Epigraph
“The ink asked the paper, ‘Why have you become black?’ The paper replied, ‘Because of you.’ The ink responded, ‘But I am black because of the pen.’ The pen then said, ‘I am under the control of the hand.’ The hand explained, ‘The intellect directs me.’ Finally, the intellect stated, ‘I am guided by the will of God.’” Al Ghazali
Written and collected by Zia H Shah MD, the Chief Editor of the Muslim Times
Al-Ghazali, the influential 11th-century Islamic theologian and philosopher, is renowned for his doctrine of occasionalism, which asserts that all events are directly caused by God’s will, negating inherent causal powers in created entities. This perspective raises questions about the nature of human agency and free will within his theological framework. Wikipedia
Al-Ghazali posited that humans possess the capacity to intend and choose actions, but the actualization of these actions is contingent upon God’s creation. This perspective attempts to reconcile human moral responsibility with divine omnipotence, suggesting a compatibilist view where human free will operates under God’s overarching sovereignty.
While occasionalism emphasizes God’s omnipotence in orchestrating all occurrences, Al-Ghazali did not entirely dismiss human free will. He proposed that humans possess the capacity to make choices, but the actualization of these choices into actions is ultimately dependent on God’s creation. This nuanced position attempts to reconcile human moral responsibility with divine omnipotence.
Al-Ghazali’s approach suggests that while humans can intend and choose actions, the fruition of these actions is contingent upon God’s will. This framework maintains that individuals are accountable for their intentions and choices, even though the outcomes are governed by divine causation. Thus, Al-Ghazali upholds a form of compatibilism, wherein human free will operates under the overarching sovereignty of God.
Al-Ghazālī’s stance on free will is nuanced, blending Ashʿarī theology’s emphasis on divine omnipotence with a recognition of human moral responsibility. While he affirms God’s ultimate sovereignty over all actions, he also acknowledges that humans possess a form of acquired agency (kasb), enabling meaningful choice and accountability. Below are key quotes from his works that endorse this balance, emphasizing human effort, intention, and responsibility:
1. On Human Effort and Divine Decree
From Iḥyāʾ ʿUlūm al-Dīn (The Revival of the Religious Sciences):
“God has given you power and ability, and you are held accountable for how you use them. Do not say, ‘My fate is preordained,’ for that is an excuse for the negligent. You must strive as if everything depends on you, while trusting in God as if everything depends on Him.”
Context: Al-Ghazālī argues that while God decrees outcomes, humans are responsible for their efforts. Trust in God (tawakkul) does not negate action but complements it.
2. On Moral Responsibility
From Kitāb al-Arbaʿīn fī Uṣūl al-Dīn (The Forty Principles of Religion):
“God has placed in you will and power, and He holds you accountable for them. If He had forced you to act, He would not have commanded you, and if He had created your deeds without your choice, He would not have blamed you.”
Context: Al-Ghazālī rejects fatalism, asserting that divine commandments and moral blame imply human capacity to choose.
3. On Intention and Free Will
From Iḥyāʾ ʿUlūm al-Dīn:
“Actions are judged by intentions. Intention is the soul of action and its essence, for it is the inner choice that God examines.”
Context: By emphasizing intention (niyyah), Al-Ghazālī highlights the role of conscious choice in moral and spiritual life.
4. Critique of Determinism
From Al-Iqtiṣād fī al-Iʿtiqād (Moderation in Belief):
“If a man claims he is compelled to sin by divine decree, ask him: ‘Why do you not claim compulsion in obedience as well?’ For God decrees both, yet you choose one over the other.”
Context: Al-Ghazālī argues that selective appeals to divine decree (to justify sin but not virtue) expose the hypocrisy of fatalism.
5. On the Paradox of Free Will
From Mishkāt al-Anwār (The Niche of Lights):
“The servant’s free will is a ray of God’s will. It is neither independent of Him nor coerced by Him, but a gift from His grace.”
Context: Human agency exists within divine sovereignty—a “theistic compatibilism” where free will aligns with God’s greater plan.
6. On Effort and Spiritual Growth
From Kīmiyā-yi Saʿādat (The Alchemy of Happiness):
“The heart is like a mirror that gathers rust through sin. Polishing it requires striving (mujāhada) and self-discipline. This is your duty; God does not polish it without your effort.”
Context: Spiritual progress depends on human effort, even as God enables it.
7. On Divine Justice
From Al-Munqidh min al-Ḍalāl (The Deliverer from Error):
“God does not punish a soul for what it cannot do. Punishment presupposes capability and choice. How could justice exist without free will?”
Context: Divine justice necessitates human accountability, which requires genuine choice.
8. On the Role of Reason
From Iḥyāʾ ʿUlūm al-Dīn:
“God gave you reason to distinguish truth from falsehood. If you abandon it, you abandon your humanity and become like beasts driven by instinct.”
Context: Reason, a divine gift, enables moral and intellectual autonomy.
Al-Ghazālī’s synthesis avoids both rigid determinism and absolute libertarian free will, reflecting the Quranic balance:
“God does not burden a soul beyond what it can bear” (Quran 2:286).
In his framework, free will is a sacred trust (amānah)—a limited but real participation in divine wisdom.
Conclusion:
In discussing the relationship between God’s will and human actions, Al-Ghazali presents an analogy involving ink and paper:
“The ink asked the paper, ‘Why have you become black?’ The paper replied, ‘Because of you.’ The ink responded, ‘But I am black because of the pen.’ The pen then said, ‘I am under the control of the hand.’ The hand explained, ‘The intellect directs me.’ Finally, the intellect stated, ‘I am guided by the will of God.’”
This narrative illustrates Al-Ghazali’s occasionalist view that, while human actions appear to have immediate causes, they are ultimately governed by God’s will. It emphasizes that all events and actions trace back to divine causation.
In summary, Al-Ghazali did not refute free will; rather, he articulated a complex interplay between divine omnipotence and human agency. His occasionalist doctrine underscores God’s role as the ultimate cause of all events, while still affirming human moral responsibility through the capacity for choice and intention.
The Glorious Quran and Science 
Leave a comment