Predestination vs Free Will in Islam: If God Knows Everything, Why Are We Judged?

Introduction

Critics often claim that Islam teaches fatalism and forces people into sin before punishing them in Hell. This allegation is completely false. God’s prior knowledge does not compel human choice, and humans are judged solely on their intentional striving. Zero Quranic verses teach fatalistic compulsion, shifting the entire burden of proof back to the critics.

Divine Decree, Science, and the Law of Cause and Effect

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It should be remembered that though everything has been determined by Divine decree, yet this does not exclude science and knowledge as everyone has to acknowledge that the use of appropriate medicines, through the grace and mercy of God Almighty, benefits the patient. In the same way everyone who is bestowed comprehension of the Divine has to acknowledge as the result of experience that prayer has a relationship with acceptance. This is a mystery which has been demonstrated through the experience of millions of the righteous and our experience has demonstrated the hidden reality that our prayers have a magnetic quality which attracts the grace and mercy of God, though we may not be able to convince others of this verity through logical reasoning.

[Ayyam-us-Sulh, Ruhani Khaza’in, vol. 14, pp. 240-241]
[Essence of Islam, Vol. 2, p. 335]

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It is not within the power of man to transcend the bounds of Divine decrees and scheme of things.

Man is subject to Divine decree. If a human design should not be in accord with the design of God, no amount of effort can succeed in putting it into effect; but when the time of the design of God arrives, that which had appeared most difficult becomes easily available.

[Brahin-e-Ahmadiyya, Part V, Ruhani Khaza’in, vol. 21, p. 3]
[Essence of Islam, Vol. 2, p. 335]

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Why Scriptural Penalties Refute Compulsion (Jabr)

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The Holy Qur’an has set out certain matters for the establishment of the principle that God Almighty is One and is the source and goal of everything from which foolish critics have deduced the doctrine of compulsion. He is the causa causans and is the Provider of all means. This is the reason why God Almighty has in some cases described Himself as the Cause of all causes in the Holy Qur’an, without mention of intervening means. A perusal of the Holy Qur’an discloses that at certain places these means have also been clearly specified so that man should pay heed to them.

Besides, the Holy Qur’an specifies the punishment of evil and lays down penalties. If there was to be an unalterable system of Divine decrees and determination and man was to be under absolute compulsion what justification was there for these punishments and penalties?

[Essence of Islam, Vol. 2, p. 336]
[Essence of Islam, Vol. 2, p. 336]

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It should be remembered that, unlike the atheists, the Holy Qur’an does not confine everything within the rigid frame of mechanical determinism. It is not wise to attempt reconciliation between choice and compulsion on the basis of one’s self-conceived and supposed logic and reasoning. This is a vain attempt. One must honour Godhead and Providence duly and an attempt to comprehend the mysteries of Godhead through mere intellectual arrogance is disrespectful.

God Almighty requires obedience to His will. The meaning is that man’s response to an absolute Divine decree must be:

إِنَّا لِلَّهِ وَإِنَّآ إِلَيۡهِ رَٰجِعُونَ

“Surely, to Allah we belong and to Him shall we return.” (Surah Al-Baqarah, 2:157)

The other time is of the upsurge of the waves of the grace and mercy of God Almighty; it is indicated in:

وَقَالَ رَبُّكُمُ ٱدۡعُونِيٓ أَسۡتَجِبۡ لَكُمۡ ۚ إِنَّ ٱلَّذِينَ يَسۡتَكۡبِرُونَ عَنۡ عِبَادَتِي سَيَدۡخُلُونَ جَهَنَّمَ دَاخِرِينَ

“And your Lord says: ‘Pray unto Me; I will answer your prayer. But those who are too proud to worship Me will surely enter Hell, despised.’” (Surah Al-Mu’min, 40:61)

A believer should have knowledge of both these aspects. The Sufis say that a person’s absolute dependence upon God does not become perfect without his being able to distinguish the proper place and occasion for supplication. It has been said that a Sufi does not pray till he recognizes that it is time for prayer. Sayyed ‘Abd-ul-Qadir Jilani (may Allah be pleased with him) has said that through prayer an unfortunate one is rendered fortunate.

[Malfuzat, vol. III, pp. 224-226]
[Essence of Islam, Vol. 2, pp. 336-337]

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How Human Action Triggers Divine Manifestation: The Law of Cause and Effect

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It is the way of Allah that when an action proceeds from man its effect is duly manifested by God Almighty. For instance, when we close all the doors of a room, this is our action and the result it entails, namely, that our room becomes dark is the effect of our action manifested by God Almighty. This is God’s eternal law. In the same way if we were to swallow poison in a fatal dose, this would doubtless be our action; our death following upon this action of ours would be God’s action in accord with His eternal law.

Thus every action of ours is followed by a Divine action that is manifested after our action and is its necessary result. This system operates both in that which is manifest and also in that which is hidden. Every good or bad action of ours creates an effect which is manifested after our action. The meaning of the verse of the Holy Qur’an:

خَتَمَ ٱللَّهُ عَلَىٰ قُلُوبِهِمۡ وَعَلَىٰ سَمۡعِهِمۡ ۖ وَعَلَىٰٓ أَبۡصَٰرِهِمۡ غِشَٰوَةٞ ۖ وَلَهُمۡ عَذَابٌ عَظِيمٞ

“Allah has set a seal on their hearts and their ears, and over their eyes is a covering; and for them is a great punishment.” (Surah Al-Baqarah, 2:8)

is that when a person does evil its effect is manifested by God Almighty on his heart and his countenance. The same is the meaning of the verse:

فَلَمَّا زَاغُوٓاْ أَزَاغَ ٱللَّهُ قُلُوبَهُمۡ

“So when they deviated from the right course, Allah caused their hearts to deviate.” (Surah Al-Saff, 61:6)

That is to say, when they turned away from the truth God Almighty turned their hearts away from being in accord with the truth and in the end, in consequence of their hostility, a change was brought about in them and they were so corrupted that the poison of their hostility overwhelmed their natural light.

[Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 47-48]
[Essence of Islam, Vol. 2, pp. 339-340]

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Refutation of Compulsion: Man Has Nothing Except What He Strives For

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You have raised the objection that the Holy Qur’an shows that man acts under compulsion and is given no choice. You seem to have overlooked the verses which clearly indicate man’s choice and his acquisition of good or evil; for instance:

وَأَن لَّيۡسَ لِلۡإِنسَٰنِ إِلَّا مَا سَعَىٰ

“And that man will have nothing but what he strives for;” (Surah Al-Najm, 53:40)

This means that Man will have nothing but that which he strives for and striving is necessary for earning a reward. Then is it said:

وَلَوۡ يُؤَاخِذُ ٱللَّهُ ٱلنَّاسَ بِمَا كَسَبُواْ مَا تَرَكَ عَلَىٰ ظَهۡرِهَا مِن دَآبَّةٖ وَلَٰكِن يُؤَخِّرُهُمۡ إِلَىٰٓ أَجَلٖ مُّسَمّٗى ۖ فَإِذَا جَآءَ أَجَلُهُمۡ فَإِنَّ ٱللَّهَ كَانَ بِعِبَادِهِۦ بَصِيرَۢا

“And if Allah were to punish people for what they do, He would not leave a living creature on the surface of the earth; but He grants them respite until an appointed term; and when their appointed time comes, then they will know that Allah has all His servants under His eyes.” (Surah Fatir, 35:46)

meaning that if God were to punish people for all that they do by their free choice no living creature would be left on the earth. Again it is said:

لَا يُكَلِّفُ ٱللَّهُ نَفۡسًا إِلَّا وُسۡعَهَا ۚ لَهَا مَا كَسَبَتۡ وَعَلَيۡهَا مَا ٱكۡتَسَبَتۡ ۗ رَبَّنَا لَا تُؤَاخِذۡنَآ إِن نَّسِينَآ أَوۡ أَخۡطَأۡنَا ۚ رَبَّنَا وَلَا تَحۡمِلۡ عَلَيۡنَآ إِصۡرٗا كَمَا حَمَلۡتَهُۥ عَلَى ٱلَّذِينَ مِن قَبۡلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلۡنَا مَا لَا طَاقَةَ لَنَا بِهِۦ ۖ وَٱعۡفُ عَنَّا وَٱغۡفِرۡ لَنَا وَٱرۡحَمۡنَآ ۚ أَنتَ مَوۡلَىٰنَا فَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡكَٰفِرِينَ

“Allah burdens not any soul beyond its capacity. It shall have the reward it earns, and it shall get the punishment it incurs. Our Lord, do not punish us, if we forget or fall into error; and our Lord, lay not on us a responsibility as Thou didst lay upon those before us. Our Lord, burden us not with what we have not the strength to bear; and efface our sins, and grant us forgiveness and have mercy on us; Thou art our Master; so help us Thou against the disbelieving people.” (Surah Al-Baqarah, 2:287)

Each one shall have the benefit of the good he does and shall suffer the consequences of the ill he works. It is also said:

مَّنۡ عَمِلَ صَٰلِحٗا فَلِنَفۡسِهِۦ ۖ وَمَنۡ أَسَآءَ فَعَلَيۡهَا ۗ وَمَا رَبُّكَ بِظَلَّـٰمٖ لِّلۡعَبِيدِ

“Whoso does right, it is for his own soul; and whoso does evil, it will only go against it. And thy Lord is not at all unjust to His servants.” (Surah Ha Mim Sajdah, 41:47)

Whoso acts righteously, it is for the good of his own self and whoso does evil bears the burden thereof. Again it is said:

فَكَيۡفَ إِذَآ أَصَٰبَتۡهُم مُّصِيبَةُۢ بِمَا قَدَّمَتۡ أَيۡدِيهِمۡ ثُمَّ جَآءُوكَ يَحۡلِفُونَ بِٱللَّهِ إِنۡ أَرَدۡنَآ إِلَّآ إِحۡسَٰنٗا وَتَوۡفِيقًا

“Then how is it that when an affliction befalls them because of what their hands have sent on before them, they come to thee swearing by Allah, saying, ‘We meant nothing but the doing of good and reconciliation?’” (Surah Al-Nisa’, 4:63)

How will it be when they are afflicted with a misfortune on account of that which their hands had wrought aforetime. All these verses show that man has choice in his actions.

In this connection Mr. ‘Abdullah Atham has set forth the verse:

يَقُولُونَ هَل لَّنَا مِنَ ٱلۡأَمۡرِ مِن شَيۡءٖ ۗ قُلۡ إِنَّ ٱلۡأَمۡرَ كُلَّهُۥ لِلَّهِ

“They say: ‘Is there for us any part in the government of affairs?’ Say: ‘All government belongs to Allah.’” (Surah Al-e-‘Imran, 3:155)

and argues from it that this proves compulsion. He is under a misunderstanding. In this verse the word Amr means administration and governance. This verse sets forth the thinking of those who had said: Had we any share in matters of governance, we would have so planned that the trouble that was encountered in the battle of Uhud would have been avoided. In reply to them God Almighty said:

ثُمَّ أَنزَلَ عَلَيۡكُم مِّنۢ بَعۡدِ ٱلۡغَمِّ أَمَنَةٗ نُّعَاسٗا يَغۡشَىٰ طَآئِفَةٗ مِّنكُمۡ ۖ وَطَآئِفَةٞ قَدۡ أَهَمَّتۡهُمۡ أَنفُسُهُمۡ يَظُنُّونَ بِٱللَّهِ غَيۡرَ ٱلۡحَقِّ ظَنَّ ٱلۡجَٰهِلِيَّةِ ۖ يَقُولُونَ هَل لَّنَا مِنَ ٱلۡأَمۡرِ مِن شَيۡءٖ ۗ قُلۡ إِنَّ ٱلۡأَمۡرَ كُلَّهُۥ لِلَّهِ ۗ يُخۡفُونَ فِيٓ أَنفُسِهِم مَّا لَا يُبۡدُونَ لَكَ ۖ يَقُولُونَ لَوۡ كَانَ لَنَا مِنَ ٱلۡأَمۡرِ شَيۡءٞ مَّا قُتِلۡنَا هَٰهُنَا ۗ قُل لَّوۡ كُنتُمۡ فِي بُيُوتِكُمۡ لَبَرَزَ ٱلَّذِينَ كُتِبَ عَلَيۡهِمُ ٱلۡقَتۡلُ إِلَىٰ مَضَاجِعِهِمۡ ۖ وَلِيَبۡتَلِيَ ٱللَّهُ مَا فِي صُدُورِكُمۡ وَلِيُمَحِّصَ مَا فِي قُلُوبِكُمۡ ۚ وَٱللَّهُ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ

“Then, after the sorrow, He sent down peace on you — a slumber that overcame a party of you — while the other party was anxious concerning their own selves, thinking wrongly of Allah like unto the thought of ignorance. They said, ‘Is there for us any part in the government of affairs?’ Say, ‘All government belongs to Allah.’ They hide in their minds what they disclose not to thee. They say, ‘If we had any part in the government of affairs, we should not have been killed here.’ Say, ‘If you had remained in your homes, surely those on whom fighting had been enjoined would have gone forth to their deathbeds,’ that Allah might bring about His decree and that Allah might test what was in your breasts and that He might purge what was in your hearts. And Allah knows well what is in the minds;” (Surah Al-e-‘Imran, 3:155)

Tell them all governance belongs to Allah. They were admonished to obey the Holy Prophet (peace and blessings of Allah be on him) in all circumstances. This verse has nothing to do with choice or compulsion. The reference is to the thinking of some persons that if they had been consulted they would have proposed something different. God Almighty admonished them that the matter was not one for consultation but was a Divine commandment.

[Essence of Islam, Vol. 2, pp. 340-341]
[Essence of Islam, Vol. 2, pp. 340-341]

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The True Definition of Taqdir: Determination of Measures and Capacities

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It should be clearly understood that Taqdir means only the determination of a measure; as Allah the Glorious says:

ٱلَّذِي لَهُۥ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَلَمۡ يَتَّخِذۡ وَلَدٗا وَلَمۡ يَكُن لَّهُۥ شَرِيكٞ فِي ٱلۡمُلۡكِ وَخَلَقَ كُلَّ شَيۡءٖ فَقَدَّرَهُۥ تَقۡدِيرٗا

“He to Whom belongs the kingdom of the heavens and the earth. And He has taken unto Himself no son, and has no partner in the kingdom, and has created everything, and has ordained for it its proper measure.” (Surah Al-Furqan, 25:3)

He has created everything and has determined its measure. This does not show that man has been deprived of choice. Indeed choice is a part of that measure. God Almighty having taken the measure of human nature and human capacity called it Taqdir, and as part of it He determined up to what degree man would have choice in his actions.

It is a great mistake to interpret Taqdir as meaning that man is under compulsion not to take advantage of the faculties bestowed upon him by God. This might be illustrated by drawing attention to the mechanism of a watch which cannot continue to work beyond the measure determined by its maker. In the same way a human being cannot achieve anything that is beyond the faculties that are bestowed upon him, nor can he live beyond his allotted span of life.

[Kitab-ul-Bariyyah, Ruhani Khaza’in, vol. 13, pp. 47-48 / Essence of Islam, Vol. 2, p. 341]
[Essence of Islam, Vol. 2, p. 341]

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God Does Not Condemn People to Hell Without Cause

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It is a grievous mistake to imagine that the Holy Qur’an has adjudged some people as deserving of hell as a matter of compulsion and that they have been compulsorily subjected to the authority of Satan. On the contrary God Almighty had said in the Holy Qur’an, addressing Satan:

إِنَّ عِبَادِي لَيۡسَ لَكَ عَلَيۡهِمۡ سُلۡطَٰنٌ إِلَّا مَنِ ٱتَّبَعَكَ مِنَ ٱلۡغَاوِينَ

“‘Surely, thou shalt have no power over My servants, except such of the erring ones as choose to follow thee.’” (Surah Al-Hijr, 15:43)

O Satan! you will have no authority over My true servants. Behold how clearly does Allah Almighty proclaim man’s freedom. This single verse should be enough to satisfy a just minded person.

However, the Gospel of Matthew tells a different tale. Matthew states that Satan took Jesus to tempt him. This would mean that Satan had so much authority that he led a holy Prophet by compulsion from place to place and directed him impertinently to prostrate himself before him. Again the devil took him to a high mountain and showed him all the kingdoms of the earth and their glory (Matthew 4:1–8). Reflection would show that these verses illustrate that Satan possessed Divine powers. He took Jesus who was unwilling, to a high mountain by his own authority and exercised the power which belongs to God Almighty alone to show Jesus all the kingdoms of the earth.

لَأَمۡلَأَنَّ جَهَنَّمَ مِنكَ وَمِمَّن تَبِعَكَ مِنۡهُمۡ أَجۡمَعِينَ

“‘That I will certainly fill Hell with thee and with those who follow thee, all together.’” (Surah Sad, 38:86)

Addressing Satan, Allah says: “I will surely fill hell with thee and with those who follow thee from among them, all together.” This shows clearly that God Almighty will not condemn people to hell without cause. He will so condemn only those who would have earned such condemnation through their misconduct. It is also said:

۞إِنَّ ٱللَّهَ لَا يَسۡتَحۡيِۦٓ أَن يَضۡرِبَ مَثَلٗا مَّا بَعُوضَةٗ فَمَا فَوۡقَهَا ۚ فَأَمَّا ٱلَّذِينَ ءَامَنُواْ فَيَعۡلَمُونَ أَنَّهُ ٱلۡحَقُّ مِن رَّبِّهِمۡ ۖ وَأَمَّا ٱلَّذِينَ كَفَرُواْ فَيَقُولُونَ مَاذَآ أَرَادَ ٱللَّهُ بِهَٰذَا مَثَلٗاۘ يُضِلُّ بِهِۦ كَثِيرٗا وَيَهۡدِي بِهِۦ كَثِيرٗا ۚ وَمَا يُضِلُّ بِهِۦٓ إِلَّا ٱلۡفَٰسِقِينَ

“Allah disdains not to give an illustration as small as a gnat or even smaller. Those who believe know that it is the truth from their Lord, while those who disbelieve say: ‘What does Allah mean by such an illustration?’ Many does He adjudge by it to be erring and many by it does He guide, and none does He adjudge thereby to be erring except the disobedient,” (Surah Al-Baqarah, 2:27)

He adjudges astray many through this world and guides aright many, but He adjudges astray only those who chose to go astray and are guilty of misdeeds. This means that man is judged by God according to his conduct; as when a person opens the window of his room that faces the sun the light of the sun naturally falls on his face, but when he shuts the window he creates darkness in the room by his own action.

As God Almighty is the Causa Causans, He ascribes both these consequences to Himself, but He has repeatedly expounded in His Holy Word that the misguidance which a person conceives is the consequence of his own misconduct, God Almighty does not wrong anyone as is said:

وَإِذۡ قَالَ مُوسَىٰ لِقَوۡمِهِۦ يَٰقَوۡمِ لِمَ تُؤۡذُونَنِي وَقَد تَّعۡلَمُونَ أَنِّي رَسُولُ ٱللَّهِ إِلَيۡكُمۡ ۖ فَلَمَّا زَاغُوٓاْ أَزَاغَ ٱللَّهُ قُلُوبَهُمۡ ۚ وَٱللَّهُ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلۡفَٰسِقِينَ

“And remember when Moses said to his people, ‘O my people, why do you vex and slander me and you know that I am Allah’s Messenger unto you?’ So when they deviated from the right course, Allah caused their hearts to deviate, for Allah guides not the rebellious people.” (Surah Al-Saff, 61:6)

So when they deviated from the right course, Allah made their hearts perverse. At another place it is said:

فِي قُلُوبِهِم مَّرَضٞ فَزَادَهُمُ ٱللَّهُ مَرَضٗا ۖ وَلَهُمۡ عَذَابٌ أَلِيمُۢ بِمَا كَانُواْ يَكۡذِبُونَ

“In their hearts was a disease, and Allah has increased their disease to them; and for them is a grievous punishment because they lied.” (Surah Al-Baqarah, 2:11)

In their hearts was a disease, Allah caused their disease to grow worse. That is to say God tried them and made their condition manifest. Then it is said:

فَبِمَا نَقۡضِهِم مِّيثَٰقَهُمۡ وَكُفۡرِهِم بِـَٔايَٰتِ ٱللَّهِ وَقَتۡلِهِمُ ٱلۡأَنۢبِيَآءَ بِغَيۡرِ حَقّٖ وَقَوۡلِهِمۡ قُلُوبُنَا غُلۡفُۢ ۚ بَلۡ طَبَعَ ٱللَّهُ عَلَيۡهَا بِكُفۡرِهِمۡ فَلَا يُؤۡمِنُونَ إِلَّا قَلِيلٗا

“Then, because of their breaking of their covenant, and their denial of the Signs of Allah, and their seeking to kill the Prophets unjustly, and their saying: ‘Our hearts are wrapped in covers,’ — nay, but Allah has sealed them because of their disbelief, so they believe not but little —” (Surah Al-Nisa’, 4:156)

Allah set a seal on their hearts on account of their disbelief.

This objection of compulsion can, however, be raised against your scriptures. In Exodus 4:21, God said to Moses: “I shall harden the heart of Pharaoh.” If his heart was hardened its consequence was that he was condemned to hell. See Exodus 7:3; Proverbs 16:4; Exodus 10:3 and Deuteronomy 29:4: “Yet the Lord has not given you an heart to perceive, and eyes to see, and ears to hear, unto this day.” Is this not a clear instance of compulsion? Then see Psalms 148:6: “He appointed a decree that cannot be averted”; and Romans 9:20: “Shall the thing formed say to him that formed it, why hast thou made me thus?” All these references show that your own scriptures are open to the objection that you have raised against the Holy Qur’an.

[Jang-e-Muqaddas, Ruhani Khaza’in, vol. 6, pp. 231-234]
[Essence of Islam, Vol. 2, pp. 341-343]

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Frequently Asked Questions

Does Islam teach predestination (fatalism) or free will?

Islam rejects fatalism (Jabr) and affirms moral agency. The Holy Quran explicitly states that “man will have nothing but what he strives for” (53:40). God does not force humans into sin or disbelief; humans possess genuine moral choice within the capacities endowed to them, and they are judged solely according to their intentional deeds.

If God already knows everything that will happen, why are humans judged?

Divine foreknowledge is not divine compulsion. Knowing what a person will freely choose does not cause or compel that choice, just as an astronomer knowing an eclipse will occur does not cause the celestial movement. Humans make voluntary moral choices, and God’s judgment is based entirely on the actions they freely execute.

What does “Taqdir” actually mean in Islamic theology?

In Islamic theology and the Arabic language, Taqdir means the determination of a measure, law, and capacity (Surah Al-Furqan 25:3). Just as a watch is built with specific gear limits, God created human beings with defined physical and spiritual faculties. Human free will operates within these divine boundaries, and possessing finite capacity is not compulsion.

Why does the Holy Quran say God “hardens hearts” or “leads astray”?

Because God is the Causa Causans (the Ultimate Cause of all natural laws), the Quran attributes the inevitable spiritual consequences of human choices to God’s law. When a person shuts their window against the sun, darkness naturally fills the room; the darkness is the consequence of their own action operating under God’s physical laws. Similarly, when people persistently reject truth and choose hostility, spiritual blindness follows as God’s spiritual law (Quran 61:6 and 4:156).

Can prayer (Dua) alter Divine Decree?

Yes. In Islam, prayer and divine decree are juxtaposed. Just as God created illness alongside medicine to heal it, He decreed calamities alongside heartfelt supplication to avert them. Prayer acts with a magnetic spiritual efficacy that attracts divine mercy, transforming an unfortunate decree into a fortunate outcome through the Living God’s grace.