Alhassanain(p) Network for Heritage and Islamic Thought

The First Inevitability

The first inevitability pertains to man’s individualbehaviour and the history of nations and human communities.

Inevitability theories tackle this field and that, or pertains to individualbehaviour one time, and to man’s history another.

These theories sometimes adopt the belief in Allah as a base and a resource for inevitability; theories as such are the Divine inevitability theories.

In othercases these theories adopt other basic resources to explain inevitability in the individualbehaviour and the movement of history; such theories might be called (Material Necessity Theories). Theories that rely oninevitability as a foundation to understand man’sbehaviour , history, thought and development are old and deep rooted in the history of human culture.

Many elements (namely religious,philosophical and political elements) commingle to shape these theories; it will be very difficult to understand these theories within the framework of science and thought exclusively; political and religious factors that have participated in forming the philosophical formula of these theories must be taken into consideration too.

The Divine Inevitabilities in Man’sBehaviour :

To the religious, the theories of inevitability often pertains to the individualbehaviour of man heading to negate his will in his deeds andbehaviour , viz. man has no role in his deeds and no sovereignty over them.

This theoryis well known by the name of (determinism). The most famous Islamic sect that adheres to determinism is (AlAshairah ) whose founder and leader was (Abul Al Hassan binIsmaeel ALAsha'ary ) who died in the year 330Hejrah .

This doctrine does not negate man’s will and potency directly, rather it believes that man’s action is not begotten by his own will and potency, ratherit is created by Allah the Sublime .

Man has no role in begetting andinnovating any deed; his role is only limited to gain the deed, never to invent it. (AlShaikh AlAsha'ary ) thus tries tojoin together two fundamental origins of religion namely; monotheism (AlTawheed ) and Justice (AlAdl ).

In the first place, he believes that Allah the Sublime creates all man’s deeds, and man has no role in begetting,innovating or inventing them, for Allah the Sublime says:

[But Allah is the One who has created you and the material from which you make your Gods] [4] revised by translator.ASaffat v. 96.

Thus, mankind has no role in begetting or innovating their deeds, for this is related to Allah the Sublime, He is the Creator of deeds and things and creatures. This according to (AlShaikh AlAsha'ary ) is the connotation of (Monotheism doctrine).

Actually, this man believes in the doctrine of casualty, never negating its origin, but he also believes that Allah the Sublime is the direct cause for allcauses which does not mean that He begets something which will be the cause for other things, replacing only one cause for the many causes that all creatures demand.

In the secondplace he thinks that trusting the role of man’s will and potency in begetting any deed is a kind of polytheism, which the following gracious verse completely negates:

[But Allah is the One who has created you and the material from which you make your gods]AsSaffat v. 96.

The Origin of Gain (AlKasb )

What we have mentioned above is the first origin to which (AlShaikh AlAsha'ary ) was committed; his second origin is Gain (AlKasb ) to which he was committed for fear of turning to determinism which might retard the doctrine of reward and punishment, hence man will no more be responsible for his deeds which will result into denying Allah the Sublime’s quality of Justice.[5]

For, assuming that man has no role in his deeds neither sovereignty over them will lead to cripple the doctrine of reward and punishment, for it is unfair to punish a man for committing an act that he had no role and authority whatsoever in begetting it.

(AlAshaa'irah ) differed in explaining the word (AlKasb ); the best one among their theorists who tried to explain this word was the famous (AbuBakr AlBaqulany ).

His opinion about (AlKasb ) in short was:

Every deed has two aspects: the aspect ofbegetting, and the aspect of particularity and title which Allah the Sublime made a criterion for reward and punishment.

These are two diverse aspects, each of whichis definitely attributed to.

The first aspect is begetting which belongs to Allah the Sublime, attributing this aspect to anything otherthat Him is a kind of polytheism.

The second aspect is the title that brings man reward and punishment; (Prayer) for instance, (fasting) (pilgrimage) (Backbiting) and (lying)… etc.

The way the first aspect should not be attributed to man, the second one too should not be attributed to Allah the Sublime, man’s will and potency is only related to the second aspect - never to the first - and it is the criterion for reward and punishment.

Thus, this school - as its proponents believe - conjoins both origins (Monotheism) and (Justice) i.e. deserving reward and punishment.

Hence each deed has two directions - never one -; these two directions belong to two different potencies, that of Allah the Sublime, and that of man. No Problem about this, for diversity of directions justifies the multiplication of potencies to which a deed pertains.

DiscussingAlkasb (gain) as an Origin

We may not attain a clear sight of (AlKasb ), for these titles which man gains are themselves begotten - and (AlAshaa'irah ) attributes begetting a deed to Allah the Sublime, i.e.: praying, pilgrimage means begetting these acts and gestures which when joined together get the title of prayer and pilgrimage. Other deeds like (fasting) which is achieved by not eating or drinking can actually be attained by forsaking these things that break fasting, (forsaking) is something that man does as much as the rest of the acts done by the senses.

(Al Sheikh AlBaqulany ) believes that man’s intention (AlNiah ) is the only thing that determines his responsibility for what he does. He claims that a certain act (deed) differs from one intention to another; killing if intended for aggression is a crime, but the same act with the intention (Niah ) of legal punishment (Quasas and Had) is a legislative duty, for which Allah the Sublime rewards man.

The act itself is from Allah, but the intention ofman which puts the act in a certain direction comes from man, thus reward and punishment do not concern the act itself, they rather concern man’s intention of killing.

We say, if this speech happens to be true, then intention itself is an act of the senses, and there is no difference between one deed and another; I do not know really why should we attribute the intention to man and not the deeditself? An act is an act whether it is done by the senses or by other faculties of man; and if we accept attributing the intention to man himself, we - on the same criterion and justification - ought to attribute to him every deed he commits whether it was done by means of his senses (prayer and pilgrimage) or by his inner faculties (like forsaking food and drinks in the intention of fasting).

Whatever the case might be we do not mean to simplify discussing a theological theory that engaged many Islamic scholastics exerting a lot of time and effort in this way. We only mean to get a sight of this subject. If the reader demands elaboration aboutit we refer him to theological encyclopedias like (Sharh AlMaquasid ) (Altaftazani ), and (Sharh AlMawaquif ) by (AlJurjany ).

Contemporary Material Inevitabilities

When we speak about the (Material Theories)- we do not mean those theories which deny faith in Allah the Sublime -, rather we mean the theories that contradict the theory of (Divine Inevitability) adopted by (AlAsha'irah ), attributing every act and deed in the individual’s lives and movement of history to Allah the Sublime.

These theories attribute the inevitability which governs thebehaviour of individuals and communities to resources other that Allah the Sublime. Some of the advocates of this theory in the west are (Montesquieu) in his book (The Essence of laws), (Spiengler ) in his book (The Decline of the Western Civilization) and (Durkheim) the famous French sociologist who believes that the social life is determined separately from the individual’s will and desires.

Social relations and affairs like manners, knowledge’s, social culture, ease (yusr ) and distress (Ausur ) are characterized by three inseparable qualities namely: (being external), (being inevitable), (being general).

Social affairs by all their particularities are produced by external factors, they never rise from inside the individuals,neither from their will or desires, an individual is obliged to fall under the pressures of social life. Social life as well falls under its own factors of external compulsion, and this is the nature of the relation between causes and results in the movement of history.

The movement of society is (inevitable) so that (results) can never stay behind their (causes). If we may have a look through the reasons and causes of events, we would no doubt have been able to forecastthem, this is (being inevitable).

The third quality (being general). Every thing that takes place at a certain time and a certain place may possibly take place any other time at any other place under the same conditions and causes.

One of the most famous contemporary material inevitabilities is the theory of (Karl Marx) - (Fredrick Ingles) which tries tolegislate laws for the movement of history arranging them into five stages through the factor of (the struggle of classes) between the exploiting class and the exploited one.

But this theory relapsed at the dawn of its emergence at the stage of appliance; reality proved opposite to it, it became a mere theoretical study today.

Criticism of Historical Inevitability

Whatever the way these material inevitabilities follow to interpret history, some of them proved righteous and others proved wrong, regardless of their scrupulous details.

Righteousness lies in the fact that these theories dedicate history to some scientific laws, causes, and reasons that dictate its movement.

A historical event - similar to any other phenomenon in the universe - is conditioned to its causes and reasons, therefore casualty law governs historical events the way it governs the physical, chemical, mechanical phenomena, accurately reigning over all their familiar reasonable essentials like, inevitability, originality and so on.

This is righteousness, whichcan never be suspected , except in the Marxist theory, which fundamentally rejects casualty law replacing it with Dialectical Materialism, which has been extracted from (Hegel).

The wrong aspect of these theories lies in negating man and his independent decision that makes history, considering him a piece of wood floating on the ever flowing waves of history; determining only one destiny for history and man, a destiny that never multiplies or shifts. Certainly, this is wrong,

for man (the individual, society, history) is not conditioned to one cause as a choice, rather he is usually conditioned to fall on a cross way; selecting the right way is related to his will, consciousness, culture and to his own decision to a great extent; so if ever he follows one of these ways according to his own will, decision and opinion he would find no way to get rid of compulsory impacts dictated on him by casualty law. Let us state two examples for this, the first concerns the individual; and the other pertains to society.

In regard to the example of the individual; if ever he moves, activates himself, and learns he will see his way in life; on the other hand, if ever he idles residing to ignorance and laziness he will remain minor, weak, worthless and powerless in life.

Both results are conclusive and inevitable if ever man chooses the right way to attain them.But it does not mean that man faces a one-dimensional inevitable (destiny and fate) in his life.

In the example of society, a society that resists, makes sacrifices, endures the agony of confrontation and the severity ofresistance, it will definitely come safe out of oppression, political suppression and terrorism.

A society that surrenders and does not resist is doomed to the worst kind of political suppression and terrorism. Both are inevitable laws that condition the lives of nations.But society in its political life stands at a crossway, if it chooses the first way the result will be inevitable, and if it chooses the second way the result two would be inevitable. Selecting this way or that falls under man’s will and option,never under the inevitable system of things. Within the course of this research we shall come back to tackle this point again.

The Political Exploitation of Inevitability

Most negative results thatare brought about by belief in these inevitabilities cripple man’s role and movement in history suspending his role in determining his destiny.If man believes that his movement and acts are subject to a chain of inevitable factors foreign to his will and option, he will start feeling that he is a useless element who has no role in making his destiny and the destiny of his society; with such a belief and satisfaction man can never be a resource for movement and change in his individual and social life.

Therefore, faith in inevitability (historical or individual)has all the way through the history of Islam been adopted by oppressive regimes. Such a belief mobilizes people to political surrender taming them to accept injustice.

Benu Aumyah used to adopt the theory of (determinism); (AbuHilal AlAskary ) says: (Muawiah ) was the first to claim that Allah dictates all deeds on mankind;[6] and when Abdullah binOmmar objected toMuawiah’s assignment of his son (Yazeed ) as a successor to govern after him;Muawiah answered him (I warn you, do not segregate the Muslims, disintegrating their unity, spelling their blood. (Yazeed’s ) assignment has been predestined by fate, people have no choice about it).[ 7]

Muawiah adopted the same logic when (Aiyshah ) objected to assigning (Yazeed ) as a successor to caliphate; he told her: (Yazeed’s assignment has been predestined by fate, people have no choice about it).[ 8]

Some scholars took the initiative to confront that trend of determinism, whichBenu Aumyah adhered to, the most prominent of them were (Ma'bed AlJahny ) in Iraq and (Ghaylan AlDamashquy ) in Sham; they advocated free choice and free will.

(Ma'bed ) with his ally (Ibn AlAshaath ) rebelled against (Beni Aumyah ), thus (AlHajaj )killd him. (Ghaylan ) was summoned by (Husham bin AbdulMalik ) theAumayah Caliph to Damascus to be interrogated; he then was condemned and nailed on the cross after having his hands and feet cut.

Apparently (Al Hassan AlBassry ) used to adhere to this opinion too, i.e. free choice.

AlMuquriezy says: (Attaa ' binYessar ) and (Mabed AlJahny ) came to (Al Hassan AlBassry ) and told him:

ThoseAumyah rulers are shedding blood claiming that Allah has predestined their deeds. Al Hassan said:

Foes of Allah are lying. (He was condemned for this statement) [9] . Al Hassan ALBassry used to propagate openly his opinions that oppose the government ofBeni Aumyah ; then some people threatened him by the Caliph, thus he kept quiet.

Ibn Sa'ad in his (AlTabaquat ) relates from (Ayub ) saying: (I challenged Al Hassan AlBassry to discuss fate and destiny more than once,then I threatened him by the caliph. He said: I shall never say anything anymore.[ 10]

(Benou AlAbbas ) did not deviate from following (Benou Aumyah )’s line, they too adhered to AlAshairah’s approach to destiny; except (AlMamoon ) and (AlMutasem ) who chose to adopt (AlMutazilah )’s approach of free choice and authorization.

When (AlMutawkil ) seized reign he adopted AlAshairah’s faith in determinism again, he even used to punish people who do not follow this ideology; his successors too were committed to his line.

Authorization “Free Choice”

Two contradictory trends pertaining to man’s individualbehaviour dominate the Islamic history:

Determinism and Authorization.

The first of which is adopted by (AlAsha'irah ), the second by (AlMutazilah ).

AlMutazilah’s approach of authorization was: Allah the Sublime authorized man to choose whatever he likes, thus man istotally independent in what he does.

This belief completely contradicts the first one.

If the philosophical and ideological justification of the first doctrine was meant to maintain the origin of (monotheism) thus attributing all things and deeds in this universe to Allah the Sublime (But Allah is the one who has created you and the material of which you make your gods).

AsSaffat v. 96; the ideological justification for this doctrine (the second) was meant to deem Allah the Sublime far above compelling man to do things hecan not do, meanwhile Allah the Sublime’s destiny was paradoxical to what He commands or prohibits; it was meant to deem Allah the Sublime far above creating wrong doings, wicked deeds, heathenism, polytheism injustice, aggression in man’sbehaviour .

AbdulKhader AlBaghdady in his book (AlFarqu Bain Al-Firaqu ) demonstrates the dogmas of (AlMutazilah ):

(Some of their dogmas claim that Allah the Sublime is not the Creator of people’s gains (deeds); neither of the acts of animals; they claim that people themselves determine their deeds, and Allah the Sublime has no role or hand neither in their deeds nor in the acts of animals).[11]

AlSayied Al Sharif ALRadhy in his book (Sharh AlMwaqif ) said: (AlMutazilah deduced that many things are attributed to one origin and that is; but for man’s independence to act the way he chooses, assignment (commands) and punishment (which are dictated by the legislations of Allah) would have been suspended, thus there will be no meaning in praising or blaming anybody).

Zuhdi Jar Allah about (AlMutazilah ) relates:

(They have agreed that man is the creator and originator of his deeds, and that Allah the Sublime has no role or hand in man’s deeds (that are gained).) [12]

The lateSadrul Muta'lihien says: (Some groups such as AlMutazilah and the like advocated that Allah the Sublime hascreated mankind enabling people to act; authorizing them to act according to their free choice, thus they are independent to do these deeds according to their own will and potency.

Further they said: Allah wanted people to obey and believe in Him abhorring their disbelief and disobedience.Also they said: The case being thus, some matters become clear:

First: the benefit of commands and prohibitions, and the benefit of promises and threats.

Second: Deserving reward and punishment.

Third: Deeming Allah the Sublime far above ugly and wicked deeds, far above various kinds of atheism, disobediences and bad deeds).[ 13]

AlShahristany in his book (AlMilal wal Nihal ) thinks that (AlMutazila tend to consider people as creators and innovators of their deeds, and that Allah the Sublime has no hand or role in their deeds (which they have gained).[ 14]

AlMutazilah use to advocate authorization (free choice) independence of man in his deeds just to escape from the mistake that (AlAsha'irah ) have committed by claiming that man deserves Allah the Sublime’s punishment for a sin or a crime he made in spite of himself; further they wanted to escape from AlAsha'irah’s claim that Allah the Sublime commands man to do things over his power opposite to what destiny and fate dictate.

In order to deem Allah the Sublime far above this and that (Be He Exalted and raised far above all that) they resorted to advocate authorization and the belief that Allah the Sublime has authorized man to handle all his affairs, bestowing on him absolute potency to be independent in all his deeds andbehaviour , thus entrapping themselves in something worse than the mistake that (AlSha'irah ) made, namely (polytheism), isolating man’s deeds and acts totally from Allah the Sublime’s will, permission, wish and innovation, is equal to polytheism, if not itself polytheism.

There is a clear difference between the theory of Divine authorization and man’s independence to act apart from Allah the Sublime’s will,permission and wish; and between the doctrine of free choice.

Thiswill be thoroughly explained later in this research.

Notes

[1] Behar Al Anwar: 5: 56/120.

[2] AlKafi : Al-Tawheed : 8/362.

[3] AlKafi 1: 3/147 AlBedaa ' -Ketab AlTawheed .

[4] This gracious verse has nothing to do with what they claim for it concerns the conversation that took place betweenIbrahiem (A.S.) and the Polytheists among his people; before it he told them in denouncement [Do you worship things that you have carved by your own hands?]

[5] Though they do not frankly admit this.

[6] ALAwail . AbuHilal AlAskry 2: 125.

[7] (Imamah andSyasah )Ibn Qutaibah : 210 -Bairut 1990.

[8] Ibid.

[9] AlKutat .Almuquriezy 2: 356.

[10]Tabaquat Ibn Sa'ad 7: 167.pb .Bairut .

[11] (AlFarqu Bain AlFiraq ) pub 1994Bairut .

[12] AlMutazilah : 99.Same meaning in (AlMilal Wal Nihal ) 1: 91.

[13] AlAssfar 6: 369 - 370.

[14] AlMilal wal Niha . AlShahrestany 1: 91.

Chapter Two: Al Quran PositionTowards (Inevitability) and (Man’s Independence)

Now we shall try to explore Al Quran stance of the question of Inevitability. A first reading, AL Quran will acquaint us with two important points:

- Al Quran denies the doctrine of inevitability in the way AlAsha'irah present.

- AL Quran as well denies the doctrine of authorization in the way ALMutazilah choose to believe.

In the first point, Al Quran clearly confirms the doctrine of free will; in thesecond it confirms the doctrine of man’s independence and freedom of choice.

These two points do not contradict each other; rather they integrate each other revealing a third doctrine that is neither the first approach nor the second.This is the doctrine that the progeny (A.S.) advocate . We shall declare that later.

Now we move to read theQuranic verses that pertain to both doctrines:

1. The Doctrine of Free Choice in Al Quran

Hereafter we demonstrate the verses taken from the Book of Allah, which confirm the principle of free choice in man’s life.This is a dossier of verses we chose from a vast collection of the Book of Allah verses.

At the first place, Al Quran frankly and clearly determines the principle of assigning Allah’s command-ments to man; such an assignment of course would have no meaning if it does not affirm the principle of free choice.

The Sublime says:

[It is incumbentupon mankind to pay pilgrimage to the Holy House, for those who can afford to make the journey regarding their financial and physical ability] revised by translator.AlImran v. 97.

[Fastingis decreed for you as it was decreed for those before you] ALBaquarah v. 183

[O, you who believe! When the call is proclaimed for the congregational prayer of Friday, thenhasten to Allah’s remembrance, and quit your trade and every business]. Al-Jumah v.9 .

At the secondplace All Quran determines that:

Allah the Sublime did not assign toman his duties only after he had bestowed on him, brain, consciousness and the ability to distinguish things.

The Sublime says:

[Have we not made for him two eyes?And a tongue and two lips?And we did show him the two ways [of truth and falsehood] AlBalad - 8, 9, 10.

[ThenWe showed him the straight path, whether he chooses to be grateful or be in grateful and disbeliever]. Revised by translator AlInsan v.3 .

At the third place AL Quran states that: Allah the Sublime does not charge mankind with their duties only after He perfects His clue on them by giving them a previous note, and after sending His prophets heralding and warning them.

The Sublime says:

[And We do not chastise any people before we send a messenger (for guiding them to the right path] AlIsra'a v. 15.

[And say (O, Messenger), verily evident proofs have come to you from your Creator and Nurturer (to give you) insight about the truth, so whoever keeps his eyes closed on the truth will harm himself.] AlAna'm v. 104.Revised by translator.

[And neveryour Creator and Nurturer did destroy a town before sending a messenger to recite to them our revelations, and we never destroy a land unless its population is transgressors]AlQassas v. 59 revised by translator.

At the fourthplace al Quran states that: Allah the Sublime does not force mankind to do things theycan not do, He only assigns to them duties fit to their potency.

The Sublime says:

[Allah does not put a task on a person beyond his ability. Man gets reward for that good which he has done and he is punished for that evil which he has done] AlBaquarah v. 286.

All this emphasis on the fact that Allah never assigns to mankind their duties unless He enables them to distinguish things, sending to them heralding warning prophets; never asking them to do things over their potency; we say that all this emphasis never comes true unless accompanied by a recognition of free choice as a principle.

At the fifth place: Al Quran attributes man’s deeds and acts to him himself, it states that those deeds are what he has gained. Such a statement never proves true unless man is free to choose whatever he does according to his own free will. He is not a mere container for the acts that he produces the way those who advocate determinism claim. The Sublime says:

[And whatever befalls you people, it is the result of your own deeds.]Revised by translator. AsShu'ra v. 30.

[So woebe to them for what their hands have written and woe be to them for what they earn thereby.]Revised by translator. AlBaquarah v. 79.

[Aye, those who do evil and are encompassed by their sins, those are the inhabitants of the fire and they shall abide therein forever.]Revised by translator. AlBaquarah v. 81.

At the sixth place: Al Quran confirms the principle that man’s deed pertains to him including the sequences of such a deed (being good or evil), Reward or punishment for such a deed emphasize that it is attributed to him himself (which is part of the constitutional reward and punishment that Allah has programmed within the course of the universe); we say that all this may never come true unless man withstands the responsibility for his deeds, which is conditioned to his free choice.

[And say (O messenger!); verily evident proofs have come to you from your Creator and Nurturer (to give you) insight about the truth, so whoever keeps his eyes closed from the truth will harm himself.]Revised by translator ALAnam v. 104.

[Say (O, Messenger!); O men! The truth has come to you from your Creator and Nurturer; whoeveris guided it is only to his own benefit, and whoever goes astray; it is only to his own loss.]Revised by translator. Yunus v. 108.

[Allah does not put a task on a person beyond his ability. Man gets reward for that (good) which he has done and heis punished for that (evil) which he has done.]AlBaquarah v. 286.

At the seventh place: Al Quran confirms that manis rewarded and punished in this mundane world, such an act is conditional to his responsibility for his deeds; the responsibility itself is conditioned to his free choice.

The Sublime says:

[Allah has given an example: some people who lived peacefully in their town and provision came to them in abundance from everywhere, but they did not value the bounties of Allah, and Allah (due to their ingratitude) made them experience and taste hunger and fear.]Revised by translator. An Nahl v. 112.

[So we sent down upon the evil doers a plague from heaven, because of their rebellion against Allah’s command.]Revised by translator, AlBaquarah v. 59.

[Corruptionhas been spread through out the world in sea and land on the account of men’s wrong deeds.]Revised by translator. Ar Rum v. 61.

At the eighth place: Al Quran determines that manwill be rewarded and punished for his good and evil deeds on the Day of Judgment . We have already stated that reward and punishmentare related to free choice; they are never correct without choice:

[And they will be paid for what they did, and Allah better knows what people do.]Revised by translator. AlZumar v. 70.

At the ninth place: Al Quran confirms that Allah the Sublime punishes or rewards everyman according to his deed, never punishing anybody forsomebody’s else wrongdoing.

The Sublime says:

[And no one shall bear the burden of another person’s sin.]AlAnam v. 164.

At the tenth place: Al Quran states that man on Dooms Day will repent his illdeeds which he had committed in this mundane world.

Repentance signifies and confirms free choices of man; for he cannot repent athing he had not chosen.

[O, you who believe! If a spiteful person with a private motive brings you on item of news, try to verify it before making any decision lest you many unknowingly harm other people and then become remorseful of what you have done.] Revised by translator AlHujurat v.6 .

[And they will hide their remorse when they see the torment but it shall be judged about them fairly and they will not be dealt with unjustly.]Yunus v. 54.

At the eleventh place: Al Quran states that; man’s deeds decide his destiny turning him thus a winner or a looser.

The Sublime says:

[And by the soul and the one who created it and gave order and perfection to it, inspiring it both with evil and with good; (by all these oaths) the winner is the one who had not polluted it with sin and corruption and was deprived from the Grace of Allah.]Revised by translator. As Shams v. 7-10.

At the twelfth place: Al Quran states that thechange which Allah the Sublime brings about in the life of people and nations, (A change as enormous as enrichment, annihilation, allurement, torment or deception) is only a result of their deeds, this does not come true unless man enjoys his full freedom.

The Sublime says:

[Allah will not change the inside and facial condition of people until they change what is inside them (of good and evil) themselves.]Revised by translator. Ar Ra'd v. 11.

[That is so because Allah will never change the bounty that He has bestowed upon people unless they change themselves (by rebellion)]AlAnfal v. 53.

At the thirteenth place, al Quran states that, Allah in this mundane worldgives mankind some of or all that they ask (according to their deeds they way He chooses). If giving is done by Allah the Sublime (according to His will and desire), demand - on the other hand - comes from man. Giving (from Allah) comes responding to man’s request. All this has no meaning unless man is free to choose his demands.

[Whoever whishes the temporal quick - passing worldly life,We easily grant him such things for whom we will, afterwards, provide hell; he will reside in it despised and rejected. And whoever desires the good of the hereafter and strives for it wholeheartedly while he is a believer (On the Day of Judgment), then such people are the ones whose efforts will be appreciated (with the test reward).

Toboth groups , these and those in this world, we bestow from the bounties of your Creator and Nurturer; the bounties of your Creator and Nurturer are not spared from anyone.]Revised by translator. AlIsraa v. 18 - 19 - 20.

At the fourteenth place: Al Quran states that Allah the Sublime does not do mankind injustice, rather, it is they who do themselves injustice; the verses that indicate this fact in the Book of Allah are nearly eighty verses, all of them clearly authenticate the principle of man’s free choice; punishing man with the most sever torment and punishment for doing something he had no will in is a kind of injustice which Allah the Sublime is too dignified and Great to commit:

The Sublime says:

[Creator and Nurtureris never unjust to His human creatures.]Fussilat v. 46.

[Allah didnot treat them unjustly , but they did unjust to themselves.]AtTaubah v. 70.

[And whoever brings about an evil deed, will only be recompensed the like of it; And they will not be treated unjustly.]Revised by translator AlAnam v. 60.

[And everyone will be paid fully for what he has done and they will not be dealt with unjustly]An Nahl v. 111.

[We didnot treat them unjustly , rather they did themselves injustice.]Revised by translator. Hud v. 101.

[We did not do them wrong, but they did themselves wrong.]Revised by translator AnNahl v. 118.

[We did not do wrong to them but they did themselves wrong.]Revised by translator. Az Zukhruf v. 76.