Sheharyar Bajwa, Student Jamia Ahmadiyya UK
Throughout the centuries, a vast and intricate body of texts has explored the various perspectives on free will, determinism, and Divine decree, both within Islamic scholarship and beyond. This article does not aim to delve into these complex discussions and debates; instead, it seeks to provide a clear and basic understanding of free will and determinism in Islam.
In Islam, the belief in Allah’s divine decree stands as a cornerstone, yet Allah also grants humanity the profound gift of free will. It is on the foundation of free will that we bear responsibility for our actions, ultimately held accountable for them on the Day of Judgment.
At first glance, these two concepts seem to contradict one another; so how can we reconcile the existence of free will in a world dictated by God’s will?
Free will in Islam
Islam asserts Allah endowed humanity with the capacity to make independent decisions, rooted in individual choice. One example is the freedom to choose one’s religion, about which Hazrat Mirza Tahir Ahmadrh writes:
“The Holy Quran categorically rejects the concept of compulsion, and clearly states that every human being is free to choose between good and evil.” (An Elementary Study of Islam, p. 59)
The Holy Quran openly announces that each person has a personal choice to make, whether to believe or not:
وَقُلِ الۡحَقُّ مِنۡ رَّبِّکُمۡ ۟ فَمَنۡ شَآءَ فَلۡیُؤۡمِنۡ وَّمَنۡ شَآءَ فَلۡیَکۡفُرۡ
“And say, ‘[It is] the truth from your Lord; wherefore let him who will, believe, and let him who will, disbelieve.’” (Surah al-Kahf, Ch.18: V.30)
Allah also speaks of about how each person’s actions (free will) will have a consequence:
لَا یُکَلِّفُ اللّٰہُ نَفۡسًا اِلَّا وُسۡعَہَا ؕ لَہَا مَا کَسَبَتۡ وَعَلَیۡہَا مَا اکۡتَسَبَتۡ
“Allah burdens not any soul beyond its capacity. It shall have[the reward] it earns, and it shall get [the punishment] it incurs.” (Surah al-Baqarah, Ch.2: V.287)
In another verse, Allah says we showed mankind two paths (good and evil) to choose from:
وَہَدَیۡنٰہُ النَّجۡدَیۡنِ
“And We have pointed out to him the two highways [of good and evil].” (Surah al-Balad, Ch.90: V.11)
Allah also says that people have the duty to change themselves to seek Divine help:
اِنَّ اللّٰہَ لَا یُغَیِّرُ مَا بِقَوۡمٍ حَتّٰی یُغَیِّرُوۡا مَا بِاَنۡفُسِہِمۡ
“Surely, Allah changes not the condition of a people until they change that which is in their hearts.” (Surah ar-Ra’d, Ch.13: V.12)
From the above, it is clear free will and the ability to act independently as humans is a concept rooted in Islam. However, the question of determinism then arises.
Determinism and Islam
Some take an absolute deterministic outlook, believing that every event, whether major or minor, is predestined by God’s will. This perspective holds that all aspects of life are intricately planned and governed by Divine intervention. This viewpoint suggests that every aspect of life, no matter how trivial or significant, is predetermined by Allah and ultimately, there is no “choice” or “free will” that will affect the outcome.
The issue with such a belief is that it undermines the existence of free will and brings with it other issues, as Hazrat Mirza Tahir Ahmadrh, Khalifatul Masih IV, noted:
“This is a very problematic concept of the plan of things and inevitably leads to the question of crime and punishment, penalty and reward. If a man has no choice, then there should be neither punishment nor reward for his actions.” (Ibid, p. 57)
The second category of belief departs from the absolute deterministic perspective. While it acknowledges Divine decree, it emphasises the coexistence of free will alongside predetermined outcomes. This belief is rooted in the understanding that God possesses omniscience – knowledge of all things, past, present and future.
However, God’s foreknowledge does not interfere with human free will. Instead, humans are free to make choices within the scope of God’s omniscience. God knows what choices individuals will make, but they are still responsible for those decisions, as they act out of their own volition. In this view, Divine decree and free will are not mutually exclusive but rather operate harmoniously.
Often, people will then ask how we can reconcile Divine decree and free will with the question of precognition. Here are two arguments and their responses:
Maimonides on free will
Precognition is often used as an argument against free will. A Jewish philosopher, Moses Maimonides, discussing foreknowledge of God in relation to free will, presented certain questions. One of the oft-cited question is, “Does God know or does He not know that a certain individual will be good or bad? If you say ‘He knows’, then that man is compelled to act as God knew beforehand he would act, otherwise God’s knowledge would be imperfect.”
The knowledge of God is not against free will. If Allah knows that someone will choose to act virtuously, it does not mean they are compelled to do so. Therefore, God’s knowledge of our choices does not necessarily mean that we don’t have free choice in our actions. Maimonides also reconciled the two beliefs that “man is free to choose”, and that God is yet All-Knowing.
Likewise, a predetermined future does not necessarily negate free will. For example, if I freely decide to give charity tomorrow, I am fulfilling what was preordained. However, this decision is not forced upon me; rather, it stems from my own free will. Therefore, even within a preordained future or a ‘divine decree,’ our choices are still a product of our free will.
Thus, the argument that if God knows every action beforehand, it implies that humans are compelled to act in a certain way, is erroneous as God’s knowledge of the future does not negate human agency; instead, it highlights His omniscience while maintaining our responsibility for the choices we make.
The problem of circumstance
But what becomes of the genetic, social, economic or educational background of an individual? The strikes of luck in favour or against one? The sudden contraction of a disease? A freak accident? These circumstances seem to leave individuals at the mercy of fate, with little control over the cards they are dealt in life. So where does free will fit into this equation?
Hazrat Mirza Tahir Ahmadrh, Khalifatul Masih IV, beautifully answers this, noting:
“Individuals who are born in homes riddled with poverty are far more likely to fall prey to petty or even serious crimes. Poverty is the most compulsive force of all factors which create and promote crime. If this is understood to be destiny, then it will cast a grave reflection on the Creator.
“So, first of all it should be clearly understood that destiny is only part of a grand scheme of things which does not issue particular edicts against people in particular families. In a larger economic plan, there are bound to be more fortunate and less fortunate people with relative advantages and disadvantages. It is wrong to say that they were individually stamped by a maker of destiny, even before their births, to be born under certain specific circumstances.
“Yet there are other questions to be answered. How would they be treated in relation to the crimes committed by them as against those who are born in comparatively healthier circumstances, and who have very few, if any, background factors to egg them onto crime? If the crime is the same, shall they be treated alike? The Holy Quran answers this intricate question in the following verse:
لَا یُکَلِّفُ اللّٰہُ نَفۡسًا اِلَّا وُسۡعَہَا
“No soul will be burdened beyond its capacity. (Quran 2:287)
“This means that background factors, social and other, that surround a person, will certainly be taken into account, and he will be judged accordingly. In the sight of Allah, it is not just the crime itself which is mechanically punished, but all factors which go into the making of the crime are also brought into consideration, with the ultimate result that justice will be done […] Likewise, acts of goodness will be rewarded far more in the case of a man whose circumstances are likely to discourage him from doing good, than a man whose environment is one in which acts of goodness are taken for granted.” (An Elementary Study of Islam, p. 63)
Thus, there are certain areas in which man can exercise his will, where he is free to choose between sin and righteousness, using the moral faculty bestowed on him by Allah. These choices are subject to scrutiny and consequent reward or punishment.
Despite the evident existence of free will, “there are areas in which man has little choice of his own, and appears to be a pawn in the hand of the mover. The general plan of things in nature, which covers and controls the destinies of nations and peoples, is one such area. The circumstances of a wider application make an individual of society completely helpless.” (Ibid)
While free will remains a fundamental aspect of human existence, there are instances where individuals may perceive themselves as constrained by external forces. But in the broader picture of creation, all actions and circumstances are interwoven and will be addressed by Allah on the Last Day accordingly.
Islam offers a unique perspective between divine decree and free will, positioning human agency as central to moral accountability. Islam recognises that while Allah’s knowledge encompasses all, humans still bear responsibility for their choices.
Of course, the delicate balance between fate and free will continues to be a subject of richer and deeper theological discussion, but for Muslims, the responsibility to act righteously and follow God’s commandments remains clear and the most important aspect of our lives.