How is free will in humans logically justified?

Sources

• ✓ 4:79 · An-Nisaa

  4:79 · Muhammad Marmaduke Pickthall

  مَّآ أَصَابَكَ مِنْ حَسَنَةٍۢ فَمِنَ ٱللَّهِ ۖ وَمَآ أَصَابَكَ مِن سَيِّئَةٍۢ فَمِن نَّفْسِكَ ۚ وَأَرْسَلْنَٰكَ لِلنَّاسِ رَسُولًۭا ۚ وَكَفَىٰ بِٱللَّهِ شَهِيدًۭا

  Whatever of good befalleth thee (O man) it is from Allah, and whatever of ill befalleth thee it is from thyself. We have sent thee (Muhammad) as a messenger unto mankind and Allah is sufficient as Witness.

• ✓ Tafsir Ibn Kathir on 4:79

  Sunni

  Tafsir Ibn Kathir · 4:79

  At the beginning of Islam, the believers in Makkah were commanded primarily to establish prayer and to pay zakat. Though zakat at that time was not burdensome in the sense of taxing wealth heavily, they were also urged to support and assist the poor among them. They were instructed to exercise forgiveness, patience, and forbearance toward the polytheists for a time. In truth, many among them longed keenly for the command to fight so that they might defend themselves and gain victory over their enemies. However, the circumstances were not suitable for initiating combat—due to their small numbers compared to the large enemies, and the fact that they were in their own city, which was sacred land and highly honored. Therefore, it was not appropriate to commence fighting there. For these reasons, the command to fight was not given until after the Prophet ﷺ migrated to Medina, where the Muslims had a secure base, protection, and allies. Even when they were ordered to fight then, some among them hesitated and feared confronting people intensely. This hesitation is expressed in the verse where they say: "Our Lord, why have You decreed fighting upon us? Would You not delay it for a short term?" meaning they asked for postponement because fighting entails bloodshed, orphaning children, and causing widowhood. This verse is similar in meaning to those in Surah Muhammad (20-21), describing how people who harbor sickness in their hearts look with dread upon the mention of fighting. Ibn Abi Hatim reports a narration from Ibn Abbas about Abd al-Rahman ibn Awf and his companions coming to the Prophet ﷺ in Makkah. They said they were once honored in their pre-Islamic state as polytheists but became humbled when they embraced Islam. The Prophet ﷺ told them that initially he was commanded to forgive and not to fight the people of Makkah. When the command changed after the migration to Medina, some of them were fearful and held back from fighting. Then Allah revealed the aforementioned verse about some fearing people more than fearing Allah. This report is also recorded by al-Nasa'i, al-Hakim, and Ibn Mardawayh via chains including Ali ibn al-Hasan ibn Shaqiq. Subbat, quoting al-Suddi, explains that initially only prayer and zakat were obligatory, so the believers asked Allah to make fighting obligatory as well. When it was then commanded, some feared the people intensely — so they said: "Our Lord, why have You decreed fighting upon us? Would You not delay it for a near term?" meaning death or the end of life. Allah replies that worldly benefits are limited and the Hereafter is better for the pious. Mujahid is reported by Ibn Jarir to have said that these verses were revealed in reference to the Jews. Regarding the verse "Say: The enjoyment of this worldly life is little, but the Hereafter is better for those who are God-fearing," Ibn Kathir explains this as meaning the Hereafter is far superior for the God-conscious than anything found in this world. The phrase "And you will not be wronged, even as much as the thread of a date seed," means your deeds will be fully rewarded and nothing of your rightful due will be lost; this is meant to comfort the believers concerning worldly matters, to encourage hope in the Hereafter, and to motivate them for jihad. Ibn Abi Hatim relates from al-Hasan that he used to recite that the entire world, beginning to end, is but like a man who sleeps briefly, dreams of some pleasing things, then awakens—here indicating the transient nature of worldly life. Concerning the verse "Wherever you may be, death will overtake you, even if you be within fortified towers," it shows that despite any protection or stronghold, death inevitably reaches everyone. No one can escape it, whether they fight or do not fight, as each has a preordained term. The phrase "fortified towers" may mean lofty, well-defended fortresses—some say it refers to towers in the heavens but this is less authentic. The point is that no safeguard or fortification averts death. A lengthy story relayed by Mujahid illustrates the concept of fate and death’s inevitability through a tale of a woman who was supposedly killed but survived, then later fulfilled predictions about her life and death. Regarding the verse "And if good befell them, they said: 'This is from Allah' and if evil struck them, they said: 'This is from you,'" (about the hypocrites who entered Islam outwardly but disliked it inwardly), Ibn Kathir explains: when they experienced prosperity such as crops, children, or wealth, they attributed it to Allah as a result of following Muhammad's religion. But when calamities occurred such as drought or loss, they attributed it to Muhammad himself, blaming their misfortune on their adherence to him. This attitude is similar to the folk of Pharaoh as mentioned in the Qur'an (7:131). Allah rejects such confused and ignorant speech, which springs from doubt, lack of understanding, and injustice to the Messenger. Allah further says: "Say, all good and evil come from Allah," meaning every event—whether seeming benefit or hardship—occurs by Allah’s decree and command. This applies universally, over the upright and the wrongdoer, the believer and the disbeliever. Scholars like Ali ibn Abi Talha and al-Hasan al-Basri interpret "from yourself" as meaning as a result of one's own sins and actions. Qatadah says this verse is a warning that every misfortune is a punishment because of one’s wrongdoing. An authentic hadith indicates the Prophet ﷺ would say that no hardship, even a thorn prick, befalls a person except due to sin, but Allah forgives much. Abu Salih explains that Allah is the one who apportions good and evil, with evil being the consequence of one’s own transgression. Ibn Abi Hatim reports that people were not left to fate alone; they were commanded and responsible, though all matters return ultimately to Allah’s decree. This doctrine is a strong refutation of fatalism (jabriyya) as well as of pure free-will (qadariyya). Finally, the verse continues by stating that Allah sent the Prophet as a messenger to all people to convey God's laws and what pleases and displeases Him. Allah Himself is sufficient as a witness over this mission and the people's response, knowing full well their acceptance or rejection, faith or disbelief.

• ✓ Sunan Ibn Majah 1:78

  Sunni Sahih (per Al-Albani)

  Sunan Ibn Majah · Book 1, Hadith 78 · Narrated by Ali ibn Abi Talib

  We were sitting with the Prophet (peace be upon him) while he had a stick in his hand which he poked into the ground. Then he raised his head and said, "None of you exists but that his seat in Paradise and his seat in Hellfire have been written for him." It was said, "O Messenger of Allah, should we not rely on this?" He answered, "No, act and do not rely; for everyone is facilitated to what he was created for." Then he recited: 'As for he who gives and fears Allah and believes in the best, We will facilitate for him the path to ease; but as for he who withholds and considers himself free of need and denies the best, We will facilitate for him the path to difficulty.'