guidance of success, granting them success in faith and righteous deeds. This verse was revealed concerning Abu Talib, the uncle of the Prophet (peace and blessings be upon him), whom the Prophet (peace and blessings be upon him) called to guidance, but he was not granted success for it. So Allah revealed this verse to console the Messenger of Allah (peace and blessings be upon him): [Al-Qasas 28:56].
And guidance may be intended to mean both types, namely guidance of knowledge and clarification, and guidance of success and direction. Among this is the saying of Blessed and Exalted is He in Surat al-Fatihah:[Al-Fatihah 1:6]. This verse includes guidance of knowledge and clarification, and guidance of success and direction. The reciter, when he says: [Al-Fatihah 1:6], intends both meanings. He intends that Allah the Mighty and Majestic will teach him, and he intends that Allah the Exalted will grant him success to follow the truth. This is the answer to the first part of his question.
As for the second part, which is whether man is compelled or a chooser, and whether he has a will or not, we say that man is a chooser. If he wills, he believes, and if he wills, he disbelieves. This means that he has the choice, even though they are not equal; disbelief and faith are not equal. But he has the choice to choose faith or to choose disbelief.
The questioner : Yes.
The Shaykh : And this is an observed and known matter. No one compelled the disbeliever to disbelieve, and no one compelled the believer to believe. Rather, the disbeliever disbelieved by his choice, and the believer believed by his choice. Just as a man leaves his house by his choice and returns to it by his choice, and just as a man enters a particular school by his choice and enters a particular university by his choice, and just as a man travels by his choice to Makkah or to al-Madinah or the like. This is a matter in which there is no doubt and no argument, and it cannot be argued about except by one who is obstinate.
The questioner : Yes.
The Shaykh : Yes, there are things that cannot be by man’s choice, such as events that happen to a man, like a car overturning, or being struck, or a house collapsing on him, or a fire, or the like. There is no doubt that man has no choice in this; rather, it is divine decree and destiny from the One to whom the command belongs.
And for this reason, Allah the Exalted and Sublime punished the disbelievers for their disbelief, because they disbelieved by their choice. If it had not been by their choice, they would not have been punished. Do you not see that if a man is compelled to an action, even if it is disbelief, or to a statement, even if it is disbelief, he is not punished for it, because it is not by his choice? Do you not see that a sleeping person may speak while sleeping with disbelief, or may see himself prostrating to an idol while sleeping, and he is not held accountable for this, because it is not by his choice? So the thing in which man has no choice, he is not punished for it. If Allah punishes a man for his evil deed, that indicates that he was punished with truth and justice, because he did the evil deed by his choice.
As for the supposition of some people that man is compelled and not a chooser, because Allah the Exalted and Sublime has decreed in His eternal knowledge what He willed, that this man is among the people of misery and this man is among the people of happiness, there is no proof in this. That is because man does not have knowledge of what Allah the Exalted and Sublime has decreed, for this is a hidden secret that creation does not know. No soul knows what it will earn tomorrow. And when he proceeds to disobedience by leaving an obligatory act or doing a forbidden act, he proceeds without a basis and without knowledge, because he does not know what has been written for him, except if it actually happens from him. The praying man does not know that Allah has written for him to pray except when he prays, and the thief does not know that Allah has written for him to steal except when he steals. He was not compelled to steal, and the praying man was not compelled to pray; rather, he prayed by his choice, and the thief stole by his choice.
And when the Prophet (peace and blessings be upon him) informed his Companions that no one exists except that his seat in Paradise and his seat in the Fire has been written for them, they said: O Messenger of Allah, should we not leave off our deeds and rely on Allah? He said:Jami` at-Tirmidhi 2136. So he commanded action, and action is by choice, not compulsory or forced. If he, may peace and blessings be upon him, says: Jami` at-Tirmidhi 2136, we say to the man: Work, my brother, do good, do good until it becomes clear that you are one of those granted success for the deeds of the people of happiness. And it is by his choice, without doubt. If he wills, he will do a good deed, and if he wills, he will do an evil deed.
And it is not permissible for a man to argue with divine decree against the Shari'ah, so he disobeys Allah and says: This is a matter written for me. He leaves the prayer in congregation and says: This is a matter written for me. He drinks intoxicants and says: This is what is written for me. He casts his gaze at foreign women and says: This is a matter written for me. We say: What has informed you that it is written for you so that you did it? You did not know that it was written except after you did it. Why did you not suppose that Allah has written you among the people of happiness, so that you would do the deeds of the people of happiness?
As for the questioner’s saying: Does man have a will? We say: Yes, he has a will, without doubt. Allah Blessed and Exalted is He said:[Ali 'Imran 3:152]. And He the Exalted said: [Al-Isra 17:19]. And He the Exalted said: [Ash-Shuraa 42:20]. And the verses in this regard are well known.
And likewise, the hadiths are well known that man acts by choice and will. For this reason, if the act of disobedience occurs without will or choice, he is excused. Allah the Exalted said:[Al-Baqarah 2:286]. So Allah said: . And He the Exalted said: [Al-Ahzab 33:5]. And this is a matter, praise be to Allah, that is clear and has no doubt, except by way of dispute and contention. And dispute and contention are forbidden if the intention is not to reach the truth.
And the Prophet (peace and blessings be upon him and his family) came out one day to his Companions while they were disputing about divine decree. He was affected by it, may peace and blessings be upon him, because this dispute does not lead to anything except contention, lengthening of speech, and the like. Otherwise, the matter is clear, praise be to Allah. Yes.
The questioner : May Allah bless you.
Indeed, We guided him to the way, be he grateful or be he ungrateful.
إنا هديناه السبيل إما شاكرا وإما كفوراThe Shaykh : Praise be to Allah, Lord of the worlds, and I send prayers and peace upon our Prophet Muhammad, and upon his family and his Companions, and those who follow them in excellence until the Day of Judgment. This question is very important, for he asked about the guidance mentioned in the saying of Allah the Exalted:
Indeed, We guided him to the way, be he grateful or be he ungrateful.
إِنّا هَدَيناهُ السَّبيلَ إِمّا شاكِرًا وَإِمّا كَفورًاThe Shaykh : Praise be to Allah, Lord of the worlds, and I send prayers and peace upon our Prophet Muhammad, and upon his family and his Companions, and those who follow them in excellence until the Day of Judgment. This question is very important, for he asked about the guidance mentioned in the saying of Allah the Exalted:
Indeed, We guided him to the way, be he grateful or be he ungrateful.
إِنّا هَدَيناهُ السَّبيلَ إِمّا شاكِرًا وَإِمّا كَفورًاThe questioner : Yes. A chooser or a compelled one.
The Shaykh : Is man a chooser or a compelled one, and does he have a will to do or not to do?
The questioner : Yes.
The Shaykh : And the answer to the first is that the guidance mentioned in the Qur’an is divided into two categories.
The questioner : Yes.
The Shaykh : Guidance of indication and clarification, and guidance of success and direction. As for the first type of guidance, it is like the verse the questioner cited, which is the saying of Allah the Exalted:
Indeed, We guided him to the way, be he grateful or be he ungrateful.
إِنّا هَدَيناهُ السَّبيلَ إِمّا شاكِرًا وَإِمّا كَفورًاAnd among the examples of guidance intended as indication is the saying of Blessed and Exalted is He regarding His Prophet (peace and blessings be upon him and his family):
And indeed, [O Muhammad], you guide to a straight path -
وَإِنَّكَ لَتَهدي إِلى صِراطٍ مُستَقيمٍAs for the second type of guidance, it is guidance of success and direction. Among its examples is the saying of Blessed and Exalted is He to His Prophet (peace and blessings be upon him and his family):
Indeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills
إِنَّكَ لا تَهدي مَن أَحبَبتَ وَلكِنَّ اللَّهَ يَهدي مَن يَشاءُIndeed, [O Muhammad], you do not guide whom you like, but Allah guides whom He wills
إِنَّكَ لا تَهدي مَن أَحبَبتَ وَلكِنَّ اللَّهَ يَهدي مَن يَشاءُAnd guidance may be intended to mean both types, namely guidance of knowledge and clarification, and guidance of success and direction. Among this is the saying of Blessed and Exalted is He in Surat al-Fatihah:
Guide us to the straight path -
اهدنا الصراط المستقيمGuide us to the straight path -
اهدنا الصراط المستقيمAs for the second part, which is whether man is compelled or a chooser, and whether he has a will or not, we say that man is a chooser. If he wills, he believes, and if he wills, he disbelieves. This means that he has the choice, even though they are not equal; disbelief and faith are not equal. But he has the choice to choose faith or to choose disbelief.
The questioner : Yes.
The Shaykh : And this is an observed and known matter. No one compelled the disbeliever to disbelieve, and no one compelled the believer to believe. Rather, the disbeliever disbelieved by his choice, and the believer believed by his choice. Just as a man leaves his house by his choice and returns to it by his choice, and just as a man enters a particular school by his choice and enters a particular university by his choice, and just as a man travels by his choice to Makkah or to al-Madinah or the like. This is a matter in which there is no doubt and no argument, and it cannot be argued about except by one who is obstinate.
The questioner : Yes.
The Shaykh : Yes, there are things that cannot be by man’s choice, such as events that happen to a man, like a car overturning, or being struck, or a house collapsing on him, or a fire, or the like. There is no doubt that man has no choice in this; rather, it is divine decree and destiny from the One to whom the command belongs.
And for this reason, Allah the Exalted and Sublime punished the disbelievers for their disbelief, because they disbelieved by their choice. If it had not been by their choice, they would not have been punished. Do you not see that if a man is compelled to an action, even if it is disbelief, or to a statement, even if it is disbelief, he is not punished for it, because it is not by his choice? Do you not see that a sleeping person may speak while sleeping with disbelief, or may see himself prostrating to an idol while sleeping, and he is not held accountable for this, because it is not by his choice? So the thing in which man has no choice, he is not punished for it. If Allah punishes a man for his evil deed, that indicates that he was punished with truth and justice, because he did the evil deed by his choice.
As for the supposition of some people that man is compelled and not a chooser, because Allah the Exalted and Sublime has decreed in His eternal knowledge what He willed, that this man is among the people of misery and this man is among the people of happiness, there is no proof in this. That is because man does not have knowledge of what Allah the Exalted and Sublime has decreed, for this is a hidden secret that creation does not know. No soul knows what it will earn tomorrow. And when he proceeds to disobedience by leaving an obligatory act or doing a forbidden act, he proceeds without a basis and without knowledge, because he does not know what has been written for him, except if it actually happens from him. The praying man does not know that Allah has written for him to pray except when he prays, and the thief does not know that Allah has written for him to steal except when he steals. He was not compelled to steal, and the praying man was not compelled to pray; rather, he prayed by his choice, and the thief stole by his choice.
And when the Prophet (peace and blessings be upon him) informed his Companions that no one exists except that his seat in Paradise and his seat in the Fire has been written for them, they said: O Messenger of Allah, should we not leave off our deeds and rely on Allah? He said:
No. Work, for everyone is facilitated for what he was created.
لا، اعملوا فكل ميسر لما خلِق لهWork, for everyone is facilitated for what he was created.
اعملوا فكل ميسّر لما خلق لهAnd it is not permissible for a man to argue with divine decree against the Shari'ah, so he disobeys Allah and says: This is a matter written for me. He leaves the prayer in congregation and says: This is a matter written for me. He drinks intoxicants and says: This is what is written for me. He casts his gaze at foreign women and says: This is a matter written for me. We say: What has informed you that it is written for you so that you did it? You did not know that it was written except after you did it. Why did you not suppose that Allah has written you among the people of happiness, so that you would do the deeds of the people of happiness?
As for the questioner’s saying: Does man have a will? We say: Yes, he has a will, without doubt. Allah Blessed and Exalted is He said:
Among you are some who desire this world, and among you are some who desire the Hereafter
مِنكُم مَن يُريدُ الدُّنيا وَمِنكُم مَن يُريدُ الآخِرَةَBut whoever desires the Hereafter and exerts the effort due to it while he is a believer
وَمَن أَرادَ الآخِرَةَ وَسَعى لَها سَعيَها وَهُوَ مُؤمِنٌWhoever desires the harvest of the Hereafter - We increase for him in his harvest. And whoever desires the harvest of this world - We give him thereof, but there is not for him in the Hereafter any share.
مَن كانَ يُريدُ حَرثَ الآخِرَةِ نَزِد لَهُ في حَرثِهِ وَمَن كانَ يُريدُ حَرثَ الدُّنيا نُؤتِهِ مِنها وَما لَهُ فِي الآخِرَةِ مِن نَصيبٍAnd likewise, the hadiths are well known that man acts by choice and will. For this reason, if the act of disobedience occurs without will or choice, he is excused. Allah the Exalted said:
Our Lord, do not impose blame upon us if we have forgotten or erred.
ربنا لا تؤاخذنا إن نسينا أو أخطأناHe has done so
قد فعلتAnd there is no blame upon you for that in which you have erred but [only for] what your hearts intended
وَلَيسَ عَلَيكُم جُناحٌ فيما أَخطَأتُم بِهِ وَلكِن ما تَعَمَّدَت قُلوبُكُمAnd the Prophet (peace and blessings be upon him and his family) came out one day to his Companions while they were disputing about divine decree. He was affected by it, may peace and blessings be upon him, because this dispute does not lead to anything except contention, lengthening of speech, and the like. Otherwise, the matter is clear, praise be to Allah. Yes.
The questioner : May Allah bless you.