Notes
1. Surat al-Takwir (81), Verse 29:
وَمَا تَشَآءُونَ إِلاَّ أَنْ يَشَآءَ اللٌّهُ رَبُّ الْعَالَمِينَ
also see Surat al-Insan (76), Verses 30-31:
وَمَا تَشَاءُونَ إِلاَّ أَنْ يَشَآءَ اللٌّهُ إِنَّ اللٌّهَ كَانَ عَلِيماً حَكِيماً. يُدْخِلُ مَنْ يَشَآءُ فِي رَحْمَتِهِ وَالظَّالِمِينَ أَعَدَّ لَهُمْ عَذَاباً أَلِيماً
2. Surat al-Najm (53), Verse 39:
وَ أَنْ لَّيسَ لِلإِنْسَانِ إِلاَّ مَا سَعـى
3. Surat al-Fussilat (41), Verse 46:
مَنْ عَمِلَ صَالِحاً فَلِنَفْسِهِ وَ مَنْ أَسَآءَ فَعَلَيْهَا وَ مَا رَبُّكَ بِظَلاَّمٍ لِلْعَبِيدِ
4. For this would mean that the human being is independent of Allah (awj) in his existence. (Tr.)
5. The reason why this is being said here is that those who have refuted the concurrence of Divine will with human will have first assumed that the only manner in which two causes can concur is if they were parallel in their agency and causation. And because this type of concurrence is obviously impossible, they concluded that the human being is independent in his will. While their mistake stems from their lack of conceiving two or more causes related in a vertical and hierarchical manner; i.e. cause B receiving its existence and efficacy from cause A; and cause C in turn receiving its existence and efficacy from cause B, and so on. (Tr.)
6. Surat al-Fussilat (41), Verse 11:
ثُمَّ اسْـتَوَى إِلـى السَّمَآءِ وَهِيَ دُخَانٌ فَقَالَ لَهَا وَلِلأَرْضِ اِئْـتِـيَا طَوْعاً أَوْ كَرْهاً قَالَـتَا أَتَـيْـنَا طَائِعِينَ
7. Surat Maryam (19), Verse 93:
إِنْ كُلُّ مَنْ فِي السَّمٌوَاتِ وَالأَرْضِ إِلاَّ آتِي الرَّحْمٌنِ عَبْداً
8. That is, this concept is abstracted from the act of legislation itself and externally has no instance but the legislation itself. However, the human mind abstracts it from the concept of legislation itself and treats it as a different entity, although externally both concepts refer to the same thing. (Tr.)
9. Surat al-Shura (42), Verse 22:
وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فِي رَوْضَاتِ الْجَنَّاتِ لَهُمْ مَا يَشَآءُونَ عِنْدَ رَبِّهِمْ ذٌلِكَ هُوَ الْفَضْلُ الكَبِيرُ
Also see: Surat Qaf (50), Verse 35; Surat al-Nahl (16), Verse 31; Surat al-Zumar (39), Verse 34; Surat al-Furqan (25), Verse 16
10. Surat al-Bayyinah (98), Verse 8:
جَزَاؤُهُمْ عِنْدَ رَبِّهِمْ جَنَّاتُ عَدْنٍ تَجْرِي مِنْ تَحْتِهَا الأَنْهَارُ خَالِدِينَ فِيهَا أَبَداً رَضِيَ اللٌّهُ عَنْهُمْ وَرَضُوا عَنْهُ ذٌلِكَ لِمَنْ خَشِيَ رَبَّهُ
Also see: Surat al-Mujadalah (58), Verse 22; Surat al-Tawbah (9), Verse 100; Surat al-Ma’idah (5), Verse 119
11. Surat al-Insan (76), Verse 30; Surat al-Takwir (81), Verse 29:
وَمَا تَشَآءُونَ إِلاَّ أَنْ يَشَآءَ اللٌّهُ
12. Surat al-’Ankabut (29), Verse 4:
أَمْ حَسِبَ الَّذِينَ يَعْمَلُونَ السَّـيِّـئَاتِ أَنْ يَسْبِقُونَا سَآءَ مَا يَحْكُمُونَ
Also see: Surat al-Zumar (39), Verse 51:
فَأَصَابَهُمْ سَيِّـئَاتُ مَا كَسَبُوا وَالَّذِينَ ظَلَمُوا مِنْ هٌؤُلاَءِ سَيُصِيبُهُمْ سَيِّئَاتُ مَا كَسَبُوا وَمَا هُمْ بِمُعْجِزِينَ
13. Surat al-Nisa` (4), Verse 79:
مَا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللٌّهِ وَمَا أَصَابَكَ مِنْ سَيِّـئَّةٍ فَمِنْ نَفْسِكَ...
14. Surat al-Nisa` (4), Verses 78-79:
إِنْ تُصِبْهُمْ حَسَنَةٌ يَقُولُوا هٌذِهِ مِنْ عِنْدِ اللٌّهِ وَإِنْ تُصِبْهُمْ سَيِّـئَّةٌ يَقُولُوا هٌذِهِ مِنْ عِنْدِكَ قُلْ كُلٌّ مِنْ عِنْدِ اللٌّهِ ..
مَا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللٌّهِ وَمَــا أَصَابَكَ مِنْ سَيِّئَّةٍ فَمِنْ نَفْسِك
15. The name arises from the fact that they assume that Allah (awj) has delegated His authority to the human being in the realm of his volitional actions and so He does not take part in human actions. (Tr.)